_Clothing and Headdress._ Formerly native dress was prescribed for Plains peyote meetings, and even now a blanket (in summer a folded sheet) among male communicants and a shawl among female is common—to symbolize affiliation with “blanket Indians.” Younger men, otherwise in ordinary White dress, often wear a “peyote-necktie” made of an old-fashioned trade blanket, beaded, and with the selvage-stripes as a design; soft neckerchiefs drawn through rings with “water-bird” and “Morning-Star” designs are also common. The Arapaho[32] water woman wears a symbolically painted buckskin dress; men wear special wrist-bands and headdresses of yellow hammer and woodpecker feathers. Carrizo men wore only a loincloth in meetings, not even moccasins; the women attendants wore red blankets, the one to the north with woodpecker feathers and the one to the south with a red flicker feather.[33] Iowa wear Kiowa-Comanche style leggings, the thongs of which are knotted with “red medicine” or mescal beans.[34] A turban or head-scarf has been observed among the Delaware, Shawnee, Kickapoo, Wichita and Winnebago,[35] but the otter-skin cap of the Kiowa and Winnebago is optional. At Taos the variant dress of the “peyote boys” has become a symbol of the strife of the old and the new. The young men who use peyote cut out the seats of their trousers, thus converting them into a G-string and leggings and necessitating a blanket, and let their hair grow in Plains fashion.[36] Among older Osage men the “roached” style of scalp lock was formerly still in vogue, but the younger men who have adopted the peyote religion wear their hair long, parted and braided on each side with ribbons and yarn.[37] Among the Winnebago, on the other hand, the progressivism of the peyote cult demands that long hair be cut, and Crashing Thunder discovered that it was a “shame to wear long hair.”[38] _Ritual Restrictions._ Salt may not be eaten on the day that peyote is consumed among the Huichol, Tarahumari, Arapaho, Comanche, Kickapoo, Wichita, etc.; the distributional gaps are more likely gaps in our information than lack of the taboo, which is probably universal at least among the early Plains users of peyote.[39] It is also considered hygienically if not ethically unwise to use peyote in connection with alcoholic drinks; indeed, many insist that the former cures addiction to the latter. The Arapaho[40] did not bring sharp instruments into a peyote meeting, a taboo elsewhere unreported. _Officials._ The “road chief” is the most important individual in a meeting. Kroeber writes of the Arapaho leader in a manner which might apply to any Plains leader:[41]