[9] Some of Wilson’s Caddoan teachings were sufficiently unlike those of the Delaware to antagonize them. A Delaware informant of Petrullo (_The Diabolic Root_, 66) said, “It [peyote] should be eaten in order to get well, not to have visions.” (Benedict’s study indicated, one recalls, that in the Woodlands only puberty-visions occurred, while in the Plains adults too may obtain them.) Again (p. 68) “Wilson was wrong. Peyote is good, but it is good and powerful medicine, not a religion like the Big House. [For instance] four boiled Peyote placed on top of the head will help in cases of insanity.” [10] Cf. the Pawnee (Murie, _Pawnee Indian Societies_, 642). [11] Petrullo, _The Diabolic Root_, 172. [12] Petrullo, _op. cit._, 56-59, 67, 96, note 29. [13] Petrullo (_The Diabolic Root_, 103). He claims to be Wilson’s authorized successor and has revised his moon. Petrullo (_op. cit._, 4) says John Quapaw is Wilson’s real successor. [14] Harrington (_Religion and Ceremonies_, 156) says Wilson brought the Lenape peyote from the Washita River Caddo as well as the Ghost Dance in 1890-92, which died out with him among the Delaware (_idem_, 190-91). [15] Speck, _Notes on the Ethnology_, 171. [16] On the mere score of Christian elements we do not agree, however, that Wilson’s influence necessarily extended to the Wichita, Winnebago, Kickapoo, and Omaha (Petrullo, _The Diabolic Root_, 79). See following appendices. [17] Speck, _Notes on the Life_, 554. [18] _Idem_, 553. [19] _Idem_, 544. [20] _Idem_, 546. [21] For this reason we doubt the soundness of Petrullo’s inference that the Omaha, Winnebago, etc., were influenced by Wilson. These groups actually used the Bible in meetings and read from it. This influence, we believe, traces to another teacher, the Oto Jonathan Koshiway. [22] Speck, _Notes on the Life_, 547. [23] Speck, _Notes on the Ethnology_, 171. [24] Speck, _Notes on the Life_, 549. [25] Wilson taught that the number of peyote required to be eaten varies according to the amount of impurity in the “heart” and stomach of the individual, “which impurity resulting from sins committed he likened to ‘dirt’” (Speck, _Notes on the Life_, 545). The more frequently the communicant attended peyote meetings, the less dirt, obviously, there could accumulate. The degree of nausea, Wilson taught, is the punishment meted out for sin (cf. John Rave’s teaching).