PLANTS OF THE GODS

Richard Evans Schultes Albert Hofmann Christian Ratsch

PLANTS OF THE GODS Their Sacred, Healing, and Hallucinogenic Pow ers

"The more you go inside the world of Teonanacatl, the more things are seen. And you also see our past and our future, which are there together as a single thing already achieved, already happened: ... I saw stolen horses and buried cities, the existence of which was unknown, and they are going to be brought to light. Millions of things I saw and knew. I knew and saw God: an immense clock that ticks, the spheres that go slowly around, and inside the stars, the earth, the entire universe, the day and the night, the cry and the smile, the happiness and the pain. He who knows to the end the secret of Teonanacatl can even see that infinite clockwork." -Marfa Sabina

Healing Arts Press Rochester, Vermont

Caution: This bookis not intended as a guideto the use of hallucinogenic plants. Its purpose is to offer scientific, historical, andcultural documentation concerning a group of plants thatare or have beenof importance to many societies. Ingestion of some of these plants or plant products maybe dangerous. The remedies, approaches, and techniques described herein are meant to supplement,and not be a substitute for, professional medicalcare or treatment. They should not be used to treat a serious ailment withoutprior consultation with a qualified healthcare professional. Healing Arts Press One Park Street Rochester, Vermont 05767 www.lnnerTraditions.com First published by Healing Arts Press in 1992 A productionof EMB-Service forPublishers, Lucerne, Switzerland Copyright © 1998 (updated version) EMB-Service for Publishers, Lucerne, Switzerland English translation second edition Copyright © 2001 All rightsreserved. Nopart of this bookmaybe reproduced or utilized in any form or by any means, electronic or mechanical,including photocopying, recording, or byany information storage and retrieval system, without permissionin writingfrom the publisher. Library of Congress Catag-in-Publication Data Schultes, Richard Evans. Plants of the gods : their sacred, healing, and hallucinogeniowers I Richard Evans Schultes, Albert Hofmann, Christian Ratsch.-2 nd ed. p.cm. Includesbibliographical references ISBN0-89281-979-0 1. Hallucinogenic plants. 2. Hallucinogenic plants- Utilization. 3. Ethnobotany. I. Hofmann, Albert, 1906-11. Ratsch, Christian, 1957- III.Title OK99.A1 S39 2001 394.1'4-<Jc21 2001004425 1098765432 HealingArts Press is a division of InnerTraditions International Picture on titlepage: Mayan "mushroom stone" from EI Salvador, lateformative period (300 B. C.-A. D. 200); height 13 V, in. (33.5cm). Original concept and design: Emil M. BOhrer, Franz Gisler, Joan Halifax, and Robert Tobler New material translated by: Annabel Lee and Michael Beasley Composition: SatzWeise,F6hren, Photolithography:Pesavento AG, Zurich, Switzerland

CONTENTS

7 PREFACE 9 INTRODUCTION 10 WH AT ARE PLANT H ALLUCINOGENS? 16 THE PLANT KINGDOM 20 PHYTOCHEMICAL RESEARCH ON SACRED PLANTS 26 GEOGRAPHY OF USAGE AND BOTANICAL RAN GE 31 PLA NT LEXICON 62 WHO USES HALLUCINOGENIC PLANTS? 65 OVERVIEW OF PLANT USE 81 THE MOST IMPORTANT H ALLUCINOGENIC PLANTS 82 MAINSTAY O F THE HEAVENS Amanita (Fly Agaric) .

86 THE HEXING HERBS Atropa (D eadly N ightshade ) H y oscyam us albus (Yellow H enb ane) H y oscyam us niger (Black H enb ane) M andragora (Mandra ke)

92 THE NECTAR OF DELIGHT Cannabis (He mp, Marijuana, H ashish)

102 ST. ANTHONY'S FIRE Claviceps (Ergot)

106 HOLY FLOWER OF THE NORTHSTAR D atura innoxia (Toloache) D atura m etel (D atura) Datura stram onium (Th orn Appl e)

112 GUIDE TO THE ANCESTORS Tabernanthe (Iboga)

116 BEANS OF THE HEKULA SPIRIT Anadenanthera peregrina (Yopo)

120 SEEDS OF CIVILIZATION Anadenanthera colubrina (Ce bil)

124 THE MAGIC DRINK OF THE AMAZON Banisteriopsis (Ayahu asca)

Psy chotria (Chacruna) Peganum (Syrian Rue) Tetrapteris (Yage)

137 AYAH UA SCA ANA LO GS

The dreaming smoker stretchedout comfortably onhis chaiseenjoys visions induced by Hashish. This engravingis from M. von Schwind's Albumof Etchings, published in 1843.

140 TRUMPETS OF THE AN GELS Brugmansia (Go lden Angel's Trumpet) Brugmansia (Bloo d-Red An gel's Trumpet)

144 THE TR ACKS OF THE LITTLE DEER Lophophora (Peyo te)

156 LITTLE FLOWERS OF THE GODS Conocybe Panaeolus cyanescens (Blue Meanies) Panaeolus sphinctrinus (Hooppetticoat) Panaeolus subb alt eatus (Da rk-rimmed Mo ttlegill) Psilocybe cubensis (San Isidr o) Psilocybe cyanescens (Wavy Cap) Psilocybe mexicana (Teonanacatl) Psilocybe semilan ceata (Liberty Cap )

164 DIVIN ER'S SAGE Salvia divinorum

166 CACTUS OF THE FOUR WIN DS Trichocereus (San Pedro)

170 VINES OF THE SERPENT Ipom oea (Morni ng Glory) Turbina (O loliugui)

176 SEMEN OF THE SUN Virola (Epena)

182 GATEWAY TO DREAMTIME D uboisia (Pituri Bush)

184 CHEMICAL STRUCTURES OF HALLUCINOGENS 188 USES OF HALLUCINOGENS IN MEDICIN E 196 EPILOGUE 198 PICTURE CREDITS 199 BIBLIOGRAPHY 199 ACKNOWLEDGEMENTS 204 INDEX

Page 4 left: Thewitches of medieval Europe induced inebriation with a great varietyof brews, most of which had at least one of theNightshades as a psychoactive constituent.During their intoxications, theyengaged in many aspectsof hexing, both malevolentand benevolent.Thisillustration, a woodcut, published in 1459, portrays twowitches calling for rain and thunder, possibly duringa dry spell, and preparing a brew to help them achieve thisgoal.

For the Huichollndians of Mexico, the Peyote cactus (Lophophora wil/iamsii) (see page 7) is not a plant but a god, a gift from the Earth Goddess to humans to assist them in attaining a connection to her in the mystical realms. The Huichol celebrate a great Peyote festival every year (below), at which all of the tribe partake in eating the freshly harvested Peyote cactus.

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PREFACE

The earliest forms of life on Earth were plants. Remarkably preserved plant fossils have recently been discovered dating back 3.2 billion years. These early plants provided the foundation for the development of all later forms of plants and indeed of animals, including that most recent of creatures, the human being. The green plant cover of the earth has a marvelous relationship with the sun: chlorophyll-bearing plants absorb solar rays and synthesize organic compounds, the building materials for both plant and animal organisms. In vegetable matter, solar energy is stored in the form of chemical energy, source of all life processes. Thus the Plant Kingdom provides not only bodybuilding foods and calories but also vitamins essential for metabolic regulation. Plants also yield active principles employed as medicines. The intimate relationship between the human and plant

world is easily discerned, but the production of substances profoundly affecting the mind and spirit is often not so easily recognized. These are the plants that make up the substance of Plants ~f the Gods, focusing attention on the origin of their use and the effect that th ey have had on man's development. Plants that alter the normal fun.ctions of the mind and body have always been considered by peoples in nonindustrial societies as sacred, and the hallucinogens have been "plants of the gods" par excellence.

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" In co nsciou sn ess dw ells the wo ndrous, w ith it man attains the rea lm beyond th e material, and the P eyote tells u s, w here to find it ." - Amonin An aud, Th e Tarab um ars (1947)

The shamans of the Huichol Indians use the sacred Peyote cactus so that they may attain a visionary state of consciousness in the alternate reality, which is causal to occurrences in mundane reality; what affects the former

will changethe latter. The shaman in the middle of the yarn painting is depicted with a skull because he is a "dead man" and thus has the ability to travel into the nether realms.

INTRODUCTION

The use of hallucinogenic or consciousnessexpanding plants has been a part of human experience for many millennia, yet modern Western societies have only recently become aware of the significance that these plants have had in shaping the history of primitive and even of advanced cultures. In fact, the past thirty years have witnessed a vertiginous growth of interest in the use and possible value of hallucinogens in our own modern, industrialized, and urbanized society. Hallucinogenic plants are complex chemical factories. Their full potential as aids to human needs is not yet fully recognized. Some plants contain chemical compounds capable of inducing altered perceptions, such as visual, auditory, tactile, olfactory, and gustatory hallucinations, or causing artificial psychoses that, without any doubt, have been known and employed in human experience since earliest man's experimentation with his ambient vegetation. The amazing effects of these mind-altering plants are frequently inexplicable and indeed uncanny. Little wonder, then, that they have long played an important role in the religious rites of early civilizations and are still held in veneration and awe as sacred elements by certain peoples who have continued to live in archaic cultures, bound to ancient traditions and ways of life. How could man in archaic societies better the spirit world than through the use of plants with psychic effects enabling the partaker to communicate with supernatural realms? What more direct method than to permit man to free himself from the prosaic confines of this earthly existence and to enable him to enter temporarily the fascinating worlds of indescribably ethereal wonder opened to him, even though fleetingly, by hallucinogens? Hallucinogenic plants are strange, mystical, confounding. Why? Because they are only now beginning to be the subject of truly scientific study. The results of these investigations will, most assuredly, increase interest in the technical importance of the study of these biodynamic plants. For man's mind, as well as his body and the organs of -- the body, need curative and corrective agents. Are these nonaddictive drugs of interest as "mind-expanding agents," as media for attaining "the mystic experience," or as agents to be employed merely as aids in hedonistic adventure?

There is, however, another aspect that engages the scientist's attention: Can a thorough understanding of the use and chemical composition of these drugs not lead to the discovery of new pharmaceutical tools for psychiatric treatment or experimentation? The central nervous system is a most compleX. organ, and psychiatry has not advanced so rapidly as many other fields of medicine, mainly because it has not had adequate tools. Some of these mind-altering plants and their active chemical principles may indeed have far-reaching positive effects when they are fully understood. An educated public must be an integral part in such development of scientific knowledge, especially in so controversial a field as hallucinogenic drugs. It is for this reason that we offer the present volume-directed neither to the scientists who are deeply involved in research in this field nor to the casual reader, but to the concerned public. It is our belief that scientists-for the sake of humanity itself and its advancement-must make technical knowledge available to those able to take advantage of its presentation. It is in this spirit that we wrote Plants of the Gods, hoping that it may, in one way or another, further the practical interests of mankind. Richard Evans Schultes Albert Hofmann

THE REVISION When the book Plants ofthe Gods first appeared in 1979, it was a milestone in ethnobotany and ethnopharmacology. The book inspired and influenced many young researchers around the world and encouraged them to continue in their own work. Because of this there have been some new discoveries about the plants of the gods. Many questions about the activity and constituents of psychedelic plants have been clarified. I have tried to incorporate the new information in a way that preserves the original character of the book and reflects the current state of knowledge. I hope that the plants of the gods retain their valuable position in our world and that they reach the many people upon whom the sacredness of nature is dependent. Christian Ratsch 9

WHAT ARE PLANT HALLUCINOGENS?

Many plants are toxic. It is no accident that the etymological origin of the word toxic stems directly from the Greek word rO;Lxov (toxikon), for "bow," referring to the use of arrow poisons. Medicinal plants are useful in curing or alleviating man's illnesses because they are toxic. The popular interpretation tends to accept the term toxic as implying poisoning with fatal results. Yet, as Paracelsus wrote in the sixteenth century: "In all things there is a poison, and there is nothing without a poison. It depends only upon the dose whether something is poison or not." The difference among a poison, a medicine, and a narcotic is only one of dosage. Digitalis, for example, in proper doses represents one of our most efficacious and widely prescribed cardiac medicines, yet in higher doses it is a deadly poison. We all realize the meaning of the term intoxication, but it is popularly applied primarily to the toxic effects from overindulgence in alcohol. In reality, however, any toxic substance may intoxicate. Webster defines toxic as "Of, pertaining to, or caused by poison." It might be more specific to state that a toxic substance is a plant or animal substance or chemical ingested for other than purely nutritional purposes and which has a noticeable biodynamic effect on the body. We realize that this is a broad definition-a definition that would include such constituents as caffeine: while employed in its usual form as a stimulant, caffeine does not evoke truly toxic symptoms, but in high doses it is a very definite and dangerous poison. Hallucinogens must be classed as toxic. They induce unmistakable intoxications. They are likewise, in the broad sense of the term, narcotics. The term narcotic, coming from the Greek vaQxovv (narkoyn), to benumb, etymologically refers to a substance that, however stimulating it may be in one or more phases of its activity, terminates its effects with a depressive state on the central nervous system. Under this broad definition, alcohol and tobacco are narcotics. The stimulants such as caffeine do not fall under the definition of narcotic, since in normal doses, they do not induce a terminal depression, though they are psychoactive. English has no term that, like the German Genuflmittel ("medium of enjoyment"), includes both narcotics and stimulants. But the term narcotic has popularly been inter10

Datura haslongbeen connected to the worship of Shiva, the Indian godassociated with thecreative anddestructive aspects of the universe. In thisextraordinarybronze sculpture fromSoutheast Indiaof the eleventh or twelfth century, Shivadances the Anandatandava, the seventh andlastof his dances, which combines all inflections of his character. Underhis left foot, Shivacrushes the demon Apasmarapurusa, who is the personification of ignorance. In Shiva'supperrighthand, he holds a tiny drumthat symbolizes Timeby the rhythm of his cosmic dance in the fieldof LifeandCreation. Hislowerrighthandis in the abhayamudra, expressing Shiva's quality of safeguarding the universe. In hisupper lefthand, he holdsa flame thatburns theveil of illusion. His lowerleft hand is heldin the gajahasta andpoints to his raisedleft foot, which is freein space andsymbolizes spiritual liberation. Shiva's hair is bound with a band, and two serpents holda skullas a central ornament, thus showing Shiva's destructive aspects of TimeandDeath. On the rightis a Datura flower. Garlands of Datura blossoms arewoven among the locksof hiswhirling hair.

Below: This painting by the Peruvianshaman Pablo Amaringodepictsthe creation of the drink Ayahuasca, the mostimportant medicine of theAmazonian Indians. Themagical drink haspowerful visionary properties, which reveal to theparticipant a glimpse of.'true reality," the fantastic realmof visions.

preted as referring to dangerously addictive agents, such as opium and its deri vatives (morphine, codeine, heroin) and cocaine. In the United States a substanc e must be included in the Harrison Narcotic Act to be considered legally a narcotic: thus Marijuana is not legally a narc otic , although it is a controlled substance. Hallucinogens are, broadly speaking, all narcotics, even though none is known to be addictive or to have narcotic effects. There are many kinds of hallucinations: the most common and popularly recognized is the visual hallucination, often in colors. But all senses maybe subject to hallucinations: auditory, tactile, olfactory, and gustatory hallucinations can occur. Frequently a single hallucinator y plant-as in th e case of Peyote or M arijuana-may induce sever al 12

Page 13top: Thehallucinogenic useof Hemp (Cannabis) canbe tracedfar back into history. It is possible that the ingestion of this plant wasresponsible for thewild dances of the Mongolian shaman.

different hallucinations. Hallucinogens may likewise cause artificial psychoses-s-the basis of one of the numerous for this class of active agents: psychotomimetic ("inducing psychotic stat es"). Modern brain research has shown, however, that hallucinogens trig ger brain activity entirely different from that app arent with true psychoses. Modern studies have demonstrated such a com plexity of psychophysiological effects that the term hallucinogen does not always cover the whole range of reactions. Therefore, a bewildering nomenclature has arisen. None of the , however, fully describes all known effects. The include entheogens, deliriants, deluslonogens, eidetics, hallucinogens, misperceptinogens, mysticomimetics, ph an erothymes, phantasticant s, psychotica, psychoticants, psych ogens, psychosomi-

Below right: In India the flowers of the potenthallucinogenic Thorn Apple (Datura metel) are brought as an offering to the Hindu godShiva. They are also ritually smoked. Below left: Henbane (Hyoscyamus albus) is one of the most important hallucinogenic plants of Europe. It was used for oracles and ritually burned in ancient Greece.

metics, psychodysleptics, psychotaraxics, psycho togens, psychotomimetics, schizoge ns, and psychedelics, among other epithets. In Europe, they are frequ ently called phantastica. The most common name in the United States-psychedelics-is etymologically uns ound and has acquired other meanings in the drug subculture. The truth is that no one term adequatel y delimits such a varied group of psychoactive plants. The German toxicol ogist Loui s Lewin, who fir st used the term ph anta stica, itted that it "does not cover all that I should wish it to convey." The word hallucinogen is easy to pronounce and to understand, yet not all of the plants induce true hallucinations. Psychotom im etic, w hile often employed, is not accepted by many specialists because not all the plants in thi s grou p cause psychotic-like states.

But since these tw o term s-hallucinogen and psychotom imetic-are easily understood and widely used, w e shall employ the m in this book. A m on g the many definitions that have been offered, that of H off er and O smond is broad enou gh to be widely accepted: "Hallucinogens are . . . chemicals w hich, in non-toxic do ses, produce changes in percep tion, in thought and in mood, but w hich seldom produce me ntal confusion, mem or y loss or disorientation for perso n, place and tim e." Basing his classification of psychoactive drui; s on the older arranzements of Lewin, Albe rt Hot0 , mann divides them into analgesics and cup1ro rics (Opiu m, C oca), sed ativ es and tranquilizers (Reserpine), hypnotics (Kava-kava), and hallucinogens or psychedelics (Peyote, Marijuana, ctc.). Mos t of these gro ups modify only the mo od, 13

Below: Marfa Sabina reverently ingests the nii'ios santos, "holy children:' as she lovingly refers to the visionaryandhealing MagicMushrooms.

Page 15: The Mazatec shaman MarfaSabina incenses sacred mushrooms prior to theiringestion during the healing ceremony of the velada.

either stimulating or calming it. But th e last gro up .produces deep changes in the sphere of experience, in perception of reality, in space and time, and in consc iousness of self. Depersonaliza tion may occur. Witho ut loss of cons ciousness, th e subject enters a dr eam wo rld th at ofte n appears mor e real than the normal world. Colors are freq uently experienced in indescribable bri lliance; objects may lose their symbolic character, standing detached and assuming increased significance since they seem to possess th eir own existence.

frogs, fish) and some are synthetic (LSD, TMA, DOB). Their use goes back so far into prehistory that it has been postulated that perhaps the whole idea of the deity could have arisen as a result of the otherworldly effects of these agents. Indigenou s cultures usually have no concept of physica lly or organically induced sickness or death: both result from interference from the spirit world. Therefore, halluc ino gens, which permit the nati ve healer and sometimes even the patient to communicate with the spirit world, ofte n become greater medicines-the medicin es pa r excellence-of th e native pharmacop oeia. They assume far more exalted roles than do the medicines or palliatives with direct ph ysical action on the bod y. Little by little, the y became the firm basis for " m~di.cal" practices of mos t, if no t all, aboriginal SOCIetIes. Hallucinogenic pl ants owe thei r activity to a limited number of types of chem ical substances acting in a spec ific way upon a definite part of the central nervo us system. The hallucinogenic state is usually short-lived, lasting only until the causa tive principle is metabo lized or excreted fr om th e body. There would seem to be a difference between w hat we might call tru e hallucinations (visions) and w hat p erhaps could be described as pseudo-hallucinations. Conditions for all practical purposes appa rently very similar to hallucinations may be induce d by many highly toxic plants w hich so up set the normal metabolism th at an abno rmal mental condition may develop. A number of th e plants (for example, Salv ia divinorum) experimented with by of the so-called drug subculture and which were consid ered as newly discovered hallucinogens by their s belong to this catego ry as w ell. Pseud ohallucinogenic conditions may be induced w ithout th e ingestion of toxic plants or substances; high fevers are known to cause such reactions. Fanatics of the Mi ddle Ages w ho went without foo d or w ater over long period s finally induced such alterations in norm al metabolism that they did actually experience visions and hear voices thro ug h pseudo-hallucinogens.

The psychic chan ges and unu sual states of consciousness induced by hallucinogens are so far removed from similar ity w ith or dinary life th at it is scarcely p ossible to describe them in the language of daily living. A person under the effects of a hallucinogen forsakes his familiar wo rld and operates und er other standa rds, in strange dimensions and in a different time. Whil e most hallucin ogens are of plant origin, a few are derived from th e Animal Kingdom (toads,

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THE PLANT KINGDOM

Before the eighteenth century, there was really no logical or widely accepted classification or naming of plants. They were known in Europe by the vernacular names current in the various countries and we re referred to technically in Latin by cumbersome descriptive phrases, often several words long. The invention of printing and movable type in th e midd le of the 1400s stimulated the production of herb als-th at is, bo tanical books-mainly on medicinal plants. The so-called Age of Herbals, from about 1470 to 1670, led to the freeing of botany and medicine from the ancient concepts of Dioscorides and other classical naturalists that shaped Europe for some sixteen centuries. These two centuries saw more progress in bo ta ny than had taken place during the previous millennium and a half. Yet it w as not until the eighteenth century that Carolus Linnaeus , or Carl von Linne, a Swedish naturalist-physician and professor at the University of Uppsala, offered the first comprehensive and scientific system of classificati on and nomenclature for plants in his monumental, 1,200-page book Species Plantarum, published in 1753. Linnaeus grouped plants according to his "sexual system"-a simple system of twenty-four classes based primarily on the nu mber and characteristics of the stamens. He gave each plant a gen eric and a specific name, resulting in a binomial nomenclature. Although other botanists had used binomials, Linnaeus was the first to employ the system consistently. While his sexual classification-highly artificial and inadequate from the point of view of an evolutionary unde rstanding of the Plan t Kin gdom (w hic h was to come later)-is no longer followed, his binomi al nomenclature is now universally accepted, and botanists have agreed on the year 1753 as the starting point of current nomenclature. Believing that he had classified most of the wo rld's flora in 1753, Linnaeus calcul ated the size of the Plant Kin gdom as 10,000 or fewer spec ies. But Linnaeus's work and the influence of his many students had stimulated interest in the flora o~ th~ new lands that were being opened to colomzano n and e:loration . Consequently, nearly a century later, m 1847, the Br itish botanist J oh n Lindl ey increased th e estimate to nearly 100,000 species in 8,900 genera. 16

MONOC0ToYUEDONEAE

Hallucinogenic species occur among the highest-evolved flowering plants (angiosperms) andin the division fungi of thesimpler plants. Angiosperms are subdividedinto monocots (one seed leaf)and dicots (twoseed leaves). Sweet Flag, Hemp(Marijuana), and Deadly Nightshade (above, right) as well as Fly Agaric (below, right) are representative psychoactive species.

Haircap Moss P",I" f,.;,..h" m r n m m, m .o

Mushroomsand molds (fungi), seaweeds (algae), mosses andliverworts (bryophytes), and ferns(pteridophytes) are simpler plants.

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Below: A flower andleaves of the hallucinogenic Datura innoxia, which belongs to oneof the mosthighly evolved families of theflowering plants.

Page 19/eft: Thisfossil of blue-green algae (Collenia) is approximately 2.3 billion years old andis oneof theearliest known specimens of lifeon Earth. Page 19right: A fossilized algae colony from the Cambrian period in Bolivia demonstrates thatlife-forms canbe successfully preserved overbillions of years.

Even though modern botany is only two centuries old, estimates have greatly increased. They vary from some 280,000 to 700,000 species, the higher figures being generally accepted by botanists whose research is centered in the still only superficially explored tropical regions. Modern specialists estimate the fungi at between 30,000 and 100,000 species. The great variance is due partly to lack of comprehensive studies of many groups and partly to inadequate means of defining some of the unicellular . One contemporary mycologist, realizing that the fungi are very sparsely collected in the tropics, where they abound, suggests that the total . figure might reach 200,000. b All of the algae are aquatic, more than half being marine. This most varied group of plants is now believed to comprise from 19,000 to 32,000 species. Algae have been found in pre-Cambrian fossils dating from on e to n;t0re than three billion years of age. These procaryotlc blue-green algae (Collenia) represent the old est known form of life on Earth. 18

Lichens-a curious group of plants comprising a symbiotic union of an alga and a fungus-number from 16,000 to 20,000 species in 450 genera. The bryophytes comprise two groups: mosses and liverworts. They are primarily tropical, and many new species are to be expected from the tropics with increased field investigations. That they are not an economic group may be in part responsible for our lack of understanding of their extent. Present calculations assign 12,000 to 15,000 species to the pteridophytes: the ferns and their allies. An ancient group of plants, it is best represented today in tropical regions. The seed-bearing plants, or spermatophytes, clearly dominate the land flora of the present time. The gymnosperms, or cone-bearing plants, constitute a small group of some 675 species; dating back into the Carboniferous Age, this group is apparently dying out. The principal group of plants today-the plants that dominate the earth's flora and which have diversified into the greatest number of species and which, in the popular mind, comprise the world's flora-are the angiosperms. Angiosperms are seed plants in which the seed is covered or protected by ovarian tissue, in contrast to the gymnosperms, which have naked seeds. They are commonly called flowering plants. Economically the most important group of plants today, they have dominated the several terrestrial environments of the earth. Consequently, they may have a right to be known as the "most important" plants. Estimates of their extent vary. Most botanists hold that there are 200,000 to 250,000 species in 300 families. Other estimates, probably more realistic, calculate 500,000 species. There ar.e two major groups of angiosperms: the monocotyledons, plants with one seed leaf; and those with usually two seed leaves. The monocotyledons are usually credited with one quarter of the total. Some sections of the Plant Kingdom are of great importance from the point of view of biodynamic species with compounds of significance to medicinal or hallucinogenic activity. The fungi are of increasing interest: almost all antibiotics in wide use are derived from fungi. They are also employed in the pharmaceutical industry in the synthesis of steroids and for other purposes. Hallucinogenic compounds may be

widespread in the fungi, but those that have been of importance in human affairs belong to the ascomycetes (Ergot) and the basidiomycetes (various mushrooms and pu ffballs). The importance of fungi as sources of aflotoxins of foods has on ly recently been recognized. Algae and lichens, interestingly, have as yet not yielded any species reported as hallucinogens. An impressive number of new biodynamic compounds, some of possible medical value, have already been isolated from algae. Recent research has heightened the promise of isolation of active principles from lichens: they have yielded a large number of bacteria-inhibiting compounds and have been shown to be rich in chemovars. There are persistent reports of hallucinogenic lichens employed in northwesternmost North America, but as yet no identifiable specimens or reliable information has been forthcoming. In South America, a lichen (Dictyonema) is used as a psychoactive. The bryophytes have been phytochemically neglected; the few that have been studied have given little hope as sources of biodynamic compounds. Similarly, in ethnomedicine, the mosses and liverworts seem to have been ignored. Some ferns appear to be bioactive and psychoactive. However, phytochemical investigation has been far from exhaustive. Very recent investigations have indicated a hitherto uns uspected wealth of biodynamic compounds of potential interest to medicine and commerce; sesquiterpinoid lactones, ecdyosones, alkaloids, and cyanogenic glycosides. A recent survey for antibacterial activ ity of extracts from 44 Trinidadian ferns indicated the surprising fact that 77 percent were positive. No hallucinogenic constituents have yet been discovered in laboratory research or by indigenous

societies, although several ferns are employed in South America as additives to hallucinogenic drinks (Ayahuasca). Of the spermatophytes, the gymnosperms exhibit few biodynamic elements. They are known primarily as the source of the sympathomimetic alkaloid ephedrine and the very toxic taxine. Many are of economic importance as sources of resins and timber. This group of seed plants is rich also in physiologically active stilbines and other compounds that act as protective agents against heartwood decay (essential oils). From many points of view, the angiosperms are the important plants: as the dominant and most numerous group and as the elements basic to man's social and material evolution. They represent the source of most of our medicines of vegetal origin; most toxic species are angiospermous; and almost all hallucinogens used by man, as well as other narcotics, belong to this group. It is easy to understand why angiosperms have been chemi cally more assiduously studied; but what is not fully recognized is the fact that the angiosperms themselves have been merely superficially examined. It is clear that the Plant Kingdom represents an on ly partially studied emporium of biodynamic principles. Each species is a veritable chemical factory. Although indigenous societies have discovered many medicinal, toxic, and narcotic properties in their ambient vegetation, there is no reason to presume that their experimentation has brought to light all the psychoactive principles hidden in these plants. Undoubtedly new hallucinogens are lurking in the Plant Kingdom and, in them, possible constituents of extreme interest to modern medical practice.

19

PHYTOCHEMICAL RESEARCH ON SACRED PLANTS Plants of the gods interest various disciplines: ethnology, religious studies, history, and folklore. The two major scientific disciplines that concern themselves with these plants, however, are botany and chemistry. This chapter describes the work of chemists who analyze the constituents of plants used in religious rites and in the magic of medicine men and discusses the potential benefits from such research. The botanist must establish the identity of plants that in the past were used as sacred drugs or which are still employed for that purpose today. The next step to be explored by scientists is: What constituents-which of the substances in those plants-actually produce the effects that have led to their use in religious rites and magic? What the chemist is looking for is the active principle, the quintessence or quinta essentia, as Paracelsus called the active compounds in plant drugs. Among the many hundreds of different substances that make up the chemical composition of a plant, only one or two (occasionally up to half a dozen) compounds are responsible for its psychoactive effects. The proportion by weight of these active principles is usually only a fraction of 1 percent, and frequently even of one part per thousand of the plant. The main constituents of fresh plants, usually more than 90 percent by weight, are cellulose (which provides the ing structure) and water (as the solvent and transport medium for plant nutrients and metabolic products). Carbohydrates (such as starch and var. ious sugars), proteins, fats, mineral salts, and pigments make up several more percent of the plant. Together with these normal components, they constitute practically the whole plant, and they are common to all higher plants. Substances with unusual physiological and psychic effects are found only in certain special plants. These substances as a rule have very different chemical structures from those of the usual vegetal constituents and common metabolic products. It is not known what function these special substances may have in the life of the plant. Various theories have been offered. Most psychoactive principles in these sacred plants contain nitrogen, and it has therefore been suggested that they may be waste products of metabolism-like uric acid 20

in animal organisms-their purpose being the elimination of excess nitrogen. If this theory were true, one would expect all plants to contain such nitrogenous constituents: that is not the case. Many of the psychoactive compounds are toxic if taken in large doses, and it has therefore been suggested that they serve to protect the plants from animals. But this theory likewise is hardly convincing, because many poisonous plants are in fact eaten by animals that are immune to the toxic constituents. It remains, therefore, one of the unsolved riddles of nature why certain plants produce substances with specific effects on the mental and emotional functions of man, on his sense of perception, and actually on his state of consciousness. Phytochemists have the important and fascinating task of separating the active principles from the rest of the plant materials and of producing them in pure form. Once active principles are thus available, it is possible to analyze them to determine the elements of which they are composed; the relative proportions of carbon, hydrogen, oxygen, nitrogen, etc.; and to establish the molecular structure in which these elements are arranged. The next step is the synthesis of the active principle: that is, to make it in the test tube quite independently of the plant. With pure compounds-whether isolated from the plant or synthetically produced-exact pharmacological assays and chemical tests can be made. This is not possible with whole plants because of the varying content of the active principles and interference from other constituents. The first psychoactive principle to be produced in pure form from a plant was morphine, an alkaloid present in the opium poppy. It was first isolated by the pharmacist Friedrich Sertiirner in 1806. This new compound was named for the Greek god of sleep, Morpheus, because of its sleep-inducing properties. Since then, enormous strides have been made in developing more efficient methods for the separation and purification of active principles, with the most important techniques evolving only during the last decades. These include the techniques of chromatography: methods of separation based on the fact that different substances adhere in varying degrees on absorbent materials or are more or less readily

The psychoactive latexof the Poppy (Papaver somniferum) emerges white andturnsto a resinous brown substance, rawopium.In 1806 morphine was successfully isolatedout of the poppy, the first timein history that a single constituent was isolated.

Below: Papaversomniferum from Kohler's Medizinal-Pflanzen-Atlas. 1887. This atlas is oneof the outstanding plantbooks of the twentieth century. Morphine is not hallucinogenic; it hasbeenclassifiedas a euphoric drug.

( i

!f I

!

I!

~\ \

\ \

\

i

yI) .:J

s

-Pap[HI Somniffl rum1. 21

Some psychoactivecompounds arealsoproduced byanimals. TheColorado River toad (Suto alvarius) secretes considerable amounts of 5-MeO-DMT.

taken up in solvents that do not mix. The methods used in qualitative analysis and to establish the chemical structure of compounds have also undergone fundamental changes in recent years. Formerl y, several generations of chemists would be needed to elucidate the complex stru ctures of natural compounds. Today; it takes just a few weeks or even onl y days to determine them with the techniques of spectroanalysis and X-ray analysis. At th e same time, improved methods of chemical synthesis have been developed. The great advances made in the field of chemistry, and the efficient methods now available to plant chemists, have in recent years made it possible to gain appreciable knowledge of the chemistry of active principles found in psychoactive plants. The contribution made by chemists to the study of sacred plant drugs may be illustrated with the example of the Magic Mushrooms of Mexico. Ethnologists had found Indian tribes in the southern parts of Mexico using mushrooms in their religious ceremonies. Mycologists identified the mushrooms used in these rituals. Chemical analyses showed clearly which species were psychoactive. Albert Hofmann tested one species of mushroom on himself; he discovered that it was psychoactive, that it could be grown under laboratory conditions, and he was able to isolate two active compounds. The purity and chemical homogeneity of a compound can be demonstrated by its ability to crystallize, unless of course it be a liquid. The two hallucinogenic principles now known as psilocybine and psilocine, found in the Mexican Magic Mushroom Psilocybe rnexicana, were obtained in the form of colorless crystals. Similarly, the active principle of the Mexican cactus Lophophora williamsii, mescaline, had been

22

isolated in pure form and crystallized as a salt with hydrochloric acid. With the active principles of the mushrooms available in pure form, it became possible to extend research into various fields, such as psychiatry, w ith useful results. By determining the presence or absence of psilocybine and psilocine, an objective method was now available for distinguishing true hallucinogenic mushrooms from false ones. The chemical structure of the hallucinogenic principles of the mushrooms w as determined (see structural formulas in the next chapter), and it was found that these compounds were closely related chemically to substances (serotonin) occurring naturally in the brain that playa major role in the regulation of psychic functions. As the pure compounds can be given in exact doses, their pharmacological actions could now be studied under reproducible conditions in animal experiments, and the spectrum of their psychotropic actions in man determined. This was not possible with the original mushrooms, because their content of active principles tends to vary, between 0.1 and 0.6 percent of the dry weight of the plant tissue. The greater part of this content is psilocybine, with psilocine present usually only in traces. The median effective dose for humans is 8 to 16 milligrams of psilocybine or psilocine. Instead of swallowing 2 grams of the dried mushrooms, which have a rather unpleasant taste , one merely needs to take about 0.008 gram of psilocybine to experience the hallucinogenic effects, which generally last for several hours. Once the active principles were available in pure form, it was possible to study their use and effective application in medicine. They were found to be particularly useful in experimental

I , . ~ -..;. '

.

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til.J=~~\

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0 \-J

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Mescaline-HCI (mescaline-hydrochloride, crystallized fromalcohol)

Psilocybine (crystallized from methanol)

psychiatry, as valua ble aids to psychoanalysis and psychotherapy. One migh t think tha t with the isolation , structu ral analysis, and synthesis of psilocybine and psilocine, the mushroom s of Mexico had lost th eir magic. Substances th at because of their effects on the mind had led Indians to believe for thousand s of years that a god dwelt in th ose mushrooms can now be synthetically produced in th e chemist's reto rt. It should be ed, however, th at scientific investigation has merely shown that th e magic prop ert ies of the mushrooms are th e properties of two crystalline comp ou nd s. Their effect on the human mind is just as inexpli cable, and just as magical, as th at of the mu shro oms th emselves. This also holds true for the isolated and purified activ e principles of other plants of th e gods.

Psilocine (crystallized from methanol)

Manyalkaloids crystallizepoorly as freebases. They will separate as a crystallized salt, however, when neutralizedwith a suitable acid,eitherby cooling the saturated solutionor byevaporation of thesolvent. Crystallization of substances fromsolutionsis carried out mainly fQr purification, since by-products remain in the solvent. As each substancehas its ownspecific crystalline form , thisformserves for identification and characterization of a substance. A modern method for the elucidation of chemical constitutions is the X-raystructure analysis. For the application of this method, alkaloids and other substancesmust be available in crystallized form .

23

"Th e larges t river in th e w orld ru ns through the largest forest ... By little and little, I began to comp rehend th at in a forest which is practically unlimitednear three millions of squa re mil es clad wi th trees and little else but tr ees, and where th e natives think no more of destroying the nobl est trees, when the y stand in their wa y, than w e th e vilest wee d, a sin gle tr ee cut do wn makes no greater a gap, and is no more missed, than when one pulls up a stalk of groundsel or a poppy in an English cornfield. " - Richard Spruce

Below: The photograph depicts an aerial viewof the Kuluene River, the southernmost tributary of the Xinqu River, a mainaffluentof the Amazon.

