36 MEXICO AND CENTRAL AMERICA 
but introduced ideas are frequently seen. For instance, 
a very common motive in Huichol textile art is the two- 
headed Austrian eagle evidently taken from the coins 
of Charles V.. Crowns similar to those worn by the two- 
headed eagle are often shown on the heads of rampant 
animals. But the greater number of the motives are 
doubtless of native origin. 
Among the Huichol and Tarahumare the curious 
peyote, or hikule worship may be studied. A small 
variety of cactus js eaten, which induces ecstasy or 
stupor accompanied by color visions and_ peculiar 
dreams. Associated with the eating and gathering of 
this plant there are elaborate ceremonies. ‘The religious 
cult of the peyote has swept over a large portion of the 
Great Plains Area of the United States and is known 
even to Indians in the neighborhood of the Great Lakes. 
There can be no doubt that the narcotic action of the 
peyote was known to the Aztecs, who made a ceremo- 
nial use of it under the name fteonanacatl. An intoxi- 
eating drink called teswin is commonly made in north- 
ern Mexico from the heart of the mescal plant. It takes 
the place of the famous pulque, the ancient beverage 
of the Mexican highlands. Hunting dances in whichare 
employed regalia and ceremonial objects of great inter- 
est occur among the Huichol and neighboring tribes. 
The so-called “‘god’s eyes”? made of yarn strung spider- 
web fashion over crossed sticks are practically identical 
with the “squash blossoms” of the Pueblo Indians. 
There are also real temple structures, or “‘god houses,” 
which are very significant when we consider the former 
importance of the temple among the more highly civi- 
lized peoples to the south. In these and other respects 
the Huichol culture is about midway between the cul- 
ture of the Southwestern Pueblo tribes and that which 
formerly existed in central Mexico. 
