In the 1850’s the only Kiowa who ate peyote was Big Horse. When he wished to know the whereabouts of an absent war party he would take a drum and a rattle into a tipi, saying “gʸägūṇboṇta” (I am going to look for medicine), eating peyote and afterward telling what he had seen; sometimes he made the sound of an eagle, the bird that flies high above the earth and sees afar. C. W., president of the Kickapoo Native American Church, often has prophetic peyote visions; Kishkaton says they are of “Judgment Day” when the “new world” will come, and makes them a proselytizing argument for peyote. The debt to earlier Kickapoo prophets is obvious. A specific Caddo prophecy among the visions collected would have prevented a serious industrial accident if it had been properly interpreted. [11] In the Plains the “father peyote” is often carried as a fetish. Kroeber (_Arapaho_, 406) cites a typical case: “The pouches used to contain the peyote plant have room for only one of the disks, which is usually carried more or less as a personal amulet, in addition to being the center of worship during ceremonies. A circular area of bead-work covering the front of the pouch itself, is said to represent the appearance of a peyote-plant while being worshipped. In the center a cross of red beads represents the morning star. Around the edge of this circular bead-work are eight small triangular figures, which denote the vomitings deposited by the ring of worshippers around the inside of the tent in the course of the night. The yellow fringe around the pouch represents the sun’s rays.” War Eagle, Delaware (Speck, _Delaware Peyote Symbolism_) told of a man gassed in the World War whom peyote cured after his case had been pronounced hopeless. Quanah Parker, the famous Comanche chief, used to carry a peyote on his chest as protection in battle. A Ponca story tells of J. W. and his wife returning home as a cyclone was coming up; when they finally arrived the house was destroyed, but in an undisturbed drawer they found four articles still intact: a “peyote chief,” a bag of peyotes, a Bible, and a peyote drumstick. [12] Sahagún, _Historia general_, 3:241; _Histoire générale_, 737. Lumholtz (_Unknown Mexico_, 2:354) adds marihuana to the list of plants which protect against witchcraft injury: the doctor comes on a Tuesday, Thursday or Friday, reverses the ill person’s sandals, shirt and drawers, recites the credo backwards to summon the owl, and burns a heap of marihuana and old rags in the house. Many persons also carry marihuana in their girdles as a protection against sorcery. The Cocopa and Yuma uses of an unidentified plant (awimimedje) to offset fatigue and give luck suggests peyote (Gifford, _Cocopa_, 268). [13] De la Serna, in Safford, _An Aztec Narcotic_, 390; Arlegui in Urbina, _El Peyote y el Ololiuhqui_, 26; Arias, in Urbina, _loc. cit._ [14] See the modern Tepecano votive bowl altar used with peyote or marihuana (Lumholtz, _Unknown Mexico_, 2:124-25).