There is a tendency to separatism between the sections on the reservation, but nothing suggesting a schism in Northern Cheyenne peyotism; there is interparticipation in meetings of the various groups, though there is a mild rivalry between the Muddy Creek and the other territorially-defined groups. The Delaware got peyote from the Kiowa and Comanche about 1886, the earliest users including Chief Charles Elkhair, Joe Washington, James C. Webber, George T. and John Anderson, Benjamin Hill, Reed and Frank Wilson, Mrs. Allie Anderson, Mrs. Ora Spybuck and Mrs. Little Tethlies. Washington’s family still has the original articles given them by the Comanche.[49] Iowa peyote[50] was in full swing in 1914, but is said to have died out since 1922. In this tribe the introduction of peyote has driven out of existence almost all the other societies and ancient customs of the tribe; almost all of the Iowa in Oklahoma are ardent peyote disciples, and only ... a few ... still follow the older customs. Peyotism has relaxed the rules of secrecy about the older medicine ceremonies also, and may perhaps be ultimately responsible for the final deculturation of the Iowa. Kansa[51] peyotism came from the Ponca about 1907. It was very strong among them by 1915, “having apparently superseded all of the old Kansa beliefs.” Henry Murdock (Kickapoo) brought the new religion from Quanah Parker and the Comanche in 1906; but he had personally known of peyote before, having gone to Mexico in 1864. Quanah had known Murdock before the peyote religion began spreading and invited his friend by letter to visit him. He put on a meeting in his honor, taught him the ceremony and presented him with peyote paraphernalia. The set songs in the Kickapoo rite are Comanche, and the custom of making the ashes into a bird likewise indicates a Comanche provenience for the ceremony. The Kickapoo were originally much against peyote.[52] Peyote began to have a limited adherence among the Menomini a little before 1914, owing largely to marital ties with Winnebago and Potawatomi users.[53] The ritual has the Christian character of the Winnebagos’ and membership in the peyote society not only precludes any in all the other societies, but also demands the abandonment of all ancient practices and destruction of their paraphernalia. Skinner believed that its success will mean the death-blow to all the ancient customs of the tribe, already decadent, without the compensation of any advantageous or progressive substitute. The spread of the cult has been met with determined opposition among the Menomini, and some peyote users later sought and received reinstatement in the older tribal rites. One Modoc in Oklahoma, Sam Ball, married a Quapaw woman and took up peyote as a result. At present he is the only one,[54] but such marital ties have often before been the source of the spread of peyote. Peyote was introduced to the Omaha[55]