>

';;.-:'"

Right: "There were enormous trees, crowned with magnificent foliage, decked with fantastic parasites, and hung over with Iianas, whichvaried in thickness from slender threadsto huge python-like masses, werenow round, now flattened , nowknotted and now twisted with the regularity of a cable. Intermixedwith the trees, and often equal to them in altitude, grew noble palms; while other and far lovelier species of the same family, their ringedstems sometimes scarcelyexceedinga finger'sthickness, but bearing plume-like frondsandpendulous bunches of blackor red berries, quite like those of their loftier allies, formed, along with shrubsand arbuscles of manytypes, a bushy undergrowth, not visually very denseor difficult to penetrate . . . It is worthyto be noted that the loftiest forest is generally the easiest to traverse ; the lianas and parasites . . . being in great part too high to be much in the way. . ." -Richard Spruce

24

GEOGRAPHY OF USAGE AND BOTANICAL RANGE Many more hallucinogenic plants exist than those that man has put to use. Of the probable halfmillion species in the world's flora, only about one thousand are known to be employed for their hallucinogenic properties. Few areas of the globe lack at least one hallucinogen of significance in the culture of the inhabitants. Despite its size and extremely varied vegetation, Africa appears to be poor in hallucinogenic plants. The most famous, of course, is Iboga, a root of the Dogbane family employed in Gabon and parts of the Congo in the Bwiti cult. The Bushmen of Botswana slice the bulb of Kwashi of the Amaryllis famil y and rub it over scarifications on the head, allowing the active principles in the juice to enter the bloodstream. Kanna is a mysterious hallucinogen, probably no longer used: the Hottentots chewed the plant material from two species of the Ice Plant family that induced gaiety, laughter, and visions. In scattered regions, relatives of Thorn Apple and Henbane were used for their intoxicating properties. In Eurasia there are many plants employed for their hallucinatory effects. Most significant, it is the home of Hemp, today the most widespread of all narcotics: as Marijuana, Maconha, Daggha, Ganja, Charas, etc., the drug and its use have spread nearly throughout the world. The most spectacular Eurasiatic hallucinogen is the Fly Agaric, a mushroom consumed by scattered tribesmen in Siberia and possibly the sacred god-narcotic Soma of ancient India. Datura was employed over wide areas of Asia. In Southeast Asia, especially in Papua New Guinea, sundry poorly understood hallucinogens are used. The rhizome of Maraba, a member of the Ginger family, is believed to be eaten in New Guinea. In Papua, natives ingest a mixture of leaves of Ereriba of the Arum family and bark of a large tree, Agara, to produce a sleep during which visions occur. Nutmeg may once have been taken in India and Indonesia for its narcotic effects. Tribesmen in Turkestan drink an intoxicating tea made from the dried leaves of a shrubby mint, Lagochilus. The heyday of the use of hallucinogens in Europe occurred in ancient times, when they were used almost exclusively in witchcraft-and divination. The major plants involved-Thorn Apple, Mandrake, Henbane, Belladonna-belong to the

26

Nightshade family. The fungus Ergot, a parasite on rye, frequently poisoned entire regions if accidentally milled into the flour. Such attacks led hundreds of citizens to go mad and suffer hallucinations, often causing permanent insanity, gangrene, or death. This plague was known as St. Anthony's fire. Although Ergot was apparently never purposefully used in medieval Europe as a hallucinogen, there are suggestions that the Eleusinian mysteries of ancient Greece were associated with this fungal genus. The famous and widely employed Kava-kava is not a hallucinogen but has been classified as a hypnotic narcotic. It is in the New World that the number and cultural significance of hallucinogenic plants are overwhelming, dominating every phase of life among the aboriginal peoples. There were some hallucinogenic species in the West Indies. In fact, the early indigenous populations used mainly the snuff known as Cohoba; and it is believed that this custom was imported by Indians invading the Caribbean Islands from the Orinoco regions of South America. Similarly, North America (north of Mexico) is quite poor in hallucinogens. Various species of Datura were employed rather widely, but most intensely in the Southwest. The Indians of the region of Texas and adjacent areas used the Red Bean or Mescal Bean as the basis of a vision-seeking ceremony. In northern Canada, Indians chewed the roots of Sweet Flag as medicine and supposedly also for the hallucinogenic effects. Mexico represents without a doubt the world's richest area in diversity and use of hallucinogens in aboriginal societies-a phenomenon difficult to understand in view of the comparatively modest number of species comprising the flora of the country. Without any question the Peyote cactus · is the most important sacred hallucinogen, although other cactus species are still used in northern Mexico as minor hallucinogens for special magico-religious purposes. Of almost equal religious importance in early Mexico and surviving until today in religious rituals are mushrooms, known to the Aztecs as Teonanacatl, At least twenty-four species of these fungi are employed at the present time in southern Mexico. Ololiuqui, the seeds of Morning Glories, repre-

Top: At the Shiva Temple of Pashupatinath near Kathmandu, Nepal, Indian yogis smoke Marijuana in preparation for the arduous body practiceand meditation.

Below: Visions reveaiedby hallucinogenscan be SUbsequentlyprocessed andrenderedartistically. In this waythe experience is carried into andconnected with everyday life. (HallucigeniabyChristianHatsch, watercolor, circa 1993)

sents another hallucinogen of great importance in Aztec religion and is still employed in southern Mexico. There are many hallucinogens of secondary importance: Tolo ache and other species of the D atura group; the Mescal Bean or Frijolillo in the north; Pipiltzintzintli of the Aztecs; the diviner's sage now known as Hierba de la Pastora; Genista among the Yaqui Indians; Piule, Sinicuichi, Zacatechichi, the puffballs

known by the Mixtecs as Gi ' -i-Wa; and many others. South America ranks a close second to Mexico in the number, variety, and deep magico-religious significance of hallucinogens. The Andean cultures had half a dozen species of Brugmansias, known as Borrachero, Campanilla, Floripondio, Huanto, Haucacachu, M aicoa, Toe, Tongo, etc. In Peru and Bolivia a columnar cactus called San Pedro or Aguacolla is th e basis of the drink cimora, used in a vision-seeking ceremony. Mapuche Indian witch doctors (who are mostl y female) of Chile formerly employed a hallucinogenic tree of the Nightshade family-Latue or Arbol de los Brujos. Rese arch has indicated the use in various parts of the Andes of the rare shru? Taique (D esf ontainia), th e mysterious Shanshi, and the fruits of Hierba Loca and Taglli, both of the Heath family. Most recently, a tYEe o~ Petunia has been reported as an intoxicant used ill Ecuador. In the Orinoco and parts of the Am azon, a powerful snuff called Yopo or Niopo is made from the toasted seeds of a tree of the legume

27

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There arefew cultures in theWestern Hemisphere that did notvalue at least one hallucinogenic plant in magico-reiigious ceremonies. Many cultures had several. In additionto hallucinogens,a number of otherwise psyc~oact ive plants' sharedthehonors: Tobacco, Coca, Guayusa, Yoco, Guaranca,Some of . these-especially Tobacco andCoca-rose to exalted positions in thesacred native pharmacopoeias.These majorhallucinogens areculturallysignificant in the areas indicatedbythe symbols.

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Right: Shamans remain theguardiansof wisdom concerning themagical effects of thepsychoactive plants. Thisphotograph wastaken at theholy mountainKalinchok (4,OOOm) in the Himalayasof Nepal.

family. The Indians of northern Argentina take a snuff-Cebfl or Villca-prepared from seeds of a species closely related to Yopo. Perhaps the most important lowland hallucinogen in South America is Ayahuasca, Caapi, Natema, Pinde, or Yaje. Employed ceremonially in the western Amazon and in several localities on the Pacific coastal areas of Colombia and Ecuador, it is made basically from several species of lianas of the Malpighia family. Brunfelsia, a member of the Nightshade family, known widely in the westernmost Amazon as Chiricaspi, is taken for hallucinatory purposes. There are more plants utilized as hallucinogens in the New World than in the Old. Nearly 130 species are known to be used in the Western Hemisphere, whereas in the Eastern Hemisphere the number reaches rou ghly 50. Botanists have no reason to presume that the flora of the New World is richer or poorer than that of the Old in plants with hallucinogenic properti es.

30

PLAN T LEXICON

.' v/~

The plant lexicon includes basic de scriptions, primarily botanical in nature, of ninety-seven plants that are kn own to have a hallucinogenic or psyc hoactive effect. Emphas is is given to plan ts that are known fro m the literature, field experience , and/or labora to ry evidence to have definite psych oactive effects. Some spec ies th at are reported to have" narcoti c" or" intoxicating" uses are included as wel l. T he plants are arranged alphabeticall y according to the Latin name of the genus . This order has been followed in view of th e man y different vernacular names in the great variety of native languages. If a particular name is not listed, it may be sought in th e inde x of vern acular names on pages 32-33 or at the end of the book where these epithets are cro ss-referenced. Inasmuch as this volume is w ritten fo r the general reader, the botanical desc riptio ns are intentionally brief, str essing the obvious and mo st

easily visible characteristics of the plant. Whenever space permits, additional information of historical, ethnological, phytochemical, and, very occasionally, psychopharmacol ogical interest is added . In th is way, an attempt has been made in this introductory lexicon to give as broad an int erdi scipli nary view as p ossib le. T he illustration s in the lexicon are of two kinds : some of them are wa tercolors made wheneve r possible from living plant material or herbarium specimens. Most are direct reproductions of color photographs . A number of the plants de picted here are illustrated for th e first time. The purpose of the lexicon is manife stly to help guide th e reader more easily into the ittedly complex array of facts and stories that comprise only a small fra ction of the extensive knowledge from many fields concerning these plants that native peoples aro und th e world have considered plants of the gods .

The botanical investigation of medicinal plantshas, over the years, become moreandmore exactand sophisticated. In 1543, thewriter of oneof the most beautifully illustratedherbals, Leonard Fuchs, presented this accurate sketch of Datura stramonium, the Thorn Apple (left). Some three hundred years later, Kohler, in his lvIedizinal Pflanzen, publisheda more detailed pharmacognostic rende ring of this very important therapeutic plant (center). In the 125 years sincethe establishmentof Linnaeus's herbarium and the binomial system of nomenclature, our herbaria have greatly enhanced the understanding of the morphological variation of vegetal species through the collection of dried specimens around the world. The third illustration depicts a typical herbarium specimen of theThorn Apple representing the kind of material that now authenticates botanical identification. Modern technology (for example, the electron-scanning microscope) is making available morphological details, such as the leaf surface hairs of the ThornApple, which provide greater accuracy in the work of plantidentification.

31

Index and Key to the Plant Lexicon

Ninety-sevenhallucinogenic plantsareillustratedand described on thefollowingpages

(34-60). The lexicon is in alphabetical orderby genus name. Each text in thelexicon includes thefollowinginformation in its heading: • Genus,author, and, in brackets, thenumber of species known to existin the genus. • Botanical name of thespecies shown. The species known to contain hallucinogenic properties or to be used as hallucinogens will befound in the reference section "Overview of PlantUse," pages 65-80, which is organized bycommon name. This reference section/ chart provides thebotanical names of the plants and describes the history, ethnography, context, purpose of usage, andpreparation, aswell as chemical components andeffects. • Plant family. • Reference number. • Geographical distributionof thegenus. Common names arelistedherebelow with the numberdesignatingeach plant's location in the lexicon.

32

Acacia Agara Aguacolla Ajuca Angel's Trumpet Arbol de Campanilla Arbol de los Brujos Axocatzin Ayahuasca Aztec DreamGrass Badoh Badoh Negro Bakana Belladonna Bhang Biak-Biak Black Henbane Blood-Red Angel's Trumpet Blue Meanies Blue Water Lily Borrachero Bovista Brunfelsia Caapi Caapi-Pinima Cahua Calamus Cawe Cebfl Cebolleta Chacruna ChacrunaBush Chalice Vine Channa Charas Chautle Chichipe Chilicote Chiricaspi Chiric-Sanango Cohoba Coleus Colorines Common Reed Conocybe Copelandia Coral Bean Coral Tree COWhage Cumala Tree Dacha Dagga Damada Noite Dark-rimmed Mottlegill Datura Deadly Nightshade Diviner's Sage Dog Grass Dutra

1 35

94 56 11,12 42 47 86

9,93 16 95 43 24,84 8 17 57

41 12 63 60

11, 12,30,42 52 13 9,93 93 80 2

62 4 61 80

80 87

83 17 7 86

34 13 13 5

21 34,88 74 22 63 88 34 58 96 48 17 19

65 28 8

82 16

28

EIAhijado EI Macho EI Nene Epena Ereriba Ergot Esakuna False Peyote Fang-K'uei Flag Root Floripondio Fly Agaric Frijoles Galanga Ganja Genista Gigant6n Gi'-i-Sa-Wa Gi'-i-Wa Golden Angel'sTrumpet Hashish HawaiianWood Rose Hemp Henbane Hierba dela Pastora Hierba dela Virgen Hierba Loca Hikuli Hikuli Hikuli Mulato Hikuli Rosapara Hikuli Rosapara Hikulisunarne Hikuri Hikuri Hikuri Orchid Hongo de San Isidro Hoop-petticoat Huacacachu Huanto Huedhued Hueipatl Huilca Iboga Jambur Jimsonweed Jurema Tree Kanna Kieli Kieri Kif Koribo Kougued Kratom Kuma Mushroom Kwashi Lady of theNight Latus Latuy

21 21 21 96 39 20 25 7

72 2

11 , 12 3 88 45

17 26 94 52 52 11

17 6

17 40,4 1 82 82 70 24 51 33

33 53 7 53

32 61

76 64 11, 12 11, 12 70 87

14 90 63 29 56 83 87 87

17 92 83 57

10 66 19

47 30

Lemcngrass Liberty Cap '-ion's Tail

»lace ."Iaconha Magic Mushroom Maicoa Maiden's Acacia MalvaColorada Mammillaria Manaka Mandrake Maraba Marijuana Marijuanillo Mashihiri Matwu Mescal Mescal Bean Mescal Button Morning Glory Nightshade Ninfa Nonda Nutmeg Nyakwana Ololiuqui Paguando Painted Nettle Palqui Petunia PeyoteCactus Peyote Cimarron Peyote de San Pedro Peyotillo Pincushion Cactus Pipiltzintzintli Pitallito Cactus Pituri Pituri Bush Piule PoisGI1 Bush Pokeberry Quetzalaxcchiacatl Rape dos Indios Red Bean RedCanary Grass Reed Grass Saguaro Sanango San Isidro San Pedro Cactus Scopolia Screw Pine Shang-Ia Shanin Shanshi She-to Siberian Lion's Tail

25 79 48 59 19

76, 79 11. 12

1

86 53 13 54 45 17

49 44 14 88 88 51 43 85

60 10

59 96 95 42 21 19 71

51 7

53 69 24,5 3 82 32 31 31 43, 81 31 75

60 55

88 73 73 18 89 76 94

Siberian Motherwort Sinicuichi Straw Flower SweetCalomel SweetFlag Syrian Rue Tabaco del Diablo Tabernaemontana Taglli Taique Takini TaM a Tamu Tecomaxochitl Teonanacatl Tepescohuite Thle-pelakano Thorn Apple Tlililtzin Toe Toloache Toloatzin Tonga To-shka Totubjansush Tsuwiri Tupa Turkestan Mint Tzompar:quahuitl Villca Voacanga Wavy Cap Wichowaka Wichuri Wichuriki Wild Dagga WoodRose Xtabentum Yal1utli Yaje Yakee Yellow Henbane Yopo YOn-shih Zacatechichi

49 36 37 2 2

68 50

89 70 30 38 17

22 87 78 56 16

29 43 11 27 27

11, 12

64 42 7 50

46 34 4

97 77

62 24 53 48 6

95 91

9

96 40 5 15 16

A SouthAmerican Indian harvests a plant of the gods,a Blood-Red Angel's Trumpet (Brugmansia sanguinea). This alkaloid-rich plant has been cultivated and used for psychoactive purposes for centuriesor

even millennia. The Indians caution against the thoughtlessuse of this plant,which causes such strong hallucinations and delirium thatonly experiencedshamanscan useit for divination and healing.

85

67 75 71

23 64 49

33

ACACIA Mill.

(750-800)

ACORUS L.

(2)

AMANITA L.

(50-6 0)

ANADENANTHERA Speg.

(2)

Acacia maidenii F von Muell. Maiden's Acacia

AcaruscalamusL. Sweet Flag

Amanita muscaria (L. ex Fr.) Pers. FlyAgaric

Anadenanthera calubruna (Vellozo)Brennan Cebfl, Villca

Leguminosae (Pea Family) Australia

Araceae (Arum Family) Temperate and warm zones of bothhemispheres

Amanitaceae Europe, Africa, Asia, Americas

Leguminosae (Pea Family) Northwest Argentina

Some evidence, although weak andindirect, suggests thatthe Cree Indians of northwestern Canada may occasionally chew the rootstalk of Sweet Flag forits psychoactive effects. Sweet Flag is a semiaquatic herbwitha long, aromatic, creeping rootstock producing shoots of erect, linear, swordlike leaves upto 6ft (2m) in length. Thetinyflowers are borne on a solid, lateral, greenish yellow spadix. The rootstalk or rhizome contains an essential oil responsible for the plant's medicinalvalue. It has been suggestedthatthe active principlesare a-asarone and ~- as a ro n e. Thereis a structural resemblance between asarone and mescaline, a psychoactive alkaloid. No evidence hasever been produced, however, thatasarone can be associated with psychotomimetic activity.

Amanita muscaria is a beautiful mushroom growing in thinforests usually under birches, firs, andyoung pines. It mayattain a height of 8-9 in. (2Q--23cm). Thesomewhat viscid, ovate, hemispheric, andfinally almost flatcap measures 3-8 in. (820cm)when mature. There are three varieties: onewitha bloodred capwith white warts found in the OldWorld andnorthwestern North America; a yellow or orange type with yellowishwarts common in eastern andcentral North America; anda white variety thatis found in Idaho. Thecylindrical stem, which has a bulbous base, is white, %- 1in. (1 -3cm) thick, with a conspicuous cream-white ring covered basically withencircling scales. Thewhite valve adheresto the base of the stem. The gillsvary from white to cream coloror even lemon yellow. This mushroom, perhaps man's oldest hallucinogen, has been identifiedwith Soma of ancient India.

Thistreegrows9-50 ft (3- 18m) andhasan almost black bark often adorned with conical thorns. The leaves arefinely locular andreach upto 1ft (30cm) long. The yellowish whiteflowersareround. Theleathery dark brown fruit pods grow to 1ft (35cm) long and contain very flat red-brown seeds 1h to 1in. (1-2cm) wide, with rounded to right angles. Theseeds have been used as a hallucinogen bythe Indians of the southern region of theAndesforapproximately 4,500 years. They areeither worked intoa snuff powder, smoked, or used as an additive for beer. Primarily they are used in shamanism. The seeds of the Cebfl or Villca contain tryptamines, especially bufotenine.

1

The genus Acacia is widely distributed throughout thetropical andsubtropical regions of the world. It encomes for the most part medium-sized trees with pinnate, occasionally smooth leaves. Theflowers grow in clusters andthefruit is pea-like. Many acacias area traditional additiveto psychoactive products, such as betel, beer, balche, pituri, andpulque. Some of the species aresuited for the preparation of Ayahuasca analogs. Numerous Australianspecies (A. maidenii, A. phlebophylla, A. simplicifolia) contain higher concentrationsof DMT in theirbarkand.leaves. Acacia maidenii, a beautiful erect treewith a silvery splendor, contains different tryptamines. Thebarkcontains 0.36 % DMT. Theleaves are usable as a DMT-delivering component of Ayahuasca analogs. These acacias are easyto cultivate in temperate climates such as in California andsouthern Europe.

34

2

3

4

I

N JADENANTHERA Speg.

ARGYREIA Lour.

(2)

.redensmnere peregrina(L.) Speg. IO

Leguminosae (Pea Family) Tropical zones of South America, West Indies

5

Anadenanthera peregrina is a mimosa-like tree, mainly of open grasslands, attaining a heightof 65ft (20m) and witha trunk2ft (60cm) in diameter. The blackish bark is coarsely armed with conical mucronate projections. The leaves have from 15to 30 pairs of pinnae with manyvery small hairy leaflets. Many minute whiteflowersin spherical heads arranged in terminal or axillary clusters comprisethe inflorescence. Flat, thin, glossy black, roundish seeds occur in rough, woody pods, from 3 to 10 in a pod. A potent hallucinogenic snuff is made from the beans of Anadenanthera peregrina in the Orinoco basin, where it is called Yopo. Its former shamanic and ritual use in the WestIndies, under the nameCohoba, was reported as early as 1496. Sadly, this use has disappeared due to the exploitation of the native people. The treenative to the edges of the large forested areas of Guyana is still usedby different tribes, primarily the Yanomano

(90)

Argyreia nervosa (Burman f.) Bojer, Hawaiian Wood Rose

Ariocarpus retusus Scheidw. False Peyote

Convovulaceae (Morning Glory Family) India, Southeast Asia, Hawaii

Cactaceae (Cactus Family) Mexico, Texas

6

and Waika, for the production of Epena. The shamanic snuff is madefrom cultivated trees in addition to other substances and plant ashes. The seeds contain mostly N,N-Dimethyltryptamine (DrvlT) as well as 5-MeO-DMT and othertryptamines. The shaman of the rain forest people of the Orinoco region (for example, the Piaroa) cultivate this tree which is not native to that area. That way they securetheir snuff supplies.

ARIOCARPUSScheidw.

The mature stemsof this vigorouslygrowing twining bindweed climb up to 30ft (10m) high and carry a latexlike milk. The stemmed, heart-shaped leaves are finely haired and have a silveryappearance due to a dense white down that covers theyoung stemsandthe leaf undersides. The funnel-shaped flowers arevioletor lavender and are carried in the leaf axis. Their sepals are finely haired. The round fruit are berrylikeand contain smooth brown seeds. In each seed capsule there are 14 seeds. The plantoriginatesin India, where it has been used medicinally sinceancient times. A traditional use as an entheogen has not yet been discovered. Phytochemical research is to thank for the awareness of its potent psychedelic constitution. The seedscontain 0.3 % Ergot alkaloids (ergine and Iysergicacid-amides) . Mostpsychonautsdescribe LSD-like effects after taking4-8 seeds.

(6)

7

These plantsaresmall, grayish green to purplish grayor brownish cactuses, 4-6 in. (10- 15cm) in diameter. They hardly appear above the ground. Often called Living Rocks, theycan easily be mistakenfor rocks in the stony desertwhere they grow. Their hornyor fleshy, umbricated, three-angled tubercles are characteristic of the genus. Dense masses of hairoften fill the areoles. The flowers vary from white to pink and purplish and measure approximately 2%in. (6cm) long and up to 1V2 in. (4cm) wide when fully open. Indians in northern and central Mexico consider A. fissuratus and A. retusus as "false Peyotes." These species of cactus, relatedto Lophophora, are typical desert plants, growingpreferentiallyin the open sun in sandy or rocky stretches. Several psychoactive phenylethylamine alkaloids have been isolated from A. fissuratus and A. retusus.

35

ATROPA L.

BANISTERIOPSIS C.B. Robinson et Small

(4)

(20-30)

BOLETUS Dill. ex Fr.

Atropa belladonna L. Deadly Nightshade

Banisteriopsis caapi (Spruce ex Griseb.) Morton, Ayahuasca

Boletus manicus Heim Kuma Mushroom

Solanaceae (Nightshade Family) Europe, NorthAfrica, Asia

Malpighiaceae (Malpighia Family) Tropical zones of northern South America, West Indies

Boletaceae Cosmopolitan

9

'··8--

This much-branched perennial herbupto 3ft (90cm)tall maybe glabrous or pubescent-glandular. Theovate leaves attain a length of 8in. (20cm). The solitary, drooping, bell-shaped, brown-purple flowers, approximately 1Va in. (3cm) long, produce shinyblack berries 1Va1V2in. (3-4 cm) in diameter. All parts of the plantcontain potent alkaloids. It grows in thickets andwoods on limesoils andis naturalized especially near old buildingsandhedges. It is believed that Belladonna figured as an important ingredientin many of thewitches' brews of antiquity. There are, of course, numerous records of accidental andpurposeful poisoningassociated withthe Deadly Nightshade. This plant played a major role in the warof the Scots under Duncan I against the Norwegian king Sven Canute about A. D. 1035. TheScots destroyed theScandinavian army bysending them food andbeer to which "Sleepy Nightshade" had been added.

36

The main psychoactiveconstituent is atropinebut lesser amounts of scopolamine and trace amounts of minor tropane alkaloids arealsopresent. The totalalkaloid content in the leaves is 0.4%, in the roots 0.5%, andin the seeds 0.8 %. In addition to the usual Belladonna there is a rare, yellow blooming variety (var. lutea) as well aslittleknown related kinds. The Indian Belladonna (Atropa acuminata Royle ex lind!.) is cultivated for pharmaceutical purposes because of its high content of scopolamine. In Asia the Caucasian Belladonna (Atropa caucasia Kreyer) and theTurkmenish Belladonna (Atropa komarovii Blin. et Shal) arefound. Belladonna is still cultivated for the pharmaceutical productionof atropine.

Thesegiant forest Iianas are the basis of an important hallucinogenic drink (Ayahuasca) ritually consumedin thewestern half of the Amazon Valley andbyisolated tribes on the Pacific slopes ofthe Colombian andEcuadorean Andes. Thebarkof Banisteriopsis caapiand B. inebrians, prepared in coldwater or after long boiling, maybetaken alone, butvarious plant additivesespecially the leaves of Oiplopteriscabrerana, known as OcoYaje, andof Psychotria viridisareoften used to altertheeffects of the hallucinogenic drink. Both species are Iianas with smooth, brown bark anddark green, chartaceous, ovate-Ianceolate leaves up to about 7 in. (18cm) in length, 2-3 in. (58cm) wide. The inflorescence is many-flowered. The small flowersarepink or rose-colored. The fruitis a samara with wings about 1% in. (3.5cm) long. B. inebrians differs from B. caapiin its thickerovate, more attenuate leaves andin the shape of the samara wings. The Iiana contains MAO inhibitors.

(225)

10

Several species of Boletus are involved in thecurious "mushroom madness" of the Kumaof NewGuinea. Boletus reayi, one of these, is characterized bya hemispherical, strong brownish red cap thatis cream-yellow at the periphery; it measures from % to 1V2 in. (2to 4cm) in diameter. The flesh of the cap is lemon-colored. The stipe varies from orange at thetop, to a marbled green andgray-rose in the middle, to a green at the base. The spores, which are elongated ellipsoidal, have a yellow membrane butareolivecolored within. B. manicus is a well-known species that, as its name implies, hassomewhat toxic properties, (mania = insanity). Hallucinogenic propertieshave not yet been proven.

BRUGMANSIA Pers.

(7-8)

BRUG MANSIA Pers.

Srugmansia aurea Lacerh. Golden Angel's Trumpet

Solanaceae (Nightshade Family) Western South America

(5-16cm) wide, borne on a petiole up to 5in. (13cm) long. The flowersare nodding, not wholly pendulous, usually 7-9 in. (1823cm) long and very fragrant, especially in the evening. The trumpet-shaped corolla flaring broadly at the mouthis white or golden yellow, its slender basal part completelyenclosed by the calyx, its teeth 1V2-2Y2 in. (46cm) long, recurving. The elongate-ovoid, smooth, green fruit, which is variable in size, remains fleshy, never becoming hard or woolly. The angular, blackish or brownish seeds are relatively large, measuring about Y2 by 318 in. (12 by 9 mm). In addition to their use as hallucinogens, all species have played major roles as medicines for a large spectrum of ills, especially in the treatment of rheumatic pains. They contain potent hallucinogenic tropane alkaloids.

BRUNFELSIA L.

(40)

Brunfelsia grandiflora D. Don Brunfelsia

Solanaceae (Nightshade Family) South America, Colombia to Chile

Solanaceae (Nightshade Family) Tropical zones of northern South America, West Indies

12

11

Closely relatedto Datura, the species of Brugmansia are arborescent, and it is suspected that they are all cultigensunknown in the wild. Biologically very complex, all species appear to have been used as hallucinogens for millennia. Brugmansia suaveolensand B. insignis occur in warmer parts of South America, especially in the western Amazonia, where they are employed alone or mixed with other plants, usually underthe name Toe. Most of the species, however, prefer the cool, wet highlands above 6,000 ft. (1 ,830m). The most widespread species in the Andes is Brugmansia aurea, with bothyellowand, more commonly, white flower forms. In the horticultural literature it has frequently been misidentified as Brugmansia(or Datura) arborea, which is in reality a much less common plant. Brugmansia aurea is a shrub or small tree up to 30 It (9m) tall with oblong-elliptic, often minutely hairy leaves, the blade measuring 416in. (1 0- 40cm) long, 2-6V2 in.

(9-1 0)

Brugmansia sanguinea (Rulz et Pavon) D. Don Blood-Red Angel's Trumpet

This perennial Brugmansiais heavilybranched andreaches 616ft (2-5 m),developingavery woody trunk. The gray-green leaves are furry and roughly serrated attheedge.The Blood-Red Angel's Trumpet does not emit scents in the night. Usuallythe flowers are green at thebase, yellowin themiddle, and have a red edge around thetop. There are also green-red, pure yellow, yellow-red, and almostcompletely redvarieties. The smooth oval fruitsare bulbousinthe centerand pointed at the ends and are usuallypartially protectedby the driedcalyx. In Colombia this powerful shaman plant wasritually used inthecultofthesun of pre-Columbian times. The plant is still usedas a hallucinogenby the shamans andCuranderos of Ecuadorand Peru. The entire plant contains tropane alkaloids. The flowers contain essentially atropine and only traces of scopolamine (hyoscine). In the seeds approximately 0.17% total alkaloids are present; of those, 78% are scopolamine.

13

Several species of Brunfelsia have medicinal and psychoactive roles in the Colombian, Ecuadorean, and Peruvian Amazon as well as in Guyana. Scopoletine hasbeen foundin Brunfelsia, but this compound is not known to be psychoactive. B. chiricaspi and B. grandiflora are shrubs or small trees reaching a height of about 10 It (3m). The oblong or lanceolate leaves, measuring 2V2-12 in. long (6- 30cm), are scattered along the branchlets. The flowers have a tubular corolla,longer than the bell-shaped calyx and measuring about 4-4314 in. (1012cm) across, blue to violet, fading with age to white. B. chiricaspidiffersfrom B. grandiflora in having much larger leaves, longer leaf stalks, a few-flowered inflorescence, and deflexed corolla lobes. B. chiricaspi occurs in thewest Amazonia of Colombia, Ecuador, and Peru. B. grandiflora is wideranging in western South America from Venezuela to Bolivia. Brunfelsias serve as Ayahuasca additives.

37

I

CACALI A L.

(50)

CAESALPINIA L.

(100)

CALEA L.

(95)

CANNABIS L.

Cacalia cordifolia L. fil. Matwu

Caesalpiniasepiaria Roxb. YO n-Shih

Calea zacatechichiSchlecht. Dog Grass

Cannabis sativa L. Hemp

Compositae (Sunflower Family) East Asia, North America, Mexico

Leguminosae (Pea Family) Tropical and warm zones of both hemispheres

Compositae (SunflowerFamily) Tropical zones of northern South America, Mexico

Cannabaceae (Hemp Family) Warm-temperatezones, worldwide

14

A small shrubby climber, Cacaliacordifolia hasdusty. puberulent, six-angled stems. The leaves arethin, ovate, and basally cordate, 1Vz-3Y3 in. (49cm) long. The flowering head is subsessile or pedicellate, about 3/e in. (1 cm) long. This and several other speciesof Cacalia have been referred to in partsof northern Mexico as Peyote and maypossiblyhave oncebeen employed for hallucinatory purposes. In Mexico Cacalia cordifolia is a presumed aphrodisiac andcure for sterility. An alkaloid hasbeen reported from the plant, but thereis no evidence of a chemical constituent with psychoactive properties. This little.researched plantis apparently oftenconfused with Calea zacatechichi.

38

15

16

Known in Mexico as ZacatechiCaesalpinia sepiaria or YOnShih, a shrubby vine with retrochi ("bitter grass"), this inconspicuous shrub, occurring from rsely hooked spines, is reputedly used as a hallucinogen in Mexico to Costa Rica, has been important infolk medicine. It has China.The roots, flowers , and seedsalso have value in folk alsobeen valued as an medicine. insecticide. The earliest Chinese herbalRecent reports suggest that the Chontal Indiansof Oaxaca Pen-ts'-ao-chinrstated that the "flowers could enable oneto take a tea of the crushed, dried leaves as a hallucinogen. Besee spirits and, when taken in excess, cause oneto stagger lieving in visions seen in dreams, Chontal medicine men, madly:' If consumed overa long who assertthat Zacatechichi period, they produce levitation and"communication with the clarifies the senses, call the plant Thle-pelakano, or "leaf of spirits:' This plantis an extensive god." Calea zacatechichi is a heavclimber with pinnate leaves 915in. (23-38cm) longand ily branching shrub with triangular-ovate, coarsely linear-oblong leaflets in 8-12 toothed leaves %- 2%in. (2pairs. The large, erect, unbranched showy racemes, 21in. 6.5cm) long. The inflorescence is densely many-flowered (53em) long, bearcanary yellow (usually about 12). flowers. The smooth, elongateovoid, pointed fruit has4 to 8 Noconstituentwith hallucinaovoid, brown- and black-mottled . tory properties has as yet been isolated from C. zacatechichi. seeds, 2fs in. (1 em) long. An alkaloid of unknown structure has The plantcontains germacrabeen reported from Caesalpinia nolides. The subtile psychoacsepiaria. tiveeffect can be described as dreamlike.

(3)

17

Cannabis sativahas become very polymorphic, but it is usually a rank, robust, erect, loosely branched annual herb, sometimesattaining a height of 18ft (5.4m). Thesexes arenormally on separate plants, the staminate weaker anddying aftershedding pollen, the pistillatestockier and more foliose. The membranaceous leavesare digitate, with 3 to 15(usually 7 to 9) Iinear-Ianceolate, serrated segments commonly 2%-4 in. (6-1Oem) wide. Theflowers are borne in axillary or terminal branches, dark green, yellowgreen, or brownish purple. The fruit is an ovoid, slightly compressed, often brownishakene covered by a persistent calyx, enveloped byan enlarged bract, usually lackinga strong marbled pattern; it is firmly attached to the stalk without a definite articulation. The seed is ovoid , mostly Ve by % in. (4 by 2mm). Cannabis indica is pyramidal or conical in form and under 45ft (12Q-150cm) in height. Cannabis rudera/is is small and is never cultivated.

CARN E GI E ,~

Brilt. et Rose

(1)

Carnegiea gigantea (Engelm.) Britt. et Rose Saguaro

Cactaceae (Cactus Family) Southwestern North America, northern Mexico

18

This largest of the columnar cactus plants, Saguaro, reaching a height of some 40ft (12m), is a candelabra-branched "tree." The many-ribbedstems and branches attain a diameter of 12V2It (30- 75cm). Thespines near the top of theplant are yellow-brown. Measuring4- 5 in. (10- 13cm) in length, thewhite, funnel-shaped flowers open during the day. The fruit, red or purple, is an ovoid or ellipsoid berry splittingdown the side into two or three sections and measuring2V2-3 Y2 in. (6-9cm) long. The numerous small seeds are black andshining. Although there are no reports of the Saguaro as a hallucinogen, the plantdoes contain pharmacologically active alkaloids capable of psychoactivity. Carnegine, 5-hydroxycarnegine, and norcarneqine, plus trace amounts of 3-methoxytyramine andarizonine (a tetrahydroquinoline base), have been isolated from Saguaro. Thenative people make a wine from the pressed fruit.

CESTRUM L. (160)

CLAVICEPS Tulasne

Cestrum parqui L:Herit. Lady of the Night

Claviceps purpurea (Fr.) Tulasne Ergot

Coleus blumei Benlh. PaintedNettle

Clavicipitaceae Temperatezones of Europe, northernAfrica, Asia, North America

Labiatae (Mint Family) Tropical and warm zones of Europe, Africa, Asia

Ergot is a fungal disease of certain grasses and sedges, primarily of rye. Meaning"spur," Ergot refers to the sclerotium or fruiting bodyof an ascomycete or sac fungus. The spuris a purplish or black, curved, clubshaped growth V2-2Y2 in. (16cm) long, which parasitically replacesthe endosperm of the kernel. The fungus produces psychoactive andtoxic alkaloids. There are two distinct periods in the lifecycle of this fungus: an active and a dormant stage. The Ergot or spur represents the dormant stage. When the spur falls to the ground, the Ergot sprouts globular heads called ascocarps fromwhich grow asci, each with threadlike ascospores that are disseminated when the asci rupture. Inthe MiddleAges andearlier in Europe, especially where rye was used in bread-making, whole areas frequently were poisoned, suffering plagues of ergotism, when fungus-infected rye kernels were milled into flour.

Two species of Coleus have significance in Mexico. Related to Salvia divinorum is La Hembra ("the woman"); C. pumilus is EI Macho ("the man"); and two forms of C. blumeiare EI Nene ("the child") and EI Ahijado("the godson"). C. blumei attains a heightof 3It (1m) and has ovate, marginallytoothed leaves up to 6in. (15cm) in length; the bottom surfaceis finely hairy, the upper surface usually with largedark red blotches. The more or lessbell-shaped blue or purplish flowers, measuring about Y2 in. (1cm) long, are borne in long lax, whorled racemes up to 12in. (30cm) in length. Recently, salvinorine-like substances (diterpene)were discove red . The chemical structure has not yet been determined. It is possible that by dryingor burningthe diterpene, its chemicalstructureis modified into potent material.The chemistry andpharmacology must be researched further.

Solanaceae (Nightshade Family) Chile

19

Cestrumparqui has been used medicinallyand ritually for shamanic healing since preColumbian timesby the Mapuche in southern Chile. The plant has the power to withstand attacks of sorcery or black magic. The dried leaves of Cestrum parqui are smoked. The shrub grows to 5 It (1 .5m) and has small, lanceolate matte green leaves. The bell-shaped yellowflowers have five pointy petals. They hang from the stem in clusters. The flowers bloom in Chile between October and November and release a powerfu l, heady aroma. The plant has small oval berries that are a shiny black color. Cestrumparqui contains solasonine, a glycoside steroid-alkaloid, as well as solasonidine and a bitter alkaloid (Parquin's formula C21H39NOs), which has a similar action to strychnine or atropine.

(6)

20

COLEUSLour.

(150)

21

39

CONOCYBE

(40)

Conocybesiligineoides Heim Conocybe Agaricaceae (Bolbitiaceae) (Agaric Family) Cosmopolitan "

22

"

Conocybe siligineoides has been reported as oneof the sacred intoxicating mushrooms of Mexico. Psilocybine hasnot asyetbeen isolated from this species, but Conocybe cyanopus of the United States has been shown to contain this psychoactive alkaloid. Thisbeautiful mushroom, up to about 3in. (Bcm) tall, living on rottingwood, hasa cap up to 1in. (2.5cm) in diameter that is fawn-orange-red, with a deeper orange at the center. The gills aresaffron-colored or brownish orange with chrome yellow spores. Many species of the genus Conocybe contain psilocybine, arepsychoactive, andare used ritually. Recently a rudimentary cultaround Tamu (a Conocybe species, "Mushroom of Awareness") hasbeen discovered. Conocybe siligeneoides is an obscure mushroom which has not been found or analyzed again sinceits first description.

40

CORIARIA L.

(15)

Codara thymifolia HBK ex Willd. Shanshi

CORYPHANTHA (Engelm.) Lem.

