The peyote people are rather foolish for they cry when they feel happy about anything. They throw away all the medicines that they possess and whose virtues they know. They give up all the blessings they received while fasting, give up all the spirits who blessed them. They stop giving feasts and making offering of tobacco. They burn up all their holy things, destroy the war-bundles. They stop smoking and chewing tobacco. They are bad people. They burn up their medicine pouches, give up the Medicine Dance and even cut up their otter-skin bags. Crashing Thunder, as we have seen, was himself persuaded by peyote cultists that it was disgraceful to have his hair long, and he gave his shorn hair with his medicine bundles to his brother-in-law, as both wept and as he received the thanks of his relatives. Clothing and headdress are also symbols of conflict between the old and the new for Taos and Osage. A dramatic solution of a life-long problem was offered Crashing Thunder in peyotism. He had lied about having gotten power from a vision-experience in connection with the the older native religion: so important for personal prestige was this experience that he was betrayed into fabrication to obtain it. But he never lied to himself. All his life he was aware of the deception, and being a man of marked fundamental honesty, he keenly felt the fraud. Finally at the age of forty-five he did achieve through peyote the experience which he had missed in his youth. His conversion to the peyote religion was consequently most profound: “It is the only holy thing that I have become aware of in all my life,” he said simply, after this experience. Jack Thomas (Delaware) solved a problem of major importance to himself through peyote. He had been appointed a Government policeman, and found considerable conflict between his duty and his sympathies. Finally he became gravely ill, and a meeting was put on by his brother and another relative to pray for his recovery. In this meeting the answer came to him: The others in the tipi did not like me. Peyote told me this. I had been a man-catcher. That was the reason. The two persons that loved me prayed for me and I got well. I did not go back to my job of man-catcher. Peyote showed me that it is wrong. The mechanisms for social control afforded by the public and communal nature of the cult (as opposed to the individualism of the older religions in the Plains) are on the whole very effective. The speeches of the leaders and old men give ample opportunity for the expression of opinions concerning the conduct of younger members in peyote meetings and out. We have already noted the case in which a Kiowa marriage was saved from destruction by timely advice and reprimand addressed to the husband in a peyote meeting. The prayers, too, which almost any individual may make by calling for a smoke, are further vehicles for quite various psychological transactions.