The many attempted anti-peyote legal measures, and the frank hostility of some persons[1] to peyotism early stimulated the cultists to seek some sort of legally-guaranteed security for their worship. The first of several incorporated peyote churches, the Oto Church of the First-born, has heretofore been little known. Peyote came to the Oto under the late White Horn’s leadership from the Tonkawa some time before 1896. The original rite is said to have been “just like the Apache,” which is to say, the standard pre-John Wilson Plains type. But the Oto, like other tribes, began to have “government trouble” about their worship shortly before the World War. A group of younger men, Frank Eagle, George Pipestem, Charles MacDonald and Charles W. Dailey, who had been away to school and were considerably influenced by White Protestantism, sought, at this juncture, to use the White man’s weapons in their own defence. But by far the most important figure in this movement was Jonathan Koshiway. Although enrolled as a Sauk-and-Fox, Koshiway’s mother was an Oto. He had formerly lived in northeastern Kansas, and had been an Indian evangelist for the Church of Latter-Day Saints.[2] As an individual Koshiway was considerably influenced by Middle Western Protestantism, and solved for himself the adjustmental problem of double culture-bearers by discovering that the old native religion of his childhood was the _same_ as the White Christianity of his maturity, with merely different phrasing and vocabulary. Did not God speak to Moses through a burning bush, like the Indians’ peyote fire? When God viewed his creation, does not the Bible say that “God saw that it was good,” and was not the little peyote plant one of the herbs of the field thus created? Did not Christians also make use of wafers and sacramental wine just as the Indians used the flat buttons of the sacred herb and peyote “tea”? Did not Christianity even embody the Plains ritual number in the “Four Foundations” of Love, Faith, Hope, and Charity? Jack was a “Bible student” in Kansas City at one time, and is notably fluent in these syncretic interpretations, being called upon frequently to speak in peyote meetings, especially when visitors are present to whom explanations are in order. Another important influence upon Koshiway—as well as upon George Deroin (Iowa) of Perkins, who may once have been his associate—was that of the Russellites, a somewhat desiccated Protestant cult of the Middle West, who did not believe in any “earthly” government. This dogma naturally suited a group in difficulties with temporal government. Koshiway explained to me that the name finally chosen for the organization is a “heavenly name” and that the church proper is “up there”; yet practical peace must be made with Caesar on earth, and this Koshiway set about with care to do.