(64)

Coryphantha compacta "(Engelm.) Britt. et Rose Pincushion Cactus

CYMBOPOGON Sprengel

(60)

Cymbopogon densiflorus Stapf Lemongrass

Coriariaceae (Coriaria Family) Southern Europe, northern Africa, Asia; NewZealand; Mexicoto Chile

Cactaceae (Cactus Family) Southwestern North 24 America, Mexico, Cuba

Gramineae (Grass Family) Warm zones of Africa and Asia

In the highest Andes from Colombia to Chile, Coriaria thymifolia adorns the highways with its frondlike leaves . It hasbeen feared in the Andean countries as a plant toxicto browsing animals. Human deaths have supposedly followed ingestion ofthe fruit. Reports from Ecuador, nevertheless, suggest that the fruit (shanshi) may be eaten to induce an intoxicationcharacterized bysensations of soaring through the air. Coriaria thymifolia is a shrub usually up to 6ft (1.B m)tall.The leaves are oblong-ovate, Vz% in. (1-2cm) in length, borne on slender, archinglateral branches. The small, darkpurple flowers occur densely on long drooping racemes. The round purplish black fruit is composed of five to eight compressed fleshy parts, or carpels. Thewhole shrub has a fernlike appearance. No psychoactiveproperties have been isolated yet.

A small, solitary, globular but somewhat flattened, spiny cactus upto 3%in. (Bcm) in diameter, Coryphantha compacta grows in dry hilly andmountainous regions. It is hardly visible in the sandy soil where it occurs. The radial spines arewhitish, Vz-% in. (1 -2cm) in length; the central spines are usually absent. Thecrowded tubercles are arranged in 13 rows. Arising from the center of the crown eithersingly or in pairs, the yellowflowers measure upto 1in. (2.5cm)"in length. TheTarahumara of northern Mexicoconsider Coryphantha compacta a kind of Peyote. The plant, called Bakana, is takenby shamans andis respected andfeared. It is used as a substitute for Peyote. Coryphantha palmeriihas likewise been reported as a hallucinogen in Mexico. Variousalkaloids, including the psychoactive phenylethylamines, have been isolated from several species of Coryphantha: hordenine, calipamine, andmacromerine.

Native medicine men in Tanzaniasmoke theflowers of Cymbopogon densiflorus alone or with tobacco to cause dreams that they believe foretell the future. The leaves and rhizomes, pleasantly aromatic of citron , arelocally used as a tonic and styptic. Thisperennialgrass has stout, erect culms with linear to linear-Ianceolate leaves, basally wide androunded andtapering to a finepoint, 1 ft. (30cm) in length and%- 1in. (1-2 .5cm) in width. Thefloweringspikes are slender, olivegreen to brownish. This species grows in Gabon, the Congo, and Malawi. Little is known about the psychoactive propertiesof the grass. The genus Cymbopogon is richin essentialoils, andsteroidal substances have been found in some species.

:23

25

CYTISUS L.

(30)

DATURA L.

(14-1 6)

DATURA L.

(14-16)

DATURA L.

(14- 16)

Cytisus canariensis (L.)O.Kuntze Genista

Datura innoxia Mill. (D. mete/aides) Toloache

Datura mete/L. Datura

Datura stramonium L. ThornApple

Leguminosae (Pea Family) Southern Europe, northern Africa, western Asia; Canary Islands, Mexico

Solanaceae (Nightshade Family) Tropical andwarmtemperature zones of both hemispheres

Solanaceae (Nightshade Family) Tropicalandwarmtemperate zones of Asia and Africa

Solanaceae (Nightshade Family) Tropical andmoderate zones of bothhemispheres

In the OldWorld, the most culturally important species of Datura for medicinal andhallucinogenic useis 0. mete/. Datura mete/, nativeprobably to the mountainous regions of Pakistan or Afghanistan westward, is a spreading herb, sometimes becoming shrubby, 3-6 ft (i-2m) tall. Thetriangular-ovate, sinuate, anddeeply toothed leaves measure 5V28V2 in. (14-22cm) long, 34%in. (8-11 cm) wide. The solitary flowers, which maybe purple,yellowish, or white, are tubular, funnel- or trumpet-shaped, almostcircular when expanded , mayattain a length of 6V2in. (17cm). Thedrooping, round fruit, up to 2%in. (6cm) in diameter, is conspicuously tuberculate or muricate, openingto expose flat, lightbrown seeds. The flowers are primarily violet andgrowat an angle or upright to the sky. All types of Datura contain the hallucinogenic tropane alkaloids scopolamine, hyosyamine and someatropine.

Thisannual herb grows to about 4ft (1.2m)and hasmany-forked branches and branched, leafless stems. Therich green leaves are coarsely serrated. Thefunnelshaped flowersare5-pointed, stand erect, and open upward. Thecommon varietycarries white flowers thatat 2-3 in. (69cm) long areamong thesmallest ofthe Datura species. The tatu/avariety has smaller violet flowers. Thegreen egg-shaped fruitis covered with thorns and stands erect. Theflat,livershaped seeds areblack. The originsof this powerful hallucinogenic speciesof Thorn Apple is uncertain and its botanical history ardently argued over. Some authors suggest that Datura stramonium isanancient species thatoriginates in the region of the Caspian Sea. Others believe that Mexico or North America is the original habitat. Today the herb is found throughout North, Central, and South America; North Africa; Central and Southern Europe; in the nearEast; and in the Himalayas.

26

Rarely areforeign plants incorporated in ceremonial use in aboriginal American societies. Native to the Canary Islands, Genistawas introduced into Mexico from the Old World , where it has no record of useas a hallucinogen. It apparently has acquired magical useamong the Yaqui Indians of northern Mexico, where medicine men value the seed as a hallucinogen. A coarse, evergreen, muchbranched shrub up to 6ft (1 .8m) tall, Cytisus canadensis bears leaves with obovate or oblong, hairyleaflets %-Y2 in. (.5-1 cm) long. The fragrant, brightyellow flowers, in terminal, many-flowered, dense racemes, measure about Y2 in. (1 cm) in length. The pods are hairy, V2-% in. (12cm) long. Cytisus is rich in the lupine alkaloid cytisine, which is commonin the Leguminosae. Cystinehas similar properties as nicotine. Forthis reason, plants thatcontain cystine areoften smoked as a substitute for Tobacco.

27

The most extensive useof Daturacenters in Mexico andthe American Southwest, where the mostimportant psychoactive speciesseems to be Datura innoxia. This is the famous Toloache of Mexico, oneof the plants of the godsamong the Aztecs andotherIndians. The modern Tarahumara of Mexico addthe roots , seeds, andleaves of 0. innoxia to tesquino, a ceremonial drinkprepared from maize. Mexican Indians believe that, unlike Peyote, Toloache is inhabited by a malevolent spirit. Datura innoxia is a herbaceous perennial up to 3ft (1 m) tall, grayish because of fine hairs on the foliage; the leaves, unequally ovate, repand or subentire, measure upto 2 or 2%in. (5cm) in length. The erect, sweet-scented flowers, 5V2-9 in. (14-23cm) long, arewhite with a 1O-pointed corolla. The pendantfruit is nearly globose, 2in. (5cm) in diameter, covered with sharpspines.

28

29

41

DESFONTAINIA R. et P.

(1-3)

Desfontainia spinosa R. et P. Taique Desfontainiaceae Highlands of Central Americaand South America

30

One of the least-known Andean plants, Desfontainia spinosa is sometimesassigned to a different family: Loganiaceae or Potaliaceae. Botanistsarenot in agreement as to the number of species in the genus. Desfontainia spinose, a beautifulshrub 1-6ft (30cm-1 .8m) in height, hasglossy green leaves, resemblingthose of Christmas holly, andtubular red flowers with a yellow tip. Theberryis white or greenish yellow, globose, with many lustrous seeds. It hasbeen reported as a hallucinogen from Chile andsouthern Colombia. In Chile it is known as Taique, in Colombia as Borrachero ("intoxicator") . Colombian shamans of the Kamsa tribetake a tea of the leaves to diagnose disease or "to dream." Some medicine men assert that they"go crazy" under its influence. Nothing is as yet known of the chemicalconstituents of Desfontainia. In southern Chile Desfontainiais used for shamanic purposes similar to Latua pubiflora.

42

DUBOISIA R. Br.

(3)

Duboisia hopwoodii F. v. Muell. Pituri Bush Solanaceae (Nightshade Family) - Central Australia

-31

Thebranched evergreen shrub withwoodystems growsto approximately 6-9 ft (2.5-3m). lts woodhas ayellow color anda distinctscent of vanilla. Thegreen leaves arelanceolate, witha continuous margin tapered atthepetiole andare4-5 in. long (1215cm).Theflowers arewhite, occasionallywith rose speckles, and bell-shaped (to7mm long) and hang inclusters offthetipsofthe branches. Thefruit is ablack berrywith numerous tinyseeds. Thepsychoactive Pituri has been hedonistically andritually used bytheAborigines since their settlement ofAustralia. The leaves aregathered inAugust when theplantsareinflower. They arehung uptodryorroasted over afire.They areeither chewed asPituri orsmoked incigarettes rolled withalkaline substances. Duboisia hopwoodii contains a variety of powerful andstimulating buttoxic alkaloids:piturine, dubosine, D-nor-nicotine, andnicotine. Thehallucinogenic tropane alkaloids hyoscyamine andscopolamine have been discovered in the roots.

ECHINOCEREUS Engelm.

(75)

EPITHELANTHA Weber ex Britt. et Rose

(3)

Echinocereus triglochidiatus Engelm. PitallitoCactus

Epithelantha micromeris (Engelm.) Weber ex Britt. et Rose Hikuli Mulato

Cactaceae (Cactus Family) Southwestern North America, Mexico

Cactaceae(Cactus Family) SouthwesternNorth America, Mexico

The Tarahumara Indiansof Chihuahua consider twospecies as false Peyotes or Hikuri of the mountainous areas. Theyare not so strong as Ariocarpus, Coryphantha, Epithelantha, Mammillaria, or Lophophora. Echinocereus salmdyckianusis a low, caespitose cactus with decumbent, yellow-green stems 314- 1V2in. (2-4cm) in diameter. Theribsnumber7 to 9. The8 or 9 radial spines areyellow, Vz in. (1cm) long, central spinesolitary andlonger than radials.The orange-colored flowers measure 31,4-4 in. (8- 10cm) long andhave oblanceolate to spathulate perianth segments. This species is native to Chihuahua and Durango in Mexico. Echinocereus triglochidiatus differs in havingdeepgreen stems, fewer radial spines, which turn grayishwith age, and scarlet flowers 2-2% in. (5- 7cm) long. A tryptamine derivative has been reported from Echinocereustriglochidiatus(3-hydroxy-4methoxyphenethylamine).

This spinycactus, oneof the socalled false Peyotes oftheTarahumara Indians of Chihuahua, hasacidic, ediblefruit calledChiIitos. Medicinemen takeHikuli Mulatotomaketheirsight clearer andto permitthemto commune withsorcerers. It istaken byrunners asa stimulant and"protector," andtheIndians believe thatit prolongs life. It is reportedlyable todrive evil people to insanity or throwthemfrom cliffs. Alkaloidsand triterpenes have been reportedfrom Epithelantha micromeris. Thisvery small, globularcactusgrows to a diameter of 2Vz in.(6cm) . Thelow tubercles,V 16 in. (2mm) long,are arranged inmany spirals. The numerous white spines almost hidethe tubercles. Thelowerradialspines measure V16in. (2mm)long, theupper about % in. (1cm). Thesmall flowers, whicharisefromthecenterofthe plantin a tuftof woolandspines, arewhitishto pink, 1,4 in. (5mm) broad. Theclavate fruit, %-V2 in. (9-13mm) long, bearsrather large, shining black seeds, V16 in. (2mm) across.

32

33

ERYTHRINA L.

(110)

I

GALBULI MIMA F. Iv!. Bailey

(3)

HEIMIA Link et Otto

(3)

HELICHRYSUM Mill

(500)

!:rythrina americana Mill. Coral Tree

Galbulimima belgraveana (F. v. Muell.) Sprague Agara

Heimiasalicifolia (H.B.K.)Link et Otto Sinicuichi

Helichrysum (L.) Moench. Straw Flower

Leguminosae(PeaFamily) Tropical and warm zones of both hemispheres

Himantandraceae Northeast Australia, Malaysia

Ly1hraceae (Loosestrife Family) Southern North Americato Argentina, West Indies

Compositae (Sunflower Family) Europe, Africa, Asia, Australia

Nativesin Papua boil the bark and leaves of this treewitha species of Homalomena to prepare a tea thatcauses an intoxication leading to a deep slumber, during which visions are experienced. This tree of northeastern Australia, Papua, and Molucca is unbuttressed, attaining a height of 90ft (27m). The highly aromatic, gray brownish, scaly barkmeasures V2 in. (1cm) in thickness. The elliptic, entire leaves are a glossy, metallic green above, brown beneath, and are normally 4V2-O in. (1115cm) long and 2-2% in. (57cm) wide. Lacking sepals and petals but with many conspicuous stamens, the flowers have a pale yellowor brownishyellow hue with a rusty brown calyx. The ellipsoidalor globose fruit is fleshy-fibrous, reddish, 3f4 in. (2cm) in diameter. Although 28 alkaloids have been isolated from Galbulimima belgraveana, a psychoactive principle has not yet been found in the plant.

This genus has three very similar species, andall play important roles in folk medicine. Several vernacular names reported from Brazil seemto indicate knowledgeof psychoactivity, e.g., Abre-o-sol ("sun-opener") and Herva da Vida ("herb of life"). Sinicuichi (Heimia salicifolia) is 2-6ft (60cm-1.8m) tall with lanceolateleaves %- 3V2 in. (29cm) long. Theyellow flowers arebornesingly in the leafaxils; the persistent bell-shaped calyx develops long hornlike appendages. The shrub grows abundantly in moist places and along streams in the highlands. In the Mexican highlands, the leaves of H. salicifolia are slightly wilted, crushedin wate r, and the preparation is then allowed to ferment into an intoxicating drink. Although it is believed that excessive use of Sinicuichi maybe physically harmful , there are usually no uncomfortable aftereffects. This plant contains quinolizidine alkaloids (Iythrine, cryogenine, Iyfoline, nesidine).

Two species are used by witch doctors in Zululand "for inhaling to induce trances:' It is presumed thattheplants are smoked for these effects. Helichrysum foetidumis a tall, erect, branching herb 10-1 2in. (25-3 0cm) in height. It is slightly woody near thebase and isvery strongly scented. The lanceolateor lanceolate-ovate, basally lobed, entire leaves, measuring up to 3V2 in. (scm) long and % in. (2cm)wide, basally enclasp the stem; they are graywoolly beneath and glandular above. The flowers occur in loose, terminal, corymbose clusters of several stalked heads %- 1V2 in. (2- 4cm) in diameter, subtended by cream-colored or golden yellow bracts. These speciesof Helichrysum are some of the plants known in English as Everlasting. Coumarine and diterpenes have been reported from the genus, but noconstituents with hallucinogeniroperties have been isolated.

34

Tzompanquahuitl of the ancient Aztecs mayhave been from the many species in the genus Erythrina, the seeds of which are believedto have been employed as a medicine and hallucinogen. In Guatemala the beans are employed in divination. The beans of Erythrina f1abelliformis constitute a Tarahumara Indian medicinalplant of many varied uses, which mayhave been utilized as a hallucinogen. Erythrina f1abelliformisis a shrub or small tree with spiny branches. The leaflets are 2V23%in. (3-6 cm) long, usually broader than long. Thedensely many-flowered racemes bear red flowers 1Vs-2V2 in. (3-6cm) long. Sometimes attaining a length of 1ft (30em), the pods, shallowly constricted between the seeds, contain from two to many dark red beans. This species is common in the hot, dry regions of northern and central Mexico and the American Southwest.

35

36

37

43

HELICOSTYLIS Trecul

(12)

HOMALOMENASchott

(142)

He/icostylis peduncu/ata Benoist Takini

Homa/omena /auterbachii Eng!. Ereriba

Moraceae (MulberryFamily) Central America, tropical zones of South America

Araceae (Arum Family) , South America, tropical ,zones of Asia

Takini is a sacred treeof the Guianas. From the red"sap"of the bark a mildly poisonousintoxicant is prepared. Extracts from theinnerbarkof twotrees elicit central nervous systemdepressant effects similarto those produced by Cannabis sativa. The twospecies responsible for this hallucinogen are H. pedunculata and H. tomentosa. These two species oftrees are similar. Both arecylindrical or very slightly buttressed forest giants 75ft (23m)tallwith grayish brown bark; the latexis pale yelloworcream-colored. Theleatherylanceolate-elliptic leaves attaina length of7in. (18cm) anda width of 3in. (8cm). Thefleshy, pistillate flowers areborne inglobose cauliflorous heads. Very little is known about these trees and they arerarelystudied. The hallucinogen couldtheoreticallyoriginate from eitherof the related genera Brosimum or Pltatinera. Extracts from theinner barkof both trees have been pharmacologicallystudied;they have a softening ordampening effect, similar to Cannabis sativa.

In Papua New Guinea the natives are saidto eat the leavesof a speciesof Homalomena with the leaves and barkof Galbulimimabelgraveana to induce a violent condition ending in slumber, during which visions are experienced. The rhizomes have a number of uses in folk medicine, especiallyfor the treatment of skin problems. In Malaya an unspecified part of a specieswas an ingredient of an arrow poison. The speciesof Homalomena are small or large herbs with pleasantly aromatic rhizomes. The leaves areoblonglanceolate or cordate-ovate, borneonveryshort stems, rarelyexceeding 6in. (15cm)in length. The spathe usually persists in fruit. The male andfemale portions of the spadix are proximate. Thesmall berriesare few or many-seeded. The chemistry of this group of plants hasnotyet disclosed any hallucinogenic principle.

38

44

39,

HYOSCYAMUS L.

(10-20)

HYOSCYAMUS L.

(20)

Hyoscyamusa/bus L. Yellow Henbane

Hyoscyamus nigerL. Black Henbane

Solanaceae (Nightshade Family) ,- " Mediterranean, Near East

Solanaceae (Nightshade Family) , ,--~ Europe, northern Africa, southwestern andcentral . Asia

Although the herb has erect stems, it often appears bushy. It grows to approximately8-12 in. (4Q-50cm) high. Thelightgreen stems andserrated leaves, as wellas the funnel-shaped flowers and fruits, are all pileous. The herbblooms from January to July. The colorof theflowers is lightyellow with deep violet on the interior. The seeds have a whitishor ocher color, occasionally a graycolor. Thishenbane wasthemost widely usedmagical herband medicinalplant. Thehallucinogenwasan important medium in antiquity, used to promote a trance andtakenbyoracles and divinitory women. In the ancient earthoracle of Gaia, it is the "dragon's herb." Thegoddess of thewitches, Hecate, uses "crazymaker" in the Kolchoracle. Late antiquitygivesus"Zeus's Beans" intheoracle of Zeus-Ammon and theRoman godJupiter. Inthe Delphi oracles of Apollo, who is the Godof "prophetic insanity," it is known as"Apollo's Plant." The entire plantcontains the tropane alkaloids hyoscyamine and scopolamine.

Henbane is a coarse annual or biennial, viscid, hairy, strongsmelling herbup to about 30in. (76cm)tall.Theleaves are entire or occasionally have a few largeteeth, ovate, 6-8in. (1520cm) long,the lowercauline amplexicaul leaves being oblong andsmaller. Theflowers, yellow or greenish yellow veinedwith purple, attain a length of about -1V2 in. (4cm) and are borne in two ranks in a scorpioid cyme. The fruit is a many-seeded capsuleenclosed in the persistent calyx with its five triangular points becomingrigid. The seeds release a powerful and distinctive odor when squeezed. In antiquity and the Middle Ages, Hyoscyamus nigerwas employed in Europe as an important ingredient of thewitches' brews andointments. It not only reduced pain butalso induced oblivion. The active principles in this solanaceous genus are tropane alkaloids, especially scopolamine. Scopolamine is a potent hallucinogenic agent.

40..

41

I

'a CHROMA Ber.th.

(24)

IPOMOEA L.

(500)

:chroma fuchsioides (Benth.) Miers ,"aguando

Ipomoea violacea L. Morning Glory

Solanaceae (Nightshade Family) Tropical andsubtropical zonesof SouthAmerica

Convolvulaceae (Morning Glory Family) Mexico to SouthAmerica

42

Amonq the Karn sa Indians of the Colombian Andes, I. tuchsioides is taken by shamans for difficult diagnoses. The intoxication is not pleasant, leaving aftereffects for several days. The shrub is valued also as a medicine for treating difficulties with digestion or bowel function, and to aid in Gases of difficultchildbirth. lochroma fuchsioides, a shrubor small tree 10-15ft (34.5m) tall, butsometimes larger, occurs in the Colombian and Ecuadorean Andes at about 7,000ft (2,200m) altitude. The branches are reddish brown, and the leaves, obovate-oblong, measure 4-6in. (10-15cm) in length. The clustered tubular or bell-shaped flowers are red, 11V2in. (2.5-4cm) long. The red fruit is an ovoid or pyriform berry about % in. (2cm) in diameter, partially enclosedin a persistent calyx. The plantcontains withanolide.

JUSTICIA L. Justiciapectoralis Jacq . var. stenophylla Leonard Mashihiri

Acanthaceae (Acanthus Family) Tropical andwarm zonesof Central and South America

43

In Oaxaca, in southern Mexico, the seeds of this vine are esteemed as one of the principal hallucinogens for use in divination as wellas magico-religious andcuring rituals. The Chinan-

(350)

44

tec and Mazatec Indians call the seeds Piule; theZapotecs, Badoh Negro. In pre-Conquest days, the Aztecs knew them as Tlililtzin andemployed themin the same wayas Ololiuqui, the seeds of another Morning Glory, Turbina corymbosa. Ipomoea violacea, known also as I. rubrocaerulea, is an annual vinewith entire, ovate, deeply cordate leaves 2Vz--4 in. (6-10cm) long, %- 3in. (2-8cm) wide. The inflorescence is threeor four-flowered. The flowers varyfrom white to red, purple, blueor violet-blue, and measure 2-2% in. (5-7cm) wide at the mouth of the trumpet-shaped, corolla tube, 2-23f4 in. (5-7 cm) long. The ovoid fruit, about V2in. (1cm) in length, bears elongate, angular blackseeds. This variable species ranges through western andsouthern MexicoandGuatemala and in the West Indies. It can be found as well in tropical South America. It is well known in horticulture.

Justicia pectoralis var. stenophyl/adiffers from the widespread J. pectoralis mainly in its smaller stature and its very narrowly lanceolate leaves and shorter inflorescence. It is an herbup to 1ft (30cm) tall, with erect or ascending stems, sometimes rooting at the lower nodes. The internodes are short, usually less than 3f4in. (2cm) long. The numerous leaves measure normally %2%in. (2-5cm) long, %- 1in. (12cm) wide. The dense inflorescence, covered with glandular hairs, may reach a length of 4in. (10cm)butis usually much shorter. The inconspicuous flowers, about \4 in. (5mm) long, arewhite or violet, frequently purple-spotted. The fruit, V4in. (5mm) long, bears flat, reddish brown seeds. Chemical examination of Justicia hasbeen inconclusive. Preliminary indications that the leaves of J. pectoralis var. stenophyl/a contain tryptamines (DMT) need confirmation. The dried herb contains coumarin.

45

KAEM PFERIA L.

(70)

LAGOCHILUS Bunge

(35)

LATUA Phil.

(1)

LEONOTIS (pers.) R. Br.

Kaempferia galanga L. Galanga

Lagochilus inebrians Bunge Turkestan Mint

Latua pubiflora (Griseb.) Baill. Latue

Leonotis leonurus (L.) R. Br. Lion's Tail

Zingiberaceae (Ginger Family) Tropical zones of Africa, southeastern Asia

Labiatae (Mint Family) Central Asia

Solanaceae (Nightshade Family) Chile

Labiatae (Mint Family) South Africa

Kaempferia galanga is used as a hallucinogen in New Guinea. Throughout the range of this species, the highly aromatic rhizome is valued as a spice to flavor rice, andalso in folkmedicine as an expectorant and carminative aswell as an aphrodisiac. A tea of the leaves is employed for sore throat, swellings, rheumatism, andeyeinfections. In Malaysia, the plant wasadded to thearrow poison prepared from Antiaris toxicaria. Thisshort-stemmed herb has flat-spreading, green, round leaves measuring 3-6 in. (815cm)across. Thewhite flowers (with a purple spoton the lip), which arefugacious, appear singly in the center of the plant andattain approximately 1in. (2.5cm) in breadth. Beyond the high content of essential oil in the rhizome, little is known of the chemistryof the plant. Psychoactiveactivity might possibly bedueto constituents of the essential oils.

Onthedry steppes ofTurkestan, the Tajik, Tatar, Turkoman , and Uzbek tribesmen have used a tea made from thetoasted leaves of the mintLagochilus inebrians as an intoxicant. The leaves arefrequently mixed with stems, fruiting tops, andflowers, and honey andsugar mayoccasionally be added to lessen the intense bitterness of the drink. This plant hasbeen well studiedfrom the pharmacological point of view in Russia. It is recommended for its antihemorrhagic andhemostatic effects to reduce permeability of blood vessels andas an aid in blood coagulation. It hasalso been consideredhelpful in treating certain allergies andskin problems. It hassedative properties. Phytochemical studies have shown the presence of a crystalline compound called lagochiline-a diterpene of the grindeIian type. This compound is not known to be hallucinogenic.

45

46

46

..47

Latua, 6-30tt (2-9 m) tall, has oneor more main trunks. The barkis reddish to grayish brown. The spinybranches, rigid and 1in. (2.5cm) long, arise in the leafaxils. The narrow elliptic leaves, dark to lightgreen above, palerbeneath, are marginally entire or serrate and measure 1%- 1% in. (3V24V2cm) by%- 1%in. (1 .5-4cm). Theflowers have a persistent, bell-shaped, green to purplish calyx and a larger, magenta to red-violet, urceolate corolla 1%1%in. (3.5-4cm) long, %in. (1em) wide at the mouth. The fruit is a globose berryabout 1in. (2.5cm) in diameter, with numerous kidney-shaped seeds. The leaves andfruitof L. pubiflora contain 0.18% hyoscyamine andatropine and0.08% scopolamine.

(3-4)

48

This South African shrub has orange-colored flowers and is reported to be"hallucinogenic." In Africait is called Dacha, Daggha, or Wild Dagga, which means "wild hemp."TheHottentots andthe Bushpeople smoke the buds andthe leaves as a narcotic. It is possible thatthis plant is one of the narcotic plants called Kanna (compare to Sceletium tortuosum) . The resinous leaves, or the resin extracted from the leaves, are smoked alone or mixed withtobacco. Chemical studies are lacking. In California the plant has been grown and tested, revealing a bitter-tasting smoke and a lightly psychoactive effect thatis reminiscent of both Cannabis and Datura. In eastern South Africa, the closely related Leonotisovata is reportedly used for thesame purpose.

I LEONURUSL.

(5- 6)

Leonurus sibiricus L. Siberian Motherwort

Labiatae;(Mint Family) Siberia to East Asia, Central andSouth America (naturalized)

49

LOBELI A L.

(250)

LOPHOPHORA Coull.

(2)

Lobelia tupa L. Tabaco del Diablo

Lophophora williamsii (Lem.) Coull. Peyote

Campanulaceae (Lobeliaceae) (Harebell Family) Tropicaland warm zones

Cactaceae (Cactus Family) Mexico, Texas

50

51

(

I

This herbgrows erect and tall, reachinq over 6ft (2m) often on a single stem. It has maxilliform branches and finely serrated, dark green leaves. The violet flowers appear on the ends of each stemand the inflorescence can be long and attractive. The Siberian Motherwort is mentionedin the ancient Chinese Shih Ching (the Book of Songs, written approximately 1000-500 B. c.), where it is called t'uei. Later it was occasionally praised as a medicinal plantin old Chinese herbals. The dried leaves, harvested from the flowering plant, are smokedas marijuanasubstitute in Central and South America (1 - 2g per cigarette). In the plant, 0.1 % of the flavonoid glycoside rutin has been ascertained. Of particularinterest with regard to the psychoactive properties was the discovery of three newditerpenes: leosibiricine, leosibirine, and the isomers isoleosibiricine in essential oil.

This beautifu l, red- or red-purpie-flowered , 6-9 ft (2-3 m) high polymorphic Lobelia is well recognizedas toxic in the Andes of southern Peru and northern Chile, where it is called Tupa or Tabaco del Diablo ("devil's tobacco"). It flourishes in dry soil, and its stems and roots have a white latex that irritates the skin. The luxuriant foliage clothes nearly the whole length of the plant with grayish green, elliptic, often minutely hairy leaves 49in. (1Q-23cm) long. 1%-3 1/ 4 in. (3-8cm) wide. Carmine red or purple, theflowers, 1liz in. (4cm) in length, are borne densely on a stalk 14in. (36cm) long. The corolla is decurved, sometimes recurved with the lobes united at the apex. Tupa leaves contain the piperidine alkaloid lobeline, a respiratory stimulant, as well as the diketo- and dihydroxy-derivatives lobelamidine and nor-Iobedamidine. These constituents are not known to possess hallucinogenic prope rties. Nevertheless, the smoked leaves have a psychoactive effect.

Two species of Lophophora are recognized: they differmorphologically and chemically. Both species of Lophophora are small, spinelessgray-green or bluish green top-shaped plants. The succulent chlorophyll-bearinghead or crown measures up to 3% in. (8cm) in diameter and is radially divided in from 5 to 13 rounded ribs. Each tuberclebears a small, flat areole from the top of which arisesa tuft of hairs 3/4 in. (2cm) long. Thewhitish or pinkish campanulate, usually solitary, %- 1in. (1.5- 2.5cm) long flowers are bornein the umbilicate centerof the crown. The Indianscut off the crown anddry it for ingestion as a hallucinogen. This dry, disklike head is known as the Mescal Button or Peyote Button. Lophophora wi/liamsii is usually blue-green with from5 to 13 ribs and normally straight furrows. It has up to 30 alkaloids-primarily Mescaline-as well as further psychoactive phenylethylamines and isoquinolines. L. diffusa has a gray-

green, sometimes even a rather yellowish green crown with indefiniteribs and sinuate furrows. The flowers are usually much larger than in L. williamsii. The chemical constitution is much simpler. Both species of Lophophora inhabit the driest and stoniest of desert regions, usually on calcareous soil. When the crown is removed , fhe plant will often grow new crowns andthus Peyotes with multipleheads are commonly seen. The hallucinogenic effects of Peyote are strong, withkaleidoscopic, richly colored visions. The other senses-hearing, feeling, taste-can also be affected. There are reportedly twostages in the intoxication. At first, a period of contentment andsensitivity occurs. The second phase brings greatcalm andmuscular sluggishness, with a shift in attention from external stimuli to introspection andmeditation.

47

LYCOPERDON L.

(50-100)

Lycoperdon mix/ecorum Heim Lycoperdonmarginatum Vitt. Bovista Lycoperdaceae (Club Moss Family) Temperate zones of Mexico

52

MAMMILLARIA Haw.

(150-200)

MANDRAGORA L.

(6)

Mammillaria spp. Pincushion Cactus

Mandragora officinarum L. Mandrake

Cactaceae (CactusFamily) Southwestern North America, Central America

Solanaceae (Nightshade Family) Southern Europe, northern Africa, western Asia to Himalayas

53

54

Probably no plant hashada more fantastic history thanthe Mandrake. As a magical plant and hallucinogen, its extraordinary place in Europeanfolklore can nowhere be equaled. Knownfor its toxic andreal and presumed medicinal properties, Mandrake commanded thefear andrespect of Europeans throughout the Middle Ages and earlier. Its folk uses andattributeswere inextricably bound upwith the Doctrine of Signatures, because of its anthropomorphic root. While there aresix species of Mandragora, it is M. officinarum of Europe and the Near East that has played the most important role as a hallucinogen in magic and witchcraft. It is a In northern Mexico, among the Tarahumara of Chihuahua, a species of Lycoperdon, known as Kalamoto, is taken bysorcerers to enable them to approach people without being detected andto make people sick. In southern Mexico, the Mixtecs of Oaxaca employ twospecies to induce a condition of halfsleep, during whichit is saidthat voices andechoes canbe heard. Lycoperdon mixtecorum, known onlyfrom Oaxaca, is small, attaining a diameter of no more than1114 in. (3cm). It is subglobose, somewhat flattened, abruptly constricted into a peduncle scarcely Vsin. (3mm) long. Theexterior surface is densely cobbled-pustuliform and lighttan in color. The interior substance is straw colored. The spherical spores, brownish tawny with a subtle tingeof violet, measure upto 10fl. This terrestrial species grows in light forestandin pastures. Psychoactive constituents have notyet been isolated.

48

Among the most important "false Peyotes" of the Tarahumara Indians areseveral speciesof Mammillaria, all of them round andstout-spined plants. N-methyl-3,4-dimethoxy-phenylethylamine hasbeen isolated from M. heyderii, a species closelyrelated to M. craigii. Hordenine is present in many species. Mammillaria craigiiis globose butapically somewhat flattened with conical, angled tubercles about V2in. (1 cm) longandaxils andareoles at first woolly; the central spinesareabout 114 in. (5mm) long. The rose-colored flowerattains a length of o/s in. (1 .5cm). M. grahamiimay be globose or cylindric, 2% in. (6cm) in diameter with small tubercles andnaked axils; the central spines are % in. (2cm)or less in length. The flowers, which attain a length of 1in. (2.5cm), have violet or purplish segments, sometimes with white margins.

stemless perennial herb upto 1ft (30cm) high, with a thick, usually forking root andlarge, stalked, wrinkled, ovate leaves, marginally entire or toothed and measuring upto 11 in. (28cm) in length. The whitish green, purplish, or bluish bell-shaped flowers, 1114 in. (3cm) in length, are borne in clusters among the tufted leaves. Theglobose or ovoid, succulent yellow berry has a delightful fragrance. The total content of tropane alkaloidsin the root is 0.4%. The principal alkaloids are hyoscyamine and scopolamine, but atropine, cuscohygrine, or mandragorine is also present.

MAQUIRA Aubl.

(2)

MIMOSA L.

(500)

MITRAGYNA Korth.

(20- 30)

Maquira sclerophylla (Ducke) C. C. Berg Rape dos Indios

Mimosa hostilis (Mart.) Benth. (Mimosa tenuit/ora) Jurema Tree

Mitragyna speciosa Korthals Kratom

Moraceae (MulberryFamily) Tropical zones of South America

Leguminosae (PeaFamily) Mexico and Brazil

Rubiaceae (Madder Family) Southeast Asia (Thailand, northern Malay Peninsula to Borneo, NewGuinea)

55

In the Pariana regionof the Brazilian Amazon , the Indians formerlyprepared a potent hallucinogenic snuffthat, although no longerprepared and used, is known as Rape dos Indios ("Indiansnuff"). It is believed to . have been made from the fruit of an enormous forest tree, Maquira sclerophylla (known also as Olmedioperebea sclerophylla) . Maquira sclerophylla attains a height of 75- 100ft (23-30m). The latex iswhite. Very thick and heavy, the ovate or oblongovate, marginally imolled leaves are 8-12in. (2Q-30cm) long, 36V2 in. (8-16cm)wide.The male flowering heads are globose, up to about V2 in. (1cm) in diameter; the female inflorescences are borne in the leaf axils andhave oneor rarely two flowers . The drupe or fruit, cinnamon-colored andfragrant, is globose, %- 1in. (2-2.5cm) in diameter. The treecontains cardiac glycosides.

56

In the dry caatingas of eastern Brazil, this busy, sparsely spiny treelet flourishes abundantly. The spines are basally swollen, Vain. (3mm) long. Its finely pinnateleaves are 1Y4- 1% in. (35cm) long. The flowers, which occu r in loosely cylindrical spikes, arewhite and fragrant. The legume or pod, about 11Y4 in. (2.5- 3cm) long, breaks into 4-6 sections. An alkaloid was isolated fromthe root of this treelet andcalled nigerine. It was later shown to be identical withthe hallucinogenic N,N-dimethyltryptamine. Several species of Mimosa are called Jurema in eastern Brazil. M. hostilis is often known as Jurema Preta ("blackjurema"). It is identical to the MexicanTepescohuite (M. tenuiflora). The related M. verrucosa, from the bark of which a stupefacient is saidto be derived, is frequently called Jurema Branca ("white jurema").

57

Thetropical treeor shrub grows in marshy areas. Often it grows onlyto 6-9 It (3-4 m) high, occasionally to 36-42ft (12- 16m). It hasan erect stem with forked branches that grow obliquely upward. The green oval leaves (8-12cm) arevery broad and become narrower toward the tip, which is pointed. The flowers are deep yellow and hang in globular clusters. The seeds are winged. The dried leaves are smoked, chewed, or worked into an extract called Kratomor Mambog. The psychoactive properties of kratom are paradoxical. Personal research, the descriptions of it in the literature, as well as the pharmacological characteristics of the material have revealed kratom to be simultaneously stimulating like cocaine and soothing like morphine. The stimulating effects begin within 5 to 10 minutes of chewing the fresh leaves.

As earlyas the 19th century the use of Kratom as an opium substitute and a curative for opiumaddiction was reported. There arenumerous indole alkaloids present in the plant. The primaryconstituent is mitragynine, which is apparently easily tolerated andshows barely any toxicity even in highdoses.

49

MUCUNA Adans.

(120)

MYRISTICA Gronov.

(1 20)

NYMPHAEAL.

(50)

ONCIDIUMSw.

Mucuna pruriens (L.) DC. Cowhage

Myristica fragrans Houtt. Nutmeg

Nymphaea ampla (Salisb.) DC. WaterLily

Oncidiumcebol/eta (Jacq.) Sw. Hikuri Orchid

Leguminosae(Pea Family) Tropical andwarm zones of both hemispheres

Myristicaceae (Nutmeg Family) Tropical and warm zonesof Europe, Africa, Asia

Nymphaeaceae (Water Lily Family) Temperate and warm zones of both hemispheres

Orchidaceae (Orchid Family) : _ Central America, South America, Florida

Mucunapruriens hasnotbeen reported asahallucinogen,but theplant has been chemically shown toberich inpsychoactive constituents (DMT, 5-MeO-DMT). Thisstout, scandent herb, with acute angulate stems, has three-foliolate leaves. The leaflets, oblong or ovate, aredenselyhairy on both surfaces. The darkpurple or bluish flowers, %1%in. (2-3cm) long, are borne in shorthanging racemes. The pods, with long, stiff,stinging hairs, measure about 1V~3 V2 in. (4-9cm) long, V2 in. (1 ern) thick. Thetotal indole alkylamine content was studied from the point of view of its hallucinogenic activity. It wasfound that marked behavioral changes occurred that could be equated with hallucinogenic activity. It is possible thatIndian peoples may have discovered andutilized some of these psychoactive properties of M. pruriens. Thepowdered seeds areconsidered aphrodisiac in India. The seeds contain DMT and are used as an Ayahuasca analog today.

