But the narcotic exhibiting perhaps the most numerous parallels in usage with peyote is datura.[15] Gayton lists as datura-users in the Southwest[16] the Pima, Zuñi, Navaho, Hopi, Havasupai, Walapai, Mohave, Yuma and Cocopa, and in California the Akwa’ala, Southern Diegueño, Pass Cahuilla, Gabrielino, Luiseño, Serrano, Chumash, Salinan, Miwok, Eastern and Western Mono, and the Foothill and Southern Valley Yokuts. This distribution is continuous with that in northwestern Mexico among the Opata, Tepehuane, Cora, Tepecano and Aztec.[17] The parallel uses of peyote, cohoba snuff and datura in prophecy and divination have been summarized elsewhere,[18] but there are further interesting uses of datura. The Aztec of Mexico[19] had special officials who took ololiuhqui (the seeds of datura) to discover cures for illnesses, to find lost or stolen property, to ascertain the origin of long sickness due to witchcraft, etc., receiving pay for their services. Sometimes they prescribed the drug for their patients; datura was also used empirically as an anodyne in setting fractures, and it may have been one of the drugs employed to stupefy sacrificial victims, though peyote is the only one identified. Ololiuhqui was also mixed with tobacco and the ashes of venomous insects to make the sacred ointment of the priesthood; set on altars it was called Divine Meat.[20] The Cora[21] refer to daturas in their songs and myths, but their use of it is not known. In northern Mexico, the Tepehuane used toloache [datura] in place of peyote.[22] Tepecano prayers refer to datura as the husband of Corn Daughter and the son-in-law of Father Sun; having taken two mistresses, he was punished for this by being stuck head downward in the ground and commanded to give mortals whatever they begged of him. They believe him to have great riches, which they pray for and “borrow.” Datura is one of the five narcotics whose flowers decorate a love charm.[23]