Well, let's see now. I shall speak about how we do things when we go and seek the peyote, how we change the names of everything. How we call the things we see and do by another name for all those days. Until we return. Because all must be done as it must be done. As it was laid down in the beginning. How it was when the mara'akáme who is Tatewari led all those great ones to Wirikuta. When they crossed over there, to the peyote country. Because that is a very sacred thing, it is the most sacred. It is our life, as one says. That is why nowadays one gives things other names. One changes everything. Only when they return home, then they call everything again what it is.
When everything is ready, when all the symbols which we take with us, the gourd bowls, the yarn discs, the arrows, everything has been made, when all have prayed together we set out. Then we must change everything, all the meanings. For instance: a pot which is black and round, it is called a head. It is the mara'akáme who directs everything. He is the one who listens in his dream, with his power and knowledge. He speaks to Tatewarí, he speaks to Kauyumari. Kauyumari tells him everything, how it must be. Then he says to his companions, if he is the leader of the journey to the peyote, look, this thing is this way, and this is how it must be done. He tells them, look, now we will change everything, all the meanings, because that is the way it must be with the hikuritámete. As it was in ancient times, so that all can be united. As it was long ago, before the time of my grandfather, even before the time of his grandfather. So the mara'akáme has to see to everything, so that as much as possible all the words are changed. Only when one comes home, then everything can be changed back again to the way it was.
"Look," the mara'akáme says to them, "it is when you say 'good morning,' you mean 'good evening,' everything is backwards. You say 'goodbye, I am leaving you,' but you are really coming. You do not shake hands, you shake feet. You hold out your right foot to be shaken by the foot of your companion. You say 'good afternoon,' yet it is only morning."
So the mara'akáme tells them, as he has dreamed it. He dreams it differently each time. Every year they change the names of things differently because every year the mara'akáme dreams new names. Even if it is the same mara'akáme who leads the journey, he still changes the names each time differently.
And he watches who makes mistakes because there must be no error. One must use the names the mara'akáme has dreamed. Because if one makes an error it is not right. That is how it is. It is a beautiful thing because it is right. Daily, daily, the mara'akáme goes explaining everything to them so that they do not make mistakes. The mara'akáme says to a companion, "Look, why does that man over there watch us, why does he stare at us?" And then he says, "Look, what is it he has to stare at us?" "His eyes," says his companion. "No," the mara'akáme answers, "they are not his eyes, they are tomatoes." That is how he goes explaining how everything should be called.
When one makes cigarettes for the journey, one uses the dried husks of maize for the wrappings. And the tobacco, it is called the droppings of ants. Tortillas one calls bread. Beans one calls fruit from a tree. Maize is wheat. Water is tequila. Instead of saying, "Let us go and get water to drink," you say, "Ah, let us take tequila to eat." Atole, that is brains. Sandals are cactus. Fingers are sticks. Hair, that is cactus fiber. The moon, that is a cold sun.
On all the trails on which we travel to the peyote country, as we see different things we make this change. That is why the peyote is very sacred, very sacred. That is why it is reversed. Therefore, when we see a dog, it is a cat, or it is a coyote. Ordinarily, when we see a dog, it is just a dog, but when we walk for the peyote it is a cat or a coyote or even something else, as the mara'akáme dreams it. When we see a burro, it is not a burro, it is a cow, or a horse. And when we see a horse, it is something else. When we see a dove or a small bird of some kind, is it a small bird? No, the mara'akáme syas, it is an eagle, it is a hawk. Or a piglet, it is not a piglet, it is an armadillo. When we hunt the deer, which is very sacred, it is not a deer, on this journey. It is a lamb, or a cat. And the nets for catching deer? They are called sewing thread.
When we say come, it means go away. When we say "shh, quiet," it means to shout, and when we whistle or call to the front we are really calling to a person behind us. We speak in this direction here. That one over there turns because he already knows how it is, how everything is reversed. To say, "Let us stay here," means to go, "let us go," and when we say "sit down," we mean, "stand up." It is also when we have crossed over, when we are in the country of the peyote. Even the peyote is called by another name, as the mara'akáme dreamed. Then the peyote is flower or something else.
It is so with Tatewarí, with Tayaupa. The mara'akáme, we call him Tatewarí. He is Tatewarí, he who leads us. But there in Wirikuta, one says something else. One calls him "the red one." And Tayaupa, he "the shining one." So all is changed. Our companion who is old, he is called the child. Our companion who is young, he is the old one. When we want to speak of the machete, we say "hook." When one speaks of wood, one really means fish. Begging your pardon, instead of saying "to eat," we say "to defecate." And, begging your pardon, "I am going to urinate" means "I am going to drink water." When speaking of blowing one's nose, one says "give me the honey." "He is deaf" means "how well he hears." So everything is changed, everything is different or backwards.
The mara'akáme goes explaining how everything should be said, everything, many times, or his companions would forget and make errors. In the later afternoon, when all are gathered around Tatewarí, we all pray there, and the mara'akáme tells how it should be. So for instance he says, "Do not speak of this one or that one as serious. Say he is a jaguar. You see an old woman and her face is all wrinkled, coming from afar, do not say, 'Ah, there is a man,' say 'Ah, here comes a wooden image.' You say, 'Here comes the image of Santo Cristo.' Or if it is a woman coming, say 'Ah, here comes the image of Guadalupe.'"
Women, you call flowers. For the woman's skirts, you say, "bush," and for her blouse you say "palm roots." And a man's clothing, that too is changed. His clothing, you call his fur. His hat, that is a mushroom. Or it is his sandal. Begging your pardon, but what we carry down here, the testicles, they are called avocados. And the penis, that is his nose. That is how it is.
When we come back with the peyote, the peyote which has been hunted, they make a ceremony and everything is changed back again. And those who are at home, when one returns they grab one and ask, "What is it you called things? How is it that now you call the hands hands but when you left you called them feet?" Well, it is because they have changed the names back again. And they all want to know what they called things. One tells them, and there is laughter. That is how it is. Because it must be as it was said in the beginning, in ancient times.