Part 25

Of particular interest, however, is the Negro Church of the First-born, formerly existing near Tulsa, Oklahoma.[12] The founder was John Jamison who was born in Lincoln Co., Oklahoma. His parents for some reason were given allotments, and he grew up among the Iowa, speaking Iowa, Pawnee and Comanche. When he sought to take up the peyote cult, the younger men were less friendly than the older ones; they resented a Negro’s taking the “old Indian religion.” The rite which he conducted was the typical Indian one, but involved more use of the Bible than was general; the elements of the drum, gourd dishes for sacred food, medicine feathers, cane, sage, cedar, canvas tipi and chief peyote button were all present. Jamison sometimes dressed in a chief’s bonnet, blanket and moccasins. He conducted meetings as far back as 1920 which Indians sometimes attended, and occasionally he was sent for to conduct Indian meetings. In 1926 Jamison died of a brain concussion after he had been attacked by a half-crazed Negro. The cult did not survive his death; it had never been popular outside a small group, though some persons were attracted by the healing he attempted to do. But even the devoted became suspicious when they learned of Government hostility to their practices. As Mrs. Smith writes,

This attitude on the part of the negroes is doubly interesting in view of the rebellious attitude which the Indians displayed under the same circumstances.

Jamison’s rite differed in a number of respects from the standard Plains ceremony: the peyote on the moon was eaten by the leader at midnight; the leader sat at the west with four “sisters” to his right and four “brothers” to his left (including his drum and cedar man); the fireman north of the door was usually the same man in every meeting. Participants sat “goat fashion,” i.e., kneeled and sat on their heels, when singing or eating peyote. The leader sang Indian songs or hymns indifferently. After an opening prayer the leader, or a male assistant, read a passage from Scripture, and toward morning a member talked on the passage. During the midnight song, the ashes of the ritual fire were made “heart-shaped,” then this was deliberately destroyed by the leader[13] and the ashes swept to the side. This “burning the heart of the fire” signified the “end of the day.” There was a recess at midnight and the drummer beat to signify the close of this period, after which the communicants reentered and ate peyote and sang until daylight.

As the sun rose, they threw open the door and, all standing, sang the closing song, “Till We Meet Again.” The sun is supposed to hit the center of the fire “heart.” Then the “sisters” leave and serve a sweetened meal which must contain no salt. There is no ceremonial smoking[14] as in the Indian ceremony, and cedar smoking is used only once toward the beginning. The food served is parched corn soaked and sweetened, beef prepared the “Indian way” (roasted, ground and sweetened; or dried, soaked, stewed, ground and sweetened), fruit, cereal or mush and finally water. The presence of parched corn is an interesting object lesson in the stability of a culture trait; centuries later and hundreds of miles away from the Mexican corn-harvesting ritual we find members of another race still practising the now meaningless pattern. The mere accident of historical association of parched corn and peyote has imposed a cultural compulsion!

Jamison always took Epsom salts[15] Friday night before the meeting, usually held on Saturday nights, and a hot bath before going to the meeting. If he ate salt or otherwise failed to follow these rules, he would see “spooks” and “crazy things.” Further syncretism with Christian elements is evidenced in the following confession of faith, a copy of which was possessed by all the faithful and framed:

David Walker Director Our Motto: “The World for Christ” Christ, the Good Shepherd [picture of group sitting goat fashion, paraphernalia] Church Covenant of the Church of the First-born “Hebrews 12th Chapter, 23rd verse”

We, the undersigned believers in Jesus Christ, do by virtue of Scriptural Faith submit ourselves to the cause of Christ and the Gospel; to live therein; to walk therein; to teach therein; to sing therein; to pray therein; to preach therein; to baptize therein; to observe all the ordinances of Him who has called us to peace, that God may have all the glory thereof. In testimony whereof we the undersigned hereunto set our hands, by virtue of our own free will.

John C. Jamison Conductor in Charge

Mrs. Lucinda Walker Mother of the Household of the Faith

Katie Hoggins Secretary of the Household of the Faith

Mrs. J. L. Ramsey Assistant

Mrs. Polly Marshall Assistant.

