[18] Wertham and Bleuler, _Inconstancy of the Formal Structure of the Personality_. The general thesis of these experimenters was that personality types might be studied as they were exteriorized in mescaline intoxication via the Rorschach test. One of the observers described two personalities in a normal subject in two periods of intoxication, not knowing that it was the same person. They conclude, interestingly: “It is suggested that these observations indicate that the form of a personality is not a constant, but that it may be influenced by outer circumstances, and that the usual psychologic ‘type’ of a person does not necessarily exhaust the description of the formal structure of his personality.” [19] “What an excellent use for a medical congress,” Sir Francis Galton dryly wrote Havelock Ellis (_Mescal: A Study_, 71, note), “to put one half of their members under mescal, and to make the other half observe them.” [20] Lumholtz, _Unknown Mexico_, 1: 359; cf. _Explorations in Mexique_, 181-82. It is a curious west-European mode of reasoning that leads one to expect in all psychic upsetments such as this the emergence of the sexual anxiety—more particularly in the case of peyote intoxication, which provokes marked fall of heart-beat, physical and mental depression at one stage, uncomfortable “stomach fullness” and acute nausea! [21] Wertham and Bleuler, 60. The presence of prior suggestion is blatantly obvious. Cf. Karwoski, 212: “To the sexologist an easy way of obliterating temporarily the genital response is offered since mescal is a powerful anaphrodisiac.... My own experience confirms the anaphrodisiac properties of mescal, but the fact that under its influence I found my imagination turning to erotic situations, although temporarily impotent, is an illustration of the persistence of conditioning that offers an interesting suggestion with reference to the extirpation experiments reported in the controversy over the James-Lange theory of emotions.” Unfortunately, _culture_ cannot be extirpated. [22] Fernberger, _Further Observations_, 368. But Fernberger misunderstood his informant, Petrullo, who (_The Diabolic Root_, 8, note) of course disclaims this statement from “which” on. [23] Field workers protest privately, but not often enough explicitly, against the projection of these culturally- and personally-subjective values into other cultures. The envisaging of primitive cultures as unspoiled Arcadias where one’s frustrated dreams for one’s own culture come true, is at least as old as Tacitus’ “Germania,” and is still going on, not alone among laymen. [24] We repeat that results _either positive or negative_ for white observers have no bearing on the problem as regards natives, as this problem is cultural. [25] Fernberger, _Further Observations_, 377. [26] All but one vomited. [27] It is scarcely surprising that one does not find in Indian ceremonies what is not there.