[94] Older men carry real “feathers,” but younger ones often bring small, ribbed, commercial, folding ladies’ fans—an interesting compromise. The Comanche nácihita “resting-stick, to walk,” was formerly a bow, according to Hoebel, on war-party meetings, while the drum was formerly of wood. The Lipan formerly used a bow, hit with a stick. [95] Following a suggestion of Dr. Wissler, I made a special note of this and found that the ubiquitous satchel is as much a “trait” of the peyote leader’s paraphernalia as his staff or gourd or feathers. [96] The Kiowa moon is crescent-shaped, the Comanche horseshoe-shaped—a significant point in tracing provenience of altars in other tribes. Some Comanche garland the entire west side of the altar with sage, in which the fetish rests. In war the Comanche used a shield as an altar. A cement moon made by a Choctaw adopted by the Kiowa was an innovation much in disfavor, as was a Seminole altar made among the Caddo; the symbolical interior of the latter was removed to make a simple crescent. Indeed, many Caddo are moving away from the John Wilson symbolic cement moon. [97] Cf. the Huichol “pillow” for Grandfather Fire. [98] Belo Kozad’s (Kiowa) father peyote had been Quanah Parker’s (Comanche) and was handed around after the meeting almost as an heirloom. Mumsika (Comanche) still preserves a famous peyote button of Kutubi’s (Hoebel). Howard White Wolf (Comanche) has a peyote he addresses as “older brother” since it had cured him as a baby. Clyde Koko (Kiowa) quit peyote one Christmas night and gave Charley two father peyotes to take back to Laredo and plant with smoke and prayer; uncertain, the latter brought them back to find Koko had completely changed his mind: “I never made such a mistake in my life. If you’d done that it sure would have ruined me. I’ve learned a lesson!”