[45] Maillefert (_loc. cit._) says marihuana habitués believe water decreases the effect of the drug, and therefore they do not use it when smoking. Although the peyote leader must otherwise be present all through the meeting (to prevent rival witching among the Apache), a fixed part of the Plains ritual is his exit alone at midnight to whistle at the four points of the compass, an opportunity which is no doubt exploited. Again, spitholes are a part of Tarahumari altars (Lumholtz, _Unknown Mexico_, 1:365). [46] The Caddo, however, make a point of not drinking water at night, as though looking upon the meeting as a vision-ordeal; this aberrance is given point by the fact that they do no doctoring in peyote meetings either, and must make four rounds of the drum before quitting, no matter if it takes until noon of the next day. [47] The Comanche exclude the eating of pork also, but whether this is because pork is commonly a salt meat or because it is oily like the flesh of another tabooed food animal, the bear, I do not know. [48] Maillefert (_op. cit._, 6-7) says marihuana smokers believe that sugar augments the effect of the “grifos” (“reefers” in Harlem parlance), so they eat sweets while smoking them. Compare the consuming of honey with teo-nanacatl in Mexico. [49] The Arapaho (Kroeber, 407) use a more magical means to this end: they tie four bunches of yellow-hammer or other feathers at the northeast, southeast, southwest and northwest poles of the tipi to brush the bodies of worshippers who become tired. [50] E.g., Skinner, _Societies of the Iowa_, 694. [51] For mescal (the agave-drink distilled from pulque) and peyote are mixed and _used together_ in northern Mexico. Yet Mooney often and at length produced this argument with regard to alcohol; Skinner said it destroyed the desire of tobacco as well (see appendix on the Native American Church). But peyote, physiologically and culturally, is only one more means of achieving the culturally valued state of psychic derangement, and such fundamentally deep-rooted patterns as this one is in native America do not change over-night. Even so, is the cure any better than the disease? The writer was a little startled when a Kiowa friend, an ardent peyote user, suggested that we go to a neighboring town one mid-week to drink. When I sought to discover his attitude on this he soon made it clear that it was no matter of moral sentimentality but purely one of physiology: there wasn’t another peyote meeting until Saturday, so what was the harm? One can eat lobsters one day and ice-cream the next, but one ought not eat them the same day. This informant conceived of the antagonism as a fight between liquor- and peyote-power, a matter-of-fact attitude probably not universal, and by no means as cynical as it seems.