Nutmeg andmace can, in large doses, induce an intoxication characterized byspace andtime distortion, a feeling of detachmentfrom reality, andvisual and auditory hallucinations. Frequently with unpleasant effects such as severe headache, dizziness, nausea, tachycardia, nutmegintoxication is variable. Myristica fragrans is a handsome tree, unknown in a truly wildstate, butwidely cultivated for nutmeg, from the seed, and for mace, from the redarilsurrounding theseed. Thetwo spiceshave different tastes because of differingconcentrationsof components of their essential oils. Thearomatic fraction of oil of nutmeg is made up of ninecomponents belonging to the groups terpenes and . aromatic ethers. The major component-myristicine-is a terpene, butitsbiological activity is believed to bethatof an irritant. The psychotropic activity is thought to bedueprimarily to aromatic ethers (myristicine and others).

58

50

59

60

There is evidence that Nymphaea may have been employed asa hallucinogen inboththe Old and New Worlds. The isolation of the psychoactive apomorphine hasoffered chemical to this speculation. Nuciferineandnornuciferine are also isolated from N. amp/a. Nymphaea amp/a hasthickish dentate leaves, purple beneath, measuring 5 V~11 in. (1428cm) across. The beautiful, showy white flowers, with30190yellow stamens, become 35%in. (7-13cm) across at maturity. The Egyptian native N. caeru/ea's oval, peltate leaves, irregularly dentate, measure 5-6 in. (12-15cm) in diameter and aregreen-purple blotched beneath. The lightblue flowers, dull white in the center, open three days in the midmorning; theymeasure 3-6 in. (7.5-15cm)across; the petals, acute-Ianceolate, number 14to 20, while the stamens number 50 or more.

(350)

61

Oncidiumcebol/eta is an epiphytic orchid thatgrows on steep, stone cliffs andtrees in theTarahumara Indian country of Mexico. It is employed as a temporary surrogate of Peyote or Hikuri (Lophophora williamsii). Little is known, however, of its use. Thetropical orchid is widely distributed in the New World. Thepseudo-bulbs appear as little more than a swelling at the base of thefleshy, erect, round leaves, grayish green, often spotted with purple. Thefloweringspike, often arching, hasa green stalk with purplishor purple-brown spots. Theflowers have brownishyellow sepals and petals spotted with dark brownblotches. Thethree-lobed lip, % in. (2cm) long by 1%in. (3cm) across the mid-lobe, is brightyellow with reddish brown marks. Analkaloid has been reported from Oncidium cebol/eta.

PACHYCEREUS (A. Berger) Britt. et Rose

(5)

PANAEOLUS (Fr.) Ouslet

(2CH30)

PANAEOLUS (Fr.) Ouelet

(20-60)

Pachycereus pecten-aboriginum (Engelm.) Britt. et Rose Cawe

Panaeo/us cyanescens Berk. et Br. Blue Meanies

Panaeolus sphinctrinus (Fr.) Ouelet Hoop-petticoat

Cactaceae (Cactus Family) Mexico

Coprinaceae Warmzonesof both hemispheres

Coprinaceae Cosmopolitan

A plant of manyuses among the Indians, this tall, treelike columnarcactus, arising from a 6It (1.8 m) trunk, attains a height of 35It (10.5 m).The short spines arecharacteristically graywith black tips.The 2-3in. (5-8cm) flowers are purplish in the outermost petals, white in the inner parts. The fruit, globose and measuring 2Y2-3 in. (6-8 em) in diameter, is densely covered with yellow wool and longyellow bristles. TheTarahumara, who know theplant as Cawe and Wichowaka, take a drinkmade from thejuiceof the young branches as a narcotic. It causes dizziness andvisual hallucinations. Theterm Wichowaka also means "insanity" in the Tarahumara language. There are a number of purely medicinal uses of thiscactus. Recent studies have isolated 4-hydroxy3-methoxyphenylethylamine and 4-tetrahydroisoquinoline alkaloids fromthis plant.

Panaeolus cyanescens is a small, fleshy or nearly membranaceous, campanulate mushroom. The slender stipe is fragile andthe lamellae are variegated, with metuloid colored, pointed cystidia onthe sides. Thespores areblack. The fruiting bodies take on bluish flecks withageor afterbruising. The islanders of Bali pick Panaeolus cyanescens from cowandwaterbuffalo dung and ingest them for celebrations and artisticinspiration. The mushroom is alsosoldas a hallucinogen to strangers as they through on their travels. Although this mushroom is primarily tropical , the discovery that it contains psilocybinewas made withmaterialcollected in a garden in . Up to 1.2% of psilocine and0.6% of psilocybine has been found in this species.

Oneofthesacred hallucinogenic mushrooms employed in divinationandothermagic ceremonies in northeastern Oaxaca, Mexico, among the Mazatec and Chinantec Indians isthismember of thesmallgenus Panaeolus. It is known in Mazatec asT-ha-nasa, She-to, andTo-shka, She-to means "pasture mushroom" and To-shka, "intoxicating mushroom." Whilenotso important as theseveral speciesof Psilocybe and Stropharia, P sphinctrinus is on occasion used bycertain shamans. Thisand otherspeciesof Panaeolus have beenreportedto containthehallucinogenic alkaloid psilocybine. Growing on cowdung in forests, open fields, andalong roads, P sphinctrinus is a delicateyellowish brown mushroom up to 4in. (1 Ocm) in height. It has an ovoid-campanulate, obtuselypointed, tan-gray cap up to 1Y4in. (3cm) in diameter. The stipeis dark grayish. The dark brownish black gillsbearblack, lemon-shaped spores thatvary in size; theycan measure 12to 15 by 7.5 to 8.3~.

62

63

64

Theflesh is thin, in color similar to the surface, withscarcely anyodor. Several investigators have at times argued that P sphinctrinus is notamong the hallucinogenic mushrooms used by shamans in Indian communities of Oaxaca, butthis view is contradicted byample evidence. Its useby Oaxacan Indians along withso many other mushroom species demonstrates thetendency among shamans to usea surprisingly wide range of different mushrooms, depending on season, weather variation, andspecific usage. Investigators nowbelieve thatthere maybe more species and genera of mushrooms in useamong Mexican Indian populations than those now known. In European Panaeolus sphinctrinus no psilocybine has been detected. Neither have psychoactive effects been determined in human pharmacologicalexperiments. It is possible thatchemically different types exist.

51

PANAEOLUS (Fr.) Ouelet

(20- 60)

PANCRATI UM L.

(15)

PANDANUSL. fil.

(600)

PEGANUM L.

(6)

PancraliumIrianlhum Herbert Kwashi

Pandanus sp. Screw Pine

Peganumharmala L. Syrian Rue

Coprinaceae Eurasia, North and Central America

Amaryllidaceae (Amaryllis Family) Tropical and warm zones of , Africaand Asia

Pandanaceae (Screwpine Family) Tropical andwarm zones of Europe, Africa, Asia

Zygophyllaceae (Caltrop Family) WesternAsia to northern In~.a.:·. dia; Mongolia,Manchuria

TheDark-rimmed Mottlegill is widelydistributed throughout Europe. It growsin dung-fertilized, grassy earth, inparticular inhorse pastures andin conjunctionwith horse manure. The capis %- 2% in. (2-6 cm) wide and somewhat smooth. This mushroom spreads rapidly. It is atfirstdamp brown andgrows driertoward the middle, sothat theedge often appears markedly darker. Thered-brown lamellae arecurved andeventually become black duetothe spores. There is no information ed on about a traditional use of this mushroom. It is possible that it was an ingredient in the mead or beerof the Germans. Nevertheless, this mushroom hasa symbiotic relationship with the horse, the sacred animal of the German godof ecstasy, Wodan. The fruitingbody contains 0.7% psilocybineaswell as0.46 % baeocystine, a fair amount ofserotonine and also 5-hydroxy-tryptophane, butnopsilocine. Activity isexperienced with 1.5gdried mushroom; 2.7g arevisionary.

Manyof the 15 species of this plantarepotentcardiac poisons; others are emetics; oneis said to cause death by paralysis of thecentral nervous system. P. trianthum is reputedly oneof the most toxic species. Little isknown oftheuse of Pancratium trianthum. InDobe, Botswana, theBushmen reportedly value theplant asa hallucinogen, rubbing thesliced bulb over cuts made inthescalp. In tropical west Africa, P. trianthum seems tobereligiouslyimportant. The species of Pancratium have tunicated bulbs andlinear leaves, mostly appearingwith the flowers. Thewhite or greenish white flowers, borne in an umbel terminating in an erect, solid, stout scape, have a funnel-shaped perianth with a long tube andnarrow segments. The stamens, located at the throat of the perianth, are ed together at the base into a kind of cup. Theseeds areangled andblack. In the bulb of P. trianthum the alkaloids Iycorine andhordenine have been detected.

Natives of New Guinea employ the fruit of a species of Pandanusfor hallucinogenic purposes, butlittleis known of this use. Dimethyltryptamine hasbeen isolated andidentified in Pandanusnuts. Pandanus is a very large genus of the OldWorld tropics. It is dioecious, treelike, sometimes climbing , with prominent f1ying-buttress- or stiltlike roots. Theleaves of some species attain a length of 15ft (4.5m)andareused for matting: they are commonly long, stiff, swordlike, armed with prickles, hookedforward andbackward. The naked flowers occur in large heads enclosed in spathes. The aggregate fruit or syncarpium, is a large, heavy, hard, composite ball-like, orconelike mass comprising the union of the angled, easily detachable carpels. Most species of Pandanus occur along the seacoast orin salt marshes. The fruitsof some species are used as food in Southeast Asia.

TheSyrianRueisanherb native to desertareas. It is a bushy shrub attaininga height of 3ft (1 m). Theleaves are cut into narrowly linear segments, and the small white flowers occur in the axils of branches. Theglobose, deeply lobed fruitcontains many flat, angled seeds of a brown color, bitter taste, and narcotic odor. Theplant possesses psychoactiveprinciples: ~ -ca rbo l i n e alkaloids-harmine, harmaline, tetrahydroharmineandrelated bases knownto occur in at least eight families of higher plants. These constituents are found in Peganum harmala in the seeds. Thehigh esteem that P. hermala enjoys infolk medicine wherever theplantoccursmay indicate a former semisacred use as a hallucinogen in native religionandmagic. It has recently been postulated that P. harmala may have been the source of Soma or Huoma ofthe . ancientpeoples of Persia and India.

Panaeolus subballealusBerk. et Broome Dark-rimmed Mottlegill

65

52

66

67

PELECYPHORA Ehrenb.

(2)

PERNETIYA Gaud.-Beaup.

(20)

Pelecyphora aselliformis Ehrenb. Peyotillo

Pernettya furens (Hook. ex DC.) Klotzch HierbaLoca

Cactaceae (Cactus Family) Mexico

Ericaceae (Heath Family) Mexico to the Andes; Galapagosand Falkland Islands; NewZealand

69

There are suspicions thatthis round cactus maybevalued in Mexico as a "false Peyote."It is locally known as Peyote and Peyotillo. A beautiful cactus, P. asel/ifarmis is a solitary, gray-green, tufted, cylindric-conical plant 12V2 in. (2.5-6.5cm), although rarely upto 4in. (10cm) in diameter. The laterally flattened tubercles are spiraled, notarranged on ribs, and bear very small, scalelike, pectinate spines. The apical bell-shaped flowers measure up to 1% in. (3cm) in width; the outersegments arewhite, the innerredviolet. Recent investigations have indicated the presence of alkaloids, mescaline among others. When consumed, the cactus hasa similar effect to Peyote.

70

Numerous reports indicate that Pemettya is intoxicating. The fruit of P. furens, the Huedhued or Hierba Locaof Chile, causes mental confusion , madness, andeven permanent insanity. The effects of the intoxication are saidto be similar to those caused by Datura. Taglli , or P. parvifalia, hastoxic fruit capable, when ingested, of inducing hallucinations as well as other psychic and motoralterations. It has been suggested that Pemettya was employed by aboriginal peoples as a magicoreligious hallucinogen. These two species of Pemettyaare small, sprawling to suberectshrubs with densely leafy branches. The flowers arewhite to rose-tinted. The berrylike fruit is white to purple.

PETUNIA Juss.

(40)

PEUCEDANUM L.

(125)

Petunia violacea Lind!. Shanin

Peucedanum japonicum Thunb. Fang-K'uei

Solanaceae (Nightshade Family) Warm zones of North America, South America

Umbelliferae (Parsley Family) Temperate zones of Europe, southern Africa, Asia

71

A recent report from highland Ecuador hasindicated that a species of Petunia is valued as a hallucinogen. It is called Shanin in Ecuador. Which group of Indians employs it, whatspecies, and howit is prepared for use arenot known. It is said to induce a feeling of levitation or of soaring through the air, a typical characteristic of many kinds of hallucinogenic intoxications. Mostof the cultivated typesof Petunia arehybrids derived from the purple-flowered Petunia vialacea andthe white Petunia axiIIaris. These species are native to southern South America. Phytochemical studies of the horticulturally important genus Petunia arelacking, but as a solanaceous group allied to Nicoiiana-the tobaccos-it maywell contain biologically active principles.

72

Peucedanum japanicum is a stoutperennial, blue-green herb with-thick roots and shortrhizomes. Thesolid, fibrous stems attain a length of 20---40 in. (0.51m). Thethick leaves are824in. (20--B1 cm) long, twice or thrice ternate withobovatecuneate leaflets 1%-2V2 in. (36cm) long. Theflowers are borne in umbellate clusters. The 10to 20 rays are%- 1% in. (23cm) long. The ellipsoid fruit is minutely hairy, 1V2-2 in. (3.55cm) long. Thisplant is common on sandy places nearseashores. The rootof Fang-K'uei is employed medicinally in China as an eliminative, diuretic, tussic, andsedative. Although thought to be rather deleterious, it may, with prolonged use, have tonic effects. Alkaloidal constituents have been reported from Peucedanum. Coumarin and furocoumarin arewidespread in the genus and occur in P. japanicum.

53

PHALARIS L.

(10)

PHRAGMITESAdans.

(1)

PHYTOLACCA L.

(36)

PSILOCYBE(Fr.) Ouelet

(180)

Phalaris arundinacea L. Red Canary Grass

Phragmites australis (Cav.) Trin.ex Steud. Common Reed

Phytolacca acinosa Roxb. Pokeberry

Psilocybe cubensis (Earle) Sing. SanIsidro

Graminaea (Grass Family) Cosmopolitan

Gramineae (Grass Family) . Cosmopolitan

Phytolaccaceae Tropicaland warm zones of both hemispheres

Strophariaceae Nearlycosmopolitan in the tropics

This perennial grass hasgrayish green stalksthatgrowto6ft (2m) and can besplitlengthwise. The long, broad leaves have rough edges.Thepaniclecan take ona lightgreen or red-violetcoloration. The calyxholdsoneflower. The Red Canary Grass was known already in antiquity. Thus far, notraditional use of Phalaris arundinacea as a psychoactive substance is known. Thepsychoactiveconstituents of Phalaris were first noticed bya phytochemical study on grasses done foragricultural purposes. It is possible that in thepast fewyears "cellar shamans" might have been experimenting with a possible psychoactive usefor the grass in Ayahuasca analogs andDMT extracts. Theentire grass contains indole alkaloids, which are highly variable according to theirspecies, tribe, position, andharvest. In most, DMT, MMT, and 5MeO-DMTareto be found. The grass can also contain high concentrations of gramine, an extremely toxic alkaloid.

The Common Reed,thelargest grass in Central Europe, often grows in harbors. Ithas a thick, many-branched rhizome. The stalksare3-9ft (1-3m) high; the leaves have roughedges and grow upto 16-20in. (4G-50cm) long and V4-% in.(1-2cm)wide. Theverylong panicle, 6-16 in. (1 5-40cm)long, has many dark purpleflowers. It flowersfrom JulytoSeptember. Seeds mature inwinter,atwhichpoint theleaves drop andthepanicle turns white. TheCommon Reed hany uses in ancient Egypt, particularly as fibrous material.Traditional usefor psychoactive purposes hasbeen documented, onlyasa fermentedingredient in a beerlike drink. The rootstalkcontainsDMT, 5-MeO-DMT, bufotenine, and gramine. Reports concerning psychoactive propertiesareprimarily from experiences withan Ayahuasca analog made from an extract ofthe roots, lemonjuice, andtheseeds of Peganumharmala. Unpleasant sideeffects such as nausea, vomiting, and diarrhea havebeen described.

Phytolacca acinosa is a glabrousperennial with robust, branching green stems upto 3ft (91 cm) in length. The elliptic leaves average about43,4 in. (1 2cm) long. Thewhite flowers, about 3fs in. (1cm)in diameter, are borne on densely flowered racemes 4in. (10cm) in length. Thepurple-black, berrylikefruit bears small black kidneyshaped seeds Va in. (3mm) long. A well-known Phytolacca in China, Shang-Iu exists in two forms: onewithwhite flowers anda white root andonewith red flowers anda purplish root. The latter type is consideredto be highly toxic, although theformer is cultivated as a food. The f1owers- Ch'ang-hau'- are esteemedfor treating apoplexy. Theroot is sopoisonousthat it is normally used onlyexternally. Phytolacca acinosa is highin saponines andthe sapof the fresh leaves has been reported to have antiviral properties.

This mushroom, known in Oaxacaas Hongo de San Isidro, is an important hallucinogen, although it should be noted that not all shamans will use it. The Mazatec name is Di-shi-tjo-Ierra-ja ("divinemushroom of manure"). The mushroom may attain a heightof 1%-3in. (4-8cm), very rarely upto 5% in. (15cm). The cap, usually %- 2in. (2- 5cm) in diameter (rarely larger), is coniccampanulate, at first especially papillose, then becoming convex to plane. It is golden yellow, pale tan to whitish nearthe margin; in ageor upon injury, it may become cyanaceous. Thestipe is hollow, usually thickened at the base, white butyellowing or becoming ashy red, and strongly lined. Thegillsvary from whitish to deep gray-violet or purple-brown. Theellipsoid spores are purple-brown. Theactive principle in Psi/o. cybe cubensis is psilocybine.

73

54

74

75

PSILOCYBE (Fr.) Ouelet

(180)

PSILOCYBE (Fr.) Ouelet

(180)

PSILOCYBE (Fr.) Ouelet

(180)

PSYCHOTRIA L.

(1200--1400)

~silocybe cyanescens Wakefield 2mend. Kriegelsteiner Wavy Cap

Psilocybe mexicana Heim Teonanacaf

Psiiocybe semilancea/a (Fr.) Ouelet Liberty Cap

Psycho/ria viridis Rufzet Pavon Chacruna

Sirophariaceae North America, Central Europe

Strophariaceae Nearly cosmopolitan

Strophariaceae Cosmopolitan, except Mexico

Rubiaceae (Madder Family) Amazonia-from Colombia to Bolivia and eastern Brazil

77

;'1:~{ I

.

~' .'

· I

~.

:

!

I

!

.

:

"

J

.). .,

t , .l

78

79

80

'

.

Psilocybe cyanescens is relatively easyto identify by its wavy brown cap %- 1%in. (2- 4cm) wide. It doesn't liveon dung, but on decaying plants, coniferous mulch, and humus-rich earth. In older mushroom guides it is often called Hyphalomacyanescens. It is very closely related to the species Psilocybe azurescens and Psilocybe bohemica, bothalsovery powerful hallucinogens. A traditional or shamanic use of this highlypotent Psilocybe has not yet beendocumented. Today, Psilocybe cyanescens is used in Central Europe and North America in neo-pagan rituals. In addition, cultivated mushrooms that have a very high concentration of psilocybine are eaten. Visionary doses are 1g of the dried mushroom, which contains approximately 1 % tryptamine (psilocybine, psilocine, and baeocystine).

Manyspecies of Psilocybe are employed in southern Mexico as sacred mushrooms, P. mexicana being one of the most widely used. P. mexicana grows at altitudes of 4,500- 5,500ft (1,3751,675m), especially in limestone regions, isolated or very sparsely in moss along trails, in wet meadows and fields, and in oak and pine forests. One of the smallest of the hallucinogenic species, it attains a heightof 1(rarely) 4in. (2.5- 10ern), The conic campanulate or frequently hemispherical cap, %- 1V3 in. (1-3cm) in diameter, is a weak strawcolor or greenish straw color (sometimes even brownish red) when living, drying to a greenish tan or deepyellow; it has brown striations, and the terminal nipple is often reddish. The flesh of the cap turns bluish on bruising. The hollowstipe is yellow to yellowish pink, redbrown near the base. The spores are deep sepia to dark purple-brown.

Psilocybesemilanceata is the mostcommon andwidespread mushroom in the Psilocybe genus. The LibertyCap prefers to growin fields with old manure pilesand on grassy, fertilemeadows. Its cap, %- 1in. (1- 2.5cm) wide, is conical and often peaked. It usually feels damp and slimy. The"head skin" is easy to peeloff.The smail lameis are olive to red-brown; the spores are dark brown or purple-brown . P. semilanceata contains high concentrations of psilocybine (0.97 % up to 1.34%), some psilocine, and less baeocystine (0.33%). This species is one of the most potent Psilocybe mushrooms. Toward the end of the Middle Ages in Spain, P. semilanceata was probably used as a hallucinogenby women who were accusedof being witches. Allegedlythe nomads of the Alps named P. semilanceata the "dream mushroom" and tradi. tionally used it as a psychoactive substance.Today this mushroom is ritually taken in certain circles.

The evergreen shrub can grow into a small treewith a woody trunk, but usually remains at a heightof 6-9 ft (2-3 m). Its whorled leaves are long and narrow with a color ranging from light green to dark green and a shiny top side. The flowers have greenish white petals on long stalks. The red fruit js a berry that contains numerous small longovalseeds, about 1in. (4mm) long. The leaves mustbe gathered in the morning.They are used either fresh or dried in the production of Ayahuasca. Today theyare also usedas an Ayahuasca analog. The leaves contain 0.10.61 % DMT, as well as traces of similar alkaloids (MMT, MTHC); mostof the leaves contain around0.3 % DMT.

55

RHYNCHOSIA Lour.

(1000)

SCIRPUS L.

(300)

SALVIA L. (700)

SCELETIUM

Rhynchasia phasea/aides DC. Piule

Sa/via divinarum EpLet Jativa-M. Diviner'sSage

Sce/etium tartuasum L. Kougued

Scirpus atravirens Willd. Bakana

Leguminosae (Pea Family) Tropicalandwarm zones of both hemispheres

Labiatae (Mint Family) Oaxaca, Mexico

Aizoaceae (Carpetweed Family) South Africa

Cyperaceae (Sedge Family) Cosmopolitan

Thebeautiful red andblack beans of several species of Rhynchosia may have been employed in ancient Mexico as a hallucinogenic. Paintings of these seeds on frescoes dated A. D. 300-400 atTepantitla suggestformer use as a sacred plant. These two species aresimilar-scandent vines withflowers in long racemes. Theflowers of R. /ongeracemosa areyellow; the seeds are mottled lightand darkbrown. R. pyramidalis has greenish flowers andhandsome half-red, half-black seeds. Chemical studiesof Rhynchosia arestill preliminary andindecisive. An alkaloid withcurare-like activity has been reported from onespecies. Early pharmacologicalexperiments with an extract of R. phaseoloides produced a kind of semi-narcosis in frogs.

In Oaxaca, Mexico, the Mazatec Indians cultivate Sa/via divinorumfor the leaves, which are crushed on a metate, diluted in water, anddrunk or chewed freshfor their hallucinogenic properties in divinatory rituals. The plant, known as Hierba de la Pastora ("herb of the shepherdess") or Hierba de la Virgen ("herb of the Virgin"), is cultivated in plots hidden away in forests far from homes and roads. Sa/via divinorumis a perennial herb3ft (1 m)tall or more, with ovate leaves up to 6in. (15cm)andfinelydentate along the margin. Thebluish flowers, borne in panicles upto 16in. (41 em) in length, areapproximately % in. (15mm) long. It hasbeen suggested thatthe narcotic Pipiltzintzintli oftheancientAztecs was Sa/via divinorum, butat present theplant seems to beused onlybythe Mazatecs. Theplant containsthe potentcompound salvinorin A.

Over two centuries ago, Dutch explorers reported thatthe Hottentots of South Africa chewed the root of a plantknown as Kanna or Channa as a vision-inducing hallucinogen. Thiscommon name is today appliedto several species of Sce/etium thathave alkaloids-mesembrine andmesembrenine-with sedative, cocainelike activities capable of inducing torpor. Sce/etium expansum is a shrub upto 12in.(30cm) tallwith fleshy, smooth stems andprostrate, spreading branches. The lanceolate-oblong entire, smooth, unequal leaves, measuring 1V2 in. (4cm)long, V2 in. (1 em) wide, areofa fresh green colorandveryglossy. Borne on solitary branches in groups of oneto five, thewhite ordullyellowflowers are1V2-2 in. (45em) across. Thefruitis angular. Both S. expansum and S. tortuosum were formerly Mesembryanthemum.

One of the most powerful herbs of theTarahumara of Mexico is apparently a species of Scirpus. Tarahumara Indians fear to cultivate Bakana lest they become insane. Some medicine men carry Bakana to relieve pain. Thetuberous underground part is believed to cure insanity, and the whole plant is a protector of those suffering from mental ills. Theintoxication thatit induces enables Indians to travel farand wide, talkwith dead ancestors, andseebrilliantly colored visions. Alkaloidshave been reported from Scirpus aswell asfrom the related genus Cyperus. The species of Scirpus may be annuals or perennials and areusually grasslike herbs with few- to many-flowered spikelets thatare solitary or in terminal clusters. Thefruitis a threeangled akene withor without a beak. They grow in many habitats but seem to prefer wetsoil or bogs.

(300)

81

56

82

83

84

SCOPOLIA Jacq. Carr. Link

(3-5)

SIDAL.

(200)

SOLANDRA Sw.

(10-12)

Scopolia carniolica Jacques Scopolia

Sida acuta Burm. Axocatzfn

Solandra grandiflora Sw. Chalice Vine

Solanaceae (Nightshade Family) Alps,CarpathianMountains, Caucasus Mountains, Lithuania, Latvia, and Ukraine

Malvaceae (Mallow Family) Warm zones of bothhemispheres

Solanaceae (Nightshade Family) Tropical zones of South America, Mexico

85

This herbaceous annual often grows 1-3ft (3D-80cm) . The dull green leaves are longish, pointed, andslightly pileous. The fleshy rootis tapered. The small, bell-shaped flowers are violetto lightyellow and hang down individually from the rachisandlooksimilar to the flowers of henbane (Hyoscyamus a/bus). It flowers April to June. The fruit developsa capsule with doubled dividing wall and many small seeds. In Slovenia, Scopolia was possibly used for the preparation of witches' salves. In East Prussia, the root was used as a native narcotic, beeradditive, andaphrodisiac. Women allegedlyused it to seduce young meninto beingwilling lovers. The whole plantcontains coumarins (scopoline, scopoletine) as well as hallucinogenic alkaloids (hyoscyamine, scopolamine) andchlorogenic acid. Today the plant isgrown for the industrial harvest of L-hyoscyamine and atropine.

86

These two species are herbs or shrubs oftenup to 9ft (2.7m) in height, found in hot lowlands. Thestiff branches are employed in making rough brooms. The leaves, lanceolate to obovoid and measuring about 1in. (2.5em) wide and up to 4 in. (10em) long, are beaten in waterto produce a soothing lather for making skin tender. The flowers varyfromyellow to white. Sidaacuta and S. rhombifo/ia are saidto be smoked as a stimulantandsubstitutefor Marijuanaalong the Gulf coastal regionsof Mexico. Ephedrine is found in the roots of thesespeciesof Sida. The dried herb smells distinctly likecoumarine.

87

A luxuriant climbing bush with showy flowers resemblingthose of Brugmansia, So/andra is valued for its hallucinogenic purposes in Mexico. A tea made from the juiceof the branches of S. brevica/yx andof S. guerrerensisis known to have strong intoxicant properties. Mentioned by Hernandez as Tecomaxochitl or Hueipatl of the Aztecs, S. guerrerensis is used as an intoxicantin Guerrero. These twospecies of So/andraareshowy, erect, or rather scandent shrubs with thickelliptic leaves up to about 7in. (18cm) in length and with large, cream-colored or yellow, fragrant, funnel-form flowers, up to 1O in. (25em) in length and opening wideat maturity. The genus So/andra, as would be expected in viewof its close relationship to Datura, contains tropane alkaloids: hyoscyamine, scopolamine, nortropine, tropine, cuscohygrine, andotherbases have been reported.

SOPHORAL.

(50)

Sophora secundiflora (Or!.) Lag. ex DC. Mescal Bean

Leguminosae (Pea Family) Southwestern North America, Mexico

88

The beautiful red beans of this shrub were once used as a hallucinbgen in North America. Sophora secundiflora seeds contain the highly toxic alkaloid cytisine, belonging pharmacologically to thesame group as nicotine. It causes nausea, convulsions, and eventually, in high doses, death through respiratory failure. Truly hallucinogenic activityis unknown for cytisine, butit is probable thatthe powerful intoxication causes, through a kind of delirium, conditions thatcan induce a visionary trance. Sophora secundiflora is a shrub or small treeup to 35ft (10.5m) in height. The evergreen leaves have 7 to 11 glossy leaflets. Thefragrant, violet-blue flowers, bornein droopingracemes about 4in. (10cm) long, measure upto 1% in. (3cm) in length. The hard, woody pod, constricted between each seed, bears two to eightbright red beans.

57

TABERNAEMONTANA L.

TABERNANTHE Bail!.

(120)

(2-7)

TAGETES L.

(50)

Tabernaemontana spp. Sanango

Tabernantheiboga Baill. Iboga

Tagetes lucida Cay. Yauhtli

Apocynaceae (Dogbane Family) Tropical zonesof both hemispheres

Apocynaceae (Dogbane Family) Tropical zones of western Africa

Compositae (Sunflower Family) Warm zones of the Americas rnoslly Mexico

Tabernantheiboga is a shrub 34%ft (1- 1.5m) tall, found in the undergrowthof tropical forests butoften cultivated in native dooryards. The shrub hascopious white, vile-smelling latex. The ovate leaves, usually 31124in. (9-10 cm) long, about 1114in. (3cm) wide (butoccasionally upto 8%by 2%in. or 22 by7ern), areyellowish green beneath. Thetiny yellowish, pinkish, or white- andpinkspotted flowers, which grow in groups of 5 to 12, have a era.teriform corolla (a long, slender tubeabruptly flaring at the mouth) with twisted lobes ~ in. (1cm) long. The ovoid, pointed yellow-orange fruits occur in pairs andbecome as large as olives. Chemical studies on Tabernanthe iboga have shown at leasta dozen indole alkaloids, the mostactivebeing ibogaine, the effects of which , in toxic doses, lead to extraordinary visions; an overdose, to paralysis and death.

The Huichol of Mexicoinduce visions bysmoking a mixture of Nicotiana rustica and Tagetes lucida. They frequently drink a fermented beer from maize along with thesmoking in order "to produce clearer visions." Tagetes lucida is occasionally smoked alone. Tagetes lucida is a strongly scented perennial herb upto 1112 ft (46cm) tall. Theopposite leaves areovate-Ianceolate, toothed, andpunctated with oil glands. Theflowering heads are produced in dense terminal clusters %in. (1cm) in diameter, usually yellow to yellow-orange. Thisspeciesis nativeto Mexico, where it is veryabundant in the states of Nayarit andJalisco. No alkaloidshavebeen isolated from Tagetes, butthe genusis richin essential oilsandthiophene derivatives; I-inositol, saponines, tannins, coumarine derivatives, and cyanogenic glycosideshave been reported.

90

89

Most species of Tabernaemontana arebushy shrubs, climbers, or small trees. Theleaves are evergreen, lanceolate, often with a leathery top side. The flowers consist of fivepointed petals thatmostly grow in clustersoutof thecalyx. Thetwo symmetrical fruits aredivided and marked with fairlyvisible veins. Because of this, theyare easily confused with thetestes ofa mammal. In theAmazon, the Sanango (Tabernaemontana sananho R. et P.) is considered a panacea. The leaves, roots, andthe latexrich bark areused in folk medicine.Thetreegrows as tall as 15ft (5m). Theleaves areused as a psychoactive additiveto Ayahuasca. It is used in combinationwith Virola in the productionof an orally effectivehallucinogen. IntheAmazon, Sanango is also considereda "memory plant." Ayahuasca is enhanced with it in order that thevisions can be better recalled.

58

Phytochemical researchhas recently been done on the genus. Indole alkaloids arethe primary constituent, in some even ibogaine andvoacangine have been ascertained. Forthis reason, this species is of particular interest for the discovery of newpsychoactive plants. A fewof the species (Tabernaemontana coffeoides Bojer ex DC., Tabernaemontana crassa Benth.) have already revealed psychoactive properties and uses.

91

TANAECIUM Sw.

TETRAPTERIS Cay.

(7)

(80)

TRICHOCEREUS (A. Berger) Riccob.

Tanaecium nocturnum (Barb.-Rodr.) 3ur. et K. Schum. Koribo

Tetrapteris methystica R. E. Schult. Caapi-pinima

Trichocereus pachanoi Britt. et Rose San Pedro Cactus

Bignoniaceae (Bignonia Family) Tropical zonesof Central America and South America, West Indies

Malpighiaceae (Malpighia Family) Tropical zonesof South America, Mexico, West Indies

Cactaceae (Cactus Family) Temperate and warm zones of South America

The nomadic Maki) Indians of the Rio Tlkie in the northwestern most Amazonas of Brazil prepare a hallucinogenic drink, a sort of Ayahuasca or Caapi, fromthe bark of Tetrapteris methystica. Reports of the effects of the drug would suggest that ~ -carbo line alkaloids are present. Tetrapteris methystica (T. mucranata) is a scandent bush with black bark. The leaves are characeous, ovate, 2%-3% in. (68.5cm) long, 1-2in. (2.5-5cm ) wide, bright green above, ashy green beneath. The inflorescenceis few-flowered, shorter than the leaves. The sepals are thick, hairy without, ovate-Ianceolate, with eight blackovalshaped glands; the petals, spreading, membranaceous, yellowwith redor brown in the center, elongate-orbicular, V2 in. (1em) long, V16 in. (2mm) wide. The fruit, or samara, is ovoid, Va by Va by '116 in. (4 by 4 by 2mm), with brownish wings about %by V'6 in. (10 by 2mm).

This cactus is a branched, often spineless, columnar plant 920ft (2.75-6 m) in height. The branches , which have 6 to 8 ribs, are glaucouswhen young, dark green in age. The pointed buds open at night to producevery large, 7V2-9% in. (19-24 em), funnel-shaped, fragrant flowers with the inner segments white, the outer segments brownish red, and long, greenish stamen filaments. The fruit, aswell as the scaleson the floral tube, have long black hairs. Trichocereus pachanoi is rich in mescaline:2 % of the dried material or 0.1 2 % of the fresh material. Other alkaloids have been reported from the plant: 3,4-dimethoxyphenylethylamine, 3-methoxy-tyramine, and traces of other bases. Trichocereuspachanoi (Echinopsis pacha'noi) occurs in the central Andesbetween 6,000 and9,OOOft (1,83Q-2,750 m), particularly in Ecuador and northern Peru.

92

Tanaeciumnocturnum is a much-branched climber with broadly ellipticleaves 5%in. (13.5cm) long, 4in. (10cm) wide. Thewhite flowers, 6%in. (16.5 em) long, aretubular, borne in five- to eight-flowered racemes3in. (8cm) long, arising from the stem. The stem, when cut, emits an odorof almond oil. The Paumari, who liveon the Rio Purus, create a ritualsnuff that theycall koribo-nafuni out of the leaves. The shamans sniff it when they are dealing with difficult cases-for example, in order to extract a magical object out of the body of the sick person. They also sniff it during a ritualfor protection of children, during which theyfall into a trance. The snuff is used only by the men. This species is saidto be prized as an aphrodisiac by Indians of the Colombian Choco.

93

Saponines and tannins have been found in Tanaecium. The leaves contain prussic acidand cyanoglycosides, which disintegrate when roasted. It is uncertain as to whether the toxin's waste products contribute to the psychoactiveeffect of T. nocturnum. It is not yet known if there are other active compounds in the leaves or other parts of the plant. It is possible that this plant contains substances of unknown chemical structure and pharmacological effect.

94

59

TURBINA Raf.

VIROLAAubl.

(10)

(60)

VOACANGA

(10-20)

Turbina corymbosa (L.) Raf. Ololiuqui

Virola theiodora (Spr.) Warb. Cumala Tree

Voacanga spp. Voacanga

Convolvulaceae (Morning GloryFamily) Tropical zones of the Americas, mostly Mexico andCuba

Myristicaceae (Nutmeg Family) Tropical zones of Central America and South America

Apocynaceae (Dogbane Family) Tropical Africa

Most, if not all, species of Virola have a copious red"resin" in the inner bark. The resin from a number of species is prepared as a hallucinogenic snuffor small pellets. Probably themostimportant species is Virola theiodora, a slender tree25-75ft (7.5-23m) inheight, native to theforests of thewestern Amazon basin. The cylindrical trunk, 1112 ft (46cm) in diameter, hasa characteristic smooth barkthatis brown mottled withgray patches. The leaves (with a tea-like fragrance when dried) areoblong or broadly ovate, 3Vz--13 in. (933cm)long, 1Vz--41f2 in. (411 em) wide. Themale inflorescences aremany-flowered, usually brown- or gold-hairy, shorter thantheleaves; thevery small flowers, borne singly or in clusters of 2 to 10, arestrongly pungent. Thefruitis subglobose, 3fe-% in.(1-2cm) byV4-% in.(.51.5em); theseed is covered for halfits length bya membranaceous, orange-red aril. The resin of the Virola contains DMTand5-MeO-DMT.

The Voacanga genus hasreceived little research. Thespeciesaresimilar to oneanother. They are multiple-branched, evergreen shrubs or small trees. Theflowers are mostly yellow or white with five united petals. There aretwo symmetrical fruits. Latex runs in the bark. Thebarkand seeds of the African Voacanga africana Stapf. contain upto 10% indole alkaloids ofthe iboga type(voacamine is theprimary alkaloid, ibogaine) and should be simulating and hallucinogenic. In West Africa thebarkis used asa hunting poison, stimulant, and potent aphrodisiac. Supposedly the seeds are used by African magicians in order to produce visions. The seeds of the Voacanga grandiflora (Miq.) Rolfe areused by magicians in West Africa for visionary purposes. Unfortunately thedetails arenotyetuncovered, asthe knowledge of the magicians is a closely guarded secret.

96

95

Theseeds of Turbina corymbosa, better known as Rivea corymbosa, arevalued as oneof the major sacred hallucinogens of numerous Indiangroups in southern Mexico. Theiruse goes back to early periods. Known as Ololiuqui, they were important in Aztec ceremonies as an intoxicant with reputedly analgesic properties. Turbina corymbosa is a large woody vinewith heart-shaped leaves 2-3112 in. (5-9 em) long and1-13/4in. (2 .5-4.5em) wide. Thecymes aremany-flowered. Thebell-shaped corollas, 3;41112 in. (2-4 em) long, arewhite withgreenish stripes. Thefruit is dry, indehiscent, ellipsoidal with persistent, enlarged sepals, and bears a single hard, roundish , brown, minutely hairy seed about Va in. (3mm) in diameter. The seeds contain lysergic acid amide, analogous to LSD.

60

Classification of genera in the Morning Glory family or Convolvulaceae has always been difficult. This species has at one time or another been assigned to the genera Convolvulus, Ipomoea, Legendrea, Rivea, and Turbina. Most chemical and ethnobotanical studies have been reported under the name Rivea corymbosa, but recent critical evaluation indicates that the most appropriate binomial is Turbina corymbosa.

97

.:.

WHO USES HALLUCINOGENIC PLANTS?

Page 61:The Fly Agaric is used for shamanic purposes worldwide. It has even been linked to the ancient Indian Soma.

Notwithstanding the recent upsurge in the use of psychoactive plants in modern Western societies, the thrust of this book emphasizes almost exclusively the employment of hallucinogens among aboriginal peoples who have restricted the use of these plants mostly to magic, medical, or religious purposes. The outstanding difference between the use of hallucinogens in our culture and their use in preindustrial societies is precisely the difference in the belief concerning their purpose and origin: all aboriginal societies have considered-and still do-that these plants are the gifts of the gods, if not the gods themselves. It is obvious that our culture does not view hallucinogenic plants in this light. There are many examples-and more will be discussed in the following pages-of plants that are sacred and even revered as gods . Soma, the ancient god-narcotic of India, may be the most outstanding example. Most hallucinogens are holy mediators between man and the supernatural, but Soma was deified. So holy was Soma that it has

South America, Ayahuasca reveals the real world, while daily living is an illusion. Ayahuasca means "tendril of the soul" in Kechwa and comes from the frequent experience that the soul separates from the body during the intoxication, communing with the ancestors and forces of the spirit world. The drinking of Caapi is a return "to the maternal womb, to the source and origin of all things," and participants see "all the tribal divinities, the creation of the universe, the first human beings and animals and even the establishment of the social order" (Reichel-Dolmatoff). It is not always the shaman or medicine man who isters these sacred plants. The general population-usually the adult male portionoften shares in the use of hallucinogens. Under

•• been suggested that even the idea of deity may have arisen from experiences with its unearthly effects. The sacred Mexican mushrooms have a long history that is closely linked to shamanism and religion. The Aztecs called them Teonanacatl ("divine flesh"), and they were ceremonially ingested. Highland Maya cultures in Guatemala apparently had, more than three thousand years ago, a sophisticated religion utilizing mushrooms. Probably the most famous sacred hallucinogen of the New World, however, is Peyote, which, among the Huichol of Mexico, is identified with the deer (their sacred animal) and maize (their sacred vegetal staff of life). The first Peyotecollecting expedition was led by Tatewari, the original shaman, and subsequent annual trips to collect the plant are holy pilgrimages to Wirikuta, original paradisiacal home of the ancestors. In

62

•

Above: The symbols in Huicholmythology are vividly depicted in their popular sacred art. The beauty of the forms has as a basis the ceremonial use of Peyote. Theyarnpainting above, likean Aztec Codex, is a chronicleof the creationof theworld. Thegods emerged from theUnderworld to Mother Earth. Thiswas possible because Kauyumari, Our Elder Brother Deer, found the nierika, or portway. The nierika of Kauyumari (top center) unifies the spirit of all things andallworlds. Through it all lifecame intobeing. Below Kauyumari's nierika, Our Mother Eagle (center) lowers her headto listento Kauyumari, whosits on a rock, bottom right. Hissacredwords travel downa thread to a prayer bowlandaretransformed into lifeenergy, depicted as a white blossom. Above Kauyumari, theSpirit of Rain, a serpent, gives lifeto the gods. Tatewari, firstshaman and Spirit ofFire (top center right), isbending down toward Kauyumari listening to hischant. Bothareconnectedtoa medicine basket (center right),which bindsthemtogetheras shamanicallies. OurFatherSun, seen op-

posite Tatewari ontheleft, isconnectedwiththeSpirit ofDawn, theorangefigure below. The Sunand Spirit ofDawnare both foundinWirikuta,theSacredLandof Peyote.Also inWirikuta isKauyumari'snierika andthetempleof ElderBrother DeerTail.Thetempleis theblackfield, lower center. DeerTail, with redantlers, is seen withhishuman manifestation above him. Behind Deer Tail isOurMother theSea.Acrane brings hera prayer gourdcontaining thewords ofKauyumari. Blue Deer (leftcenter) enlivens allsacred offerings.Astream ofenergy goes from himtoourMotherSea'sprayergourd;healsooffers hisbloodtothegrowingcorn, thestaffof lifegerminating belowhim. Above Blue DeeristheFirst Man, who inventedcultivation. First Man faces a sacrificed sheep. Page 62: This early-sixteenth-century Aztec statue of Xochipilli, theecstatic Prince of Flowers, was unearthed in Tlamanalco onthe slopes of thevolcano Popocatepetl. The stylizedglyphs depict various hallucinogenic plants. Fr~m left to right, theglyphsrepresent: mushroom cap; tendril of theMorning Glory; flowerof Tobacco; flowerof the sacred MorningGlory; bud of Sinicuiche; and, on the pedestal, stylized caps of Psilocybe aztecorum.

63

these circumstances, however, use is often strictly controlled by taboos or ceremonial circumscriptions. In almost all instances, in both the Old and the New World, the use of hallucinogenic drugs is restricted to adult males. There are, however, striking exceptions. Among the Koryak of Siberia, Amanita may be used by both sexes. In southern Mexico, the sacred mushrooms can be taken by both men and women; in fact, the shaman is usually a woman. Similarly, in the Old World, Iboga may be taken by any adult, male or female. While purely speculative, there may be a basic reason for the exclusion of women from ingesting narcotic preparations. Many hallucinogens are possibly sufficiently toxic to have abortifacient effects. Since women in aboriginal societies are frequently pregnant during most of their childbearing years, the fundamental reason may be purely an insur-

"Whether shaman alone, or shaman and communicants, or communicants alone imbibe or ingest flex drinks, Datura infusions, Tobacco, ... Peyote cactus, Ololiuqui seeds, mushrooms, narcotic Mint leaves or Ayahuasca . . . the ethnographic principle is the same. These plants contain spirit power. " - Weston La Barre

64

ance against abortions-even though this reason has been forgotten. Sometimes hallucinogens are istered to children. Among the jivaro, Brugmansia may be given to boys, who are then onished by the ancestors during the intoxication. Frequently, the first use of a hallucinogen occurs in puberty rituals. There is hardly an aboriginal culture without at least one psychoactive plant: even Tobacco and Coca may, in large doses, be employed for the induction of visions. An example is the smoking of Tobacco among the Warao of Venezuela, who use it to induce a trancelike state accompanied by what, for all practical purposes, are visions. Although the New World has many more species of plants purposefully employed as hallucinogens than does the Old World, both hemispheres have very limited areas where at least one halluci nogen is not known or used. So far as we know, the Inuit have only one psychoactive plant; the Polynesian Islanders of the Pacific had Kava-kava (Piper rnetbysticum), but they seem never to have had a true hallucinogen in use: Kava-kava is classed as a hypnotic. Africa has been poorly studied from the point of view of drug plants, and may have hallucinogenic species that have not yet been introduced to the scientific world. It is, however, possible to assert that there are few parts of the continent where at least one such plant is not now utilized or was not employed at some time in the past. Asia, a vast continent, has produced relatively few major hallucinogenic varieties but their use has been widespread and extremely significant from a cultural point of view; furthermore, the use of them is extremely ancient. Numerous sources describe the use of hallucinogenic and other intoxicating plants in ancient Europe. Many researchers see the roots of culture, shamanism, and religion in the use of psychoactive or hallucinogenic plants.

OVERVIEW OF PLANT USE

Two points stand out in clear relief in this tabular summary of material set forth in greater detail in other sections of the book. It is obvious that: (1) the sources of information are interdisciplinary in nature; and (2) there is urgent need for deeper studies in view of the sparsity or vagueness of knowledge in so many cases. That progress in future studies will be made only when they are based on integration of data . from sundry fields-santhropology, botany, chemistry, history,

medicine, mythology, pharmacology, philology, religion, and so ·on-should be obvious. And wise handling of such a wealth of information calls for patience and breadth of understanding. One of the first steps in this direction must be presentation of such diverse material in easily assimilated outline form -an end that v:e have tried to accomplish in this overview. It is man living in so-called archaic so-

cieties and intimately familiar with his ambient vegetation who has discovered the hallucinogens and bent them to his use. The relentless march of civilization is ever increasing in speed and intensity, reaching even the most remote and hidden peoples. Acculturation inevitably spells the doom of native lore and leads to the disappearance of knowledge built up through the ages. It is, therefore, urgent that we step up the tempo of research before this knowledge will forever be entombed with the culture that gave it birth. Accurate botanical identification of the source plant is basic to a sound understanding of hallucinogens. We do not always have this knowledge. Ideally, botanical determination of a product should be made on the basis of a voucher specimen: only in this way can -exactness be ensured. It is sometimes necessary to base an identification on a common name or on a description, in which case there always may exist some doubt as to its accuracy. It is equally essential that chemical investigations be founded upon properly vouchered material. Brilliant phytochemical work too often is worthless simply because grave doubts about the identity of the original vegetal material cannot be dispelled. Similar deficiencies in other aspects of our knowledge of hallucinogens and their use hamper our understanding. The full cultural significance of mindaltering plants may not be appreciated. It is only in very recent years that anthropologists have begun to comprehend the deep and all-encoming role that hallucinogens play in the history, mythology, and philosophy of aboriginal societies . In time as this understanding is appreciated, anthropology will advance in its explanation of many basic elements of human culture. The material presented in this book is of necessity concentrated in detail. It may also at times be diffuse. Realizing the desirability occasionally of having a quick means of consultation, we have striven to assemble the essential facts and present them in skeletal form in this Overview of Plant Use .

Key symbols designating planttypes in Overviewof Plants Use

XEROPHYTES AND [I] SUCCULENTS

[I llANAS ~ VINES AND TWINERS

[[}fl] GRASSES AND SEDGES ~ HERBS

[fJ LILY-LIKE PLANTS

[I]

FUNGI

[i] ORCH IDS ~

~ SHRUBS [!] TREES [ ; ] AQUATIC PLANTS

Left: The English botanist Richard Spruce spent fourteen years in field research in South America during the 1800's. Aninsatiable plant-explorer, he mightbecalled the prototype of ethnobotanists of tropical America. His studies laidthe foundation of research on the hallucinogens YopoandCaapiresearch still in progress. Page 64:The Simiculture of Colombia (from 1200to 1600) hasyieldedmany enigmatic gold pectoralswithmushroomlike representations. Theymay imply the existence of a cult usingthese intoxicating fungi,species of which occurin thearea. Many of thepectorals have winglikestructures, possibly signifying magic flight, a frequent characteristic of hallucinogenic intoxication.

65

CO MMO N NAM E

TYP E OF PLA NT

BOTANICAL NAM E

US AGE: HISTORY A ND ETHNOG RAPHY

35

Agara

~

Galbulimima belgraveana (F. Muell.) Sprague

Natives in Papua

11 12

Angel's Trumpets Floripo ndio Borrachero Huac acachu Hua nto Maicoa Toe Tonga (see also pages 140-143)

~

Brugmansia arborea (L.) Lagerh .; B. aurea Lagerh.; B. x insignis (B arb.-Rod r.) Lockwood ex R. E. Schull. ; B. sang uinea (R. et P.) Don; B. suaveolens (H. et B. ex Will d.) Berch!. et Presl. ; B. versico lor Lagerh.; B. vulcanicola (A. S. Barclay) R. E. Schu l!.

Brugmansia are employe d in the warmer parts of South America, especially in the weste rn Amazon, unde r th e nam e of Toe. Also used by the Map uch e Indians of Chil e, th e Chibch a of Colombia, and know n to Peruvian Indians as Huacacach u.

9

Ayahu asca Caapi Yaje (see also pag es 124-139)

[IJ

Banis teriopsis caapi (Sp ruce ex Griseb.) Mo rton; B. inebrians Morton; B. rusbyana (Ndz.) Mort on ; Diplopterys cabr erana (Cuat r.) B. Gat es

Used in the western half of the Ama zon Valley and by isolated tribe s on th e Pacific slopes of th e Colombian and Ecuadorean Andes .

43

Badoh Negro Piule T lililtzin (see also pages 170-175)

~

Ipomoea violacea L.

Oa xaca , so uthern Mexico. Know n to the Az tecs as Tlilil tzin and employed in the sa me way as Ololiuqui, Ipomoea is ca lled Piule by the Chinant ec and Mazatec, and Badoh Negro by the Zapotec.

24

Bakana Hiku li Wic huri

~

Goryphantha compacta (Engelm .) Britt . et Rose; G. spp.

Th e Tarahuma ra Indians of Mexico cons ider G. compacta (W ichuri, also referred to as Bakan a or Bak anawa ) a kind of Peyote or Hikuli (see Peyote).

84

Bakana

[llil]

Scirpu ssp.

A speci es of Scirpus is appar ently one of the most powerful herb s of the Tarahum ara Indians of Mexico. T he Indian s fear the plant becaus e of po ssible insan ity.

60

Blue Water Lily Ninfa Qu etzal axoch iac atl

~

Nymphaea amp la (Solis b.) DC.; N. caerulea Sav.

Water Lilies enjoy ed an exce ptiona lly prominent plac e in the mythology and ar t of Minoan and dynastic Egypti an cu ltures, in India and Ch ina, as well as in the Mayan world from the Midd le Cla ssica l per iod until the incepti on of the Mexica n period .

REF. NUMBER

Among Old and New Wor ld simil ar ities is the relation of N. amp la to the toad, itself assoc iated with hallucinoge nic agents, and the relation of the plant to death.

93

Caapi-Pinima Caapi (see Ayahuasca)

~

T. mucronata Cav.

62

Cawe Wichowaka

~

Pachycereus pec ten-ab originum (Engelm.) Britt. et Rose

Emp loyed by the Tarahumara Indians of Mexico , Wichowaka means "insanity" in the local language.

Ceb il Villca Yopo (see also pages 116-119)

~

Anade nanthera colubrina (Veil.) Brenan; A. colubrina (Veil.) Brenan va r. GeM (Gr iseb.) Altschul ; A. peregrina (L.) Speg .; A. peregrina (L.) Sp eg . var. falca ta (Ben th.) Altsc hul

A. peregrina is used today by tribes of the Ori noco basi n (Yopo) and was first reported in 1946. No longer used in the West Indies .

61

Ce bolleta

80

Chacruna Chacruna Bush Ca hua

~ ~

4

5

66

Tetrapteris methystica R. E. Schul.;

Caapi-Pinima is employed by the nomadic Makti Indian s of the Rio Tikie in the northwestern Amazon of Brazi l. They call it Caapi , the sam e as Banisteriopsis. Several wri ters have mentioned "more than one kind" of Caapi in the Rio Vaupes area of Brazi l and adjac ent Colombia.

Ind ians of Argentina (Villca or Huilca) and southern Peru (Cebil) are believed to have empl oyed A. colubrin a in precolonial times .

Oncidium cebol/eta (Jacq.) Sw.

It is suspected that the Tarahumara of Mexico make use of this orch id.

Psychotria viridis Ruiz et Pavon

Used for age s in th e Ama zon region as a sign ificant ingredient of Ayahuasca.

USAGE: CONT EXT AND PURPOSE

PREPARATION

CHEMICAL COMPONENTS AND EFFECTS

Hallucinogenic intoxication

The bark and leaves of this tree are boiled with a species of Homalomena to prepare a tea.

Although 28 alkaloids have been isolated, a psychoactive principle has not yet been found. Visions of men and animals to be killed are experienced.

The Indians of Sibundoy use Brugmansia for magicomedicinal purposes, the Mapuche as medicine for recalcitrant children. The Chibcha formerly gave fermented Chicha with Brugmansia seeds to wives and slaves of dead chieftains to induce a stupor before they were buried alive .vith their husbands or masters. Indians in Peru still believe that Brugmansia permits them to communicate with ancestors and that it can reveal treasures preserved in graves.

The drug is usually taken in the form of powdered seeds added to fermented drinks , or as a tea made of the leaves .

All species of Brugmansia are chemically similar , with scopolamine as their principal psychoactive constituent. Content of lesser alkaloids is also similar. A dangerous hallucinogen, Brugmansia brings on an intoxication often so violent that physical restraint is necessary before the onset of a deep stupor, during which visions are experienced .

Usually drunk in religious ceremonies. In the famous Tukanoan Yuruparf ceremony in Colombia-an adolescent initiation ritual for boys. The Jfvaro believe that Ayahuasca makes possible communication with ancestors and that , under its influence, a man's soul may leave the body and wander free.

The bark, prepared in cold or boiling water, may be taken alone or with additives-especially the leaves of B. rusbyana (Diplopterys cabrerana) and of Psychotria viridis-which alter the effects . The bark can also be chewed . Recent evidence trorn the northwestern Amazon suggests that the plants are also used in the form of a snuff.

The hallucinogenic activity is primarily due to harmine, the major ~-carboline alkaloid in the plants. Effects of taking the bitter and nauseating drink range from pleasant intoxication with no hangover to violent reactions with sickening aftereffects . Usually, visual hallucinations in color occur. The intoxication ends with a deep sleep and dreams .

In southern Mexico , this vine is respected as one of the principal hallucinogens for use in divination, magico-religious, and curing rituals.

A drink is prepared from about a thimbleful of the crushed seeds .

The alkaloid content is five times that of Turbina corymbosa; accordingly natives use fewer seeds . The same alkaloids are found in other Morning Glories but usage is restricted to Mexico. (See OloliuquL)

Medicinal purposes. Taken by shamans as a potent medicine and greatly feared and respected by the Indians.

The aboveground Teuile ("meat" of the cactus) is eaten fresh or dried . Eight to twelve cactus "tops" are an adequate dose.

Various alkaloids , including phenylethylamines, have been isolated from Coryphantha, a promising genus for future studies .

Scirpus plays an important role in folk medicine and as a hallucinogen; it must be treated with great ·everence.

The tuberous roots of Scirpus are often collected from faraway places .

Alkaloids have been reported from Scirpus and related sedges . The Indians believe that they can travel to distant places, talk with their ancestors, and have colored visions .

There exist numerous interesting parallels between the ritualistic (shamanic) significance of Nymphaea in the Old and the New Worlds, suggesting that Nymphaea may have been used as a narcotic, possibly a hallucinogen.

Dried flowers and buds of Nymphaea ampla are smoked . The rhizomes are eaten raw or cooked . The buds of N. caerula are used to make a tea.

The alkaloids apomorphine, nuciferine, and nornuciferine , isolated from the rhizomes of N. ampla, may be responsible for the psychotropic activity.

N. ampla has recently been reported to be used in Mexico as a recreational drug with "powerful hallucinatory effects ." Hallucinogenic intoxication .

A drink is prepared from the bark of T methystica in It has not been possible as yet to carry out chemical cold water . The infusion is yellowish, unlike the brown- examination of T methystica , but reports of the effects ish color of the beverage prepared from Banisteriopsis. of the drug would suggest that the same or similar ~-carboline alkaloids are present as in Banisteriopsis.

There are several purely medicinal uses of this cactus.

A hallucinogenic drink is prepared from the juice of the young branches of P. pecten-aboriginum.

4-hydro xy-3-methoxyphenylethylamine and four tetrahydroisoquinoline alkaloids have been isolated. It causes dizziness and visual hallucinations .

Now smoked as a hallucinogenic intoxicant by Indians n northern Argentina.

The snuff is prepared from the beans, which are usually moistened, rolled into a paste, and dried by toasting . When pulverized to a gray-green powder, it is mixed with an alkaline plant ash or snail shell lime .

Tryptamine derivatives and ~-carboiines. A twitching of the muscles, slight convulsions , and lack of muscular coordination followed by nausea , visual hallucinations, and disturbed sleep. Macropsia .

Reportedly used as a hallucinogen, 0. cebol/eta is employed as a temporary surrogate for Peyote.

Unknown.

An alkaloid has been reported from O. cebol/eta.

This bush has great cultural significance as a DMTorovidinq ingredient of the hallucinogen Ayahuasca , vhlch has central place in the shaman ic tradition of :he Amazon.

Fresh or dried leaves are mixed with vines or the husk of Banisteriopsis caapi and cooked . The preparation is drunk as Ayahuasca (Caapi, Yage).

The leaves contain 0.1 % to 0.61 % N,N,-DMT, as well as traces of other alkaloids .

a

67

COMMON NAME

TY PE O F PLANT

BOTAN ICAL NAME

USAGE : HISTORY AN D ETH NOGRAPHY

13

Chiricasp i Chiric -Sa nango Manaka

~

Brunfelsia chiricas pi Plowm an ; B. grandiflora D. Do n; B. grandiflora D. Don subsp . schu ltesii Plowman

Brunfelsia is know n as Borrachero ('the intoxlcator ") to Co lombi an Indians , and as Chiricaspi ("co ld tree") in westernmost Amazo nia (Colombia, Ecuador, and Peru).

34

Colo rines Chilicote Tzompanquahuitl

~

Erythrina ame ricana Mill.; E. coralloides Moc . et Sesse ex DC.; E. f1abelliformis Kearney

T he bea ns of various species are frequentl y so ld with those of Sophora sec undiflora (Mescal Beans) in Mexico. They are used as amulets or char ms .

74

Co mmon Reed

[[}[]

Phragm ites australis (Cav.) Trinius ex Steudel

Used for medicinal purposes since ancient times . Psychoact ive use is a recent pheno me non.

63

Cope landia Jambur

Panaeol us cyanesce ns Berk. et Br.; Cope landia cyanesce ns (Berk . et Br.) Singer

Cultivated on cow and buffa lo du ng in Bali.

58

Cow hage

~

Mucuna pr uriens (L.) DC.

India. Used in Ayur vedic medi ci ne. Th e seeds are used wor ldwide as charms or amulets.

19

Dama da No ite (Lady of the Night) Palqui Maconha

~

Cestrum laevigatum Sc hlec ht; Cestrum parqui L:Herit.

Coasta l regions of so uthern Braz il, so uthern Chile .

28

Datura Dutra (see also pages 106-11 1)

~

Datura metel L.

D. metelis mentioned as a hallu cinogenic piant in ear ly Sanskrit and Chinese wr itings .

REF. NUMB ER

rn

Known as a drug to the Arabia n physician Avicenna in the eleventh cent ury. Employed today especially in India, Pakistan, and Afghanistan . D. ferox, a related Old Wor ld species, plays a minor role .

Deadly Nig hts hade Belladonna (see also pages 86-91)

~

Atropa belladonna L.

Eur ope, Near East. Dead ly Nights hade figured as an important ingredient in many of the witches' brews of the Middle Ages . Atropa played a pro minent role in the mythology of most European peo ples.

21

EI Nene EI Ahij ado EI Mac ho

~

Coleus blumei Benth.; C. pumilus Blanco

Native to th e Philippin e Islands , two spe cies of this plant have acq uired sig nificance similar to Salvia in so uthern Mexico among the Mazatec Indians.

96

Epena Nyakwana Yakee (see also pages 176-181)

~

Virola calophylla Wa rb.; V. calophylloidea Ma rkg r.; V. elongata (Spr. ex Bent h.) Warb .; V. theiodora (Spr.) Warb.

In Braz il, Co lombia, Venez uela and Peru a numb er of spec ies of Virola are used, the most importa nt of which ap pea rs to be V. theiodora. Th e hallucinoge nic snuff has va rious nam es depending on the locality or tribe, with the most comm only recog nized term s being Parica, Epena, and Nyakwana in Brazi l, Yakee and Yato in Co lombia.

39

Ereriba

Homalomena sp.

Th e nati ves of Papua are report ed to use Homalomena.

20

Ergot (see also pages 102-105)

Claviceps purpurea (Fr.) Tulasne

It has recentl y been co nvincingly argued that Ergot played a role in the Eleusinian mysteries of ancien t Greece. When accidentally gro und up with rye flour duri ng the Middle Ages , Ergot (wh ich grows prima rily as a fungal disease on rye) poiso ned whole districts with ergot ism . Th ese ma ss poisoni ngs became known as St. Anthony's fi re.

8

68

USAGE: CONT EXT AND PURPOS E

PRE PARATION

CH EMICA L COMP ONENTS AND EFFECTS

in Amazonian folk medicine, Brunfelsia plays a major magico-religio us role. Used as an additive to the hallucinogenic drink Yaje (see Ayahuasca) .

The Kofan of Colombia and Ecuador and the J fvaro of Ecuador add Brunfelsia to Yaje, prepa red basically from Banisteriopsis (see Ayahuasca). It heightens the hallucinogenic effects .

Scopoletine has been found in Brunfelsia, but this compo und is not known to be psychoactive. A sensation of chills follows ingestion, an effect that has given rise to the name Chiricaspi ("cold tree").

The plant may once have been used by the Tarahumara, who value the beans medicinally.

The red beans are often mixed with the similar ones of Sophora sec undiflora .

Some spec ies of Erythrina contai n alkaloids of the erythra n type , producing effects similar to those of curare or cytisine.

Used today as a DMT-delivering agent for Ayah uasca analogs.

Twenty to 50 g of roots are boiled with 3 g of seeds from The roots contain the psychedelic or vision- inducing Peganum harmala and the preparat ion is co nsum ed as alkaloid N, N-DMT, 5-MEO-D MT, Bufotenin, and the a drink. toxin gramine .

Used in native festivals in Bali and repo rte dly sold to foreign visitors as a halluci noge n.

The mushrooms are eate n fresh or dried.

Up to 1.2 % of psilocine and 0.6 % of psilocybine have been found in C. cyanesce ns, which is the highest content of these alkaloids found in hallucinogenic mushrooms.

Indian peoples may have utilized the psych oactive properties. Mucuna is considered an aphrodisia c in India.

Powdered seeds . Sourc e of DMT for Ayahuasca analogs.

Although Mucuna has not been reported as a hallucinogen, it is rich in psych oactive alkaloids (such as DMT) capable of inducing behavioral change s equitable with halluci nogenic activity.

The Map uche of southern Chile smoke Palqui.

The leaves are smoked as a substitute for Marijua na.

The unripened fruit, leaves, and flowers contain saponines that are not known to be hallucinogenic.

Used as an aphrodis iac in the East Indies. Valuable drug. Ceremonial intoxicatio n and recreatio n.

Powdered seeds added to wine. The seeds are added to alcoholic drinks, to Canna bis cigarettes or tobacco , and occasionally to the betel chew mixture .

See Toloache.

Witches' brews ; the sabbat. Today, A. belladonna is an important source for medicinal drugs.

The entire plant contains psychoactive cons tituents .

The plant conta ins alka loids, capable of inducing hallucinations. The main pszochoactive constituent is hyoscyamine, but lesser amounts of scopolamine and trace amounts of mino r tropane alkaloids are also present.

Having magico-religious significance, Coleus is used as a divinatory plant.

The leaves are chewed fresh or the plants are ground, then diluted with water for drinking.

No hallucinogenic principle has yet been discovered in the 150 know n Coleus species .

Epe na or Nyakwana may be snuffed ceremonially by all adult males, occasio nally even without any ritual connection. The medicine men use the drug in diagnosis and treatment of illnesses. The use of Yakee or Parica is restricted to shamans.

Some Indians scrape the inner layer of the bark and dry the shavings over a fire. When pulverized, powdered leaves of Jus ticia, the ashes of Amasita, the bark of Elizabetha princeps may be added . Other Indians fell the tree, collect the resin, boil it to a paste, sun-dry the paste , crush and sift it. Ashes of several barks and the leaf powder of Justicia may be added . A further method is to knead the inner shavings of freshly stripped bark and to squeeze out the resin and boil it to a paste , which is sun-d ried and prepared into snuff wit h ashes added. A group of Maku Indians in the Colomb ian Vaupes ingest the unprepared resin as it is collected from the bark .

Tryptami ne and ~-ca rboli ne alkaloids, 5-methoxydimet hyltry ptamine and dimethyitrypta mine (DMT), being the main const ituents, are responsible for the hallucinoge nic activity. Effects of the intoxicatio n vary. They usually include initial excitabil ity, setting in within severa l minu tes from the first snuffing. Then follows numbness of the limbs , twitching of the facial muscles , inability to coordi nate muscular activity, nausea, visual hallucin atio ns, and finally, a deep, disturbed sleep.

Plants are used in tradit ional medicine and to crea te hallucinogenic dreams .

The leaves are eaten with the leaves and bark of Galbulimima belgraveana (see Agara) .

Little is known still of the constituents of this genus. Violent derangement is followed by slumber with visio ns.

It appears that Ergot has never been utilized purposef ully as a hallucinogen in medieval Europe. Empl oyed extensively as a med icine by midwives in cases of difficult childbirth during the Middle Ages, Ergot induced contractions of involunt ary muscles and was a strong vasoconstrictor.

Used for psyc hoactive purposes. Taken as a co ldwater infusion. Dosage is difficult to dete rmine and can be dangerous!

Ergoline alka loids, mainly derivatives of lysergic acid, are the pharmacologically active constituents of Ergot. Ergot alkaloids or derivatives of them are the basis of important medicines used today in obstetrics, internal medicine, and psychiatr y. Th e most potent hallucinogen, lysergic acid diethylamide (LSD), is a synthetic derivative of Ergot.

69

REF. NUMBER

25 -72

COMMON NAME

TYPE O F PLA NT

BOTANICAL NAM E

USAGE: HISTORY AND ETHNOGRAPHY

Esakuna

[tm

Cymbopogon densiflorus Stapf

Used by medicine men in Tanzania.

Fang-K 'uei

~

Peucedanum japonicum Thunb .

China

Amanita muscaria (L. ex Fr.) Pers.

Finno-Ugrian peop les in eastern and western Siberia. Severa l groups of Athabaskan peop les of North America. A. muscaria could very well be the mysterio us gOd-narcotic Soma of anc ient India, taken by the Aryans 3,500 years ago.

Fly Agaric (see also pages 82-85)

rn

45

Galanga Maraba

~

Kaempferia ga/anga L.

There are vague reports that Galanga is emp loyed as a hallucinogen in New Guinea.

26

Gen ista

~

Cytisus canariensis (L.) O. Kuntze

Although native to the Canary Islands, Genista was incorporated in abo riginal American societies. Genista has apparently acquired an important role among the Yaqui Indians of Mexico.

52

Gi'-i-Wa Gi'-i-Sa-Wa

rn

Lycoperdon marginatum Vitt.; L. mixtecorum Heim

In southern Mexico, the Mixtec of Oaxaca employ two species to induce a condition of half-sleep . There see ms to be no ceremony connected with the use . In northern Mexico , amo ng the Tarahumara of Chihuahua, a species of Lycoperdon, known as Kalamota , is employed.

40 41

Henbane (see also paqes.as-a t)

~

Hyoscyamus nigerL.; H. a/bus L.

During the Middle Ages , Henbane was an ingredient of the witc hes' brews and ointments. In anc ient Greece and Rome, repo rts of "mag ic drinks" indicate that Henbane frequently served as an ingredient. It has been suggested that the priestesses , Delphi prop hes ied under the influence of Henbane.

82

Hierba de la Pastora Hierba de la Virgen Pipiltzintzintli

~

Sa/via divinorum Epl. et Jativa-M.

Used by the Mazatec Indians of Mexico as a substitute for psyc hoactive mus hrooms, S. divinor um ("of the diviners") is called "herb of the shepherdess:' It is commonl y believed to be the narcotic Pipiltzintzintli of the Aztec Indians.

33

Hikuli Mulato Hikuli Rosapara

[II

Epithe /antha micromeris (Engelm.) Weber ex Britt. et Rose

One of the "false Peyotes" of the Tarahumara Indians of Chihuahua and the Huichol of northern Mexico.

7

Hikuli suname Chautle Peyote Cimarron Tsuwiri

[II

Ariocarpus fissuratus Schumann ;

A. retusus Sche idw.

The Tarahumara Indians in northern and central Mexico assert that A. fissuratus is stronger than Peyote (Lophophora). Huic hol lndians of Mexico.

90

Iboga (see also pages 112-1 15)

~

56 83

3

70

Tabernanthe iboga Baill.

In Gabo n and the Congo, the cult sur roundi ng Iboga provides the natives with the strongest single force agai nst the missionary spread of Christianity and Islam in this region .

Jurema Ajuca Tepesco huite

Mimosa hostills (Mart.) Benth. ; M. verrucosa Benth. = Mimosa tenuiflora (Willd.) Poir.

Valued in eastern Brazil, where severaltribes in Pernambuco use the plant in ce remonials; also employed by various now extinct tribes of the same area.

Kanna

Mesembryanthemum expansum L.; M. tortuos um L. = Sce/etium tortuosu m (L.) N.E.Br.

Over two centuries ago, Dutch explorers reported that the Hottentots of Sout h Af rica emp loyed the root of a plant known as Channa or Kanna .

USAGE: CONTEXT AND PURPOSE

PREPARATION

CHE MICAL COMPONENTS AND EFFECTS

Employed to cause dreams in order to foretell the future.

Smo king of the flower s, either alone or with tobacco .

It is not known to which compound the alleged hallucinog enic activity has to be attributed.

Folk medicine.

The root of Fang-K'uei is employed medicinally in China .

Alkaloida l constituents have been reported from Peucedanum , but whether or not they are of hallucinogenic types is not known. Coumarins and furocoumarins are wide sp read in the genus ; both occur in P. japonicum.

Shaman istic inebriation. Religious significance; healing ceremonies. Religious ceremonies.

One or severa l mush rooms are taken sun-dried or slowly toasted over a fire. They may also be drun k as an extract in water or reindeer milk or with the juice of Vaccinium oliginorum or Epilobium angus tifofium. Ritualistic drinking of the urine of intoxicate d individua ls in Siber ia also occurs.

Ibotenic acid , Muscimole, Muscazone. Euphoria, colored visions, macropsia; on occasion religious fervor and deep sleep may occu r.

Hallucinogenic intoxication (?), folk medicine, aphrodisiac.

The highly arom atic rhizo me is value d locally as a cond iment; a tea from the leaves is employed in folk medi cine.

Beyond the high content of essential oil (to which hallucinogenic activity might be due) in the rhizom e of this relative of Ginger, little is known of the chemistry.

Ceremonial use in Native Ame rican tribes. Employed espec ially by the medicine men as a hallucinogen in magic ceremonies.

The seeds are valued by Yaqui medicine men.

Cytisus is rich in the lupine alkaloid cytisine. Hallu cino genic activity has not been reporte d from cytisine, but it is known to be toxic.

Used as auditory hallucinogen. Taken by sorce rers to enable them to approach people without being detected and to make people sick.

The fung i are eaten.

There is as yet no phytochemical basis to explain the psyc hotrop ic effects .

Witches' brews; magic infusions. Induces a clairvoyant trance.

The dried herb is smok ed as a cigarette or smoked in a The acti ve principles in this solanaceous genus are smo kehou se. Th e seeds are main ly smoked. The tropane alkaloids, especi ally hyoscyamine and scoposeeds are used as a substitute for hops in making beer. lamine , the latter being mainly responsible for the Dosage varies from person to person. hallucinogenic effects .

In Oaxaca, Mexico, the Mazatec Indians cultivate S. divinorum for its hallucinogenic properties in divinato ry rituals. It is appare ntly used when Teonanacatl or Ololiuq ui seeds are rare.

The leaves are chewed fresh or crushed on a metate, then diluted with water and filtered for a drink.

Th e main active ingredient, salvinorin A, can bring about extreme hallucinations when inhaled in amounts of 250 to 500 mcg .

Medicine men take Hikuli Mulato to make their sight clearer and permit them to commun e with sorcerers. It is taken by runners as a stimulant and "protector" and the Indians believe that it prolongs life.

Cactus flesh is eaten fresh or dried .

Alka loids and triterpenes have been reported. Thi s cactus is report edly able to drive evil people to insanity and throw them from cliffs.

Valuing it in witchcraft, the Tarahumara believe that thieves are powerless to stea l when this cactus ca lls its soldiers to its aid. Th e Huichol consider Ariocarpu s to be evil, insisting that it may ca use permanent insanity.

Consumed either fresh or crushe d in water.

Several phenylethylamine alkaloids have been iso lated .

Iboga is known to be used as a hallucinogen in mag icoreligious conte xt, especiall y the Bwiti cult, and se rves to seek inform ation from ancesto rs and the spirit wo rld, hence "a coming to with death." Moreover, intoxication is practiced in the initiation ceremonies. The drug also has the reputatio n of a powerfu l stimula nt and aphrodis iac.

Fresh or dried roots are eaten pure, or added to palm wine. Roughly 10 g of dried root powder induces a psychedelic effect.

Ibog a conta ins at least a dozen indole alkaloids, ibogai ne being the most important. Ibogaine is a strong psyc hic stimulant that in high doses produces also hallucinogenic effects .

The hallucinogenic use of Mimosa hostilis in ce remonies seems to have nearly disappea red today. Employed in connection with warfare.

The root of Mimosa hostilis was the source of a "miraculous drink," known locally as Ajuca or Vinho de Jure -

One active alkaloid identical with the hallucinogenic N, N-dime thyl-tryptamine has been isolated.

Probably once used as a vision-induci ng hallucinogen .

In the hinterlands of South Africa, the roots and leaves are still smoked. Appa rently, the leaves are sometimes dried after fermen tation and chewed as an ineb riant.

mao Th e co mmon name is today applied to several species of Sceletium and Mesembryanth emum that have alkaloids - mesembrine and mesembrenine - with sedative act ivities capa ble of inducing torpor. Kanna produces a strong intoxication.

71

REF. NU MBER

87-

COMMON NAME Kie lilKieri Hueipatl Tecom axochitl

TYPE OF PLANT

BOTANICAL NAME

USAGE : HISTORY AND ETHNOGRAPHY

~

Solandra brevicalyx StandI.; S. guerrerensis Martinez

Ment ioned by Hern andez as Tecoma xochitl or Hueip atl of the Aztec Indians . In the mythology and sy mbolism of the Mexican Huichof and other trib es, seve ral species of Solandra are important.

92

Koribo

[ff]

Tanaecium nocturnum (Barb.-Rodr.) Bur. et K. Schum.

Emp loyed by the Karitiana Indians of the Rio Madeira in Amaz onian Brazil.

57

Kratom Biak-Bi ak

[!]

Mitragyna speciosa Korthals

In the 19 th centur y, Kratom was know n as an opium substitute in Thailand and Malaysia.

66

Kwashi

[!]

Pancratium trianthum Herbert

Kwas hi is employed by the Bushm en in Dobe, Botswana .

47

Latus Arbol de los Brujo s

[!J

Latua oootttore (Gris eb.) Baill .

Formerly used by the Map uche Indian shamans of Valdivia, Chile.

79

Libert y Cap

[IJ

Psilocybe semilanceata (Fries) Ou elet

It is possible that this fungu s has been used for psychoactive purpo ses in Centr al Europe for about 12,000 years. Earlier, it was used as a hallucino gen by the Alpen nom ads and has also been used in Europ ean witchcraft .

48

Lion's Tail Wild Dagga Dach a

~

Leonitis leonurus (L.) R. Br.

Th is herb has been used as a narcoti c in southern Afri ca since ancient times.

1

Maiden' s Acac ia

[!]

Acacia maidenii F. von Muell .;

Many Acacia s are used in tradition al medicine. The psychoactive use of Acaci a, which contain s DMT, is very recent and has been developed especially in Australia and California .

86

Malva Colorada Chichibe Axocatzin

~

Sida acuta Burm .; S. rhombifolia L.

Sida acuta and Sida rhombifolia are said to be smoked along the Gulf Coast of Mexico.

54

Mandrake (see also pages 86-91)

~

Mandragora otticinarum L.

Mandrake has a comp lex history in the Old World . The root of Mandra ke can be likened to the human form , hence its magic.

17

Marijuana Bhang Charas Dagga Ganja Hashish Hemp Kif TaMa (see also pages 92-101)

~

Cannab is sativa L.; C. indica Lam .

In India, use of Cannabis has had religious significance. Spec imens nearly 4,000 years old have turned up in an Egyptian site.

Mashihiri

~

44

72

A. phlebophylla F. von Muell.; A. simplicifolia Druce

In ancie nt Thebes, the plant was made into a drink with opium-like effects . The Scythians , who thre w Hemp seeds and leaves on hot stones in steam baths to produce an intoxicating smoke , grew the plant along the Volga 3,000 years ago. Chinese tradition puts the use of the plant back 4,800 years. Indian medica l writing, compiled before 1000 B. c., reports therapeutic uses of Cannabis. The Gree k physic ian Galen wrote, about A. D. 160, that ge neral use of Cannabis in cakes produced intoxication. In 13 th-centu ry Asia Minor, organized murderers, reward ed with Hashish , were known as hashishins, from which may come the term assassin in Europe an languages.

Justicia pectoralis Jacq. va r. stenophylla Leonard

The wa lka and other Indians of the upp erm ost Orinoco and the adjacent parts of north western Brazil cultivate Justicia.

USAGE: CONTEXT AND PURPOS E

PREPARAT ION

CHEMICAL COM PONENTS AND EFFECTS

The Huichol worship and fear Solandra as a god-nar- A tea made from the juice of the branc hes of both species is known to be emp loyed as an intoxicant. cotic, Kieli, a powerfu l aid in sorcery. Realizing the close relatio nship of Solandra, Datura, and Brugmansia, the Huichol some times com bine their use: they distin guish betwee n Datura inoxia or Kielitsa ("bad Kieli") and the real Kieli or Solandra . S. guerre rensis is known to be employed as an intoxicant in the state of Guerrero.

The genus Solandra , closely related to Datura, contains hyoscyam ine, scopolam ine, nortropine, tropine, scopine, cusco hygrine, and other tropa ne alkaloids with strong hallucinogenic effects .

Folk medicine. This species is said to be praised as an aphrodisiac by Indians of the Colombia n Choco.

A tea is made of the leaves of this liana and those of an unident ified plant as a remedy for diarrhea.

Reports from botanical collecto rs of the odor of T. nocturnum suggest that cyanogenesis occu rs in this species. Saponines and tannins have been isolated.

In Southeast Asia, the leaves are chewed or smo ked for use as a stimulant or a narcotic.

Fresh leaves are chewed, dried, and smoked, or taken internally as a tea or extract. Th e leaves are sometimes used together with Betel.

The entire plant cont ains alkaloids, of which Mitragynine is the main active ingredient. Mitragyn ine, which is chemically similar to yohim bine and psilocyb ine, is a very powerful psychoactive substa nce.

Repor tedly used as a hallucinog en and in folk medicine. Religious importance assumed in tropical West Africa.

The bulbs are cut in two and rubbed over incisions on the scal p. This custo m most closely approac hes the Western habit of injecting medic ine.

Many of the 15 species contain very toxic alkaloids. The toxic state may be accompanied by hallucinogenic symptoms.

Latue is a virulent poison once used to induce delirium, hallucinations, and even permanent insanity.

Dosages were a secret closely guarded . The fresh fruit was preferentially employed.

The leaves and fruit contai n 0.15 % hyoscyam ine and 0.08 % of scopolamine, respons ible for hallucinogenic activity.

This mushroom has been used worldwide for its hallucinoge nic and vision -inducing qualities .

Eaten fresh or dried . Thirty fresh mush rooms or roughly 3g of dried mushrooms is a sufficient psyche delic dose .

Contains high concentrations of psilocybin, and some psilocine and baeocys tine (the total alka loid concentration is roughly 1 % of the dried mass). This is a potent hallucinogen.

The Hottentots and bush people smoke the plant as a narcotic or as a substitute for Cannabis.

The dried buds and leaves are smoked either alone or mixed with tobacco.

There have been no chemica l studies to date.

Aca cia resin is used in conjunction with Pituri by the Australia n Aborigines. Today, various varieties of Acacia are used as DMT source s and also in the preparation of Ayahuasca analogs for hallucinogenic experie nces.

Extracts from the husk and leaves of A. maide nii, the bark of A. simplic ifolia , or the leaves of A. phlebophylla are combined with the seeds from Peganum harmala.

Many varieties of Acacia contain the psychedelic substance, DMT. The bark of A. maidenii conta ins 0.36 % DMT; the leaves of A. phlebophylla contain 0.3 % DMT. The bark of A. simplic ifolia can contain up to 3.6 % alkaloids, of which DMTs for roughly one third.

Employed as a stimula nt and subst itute for Marijuana .

Smoking .

Ephedr ine, which induces a mild stimulating effect, has been reported from these species of Sida.

Used as a panacea, Mandrake played an extraordin ary role as a magic plant and halluc inogen in European folklore. An active halluc inoge nic ingredient of the witches ' brews, Mandra ke was probably the most potent ixture.

Th ere existed vario us preca utions in pullin g the root from the earth because the plant's unearthly shrieks co uld drive collectors mad.

Tropane alkaloids with hyoscyam ine as the main constituent besides scopo lamine, atropine, mandragorine, and others are the psychoacti ve constituents . The total content of tropane alkaloids in the root is 0.4 %.

Methods of co nsum ing Cannabis vary. In the New Cannabis has a long history of use in folk med icine World, Ma rijuana (Maconha in Brazil) is smo ked-the and as a psychoactive substance. It is the source of fiber, an edible fruit, an industrial dried, cru shed flowering tips or leaves are often mixed oil, a medicine, and an intoxicant. with tobacco or other herbs in cigarettes. Hash ish, the Use of Cannabis has grown in popularity in the past resin from the female plant, is eaten or smok ed, often 40 years as the plant has sp read to nea rly all parts of in wate r pipes , by millions in Musli m count ries of the globe. Increase in the plant's use as an inebr iant in northern Africa and western Asia . In Afghanistan and Western countries, espec ially in urban centers , has Pakist an , the resin is commonly smo ked. East Indians led to major problems and dilemmas for European regUlarly emp loy three preparations : Bhang cons ists of and American authorities. There is a shar p division of plants that are gathered green, dried and made into a opinion as to whether the widesp read use of Cannadrink with water or milk or into a candy (majun) with bis is a vice that must be stamped out or is an innocsugar and spices ; Charas , norm ally smoked or eaten uous habit that shou ld be permitted legally. The subwith spices , is pure resin ; Ganja , usually smo ked with ject is debate d hotly, usually with limited know ledge . toba cco, consists of resin-rich dried tops from the fema le plant.

Th e natives mix Justicia leaves with the snuff prepared from Virola (see Epena) to "make the snuff sme ll bett er:'

The leaves are dried and pulverized.

The psychoactive principles-eannabinotic compounds-are found in greatest concentration in a resin prod uced most abundantly in the region of the pistillate inflorescence. A fresh plant yields mainly cannabidiolic acids, precurso rs of the tetrahydrocannabinols and related const ituents, such as can nabinol and cannabidiol. The main effects are attributable to b.' - 3,4-transtetrahydrocannabinol. The principal effect is euphor ia. Every1hing from a mild sense of ease to hallucinations, from feelings of exaitat ion and inner joy to depression and anxiety have bee n reported. The drug's activities beyond the central nervous syst em seem to be seconda ry. They consist of a rise in pulse rate and blood pressure, tremor, vert igo, difficulty in muscular coordination, increased tactile sensitivity, and dilation of the pupils.

Tryptamines have been suspec ted from several species of Justicia.

73

REF. NUMBER

14 88

USAGE:

COMMON NAME

TY PE O F PLANT

BOTANICAL NAME

HISTORY AND ET HNO G RAPHY

Matwu

~ ~

Cacalia cordifo lia L. fil.

Mexico

Sophora sec undiflo ra (Ort.) Lag. ex DC.

Use of Mesca l Bea n goes far back into pre history in the

Huilca Mescal Bean Coral Bean Co lorines Frijoles Red Bean

Rio G rande basin , whe re they have had ritual uses for at least 9,000 years. The Arapaho and Iowa tribes in the United States were using the beans as early as 1820. At least a dozen tribes of India ns in northern Mexico and sou thern Texas practiced a vision-seeking dance.

~

Scopolia carnio /ica Jacqu es

Nonda

[]J

Bo/etus kumeus Heim; B. manicus Heim; B. nigrovio/aceus Heim; B. reayi Heim

New Guinea

Nutm eg

~

Myristica fragrans Houtt.

Known as "narcotic fruit" in ancient Indian w ritings.

85

Nightshad e

10 59

Mace

Probably used as an inqredi ent of witches' sa lves and oint me nts ; used in Eastern Europe as a subs titute for Mandrake; also use d as an intoxicating ing redient in beer.

Occasio nally used as a surroga te for Hash ish in Egyp t. Unknown in classical Greece and Rome, Nutmeg was introduced to Europe in the first century A. D. by the Arabs, who employed it as a medicine. Nutmeg po isoning was common in the Middle Ages, and during the 19 th century in England and America .

95

O loliuqu i Bad oh Xtabentu m

~

Turbina corymbosa (L.) Raf . [= Rivea corymbosa]

T he seeds of this Morn ing Glory, for m erly known as Rivea corym bosa, are valued as one of th e major sacred hallucinogens of num e rous Indian groups in so uthern Me xico. T heir use goes back to early periods, and they

(see also pages .17Q-175)

we re important in Aztec ceremonies as an into xicant and as a magic pot ion with reputedly analgesic properties .

42

Paguan do Borr ach ero Totu bjan sush Arbol de Cam panill a

51

Peyote Hikuli Mes ca l Button (see also pages 144-1 55 )

69

Peyotillo

32

Pitallito

31

Pituri Pituri Bush

Hikuri

Poison Bush

81

Piule

~

/ochrom a fuchsioides Miers

~

Lophophora diffusa (Croizat) Bravo; L. williamsii (Lem .) Co ult.

Used by the Indians of the Sibun doy Valley of so uthern Co lombia and the Karnsa of the so uthern Ande s of Colombia .

Spanish chronicles described use of Peyote by the Aztec Indians . Loph oph ora is valued today by the Tara humar a, Hui chol, and other Mexican Indians as well as by memb ers of the Native American Chu rch in th e United States a nd wes te rn Canada.

~ ~ ~

Pe/ecyph ora aselliformis Ehrenb.

T he re a re suspicions tha t th is rou nd cactus may be valued in Mex ico as a "false Peyote."

Echinocereus sa/mdyckian us Scheer ; E. trig/ochidiatus Eng elm.

Th e Tarahum ara Indians of Chihuahua consider both species as "false Peyotes."

Duboisia hop woodii F. con Mue ll.

Pitu ri leaves have bee n used for at least 40 ,00 0 yea rs in Au stralian rituals and a re used for both medicinal and plea sura ble purp ose s.

Rhynchosia /ongeracemosa Mart. et Gal.; R. pbeseoloities ; R. pyramidalis (La m .) Urb.

Th e redlblack beans of several species of Rhynchosia may have been emp loyed in ancie nt Mex ico as a hallucino gen.

55

74

Rape dos Ind ios

Maquira sc/erophylla (Ducke) C. C. Berg

Ind ians of the Pa riana region of the Brazilian Amazon formerly used Maquira, but encroaching civilization has ended this custom .

USAGE:

PR EPARATION

CH EM ICAL COMPONENTS AND EFFE CTS

The dried herb is smoked.

One alkaloid has been reported.

CON TEXT AND PURPOS E Presumed aphrodisiac and cure for sterility.

No evidence of hallucinogenic properties. Th e arriva l of the Peyote cu lt, ce nte ring on Lopho-

A d rink was prepar ed from the red beans of

phora, a safe r hall ucinogen, led the natives to abandon the Red Bean Dance, which had made use of the beans as an oracular, divinatory, and hallucinogenic me dium.

S. sec undiflora.

Th e seeds con ta in the highl y toxic alkaloid cy tisine , whic h pharmacologically belongs to the same group as nicotine . Hallucinogenic act ivity is unknown from cyti sine , but the powerful into xication may cause a kind of delirium comparab le to a visionary tra nce. In high doses, respir ato ry failure may lead to deat h.

Used as an aphrodisiac and psychoactive love potion

The roots are used as an ingredient in beer. The dried

The whole plant contains strong hallucinogenic tro-

in Lit huania and Latv ia.

herb can be smoked alone or mixed with other herbs.

pan alkaloids, especially hyoscyamine and scopolamine. Also co nta ins sc opo letine .

Several species of Boletus are involved in the re-

T he dried, ground fru it is eaten.

Active principles unknown.

Th e most notabl e use of Nutmeg is fo und in West ern

A t least one teaspoon is use d w hen taken ora lly o r

soc iety, es pecially among pr isoners deprived of other drugs.

snuffed for narcotic purposes, although usually muc h

Th e main active ingredient of nutm eg's esse ntial oils is myristicine; safrol and eugenol are also prese nt.

po rted "mushroom madness" of the Kuma .

more is required to bring on full into xication. Nutmeg is on occasion added to the betel chew.

In high doses extremely toxic and dangerous, the components of Nutmeg oil so upset normal body functions that they evoke a delir ium comparable to hallucinati on s, usu ally acc om pa nied by severe headach e, dizzi ness, nausea, etc.

At the present tim e the small ro und seeds are utilized in divination a nd w itc hcraft by China ntec, Mazatec , Mixtec, Zapotec , and others and, as has recently been stated, "today in almost all villages of Oaxaca

T he seeds, which must be collected by the person who is to be trea ted , are g round by a virgin on a m etat e,

Ergoline alka loids were found to be the psy choactive princi ples, lysergic aci d amide and lysergi c acid hydro-

wa te r is added, and then the dr ink is filtered. T he

xyethy lamide, closely related to the poten t hall ucino-

pat ient drinks it at night in a quiet, secl uded place.

gen LSD, being the most important constituents.

one finds seeds still serving the natives as an ever present help in time of trouble:'

According to shamans, the aftereffects are so strong that the plant is used for divination, prophecy, and diagnosis of disease only when othe r "med icines" are unavailable, or for especially diff icult cases.

Mythological and religious significance; healing cere monies. In the Uni ted States, use of Peyote is a vision-quest ritua l wit h a combina tion of Christian and Na tive elements and high moral principles.

The fresh bar k is rasped from the stem and boiled with

Although chemical investigation of this ge nus has not

an equal amount of leaves, usually a handful. The re-

been carried out, it belongs to the Nightshade family,

sulting tea , when cooled, is drunk with no i xture. T he dose is said to be one to three cupfuls of a stro ng decoction ove r a three-hou r period .

well recognized for its hallucinogenic effects. The intoxication is not pleasant, havi ng after effects

T he cactus may be eaten raw, dried , or made into a

Con tains up to 30 alkaloids of the phenylethylamine

mash or a tea.

and tetrahydroisoquinoline type . T he main consti tuen t responsible for the hallucinogenic activity is trimetho x-

From 4 to 30 tops are consumed dur ing the ce remo ny.

of several days.

yphenylethy lamine, nam ed mescaline . Ha lluci natio ns are characterized by colored visions .

The cactus is used in northern Mexico as Peyote (Lophophora williamsii) .

Cac tus flesh is eaten fresh or dried .

Th e Tarah umara sing to Pita llito duri ng collection and say it has "high men tal qualities:'

Cactus flesh is eaten fresh or dried.

Pit uri has been of central importance in Australian

The fermented leaves are mixed with alkaline pla nt ashes and other resins (suc h as Acacia resin) and

The leaves contain various psychoactive alkaloids (piturine , nicoti ne , nornicotine, anabasine , and others) .

chewed.

Th e roots also conta in norn icotine and scopolam ine . The chewed leaves can act as a narcotic, stimulant, or

Aborigi na l society as a substance for social enjoyment , a sha ma nic magic drug, and a val ua ble goo d fo r trade. Pituri is chewed fo r its narcotic effects , as a

A tryptamine derivative has bee n repo rted fro m

E. triglochidiatus.

stimulant to dreams and vis ions , and simply to be enjoyed. Hallu cin ogeni c intox icat ion (?)

Recent investigations have indicated the presence of alkaloids .

hallucinogen.

Th e seeds a re referr ed to by Indians of Oaxaca by the

Ch em ical studies of Rhynchosia a re still indecisive. An

sa me name used for the hall ucin ogen ic seeds of Morning Glory (Turbina corymbosa).

a lka loid with curare-like activity has been repor ted from one species. Pharmacological experiments with

R. phaseoloides produced a kind of seminarcosis in frogs . The snuff was taken d uring triba l ceremonials.

Th e met ho d of pre paration from the d ried fr uit is ap-

No che mical studies have been ca rried out on

parently ed only by the very o ld .

M. sclerophylla.

75

COM MON NAME

TYPE OF PLANT

BOTANICAL NAME

USAGE: HISTOR Y AND ETHNOGRAPH Y

73

Reed Grass

~

Phalaris arundinacea L.

Although Reed Grass was familiar to writers of antiquity, its psychoactive use is very recent.

18

Saguaro

~

Carn egiea gigantea (Enge lm.) Britt. et Rose

South western United States and Mexico. Although there are app arently no ethnological reports of Saguaro as a hallucinogen , the plant is an important medicine among the Indians.

89

Sanango Tabernaemont ana

[!J

Tabernaem ontana coffeoides Bojer ex DC.; T. crassa Benth am ; T. dicho toma Roxburgh ; T. pandacaqui Poir. [= Er vatamia p andacaqui (Poir.) Pichon]

Th ere are many varieties of the genus Tabernaemontana in Africa and South America. Especially in Africa, some varieties seem to have been used for a long time in shaman ic or traditional medicine practices .

94

San Pedro Aguacolla Gigant6n (see also pages 166-1 69)

~

Ti'ichocereus pachanoi Britt. et Rose [= Echinopsis pachanof]

Used by the natives of South America , especia lly in the Andes of Peru, Ecuador, and Bolivia.

67

Sc rew Pine

~

Pandanus sp.

New Guinea

75

Shang -Ia

~

Phytolacca acinosa Roxb.

Chin a

71

Shanin Petunia

Petunia violacea Lind!.

A rece nt report from highland Ecuador has indicated that a species of Petunia is valued as a hallucinogen.

23

Shansh i

Coriaria thymifolia HBK. ex Willd .

Peasants in Ecuador.

49

Siberian Lion 's Tail Ma rijuanillo Siber ian Moth erwort

~ ~ ~

Leonurus sib iricus L.

Th e Siberian Motherwor t has been used medici nally from the very beginning of Chinese medicine. Since the plant was transplanted to the Americas, it has bee n used as a substitute for Marijuana.

36

Sinicui chi

~

Heimia salicifolia (HBK) Link et Otto

Althou gh all three species of Heimia are important in Mexican folk medicine, mainly H. salicifolia has been valued for its hallucinogenic properties.

37

Straw Flower

~

Helichrysum foetidum (L.) Moench; H. stenopterum DC.

Zulu land, South Africa.

Sweet Flag Flag Root Swee t Calomel Calamus

[!J

Acorus calamus L.

Cree Indians of northwest Canada.

68

Syrian Rue

~

Peganum harmala L.

P. harmala is valued today from Asia Minor across to India with extraordinary esteem , suggesting former religious use as a hallucinogen .

70

Taglli Hierba Loca Hued hued

~

Pernettya furens (Hook. ex DC.) Klotzch; P. parvifolia Bentham

P. furens is called Hierba Loca in Chile ("maddening plant") , while P. parvifolia is known as Taglli in Ecuador.

30

Taique Borrach ero Latuy

~

Desfontainia spinosa R. et P.

Reported as a halluci nogen from Chile (Taique) and southern Colombia (Borrachero = "intoxicant").

REF. NUMBER

2

76

USAGE: CONT EXT AND PURPOSE

PREPARATION

CHEMICAL COMPONENTS AND EFFECTS

In connection with research on the so-called Ayahuasca analogs , a species of Reed Grass has been discovered that has a high DMT content and can be used psyc hoactive ly.

An extract is made from the leaves. In combination with Peganum harma/a , it has visionary effects, and can be drunk as a subs titute for Ayah uasc a.

This grass contai ns many indole alkaloids, especially N,N-DMT,S-MeO-DMT,MMTand [some times] gramine. DMTand S-MeO -DMT have very strong psych edelic effects, while gra mine is very toxic.

The Seri Indians of Sonora consider Sagua ro efficacious against rheumatism.

The fruit of Carnegiea is valued as food and in winemaking .

The plant contains pharmacologically active alkaloids capable of psychoacti vity. Carn egine, S-hydroxycarnegine, aad norcarneg ine, plus trace amounts of 3-methoxytyramine and the new alkaloid arizonine (a tetrahydroquinoline base) , have been isolated.

Tabernaemo ntana crassa is used in West Africa as a narcotic in trad itional medic ine. T. dichotoma is used for its psychoactive effects in India and Sri Lan ka.

The seeds of T. dichotoma are used as a hallucinogen . Most varieties co ntain iboga ine-like alkaloids ' (such as Unfortunately, very little is known about this interesti ng voacangine) , which have very strong hallucinogen ic and Vision-inducing effects. genus.

Hallucinogenic intoxication . The use of T. pachanoi appears to be primarily for divinatio n, diagnosis of disease, and to make onese lf owner of another's identity.

Short pieces of the stem are sliced and boiled in water for several hours . Several other plants, Brugmansia, Pernettya, and Lycopodium, for example , are some times added .

T. pachanoi is rich in mescaline: 2 % of dried material (or 0.12 % of fresh mate rial).

A species of Pandanus is said to be used for halluci nogenic purposes, while others are known to be valued in folk med icine , in magic , and for ceremon ial purposes .

It has recently been repo rted that natives of New Guinea employ the fruit of a species of Pandanus .

Dimethyltryptamine (DMT) has been detected in an alkaloid extract. Eating substantia l amounts of the nuts is said to cause an "outbreak of irrational behav ior" known as Karuka madness among local people.

Shang-Ia is a well-known medicinal plant in China. It was reportedly used by sorcerers, who valued its hallucinogenic effects.

The flowers and roots enter Chinese medic ine: the former for treating apople xy, the latter for external use only.

P. acinosa has a high concentration of saponines.

Taken by the Indians of Ecuador to induce a sensation of flight.

The dried herb is smoked .

Phytochemical studies of Petunia are lacking. Th e plant is said to induce a feeling of flying .

Recent repor ts suggest that the fruit may purposef ully be eaten to induce intoxication.

Th e fruit is eaten .

The chemistry is still poorly known. Levitation or sensatio ns of soaring through the air.

This herb is smoked in Brazil and Chiapas as a substitute for Cannabis.

The flowe ring herb is dried and smoked alone or mixed with oth er plants. One to 2 g of the dried plant is an effective dose .

Contains alkaloids, flavonglycosides, diterpen es, and an essentia l oil. The psycho active effects may be attributable to the diterpe nes (Ieosibiricine, leosibirine, and isoleosibirine) .

Mexican natives report that Sin icuichi possesse s supernat ural virtues , but the plant does not app ear to be taken ritually or cere monially. Some natives assert that it helps them clearly to recall happenings of long agQ--€ven prenatal events.

In the Mexican highland s the leaves of H. salicifolia are slightly wilted, cru shed in water, and then allowed to ferment into an intoxicating drink.

Alkaloids of the quinolizidine type have been isolated, among them cryogenine (vertine), to which the psychotropic activity may be attributed. Th e beverage induces giddiness, a darkening of the surroundings, shrink age of the world around, and a pleasant drowsiness. AUditory hallucinations may occur wit h voices and distor ted sounds that seem to come from far away.

These herbs are used by native doctors "for inhaling to induce trances :'

Th e dried herb is smoked.

Coumarins and diterp enes are reported, but no constituents with hall ucinoge nic properties have been isolated.

Antifatigue medi cine; also used against toothache , headache , and asthma. Hallucinogenic intoxicatio n (uncerta in)

Chewing of the rootstalk.

Th e active principles are a-asa rone and ~-asarone. In large doses, vis ual hallucinations and other effects simila r to thos e of LSD may occur.

Syrian Rue has many uses in folk medicine, as well as being valued as an aphrodisia c. Often used as incense .

Th e dried seeds constitute the Indian drug Harmal.

The plant possesses undoub ted hallucinogenic principles: ~-carbo li n e alkaloids-harmine, harmaline , tetrahydroharmine, and related bases known to occur in at least eight families of higher plants. The se constituents

The toxicity and halluci nogenic effects of Shang-Ia are commonly ment ioned in Chinese herbals.

are found in the seeds . Known to be employed as a hallucin ogen, it has been suggested that Pernettya has played a role in magicoreligious ceremonies in South Americ a-a still unpro ven claim .

Eating of the fruit.

The chemistry of the toxic fruits of both P. furens and p. parvifolia, which ca use mental confusion and even insanity, is not yet elucidated .

Medicine men of the Karnsa tribe drink a tea from the leaves for the purpose of diagnosing disease or when they "want to dream ."

Tea made from the leaves or fruit.

Noth ing is as yet known of the chemistry of 0. spinosa. Visions are experi enced and some of the medicine men assert that they temporarily "go crazy" under its influence.

77

COMMO N NAME

TYPE OF PLANT

BOTANICAL NAME

USAGE : HISTORY AND ETHNOGRAPHY

38

Takini

~

Helicostylis pedunculata Benoist ; H. tomentosa (P. et E.) Macbride

In the Guiana s, Takini is a sacred tree.

22 64 76 78

Teonanacat l Tamu Hong o de San Isidro She-to To-shka (see also pages 156-1 63)

Gonocybe siligin eoides Heim ; Panaeolus sphinctrinus (Fr.) Ouelet; Psi/ocybe acutissima Heim; P. az tecorum Heim ; P. caerules cens Murr.; P. caerule scens Murr. var. albida Heim; P. caerule scens Murr. var. mazatecorum Heim; P. caerulescens Murr. var. nigripes Heim; P. caerulescens Murr. var. ombrophi/a Heim ; P. mexicana Heim; P. mixaeensis Heim; P. semperviv a Heim et Cailleux; P. wassonii Heim; P. yunge nsis Singer; P. zapo tecorum Heim; Psi/ocybe cubensis Earle

Mushroom worship seems to be rooted in centuries of native Indian tradition of Middle America . The Aztec Indians called the sacred mushrooms Teonanacatl: the Mazatec and Chinantec in north eastern Oaxaca, Mexico, refer to Panaeolus sphinctrinus as T-ha-na-sa, To-shka ("intoxicating mushroom"), and She -to ("pasture mush rooms"). While in Oaxaca Psi/ocybe cubensis is named Hongo de San isidro, in the Mazat ec language it is called Di-shi-tjo-Ie-rra-ja ("divine mushr oom of manure").

29

Thorn App le Jims onweed (see also pages 106-1 11)

~

Datura stramonium L.

Reportediy emp loyed by the Algonquin and other s. Ingredient of the witches' brews of medieval Europe. Used in both the Old and New World, the geograp hic origin of Jimso nweed is uncertai n.

27

Toloache Toloatzin (see also pages 106-111)

~

Datura innoxia Mill.; D. discolor Bernh . ex Tromms .; D. kymatocarpa A. S. Barclay; D. pr uinosa Greenm.; D. quercifolia HBK ; D. reburra A. S. Barc lay; D. stramonium L.; D. wrightii Regel.

Known also as D. mete loides, D. innoxia is used in Mexico and the American Southwest.

50

Tupa Tabaco del Diablo

~

Lobelia tupa L.

Recognizing L. tupa as toxic, the Mapuche Indians of Chile value the leaves for their intoxicating properties. Other Andean Indians take it as an emetic and purgative .

46

Turkestan Mint

~

Lago chi/us inebrians Bunge

The Tajik, Tatar, Turkoman , and Uzbek tribesman on the dry steppe s of Turkestan have for centuries prepared a tea made from L. inebrians.

97

Voacang a

~

Voacanga africana Stapf; V. bracteata Stapf ; V. dregei E. Mey. V. grandiflora (Miq .) Rolfe.

In Africa, a number of varieties of the genus Voacanga have been used as hallucinogens, aphrodisiacs, and medicines.

53

Wichuriki Hikuli Rosapara Hikuri Peyote de San Pedro Mamm illaria

[iIJ

Mammillaria craigii Lindsay; M. grahamiiEngelm. ; M. seni/is (Lodd .) Weber

The Tarahumara Indians of Mexico value several species of Mammillaria among the most important "false Peyotes ."

6

Wood Rose Hawaiian Wood Rose

~

Argyreia nervosa (Burman f.) Bojer

The Wood Rose has been used since ancien t times in Ayurv edic medicin e. A traditional use as a hallucino gen has been discov ered in Nepal.

91

Yauhtli

~

Tagetes lucida Cav.

Tagetes is used by the Huichol of Mexico and valued cerem onially for its hallucinatory effects.

15

YOn-Shih

~

Gaesalpinia sepiaria Roxb.

China; used medi cinally in Tibet and Nepal.

16

Zacatechichi Thle -Pelakano Aztec Dream Grass

REF. NUMBER

7R

rn

~

[= G. decapetala (Roth) Alston]

Galea zacatechichi Sch lecht.

Seems to be used only by the Chontal lndians of Oaxaca, even thou gh it ranges from Mexico to Costa Rica.

USAGE : CONTEXT AND PURPOSE

PREPARATION

CHEMICAL CO MPONENTS AND EFFECTS

Little is known of the use.

A mildly poisonous intoxicant is prepar ed from the red "sap" of the bar k.

No specifi c hallucinogenic constituents have been identified. Extracts from the inner bark of both specie s have pha rmacologically been shown to elicit depressant effects sim ilar to thos e produ ced by Marijua na.

Personal preference, purpose of use , and seasonal availability dete rmine the kinds of mushrooms used by different shamans. P. mexicana, one of the most widely used, may perh aps be cons idered the most typical s with Christ ianity or modern ideas do not sacred mushroom. seem to have influenced the deep spirit of reverence Anywhere from 2 to 30 mushrooms (depend ing on characteristic of the mushroom ritual. the type used) are eaten during a typical ceremony. It has been suggested that Psilocybe species may be employed for hallucinogenic inebriation also by the They may be consumed either fresh or ground and made into an infusion. Yurimagua Indians of Amazonian Peru.

The indolic alkaloids psilocybine and psilocine are the main hallucinogenic principles of the sacred mushrooms . The conte nt var ies from species to species betwee n 0.2 and 0.6 % of psilocybine and small amount s of psiloc ine in dried mushro om material. The mushrooms cause both visua l and auditory hallucinations, with the dreamlike state becoming reality.

Initiation rites . Ingredient of the witches' brews.

The roots of the Thorn Apple may have been used in the halluCinogenic.Algonqu in drink wysoccan.

See Toloache.

D. innoxia was empl oyed med icinally and as a sacred halluci nogen by the Aztec and other Indians. The Zuni Indians value the plant as an analges ic and as a poultice to cure wound s and bru ises . Toloache is said to be the exclusi ve property of the rain priests . Valued in initiation rituals .

The Tarahumara add D. innoxia to their maize beer and use the roots , seeds , and leaves. Th e Zuni chew the roots and put powder prepared from them into the eyes. Among the Yokut Indians , the seeds are said to be taken onl y once during a man's lifetime .

All species of the genus Datura are chemically simil ar with the active principles tropane alkaloids, especially hyoscy amine and scopolamine, the latter being the main comp onent.

Hallucinogenic intoxication; folk medicine.

Sm oking of the leaves and take n inte rnally.

Tupa leaves con tain the piperidine alkaloid lobeline , a respira tory stimulant, as we ll as the diketo- and dihydroxy-d erivatives lobelamid ine and nor-Iobelamidine, which are not known to.be hallucinog enic.

Hallucinog enic intoxication.

The leaves are toas ted to produce a tea. Dryin g and sto rage inc reases the aromatic fragrance. Stems , frui ting tops, and flow ers may be added.

The prese nce of a crystalline compound called lagochiline-a diterpene of the grindelia n type-is known. This compo und is not known to be hallucinogenic .

The seeds of variou s Voacanga varieties are taken by Afri can magic men to create visual hallu cinations .

The seeds or the bark of various Voacanga varieties can be taken.

Many va rieties of Voacanga contain psychoacti ve indole alkaloid s, esp eciall y voacangin e and voccamin e, both of which are chemically related to ibogaine.

Use d as a vis ual hallucinogen. M. grahamii is taken by shamans in specia l ceremoni es.

M. craigii is split ope n, sometimes roaste d, and the centra l tissue is used. Th e top of the plant , divested of its spines , is the most powerful part ; the fruit and upp er part of M. grah amii are said to have similar effects.

N-methyl-3, 4-di-methoxyphenylethylamine has been isola ted fro m M. heyderii, a close relative to M. craigii. Deep sleep , dur ing which a person is said to travel great distances, and brilliant colors characterize the

Mythological and sacramental use . Employed today in divination and healing ceremonies.

intoxicatio n. In Ayu rved ic medici ne, Wood Rose is used as a to nic and as an aphrodisiac , and it is also used to increase inte lligence and to slow down the aging process. Today, the seeds are of interest in Western society for their psychoactive properties.

The seeds are ground and mixed with wate r. Four to 8 seeds (approximate ly 2 g) are sufficie nt for a medium psy choactive dose.

The seeds contain 0.3 % ergot alkaloids (especially chanoclavin -I, also ergine (LSA), ergonovine, and isolysergi c acid amid e.

Used to induce or enhanc e visions.

T. lucida is occasionall y sm oked alone but is sometimes mixed with tob acco (Nicotiana rustica).

No alkaloids have been isolated from Tagetes, but the gen us is ric h in essential oils and thiophene derivatives.

If consumed over a long period , the flowers are said to induce levitation and "communication with the spirits:' Folk medicine.

Roots , flowers, and seeds.

An unknown alkalo id has been reported . The earliest Chinese herbal stated : the "flowers enable one to see spirits and cause one to stagger madly."

Used in folk medicine, espec ially as an aperitif, a febrifuge, and an astr ingent for treating diarrhea. The Chontal take Zacatechichi to clarify the senses.

Tea is made of the crushed dried leaves and used as a hallucinogen. After drinking Zacatechichi, the Indians recline quietly to smoke a cigarette of the dried leaves .

There is an as yet unide ntified alkaloid. Also contains sesqu iterp ene- Iact one. Restful and drowsy condition during which the Indians say that one's own heart and pulse can be felt.

79

TAB .N

THE MOST IMPORTANT HALLUCINOGENIC PLANTS

Of th e nin ety- seven hallucin ogens in the lexicon, th e most important are discussed in detail in th e ensuing chapters. Several reasons underlie our selection. Mos t of th ese plants are or have been so cult ur ally and materially impo rtant in aboriginal societies th at they cannot be overlook ed. A few are of special botanic al or chemical interest. Others are of great antiquity. Still others have recently been disco vered or identified. An d the use of one has spread thro ughout the mod ern wo rld and is now of vital imp ortance. Amanita muscaria (Fly Agaric), one of th e oldest hallucinogens, is employed in both hemispheres and is biochemically significant, since its active princi ple is atypically excreted unrnetaboIized. The use of Peyote (Lophophora william sii), of great ant iquity, has now spr ead from its original Mexican homeland to Texas in th e United States, where it is th e basis of a new Indi an religion . Its main psychoactive alkaloid, mescaline, is util ized in psychiatry. Th e religious use of mushroomskn own as Teonanacatl-e-in Mexico and Gu atemala is ancient and was firmly establi shed amon g the Aztec Indians at the tim e of th e Co nquest. Their psych oactive cons tituents are nov el structures not known in any other plants. Of similar imp ort ance, and as ancient , are the seeds of several Mo rning Glor ies. T heir use has persisted until th e present in southern Mexico. Of great chem o-taxonomic interest, their psychoactive constitue nts are found only in an unrelated group of fung i, containin g Er got , which may have been hallucinogenically imp ortant in ancient Greece. De adly Nightshade, Henbane, and Mandrake were the main ingredients of th e witches' bre ws of medieval Europe, where they long exert ed a great cultural and historical influence. In both hemispheres, Datura played highly significant roles in native cultures. The related Brugmansia is still

empl oyed as one of the principal hallucino gens in South America. Archaeolo gy indicates th at the South American cactus Trichocereus pachanoi has a lon g hist ory, although it has only recentl y been identified as a principal hallucino gen of the central Andes. The most significant African hallucinogen is Iboga, employed in initiation rituals and to communicate with ancestors. Spreadin g tod ay in Gabon and the Con go, it is a unifyin g culture tr ait deterring the intrusion of foreign custo ms fro m Western society. The int oxicatin g drink pr epared fro m Banisteriopsis holds a place of cultural primacy throu ghout the western Amazo n. Kn own in Peru as Ayahuasca ("vine of the soul"), it allow s th e soul to leave th e bod y and wande r freely, communi catin g with the spirit worl d. It s psychoactive pri nciples are ~ - carboli nes and tryptamines. . Three snuffs are of importance in certain South Am erican cultures. One, in the western Amazon, is prepared from a resin like liqui d produ ced in the bark of several species of Virola. The others, mad e fro m the beans of a species of A nadena nthera and used in the Orinoco, adjacent Amazon, and Ar gentina, was forme rly also valued in th e West Indies. Both snuffs play significant roles in th e life of many Ind ian groups and are of chemical inte rest, since th eir active principles are tryptamin es. Pituri is th e most imp ort ant psychoactive substance in Australia. Cannabis, an ancient Asiatic hallucinogen, is now used in nearly all parts of th e wo rld. An underst andi ng of its roles in pri mit ive societies may help elucidate its popu larity in Western culture. Some of the fifty chemic al structures found in Cann abis are medically promising. A long chapter could well be wr itt en about any of the mor e than ninety species which have been enumerated in th e plant lexicon. But in the interest of space, the follow ing have been treated in greater detail for th e reasons outlined.

