[66] Bennett and Zingg, _The Tarahumara_, 138, 295; Lumholtz, _Unknown Mexico_, 1:357-58 (wherein all but the last named are cacti), 2:124-25 (Tepecano). The accepted etymology of teo-nanacatl, “divine mushroom,” suggests the same attitude; in the Antilles “among the most prominent of the plants worshipped ... [are] mushrooms, pines, opuntias, zapos, and zeybas.” (Rafinesque, cited in Bourke, _Scatological Rites_, 91; but Rafinesque is an undependable authority). The Cherokee called casine yapon (the “black drink”) “the beloved tree” (Bartram, _Travels_, 357). It is also said that in Virginia toadstools were an object of worship because of their mysterious growth (Bourke, _ibid._). In Peru coca was looked on with veneration and suppliants must approach priests only with some in their mouths. Compare the use and attitudes toward tobacco, mescal beans, datura, guarana paste, cohoba, chocolate (_Theobroma cacao_), aya-huasca, yahé, etc. [67] Lumholtz, _Unknown Mexico_, 2:172-73, 207, 263 ff. The Huichol had hikuli-shields; curiously, Crow-Neck (Kiowa) about 1860 made a peyote shield according to a vision he had at Mescalero, but he threw it away when he was captured on his first fight in Mexico. The Kiowa, however, had heraldic shield-societies before peyote, of which this is probably an aberrant example. (For the bird and arrow equation see Spier, _Yuman Tribes_, 331, Lumholtz, _op. cit._, 2:201-202.) See also Lumholtz, _op. cit._, 1:313, 323-24, 371-72; _Tarahumari Dances_, 452. [68] Bennett and Zingg, _The Tarahumari_, 294. [69] Lumholtz, _Unknown Mexico_, 1:311, writes: “Without his shaman the Tarahumare would feel lost, both in this life and after death. The shaman is his priest and physician. He performs all the ceremonies and conducts all the dances and feasts by which the gods are propitiated and evil is averted, doing all the singing, praying, and sacrificing. By this means, and by instructing the people what to do to make it rain, and secure other benefits, he maintains good terms for them with their deities, who are jealous of man and bear him ill-will. He is also on the alert to keep those under his care from sorcery, illness, and other evil that may befall them ... the Tarahumare ... keeps his doctor busy curing him, not only to make his body strong to resist illness, but chiefly to ward off sorcery, the main source of trouble in the Indian’s life.” [70] Beals, _Comparative Ethnology_, 128. [71] This entire section is summarized from data collected by M. E. Opler. I gratefully acknowledge the courtesy and generosity of his lending me the article _The Influence of Aboriginal Pattern_ before publication, as well as _The Autobiography of a Chiricahua Apache_, and unpublished notes on Lipan, Tonkawa and Carrizo peyotism; it would be difficult to establish Mexican-Plains continuities without these invaluable data and the warm coöperation of Dr. Opler.