UC Merced Journal of California and Great Basin Anthropology

Title Peyotism in California

Permalink https://escholarship.org/uc/item/6xh6g3pr

Journal Journal of California and Great Basin Anthropology, 8(2)

ISSN 0191-3557

Author Stewart, Omer C

Publication Date 1986-07-01

Peer reviewed

eScholarship.org Powered by the California Digital Library University of California Joumal of California and Great Basin Anthropology Vol 8, No. 2, pp. 217-225 (1986). Peyotism in California

OMER C. STEWART, Dept. of Anthropology, Univ. of Colorado, Boulder, CO 80309.

X EYOTISM, the religion of the Native cover. Both federal and California author­ American Church (NAC), whose members ities kept watch on Lancaster, and his are nearly all American Indians, was dis­ automobile was searched several times as it covered in soon after the Spaniards passed CaUfomia agricultural inspection arrived, but it did not reach California until stations. Samples of suspicious-looking 1936. The origin of the religion and powders were taken, but they proved to be its prehistoric distribution was determined by ground peyote and sage, for use in the ritual the range of the natural growth of the small of the NAC. Bowler maintained her suspi­ spineless , called Peyoti by the Aztecs, cion and harassed Ben Lancaster until she known as williamsii (Lemaire) left her job in the area in December 1939. Coulter, in modern botany. Although first In July 1938, in company with S. F. Cook, described by Sahagun in 1560, its exact I had an opportunity to participate in a range was not precisely known until set regular peyote meeting sponsored by North­ forth by E. F. Anderson (1961). In the ern Paiute Indians near Mono Lake, Califor­ United States the natural range of peyote is nia, but directed by a Washo medicine man limited to a few favored spots just north of who had become converted to Peyotism and the Rio Grande in from Presidio near­ had himself become a peyote "roadman" or ly 500 miles downstream to McAllen. The priest. During the time between my return only area of abundance is east of Laredo, to Berkeley in January 1938 and July of that from Oilton and Mirando City south to Rio year I had written an article in which I Grande City. Supplies of peyote, an essen­ compared the Ute peyote ritual with the tial ingredient in the religious ceremony, rituals described for other tribes, beginning were obtained near Oilton in 1936. They with the account of James Mooney, who at­ were in the dried state and were called but­ tended a ceremony in 1891. Thus, tons. They were taken to the Washo and based on my own observations in Utah and Northern Paiute Indians of eastern California Colorado and descriptions from by a Washo Indian named Ben Lancaster, and Nebraska, I had the background to judge who had become a convert to Peyotism in whether the Washo ceremony in California Oklahoma during an absence from home of was similar or different. Having determined about twenty years. that the Ute ceremony was virtually iden­ In January 1937, Alida Bowler, Superin­ tical with that of tribes in Oklahoma, I was tendent of the Bureau of Indian Affairs in not surprised to learn that the Washo and Nevada and in charge of the Washo and Northern Paiute performed the peyote cere­ Northern Paiute of California, reported to mony in the same way. the Bureau of Indian Affairs, Washington, As I reviewed the historical literature on D.C., that Lancaster was proselytizing those Peyotism, it became evident that during its two tribes. She also expressed a suspicion entire existence in the United States there that Ben was a peddler who was had been strong condemnation of this native using the as a American religion, and its all-night ceremo- [217] 218 JOURNAL OF CALIFORNIA AND GREAT BASIN ANTHROPOLOGY

