418 THE WINNEBAGO TRIBE [eth. ann. 37 



fireman now rises and pours water on the impressions he had made 

 when drawing the cross on the eartli, and the woman drinks some 

 water from the cup, which she then returns to the leader. The water 

 is then returned to lier and she passes it around the lodge, beginning 

 at the left. When it reaches the leader again, he takes out the same 

 cup which he had handed to the woman and drinks out of it. The 

 water, however, is passed on until it reaches the door. The fireman 

 would then take it and bring it back to where it had been placed 

 when first brought in. The woman rises and goes around the fire- 

 place from left to right, taking the water with her. Finally the 

 leader takes his singing staff and sings four songs. When these 

 songs are finished, the woman places some food just outside the door. 

 The fireman goes outside and brings in this food, placing it in a line 

 between the fire and the door. Four things are brought in — water, 

 corn with sweetened water, fruit, and meat. When the food is 

 brought in the leader puts away all the objects he had spread out 

 before him, which the fireman takes out of the lodge. Tlie leader 

 then offers up a prayer of thanks and says grace. The four kinds of 

 food are passed around the lodge, beginning with the entrance, from 

 left to right. After they are returned they are placed in line again, 

 only in the reverse order from that used before. The fireman then 

 takes them outside. Wliile the people are eating the door remains 

 open. 



(During the evening the leader represents the first created man, 

 the woman dressed up is the New Jerusalem, the bride waiting for 

 the bridegi'oom. Tlie cup used by the leader and the woman is 

 supposed to symbolize the fact that they are to become one; the 

 water represents the God's gift, His Holiness. The corn represents 

 the feast to be partaken of on the Day of Judgment and the fruit 

 represents the fruit of the tree of life. The meat represents the 

 message of Chi'ist and those who accept it will be saved.) ^ 



The above descriptions represent the Peyote cult as it was given 

 between 1908 and 1913. It is quite clear that a definite organiza- 

 tion exists consisting of a imit of five positions occupied by the leader 

 and four helpers. No specific requirements, with the exception, of 

 course, of that of being a peyote eater, are associated with the right 

 to occupy these positions. 



No specialized features have become associated with the positions 

 of the four helpers. As mdicated before, John Rave is always the 

 leader when he is present, but the position of leadership can be dele- 

 gated to others. This is always of a temporary nature. It may be 

 significant to note that whenever delegated the leadership is always 

 delegated to men who have been among the first of the converts 

 outside of Rave's unmediatc family, and who were leaders m the old 



< J. C.'s account ends here. 



