[36] Fernberger (_Further Observations_, 368), citing Petrullo, writes: “The best reporters of this group of Indians [Delaware] insist that visions may occur under peyote intoxication but that it has become socially admirable to suppress these visions and that, after some practice, this may be successfully accomplished.” But after establishing ordinarily friendly relations with informants I found no such reticence about visions; these, indeed, were publicly discussed in the Sunday forenoons after meetings (usually spent lounging under “shades” quietly exchanging peyote experiences). Many, like Spotted Horse (Kiowa), Tom Panther (Shawnee) and Sly Picard (Wichita) distinguished the ordinary effects of peyote from full-blown “visions”; and some corrective modesty is occasionally exhibited for the familiar Plains assertiveness and individualism, for, in fact, through peyote visions individuals push themselves to positions of leadership and influence. Fernberger continues: “The informants also state that they are able to control visions when they occur, that is, to change the vision to that of any particular known object or to hold a vision that occurs in consciousness for a considerable time. Both of these statements are totally at variance with the descriptions of all previous observers of the visual manifestations.” We disagree with this dictum; many informants would paraphrase the statement of Tom Panther (Shawnee) that in peyote intoxication, “I wasn’t boss of myself.” White observers too have remarked on the dualism of consciousness exhibited by Crashing Thunder. One might even go so far as to say that this is a reason natives think of peyote as an _external_ “power” working its influence on them. [37] Is the peculiar mode of wearing a blanket in meetings due to the necessity of supporting the back in strychnine-opisthotonos (from lophophorine and anhalonine)? [38] Arlegui, _Crónica_, 144; Rouhier, _Monographie_, 331. [39] Mooney, in Rouhier, _op. cit._, 344. [40] “We’re pulling for daylight now—that’s the time those boys sang a little faster” (Voegelin, _Shawnee Field Notes_). “I wish you could see Quanah’s songs—they just like beautiful race horses—go fast” (Mooney, _Peyote Notebook_, 12). [41] Kroeber, _The Arapaho_, 404-405. Maillefert (_La Marihuana_, 6) says that marihuana habitués in Mexico have special songs that they sing together; a marked feature of the Mexican use of drugs, of which this may be a case, is the pattern of group-narcosis. [42] Radin, _Crashing Thunder_, 178. [43] Lumholtz, _Unknown Mexico_, 2:272. [44] This is obviously heavily culture-conditioned, but Klüver (_Mescal_, 41) records the predominance of red and green early in peyote intoxication, and yellow and blue in later stages, with possible reference to the Ladd-Franklin phylogenetic theory of color vision.