The leader of each ceremony is sole director of it. He may ... base [his ceremony] partly on visions during previous ceremonies. In other cases, he follows ceremonies that he has participated in, changing or adding details to suit his personal ideas. No two ceremonies conducted by different individuals are therefore exactly alike; but the general course of all is quite similar. We do not agree with Petrullo that the leader is a mere “figurehead.” Indeed, as we shall see later, the variation in ceremonies is a function of leadership far more than of tribal affiliation. The leader has full authority to change the ceremony in any way he wishes, and his permission must be asked and secured even in such little matters as leaving the tipi temporarily; even the fireman, his chief assistant, constantly consults with him and receives directions.[42] In fact, peyote leadership is a matter bringing much prestige, and in these days is a major means of advancement among one’s fellows. John Rave, Albert Hensley, Jonathan Koshiway, Quanah Parker and John Wilson find parallels to a less degree in all peyote leaders, and rare is the man who does not seize the opportunity presented by his authority to introduce some change, however trifling, into the ceremony.[43] Each tribe has a limited number of recognized peyote leaders which can be named. The Shawnee, for example, have nine only and the Pawnee have only eight recognized leaders in a population of eight hundred. In the case of the Osage the number of leaders is further limited by the number of permanent “churches” available; Murphy lists eighteen “East Moons” on the reservation and three “West Moons.” Originally the officials in a peyote meeting appear to have been limited to the “road-chief,” drummer, and “fire-chief.”[44] The “cedar-chief” is a later development. Among the Winnebago the leader, drummer and cedar-man symbolize respectively the Father, the Son and the Holy Ghost, and the leader gives the drummer his staff even as God delegated authority to Jesus.[45] In the Quapaw “Big Moon” the officials number eight: three firemen north of the door (required since every person must be fanned with feathers every time he reënters the tipi), the leader, drummer and cedar-man west of the altar, and in addition “one good man” at each arm of the altar-crucifix cross-piece.