[35] Shonle, Peyote; _The Giver of Visions_, 54. Jack Sankadote, for example, was carried into a meeting as a baby by his father, and he is in his fifties. [36] Several older Kiowa patterns parallel peyote usages (e.g. the smoking ceremony of the Old Women’s Society: leader west of central fire, lieutenants on either side of the door, five dishes of food from the fire eastward; the Buffalo Medicine Men’s Society bundle-repair meeting with a sage “stage,” etc.), and the Kiowa-Comanche had the all night singing and beating on a rolled-up hide on the eve of departure on the war-path. But such parallels from the tribes one knows best lead to often naïve particularistic explanations and should be guarded against. As a matter of fact it is the wide distribution of sweat bath doctoring and society meetings which accounts for the ease with which peyotism made its way in the Plains. The following two paragraphs are partly based on data gathered by Donald Collier, a colleague of the Laboratory of Anthropology Kiowa trip. [37] In judging the relative importance of the Kiowa and the Comanche in the diffusion of peyotism, one should recall that Comanche was historically the lingua Franca of the southern Plains. Quanah took peyote to the Caddo and Wichita it is said, though he was not the first to do so; he led meetings among the Cheyenne and the Arapaho in 1884. Petrullo (_The Diabolic Root_, 129) says he learned peyote about 1868 in Arizona, New Mexico and Old Mexico. [38] “It is desirable to eat with the Comanche or the Kiowa because they are reputed to have learned of Peyote many years before the others.” (Petrullo _op. cit._, 33.) [39] _Handbook of the American Indians_, 2:870b; cf. Mooney, in _Peyote as Used in Religious Worship_, 13-14, 15; Rouhier, _Monographie_, 102. [40] Jock Bullbear’s and Mooney’s testimonies in _Peyote as Used in Religious Worship_, 40, 48, 57. [41] Kroeber, _The Arapaho_, 410. The practice apparently is also Kiowa and Oto. [42] Wissler, _Societies and Dance Associations_, 436; the statement was made in conversation. [43] Newberne and Burke, _Peyote: An Abridged Compilation_, table. [44] Wagner, _Entwicklung und Verbreitung_, 84, footnote. [45] Newberne and Burke, _op. cit._, 33 ff. [46] Petrullo, _The Diabolic Root_, 71-72. [47] Wilson said that one Smith had been in Oklahoma from a group on the Yukon River in southern Alaska; they were said to have used it for fifteen years. Jenness (letter to Schultes) reported a rumor that a little peyote had filtered into Salishan groups of British Columbia but Gunther (letter to Schultes) reported its absence among the Flathead and Kutenai. [48] Hoebel, _Northern Cheyenne Field Notes_. [49] Letter from Fred Washington to Dr. F. G. Speck, April 21, 1932. Petrullo (_The Diabolic Root_, 165) says the Delaware got peyote from the Kiowa; there is obvious Caddo influence too, via John Wilson.