The quotation from Hebrews 12.23 the source of the name of the church:

[But ye are come] to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.

Unlike the Oto group, Jamison never succeeded in getting his “moon” incorporated, although there are suggestions[16] that Negro groups in South Dakota may have been influenced by peyotism.

FOOTNOTES:

[1] The cult use of peyote has been persecuted not alone by legislatures and religious groups. The following broadside, obtained from Alfred Wilson (Cheyenne) through Enoch Smokey (Kiowa) was posted at Harry Ehoda’s home in Mountain View, Oklahoma: “To all Indians addicted to the use of peyota and other forms of heathen or pagan forms of worship. You are hereby warned to sease form such degrading practices. Our Government has spent and is spending thousands of dollars each month to educate and life up the Indians and the Ku Kluck Klan of this state have determined that no Indian who has been educated by the Government shall come back home and debouch his people. Take Due Warning. The Clan in Your Community Will Look After You and Other Ku Kluck Klan of Okla.”

[2] Cf. Harry Rave (brother of John), quoting another Indian, in Seymour, _Peyote Worship_, 182: “‘My friend we must organize a church and have it run like the Mormon Church’.” Could this have been Koshiway? Mormon interest in peyotism is indicated in letters to C. Warden (Arapaho) of Gary, Oklahoma, from the Latter Day Saints, which I have seen. See the _Book of Mormon_, I Nephig:2-28.

[3] Data on this charter from a note in Mooney, _Peyote Notebook_, 38.

[4] This element introduced by Albert Hensley into Winnebago peyotism, was probably influenced by the Oto church, when Hensley made his visits in Oklahoma.

[5] With this native “Oxford Movement” cf. the parallel cases of the Caddo defection from the Wilson rite to the Enoch Hoag “moon” and the Hensley separatists to the Rave and Jesse Clay groups, the latter in each case representing a more aboriginal phrasing of the ceremony.

[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).

DE ALARCÓN, HERNANDO RUIS. _Tratado de las supersticiones y costumbres gentilicas, 1629_ (Anales del Museo Nacional de Mexico, vol. 6, 1898).

ALBERTS, ——. _Einwirkung des Meskalins auf komplizierte psychische Vorgänge_ (Dissertation. Heidelberg, 1920).

ALEGRE, F. J. Historia de la Compañía de Jesus en Nueva-España (3 vols. Mexico, 1841-42).

ALTIMIRANO, FERNANDO. _Anhalonium Lewinii: Cacteas_ (Gaceta Médica de Mexico, vol. 36:59-64, 1900).

DE ALVA, BARTOLOMEO. _Confessionario mayor y menor en lengua mexicana ... y pláticas contra las supersticiones de idolatría_ (Mexico, 1634).

AMERICAN PHARMACEUTICAL ASSOCIATION. _Yearbook_ (vol. 8, 1919; vol. 10, 1921; vol. 13, 1924). _Proceedings_ (vol. 36:378, 1888; vol. 46:844, 1898; vol. 47:744, 1899; vol. 48:636, 1900).

ANGIER, R. P. _Letter to Robert Hall_ (Hearings Senate Indian Affairs Committee; Indian Appropriation Bill. Washington, D. C., 1919).

DE ARLEGUI, P. J. _Crónica de la provincia de Zacatecas_ (2nd ed. 1851).

ARMENDARIZ, ——, ED. _Alcaloide del Peyote_ (Informes Sec. 3 A, Anales del Instituto Médico Nacional de Mexico, vol. 5, 1903).

BACKEBERG, CURT. _Kakteenjagd zwischen Texas und Patagonien_ (Berlin, 1930).

_Neue Kakteen; Jagden, Arten, Kultur_ (Berlin, 1931).

DE BALSALOBRE, GONÇALO. _Relación autentica de las idolatrías, supersticiones de los Indios del Obispado de Oaxaca_ (Reprint. Museo Nacional, Mexico, 1892).

Baltimore Cactus Journal, vol. 2:247, 1896.