ny, by people who had not observed the the altar. Peyote was then passed and each ritual. Peyote was pronounced dangerous person took four buttons, or took sips of and habit-forming, and the ceremony was the peyote tea. An especially large peyote called an orgy. To the contrary, the Washo button was placed on the crescent altar, and peyote meeting I observed at Mono Lake, the roadman took his fan and staff in his like those of the Ute, was a very formal, left hand, then kneeling and shaking his strictly supervised, faith-promoting prayer rattle with the right hand and, accompanied service during which supplications were by the chief drummer, sang the traditional addressed to Jesus, God, Mary, and Peyote. opening hymn. Three more songs followed, Except for being in a canvas-walled enclo­ after which staff, fan, and rattle were sure open to the sky in which the worship­ passed clockwise and the cedarman sang four pers sat on blankets placed on the ground, songs to the drum accompaniment of the the atmosphere was as devout as a mass in a roadman. Except for a midnight water call cathedral or as a Mormon testimonial meet­ and recess, and a special morning ceremony, ing. The order of service in California, as the night was spent in passing the ritual elsewhere, specified that a sand crescent objects from person to person and having altar with the points to the east and a place each of the active and experienced partici­ for a fire on the concave side be prepared pants sing four songs, then drum for four before the congregation entered. The cere­ songs. Everyone might sing in unison with monial direction was clockwise. Four officials the leader of each song cycle. were in charge: the roadman seated west of Although Peyotism became established in the altar, the chief drummer to his right, California a half-century after it was widely the cedarman to his left, and the fireman practiced in Oklahoma, from a legal point of who served as doorman. After a prayer at view California became the most important the entrance, the congregation entered and state in the union with respect to peyote sat on the blankets around the canvas walls religion. When the Washo and Northern and the fire set in V-shape was lighted. A Paiute Indians living on the eastern slopes special fire-stick was east of the fire. of the Sierra Nevada Mountains became con­ As soon as the worshippers were seated, verted to Peyotism in 1936, there was no the roadman placed in front of him on a silk law against peyote in California. That did handkerchief his symbols of office-gourd not mean that the Peyotists were safe from rattle, feather fan, staff, sacks of BuU harassment by law enforcement officers Durham , a sack of dried peyote but­ because they lived along the border of the tons, and often a bucket or bottle of peyote state and frequently lived part of the year tea. The cedarman sprinkled juniper leaves in Nevada and regularly entered Nevada to on the fire and the ritual paraphernalia was visit friends and relatives. The Nevada incensed. This was followed by the chief legislature had passed a law prohibiting pos­ drummer passing his already-tied water drum session of peyote in that state in 1917, one through the smoke. The sacks of BuU of the first of two dozen such state laws. Durham were passed and each active partici­ The national campaign by traditional mis­ pant, not children, rolled a cigarette which sionary societies, which brought about the was ignited from the special fire-stick. The Nevada prohibition a couple of decades roadman prayed aloud. The communicants before the peyote religion reached Nevada, prayed silently while blowing smoke toward produced an anti-peyote sentiment in Nevada. PEYOTISM IN CALIFORNIA 219

This was revived in 1941, and led to the session of peyote in California. The law arrest and trial of Ben Lancaster in Reno, may have been stimulated by the popularity Nevada, notwithstanding the fact that he of the book by maintained his residence and had built an Aldous Huxley (1954), written in California octagonal wooden church building in Cole- after he had "swallowed four-tenths of a ville, California. Lancaster was freed gram of dissolved in half a glass because of a legal technicality. The medical of water," prepared by the young English doctor and the missionary who had sworn psychiatrist Humphrey Osmond. Huxley's out the complaint in 1941 mounted a national account of his made many people effort to outlaw peyote that continued until believe r.sescaline could give them new, 1944. It included a drive to discredit John exciting, and valuable insights. Collier, Commissioner of Indian Affairs, so In March 1959, the Los Angeles Times that he would be forced to resign because headline, "Witchery Experiments Held he allowed the peyote religion to continue. Student Death Key," introduced an article Except for a few news items from Reno, which ended with the sentence: "Mescaline, that effort to stop Peyotism in California by from the peyote cactus, has been used [to incarcerating in Nevada the local leader of produce visions] ... for centuries by the the Native American Church passed without Indians. ..." A review of the so-called consequence. "" interest in peyote is presented It was not until 1955 that concern for below. Although apparently aimed at broad­ peyote in California came to public atten­ ening the control of narcotics among the tion. An International News Service item general California population, the 1959 anti- from Los Angeles was headlmed "California peyote amendment had its greatest effect on Acts to Halt Import of Texas Peyote." The members of the NAC. surprising and unverified assertion was At 3:00 a.m., April 28, 1962, detectives of "WTiile possession of [peyote] ... is illegal the San Bernardino County Sheriffs office in California there is no law against it in broke into a hogan 27 miles west of Needles Texas." The same year officials of the during a meeting of the Native American Native American Church were notified that Church and arrested Jack Woody, Dan Dee Ben Lancaster had died in 1953, but that Nez, and Leon B. Anderson for possession of other Washo and Northern Paiute leaders of peyote. Even before that, Indians in the NAC in Woodfords, Coleville, Bridgeport, the San Francisco Bay area had become wor­ and Lee Vining conducted peyote rituals for ried about their legal rights and had retain­ about 100 devotees. It was for this mem­ ed a lawyer to defend their religious bership that NAC President, Frank Takes freedom. Gun, came to California from Albuquerque, A further result of the Indians' retaining New Mexico, and stimulated Peyotists from Attorney Fred F. Cooper was the request in Coleville to go to Sacramento to file articles about March 1962 by his law partner and of incorporation for the Native American California legislator, Nicholas Petris, for the Church of California on May 19,1958. California Attorney General Stanley Mosk to It has not been possible to discover the give an official opinion on the question, legislative history that led in 1959 to the "May members of the Native American amendment of the California Health and Church use the peyote in their religious Safety Code that expressly prohibited pos­ ceremonies in view of the legislation 220 JOURNAL OF CALIFORNIA AND GREAT BASIN ANTHROPOLOGY

