Common elements are numerous: the ceremonial trip for peyote (more elaborate in Mexico, to be sure), the meeting held at night, the fetish peyote, the use of feathers and the abundance of symbolisms connected with birds, the ritual circuit, ceremonial fire and incensing, water ceremonies, the “Peyote Woman,” morning “baptism” or “curing” rites, “talking” peyote, abstinence from salt, ritual breakfast, singing, tobacco ceremonials, public confession of sins, Morning Star symbolisms, and (for northern Mexico) the crescent moon[127] altar. The fear of being blinded by the peyote-fuzz is Mescalero, Lipan and Plains, and the water-drum is shared by both non-peyote Southwestern groups and those of the Plains who have the peyote rite. The use of parched corn in sugar water, boneless, sweetened meat and fruit for the “peyote breakfast” may be regarded as universal for peyotism, wherever found. FOOTNOTES: [1] Rouhier (_Monographie_, 91, n. 1) argues immense antiquity for peyotism, _circa_ 300 years B.C., among the Chichimeca on quasi-historical grounds. Our knowledge of peyote from Spanish documents goes back to the sixteenth century in Mexico. A manuscript in the Library of Congress reports the trial of a Taos Indian, February 3-8, 1719, for having “taken peyote and disturbed the town” (cf. Twitchell, _Spanish Archives_, 2:188). See Bandelier, _Manuscript_; Mooney, _Tarumari-Guayachic_. [2] Adapted from Lewin, _Phantastica_, 96, and Nicolás de León in Brinton, _Nagualism_, 6. [3] Hernandez, _De Historia Plantarum_, 3:70. [4] Arlegui, _Crónica_, 2:154-55 in Urbina, _El Peyote y el Ololiuhqui_, 26. [5] Prieto, _Historia y Estadistica_, 123-24, in Mooney, _Peyote Notebook_. [6] Alarcón, _Tratado de los supersticiones_, 195. [7] Lindquist, _The Red Man_, 70-71, is in error in stating that the Zuñi use peyote for religious purposes; moreover the document of 1720 cited refers to Taos, not Zuñi. Mr. An-che Li assures me that the Zuñi lack peyote even today. Lindquist has evidently confused peyote with datura; see for example Safford, _Narcotic Plants_, 405, 406. Still other plants, e.g., datura, cohoba snuff, coca, yahé, aya-huasca, etc., were used in Middle America as prophetic aids; see for example Safford, _op. cit._, 393; Gayton, _Narcotic Plant Datura_.