BANCROFT, H. H. _The Native Races of the Pacific States of America_ (5 vols. London, 1875-76).

BANDELIER, A. F. _Manuscript_ (in Report Madrid Exposition, in Harvard Peabody Museum, 1893).

BARTRAM, WILLIAM. _Travels through North and South Carolina, Georgia, East and West Florida, the Cherokee County ... with Observations on the Manners of the Indians_ (Philadelphia, 1791).

BASAURI, CARLOS. _Monografía de los Tarahumaras_ (Mexico, 1929).

BEALS, RALPH L. Aboriginal Survivals in Mayo Culture (American Anthropologist, vol. 34:28-39, 1932).

_The Acaxee, a Mountain Tribe of Durango and Sinaloa_ (Ibero-Americana, No. 6, 1933).

_The Comparative Ethnology of Northern Mexico before 1750_ (Ibero-Americana, No. 2, 1932).

BECKWITH, MARTHA WARREN. _Notes on Jamaica Ethnobotany_ (Publications, Vassar Folklore Foundation, No. 8:1-47. Poughkeepsie, N. Y., 1927).

BENEDICT, RUTH FULTON. _The Vision in Plains Culture_ (American Anthropologist, vol. 24:1-23, 1922).

BENNETT, WENDELL C., AND ROBERT M. ZINGG. _The Tarahumara_ (Chicago, 1935).

BENSHEIM, H. _Typenunterschiede bei mescalin versuchen_ (Zeitschrift für die gesamte Neurologie und Psychiatrie, vol. 121:531-43, 1929).

BERINGER, K. _Experimentelle Psychosen durch Meskalin_ (Zeitschrift für die gesamte Neurologie und Psychiatrie, vol. 24, 1920).

_Experimentelle Psychosen durch Meskalin_ (Vortrag auf der südwestdeutschen Psychiater-Versammlung in Erlangen, 1922).

_Intoxication due to Alkaloid from Mescaline: Resulting Mental and Physical Phenomena_ (Archivo Argentino de Neurologia, vol. 2:145-54, 1928).

_Der Meskalinrausch, Seine Geschichte und Erscheinungsweise_ (Monographien aus dem Gesamtegebiete der Neurologie und Psychiatrie, vol. 49:35-89, 119-315, 1927).

BEVERLY, ROBERT. _History of Virginia, by a Native and Inhabitant of the Place_ (2nd ed. London, 1722).

BLAIR, E. H. _The Indian Tribes of the Upper Mississippi Valley and Region of the Great Lakes_ (Cleveland, 1912).

BOAS, FRANZ. _Anthropology_ (Encyclopedia of the Social Sciences, vol. 2:73-110. New York, 1930).

BOLITHO, WILLIAM. _Article_ (The New York World, January 3, 1929).

_Boston Herald_ [article] (April 14, 1927).

BOUGHTON, I. B., AND W. T. HARDY. _Mescalbean_ (Sophoro Secundiflora) _Poisonous for Livestock_ (Texas Agricultural Experiment Station, Bulletin No. 519, 1935).

BOURKE, JOHN G. _The Medicine-Men of the Apaches_ (Annual Report, Bureau of American Ethnology, 9:443-603, 1892).

_On the Border with Crooke_ (New York, 1891).

_Scatalogical Rites of All Nations_ (Washington, 1891).

BOYER, JACQUES. _Visual Hallucinations from Peyote_ (Nature, vol. 55, whole number 2760:403-06, 1927).

BRAVO, HELIA H. _Las Cactaceas de Mexico_ (Mexico, 1937).

_Nota acerca de la Histología del Peyote, Lophophora williamsii, Lemaire_ (Anales del Instituto de Biología, 1931).

BRESLER, J. _Anhalonium Lewinii_ (Psychiatrische-Neurologische Wochenschrift, vol. 7:249-55, 1905-06).

BRIAU, R. _Du Peyotl dans les États anxieux_ (Thesis. Université de Paris, 1928).

BRINTON, DANIEL G. _Nagualism_ (American Philosophical Society, Proceedings, vol. 33, 1894).