generally restricting the use of the drug?" reports which were published in Los Angeles Mosk's opinion (No. 62-93), published on and were also sent out on Associated Press May 18, 1962, well before the hearing of wires and to other subscribers. Woody et al., was as follows: An important event in the history of peyote took place and passed almost without The California statutes do not, in the any public notice. It was the presentation absence of authorized medical application, of the opinion of the District Court of Ap­ embody any exceptions to the restrictions peal, Fourth Appellate District, State of on the use of peyote, even for reUgious ceremonies, nor are exceptions for California (4th Crim. No. 1794), rejecting the religious use required by the State or appeal of Woody et al. Attorney General Federal Constitution. Stanley Mosk, with two assistants, argued for upholding the Judge Hilliard conviction. The above conclusion was supported by On March 1, 1964, the Supreme Court of five pages of citations and argumentation. the State of California notified attorneys That opinion of the attorney general of the Johnson and Wirin that the Court would re­ State of California was made available to view the Woody case and assigned it the Judge Carl Hilliard of the Superior Court of number "Crim. 7788." With remarkable San Bernardino County and to Kenneth L. speed, for a Supreme Court, on August 24, Pike, chief trial deputy district attorney, 1964, the opinion came down which reversed before Woody, Nez, and Anderson went to the judgment of Judge Hilliard and freed trial on November 13, 1962. It was cited at Woody, Nez, and Anderson. The 21-page length and agreed to by Judge Hilliard on opinion was written by Justice J. Tobriner November 29, 1962, when he convicted (1964) and concurred in by five of the other Woody, Nez, and Anderson to suspended six justices. sentences for terms of two to ten years in That important opinion did not receive state prison and placed them on probation the national attention generated by the trial for two years. Attorneys for the Indians in San Bernardino nearly two years earlier, immediately filed notice of appeal. but it was reported in Time, on September For four or five days the Native Ameri­ 11, 1964. The prestige of the Supreme Court can Church and the Superior Court of San of California is so great that the opinion in Bernardino County made newspaper head­ Woody et al. has been cited in all the courts lines coast to coast. The San Bernardino of the nation where there has been a ques­ Daily Sun and Sun-Telegram reported fully tion of and religion. Most judges and published photographs of the Peyotists; have followed Woody et al. and most of the their attorneys, Rufus W. Johnson and A. W. two dozen states that had anti-peyote laws Wirin of the Los Angeles chapter of the have amended them to allow use of peyote American Civil Liberties Union; and the in the Native American Church. The last expert witnesses, Frank Takes Gun, and me, paragraph of Justice Tobriner's opinion regarding the peyote ritual and theology, and written for the Supreme Court warrants Dr. Gordon A. Alles, professor of pharmaco­ quotation: logy at UCLA on the chemistry and effects of peyote. Paul Weeks (1962) of the Los We know that some will urge that it is Angeles Times and Gladwin Hill (1962) of more important to subserve the rigorous The New York Times filed long and detailed enforcement of the narcotics laws than to PEYOTISM IN CALIFORNIA 221

