[50] Skinner, _Societies of the Iowa_, 693-94, 724; _Medicine Ceremony of the Menomini_; _Ethnology of the Ioway_, 190, 217, 248-49. [51] Skinner, _Societies of the Iowa_, 758. [52] “We the undersigned members of the Kickapoo Tribe of Indians in Kansas most earnestly petition you to help us keep out the pellote, or mescal, from our people. We realize that it is bad for us Indians to indulge in that stuff. It makes them indolent, keeps them from working on their farms, and taking care of their stock. It makes men and women neglect their families. We think it will be a great calamity for our people to begin to use the stuff.... We most urgently petition you that immediate action must be taken before the stuff gets hold of our people” (Seymour, _Peyote Worship_, 183). [53] Skinner, _Medicine Ceremony of the Menomini_, 24, 42-43, 97. [54] Speck, _Delaware Peyote Symbolism_. [55] Gilmore, _The Mescal Society_, 163-67; _The Uses of Plants_, 104-106; Mooney, _Tarumari-Guayachic_; Speck, _Delaware Peyote Symbolism_; testimony of Sloan in _Peyote as Used in Religious Worship_, 35. Murie, _Pawnee Indian Societies_, 637. [56] _Peyote as Used in Religious Worship_, 10-11, 30-31, 43, 44-45. This booklet was compiled after 1911, giving for “twenty years [ago]” a maximally early date of 1891; but other internal evidence indicates a publication date of 1916, giving the date 1896 as quoted. [57] Speck, _Notes on the Ethnology_, 171. [58] No doubt with the memory of the fate of Albert Stamp’s attempted “moon” among the Caddo, Taylor exhibited considerable modesty when this flattering offer was made. “I appreciate that offer,” he said, “but I’m just Alfred Taylor, that’s all I am, and I never did run a meeting, and I would rather you’d get somebody else from down home who runs meetings to do it for you.” Several weeks later my informant said he didn’t think Taylor would accept, though he might drum or build the fire “like a servant”—“He’s afraid the Caddos will think he is pushing himself ahead too much, but he has even drummed for Enoch Hoag; he just don’t like to jump ahead of everybody too much away from home.” This abnegation is all the greater when it is understood that the Osage are accustomed to make handsome money gifts on such occasions. [59] Koshiway compared the smoke-meeting before the war path to peyote: “They have a meeting and smoke the pipe together and leave the next day. This clears up the enemies, and you can prophesy then. Peyote is similar to this—all night.” Another older pattern interestingly survives among the Oto: in the informal morning period in the tipi, joking relationship seems to function.