[1] “[De la Serna] adds that ... they delighted in caricaturing the
Eucharist, dividing among their congregation a narcotic yellow mushroom
for the bread, and the inebriating pulque for the wine. Sometimes they
adroitly concealed in the pyx, alongside the holy water, some little
idol of their own, so that they really followed their own superstitions
while seemingly adoring the Host. They assigned a purely pagan sense to
the sacred formula, ‘Father, Son, and Holy Ghost,’ understanding it to
be, ‘Fire, Earth, and Water,’ or the like” (Brinton, _Nagualism_, 28);
Bennett and Zingg, _The Tarahumara_, 369, 385. _Coix Lachryma Jobi_ was
an early Spanish introduction, but may have replaced some native seed
(e.g., mescal) used as beads. Serna’s mushroom is probably teo-nanacatl.
[2] Klineberg, _Notes on the Huichol_, 449; Lumholtz, _Unknown Mexico_,
1:314; 2:170, 189.
[3] Lumholtz, _op. cit._, 2:171-72, 272; Bennett and Zingg, _The
Tarahumara_, 294.
[4] Bennett and Zingg, _op. cit._, 290; Lumholtz, _Unknown Mexico_,
1:360-61. On Tarahumari Christianity see _Handbook of the American
Indians_, 2:692b; the ease of acceptance suggests congruence with
aboriginal forms.
[5] Opler, _The Influence of Aboriginal Pattern_.
[6] The Winnebago did not introduce the first Christian elements, as
Radin believed. A Taos Indian (Plains-influenced?) once visioned Christ
(Parsons, _Taos Pueblo_, 66).
[7] Radin, _The Winnebago Tribe_, 418; Densmore, _The Peyote Cult_.
[8] Petrullo, _The Diabolic Root_, 101, 113; Brabant, in Seymour, _Peyote
Worship_, 182. Cf. Gilmore’s Omaha (_The Mescal Society_, 165-66) whose
fireplace is the heart of Jesus.
[9] But there seemed to be a certain quality of propaganda for the
ethnographer’s benefit in one Kiowa doctoring meeting, when the name of
Jesus was mentioned in prayers with unwonted frequency.
[10] Petrullo, _The Diabolic Root_, 96, cf. 56-59, 67, 96, note
9; Mooney, _A Kiowa Mescal Rattle_, 65; Harrington, _Religion and
Ceremonies_, 186-88; Gilmore, _The Mescal Society_, 165-66; _Uses of
Plants_, 106; Densmore, _The Peyote Cult_; Radin, _A Sketch of the Peyote
Cult_, 4, 12; _The Winnebago Tribe_, 416-17; White Buffalo in Blair, _The
Indian Tribes_, 282 (letter of April 15, 1909).
[11] Skinner, _Societies of the Iowa_, 724, 727; Gilmore, _The Mescal
Society_, 165-66; _The Uses of Plants_; Densmore, _Winnebago Songs of
the Peyote Ceremony_; _The Peyote Cult_; Radin, _A Sketch of the Peyote
Cult_, 5-6; _The Winnebago Tribe_, 394-95; _Crashing Thunder_, 186-87,
200; Simmons, in Mooney, _Miscellaneous Notes_.
[12] Skinner, _Societies of the Iowa_, 727-28; Murie, _Pawnee Indian
Societies_, 637; Densmore, _The Peyote Cult_; _Winnebago Songs of the
Peyote Ceremony_; Radin, _A Sketch of the Peyote Cult_, 5; _The Winnebago
Tribe_, 395; _Crashing Thunder_, 193-94; Smith [Mrs. M. G.], _A Negro
Peyote Cult_.
[13] The turmoil among the Caddo seems to grow out of the attempt to mix
Christian with native motives and John Wilson is nowadays by no means
universally revered. “There have been some Delawares living with the
Caddo who have from time to time tried to introduce the Catholic faith
in the Peyote meeting. Often they used the crucifix on the Peyote on
the moon. All these attempts have met with opposition from most of the
Delawares” (Petrullo, _The Diabolic Root_, 77).
[14] Petition of 62 Osage to the Senate Committee on Indian Affairs, in
_Peyote, as Used in Religious Worship_, 64-67.
[15] Simmons, _The Peyote Road_.