carve out of them an exception for a few Raymond Hall, for which I served as a de­ beUevers in a strange faith. They wiU say fense witness. Judge Hall stated that he that the exception may produce problems believed it was illegal to carry peyote and of enforcement and that the dictate of the state must overcome the beUefs of a mi­ bound Redbird over for trial, on a felony nority of Indians. But the problems of charge carrying a maximum sentence of up enforcement here do not inherently differ to one year in prison. At the hearing in from those of other situations which call Superior Court on March 27, 1984, in Vista, for the detection of fraud. On the other Judge Daniel J. Kramer dismissed the case hand, the right to free religious expression against Redbird, because of judicial foul-up embodies a precious heritage of our his­ at the preliminary hearing and because he tory. In a mass society, which presses at every point toward conformity, the protec­ accepted Redbird's claim that the peyote was tion of a self-expression, however unique, carried for religious purposes (Gorman 1984). of the individual and the group becomes The next subject to be reviewed has been ever more important. The varying cur­ designated variously "the hippie generation," rents of the subcultures that flow into the "the ," "the counter culture," mainstream of our national Ufe give depth etc., and properly can be traced back to and beauty. We preserve a greater value Aldous Huxley (1954). Officials of the NAC than an ancient tradition when we protect the rights of the Indians who honestly became aware of the increased use of peyote practiced an old religion in using peyote in California in 1955 and NAC president Dale one night at a meeting in a desert hogan obtained from a major "peyotero" of Miran­ near Needles, California. do City, Texas, a list of his California customers and their addresses. That one Notwithstanding the ruling by the Sup­ mail-order supplier shipped peyote to 28 reme Court, Section 11500 of the California different addresses, but only four were Health and Safety Code remains unchanged. known as Indian members of the NAC. Three District attorneys and judges are supposed to of the NAC members were Washo Indians make exceptions for those using peyote in a living near Mono Lake. Eleven of the non- bona fide pursuit of a religious faith. The Indians lived in San Francisco. number of telephone calls received from By historic accident, soon after the pub­ district attorneys in California who wanted licity given peyote by Huxley, several other help in finding the citations with which to were popularized. That they judge claims by Indians for exemption from should be studied seriously was proposed by provisions of the California law, Humphrey Osmond (1957) before the New convince me that the law should be amended. York Academy of Sciences in 1956, in which California's legal history regarding peyote he proposed the name "psychedelic," and continues to grow, as exemplified by the Red listed the following as proper for public use: Elk case, 2D Crim. 17157, California Court of "soma, hashish, cohoba, ololuiqui, peyote, Appeals, Second District (May 1970). the Syrian rue, the cappi vine, the fungus The last chapter in Peyotism in California teonanactl, and two Amanitas . . ." Peyote of which I am aware was written in Vista, was almost forgotten in 1957 when R. Gor­ San Diego County, starting on September 6, don Wasson and his wife Valentina received 1983, when Timothy Redbird, a Kiowa mem­ notoriety with such articles as "I Ate the ber of the Native American Church, was Sacred Mushroom," which ran as a Sunday given a preliminary hearing before Judge supplement to many newspapers. 222 JOURNAL OF CALIFORNIA AND GREAT BASIN ANTHROPOLOGY

But the real explosion came in 1958 when ated with Leary at Harvard. WTiile re­ Dr. A. Hofman announced that the chemical sponding to a question regarding psychedelic structure of the sacred from Mexico drugs and religion, Alpert (1967:25) said: was similar to the synthetic LSD he had discovered in a laboratory in We've tried to bring to the courts—we're Zurich, Switzerland. trying now—through an organization caUed The final coincidence of the 1950s to the League for Spiritual Discovery (or LSD) an attempt to set up a formal reU- prepare the way for the national eruption of gion and the tradition. You see, the Nat­ the "drug culture" of the 1960s was Timothy ive American Church, the American In­ Leary who resigned his professorship in dians, are already allowed by the [Califor­ psychology at Berkeley in 1958, was hired by nia] Supreme Court to use Peyote in their Harvard in 1959, and had his first psyche­ religious ceremonies. The League for delic experience in Cuernavaca, Mexico, in Spiritual Discovery has been set up for the summer of 1960 by means of the sacred LSD in this sense, and it reaUy requires personal shrines, so designated at head­ mushroom. The great expansion in drug use quarters. ... I think that's ... a very did not break the tie to peyote. Leary open question . . . which the Supreme (1968:132) wrote: Court may not choose to hear. . . . But if they do hear it, they are forced either to In 1961 we estimated that 25,000 Americans take it away from the Native American had turned on to the strong psychedelics-- Church ... [or to allow the LSD Church LSD, mescaline peyote . . . This figure did to use psychedelic drugs]. not include the 125,000 American Indians who use peyote as their sacrament and who That should be adequate to establish the were there as an inestimable psychic asset early and continuing connection between when we were ready to use it. . . . By 1967 four miUion Americans had taken the Peyotism and the hippie generation, yet the [psychedeUc] trip. formation in New York in about 1963 of the Neo-American Church by Arthur J. Kleps, an The focus on California and peyote oc­ associate of Leary, should be mentioned. curred again in July 1964, when William H. In 1972, Stewart Brand, owner and McGlothlin of the Rand Corporation pro­ publisher of the phenomenally successful duced paper P.2937 entitled Hallucinogenic Whole Earth Catalog in or near San Fran­ Drugs: A Perspective with Special Reference cisco, was asked to write an article on to Peyote and . Of the 149 refer­ "Indians and the Counter Culture" for the ences, 37 were by anthropologists. Handbook volume Indian and White Relations In 1967, the first number of the Joumal by its editor Wilcomb Washburn of the of Psychedelic Drugs was published in San Smithsonian Institution. The Handbook Francisco by the Haight-Ashbury Free article was prepublished (Brand 1972:34-37), Medical Clinic staff. The 153-page issue asking for additional information. After a included papers by David E. Smith, M.D., discussion of the causes of the countercul­ M.S., editor of the journal, and an article by ture and reporting how the members of the McGlothlin. Reference to peyote and the rediscovered the Indians and Native American Church was in a discussion wished to join them. Brand presented a sub­ of "Psychedelic Drugs and the Law" by section entitled "The Peyote Vector," which Richard Alpert, a Californian who collabor­ warrants quoting: PEYOTISM IN CALIFORNIA 223

