It apparently ceased to exist after the death of its leader 
in 1926 (16). It would not be surprising, however, if 
groups of non-Indians near the reservations use peyote. 
It has been stated from time to time by investigators, 
and the statement has often appeared in the newspapers, 
that the use of peyote has spread to France (the alkaloid 
mescaline sulfate usually being used instead of the crude 
drug) and that the Paris press has waged a vigorous cam- 
paign to stop its use and spread. Reko writes (72) on 
this point: ‘‘In Paris (und iibrigens auch in anderen Stiid- 
ten) existieren geheime Gemeinden von Peyote-Essern, 
deren Mitgliederzahl von Kundigen vorsichtig auf etwa 
10000 geschiitzt wird.’’ If this statement is correct, the 
‘Texas peyote trade may be of much greater proportions 
than are suggested above. It has not been possible, how- 
ever, to verify this statement as to the number of peyote 
users in France. 
II. Peyote and Its Use. 
Peyote is eaten in the dried form (less often fresh) 
because of the sense of ease and well-being that it induces 
and, in some cases, because of the psychological effects 
(the chief of which is the kaleidoscopic play of richly col- 
ored visions) often experienced by those who indulge in 
its use. Peyote is considered divine, a “‘messenger’” en- 
abling the individual to communicate with God without 
the medium of a priest. By some of the adherents of the 
peyote-cult the drug is believed to be the incarnation of 
the Holy Ghost. 
Correlated with its use as a religious sacrament is its 
supposed value as a medicine. By some Indians it is 
claimed that if peyote is used correctly, all other medi- 
cines are unnecessary. The supposed curative properties 
of peyote are responsible probably more than any other 
attribute for the rapid diffusion of the peyote-cult in this 
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