Peyote is also a powerful protection against witchcraft in ritual foot-races. Rivals are liable to throw bones and herbs on the track and cause the Tarahumari runner to be bewitched and lose the race, which is run at night. For this contingency, however, “hikuli and the dried head of an eagle or a crow may be worn under the girdle as a protection.”[15] Peyote is a great protection too when traveling, both in war and on peyote-pilgrimages.[16] The Comanche commonly wore peyotes in buckskin bags attached to beaded bandoliers, recalling the mescal bean bandolier which the Kiowa and others commonly wore in battle. Indeed, peyote was even a part of the Θawikila and Kispoko war bundles of the Shawnee, long before they knew the generalized peyote ritual—a custom similar to the Iowa use of mescal beans in their war bundles.[17] But in Mexico and the Southwest war and witching are closely connected ideologically. As a matter of fact, peyote itself as well as the peyote shaman’s rasp, is employed in Tarahumari witchcraft.[18] Among the Mescalero Apache,[19] however, witching _within_ the tribe by rival peyote shamans was an ever-present anxiety, their feuds being conceived in terms of battles and war, with the “shooting” of arrows and struggles to see who had the more powerful and compelling songs. The Mescalero peyote leader was merely a shaman _primus inter pares_, whose major function was to prevent witching in meetings. The purpose of the Tonkawa peyote songs, it is said, was to ward off the enemies’ witching. Witching with peyote is less in evidence in the Plains, save among the Kiowa, Comanche, and Cheyenne who early received it, but as late as the time when the Caddo-Delaware messiah John Wilson took peyote and the Ghost Dance to the Quapaw there was witching by “shooting” objects. The Northern Cheyenne feared the “trickiness” of peyote itself; and the Lipan fireman was chosen for his braveness because “he has to go out at night to get wood and it is a frightening job sometimes, especially when one is under the influence of peyote; peyote is sure a joker!” Besides this fetishistic use in war, peyote was also used somewhat more “technologically” to cure wounds. Alegre writes that the Sonoran manner of curing the wounds is with peyote, that they call peyori after it has been made into a powder, with which they fill the cut, cleaning it and renewing it three times every two days, or with a species of balm composed of [maguey]. Prieto says that, in Tamaulipecan war, among the provisions carried by the women in the rear were gourds full of peyote and water ... and in addition to all these provisions they carry some plants, which, chosen and prepared beforehand serve to stop hemorrhages from the wounds, and to aid in their curing. The Opata used pejori for arrow-wounds, cleaning them out with cotton squills on sticks dipped in the powder; the Lipan put peyote on wounds of all kinds.[20]