_Notes on the Floridian Peninsula, Its Literary History, Indian Tribes and Antiquities_ (Philadelphia, 1859).

_Religions of Primitive People_ (New York, 1897).

BRITTON, N. L., AND J. N. ROSE. _The Cactaceae_ (4 vols. Washington, D.C., 1922).

BUCHANAN, D. N. _Meskalinrausch_ (British Journal of Medical Psychology, vol. 9:67-88, 1929).

BUHLER, K. _Handbuch der Psychologie_, Vol. 1, _Die Strucktur der Wahrnehmungen_; Part 1, _Ersehrungsweisen der Farben_ (1922).

BUSCHMANN, J. C. _Die Spuren der aztekischen Sprache im nördlichen Mexico und höheren amerikanischen Norden_ (Abhandlungen der Königlicher Akademie der Wissenschaft zu Berlin für 1854:106-07, 1859).

BUSHNELL, DAVID I. _The Choctaw_ (Bulletin, Bureau of American Ethnology, 48. Washington, 1909).

CAIRNS, H. _Divine Intoxicant_ (Atlantic Monthly, vol. 144, no. 5:638-45, 1929).

DEL CAMPO, JUAN MARTINEZ. _Peyote_ (Anales del Instituto Médico Nacional de México, vol. 6:142-43, 1904).

DE CARDENAS, JUAN. _Primera Parte de los problemas y secretos maravillosos de las Indias_ (2nd ed. Museo Nacional de Arqueología, Historia y Etnología, no. 17:145-208, 1913).

CASTETTER, E. F., AND M. E. OPLER. _The Ethnobiology of the Chiricahua and Mescalero Apache_ (Bulletin, University of New Mexico, Ethnobiological series, vol. 4, no. 5, 1936).

CASTETTER, E. F. AND RUTH M. UNDERHILL. _Ethnobiology of the Papago Indians_ (University of New Mexico Bulletin, Biological Series, vol. 4, no. 3, whole no. 275. Albuquerque, 1935).

CERONI, LUIGI. _L’intossicazione mescalinica (Autoespierienze)_ (Rivista Sperimentale de Freniatria, vol. 56, 1932).

DE CHARLEVOIX, P. F. D. _Histoire de l’Isle Espangnole ou de St. Dominique_ (Amsterdam, 1733).

CHOTZEN, ——. _Article_ (Psychiatrisch-Neurologische Wochenschrift, 1909).

COBO, BERNABÉ. _Historia del Nuevo Mundo_ (4 vols. Sevilla, 1890-93).

COLLIER, DONALD. _Peyote: A General Study of the Plant, the Cult and the Drug_ (in _Survey of Conditions of Indians in United States_, vol. 34. Washington, 1937).

CONKLIN, EDMUND S. _Photographed Lilliputian Hallucinations_ (Journal of Nervous and Mental Diseases, vol. 62:133-40, 1925).

COOKE, ANNE M. _Northern Ute Field Notes_ (Manuscript).

CORLETT, WILLIAM T. _The Medicine-man of the American Indian_ (Baltimore, 1935).

CORONA, ROSENDO. _Los Huicholes del Pueblo de Santa Caterina_ (1888).

COULTER, JOHN M. _Preliminary Revision of the North American Species of Cactus, Anhalonium and Lophophora_ (U. S. National Herbarium, Contributions, vol. 3:91-132. Washington, 1894).

COZIO, ANTONIO VALVERDE. _Proceso contra un Indio de Taos que había tomado peyote y alborotado el pueblo_ (1720).

CRICHTLY, M. _Some Forms of Drug Addiction: Mescalism_ (British Journal of Inebriety, vol. 28, no. 3:99-108, 1931).

CURTIS, E. S. _The North American Indian_ (20 vols. Cambridge, 1907-1930).

Curtis’ Botanical Magazine, vol. 73, fig. 4296, 1847.

DAIKER, F. H. _Liquor and Peyote, a Menace to the Indian_ (Report, Thirty-Second Annual Lake Mohonk Conference: 62-68. Albany, 1914).

