Blackfoot and perhaps other Plains groups to this list. The group with poison arrows south of the Great Lakes (_Jesuit Relations_, 8:302, in Gower, 21) one would guess is Iroquois. [15] We ignore for our purposes the South American area of the use of datura, though it is surely connected with the Mexican culturally and historically, as well as the South American use of coca, tobacco, cohoba snuff (_Piptadenia peregrina_), guarana (_Paullinia cupana_ or _P. sorbilis_), chocolatl (_Theobroma cacao_), aya-huasca (_Banisteria caapi_) and yajé (_Haemadictyon Amazonicum_ Spruce). Many of the uses of these plants in war, prophesying, divination, ordeals, and doctoring are strikingly similar to the Mexican uses of marihuana, datura, teo-nanacatl and peyote. [16] The sources for these are cited in Gayton, _The Narcotic Plant Datura_, a manuscript to which I am much indebted. [17] Note the parallel uses of datura in South America found among the Inca, Matacuna, Chancay, Sipibo, Cocoma, Omagua, Jivaro, Canelo, Quijo, Zaparo, Guanes (Guanuco?), Chibcha and in Darien (after Gayton). The “wysoccan” used by the Pamunky (Beverly, _History of Virginia_, 2:24) is said to be a datura (Safford, _Daturas_, 557-58); the sporadic use as a medicament in Jamaica (Beckwith, _Notes on Jamaica_, 9, note 5, 28) may not be aboriginal. [18] The writer hopes in due time to publish further data on New World narcotics. [19] De la Serna, in Safford, _Daturas_, 551, Arlegui, _Crónica_, 144; Rouhier, _Monographie_, 331. [20] Gerste, _Notes sur la médicine_, 51. This may be the source of Reko’s erroneous teo-nanacatl etymology. [21] Preuss, _Nayarit-Expedition_, 1:231. [22] Diguet, _Le Peyote et son Usage_, 21, note 1. [23] Mason, _Tepecano Prayers_, 138, 139, 142, 143. Cf. the supposed aphrodisiac effects of peyote, teo-nanacatl, and marihuana. [24] Russell, _The Pima_, 299-300. Cf. sunami of the Tarahumari for deer hunting, and the mescal bean for buffalo hunting. [25] Hrdlička, _Physiological and Medical Observations_, 28; cf. _Handbook of the American Indians_, 2:837b. [26] Bourke, _The Medicine-Men_, 455. [27] Spier, _Havasupai_, 249, 269. [28] Stevenson, _Ethnobotany of the Zuñi_, 46, 47, 88; _The Zuñi Indians_, 385; Parsons, _A Zuñi Detective_, 168-70. Every single instance in this paragraph finds parallels in the uses of peyote: the powdering of the root, rain-getting, discovery of robbers, as an anodyne, for wounds, etc., differentiation in sex and communication with the dead. Note also in connection with rain-making the “water-bird” of peyotism. [29] Lumholtz, _Unknown Mexico_, 1:4; _The American Cave-Dwellers_, 389; cf. the running amuck with peyote. [30] Robbins _et alii_, _Ethnobotany of the Tewa_, 55, note 1. [31] References from Gayton, _The Narcotic Plant Datura_. [32] Cf. the use of peyote formerly only by adult warriors. [33] Cf. the group use of marihuana, teo-nanacatl and peyote in Mexico.