[18] This auditory hallucination of hearing voices in peyote intoxication is most striking. Several explanations may be offered: the cultural (the belief is common in Mexico and the Plains that peyote talks and sings), the physiological (white observers, many in obvious ignorance of the ethnographic facts, have reported aural hallucinations), or the physical (the peculiarly resonant vibrations of the water-drum echoing from the taut, cone-shaped canvas of the tipi). A physiological constant for Indians and whites (culturally modified) seems indicated. See Mooney, _A Kiowa Mescal Rattle_, 65; Parsons, _Taos Pueblo_, 63. [19] Statements without references are understood to be made from my own field work. [20] The Cora peyote goddess appears to be “Mother Hūrimoa” (Preuss, _Die Nayarit-Expedition_, 103). Tarahumari dancers sometimes imitate hikuli’s talk with a sound which reminded Lumholtz of the crow of a cock (_Tarahumari Dances_, 455). The Lipan information is from Opler (_The Use of Peyote_). [21] Diguet, _Le peyote et son usage_, 21, 25; Rouhier, _Monographie_, 4; Safford, _An Aztec Narcotic_, 297; Lumholtz, _Unknown Mexico_, 1:357, 2: _passim_; Preuss, _Die Nayarit-Expedition_, 103; Bennett and Zingg, _Tarahumara_, 135; Mooney, _Tarumari-Guayachic_. [22] Rudo Ensayo (1760) in Mooney, _Tarumari-Guayachic_. A note by F. W. H[odge] indicates a purely medicinal use of peyote for the Opata. Otomi: León, _fide_ Mooney; Mooney doubts this, somewhat unwarrantedly I think. Pima: Alegre, in Mooney, _Tarumari-Guayachic_. Comecrudo: _Handbook of the American Indians_, 1:209a; Mooney, _Tarumari-Guayachic_, whose source is probably Gatschet. Lipan: Opler, _The Use of Peyote_. Tonkawa: Mooney, _op. cit._ Taos: Parsons, _Taos Pueblo_, 114, note 115. Mescalero Apache: Rouhier, _Monographie_, 4 (Opler records this as xuc); Safford, _An Aztec Narcotic_, 297; Mooney, _op. cit._ Comanche: Mooney, _Miscellaneous Notes_; the present writer recorded wↄ´kweᵖⁱ and pua´kιt (= “medicine”). [23] Mooney (_Peyote Notebook_, 21) likewise says the Kiowa term for peyote sęⁱ means “prickly” or “prickly fruit” and is generic for all cacti. But peyote, it will be remembered, is conspicuous for its lack of spines; perhaps this was an older term for the prickly pear, _Opuntia opuntia_, transferred to the more recently known plant. In any case it occurs nowadays in many compounds: sęⁱmąyi, “peyote woman,” sęⁱpiⁱ, “peyote meeting,” etc., and in the phrase behábe sęⁱᴅɔki, “smoke, peyote power.” (Compare the Comanche hos mäbä´mho’i.) See also Mooney, _Calendar History_, 239; Rouhier, _Monographie_, 4; Kroeber, _The Arapaho_, 399; Speck, _Notes on the Life of John Wilson_, 552.