The Delaware file out behind the fireman to greet the rising sun with prayer, and, standing in the same relative positions they occupied in the tipi, wash their faces with the water which the fireman pours on their hands; those who fall down at this time are said to be visiting heaven. The rest re-enter for the ritual breakfast. The Caddo similarly file out to wash and comb their hair, and preserve the same order even at the secular meal at noon. The Iowa wash with soap and water as they sit in the tipi; “the peyote chief himself carries the water to show his humility, because of Biblical references to the washing of feet.” The Shawnee are marshalled outside in two lines at sun-up to wash their faces and “do arm exercises.” The Kickapoo, Wichita, Oto, Northern Cheyenne and others pass the drum and sometimes all the ritual paraphernalia around to be handled; some lick the drum stick dipped in the water and touch it to various parts of their bodies. The Ponca leader, using a feather, shakes water on participants both at midnight and in the morning, and as in some other groups, waters the drum also.[139] The ritual “quitting songs” are sung by the Pawnee just at dawn, as the first rays of the sun strike the altar through the opened door; the last song is sung five times, and each member then prays in turn to God. The “baptism” ceremony of the Winnebago John Rave cultists (derived from the Oto) is more Christian in tone than that of the Jesse Clay rite (of Arapaho origin). Rave dipped his fingers in a peyote infusion, and passed them over the forehead of a new member saying, “God, His holiness,” (or, as some say, “God, the Son, and the Holy Ghost”).[140] A little water is also poured on the ground as a sacrifice. The well-nigh universal mode of disposing of the remaining water in the drum is to pour it along the earthen “moon.”