There is support for Slotkin's thesis tention to the first line of the Foreword of that the swift spread of peyote use among the book written by Professor Walter Gold- Indians was a response to massive cultural schmidt: "This book is both ethnography change (The Peyote Religion, Free Press and allegory." Information accumulated 1956). Now another population-young about Castaiieda since 1969 would appear to Americans generaUy-have been subject to overwhelming acceleration of events and justify deleting "ethnography" from the have also responded with a proUferation of paragraph and declaring the book entirely drug use. The major difference was that "allegory." I judged the book as false after the Indians had a shared effective ritual in reading the first fifty pages. Inasmuch as I peyote meeting and the Whites did not. had eaten peyote about a dozen times and In February 1962 several young Whites had observed about a hundred Indians and 25 from the "" in the San whites who had eaten large quantities of Francisco area held an informal peyote peyote, and since I had recorded from a meeting on Mt. Tamalpais to celebrate a solar eclipse. By summer 1962 they and couple of dozen members of the NAC their other White friends were traveUing to visions after eating peyote, the report of Woodfords, California, in the Sierras to Castaiieda of his reactions to eating a small attend peyote meetings with Paiute, amount of peyote lacked any similarity to Washoes and Bay Area Navajoes . . . what I knew of Peyotism. Furthermore, peyote is never designated mescal or mes­ An echo from the Neo-American Church caline by any Mexicans, Indian or non- reached me in 1980 by means of letters and Indian, in Mexico, because that name is printed essays on psychedelic drugs from reserved for the Agave and the intoxicating Jack Call, leader of the Church of Sunshine by-products of Agave. The Uto-Aztecan in WTiittier, California. Jack had been an word for peyote is hikuli, or something official of the Neo-American Church in New similar. Applying the term "mescal" to York State, but had separated himself from peyote is a misnomer started by traders in both and the Neo-American Oklahoma but accepted by Americans and Church. But the Chief Boo Hoo of the Neo- applied to the first peyote shipped to American Church, Arthur J. Kleps, transfer­ Europe. The principal alkaloid was named red the headquarters of the Church to mescaline in Germany and has been retained Redway, California, early in 1980. The in the chemical, pharmacological, and medical major publication of the Church of Sunshine literature. in the summer of 1980 was entitled The "L" Two opportunities separated by almost a Train arui Rivendell Veteran. decade and by the distance between Flag­ In 1969 a paperback edition appeared of staff, Arizona and Nespelem, Washington, another fictitious account of Peyotism provided more insight into the interracial written by a UCLA graduate student in peyote situation in southern California. The anthropology. It had been rejected by the first occurred in May 1971 when I was in faculty as a Ph.D. dissertation, but was Flagstaff to testify in the Arizona Superior accepted for publication by the University of Court on behalf of a young non-Indian California Press. I refer to the infamous couple who had travelled from Los Angeles novel The Teachings of Don Juan: A Yaqui to Parks, Arizona, to receive an authentic Way of Knowledge, by Carlos Castaiieda. peyote wedding blessing. During the peyote Too few readers have given sufficient at­ blessing on October 18, 1969, the hogan- 224 JOURNAL OF CALIFORNIA AND GREAT BASIN ANTHROPOLOGY church was raided and the 45 Indians and REFERENCES wedding