These sometimes complicated “rules” are not the least part of “learning about peyote,” and the ordering of them by the leader reflects similarly complex psychological transactions among individuals. For instance, the simple matter of leaving the tipi at recesses is involved in schism among the Caddo. Translating the terms, they cite the full-blood Caddo, Enoch Hoag’s, as the “systematic way,” or “pure tribal way,” to which they are currently returning (because the leader must be consulted before leaving); the half-Caddo, John Wilson’s, is “any kind of way” (because he is said to have abrogated some of these rules). The Seminole, Stamp, attempted a compromise, allowing persons to exit without permission if they observed the rules about not passing in front of a smoker or eater of peyote; “I’m right in the middle,” he said. But Elijah Reynolds says, “The older men were skeptical. He just made it up to gain influence among others. It’s a kind of racial feeling there.” _Praying._ Minor variations occur in this procedure too. The Cheyenne are said to pray at great length—“an hour or more sometimes,” a Comanche told me. The Oto use cedar incense instead of tobacco when they pray. The Ponca pray in unison and audibly before the meeting, seated. The Winnebago stand up together to pray, and the leader stands up to pray with a confessant west of the altar. The Shawnee pray on getting the dirt for the “moon,” getting the sage, making the moon, putting a cross on it, cutting the corn shucks, when the food is brought in, etc. The door-man in Pawnee meetings makes a special prayer of dismissal. Often, as with the Kiowa and Oto, the “tribal priest” or curator of the tribal palladium is asked to make an official prayer at some time in the meeting. At Taos the chief prays before the line of worshippers enters inside, and all pray inside. Murie says all the Pawnee pray after the closing song, when the sun’s first rays strike the altar through the opened door.[107] Mrs. Voegelin gives a typical Shawnee prayer: