The authenticity of Don Juan was accepted for six years, until Richard de Mille and Daniel Noel both published their critiques of the Don Juan books in 1976. Later anthropologists specializing in Yaqui Indian culture (William Curry Holden, Jane Holden Kelley and Edward H. Spicer), who originally supported Castaneda's account as true, questioned the accuracy of Castaneda's work. Other criticisms of Castaneda's work include the total lack of Yaqui vocabulary or terms for any of his experiences, and his refusal to defend himself against the accusation that he received his PhD from UCLA through deception. Stephen C. Thomas notes that in her book With Good Heart: Yaqui Beliefs and Ceremonies in Pascua Village, Muriel Thayer Painter gives examples of Yaqui vocabulary associated with spirituality: "morea," an equivalent to the Spanish brujo; "saurino," used to describe persons with the gift of divination; and "seataka," or spiritual power, a word which is "fundamental to Yaqui thought and life." Thomas further states: