and believing piule-intoxication, as reported by older 
writers, to show symptoms comparable to intoxication 
from Datura spp., considered ololiuqui to be this Da- 
tura (28, 24). 
IV. Indian names of Lophophora Williamsii 
The Indian names tor Lophophora Williamsii are of 
particular interest. All of the tribes of the United States 
and some Mexican tribes use the term peyote. Since pe- 
yote has spread northward recently in the United States, 
the origin of the native names of peyote of several tribes 
is interesting. In several cases, I have found that the na- 
tive word for “‘medicine’’ has been applied to the cactus 
while frequently retaining its original meaning. ‘This 
suggests that the medicinal properties may be of funda- 
mental importance in the diffusion of the peyote-cult 
throughout the plains and other tribes. 
In Mexico, the native names are: among the Cora of 
Tepic Mountains—huatari (houatari); the Tarahumare 
of Chihuahua—houanamé, hikuli (hikoli, jicoli), hikori, 
hikuli wanamé (a very large plant, possibly a species of 
Mammillaria), hikuli walila saeliami (‘*peyote of great 
authority’’), and, in songs only, joutourt (‘‘symbolic 
plant’’); the Tepehuane of Durango—hamba or kamaba; 
the Huichol of Jaliseo—/icourt (hicort, jicori, vicori) and 
hikul; the Opata—pejori; the Otomi—beyo; and, accord- 
ing to Martinez(11),among the ancient Aztecs—teocomitl 
ahuitzyo (‘‘spineless biznaga’’ ). 
In the United States, there are almost as many names 
for the narcotic as there are tribes acquainted with it. 
Among the Mescalero-A pache of New Mexico—/o; the 
Kiowa, Comanche, and Wichita of Oklahoma—se7ni, wo- 
kowt (wohoki) and nezats, respectively ; the Winnebago 
of South Dakota—hurka (the Father Peyote). 
I have found that the Kickapoo and Shawnee of Ok- 
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