DAUL, A. _Illustriertes Handbuch der Kakteenkunde_ (Stuttgart, 1890).

DAYTON, W. A. _Important Western Browse Plants_ (U.S. Department of Agriculture, Miscellaneous Publication, No. 101. Washington, 1931).

DENSMORE, FRANCES. _The Peyote Cult and Treatment of the Sick among the Winnebago Indians_ (Bureau of American Ethnology, Manuscript 3205, 1931).

_Winnebago Songs_ (Bureau of American Ethnology, Manuscript 1971, n.d.).

_Winnebago Songs of the Peyote Ceremony_ (Bureau of American Ethnology, Manuscript 3261, 1932).

DEPARTMENT OF AGRICULTURE, BUREAU OF CHEMISTRY. _Service and Regulatory Announcement, No. 13_ (Washington, 1915).

DESCHAMPS, ANDRÉ. _Ether, Cocaine, Hachich, Peyotl et Démence précoce_ (Paris, 1932).

_Diccionario Universal. Appendice_, Vol. 1 (Mexico, 1856).

DIGUET, LEON. _Les Cacteceas utiles du mexique_ (Paris, 1928).

_Le Peyote_ (Paris, 1929).

_Le Peyote et son usage ritual chez les Indiens du Nayarit_ (Journal de la Société des Americanistes de Paris, n.s. vol. 4, no. 1:21-29, 1907).

_La Sierre du Nayarit_ (Nouvelles Archives des Univers Scientifiques. Paris, 1928).

DIXON, R. B. _Some Aspects of the American Shaman_ (Journal of American Folk-Lore, vol. 21:1-12, 1908).

DIXON, W. E. _The Physiological Action of the Alkaloids Derived from Anhalonium Lewinii_ (Journal of Physiology, vol. 25:69-86, 1899-1900).

DIXON, W. E., AND EDMUND WHITE. _A Preliminary Note on the Pharmacology of the Alkaloids Derived from the Mescal Plant_ (British Medical Journal, vol. 2:1060-61, 1898).

_Documentos inéditos ó muy raros para la historia de Méjico_ (35 vols. Mexico, 1905—).

_Documentos para la Historia de Mexico_ (20 vols. Mexico, 1853-57).

DOLLARD, JOHN. _Caste and Class in a Southern Town_ (New Haven, 1937).

DORMAN, RUSHTON M. _The Origin of Primitive Superstitions_ (Philadelphia, 1881).

DRAGENDORFF, GEORG. _Die Heilpflanzen der verschiedenen Völker und Zeiten_ (Stuttgart, 1898).

DURÁN, DIEGO. _Historia de las Indias de Nueva-España y Islas de Tierra Firme_ (2 vols, Mexico, 1867, 1880).

EDITORIAL. _Paradise or Inferno?_ (British Medical Journal, vol. 1:390, 1898).

EDITORIAL. _Peyote_ (Outlook, vol. 115:645-46, 1917).

ELLIS, HAVELOCK. _Mescal: A New Artificial Paradise_ (Contemporary Review, vol. 73:130-41, 1898).

_Mescal: A Study of a Divine Plant_ (Popular Science Monthly, vol. 61:52-71, 1902).

_A Note on the Phenomena of Mescal Intoxication_ (Lancet, vol. 1, whole no. 3849:1540-42, 1897).

ENGELMANN, GEORGE. _Cactaceae of the Boundary_ (Report on the United States and Mexican Boundary Survey, vol. 2:1-78. Washington, 1859).

_Synopsis of the Cactaceae of the Territory of the United States and Adjacent Regions_ (American Academy of Arts and Sciences, Proceedings, vol. 3:259-314, 345-46, 1852-57).

ENSAYO, RUDO (EUSEBIO GUITERAS, TR.). _Rudo Ensayo_ (Records, American Historical Society of Philadelphia, vol. 5, Philadelphia, 1894).

EWELL, ERVIN E. _The Chemistry of the Cactaceae_ (Journal of the American Chemical Society, vol. 18:624-43, 1896).

