[79] The Lipan used peyote green or dry or pounded up in a wooden bowl, which was passed like the drum from the southeast. The Carrizo made a peyote “tea” (compare the neighboring Karankawa “black drink”). The Tonkawa used a flat basket. Among the Mescalero (also Lipan and Kiowa), “Care was taken to keep the ‘fuzz’ from the top of the peyote button from coming in contact with the eye, for it was thought to cause blindness.” [80] Not all Mescalero leaders do this; oak-leaf cigarettes are usually used but one leader has a red stone Sioux pipe, which is passed clockwise. The Lipan smoke oak-leaf or corn husk cigarettes at the beginning and at the end. Their eagle wing-bone whistle in peyote is recent, and not all Mescalero leaders use it. [81] The Carrizo on each side of the door had a woman wearing a red blanket; the one at the south had hers fastened with a red flicker feather, the other with a woodpecker. This non-exclusion of women is Mexican. But the Lipan allow no women around; they may not even erect the peyote-tipi. The Tonkawa originally allowed no women in peyote meetings; but doctoring gradually broke down this restriction. [82] “The virulence of these rivalries and attempts to harm others at peyote meetings led to the development of a number of protective measures and safeguards.” For these see Opler, _The Influence of Aboriginal Pattern_. [83] In the old shamanistic curing, the shaman was the performer and the others merely onlookers, but in peyotism the inevitable physiological effects of the drug made all present potential receivers of power, and shamanistic display and rivalry was correspondingly increased. This had not wholly disappeared even in early Plains peyote-using groups: the Tonkawa, Lipan, and Kiowa had shamanistic displays of power in peyote meetings, and we have recorded considerable witchcraft anxiety in early Kiowa, Comanche, Caddo, and Tonkawa meetings. [84] The reasons for this are several: a nomadic people presents few opportunities for the establishing of missions; the Apache were one of the American Indian groups last subjugated; they are notoriously suspicious and unfriendly toward innovation, and recognized the alien origin even of peyotism; and further, the rite they received from Mexico had few or no Christian elements in it. It might be suggested that the “baptism” ceremonies in the morning or the ritual breakfast are Christian in origin; but this is thoroughly doubtful, since it occurs in pre-White peyotism (e.g., Lipan). [85] In the Plains, peyotism largely followed the Ghost Dance frustration of anti-White sentiment and preached conciliation instead; such Christian elements as were added had a largely propagandist function in this direction. [86] Wagner, _Entwicklung und Verbreitung_, 74; Shonle, _Peyote: Giver of Visions_, 55.