A typical Ponca meeting attended at White Eagle was to doctor a sick child with peyote tea. Another, a Shawnee meeting at McCloud, had been vowed if the soldiers’ bonus legislation passed Congress. One Shawnee held meetings for his eldest daughter yearly for thirteen years; sometimes they hold purely social meetings and for health and doctoring, but not for rain. Wichita, on the other hand, set up meetings to pray for rain and good crops, on anniversaries, and for doctoring; and a Wichita “bonus” meeting was held in 1936. Prophecy has been present in Wichita meetings also. The Winnebago[16] have death-consolation meetings, death-anniversary meetings and meetings to doctor the sick. At Taos[17] meetings are for curing, or simply when “someone thinks they ought to have a peyote meeting.” _Participants._ The Carrizo had two women by the door to bring water into the meeting, but the Lipan permitted no women to be present or even erect the tipi. In the early days the Kiowa, Comanche, Tonkawa, Sauk, and Oto prohibited women from attending, and only old men used peyote, but forty or fifty years ago women started coming in to be doctored and gradually came in for other reasons, though they could not use the ritual paraphernalia; under no circumstances may a menstruant woman enter.[18] The restriction against women appears to apply only to groups who early had peyote, when it still had much of the flavor of a warriors’ society about it; for example, the Arapaho, Cheyenne, Ponca, Kickapoo, Mescalero, Shawnee, Taos and Wichita apparently always allowed women to attend.[19] In the Iowa meeting the women formed the outer of two concentric circles, the men the inner, and the former were allowed only two buttons.[20] Women never use eagle feather fans. Some tribes, like the Caddo, still have a strong objection to the presence of White men in meetings, but other groups do not object to White men as such.[21] A number of tribes have a bias against the attendance of Negroes, but this is not the case at least with the Kiowa, Wichita, and Kickapoo.[22] _Visiting._ All Indians, however, of whatever tribe, are welcome in the meetings of all other tribes.[23] For example, at a Shawnee leader’s meeting at McCloud there were 12 Kickapoo, 6 Shawnee, 3 Caddo, 2 Kiowa, 2 Whites, a Wichita, a Seminole, a Sauk-and-Fox, an Oto, a Potawatomi and a Negro—a not untypical aggregate.[24] Individual users visit around a great deal in trying to “learn about peyote”; an old Kickapoo user had been in meetings of the Arapaho, Cheyenne, Caddo, Delaware, Wichita, Apache, Kiowa, Osage, Yuchi, Sauk-and-Fox, Oto, Iowa, Shawnee, Comanche, Pawnee and Ponca. Indeed, the very origin legend of peyote indicates a period of beginning intertribal contacts, and peyotism in later days became the specific vehicle of intertribal friendships, when mutual warfare disappeared.