The Oto are probably the crucial group in the diffusion of the later Christianized version of peyotism among such Siouan groups as the Winnebago and Omaha. Here again an individual gave a new turn to the ceremony by summing up in himself two streams of culture, the aboriginal and the Christian. Jonathan Koshiway is discussed in an appendix on the Native American Church, and a special appendix is devoted to the matter of Christian elements in the cult. The diagram on the opposite page sums up the external history of peyotism succinctly. [Illustration: Fig. 5. Chronological outline of the diffusion of peyotism.] FOOTNOTES: [1] “These beans are often confused with those of a certain species of _Erythrina_, which are sometimes sold in their place in the markets of Mexico, but which are not at all narcotic” (Safford, _Narcotic Plants_, 397). [2] Not to be confused with the “mountain laurel” _Kalmia latifolia_. [3] Henry, _The Plant Alkaloids_, 395, 398. [4] Henry, _op. cit._, 397; cf. Safford, _Narcotic Plants_, 397. [5] Bellanger, in Havard (Bulletin 519:6); Opler, _The Autobiography_; Lumholtz, _Unknown Mexico_, 1:256; Bennett and Zingg, _The Tarahumara_, 358. The use of frijolillo in maguey liquor (which equates with mescal) probably accounts for the usage “mescal bean.” Since the text was written further Apache material has appeared (Castetter and Opler, _Ethnobiology of the Chiricahua and Mescalero Apache_, 54-55). [6] Mooney, _Miscellaneous Notes_, 6. Schultes figures a Kiowa necklace of true mescal beans (_Sophora secundiflora_ Ortega, Lag. ex DC.) strung on buckskin, with a piece of red ribbon, beaver fur and a child’s ring enclosing a bundle of dried beaver-testis “medicine” in a lace handkerchief, as trinkets or amulets. [7] Skinner, _Ethnology of the Ioway_, 261; Gilmore, _Uses of Plants_, 99. [8] Skinner, _Societies of the Iowa_, 718-19. [9] Cf. the origin of peyote in deer’s foot-prints or hooves. [10] “The maⁿkácutzi beans were supposed to be alive. Those I have seen in the possession of various Iowa were kept in a buckskin wrapper which was carefully perforated that they might see out.” Cf. the ability of the father peyote to see. [11] Cf. the preparation of peyote by grinding on metates like corn. [12] Cf. the black drink ceremony to the east, and the Plains Sun Dance. [13] Early peyotism was likewise an agricultural “first-fruits” rite. [14] The Wichita used mescal beans in horse-racing too. Cf. the use of peyote in racing and deer-hunting, and the use of datura in deer-hunting. [15] Cf. the fetishistic use of the father peyote in war. [16] Cedar and sage are likewise involved in peyotism. [17] Harrington, quoted by Skinner, _Ethnology of the Ioway_, 245-47. [18] Compare note 13. [19] The Delaware, Osage, Quapaw and Oto call the leader’s peyote staff an “arrow,” the Ponca a “bow.” [20] Cf. peyotism’s four ritual songs, and the whistling outside at midnight at the four points of the compass.