In view of these repeated parallels in the attitudes and usages surrounding both peyote and datura, it is certainly not without significance that their distribution, while contiguous, is mutually exclusive in northern Mexico and the southwestern United States: peyote is generally central and northeastern in Mexico, whence it spread northward and eastward into the Plains, while datura is northwestern in Mexico and extends through the Pueblo and nomadic Southwest to southern California. And if the “black drink,” native American beers in Mexico and the Southwest, and the mescal bean be all counted with peyote and datura as part of one general distribution, we have a large continuous area or “narcotic complex” across the whole southern United States and northern Mexico. Such large general distributions are not unknown (e.g., bear ceremonialism), and datura (via Central America), ilex drinks (via the Antilles) and aboriginal alcoholic liquors (continuous from the Southwest through Mexico and Central America to include the entire northern three-quarters of South America) are surely connected ultimately with the same traits in South America—more particularly since not alone are the plants involved the same, but also detailed “superorganic” attitudes and ritual manifestations. FOOTNOTES: [1] Lumholtz, _Unknown Mexico_, 1:372-74. These short paragraphs are summaries, not direct quotations. [2] Cf. the physiological action of peyote-alkaloids, discussed elsewhere (dilation of the pupil, increased reflex excitability). The use of narcotics in this area in connection with racing appears again with peyote in northern Mexico, and with the “mescal bean” (_Sophora secundiflora_) among the Wichita. The Acaxee used peyote in their ball play, much as the “black drink” (_Ilex cassine_) was used in the Southeast. Cf. Mooney’s (_Tarumari-Guayachic_) “Muräto,” apparently identical with Lumholtz’ Mulato, that “is used mostly in races, not ground up, but tied whole around waist, at back.” [3] Lumholtz, _Unknown Mexico_, 1:373. In this region narcotics in general are much employed in connection with war, and the magical “witching” of the enemy—whose power is not merely physical but magically malevolent too. “Mescal beans” were part of the war-bundle in some southern Plains tribes, and both peyote and datura were used clairvoyantly and prophetically in war connections. The attitude that the enemy is a witch, Dr. Spier informs me, is widespread among both the Yumans and Athapascans of the Southwest. Cf. also peyote and captured scalps (e.g., Maricopa) talking, and being danger-ridden. [4] This is an instance where it is rewarding conscientiously to respect native categories and ethnobotanical statements for hordenine (= anhaline, one of the alkaloids of Lophophora) was discovered in _Anhalonium fissuratum_ in 1894 by Heffter (see Appendix 5, fn. 5).