EWERS, HANS HEINE. _Die Besessenen: Seltsame Geschichten_ (Munich, 1922).

_Farmacopía Méxicana._ (4th ed. Mexico, 1904).

FERÍAS, PEDRO. _Idolatrías de Chiapas_, 1585 (Anales del Museo National de México, vol. 6, 1892).

FERNBERGER, SAMUEL W. _Further Observations on Peyote Intoxication_ (Journal of Abnormal and Social Psychology vol. 26:367-78, 1932).

_Observations on Taking Peyote_ (American Journal of Psychology, vol. 34:267-70, 616, 1923).

FIGG, HERBERT B. _Mescal_ (Pharmaceutical Journal and Pharmacist, vol. 127:240-41, 1931).

FLORES, ANDRÉS ESTRADA. _Relación y mapa del partido de San Pedro Teo-caltiche_ (Manuscript, 1659).

FOERSTER, C. F. _Handbuch der Kacteenkunde in ihrem ganzen Umfange_ (Leipzig, 1846; 2nd ed. 1885).

FÖRSTER, E. _Selbst-experiment im Mescalinrausch_ (Zeitschrift für die gesamte Neurologie und Psychiatrie, vol. 127:1-14, 1930).

FORSTER, J. R., TR. _Bossu: Travels through that Part of North America Formerly Called Louisiana_ (2 vols. London, 1771).

FORTUNE, R. F. _Omaha Secret Societies_ (Columbia University Contributions to Anthropology, vol. 14. New York, 1932).

FOURNIER, P. _Les Cactées et les plantes grasses_ (Paris, 1935).

FRANK, PAUL. _Field Notes on the Peyote Cult of the Mescalero_ (Manuscript, 1931).

GARCÍA, BARTHOLOMÉ. _Manual para administrar los Santos Sacramentos_ (Mexico, 1760).

GATSCHET, ALBERT S. _The Karankawa Indians_ (Archaeological and Ethnological Papers, Peabody Museum, Harvard University, vol. 1:69-167, 1891).

GATTON, A. H. _The Narcotic Plant Datura in Aboriginal American Culture_ (Thesis. University of California Library, 1928).

GELB, ADHÉMAR. _Über den Wegfall der Warnehmung von “Oberflachenfarben”_ (Zeitschrift für Psychologie, vol. 84:193-257, 1920).

GERSTE, A. _Notes sur la médicine et la botanique des anciens Mexicains_ (Rome, 1909).

GIFFORD, W. E. _The Cocopa_ (University of California Publications in American Archaeology and Ethnology, vol. 31:259-334, 1933).

GILMORE, MELVIN R. _The Mescal Society among the Omaha Indians_ (Publications, Nebraska State Historical Society, vol. 19:163-67, 1919).

_Uses of Plants by the Indians of the Missouri River Region_ (Annual Report, Bureau of American Ethnology, 33:43-154, 1911-12 [1919]).

GOWER, CHARLOTTE D. _The Northern and Southern Affiliations of Antillean Culture_ (American Anthropological Association, Memoir 35, 1927).

GRACE, G. S. _The Action of Mescaline and Some Related Compounds_ (Journal of Pharmacological and Experimental Therapeutics, vol. 50:359-72, 1934).

GRIFFITHS, DAVID. _Cacti_ (U. S. Department of Agriculture, Circular No. 66. Washington, 1929).

GUTTMAN, A. _Bericht: Die Spaltung der Persönlichkeit durch ein Medikament_ (Frankfort-am-Main, n.d.).

_Experimentelle Halluzinationen durch Anhalonium Lewinii_ (Bericht über den VI Kongress für experimentelle Psychologie. Göttingen, 1914).

_Halluzinationen und andere Folgenscheinungen nach experimenteller Vergiftung mit Anhalonium Lewinii (Mescal)_ (Zeitschrift für die gesamte Neurologie und Psychiatrie, vol. 24:50-53, 1921).

_Medikamentöse Personlichkeits-spaltung_ (Monatsschrift für Psychiatrie und Neurologie, vol. 56:161-87, 1924).