The Lipan have no midnight water ceremony. The Hoag (Caddo) rite has no water ceremonies until the drum has made four rounds of the tipi, but water is brought in for visitors who might call for it or provided outside to be drunk at recesses.[118] In Moonhead’s meeting the fireman gets a feather from the leader on leaving and touches the peyote on his return as he is fanned and incensed with cedar. _Recess._ After the midnight water ceremony anyone can leave on permission of the leader when he has returned from the whistling ritual outside and been incensed with cedar smoke. People usually leave in twos and threes, as the meeting continues, but they return promptly since others may wish to go out. The Pawnee are apparently unique in their midnight recess: after the water ceremony all leave for a ten to twenty-five minute period, the paraphernalia meanwhile resting on the altar cloth. _Doctoring._ Doctoring in peyote meetings (save those of the Kickapoo, Caddo and possibly the Osage)[119] is of prime importance, and in a majority of cases is the expressed purpose of calling a meeting. The supposed therapeutic virtues of peyote, or in the less technological view, its “power,” have been important in the history of the cult. Quanah Parker, the great Comanche proselytizer of peyote, at first opposed to it, was cured of a stomach ailment in 1884 and became one of the most enthusiastic proponents of the herb. Peyote doctoring has been the occasion many times of the spread of peyotism from tribe to tribe (e.g., the Kiowa bringing it to the Creek). Kiowa doctoring was also probably influential in modifying the Church of the First-born on Koshiway’s visit in their country, and in bringing it into the fold of the Native American Church. The motives for the spread of peyotism in the Plains could perhaps be equally divided between doctoring and power-seeking, but the dichotomy is somewhat artificial in terms of native ideologies: indeed, the chief “power” one gets in meetings is for doctoring.[120] Winnebago attitudes recorded by Radin[121] find parallels elsewhere: The first and foremost virtue predicated by Rave for the peyote was its curative power. He gives a number of instances in which hopeless venereal diseases and consumption were cured by its use; and this to the present day is the first thing one hears about it. In the early days of the peyote cult it appears that Rave relied principally for new converts upon the knowledge of this great curative virtue of the peyote.... Along this line lay unquestionably its appeal for the first converts. Its spread was due to a large number of interacting factors. One informant claims that there was little religion connected with it at first, and that people drank the peyote on account of its peculiar effects.