[134] The prophecies and predictions of C. W. (Kickapoo president of the Native American Church) on the basis of his visions have an old-time flavor, though colored by Christianity and proselytizing for peyote: he prophesied the “Judgment Day” and the “new world” to come; “it will be too late to go in [the peyote tipi] when the time comes—you’ve got to start now,” Kishkaton reports him as saying. [135] _Handbook of the American Indians_, 1:65a, 309-10, 401-402, 650; 2:371a, 587a, 885-86. Cf. the elaborate Quichua and Aztec Messiah legends. [136] Kroeber, _The Arapaho_, 403-404; Densmore, _The Peyote Cult_. [137] Mooney (_The Mescal Plant_, 8) errs, we believe, in citing a Kiowa midnight baptism. [138] Kroeber, _The Arapaho_, 404. [139] Petrullo, _The Diabolic Root_, 93; Harrington, _Religion and Ceremonies_, 190; Skinner, _Societies of the Iowa_, 727; Voegelin, _Shawnee Field Notes_; Hoebel, _Northern Cheyenne Field Notes_. “Baptism” is Lipan also. [140] Murie, _Pawnee Indian Societies_, 637; Radin, _A Sketch of the Peyote Cult_, 3, 5; _The Winnebago Tribe_, 389; Densmore, _The Peyote Cult_. It is said that “the peyote-eaters wanted to get baptized and unite with the church in Winnebago, but the clergyman in charge would not permit them, so they went and did their own baptizing through their leader John Rave.” [141] Some add cookies and candy. The use of sweet foods and the sweetening of others recalls the eating of teo-nanacatl with honey, and the eating of sweet-meats while smoking “grifos” or marihuana. See Maillefert, _La Marihuana_, 6-7. [142] Mopope (Kiowa) painted a special set of white enamel-ware vessels for Kozad’s meetings: water-bucket (tipi and “water-bird”), parched-corn pan (ear of corn and four-direction feathers), fruit-pan (thunderbird, fruit within a crescent design) and meat-dish (cooking fire, buffalo horns and sun design). [143] A recurrence of an old custom ascribed to Sweet Medicine appears in the Northern Cheyenne peyote breakfast, when an individual takes five pieces of meat across the lodge to a visitor (Hoebel, _Northern Cheyenne Field Notes_). PSYCHOLOGICAL ASPECTS OF PEYOTISM A descriptive account of a ritual pattern, however meticulously detailed it be, must always fall short of reality unless supplemented by further information regarding its functioning in terms of individuals. The older descriptive ethnography and the newer interest in the dynamics of culture are as necessary to each other as anatomy and physiology, of which, indeed, they are the anthropological parallels. We accordingly embark upon the somewhat anecdotal filling in of the pattern sketched in the preceding section.