guests were arrested. Alpert, Richard The trial took place in May 1971, during 1967 PsychedeUc Drugs and the Law. Joumal which testimony was presented to the effect of PsychedeUc Drugs 1(1):25. that a number of Los Angeles couples trav­ Anderson, E. F. elled to Flagstaff, Arizona, to attend peyote 1961 A Taxonomic Revision of , meetings which were organized by a Cher­ Lophophora, , and Obrgonia. okee trader at Parks, Arizona. Some offi­ Ph.D. dissertation, Claremont Graduate cials of the NAC of Parks maintained resi­ School. dences in California, but visited Parks, as Brand, Stewart did several Indians who were neither Navajo 1972 Indians and the Counter-Culture. Clear nor Cherokee. It was also reported that Creek 18:34-37. most of the people from Los Angeles at the California Court of Appeal, Second District Parks NAC service also attended peyote 1970 People v. Foster Alphonse Red EUc 2D meetings in California. Crim. 17157. District Attorney FUe No. By strange coincidence one of the foun­ 96945, Kern County Civic Center,- ders of the NAC of the Coleville Reser­ Bakersfield. vation, Washington (founded in 1977), Castaneda, C. recounted to me in 1978 his conversion to 1969 The Teachings of Don Juan: A Yaqui Peyotism in peyote rituals conducted in an Way to Knowledge. New York: orange grove near Whittier, California about Ballantine Books. 1967, but that he had ako visited meetings Gorman, Tom in Flagstaff, Arizona, a fact also reported by 1984 Case Dropped in Possession of 'Sacred' the Flagstaff leader. Drug. Los Angeles Times, San Diego From 1962 to 1980 I have received letters County Edition, Part 2, March 28:1,6. from time to time from Navajo Peyotists in the San Francisco Bay area. In 1978 I was HiU, Gladwin told by a Paiute peyote leader from McDer- 1962 Indian Drug Right Backed on Coast. The New York Times, Nov. 14 (and mitt, Nevada, that he was invited every few others). months to conduct a peyote meeting in a hogan built to serve as a peyote church near Huxley, Aldous Healdsburg, California. I was told also that 1954 The Doors of Perception. New York: Harper and Row. Washo roadmen are invited to conduct ser­ vices at Healdsburg. Leary, Timothy The future of Peyotism in California is 1968 High Priest. New York: World Pub- very uncertain even for the Indian peyotists Ushing Co. east of Sierra Nevada. Cause for worry for Los Angeles Times the future of the Native American Church 1959 Witchery Experiments Held Student is the possibility that the supply of peyote Death Key. [Redlands Times Corre­ may disappear from the "peyote gardens" in spondent, March 19]. March 20:1,16. Texas. McGlothUn, W. H. 1964 HaUucinogenic Drugs: A Perspective with Special Reference to Peyote and Cannabis. P.2937. Santa Monica: Rand PEYOTISM IN CALIFORNIA 225

Corporation. (Reprinted 1965, Psyche­ Indian-White Relations. Glencoe, IL: deUc Review 6:16-57; reprinted 1967, in: Free Press. The Use of LSD in Psychotherapy and Tobriner, J. AlcohoUsm, H. A. Abramson, ed., pp. 3- 1964 Opinion of the Supreme Court of the 32. New York: Bobbs-MerrUl.) State of California in Criminal Case No. Mosk, Stanley 7788: The People vs. Jack Woody et 1962 Subject: ReUgion-Use of Peyote. Opin­ al.. Confirming the Right to Use Peyote ion No. 62-93, Attorney General's in Religious Services of the Native Opinions 39:276-279. American Church. Aug. 24, 1964. On file at the CaUfomia Supreme Court, Osmond, H. Sacramento. 1957 A Review of the Clinical Effects of Psychotomimetic Agents. Annals of New Weeks, P. York Academy of Science 66:418-434. 1962 Indian Use of Peyote to Face Test in Slotkin, J. S. Court. Los Angeles Times, Nov. 13, 1956 The Peyote Religion: A Study in Section 3:7 (and others).