The Greek lecythus is a sacramental vessel filled with fragrantoils and placed next to a deathbedorgrave. Onthis lecythus (450-425 B. c.), a crowned Triptolemus holds theEleusiniangrain, a grassprobably infected with Ergot; while Demeter or Persephone poursa sacred libation, preparedpresumably fromthe infected grain. The twofigures are separatedby thestaff of Triptolemus and unitedinto onefield bythe grain andpoured libation.

Page 80: Mandrake (Mandragora officinarum), "the man-like plant," has a complex history of usage. In Europe, it was employed as a stupefacient in additionto being one of the strongest ingredients added to the brewsconcoctedby witches oftheMiddle Ages. Therootof the Mandrakewaslikenedto the form of a man orwoman, andaccording to superstition, if theplantwere pulled from the earth, its shrieks could drivethe collectorsmad. This image of Mandragora was engraved by thewellknown artist Matthaus Merian in the earlyeighteenth century.

81

3

AMANITA Fly Agaric

MAINSTAY OF THE HEAVENS

(The number refers to the"Plant Lexicon"; the common namerefers to the reference chart "Overview of Plant Use.")

Page 83 top:Cliff drawing of a shaman in the Altai mountains of Asia. Page 83 right: Fly Agaric (Amanita muscaria) is found around theworldand is associated nearly everywhere with fairy worlds, alternative realities, and shamanic practices.

Siberian shamans use elaborate symbolic costumes anddecorated drums in their ceremonies. The left figure is a shaman from Krasnojarsk District; at right, the KamtchatkaDistrict.

R2

Soma, the god -narcotic of ancient India, attained an exalted place in magicoreligious ceremonies of the Aryans, who 3,500 years ago swept do wn from the north into the Indus Valley, bringing with them the cult of Soma . These early invaders of In dia worshipe d the ho ly in ebriant an d drank an extract of it in their m ost sacred rites. W hereas most hallucinogeni c pl ants were considered merely as sacred me diato rs, Soma becam e a god in its own right. An ancie nt Indian tra dition recorded in the Rig -Veda asserts that "Parjanya, the god of thunder, was the fath er of Soma" (Indra). "Enter into the heart of Indra, recept acle

of Soma, like rivers into the oc ean , th ou who pl easest M it ra, Varuna, Vaya , main stay of heaven! .. . Father of th e gods, p ro geni to r of the movin g force, mainstay of the sk y, fo undation of the earth." Of the more than 1,000 hol y hymns in the Rig -Veda, 120 are devoted exclusively to Soma, and references to th is vegeta l sacrament ru n throu gh many of the othe r hymns. The cult was suppressed, and th e original holy plant wa s forgot ten ; other plant surrogates-with little

or no psychoactivity-were sub st itu ted. Yet the identity of Soma remained one of the en igmas of ethnobotany for tw o thousand years. Only in 1968 did th e interdisciplinary research of Gordon Wasson provide persuasive evidence that the sacred narcotic was a mushroom, Amanita muscaria, the Fly Agaric. Amanita muscaria may be the oldest of th e hallucinogens and perh aps was once the most w id ely used. The curious hallucinogenic use of Amanita muscaria has been documented since 1730. It was then that a Swed ish military officer, a prisoner of war in Siberia for twel ve years, reported th at primitive tribesmen there empl oyed the Fl y Agaric as a shamanistic inebriant . T he custom persisted amo ng scattered gro ups of Fin no -Ugrian peopl es of Siberia. Tra ditio ns suggest th at other gro up s in this vast no rthe rn region also used the mu shroom. A Koryak legend tells us that the culture hero, Big Raven, caught a whale but was unable to put suc h a heavy ani mal back int o the sea. The god Vahiyinin (Existence) told him to eat wapaq spirits to get th e strength th at he need ed. Vahiyi nin spa t up on th e earth, and littl e w hite plants-the wapaq spirits-appe ared: th ey had red hats and Vahiyinin's spittle congealed as w hite flecks . W hen he had eate n w apaq, Big Raven became excee dingly strong, and he pleaded: "0 w apaq, grow fo rever on earth." Whereupon he commanded his people to learn w hat w apaq coul d teach th em. Wapaq is the Fly Agaric, a gift directl y fro m Vahiyinin. T hese Siberian mu shroom s had no other intoxicants, until th e Ru ssians introdu ced alco ho l. They dried the mu shroom s in the sun and inges ted th em either alo ne or as an extract in water, reindeer milk, or the juice of severa l sw eet plants. When the mushroom was swallowed as a solid, it was first moistened in the mo uth, or a woman ro lled it in her mou th into a moistene d p ellet for the men to sw allow. T he cere mo nial use of the Fly Agaric develop ed a ritu alist ic p racti ce of urinedrinking, since th ese tri besmen learn ed

th at th e psychoactive pr inciples of the mu sh room thr ough the bod y unmet aboli zed, or in th e fo rm of still active metabolites- mo st unusual fo r hallucinogenic compoun ds in plants. A n early , refer rin g to the Ko ryak, report ed that "they pour water on some of th e mu shrooms and boil them. They th en drink the liquor, w hich intoxicat es th em; the poorer so rt , w ho cannot afford to lay in a sto re of th e mu sh rooms, pos t th emselves o n th ese occa sions round the huts of th e rich and watch th e opportu nity of the gues ts co ming down to make wa te r an d then hold a wooden bow l to receive the urine w? ich the y.d rink off greedily, as havin~ still some virtu e of th e mu shroom in it and by this way, the y also get drunk. " , T he Rig-Veda defin itely refers to uri nedr inking in the Som a ritu al: "The sw ollen men piss the flow ing Soma. The lords, w ith full bladd ers, piss Soma qu ick w ith mov eme nt ." The priests im personating Indra an d Vayu havins drunk Soma in milk , urinate Soma. I~ th e Vedic poems, ur ine is not offensive but is an ennob ling metaphor to describe rain: th e blessings of rain are liken ed to sho wers of u rine, and th e clouds fert ilize the earth with their uri ne. A tra veler amo ng th e Kory ak in the early twentieth century offe red one of the few descr iptions of intoxication in aboriginal use of the mus hr oom. He wr~te tha t the "Fly Aga ric pro duces into xicatio n, hallu cinati on s, and delir ium . Light fo rms of intoxic atio n are acco mpa nied bv a cert ain dezree of animatio n " and so me spontanei ty of mo ve me nt s. Many shamans, previous to their seanc es, eat Fly Agaric to get into ecstatic sta tes . . . Under stro ng int oxication, the senses beco me deranged, su rround inz objects appear either very larg e or ver; sma ll, hallucina tio ns set in, sp ontaneous movements and convulsions . So far as I could observe, att acks of zrea t anima. ~ Ite rna te with moments" of deep denon preSSIOn. T he perso n intoxicat ed by Fly Agaric sits quietly rocking fro m side to side, even taking part in conver sations with his family. Suddenly, his eyes dilate, he begins to gesticula te con vu lsively,

.

The Chemistry of Fly Agaric The active principle of Ama nita muscaria was thought once, a century ago, to have been muscarine when Schmiedeberg and Koppe isolat ed this substance. This belief has been proved erroneous. Recently Eugster in Switzerland and Takemoto in Japan isolated ibotenic acid and the alkaloid muscimole as being responsible for the Fly Agaric's psyc hotropic effects . The mushroom is take n usually dried. The drying process induces the chemical transformation of ibotenic acid to muscimole, the most active constituent.

83

Right: TheFly Agaricis often and falsely fearedas beinga poisonous mushroom; nevertheless, it is gladlyused for luck-bringingcandy.

Aboveleft: Tobringgood luck into the coming year, fireworks in theshape of FlyAgaric aresetoffon New Year's Eve. Aboveright: The results of smoking Fly Agaric aredepicted in theGerman children's book Meeki andtheDwarves. Be/ow right: It is possible that FlyAgaric is identical to the Vedic wonder-drug Soma. Today Ephedra (Ephedra gerardiana) is called soma/ata, "soma plant." In Nepal Ephedra is not hallucinogenic or psychedelic butis a very strong stimulant.

84

converses with persons whom he imagines he sees, sings and dances. Then an interval of rest sets in again." Th e Fly Agaric was apparently employed hallucinogenically in Meso america. It occurs naturally in highland areas in southern Mexico and Guatemala. The Maya of highland Guatemala, for example, reco gnize Amanita rnuscaria as havin g special properties, for th ey call it Kakulj a-ik ox ("lightning mushroom "), relatin g it to on e of the gods, Rajaw Kakulj a or Lord of Lightnin g. It is this god who directs the operating of chacs, dw arf rain-bringers now usu ally kno wn by their Christian designation, angelitos. The Quiche name of th e Amanita muscaria, Kaqulja, refers to its legendary orig in, whereas the term Itz elo-cox refers to its sacred power as "evil or diabolical mushroom. " Thunder and lightning have widely and anciently been associated with mu shrooms, in both hemisph eres, especially with A man ita mus caria. "In any event, th e Quiche-Maya .. . are evidently well aware the Amanita m uscaria is no ordinary mushroom but relates to the supernatural." The first sett lers of th e Americas came fro m Asia, slow ly crossing th e

region of the Bering Strait. Anthropologists have found many Asia-related or remnant culture tra its that persist in th e Am ericas. Recent discoveries have uncovered vestiges of the magico-religious importance of the Fly Agaric th at have indeed survi ved in North Am erican cultures. Indications of undoubted

Left: A Kamtchatka shaman implores the Fly Agaric, her ritualsubstance. to assist her in traveling to other realms.

hallucinogenic use of the Fly Agaric have been discovered amo ng th e Dogrib Athabascan peo ples, w ho live o n th e Mackenzie Mo unta in ran ge in northw estern C anada. Here Amanita mu scaria is employed as a sacrament in shama nism. A young neophyte reported that w hatever the sha man had done --~ ':' ..

.

. •1

"-"-~ -~'. .. ~: ~~. ~ .·:i

~

Ni?1~r.t"!!!lIl!Rll::=-.

..

..

.

-

I

11 ,

I I

I

'~ ---" " "~1

-~- :j

to him, " he had snatched me. I had no volition, I had no power of my own . I did n't eat, didn't sleep, I didn't thinkI was n' t in my body any long er." Afte r a later seance, he wrote: "Cleansed and ripe for vision, I rise, a bursting ball of seeds in spa ce .. . I have sung the not e tha t shatters structure. An d the note that shatte rs chaos, and been bloody . .. I have been with the dead and attem pted the labyr inth." His first mu shroom experience rep resented dismembe:~ent; his second, meet ing with the sp mt. Mo re recen tly, the religio us use of Amanita m uscaria as a sacred hallucinogen has been discov ered in an ancient annual ceremony practiced by the O jibwa Indians or Ahnishinaubeg who live on Lake Supe rior in M ichigan. T he mushroom is known in the O jibw a language as Oshtimisk Wajashkwe do ("Red-top mushroom").

Above right:The Spirit of the Fly Agaric in Japan is the long-nosed, red-faced Tengu. Whoevereats Beni-Tengu-Dake (Red Tengu mushroom) will encounter the lively entity. Below left:The myth of Soma still lives on. Here it is the name of a bar in a luxury hotel in Delhi.

85

8 40

41

54

ATROPA Deadly Nightshade HYOSCYAMUS ALBUS Yellow Henbane HYOSCYAMUS NIGER Black Henbane

THE HEXING HERBS

MANDRAGORA Mandrake

Above left:Theyellow blossom of the rarevariety of Atropa belladonna var. lutea. Theyellow Deadly Nightshade is regarded as particularly potentfor magic andwitchcraft. .Above right: The bell-shaped flowers of theDeadly Nightshade clearly showits hip in theNightshade family. Page 87 above left: Theflowers of the Mandrake (Mandragora officinarum) are rarely seen, as theybloom very briefly andthenquickly vanish. Page 87 aboveright: Theflowers of the Black Henbane (Hyoscyamus niger) have a characteristiccoloring andan unforgettable pattern onthe petals. In earlier times, it wasthoughtto be the eye of the devil.

86

Since antiquity several of th e N ightshade fami ly have been asso ciat ed with witchcraft in Europe. These pl ants enable w itches to perform feats of occult wonder and prophecy, to hex through hallucinogenic communication with the supernatural and transp ort themselves to far-off places for the practice of their nefarious skills. These in ebriating plants were mainly Henbane, H yoscyamus albus and H . niger; Belladonna, Atropa belladonna; and Mandrake, Mandrag ora officinarum. All four species have long histories of use as hallucinogens and ma gic pl ants connected with sorcery, w itch craft, and supersti tion. T he extraordinary 'reputation of these plants is due primarily to the bizarre ps ychoactivity that they possess. Their similarity in effects is th~ re~ult of similarity in chemical constitution, T hese four solanaceous plants contain relatively high concentrations of tropane alk aloids, primarily atropine, hyoscyamine, and scopolamine; other base s are found in trace amounts. It is apparently scopolamine, not atropine or hyoscyamine, that produces th e hallucinogenic effects . It induces an intoxic ati on fol-

lowed by narcosis in which hallucinations occur during the transition state between consciousness and sleep. Atropine has served chemists as a model for the synthesis of several hallucinogenic compounds. T heir effectsand those of scopolamine-differ from those of the usual natural hallucinogens: they are extremely to xic; and the re nothing experienced during the intoxication, losing all sense of reality and falling into a deep sleep like an alcoholic deliriu m. H yoscyam us has been known and feared from earliest classical periods , w hen it was recognized that there were several kinds and that the black variety was the most potent, capable of causing insanity. The ancient Egyptians recorded their kn owledge of H enb ane in the Ebers Papyrus, written in 1500 B. c . Homer described ma gic dr inks w ith effects indicative of Henbane as a majo r ingredient. In ancient Greece it served as a poison, to mimic insanity, and to enable man to prophesy. It has been su ggested that the priestesses at the Oracle of Delphi made their prophetic utterances while intoxicat ed with the sm oke fr om Henbane seeds. In the

thirteent h cent ury, Bishop Albe rtus th e Great reported that Henbane was empl oyed by necromancers to conjure up demons. F ro m earliest times, the pai nki lling properties of Henbane have been recognized, and it has been employed to relieve the suffering of th ose sente nced to torture and death. Its gr eat advantage lies in its ability not only to allay pain but also to induc e a state of co mp lete obli vion . Henbane is best known as an ingred ient of th e so-called "witch's salve." W hen you ng peop le we re to be inducted into mem ber sh ip in groups dedicated to witchcraft, for example, th ey were often given a dr ink of H enbane so that th ey could easily be per suaded to eng age in th e sabbat rituals preparato ry to the accep tance offic ially of a place in wi tchcraft circles. Those experiencing intoxication w ith H enb ane feel a pressure in th e head, a sen satio n as if someone we re closin g th e eye lids by for ce; sight becomes u nclear, obj ects are d isto rted in shape, and the most unusu al visual hallu cination s are indu ced. G ustato rv and olfactorv hallucin at ions frequent ly accom pany the

The Chemistry of Deadly Nightshade, Henbane, and Mandrake Th e three solanaceous plants Atropa, Hyosc yamus, and Mandragora contain the same active principles: primarily the alkaloids hyoscyam ine, atropine, and scopolamine . The difference is only one of relative concentration. Belladon na contai ns little scopo lami ne, but this alkaloid is the main component of Mandrake and especially of Henbane. The alkaloid s are found in the entire plant, with the highest concentration in the seeds and roots. The hallucinogenic effects are due essent ially to scopolamine . Atropine and hyosyam ine are less active under the se circumstances .

Left: Accordingto this illustration from the Juliana Codex. the Greek herbalist Dioscorides received the Mandrake plant from Hsuresis, goddess of discovery.illustratingthe belief that thismedicine wasa plant of the gods.

87

"The Mandrake is the ' Tr ee of Knowledge ' and the burning love ignited by its pleasure is the origin of the human race." -Hugo Rahner Greek Myths in Christian Meaning (1957)

Above: Theancient goddess of witches, Hecate, lordsoverthepsychoactive and magical herbs, particularlythose in the Nightshade family. In this coloredprint by William Blake, sheis depicted with hershamanic animals. Page 89 belowright: The design for the coverof a book about medicinalplants depictstheanthropomorphic Mandrake.

88

intoxication. Eventually sleep, disturbed by dreams and hallucinations, ends the inebriation. Other species of H yoscyam us have similar properties and are occasionally used in similar w ays. Indian Henbane or Egyptian Henbane, or H. m uticus, occurri ng from th e deserts of E gypt east to Afghanistan and India, is employed in India as an intoxicant, the dried leaves being smoked. The Bedouins particularly employ this intoxicant to become drunk, and in some parts of Asia and Africa it is smoked with Cannabis as an inebriant. Belladonna or D eadly Night shad e is native to Europ e but is now spo ntaneous as an escap e from cultivation in the United State s and India. It s generic name, A tropa, co mes from th e G reek

Fate Atropos, the inflexible one who cuts the thread of life. The specific epithet, meaning "beautiful lady," recalls th e use of sap of the plant to dilate the pupils of the eyes among the fin e ladies of Ital y who believed that the drea my, intoxicated stare thus produced was th e height of fetching beauty. Many vernacular nam es of the plant refer to its intoxicatin g properties: Sorcerer's Cherry, Witch's Berry, De vil's H erb, Murderer's Berry, D w aleberry (dwale in English deri vin g fro m th e Scand inavian root meaning "trance"). The maenads of the orgies of Di on ysus in Greek mythology dilated th eir eyes and th rew themselves into th e arms of male wor ship ers of thi s god or, with "flaming eyes," t hey fell up on men to tear th em apart and eat them. The w ine

Left: The magical conjuration of the Mandrake is a durable theme in European literature and art history. Here is a scene from a modern comic, Caza.

Belowright: "Witches" persecuted during the Inquisitionwereoftenaccused of usinghallucinogenic plants of the Nightshade family, in particular, Henbane and Mandrake. Forthis manyweretortured, murdered, and burned.

of Bacchanals was possibly adulterated with juice of the Nightshade. Another belief from classical times maintained that Roman priests drank Belladonna before their supplications to the goddess of war for victory. It was during the early Modern period, however, that Belladonna assumed its greatest importance in witchcraft and magic . It was one of the primary ingredients of the brews and ointments employed by witches and sorcerers. One such potent mixture, containing Belladonna, Henbane, Mandrake, and the fat of a stillborn child, was rubbed over the skin or inserted into the vagina for absorption. The familiar witch's broomstick goes far back in European magic beliefs. An investigation into witchcraft in 1324 reported that "in rifleing the

89

Top: Amphibians, especially frogs (which often produce poisons in their bodies), have always been connected withwitchcraft and magic in the Old as wellas the NewWorld. These animals were occasionally added to potent witches'brews in Europe. They have alsofigured significantly in certain New World culturesin connection with hallucinogenic activities. Above left: The delightfully scented fruit of the Mandrake (Mandragora officinarurn) are alsocalled Apples of Love and are identical to thegolden apples of Aphrodite. Abovemiddle: The ripeblack berries of the Deadly Nightshade (Atropa belladonna). Above right: White or yellow Henbane (Hyoscyamus albus) wasconsecrated to the god of oracles, Apollo.

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closet of the ladie , they found a Pipe of ointment, wherewith she greased a staffe, upon which she ambled and galloped through thi ck and thin, w hen and in what manner she listed ." Later, in th e fiftee nt h cent ury, a similar stated: "But th e vulgar believe and th e wi tches confess, that on certain days and nights th ey anoint a staff and ride on it to the appointed place or anoi nt themselves un der the arms and in ot her hairy places and sometimes carry charms under the hair." Porta, a contemporary of Ga lileo, wrote in 1589 that under the effects of a potion of these solanaceous plants a "man would seem sometimes to be changed into a fish; and flinging out his arms, would swim on the ground; sometimes he would seem to skip up and then to dive down again. Another would believe himself turned into a goose and-wo uld eat grass, and beat the ground with his teeth like a goose ; now and then sing and ... clap his wings ." Man drake became famous in mag ic and witchcraft because of its powerful narcotic effects and the bizarre form of its root. It wo uld be difficu lt to find a be~te r example of th e app lication of the p hilosophy of the Doctrine of Signa-

tures. For the root of this herbaceous perennial, unassuming in its growth appearance, is so twis ted and branched that it occasionally resembles the human body. T his extraordinary resemb lance led early to the belief that it exercised great supernatura l powers over the human bo dy and mind, even though actually its chemical compos ition gave it no grea ter psyc hoac tivity th an some other solanaceous species. From earliest times, curious beliefs about th e need to exercise great care in harvesting the root grew up . Theophrastus in the third century B. c. w rot e that coll ectors of medicinal plants drew circle s around Mandrake, and the y cut off th e top part of the root whil e facing west; the remainder of the root was gathered after the collectors had performed certain dances and recited special formu las. Two centuries earlier, the Greek Pythagor as had described Man drake root as an anthropomorph, or tiny human bein g. In Roman times th at magic began exten sively to be associated wi th the psychoactive properties of the plant. In the first century A. D., Josephus Flavius wrote that there grew a plant in the Dead Sea area that glowed

red at night and that it was d ifficult to app ro ach the pl ant, which hid when a man drew near it; but it could be tamed if ur ine an d menstrual blood were sprinkl ed on it. It was phys ically dangerous to pull the plant fro m the earth, but a dog, tied to the root, was employed to extract th e root, afte r w hich, according to belief, the anima l usually died. T he myths surround ing Mandrake grew, until it was said that the plant hid by day but shone lik e a star at night , and tha t w hen being pulled from th e gro und th e plant let out suc h u neart hly shrieks that whoever heard th e no ise mi gh t die. Eventually, on ly black dogs- a color denoting evil and dea th- were employed. Early C hris tians believed th at the M andrake root was originally ere -

ated by God as an experime nt befor e he crea ted man in the Ga rde n of Eden. W hen, later in the Dark Ages , Mandrake began to be cultivated in central Europe, it was th ou ght that the plant would grow only under gallo ws w he re urine or semen from the condemned man fell-hence the commo n German names meaning "gallows man " an d "dragon do ll." T he apogee of Mandrake 's fame seems to have occur red in the late sixteenth cent ury. A t thi s tim e, the herbalists began to do u bt many of the tal es associ at ed with th e plant . As earl y as 1526 the English herbalist Turner had denied that all M andrake root s had a human form and p rotest ed against th e beliefs co nnected wi th its anthro pomo rp hism . Anothe r English he rbali st, Ge rard , fo r example, w rote in 1597: "All w hich dreams an d old w ives tales yo u sha ll hencefort h cast out of yo ur books and mem ory; know ing thi s, th at th ey are all and everie pan of th em false and most untrue. For I m V selfe and my serv ants also have digg..:1 up, pl anted and replanted very m au y . . ." But man y superstitions su rro und i I I ;"; Ma ndrake persisted in European foi l·. · lore even into the nin eteent h centu ry.

Above left: In the Temple of Apollo at Delphi, troll "navel of the world," the Sibyl and prophetess informed the Pythia of her oracle aftershe had inhaled the smoke of Henbane. Above middle: The root of the Mandrake (Mandragora officinarum). Aboveright:The Ginseng's (Panax ginseng) rootis not onlysimilarto the Mandrake, but in Korea, Ginsengroot is alsoattributed with secret and magical powers. Belowleft: The sun andoracle god Apollo at a libation in front of a raven. (Discovered at Delphi).

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', 17 CANNA81 Hemp

THE N ECTAR OF D ELIGHT

lviarijuanc

Hashish

Above left: Wilcl I 1t' ln p plants (Cannabis indica) with Spll 'IHlld white flowers in the Langtang [1' 1111' 11 of the Himalayas (Nepal). Above right: fv1iJ:;l'l iline plant of a Hemp cross-breed (Cnll llaLJis indica x sativa).

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Trad ition in Indi a ma in tains that the gods sent man the H emp plan t so that he m ight attain de light an d courage, and have hei ghtened sexual de sire s. \X!hen necta r or Arn rita dropped down from heave n, Cannabis sprouted from it. Another story te lls how, w he n the gods, help ed by d em ons, ch urned the milk ocean to o btain Arnri ta, one of th e r esu lt in g nectar s was Cannabis. It was consecrated to Shiva and w as Indra's favorite drink. After the churning of th e

"seeds," co nsumed by man fo r food; for its na rco tic prop ert ies; and therapeuti call y to treat a wide spectrum of ills in folk medicine and in modern p harmacopoeias. Mainly becau se of its various uses, Cannabis has been taken to ma ny re gio ns arou nd the world . Unus ua l things happen to plants after lo ng associatio n w ith ma n and agricu ltu re. They are grow n in new and strange environments and often have opportunities to

oc ean, demons att empted to gain co ntro l of A m rita, but the gods were able to prevent this seizure, giving Cannabis th e na me Vijay a (" victory") to co mm em orate th eir success. Ever sinc e, th is pl ant of the go ds has bee n held in In d ia to bestow supernatural powers o n its s. The pa rtners hip of Cannabis and man has ex isted n ow probably for ten th ou sand years-since th e di sco ve ry of agri culture in the O ld \'I;torld. O ne o f our old est cultiva rs, Cannabis ha s been a five- p urpos e plant : as a so urc e of hem pe n fibe rs; for its o il; for its akcncs o r

h ybridi z e th at are not offered in the ir native hab itats. They escap e fr om cultiva tio n an d freq uently become aggre ssive we eds. T hey may be ch an ged th rou gh human selection fo r characteristics asso ciate d wit h a specific use. Many cu lt iva ted pl ant s are so changed from their ancestral types that it is not possib le to unravel th eir evo lu tio nar y his tory. Suc h is not the case, how ever, wi th Cannabis. Yet despite its long histo ry as a major crop pla nt , Cannabis is still characterized more bv w ha t is not kn own ab o ut its bio log y ~ha n by w ha t is know n.

Belowleft:The blue-skinned Hindu godShiva takesgreatpleasure in Hemp. Becauseof this, it is a sacred plantof the godsand is usedfor rituals and Tantric practices. Right: The long-haired Sadhus or "holy men" of India devote their livesto the god Shiva. They have no property and practice yogaand meditation. In additiontheyoftensmoke a large amount of charas (handmade hash) and ganja (Marijuana) sometimes mixedwith Datura leaves and otherpsychoac-

tive plants (Sadhu at a Shivatemple, Pashupatinath, KathmanduValley, Nepal). Bottom right: Cannabis is consumed in manycountries, usually illegally. It is often smoked in hand-rolled cigarettes. There arecountlessproducts for the consumption of marijuanafor everyone from beginnersto thespecialists-for instance, large-format rolling papers, preferably outof Hemp. Alsoshown here . are a metal cigarette boxandlighter.

The botanical classification of Canna bis has lon g been uncertain. Botanists have no t agreed on the family to which Cannabis belongs: early investigators put it in th e N ettl e family (U rticaceae); later it was acco mmodated in th e Fi g family (Mo raceae); th e genera l tre nd to day is to assign it to a sp ecial family, C annabaceae, in w hich onl y Cannabis and H um ulus, th e genus of H op s, are me mbers. There has even been disagreeme nt as to . how many spec ies of Cannabis exist:

whether the genus comprises one highly variable species or several distinct spe cies. Evidence now strongly indicates that three species can be recognized: C. indica, C. ruderalis, and C. sativa. These species are distinguished by differe nt growth habits, characters of the akenes, and especia lly by major differences in stru cture of th e wood. Al tho ug h all species possess cannabin ols, th ere may possibl y be significant chemical differe nces , but the evidence is not ye t available. The Indi an vedas sang of Cannabis as one of the divine nectars, able to give 93

Above: In Africa Hemp is smoked for medicinal and pleasurablepurposes, as thiswood carvingshows.

Top: Thecharacteristic Hemp leaf (Cannabis indica) was formerly a symbolof thesubculture andrebellion. Today, it hasbecome a symbol of ecologicalawareness.

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man anything from goo d health and long life to visions of the gods. The Zend-Avesta of 600 B. c . mentions an intoxicating resin, and the Assyrians used Cannabis as an incense as early as the ninth century B. C. Inscriptions from the Chou dynasty in China, dated 700-500 B. c., have a "negative" connotation that accompanies the ancient charac ter for Cannabis, Ma, imp lying its stupefying propert ies. Since this idea obviously pre dated writing, the Pen Tsao Ching, written in A. D . 100 but going back to a legendary emperor, Shen-Nung, 2000 B. c., maybe taken as evidence that the Chinese knew and probably used the psychoactive properties at very early dates . It was said that Ma -fen ("Hemp fruit") "if taken to excess, will produce hallucinations [litera lly, "seeing devils"]. If taken over a lon g term, it makes one communicate with spirits and light ens one's

body." A Taoist priest wro te in the fifth century B. c. tha t Cannabis was employed by "necromancers, in combination with Ginseng, to set forward time and reveal future events ." In these early periods, use of Cannabis as a hallucinogen was undoubtedly associated with Chinese shamanism, but by the time of European 1,500 years later, shamanism had fallen into decline, and the use of the plant for inebriation seems to have ceased and been forgo tten . Its value in Ch ina then was primarily as a fiber source. There was, however, a continuous record of Hemp cultivation in China from Neolithic times, and it has been suggested that Cannabis may have originated in China, not in central Asia. About 500 B. c. the Greek writer Herodotus described a marvelous steam bath of the Scythians, aggressive horsemen who swept out of th e Transcaucasus eastward and westward. He

reported that "they make a booth by fixing in the ground three sticks inclined to ward on e another, and stretching aro und th em w oollen pelts w hich the y arr ange so as to fit as close as possible: inside the bo oth a dish is placed up on the ground into which the y put a number of red hot stones and then add some Hemp seed ... im mediately it smokes and gives out suc h a vapor as no Grecian vapor bath can exceed; th e Scyths, delighted, sh out for joy .. ." Only recently, archaeologists have excav ated frozen Scythian tombs in central As ia, dat ed between 500 and 300 B. C., and have found tripods and p elts , br aziers, and cha rcoa l with remains of Cannabis leaves and fru it. It has generally been accepted th at Cannabis originated in cent ral Asia and that it was t he Scythians w ho sp read th e plant w estward to Europe. W hile th e Greeks and Romans may no t generally .have tak en Cannabis fo r ine briation, th ey were awa re of th e psychoactive effec ts of the drug. D ernocr itu s rep ort ed th at it was occasiona lly drunk wit h wine and my rrh to produce visionary sta tes, and G alen, abo u t A. D. 200, wrote th at it wa s so metimes customary to give Hemp to guests to promote hilarity and enjoy me nt. Cannabis arr ived in Europ e fro m th e north. The Roman write r Lu cilius m en tioned it in 120 B. c . Pli ny th e Elde r ou tlined the preparation and grades of hemp en fibers in th e fir st century A. D., and hempen ro pe was fo und in a R oman site in England dated A. D. 140-1 80. Whether or not the Vikings used Hemp rope is not known, bu t pal yno logical evidence indicates th at H emp cultivation had a tremendous increment in En gland fr om the early Anglo-Saxon period to late Saxon an d Norman times-from 400 to 1100. H enry VIII fos tere d th e cultivati on of Hemp in England . The maritime su premacy of England during Eli zab ethan times greatly increased th e demand. Hemp cultivation began in the British colon ies in the New World: firs t in Canada in 1606, then in Vir ginia in 1611; the Pilgrims took the cr op to New Eng-

land in 1632. In pre-Revolu tionary North America, Hemp wa s employed even for making work clothes. Hemp was introduced qu ite independently into Spanish col oni es in South America: C hile, 1545; Peru, 1554. There is no doubt that hempen fiber production represents an early use of Cannabis, but perhaps consumption of its edible akenes as food predated the disco ver y of the useful fiber. These akenes are very nutritious, and it is dif ficult to imagine that early man, constantly searching for food, would have missed this opport unity. A rchaeolog ical finds of H emp akenes in G ermany, dated at 500 B. C., indicate the nutritional use of th ese plant products. From early times to th e present, Hemp akenes have been used as foo d in eastern Europe, an d in the United States as a major ingredient of bird foo d. The folk-medicinal value of H empfrequ ently indistinguishable fr om its psychoactive p roperties-may even be its earli est ro le as an econ omic pl ant. The earliest reco rd of th e medicinal use of th e plant is that of th e Chinese em peror-herb alist Shen-Nung who, fIve thousand years ago, recommended Cannabis for malaria, beri-beri, constipation, rh eumatic pains, absent-mindedness, and femal e dis orders. H oa -Glio, an other ancient Chinese herbalist, re co mme nded a mixture of Hemp resi n and w ine as an anal gesic during surgery. It was in ancient India that thi s "g ift of th e gods" foun d excessive use in folk medicine. It w as belie ved to quicken the mind, prolong life, improve judgment, low er fevers, induce sleep, cure dysentery. Because of its ps yc hoactive properties it was more highly valued than medicines with only physical activit y. Several systems of Indian medicine este emed Cannabis. The medical work Sushrata states tha t it cured leprosy. The Bharaprakasha, of ab out A. D . 1600, described it as antiphlegrnatic, digestive, bile affecting, pungent, and astringent, prescribing it to stimulate the appetite, improve diges tio n, and better the voice. The spectrum of medicin al uses 'in India covered control of

Top: Feminine flower of industrial Hemp (Cannabissativa). Above: The Chinese emperor ShenNung is saidto have discoveredthe medicinal propertiesof many plants. His pharmacopoeia, believed to have been first compiled in 2737B. C., notesthat Cannabis sativahasbothmale andfemale plants.

95

Right: There are countless strains of Hemp that contain barelyanyTHe , the intoxicating andeuphoric constituent.These species are used in the production of fiber, but are not suited for personal consumption, as the warning sign in the botanical gardens in Bern, Switzerland, states: ''This industrial Hempis uselessfor the production of drugs becauseof its lackof active properties." Bottom: Feminine plants of flowering industrial hemp (Cannabis sativa).

dandruff and relief of headache, mani a, insomnia, venereal disease, whoo ping cou gh, earache, and tuberculosis! The fame of Cannabis as a medicine spread with th e plant. In parts of Africa, it was valued in tre ating dysent ery, malaria, anthrax , and fevers. Even tod ay th e Hottentots and Mfengu claim its efficacy in treating snakebites, and Soth o w omen induce partial stupefaction by smoking Hemp before childbirth. Cann abis was highly valued in medicine, and its therapeutic uses can be traced back to early classical physicians Dioscorides and Galen. Medieval herbalists distinguished "manured hempe" (cultivated) from "bastard hempe" (weedy), recommending the latt er "against nodes and wennes and other hard tumors," the former for a host of uses from curing cough to jaundice . They cauti oned, however, that in excess it might cause sterility, that "it drieth up . . . the seeds of generation" in men "and the milke of women's breasts ." An int eresting use in the sixteenth centurysource of the name Angler's Weed in En gland-was locally important: "poured into the holes of earthwormes [it] will dr aw them forth and . . . fishermen and anglers have used this feate to baite their hooks." The valu e of Cannabis in folk medicine has clearly been closely tied with its euphoric and psychoactive properties; knowledge of these effects may be as old as its use as a source of fiber. Primitive man, tr ying all sort s of plant

96

£~ ~~,. .-.~

r

materials as foo d, must have known th e ecstatic eupho ria-inducing effects of H emp, an int oxication int ro du cing him to an otherworld ly plane leadi ng to religious beliefs. Th us the plant early was viewed as a spec ial gift of the god s, a sacred medi um for commu nio n with th e spirit w orld. A lthoug h Cannabis today is the most widely emp loy ed psychoactive substance, its use pu rely as a narcoti c, except in Asia, app ears not to be anci ent . In classical times its eup ho ric propert ies we re, how ever, recog nized. In T hebes, Hemp was made into a dr ink said to have opium-like pr operties. Ga len reported that cakes with Hemp, if eaten to excess, w ere intoxicating. The use as an ineb riant seems to have been spread east and west by barba rian hor des of central Asia, especiall y the Scythians, who had a profound cultural influence on earl y G reece and eastern Europe. An d knowledge of the psychoacti ve effects of H emp goes far back in In dian histo ry, as ind icate d by the deep mythological and spiritual beliefs abo ut th e p lant . One p repa ration, Bhang, was so sacred that it was thought to deter evil, bring luck, and cleanse man of sin. Those treading upon the leaves of this holy p lant w ould suffer harm or disaster, and sacred oat hs were sealed ove r H em p. The favo rite drink of Indra, god of th e firmament, was made fro m Cannabis , and th e Hi ndu god Shiva command ed that the wo rd Ghangi be chanted repea tedl y in hymns during

sowing, weeding, and harvesting of the holy plant . Knowledge and use of th e int oxicating properties event ually spread to Asia Minor. H emp w as employ ed as an incense in Assyr ia in the first millenn ium B. c., suggesting its use as an ineb riant . \"Vhile there is no direct menti on of H emp in the Bible, several obscur e ages may refer tangenti ally to the eHects of Cannabis resin or Ha shish. It is perhaps in th e Himalayas of India and the Tibetan platea u that Canna bis pr eparation s assum ed th eir greates t importanc e in religious co ntex ts. Bhang is a mild preparation: d ried leaves or flo wering shoots are pounded w ith' sp ices into a paste and consu med as cand y-known as maa-jun-or in tea form. Ga nja is made from the resin-r ich dried pistillate flow ering tops of cultivated plants that are pre ssed int o a compacted mass and kept under pres sure for several days to induce ch emical changes; most Ganja is smoked, often with Tobacco or D atura. C haras consists of the resin itself, a brownish mass tha t is emp loyed genera lly in smoking mixtures. Th e Tibetan s considered Cannabis sacred. A Ma hayana Buddhist traditi on maint ains th at during the six steps of asceticism leading to his enlightenment, Buddha lived on one H emp seed a day. H e is ofte n d epicted w ith "Soma leaves" in his begging bow l and th e mysteriou s god-narco tic Soma has occasionally bee n ident ified with H emp. In Tan tric

Top left: In northern India the Hemp leaves are soaked in water, shredded, and then rolled into balls. These are sold as "Bhang" on the market (display in the Governmental Ganja Shop Om Varnasi, Benares).

Top right:The Bhang balls are either sucked on or mixed into a drink with milk, yogurt, and water. Page 97 above left: The Cora Indians of the Sierra MadreOccidental of Mexico smoke Cannabis in the course of their sacredceremonies. Rarely is an introduced foreign plant adoptedand used in indigenous religious ceremonies, but it seemsthat the Cora of Mexico and the Cunaof Panama havetaken up the ritual smoking of Cannabis, notwithstanding the factthat, in both areas, it was brought in by the early Europeans. Page 97 above right: These three photographs showthe germinating Hempplant. The rounded leaves are cotyledonsor seed-leaves. The first real leaves are always simple, not segmented as are the mature leaves. Page 96 middle (4 Photos): The use of Cannabis by peoples of both the Old World and the Newis widespread . Inthe Old World (left to right) Cannabis is being smoked by a Kung woman from South Africa, a Pygmy from the Congo. a traveler in Kashmir, andNorth African Hashish smokers.

