[6] Which is of course mere theory; actually there is considerable unconscious syncretism, and Belo himself frequently refers to Jesus in his prayers. [7] _Report on the case_, in Safford, _Aztec Narcotic_, 306. “Twelve years ago the Otoes brought the new religion to the Winnebagoes and Omahas of Nebraska.... In talking with Albert Hensley, one of the prominent leaders, he said, ‘The mescal was formerly used improperly, but since it has been used in connection with the Bible it is proving a great benefit to the Indians. Now we call our church the Union Church instead of Mescal-eaters’” (Letter, April 15, 1909 in Blair, _The Indian Tribes_, 282.) [8] From articles of incorporation kindly lent me by James Waldo (Kiowa). The original paper was lost by Mooney in Washington; Kiowa Charley’s copy gives the date Oct. 29, 1919—probably a duplicate reissue. Other data from Murdock and Wilson. [9] From 1918 to 1936 the officials have been (president, vice-president and treasurer, respectively): Frank Eagle (Ponca), Mack Haag (Cheyenne), Calumet, Louis MacDonald (Ponca), Ponca City; Mack Haag, Delos Lonewolf (Kiowa), Carnegie, James Waldo (Kiowa), Verden; Delos Lonewolf, Alfred Wilson (Cheyenne), Thomas, James Waldo; Alfred Wilson, Ned Brace (Kiowa), Mountain View, Oscar Whyel (Kickapoo); Alfred Wilson, Ned Brace, Louis Toyebo (Kiowa); Ned Brace, Frank Cayou (Omaha), Edgar McCarthy (Osage); Frank Cayou, Alfred Wilson, Edgar McCarthy. George Pipestem (Oto) of Red Rock was the secretary of the Native American Church from its founding until his death in 1936. [10] Letter of C. C. Guinn of Guinn & Maddox, Attorneys, to Mack Haag, President of the Native American Church, dated Hardin, Montana, Feb. 16, 1916; Densmore, _The Peyote Cult_. [11] Elections of officials are held yearly in Nebraska instead of every two years as in Oklahoma. [12] Condensed from Mrs. M. G. Smith’s article, _A Negro Peyote Cult_. Mrs. Smith does not mention any possible Oto influence, which, in view of the near-identity of the name appears probable. [13] This occurs in no Indian peyote ceremony known to the writer. This deliberate destructive act suggests a symbolic aggression. The psychic mechanisms underlying this behavior have been shown with fine perception in John Dollard’s penetrating book _Caste and Class in a Southern Town_. [14] This again suggests Oto influence. [15] Cf. the related emetic rites! [16] Reko, _Ein Kultus die Gespenster_, 431: “Die Christian Peyotl Church in South Dakota benutzt diese Dinger an Stelle der Hostie und verabreicht sie bei der Kommunion and die Glaübigen. Daneber haben sie jenseits der Grenze noch eine nicht unbedeutende Kunschaft in der nordamerikanischen Indianer und den Schwarzen die die Mescalbottons [sic] freilich keineswegs zum Kommunizieren benützen.” BIBLIOGRAPHY ADAIR, JAMES. _The History of the American Indians_ (London, 1775).