_Fetish Peyote._ Peyote is the only plant toward which the Kiowa and other typical non-agricultural Plains tribes have a religious attitude and from which they can get “power.” Yet the fetishistic attitude as a psychological phenomenon is not unknown in the Plains of pre-peyote times; the Kiowa taime or Sun Dance image and the “Ten-Medicine” bundles have widespread parallels in the Plains—the Cheyenne fetish-arrows and sacred heart, the Iowa red bean war-bundles, and the ubiquitous medicine-bundles of which the Blackfoot are a type.[74] The Arapaho wore the fetish-plant in an amulet pouch covered with beads, and when placed on the altar a head-plume was sometimes put nearby. The Cheyenne also carry exceptionally large specimens in beaded buckskin cases,[75] the bead-work being in the form of a star to represent the sun [?] and the case being suspended from his neck by four strands of beads “to represent the four thoughts that lead to peyote.” A Wichita informant carried a peyote button with him to France in the late War, and the fetish miraculously escaped detection during the sterilizing of uniforms; it protected him until he could return to collect his soldier’s bonus in 1936, when a special meeting was held to thank peyote for these boons. Some Shawnee call the hogimá or “peyote chief” the messenger between humans and God; others call it the “interpreter” or the Holy Ghost. Crashing Thunder addressed the most holy peyote medicine as “grandfather,” but the usual designation of the fetish is “peyote chief” or “father peyote.” While Wolf (Comanche) called it “elder brother” because as a child one specific plant had protected him during an illness. The Winnebago are evidently influenced by an older tribal pattern in their use of two sacred peyotes, one “male” and the other “female.” John Wilson in an early Caddo meeting near Fort Cobb, Oklahoma, “before the country opened,” placed three peyote buttons on the moon (symbolizing the Trinity of leaders?); his drummer saw one of these turn into a person he had known in life. The Lipan usually had only one hucdjiya´isia, or “big peyote lying,” but sometimes put buttons in a circle around the fire pit, somewhat like the Comanche who placed them in the sage crescent west of the fire.[76] The Osage, with their usual flair for ostentation, place the “chief peyote” “within the marked outline of a heart and set upon a beaded cylinder support,” according to Dr. Speck. Iowa father peyotes are notable for their size. The Tonkawa sometimes painted the fuzz on the plant red, as though it were a person. The Taos addressed the peyote chief as “Father Ear,” probably carrying over to peyote a common Pueblo fetishistic attitude toward corn. Lipan and Mescalero father peyotes were an active ally of the shaman leading the meeting, as any attempt at witchcraft would “show” on it and inform him of something amiss.[77]