[19] A favorite diversion of witches to weaken the leader was to make his assistants vomit (Opler, _The Influence of Aboriginal Pattern_). My Kiowa companion vomited in a Ponca meeting, the first he had ever attended in that tribe. He attributed it to their unfriendly feeling and felt considerably relieved when we visited next morning a meeting held by old friends among the Oto; but he himself had once witched a Comanche in a meeting (_Autobiography of a Kiowa Indian_). Tonkawa data is from Opler, _Autobiography of a Chiricahua Apache_. The exploits of the Kiowa witch Tonakat have already been mentioned. The Comanche “used it in the old times, but not rightly; the medicine men used it for sorcery, so people got scared and stopped using it” (Hoebel, _Comanche Field Notes_). Among the Cheyenne, Flacco and Cloud Chief strongly opposed the introduction of peyote; the former said “it was used to witch people and make them crazy.” The Northern Cheyenne (Hoebel, _Field Notes_) and Lipan (Opler, _The Use of Peyote_) and Winnebago “fear states” may have a physiological basis. Mrs. Voegelin (_Shawnee Field Notes_) quotes an informant: “Wilson showed them how to swallow mescal beads.... N. S. didn’t go; she was afraid of them. The Delaware had it too; she never wanted to go look. John Wilson also taught them how to shoot a person with red beads two inches long; the person would fall down, hard; then John Wilson doctored on them with medicine. [Several Shawnee] crept up in the grass when the Quapaws were holding a Ghost Dance once, at night. S’s wife got shot.... Finally some one spoke to John Wilson, ‘You men, you abuse the women.’ An old Peoria woman who went all the time, and swallowed those red beads—she was kind of crazy—told Wilson that. The agent finally stopped it.... When they were shot, John Wilson used peyote to bring them back.” [20] Alegre, _Historia de la Compañía_, 2:219-20; Prieto, _Historia y Estadistica_, 131. It is not proven that peyote applied externally has an anaesthetic or anodyne action (the Zacatecan use in the childbirth ceremony is internal); but natives recognize the ability of peyote to induce a stuporous state. The Aztec (Gerste, _Notes sur le médicine_, 51) used peyote to stupify sacrificial victims. But peyote does not cause sleepiness, and the following Maratine Indian battle song (in Prieto, _op. cit._, 119-20; Mooney, _Peyote Notebook_) should perhaps be translated “become stuporous:” “The women and ourselves shouting with pleasure, Shall drink peyote and shall fall asleep.” For Opata data see Ensayo, in Mooney, _Tarumari-Guayachic_; for Lipan see Opler, _The Use of Peyote_.