Peyote taught Wilson many variations in the ceremony as well. He used a crock instead of a kettle for the peyote drum. At one period in the development of the ritual only the firemen did the drumming besides the leader and his assistant (i.e., four men, three firemen and the leader’s assistant, proceeded clockwise around the tipi with the drum, drumming for each singer in turn, instead of the standard method of passing the drum for all to use); Wilson did not require the drum to make four rounds, for this might occasionally have interfered with the morning rite of filing out of the tipi “to meet the sun” with raised arms and prayer. In his rite only the leader made the initial prayer-smoke, though older men might ask for smokes later in the night if they so desired. Cigarettes could be made only at one of four places, one informant stated: at the leader’s place, at the north or south at the ends of the cross, and at the fireman’s place, and the leader had to smoke all of them first. Upon reentering after a recess, each person was incensed and fanned by the firemen and others to blow away whatever evil influences might cling to him from the outside night. In time Wilson added special functionaries at the cross-bars of the crucifix to perform this fanning, making eight officials: two fanners, three firemen-drummers and three leaders (road man, drummer and cedar man) symbolizing the Father, Son and Holy Ghost of the Christian Trinity. In the Wilson rite there was much touching of the father peyote as communicants made their circuit of the altar on reentering. It is said that water could be asked for at any time, and permission to leave was not necessary if the rules about passing in front of an eater or smoker were observed. Wilson himself took his “moon” to the tribes of northeastern Oklahoma. The Shawnee were influenced impermanently, and today only Ernest Spybuck has a modified Big Moon. The Seneca were influenced through the Quapaw, whom Wilson first succeeded in deeply influencing. The Quapaw leader, Victor Griffin, made a moon at Devil’s Promenade which was modified around 1906 or 1907 from Wilson’s moon.[13] The Delaware around Dewey were much influenced by Wilson from 1890-92 on.[14] But the Osage were the most important converts. By 1902 “most of the Indians at the Hominy camp and elsewhere in the Nation [had] taken it up and become devoted to it.”[15] Black Dog, one of the first Osage converts, introduced the “West Moon” in which the door is at the west and the altar similarly reversed; most of the Osage moons today, however, are the standard Clermont east moons. The Potawatomi may have been influenced by the teachings of Wilson somewhat also.[16] Wilson’s nephew, Anderson, brought the Seneca peyote in 1907 on the request of a Seneca married to a Quapaw woman.[17] The economic motive seems evident in much of Wilson’s behavior. Speck tells of the introduction of peyote among the Osage as follows:[18]