[15] Lumholtz, _op. cit._, 1:284-85. The Wichita use the “mescal bean” in racing, and the Kiowa as a prophylactic against stepping on menstrual blood. Peyote is associated with racing in Mexico by the Huichol, Tamaulipecans, and Tarahumari (Lumholtz, _Unknown Mexico_, 2:49-50; Prieto, _Historia y Estadistica_, 123-24; Lumholtz, _op. cit._, 1:372; Bennett and Zingg, _Tarahumara_, 136-37, 295, 338). [16] A Wichita leader envisioned a flag three months before being drafted into the army; the fetish-peyote he carried over-seas miraculously escaped confiscation during an inspection and disinfection of clothing, and because of it he was only slightly wounded in battle. One meeting I attended was in performance of a vow if the Bonus legislation then pending would pass. This same leader prophetically dreamt of how peyote would protect him on a pilgrimage to Mexico and aid him through the customs with a supply of plants, and all happened as predicted. The Tarahumari dare not touch the dekúba (datura) plant lest they go crazy or die; this presents a problem since the plants are common in their winter caves. The peyote shaman, however, armed with the more powerful plant uproots the datura with impunity. Peyote is the only cure for the otherwise fatal disease which comes from touching dekúba (Bennett and Zingg, _op. cit._, 138, 294). [17] Hoebel, _Comanche Field Notes_; Voegelin, _Shawnee Field Notes_. The Iowa Red Bean medicine bundle was used for war, horse stealing, hunting and horse racing (Skinner, _Ethnology of the Ioway Indians_, 245-47, _Societies of the Iowa_, 718-19). A similar mescal war bundle and cult was present among the neighboring and related Oto. The Red Medicine bundles of the Pawnee contained mescal beans likewise; indeed the Pawnee are thought to be the origin of the Iowa bundle and associated war-dance. The Pawnee “kill” the beans by breaking and stirring them in a large kettle, drinking the concoction toward morning until they vomit, to “clean out” the body. There is an unmistakable similarity to the “black drink” ritual vomiting here (see Appendix 4). [18] Mulato, sunami, and rosapara cacti, however, protect against Apache machinations; Mooney (_Tarumari-Guayachic_) cites a Chalája arroyo near Conaguchi (from chärä or chälä, “squirrel,” the epithet of witches) where witches were formerly burned; cf. the use of the squirrel-fetish in the Tarahumari peyote ritual. In Tamaulipas intertribal peace was so precarious that peyote mitotes were commonly held in remote and inaccessible intermediate mountain regions; the recital of war deeds was sometimes part of the rite (Prieto, in Mooney, _Tarumari-Guayachic_). De la Serna (in Safford, _An Aztec Narcotic_, 310) describes the use of teo-nanacatl in witching. For Tarahumari witching with hikuli see Lumholtz, _Unknown Mexico_, 1:314, 323-24, 371-72.