[108] Cedar was used to purify the Delaware Big House (Speck, _A Study of the Delaware_, 171), which may account for the special cedar-man in the Delaware rite of Wilson. But the pattern may have been reinforced by the censer of the Catholics, by whom Wilson is known to have been influenced. The Mescalero ascribe sickness after eating peyote to witching by rival shamans. Mooney mentions an odorous root from New Mexico used protectively perhaps, in Kiowa or Comanche meetings. See Kroeber, _The Arapaho_, 402-403; Parsons, _Taos Pueblo_, 65, 105; Densmore, _The Peyote Cult_; _Winnebago Songs of the Peyote Ceremony_. [109] Opler, _The Influence of Aboriginal Pattern_; cf. Parsons, _Taos Pueblo_, 63, 65. [110] Mooney, _Miscellaneous Notes_, 8; _Peyote Notebook_, 12, 14. Dr. Maurice G. Smith collected a number of peyote songs near Anadarko in 1930 (see Densmore, _Winnebago Songs of the Peyote Ceremony_) as did Richardson in 1935 (Kiowa largely); see also Klineberg, _Notes on the Huichol_, 458. Radin (_A Sketch of the Peyote Cult_, 3; _The Winnebago Tribe_, 388) implies that the paraphernalia circulate only among the four leaders and others sing only occasionally. Songs are best in the morning when the unpleasant effects of the peyote have worn off (cf. Mooney, _The Mescal Plant_; Kroeber, _The Arapaho_, 404-405; Rouhier, _Monographie_, 344). Koshiway (Oto) told a joke in the morning about a partially deaf man’s misunderstanding the song “Jesus in the glory now, he ya na ha we,” and singing “Jesus in Missouri now.” Jack said, laughing, “He must be getting close, He’s just over the river now!” Opler’s informant said the Lipan can sing songs of a personal ceremony such as bear songs in peyote meetings, but not masked dancer songs. [111] Skinner, _Societies of the Iowa_, 728. Densmore, _The Peyote Cult_: “The greatness (power) of God is made manifest through seven beasts, as prophesied. One beast is in power now, as seen by the troubles of the present time, all of which are according to prophecy. There is some spirit [the seraphim] praising God constantly, which signifies that we also should do that in order to inherit eternal life.” [112] Murie, _Pawnee Indian Societies_, 637. [113] Densmore, _The Peyote Cult_; _Winnebago Songs of the Peyote Ceremony_. [114] Radin, _A Sketch of the Peyote Cult_, 5; _The Winnebago Tribe_, 395. [115] Densmore, _The Peyote Cult_; Radin, _The Winnebago Tribe_, 416-17. [116] Kroeber, _The Arapaho_, 403. A more concrete physiological reason for the leader’s exit was suggested in the preceding section. [117] Skinner, _Societies of the Iowa_, 725, 727. Murie (_Pawnee Indian Societies_, 637) misplaced emphasis in stating that midnight ceremonies as such are peculiar to the Pawnee, yet he was correct, I believe, in implying that their special midnight recess was unique.