In the Southwest, the Pima had a jimsonweed song which brought success in deer-hunting[24] and cured vomiting and dizziness. The White Mountain Apache[25] mixed the root of _D. meteloides_ with their corn beer to make it more intoxicating. The Apache of Bourke[26] credited datura with the power of making men crazy, but denied using it medicinally or ceremonially. The Havasupai[27] eat datura leaves occasionally apparently for purely secular pleasure, and also use the drug in their arrow poison. At Zuñi[28] datura was one of the medicines formerly belonging to the gods, and only the rain priests and directors of the Little Fire and Cimex fraternities could use it; the rain priests propitiated birds with the powdered root, or a man ate it to bring rain. They also administered it to clients who had been robbed, to discover the thief, and to patients with broken bones; the pulverized root and flower were also used with corn meal for all types of wounds. In myth the daturas were once brother and sister who walked the earth and saw who committed thefts, but the Divine Ones said they knew too much and caused them to disappear into the earth forever; perhaps for this reason it is also used to communicate with the dead. The Navaho[29] eat the root of _D. meteloides_, and sometimes “the Indians under its influence, like the Malays run amuck and try to kill everybody they meet.” There is a record of Hopi doctoring with datura.[30] Nearly all the tribes of southern California used datura. The Akwa’ala, Yuma, Mohave and Eastern Mono took it to acquire gambling luck; the Central Miwok did not eat it, but considered that a dream about datura aided one’s gambling fortune.[31] Of the remaining tribes of the region who used it ceremonially, some features were held in common: (1) it was not taken before puberty,[32] (2) it was usually administered to a group,[33] and (3) a supernatural helper, sometimes an animal, was sought.[34] In southwestern California the use of datura is strongly ritualized in the Chungichnich cult of the Luiseño, and Northern and Southern Diegueño. According to Kroeber the ritual is comparatively recent and overlies an older, simpler use of the plant over a wider area. In the Chungichnich ceremony datura is given to boys as a preliminary ritual in puberty observance; its use is not seasonal, nor do women ever partake of it.[35] The Mountain Cahuilla[36] are typical of groups who had the simpler datura rite in puberty ceremonials before the addition of Chungichnich ritualism.