_Peyote Breakfast._ The foods in the ritual breakfast in the tipi are so standardized as scarcely to allow comparative treatment. They are merely minor variations on the theme: water, parched corn in sweetened water, fruit and dried sweetened meat.[141] From the Lipan (roasted corn, yucca fruit, wild fruit and meat, according to Opler) to the Ute (canned corn, canned peaches and corned beef, as reported by Mrs. Cooke) the uniformity is striking. These foods are eaten from a common set of four vessels,[142] which are passed around with a single spoon in each. Sometimes ground hominy or parched corn mush is substituted, and Hoebel reports the Northern Cheyenne use of Cracker Jack for the parched corn. Beef is the usual meat, in boneless chunks or dried, pounded and sweetened, but pork (tabooed for the Comanche) is reported for the Ponca and Northern Cheyenne.[143] Wild fruits are somewhat preferred to canned varieties, but are not always obtainable. Although the original meanings and connections with agricultural, gathering and hunting ceremonies have long since been lost sight of, the feeling for the proper foods in a peyote breakfast is still quite strong in the Plains, a remarkable instance of culture continuity. FOOTNOTES: [1] For convenience of reference I have followed with all possible care the sequence of the development and appearance of elements laid down in the Kiowa-Comanche type-rite (above), of which the following paragraphs are largely comparative discussions. [2] Mooney, _Miscellaneous Notes_, 40. [3] Opler, _Lipan Apache Field Notes_. [4] Erminie Voegelin, _Shawnee Field Notes_. [5] Ritual gathering of plants is not unknown elsewhere; see Mooney, _The Sacred Formulas_. [6] See G. A. Dorsey in _Handbook of the American Indians_, 2:650a (Sun Dance), as well as Spier’s _The Sun Dance of the Plains Indians_. [7] Hoebel says the Comanche formerly did not have all night meetings because of the danger of attack while under the influence of the drug. [8] Opler’s data suggest that even the vision-seeking motive is recent among the Lipan. [9] The Lipan prayed for protection from their enemies as well as for health and long life. [10] Petrullo, 48. The mourning council meeting was not unfamiliar in pre-peyote times. One such council was held for Tarhe, chief priest of the Wyandot, at Upper Sandusky, in the old days, attended by all the tribes of Ohio, the Indiana Delaware and the Seneca of New York (_Handbook of the American Indians_, 2:294). [11] Four older men pray and the child is passed clockwise around the tipi as every one present calls out its name. [12] Meetings are held _for_ the corpse, which is present “facing east” (head west) in the meeting; at the funeral next day he faces west. The writer omitted to attend an Osage meeting at Hominy because it was a funeral meeting. [13] Cf. the uses of datura. [14] La Flesche, _Peyote as Used in Religious Worship_, 21.