Densmore[122] says that prayer during Winnebago peyote doctoring “are petitions to God for the recovery of the sick person, not affirmations of his recovery.” Opler quotes a Lipan informant on doctoring:[123] In the early days they just had a good time for one night. It was not used as a curing ceremony then.... At first they wanted to have good visions, that’s what they were after. But then, recently, they began to use it as a medicine for sick people.... If a sick person comes in the tipi, they see what is the matter with him. Perhaps a witch has shot something into him, a bone or something like that. It is seen. Then the sick one rolls a cigarette and gives it to someone there who he thinks can cure him. Perhaps some man says, “I think I can take that out with the help of peyote and these other men.” So he does his ceremonial work in there and extracts what is bothering the patient.... He sucks it out usually with his own lips, not with a tube. It is nasty work right there. It might be dirty and full of pus. But the medicine man doesn’t think of it in that way. To them it is just as if they were sucking nice juice out of something. Yet it will look terrible to others.... All the bad things have to go into the fire and burn down to ashes.... Sometimes they suck out things like insects which have been shot into people and these things pop. Sometimes when they throw the evil object in the fire it blazes up blue but does not pop. Northern Cheyenne and Shawnee patients sit in special places in the peyote tipi, as in the sweat lodge, suggesting that older patterns of doctoring are involved; as we have seen, the sweat lodge is an integral part of the Osage peyote round-house plan. That associations of curing by peyote and curing in the sweat lodge lie close to the surface finds affirmation in an interesting Arapaho case:[124] One of the recent modifications of the peyote ceremonial was devised by a firm devotee, to cure a sick person. The originator of this new form of the worship believes himself to have been cured by the drug. In this ceremonial, which was repeated four times, the tent seems to have represented a sweat house, and a path led from the entrance to a fire outside, as before a sweat lodge. The ritual, while remaining a peyote ceremony, conformed more or less to the ordinary processes of doctoring a sick person.