In both the latter groups [Anderson] has seen Wilson’s portrait placed on the “moon” in the Peyote lodge near the peyote “button” and the crucifix. Some who do this, he is convinced, actually concentrate thought upon Wilson instead of Peyote. And Anderson regards both practices as contrary to the teachings of Wilson. A custom has also spread among the Osage to wear a portrait button of John Wilson on the coat or, when in native dress, upon one of the fur or feather ornaments.... Anderson’s testimony [was] that John Wilson told his followers that _he was not sent by God to fulfill a mission_, but that he was _shown_ by Peyote how to conduct religious worship in the Peyote meetings in order to cure disease, heal injury, purge the body from the effects of sin[25] and to lead the Indians to reach the regions “above” _hukweyun_ in Delaware, or heaven, where they would _see Peyote and the Creator_. The Caddo and Delaware, nevertheless, display considerable “touchiness” on the subject of John Wilson even today, since other tribes have ridiculed his real or supposed claims to divinity. Native criticism is not lacking either on the score of his economic exploitation of peyote leadership.[26] Petrullo[27] writes that his enemies claim that in the course of his life he professed to have had fresh visions which always were interpreted to his personal gain.... However, his followers staunchly deny these allegations. Perhaps in answer to the accusation of being mercenary, Wilson, with one of his followers named Wolf, themselves set up a meeting once, at which they showed their generosity by giving away all their clothes with other gifts until they were clad only in breechclouts.[28] Yet even so the belief is widespread that his death was due to his exploitation of the gift-giving pattern to the extreme of demanding a Quapaw woman for his wife.[29] The Wilson sect is still strong among the Osage and the Quapaw, but elsewhere, even among the Delaware and Caddo, it is waning considerably. The Caddo show a disposition to return to the Enoch Hoag “moon,” which is considered more “pure” and aboriginal.[30] But antagonisms to new elements Wilson sought to introduce date as far back as 1885. About this time Elk Hair was hunting in Comanche territory and learned a ritual he has since kept without change:[31] Elk Hair preferred the Comanche way because it was the pure Indian way.... We brought back to our people the pure Peyote rite and we have used Peyote in the right way ever since. Elk Hair, according to Petrullo,[32] “has barely managed to keep a following among the Delawares of Dewey,” but this region is the stronghold of the Anderson family and if defection of the Anadarko groups to the Hoag moon is any indication, we may expect a reinvigoration of the Elk Hair rite. Indeed, War Eagle wrote from Dewey in 1932 that[33]