Some two dozen songs, previously reported in the text, show Christian influence. The closing song of the Negro Church of the First-born was the Christian hymn, “Till We Meet Again,” but the majority of peyote songs have native words. The Rave rite, derived from the Oto and the Quapaw (influenced by the Christianity of Jonathan Koshiway and John Wilson, respectively), contained more Christian elements in symbolism and song than the Jesse Clay cult. This was the more aboriginal, yet he back-handedly quoted the Scriptures to justify the plain staff (“like Moses’”) of his ceremony as against the decorated staff of Rave. Occasional peyote visions show Christian influence: some of Crashing Thunder’s were of this sort, and a Kiowa had visions of a mitred priest who nodded smilingly and approvingly at the father peyote on the altar, but in the visions collected Christian elements are uncommon.[12] Mexican peyotism and the Wilson rite were influenced by Catholicism, but the Church of the First-born and the Native American Church by Protestantism (the Russellites, the Mormons, etc.). At the first Oto meeting attended a vessel was passed around in the morning for a “free-will offering,” as in Protestant churches, and the Pawnee, Kiowa and others have “Ladies’ Auxiliaries” to the local Native American Church. These women have quilting parties, can fruit, make up box lunches to raise church money and visit the sick, much as their White sisters do. Other White elements appear in the meetings themselves. The Iowa leader and fireman, for instance, shake hands with everyone in the tipi after the ritual feast, in token of friendship and good will. The Osage and Quapaw “round-houses,” too, are in obvious imitation of White peoples’ churches, but the Osage are criticized for ostentation along White “leisure class” lines. More conservative groups make disparaging remarks about the “beds” in their meetings, their electric lights in the round house, and their cigars—some Osage churches are even provided with spittoons! Yet when all these features have been summed up, it is still clear that the layer of Christianity on peyotism is very thin and superficial indeed. Furthermore, the Christianized Wilson and Rave rites among the Caddo and Winnebago are currently losing followers to the more conservative Hoag and Jesse Clay moons—and there are frequent expostulations against the mixing of the native religion with the White.[13] Some groups feel no inconsistency in belonging to both the peyote church and some White Protestant sect as well, but the unfriendliness of the functionaries of the latter groups toward peyotism and their lack of reciprocal tolerance has driven many borderline cases openly into the peyote church. The Indians feel, perhaps rightly, that peyotism is their last strong link with the aboriginal past, which others are trying to destroy. Hence it has contributed greatly to the sense of community and morale of the Indian groups in Oklahoma.