If the consultation is about a lost or stolen article or concerning a woman who has absented herself from her husband, or some similar thing, here enters the gift of false prophecy, and the divining that has been pointed out in the preceding treatises; the divination is made in one of two ways, either by means of a trance or by drinking peyote or ololiuhqui or tobacco to attain this end, or commanding that another drink it, and ordering him to remain under its spell; and in all this goes implicitly hand in hand the pact with the devil who by means of said drinks appears to them and speaks to them, giving them to understand that he who speaks to them is the ololiuhqui or the peyote or whatever beverage that they had drunk for the said end; and the sorry part of it is that many put faith in [the drink] as in the very lying cheats themselves, [indeed] even more than in the evangelical predicators. As we move farther north in Mexico the use of peyote in prophesying becomes valuable in warning of the approach of the enemy.[8] For the Tarahumari Lumholtz[9] says that the various kinds of hikori were particularly good “to drive off wizards, robbers, and Apaches, and to ward off disease.” Of _Anhalonium fissuratum_ he says “robbers are powerless against it, for Sunami calls soldiers to its aid,” while the variety Rosapara “is particularly effective in frightening off Apaches and robbers.” In the Comanche version of the usual Plains origin tale of peyote, the leader of a group on the war-path goes up alone to an Apache camp where a peyote ceremony is in progress. Though an enemy, he is invited in, the leader telling him that peyote had predicted his coming in a vision.[10] One Comanche informant said eating peyote enables one to _hear_ an enemy coming, though still far away; peyote likewise predicted the success of one of the last Comanche horse-raids, and aided in its prosecution. From these uses of peyote in war it is no jump to its fetishistic use as a protector in war[11] and in ordinary witchcraft. Sahagún[12] writes that peyote is a common food of the Chichimecas, for it stimulates them and gives them sufficient spirit to fight and have neither fear, thirst, nor hunger, and they say it guards them from all danger. De la Serna[13] said that ololiuhqui and peyote were carried by persons “forsaken of God” as charms against all injuries, and Arlegui deplored the custom of parents to “hang little bags on their children, and inside of them in place of the four Evangels that they place around the necks of children in Spain, [to] place peyot or some other herb.” Arias described a surreptitious worship of the fetish: the natives hung the herb in the choirs “as a special creation of the malignant spirit which they designate with the name of Naycuric,” and they communicated with the numen by drinking an infusion of peyote instead of wine.[14]