arose as the result of the mistaken idea that peyote-intox- 
ication is similar to that produced by alcohol. The logical 
inference from such a comparison is that the use of peyote 
is surrounded by the same social, moral,and physical evils 
associated with alcohol. 1 found that, for this reason, the 
term mescal, as applied to peyote, is very often resented 
by the Indians who use the cactus. Much of the hostility 
of uninformed persons towards the peyote-cult has been 
based on this erroneous association of ideas. 
It has been stated (28) that the application of this 
name to peyote is the result of the former use of the 
mescal bean (Sophora secundiflora (Orteg.) Lag. ex DC.) 
among the plains Indians to induce visions and that the 
beans in turn received the name mescal because they were 
occasionally crushed and added to 4 gave-brandy to ren- 
der it more intoxicating.’ Logical as this explanation 
seems to be, there is no reason for assuming such an in- 
direct application. In Mexico, as well as in the American 
southwest, 4 gave-brandy is found in use among peyote- 
ating tribes. The addition of ground peyote to fermented 
fruit juices is common in Mexico (4, 19). This, with the 
fact that both peyote and A gave-brandy are extraordi- 
nary intoxicants, provides ample opportunity for a mis- 
taken comparison of the cactus with the drink. 
3. Minor names. 
The opponents of the peyote-cult have, in the past, 
conferred many derogatory names upon Lophophora Wil- 
liamsii, most of which are still current in the literature. 
Of these, the first was invented by the Spanish priest, 
Ortego, who called peyote raiz diabolica. This survives 
in the present literature as diabolic root and devil’s root. 
Dry whiskey" (29) and white mule” are, like mescal, 
names suggesting similarity to aleohol. White mule is a 
term for illicit liquor. 
