[109] Peyote Road cultists: one fixed song, three optional; Kiowa Road: four fixed songs. The words of the standard song are unintelligible. Many tribes use their own language for these set songs (e.g., one Winnebago group). The schism in the Kiowa, if such it may be called, is excessively minor and communicants of one are freely welcomed in the other; though it purports (probably wrongly) to be the original and more pure rite, the Kiowa Road (led by Atape) is felt to be an uncalled-for variant. [110] Mooney (_The Mescal Plant_, 8) writes: “At midnight a vessel of water is passed around, and each takes a drink and sprinkles a few drops upon his head.” We believe Mooney has slipped into error here, for this “baptismal” ceremony comes in the morning when the contents of the drum, not the bucket, are used. Non-Kiowa data likewise agree on this point. According to Mooney, the leader drinks first among the Comanche. The Caddo drink no water at this time: “One must suffer to peyote.” Such abstemiousness with a thirst-producing substance like peyote suggests the psychological flavor of the vision quest. Note that Anhalonium means “without salt.” “If there is suffering, this is the time. That’s the reason I took a good rest so I could stand it. Many a time I have fallen over at this time. The hour of the Crucifixion. Everyone is suffering now ... the dark hour” (Simmons, in _Peyote Road_). [111] “The four whistles at midnight by the leader outside the tipi are to notify all things in all directions that they were having a meeting there at the center of the cross ... calling the great power to be with us while we were drinking so that it could hear our prayers and bless us” (Hoebel, _Comanche Field Notes_). [112] Others may be incensed when they reënter too, and everyone holds out his fan for the blessing. If a communicant is smoking when another reënters, it is good manners to place the cigarette on the ground temporarily that he may pass in front of him. [113] There is a suggestion that this woman, usually the wife of the sponsor, symbolizes sęįmąyi or “Peyote Woman”; the Morning Star heralds her approach (see Mooney, _A Kiowa Mescal Rattle_).