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The Chemistry of Marijuana Whereas the psychoactive principles of most hallucinogenic plants are alkaloids, the active constituents of Cannabis are non-nitrogenous and occur in a resinous oil. The psychoactive proper ties are due to cannabi noids, of which the most effective is tetrahydrocannabinol, or THG-chemically: (-)~1 -3,4­ transtetrahydrocannab inol. The highest concent ration is found in the resin of the unfertilized pistillate inflorescence. Even though less potent, the dried leaves are also employed for their psychoact ive effects. Following the elucidation of the chemical structure (see molecular model on page 184), it has recently been possible to synthes ize THC.

Psychoactive Plants that are used as a Marijuana Substitute Common Name

Part of Plant Used

Alchornea ttotibunde

Niando

Roots

Argemone mexicana

Prickly Poppy

Leaves

Artemisia mexicana

Mexican Mugwort

Herbage

Calea zacatechichi

Dog Grass

Herbage

Canavalia maritima

Sea Bean

Leaves

Catharanthus roseus

Madagascar Periwin kle

Leaves

Cecropia mexicana

Chancarro

Leaves

Cestrum laevigatum

Lady of the Night

Leaves

Cestrum parqui

Palqui

Leaves

Cymbopogon dens iflorus

Lemongrass

Flower extract

Helichrysum toetidum

Everlasting

Herbage

Helichrysum stenopterum Everlasting

Herbage

Hieracium pilocella

Hawkweed

Herbage

Leonotis leonurus

Wild Dagga

Herbage

Leonurus sibiricus

Siberian Motherwort

Herbage

Nepeta cataria

Catnip

Herbage

Botanical Name

Piper auritum

Root Beer Plant

Leaves

Sceletium tortuosum

Kougued

Herbage, Roots

Sida acuta

Common Wireweed

Herbage

Sida rhombifolia

Escob illa

Herbage

Turnera diffusa

Damia na

Herbage

Zornia diphylla

Maconha Brava

Leaves

Zorn ia latifolia

Maconha Brava

Dried leaves

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Bud dhism of the Himalayas of Tibet, Cannabis p lays a very significant role in the meditative ritual used to facilitate deep meditation and heighten awareness . Both medicinal and recreational secular use of Hemp is likewise so commo n now in this region th at th e plant is take n for gran ted as an every day necessity. Fo lklore maintains that the use of Hemp was introduced to Persia by an India n pilgrim during the reign of Khurs u CA. D. 531- 579), but it is known th at the Assyrians used H emp as an incense during the firs t millennium B. c. Although at first prohibited among Islamic peoples, Hashish spread widely west throughout Asia Minor. In 1378, authorities tried to extirpate Hemp from Arabian territory by the impositio n of harsh punishment s. Cannabis exten de d early and widely from Asia Minor into Africa, partly under the pressure of Islamic influence, but the use of Hemp transcends Islamic areas. It is widely believed that Hemp was introduced also with slaves fro m Malaya . Commonly known in Africa as Kif or Dagga, th e plant has

"Hemp is th e 'giver of joy,' ' heave n's pil ot,' 'the heavenly guide,' ' the heaven of th e poor man,' 'the soo ther of sorrows.' No god , no man is as good as th e religious hemp drinker." - H emp D rug Co mmission Report (1884)

ent ered into archaic nati ve cultures in social and religiou s contexts. The Hottent ots, Bushmen, and Kaffirs used H emp for centuries as a medi~ine and as an int oxicant . In an ancient trib al cerem ony in the Zamb esi Valley, parti cipant s inhal ed vapors fro m a pile of smo ldering H emp ; later, reed tub es and pipes wer e employ ed, and the plant material was burned on an altar. Th e Kasai tri bes of th e Congo have revived an old Riamba cult in which Hemp, replacing ancient fetishes and symbols, was elevated to a god- a protector against ph ysical and spiritual harm. Treaties are sealed with puffs of smo ke from calab ash pipes. H emp smoking and H ashish -snuffing cult s exist in many p arts o f east Africa, especiall y near Lake Victoria. Hemp has spread to many areas of th e N ew World, but with few excepti ons the plant has not penetrated significantly into many N ative American religious beliefs and ceremonie s. There are, how ever, exceptio ns, such as its use under the name Rosa Maria, by the Tepecano Indians of northwest Mexico, w ho occasionally employ H emp when

Peyot e is not available. It has recentl y been learn ed that Indians in the Mexican states of Veracru z, Hidalgo, and Pu ebla pr actice a co mmunal curing ceremo ny wi th a plant called Santa Rosa, identified as Cann abis sativa, which is considere d both a pl ant and a sacred intercessor with th e Virgin. Although the ceremony is based main ly on Christian elem ents, th e plant is worshiped as an Earth deity and is tho ugh t to be alive and to rep resent a part of the heart of God. The participants in this cult believe th at the pl ant can be dan gerou s and th at it can assum e th e form of a man 's soul, make him ill, enr age him, and even cause death. Sixty years ago, w hen Mexican laborers introduced the smoking of Marijuana to the United States, it spre ad across th e South, and by the 1920s its use was established in New Orleans, confined primarily among the poor and min ority groups. The continued spread of the custo m in the United States and Europe has resulted in a still unresolved controversy. Cannabis sativ a was officially in the u.s. Ph arm acop oeia until 1937, recom-

Scanning Electron Microscopy Aboveleft: In C. sativa, well-developed hairs of glandular and non-glandular kinds are shown in various stages of development. Top right: Differenttypes of glandular hairs of Cannabis. Thecapitategland witha prominentpseudo-stalk on the surface of the anther wall that faces the center of the flower. Bottom right: Bulbous gland from adaxialleaf surface. The stalk andheadare made upof twocells each.Thetip of the gland possesses a small, disk-shaped region below whichresin accumulates in the extended membrane. Page 98:Above, Cannabis sativais beingharvested forHempat theturn of the century. This species attains a height of 18feet (6m). Below, an extremely potent Hashish is produced from Cannabis indica, a low, pyramidal, densely branched species, as shown above growingwild near Kandahar, Afghanistan.

99

Top: Drawing by W. Miller. Copyright 1978 The New Yorker Magazine,Inc. "Hey, what is this stuff? It makes everything I think seem profound." Below: Gustave Dote's painting"Composition of the Death of Gerard de Nerval,"for which he mayhave used Cannabisand Opium forinspiration. The contemporaryAmericancartoon shows in a humorous waythe resurrection of this belief.

100

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",-.,": : ,.

"

.. .

Above: Marijuanais madefrom the driedandslightlyfermented blossoms of the femin ine Hemp plant. Left: In Lewis Carroll's Alicein Wonderland, the encounter between Aliceand the languorous caterpillar is as follows: "She stretched herself up on tiptoe, and peeped overthe edgeof themushroom, andher eyes immediately metthoseof a large bluecaterpillar that wassitting on the top, with its armsfolded, quietly smoking a long hookah, andtaking not the slightestnotice of heror anything else:'

mended for a wide variety of disorders, especially as a mild sedative. It is no longer an official drug, although research in the medical potential of some of the cannabinolic constituents or their semi-synthetic analogs is at present very active, particularly in relation to the side effects of cancer therapy. The psychoactive effects of Cannabis preparations vary widely, depending on dosage, the preparation and the type of plant used, the method of istration, the personality of the , and the socia l and cultural background. Perhaps the most frequent characteristic is a dreamy state. Long forgotten events are often recalled and thoughts occur in unrelated sequences. Perception of time, and occasionally of space, is altered. Visual and auditory hallucinations sometimes follow the use of large doses. Euphoria, excitement, inner happiness-often with hilarity and laughter-are typical. In some cases, a final mood of depression may be experienced.

"This marvelous experience often occurs as if it were the effect of a superior and invisible power acting on the person from without . This delightful and singular state . gives no advance warning. It is as unexpected as a ghost, an intermittent haunting from which we must draw, if we are wise, the certainly of a better existence. This acuteness of thought, this enthusiasm of the senses and the spirit must have appeared to man through the ages as the first blessing."

Above: In thenineteenth century, a selectgroup of European artistsandwritersturned to psychoactive agentsin an attempt to achieve whathas come to be regarded as"mind-expansion" or "mindalteration."Many people, such as the French poetBaudelaire(below), believed thatcreativeabilitycould be greatly enhanced bythe use of Cannabis. In fact, Baudelaire wrotevivid descriptions of his personal experiences under the influence of Cannabis.

- Charles Baudelaire Les Paradis Artificiels

101

20

CLAVICEPS Ergot

Above: WhileErgot infects a number of different grasses, it is bestknown as a parasite on the inflorescence of rye. Page 103top: The Ergotof rye are considerably bigger thanthoseof the Paspalumgrass. Page 103 left: Fruiting bodies of Claviceps purpurea. The specific nameof thisfungus means "purple,"a color that in antiquitywaslinked with powers of the underworld. Page 103 right: When grain is infected by Ergot, long black growths appearon the heads, called sclerotium.

102

ST. ANTHON Y'S FIRE

"T he ancient testimony about Eleusis is un animous and un amb iguou s. Eleusis was the sup reme experience in an initiate's life. It was both ph ysical and mystical: trembling, vertigo, cold sweat, and th en a sight th at made all previous seeing seem like blindness, a sense of awe and wo nder at a brilliance th at caused a profou nd silence, since w hat had just been seen and felt could never be communicated; words were un equ al to th e task. T hese symptoms are unmi stakabl y the experience ind uced by a hallucinogen. Gree ks, and ind eed some of th e most famo us and int elligent amo ng them, could experience and ente r fully into.such irra tio nality . . . "E leusis was different from the con vivial inebriation of frien ds ... In their various ways, other Greek cults too enacted aspects of the ancient communion practiced between gods and men, between the living and the dead, but it was at Eleusis alone that the experience occurred with overwhelm ing finality . . . "Fo r close on to two th ou sand y ears, a few of the ancient Greeks ed each year through th e p ort als of Eleusis. There they celebr ated th e divine gift to mankind of the cultivated grain, and they were also initi ated into the awesome powers of th e nether wo rld th rou gh th e purple dark of th e grain's sibling . . ." Thus in an inte rdisciplinary stu dy based on thre e different approac hes, ethn omycology, classical studies, and chemistry, the secre t rites of ancient Greece, w hich have remained a pu zzle for four tho usand years, are assoc iated wit h into xicatio n caused by th e fungus Claviceps, which grows paras itica lly on certa in cereals. It is now believed that the into xicant underlyin g the ecstasy exp erienced in th e mysteries was induced by Claviceps paspa li, and p ossibly other spec ies, growing on various Loliums and other cereal grasses nati ve to Greece. The biodyn amical principles characteristic of th e well-known Er got, or Clavicepsp urp urea, have been isolat ed fro m some of th e other species of thi s fun gal parasite .

The reasons for consi dering the Eleusian mysteries to be associated with th e use of Claviceps are long and complex, bu t th e arguments are mos t convincing and appare ntl y from several disciplines sound. Basically, it has now been shown th at several species of Clav iceps can infect a numb er of wild grasses in Greece. By far the most important species of Clav iceps is C. purp urea, the Ergot of rye (Secale cereale). Thi s hard , brown or purplish black sclerotium of a fun gus originating in th e caryopsis of rye is exceedingly common in Eu rop e. The native nom enclature of Clav iceps pU1'purea is ind eed complex. Ergot, th e French word for "spur " of a cock, now genera lly employed in numerous languages, was first applie d to th e fung us in a region not far fro m Paris. T here are, however, two dozen ot her words for the sclerotium in French; sixty-tw o vernacu lar names in German, M utterkorn being the most commonly used. T here are twe nty-o ne in Dutch, fifteen in the Scandinavian languages, fourteen in Italian, and seven in En glish in addi tion to th e borrowed word Ergot. This proliferati on of vern acular terminology ind icates th e importance of the fun gus in European countries. Although its medicinal use was unknow n in classical times, it was early recognized as a poi son. As far back as 600 B. C., the Assyri ans called the spurlike growth or Er got a " noxious pu stul e in th e ear of th e grain." Th e sacred books of the Parsees (abo ut 350 B. c.) reported: "Amo ng th e evil things created by Angro May nes are noxious grasses th at cause pregnant women to dr op th e womb and die in childbed." Alt hou gh th e ancient Greeks appare ntly employed the fungus in th eir religious ritu als, they did not eat rye because of th e "b lack malo dorous produce of Thrace and Maced on ia." Rye was not int ro duced int o classical Europe until the beginning of the Christian era, so Ergot poisoning did not enter into Roman ph arm aceutic al literature. Th e earliest undoubted reports of Ergot po isoning appe ared dur ing the Middle Ages, when bizarr e epidemics broke

• out in various parts of Euro pe, taking thousands of lives and causing untold agony and suffering. These epidem ics manifested themselves in two forms: those with nervous conv ulsions and epileptic symp toms; those with gangrene, mum mifications, atrophy, and occasional loss of extr emities- noses , earlobes, fingers, to es, and feet. D elirium

and hallucinations were common symptoms of the intoxication, whic h was frequently fatal. An early European visitation of ergotism described it as "a great plague of swollen blisters [that] consumed the people by a loathsome rot." Abortions of women were general during these attacks. The "Holy Fire" was always characterized by a feeling of burning in the feet and hands . St. Anthony, after whom the "fire" was named, lived as a religious hermit in Egyp t; he died at the age of 105 in A. D. 356. He is the protecting saint against fire, epilepsy, and infection. During the C rusa des, the knights brou ght back his remains to D auphi ne, in Fra nce, for burial. It was here in D auphine that the earliest recognized plague of "Holy Fire " occurred in 1039. A wealthy citizen, Gaston, and his son were amo ng th e afflicted, and Gaston

The Chemistry of Ergot The active ingredients in Ergot are indole alkaloids, all derived from the same basic compound , lysergic acid. The most important alkaloids in Ergot of rye are ergotamine and ergotoxine, in which lysergic acid is connected with a peptide radical consist ing of three amino acids. These alkaloids and their derivatives have various medicinal uses. In toxic doses they cause gangrene because of their vasoconstr icting propert ies. Ergot from wild grasses, however, contains essentially simple lysergic acid amides, ergine, and lysergic acid-hydroxyethylamide (found only in traces in Ergot of rye). These psychotrop ic alkaloids may have played a role in the convulsive form of ergotism . They occur as the main active principles in the Mexican Morning Glory Ololiuqui (Turbina corymbosa) [see page 187 for the molecu lar model of the chemical structure ] and other Bindweeds (Ipomoea violacea, Argyreia nervosa).

103

{flU/,I: It is possible thatthe alkaloid-rich EI U'I! 01 the Paspalumgrass was used as " secret ingredient in Kykeon, the illlllql ory drink of Eleusis.

Al l, 'I 'e left: The goddess Demeter with sll"nves of grain and opiumpodsin her h 1l1 1l1.

AI" 'I 'e righl: The Plutoniuon of Eleusis. Pave' 105 bottom:One of the rare outbrenksof ergotism in England attacked 0 11" family in Wattishamin 1762. So Ullltt' ual was this plaguethatit has been mSlllorialized with a plaque in the parish ctHlidl .

10-1

promised to give all his wealth to aid ot her victims if St. Anthony would cure him and his son . Thus it was that in this French town a hospital to care for sufferers was founde d and the Order of St. Ant ho ny was also estab lished. A pilgrimage to shrines consecrated to St. Anthony was believed to cure th e disease. But a change in diet-bread free of Ergo t-may have had a beneficial effect. It was not until 1676-some five hundred years after the height of St. Anthony's fire-that the real cause of ergotism was disco vered, whereupon measures of control were set up. Millers in the Mid dle Ages frequently kept clean rye flour for the affluent, selling flour made from "spur red rye "- that infected with Ergot- to po orer custo mers. O nce the cause was known, vigilance in the mills quickly reduced the epidemics of St. Anthon y's fire. Even today, however, there are occasiona l outbreaks of epidemics in which whole villages are affected. The most notorious recent attacks have occurred in and Belgium in 1953 and in the Ukraine and Ireland in 1929. There are suggestions th at the alleged outbreaks of witchcraft in colonial N ew England, especially in Salem, Massachu-

sett~, may have been due to Erg ot poi so nmg. European midwives had long known that Ergo t could aid in cases of difficult childbirth and had used the fungus for tha t purpose. C hemicals isolated fro m Ergot are still official dru gs to indu ce contraction of involuntary muscles in stubborn childbi rth. The earliest medical report of th e obstetric value of Ergo t was published in 1582 by Lonicer of Frankfurt, who stated that Ergotparasitized rye is of sovereign efficiency in pre gnancy pains . Although widely emp loyed by midwives , Ergot was first employed by a physician when Des granges of Lyons experimented with it and pu blished his observations in 1818. The Swiss bot anist Bauhin describ ed Ergot in 1595, and his son later produced the first illustration of Ergot in 1658. In 1676, the French ph ysicianbotanist Dodart add ed much scientific kno wledge to the story of Er got . H e advised the French Academ y that the only way to control plagues of ergotism was to sift the rye to extract the Ergo t spores from it. But even as late as 1750, botanists still were uncertain how Ergo t grew and why it was toxic. In 1711 and again in 1761, learned bot anists accepted

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the view that the black spur was formed by the germinating embryo, which caused a hypertrophied growth in place of a normal caryopsis. Only in 1764 did the German botanist von Miinchhausen declare that Ergot was a fungal infection, but his opinion was not accepted until th e famous bot anist A. P. de Candolle proved it in 1815. A w idely acclaimed report of Ergot efficacy was published by Dr. J ohn Stearns in 1808. A few years later, a Massachusetts doc tor, Prescott, gave a dissertation on the "natural history and medicinal effects" of Ergot, wh ich, w hen publ ished in 1813, called the attention of medical science in the N ew Wo rld to th e re -

markable properties of the fungus . From that time on, Ergot was increas ingly employed in medicine, although it was not- accepted in the Pharmacopoeia unt il 1836. It was not, how ever, until th e 1920s th at the active prin cip les of Claviceps purpurea were kn ow n: ergotamine in 1921; ergo novine in 1935. Subsequently, a number of other related alkalo ids have been discovered in the plant. Even though this dangerous infection of rye never had a major magico-religious role in European culture, it did earn a specia l place as a plant having connections w ith spiritual forces-a kind of malevolent plant of th e gods.

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Above left: Persephone, the Queen of the Dead, making an offering of shafts of grain~ is enthroned beside herhusband, Hades, Lord of the Underworld. Originally a goddess associatedwith grain, shewasabducted to the Underworld by Hades, and her return from the realm of the dead was connected with symbolic rebirth experiencesin the Eleusinian mysteries, wherethe worshipers believed that the restoration of the goddess to the upper world ensured the faithful a resurrection. It is possible thattheseamazing events in Persephone's life mighthavebeenlinked with intoxication from Ergot, sinceGreek sophistication in the chemical properties of plants waswell developed. Aboveright: The title page of a German book from 1771, Ergot: An AI/eged Cause of theSo-celled St. Anthony's Fire.

105

27

DATURA INNOXIA Toloache

28

DATURA METEL Datura

HOLY FLOWER OF THE NORTH STAR

DATURA STRAMON IUM 29 Thorn Apple

Aboveleft: The Daturastramonium var. tatula is the most common in the Himalayas. It is easily recognized by the violet color of the flower. Above right: The sacred Thorn Apple (Datura metel) is often found in the Himalayas on altarsto the gods of the mountains (photo taken in Tukche, Nepal). Belowright: A yellow-flowered Datura metelin full bloom.

106

A beauti ful Zuni Ind ian legend tells of the divine origin of Aneglakya, D atura inn oxia, th eir most sacred plant: "In th e olden tim e a boy and a girl, brother and sister (the boy's name was A'ne glakya and th e girl's nam e A'n eglakyatsi'ts a), lived in th e int erior of the eart h, but they often came to th e outer wo rld and walked abo ut a great deal, observing closely everything th ey saw and heard and repeatin g all to th eir mother. Thi s con stant talking did not please th e Divine Ones (twin sons of th e Sun Father). On meetin g th e boy and th e girl th e D ivine Ones asked, ' How are yo u ?' and the broth er and sister answered, 'We are happ y.' (Sometim es A'neglakya and A'n eglakyatsi'tsa appeared on Earth as old peopl e.) Th ey told th e Di vine Ones how th ey could mak e one sleep and see ghosts, and how they could make one walk abou t a littl e and see one who had committe d th eft. After this meeting the D ivine O nes concluded th at A'n eglakya and A'neglakyatsi'tsa knew too much and that th ey should be banish ed for all tim e from this wo rld; so the Di vine O nes

caused th e brother and sister to disappear int o the earth forever, Flowers sprang up at the spo t where the two descended- flow ers exactly like th ose th at th ey wore on each side of th eir heads when visitin g the earth. Th e Divine O nes called th e plant 'a 'neglakya' after th e boy's name. Th e original plant has man y children scattered over the earth ; so me of th e blossoms are tinged with yellow, some with blue, some with red, some are all white-the colors belon ging to the four cardinal points. " This and related species of Datura

The Chemistry of Datura The various species of Datura contain the same major alkaloids as related solanaceous plants (Angel's Trumpet, Belladon na, Henbane, and Mandrake) hyoscyamine and , in greatest concentration , scopolamine. Meteloidine is a characteristic secondary alkaloid of D. mete!.

have long been emp loyed as sacred hallucinogens, espec ially in Mexico and the American Southwest, and have played major ro les in na tive medicine and magico-religious rites . Their undoub ted danger as potent narcotics, however, has never been cha llenged, even from earliest times. In the O ld World, Datura has had a long history as a medicine and sacred hallucinogen, although the genus has apparently never enjoyed the ceremonial role that it has had in the New World. Early Sanskrit and Chinese writings mention Datura metel. It was undoubtedly this species that the Arabian doctor Avicenna reported in the eleventh century und er the name [ou zmathal (" metel nu t"); this report was repeated in Dioscorides' writings. The name metel is taken from this Arabic term, while the generic epithet Datura was adapted to Latin by Linnaeus from the Sanskrit D hatura. In C hina, the p lant was considered sacred: when Buddha was preach ing, heave n sprinkled the plant with dew or raindrops. A Taoist legend maintains that Datura metel is

one of the circumpolar stars and that envoys to earth from this star carry a flow er of the plant in their han d. Severa l spec ies of Datura we re introduced into China from In dia between th e Sung and M ing dynasties-that is, between A . D. 960 and 1644- so they were not reco rded in earlier herbals. The herbalist Li Shih-chen reported the medicinal uses of one of the species known as Man-r'o-lo in 1596: the flowers and seeds were employed to treat eruptions on the face, and the plant w as prescribed internally for colds, nervous disorders, and other problems. It was taken together with Cannabis in wine as an anesthesia for minor surgical operations. Its narcotic properties were known to the Chinese, for Li Shih-cheri personally experimented on himself and wrote: "According to traditions, it is alleged that w hen the flowers are picked for use with wine while one is laughing, th e wine wi ll cause one to produce lau ghi ng movements; and w hen the flow ers are pi cked while one is dancing, th e w ine wi ll cause one to produce dancing movements. [I have found out] tha t

Top: Traditional depiction of theThorn Appleon a Tibetan medicinal painting. Above left: The hanging fruit of Datura innoxia. The seeds that are chewed by shamans to inducea clairvoyant trance are clearly visible. Abovemiddle: Many species of Datura haveplayed a vital medicinalandinebriant rolein Mexicosinceearlytimes. This pagefromthe"Badianus Manuscript" (Codex Berberini Latina241, Folio 29)depicts twospecies of Datura and describestheirtherapeutic uses. Thisdocument of 1542 is thefirstherbal to be writtenin the NewWorld. Aboveright: A Datura flower is left as an offering on a Shiva Lingam at Pashupatinath(Nepal).

107

Right: The typical fruit of the Dafura metel. In Indiait is given to the god Shivaas an offering.

Below: It wasbelieved that when Buddha preached, dewar raindrops fell from heaven on Datura. This bronze shrine fromthe Sui period of China depictsAmitabha Buddha seated under the jeweled trees of Paradise.

such movements will be produced when one beco mes half-drunk wi th th e w ine and someone else laughs or dances to induce th ese actio ns." In India, it was called tuft of Shiva, the god of destruction. Dancing girls sometim es dru gged w ine with its seeds, and whoever drank of the po tion, appearing in possess ion of his senses, gave answers to questions, although he had no contro l of his will, was ignorant of whom he was addressing, and lost all memory of what he did w hen the intoxication wore off. For this reason, many Indians called the plant "drunka rd," " man," " deceiver," and "foolmaker," The British travele r Hardwicke found this plant common in mounta in villages in India in 1796 and reported that an infusion of th e seeds was used to increase th e intoxication from alcoho lic drinks. During the Sanskritic period, Indian medicine

valued D atura metel for trea ting menta l disorders, various fevers, tumors, breast infl ammations, skin diseases, and diarrhea. In other part s of Asia, D. me tel was valued and similarly employe d in native medicine and as an intoxicant. Even today, seeds or powdered leaves of this plant are often mixed with Cannabis or Tobacco and smoked in Indochina. In 108

to induce visual hallucinations but also :,.'\, for a great variety of medicin al us es, -~. :.:;.,~~ esp ecially when applied to th e bod y to .Jti.~ " l reli eve rh eum atic pains and to redu ce sw ellings. " Writing sho rtly after the conquest of Mexico, Hernandez mention ed its med1578, its use as an aphrodisiac in th e icinal value but warned that excessive East Indies was reported. From earliest use would drive patients to madness classical tim es, the dange rs of D atura with "various and vain imaginations." w ere recognized. The En glish herbalist Neither its magico-religiou s nor its th erG erard believed th at D atura wa s th e apeutic use has diminished in M exico. H ippomanes that the Greek w riter A mo ng th e Yaqui, for examp le, it is taTheocritus mention ed as driving horses ken by women to lessen the pain of mad. childbirth. It is considered so p ow erful D atura stram onium var. [erox, a spe that it can be handled only by "someo ne cies now widely distributed in th e wa rof aut ho rity." One ethnobotanist w ro te: mer parts of both hem ispheres, has uses "My collecting th ese plants was often almost identi cal with th ose of D. m ete!. accompanied with wa rn ings th at I It is employed especially in parts of w ould go crazy and di e because I was Africa. In Tanzani a, it is added to mistreatin g th em. Som e Indians refused Pombe, a kind of beer, for its inebri atin g to talk to me for severa l days afterward."

.

Page 108 bottom right: The opening blossomof a Datura innoxia. The Mayanscall it xtohk'uh, "toward the gods,"andstill use it for shamaniurposessuch as divination andmedicinal healing. Aboveleft:A Datura fruit has been left as an offering at theimage of Nandi, Shiva's sacred steer.

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effects. A com mo n medic alu se in Africa is smoking th e leaves to relieve asthm a and pulm onary pro blems. In th e N ew World, the Mex icans call D atura Toloache, a mod ern version of the ancient Azte c Toloatzin (that is, "inclined head," in reference to its nod ding fruit). It was also kn own in the N ahuatl language as Tolohuaxihuitl and Tl apatl. It was employed not only

Toloache is rather widely added to mescal, a distilled liqu or fro m Agave, or to Tesguino, a fermented maize drink, as an added into xicant-" as a catalyst and to induce a goo d feelin g and visions." Som e Mexicans prepare a fatty ointment containing seeds and leaves of Toloach e, which is rubbed over the abdomen to induce visual hallucinati on s. Amon g the Indians of th e Southw est,

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Bottom left: In northern India Datura fruit is threadedintogarlands and offered to the Hindugod Shiva. Bottom right:The Curanderos (local healers)of northern Peruenjoy using a perfume that is named Chamico (Thorn Apple).

109

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Top left:The thorn-protected fruit of a rarespecies of ThornApple. Bottom left: The blossoms of the Thorn Apple (Datura stramonium) open in the evening, exude a delightful scent throughout the night, and fadein the morning. Right:A purplevarietyof the Datura metel, betterknown as Datura fastuosa. In particular, this plantis usedin Africa as an inebriant in initiation rites.

"I ate the thorn apple leaves And the leaves made me dizzy. I ate the thorn apple.leaves And the leaves made me dizzy. I ate the thorn apple flowers And the drink made me stagger. The hunter's bow remaining He overtook and killed me . Cut and threw my horns away, The hunter, reed remaining. He overtook and killed me Cut and threw my feet away. Now the flies become crazy And drop with flapping wmgs. No drunken butterflies sit With opening and shutting wings." -F. Russel Pima hunting song

110

D . innoxia has assumed extraordinary importance as a sacred element and is the most widely used plant to induce hallucinations. The Zunis believe that the plant belongs to the Rain Priest Fraternity and rain priests alone may collect its roots. These priests put the powdered root into their eyes to commune with the Feathered Kingdom at night, and they chew the roots to ask the dead to intercede with the spirits for rain . These priests further use D . innoxia for its analgesic effects, to deaden pain during simple operations, bonesetting, and cleaning ulcerated wounds. The Yokut, who call the plant Tanayin, take the drug only during the spring, since it is considered to be poisonous in the summer; it is given to adolescent boys and girls only once in a lifetime to ensure a good and a long life. Boys and girls of the Tubatulobal tribe drink Datura after puberty to "obtain life," and adults use it to obtain visions. The roots are macerated and soaked in water for ten hours; after drinking large amounts of this liquor, the youths fall into a stupor accompanied by hallucinations that may last up to twenty-four hours. If an animal-an eagle, a hawk, for example-is seen during the visions, it becomes the child's "pet" or spiritual mascot for life: if "life" is seen, the child acquires a ghost. The ghost is the ideal object to appear, since it cannot die. Children never may kill the animal "pet" that they see in their Datura vision, for these "pets" may visit during serious illness and effect a cure .

The Yuman tribes believe that the reaction of braves under the influence of Toloache may foretell their future. These people use the plant to gain occult power. If birds sing to a man in a Datura trance, he acquires the power to cure. The Navajo take Datura for its visionary properties, valuing it for diagnosis, healing, and purely intoxicating use. Navajo use is magic-oriented. Visions induced by this drug are especially valued, since they reveal certain animals possessing special significance. Upon learning from these visions the cause of a disease, a chant may be prescribed. If a man be repulsed in love by a girl, he seeks revenge by putting her saliva or dust from her moccasins on a Datura, then the singing of a chant will immediately drive the girl mad . Datura stramonium is now believed to be native to eastern America, where the Algonquins and other tribes may have employed it as a ceremonial hallucinogen. Indians of Virginia used a toxic medicine called wysoccan in initiatory rites: the Huskanawing ceremony. The active ingredient was probably Datura stramonium. Youths were confined for long periods, given "no other substance but the infusion or decoction of some poisonous, intoxicating roots" and "they became stark, staring mad, in which raving condition they were kept eighteen or twenty days." During the ordeal, they "unlive their former lives" and begin manhood by losing all memory of ever having been boys . There is in Mexico a curious species

Right: A magician of Kuma in northeast Africa leadsentranced women in a ritual dance. The substancethattheyingest consists of a secret mixture of many different plants, most of which are unknown. Evidence suggests that Datura is among them. The women are possessedby the spirits who use them as their medium .

Left: The illustration from the early writings of Sahagun, the Spanish friar who wrote shortly after the conquest of Mexico, pictures the utilization of

an infusion of Datura to relieve rheumatism. This use is still found recommended in modern pharmacopoeias.

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of Datura, so distinct that a sepa rat e sectio n of th e genus has been set up for its classification. It is D. ceratocaula, a flesh y plant with thick, forking stems of bo gs, or gro wing in water. Know n as Torna Loco (" madde ning plant"), it is p owerfu lly narcot ic. In anci ent M exico, it was considered "siste r of O loliuqui" and was held in grea t veneration. Little is kn own co ncern ing its use today for hallucinogenic p ur poses. T he effects of all spec ies are similar, since their cons tituents are so mu ch alike. Physiological activity begins w ith a feeling of lassitu de and progre sses into a p eriod of hallucination s foll ow ed by deep sleep and loss of cons ciou sne ss. In excess ive doses, death or permanent insanity may occ ur. So potent is th e psych oactivity of all spec ies of D atura th at it is pat entl y clear w hy peop les in indigeno us cultures aro u nd the wo rld have classed th em as plants of the gods.

III

90

TABERNANTHE Iboga

GUIDE TO THE ANCESTORS

Page 113 top: Dried Iboga roots.

"Zame ye Mebege [the last of the creator gods] gave us Eb oka. O ne day .. . he saw . . . the Pygmy Bitamu, high in an Atanga tree, gatherin g its fruit. H e made him fall. He died, and Zame brou ght his spirit to him . Zame cut off th e little fin gers and the little to es of the cadaver of the Pygmy and planted th em in vari ous parts of the forest . The y grew int o the Eboka bus h."

open the head," thus inducing a with th e ancesto rs through collapse and hallucin ations." The dru g has far-reaching social influence. Accordi ng to the natives, th e initi ate cann ot ent er the cult until he has seen Bwiti, and the only way to see Bwiti is to eat Ib oga. The compl ex ceremoni es and trib al dances associat ed with con sumption of Iboga vary greatly

One of the few of the Apocynac eae utilized as a hallucinogen, this shru b att ains a height of 4 to 6 feet (1.52 m). Its yellow ish ro ot is th e active part of th e plant, containin g th e psychoactive alkaloids. Th e root bark is rasped and eaten directly as raspin gs or as a powder or is drunk as an infusion . Ib oga is basic to the Bwit i cult and other secret societi es in Gabon and Zaire. The drug is taken in two w ays: regularly in limited doses before and in th e early part of the ceremonies, followed after midni ght by a smaller dos e; and once or twic e during the initiati on to the cult in excessive do ses of one to three basketfuls over an eightto twent y-four-hour period, to "break

from locality to locality. Ib oga ent ers also other aspects of Bwiti's cont rol of events. Sorce rers tak e the dru g to seek informat ion fro m th e spirit wo rld, and leaders of the cult may consume Ib oga for a full day befor e asking advice from ancestors . Iboga is intimately associated with death : th e plant is freq uently anthro pomorphi zed as a supernatural being, a "generic ancestor," which can so highly value or despise an individual that it can carr y him away to the realm of the dead. There are sometimes deaths from th e excessive doses taken during initiations, but the int oxication usually so interferes with motor activit y that the initiates must sit gazing int ently into space,

Page 113 middleleft: Old wooden fetish objects of the Fang, who were once associated withan Ibogacult. Page 113middle right: The conspicuous brightyellow fruitsof the Iboga.

Left:The rootsof the Iboga bushare rituallyeaten by the Bwiticult in order to call forth the ancestors. Right: Iboga, necessary for rituals, is grown at the temple of the Bwiti cult.

112

eventually collapsing and having to be carried to a special house or for est hideout. Durin g this almo st com atos e p eriod , the "shadow" (soul ) leaves th e body to wander with the ancestors in the land of the dead. The banzie (angels)- the initi ates-relate their visions as follows : "A dead relative came to me in my sleep and told me to eat it"; "I was sick and was counseled to eat Ib oga to cure

The Chemistry of Iboga As with other hallucinogens, especially Teonanacatl (Psilocybe spp.) and Ololiuqui, the active principles of Tabernanthe iboga belong to the large class of indole alkaloids. Ibogaine , which can be produced synthetically, is the main alkaloid of T. iboga. Its hallucinogenic effects are accompanied by strong stimulation of the central nervous system.

Addiction Therapy with Ibogaine

myself"; "I wanted to know G od-to kn ow things of the dead and the land beyond"; "I walked or flew over a lon g, multicolored road or over many rivers w hich led me to my ancesto rs, who th en took me to th e great gods." Iboga may act as a po werful stimulant, enabling the partaker to maintain extraordinary physical exertion witho ut fatigue over a lon g period. The bod y may feel light er, and levitation-a feeling of floating-is often experienced. Spectrums or rainbowlike effects are seen in surrounding objects, indi cation s to the banzie that the ini tiate is ap proaching the realms of the ancesto rs and of th e gods. Time perception is altered; time is length ened, and initi ates

Iboga roots contain an alkaloid known as ibogaine. This substance was first introduced in the 1960s by the Chilean psychiatrist Claudio Naranjo as a ''fantasy-enhancing drug" for psychotherapy. Today, ibogaine is in the spotlight of neuropsychological research , which has shown that the alkaloid can ease drug addiction (to such drugs as heroin and cocaine) and make way for a cure. Ibogaine calms the motor activity that is present when under the influence of an opiate . The chiropractor Karl Naeher says that "Ibogaine, when taken in one high dose by an opiate addict , drastically reduces withdrawal symptoms and, at the same time, causes a 'trip' that reveals such deep insights into the personal causes of the addiction that the majority of those who unde rgo this type of therapy can go for months without a relapse. But several additional sessions are required before a lasting stabilization is evident." Research into the potential use of ibogaine as a treatment for substance abuse is being carried out by Deborah Mash and her team in Miami.

113

/ 'age 115top: The seeds of the Iboga hush can germinate only under particu1:lr conditions. They themselves contain 110 activecompounds. Page 115right: Music plays a central role in the Switi cult.The harp player not onlyallowsthe strings to resonate, but also sings liturgies in which the cosm ology and worldviewof the tribe are expressed. Top left: The typical leaves of the Iboga bush. Top right:A herbariumspecimen of Tabernantheibogain a comparative botanical collection.

A/JOve left and right: During the initiation ril(l[; of the Switi cult, the novices ingest extremely highdoses of the Iboga root in order to attain with the ancestors during the powerfulritual.

11-1

feel that their spiritual trip has taken many hou rs or even day s. The bod y is seen as detached: one reported, "H ere I am, and th ere is my bod y going through its actio n." Large doses indu ce auditory, olfacto ry, and gustato ry syn esthes ia. Mood may var y greatly fro m fear to eup horia. An En glishm an writing on Gabon menti on ed "Ero ga " under "fetish plants" as early as 1819. De scribing it as a "favori te bu t violent medicin e," he undou bt edly saw it powd ered and assumed th at it rep resente d a charred fungus. French and Belgian explorers encounte red thi s remarkable drug and the cults usin g it a lit tle over a century ago. Th ey sta ted that th e drug greatly increased mu scular strength and endurance and tha t it had aphro disiac prop erties. An early repo rt , in 1864, insisted tha t Ib oga is not tox ic except in high doses, th at "warri ors and hunters use it constantly to keep th emselves awake

description of th e exper iences of an initiate un der high do sage of th e drug: "Soo n all his sinews str etch out in an extraordinary fashi on . An epileptic madnes s seizes him, during which, un con sciou s, he mouths words which, w hen heard by th e initiated on es, have a prophe tic meanin g and prove that the fetish has entered him." Other plant s of reputed narc oti c properties are involved in the Iboga

during night watches ... " In the 1880s, th e G ermans met it in Ca mer oon (northern Gabon), and in 1898 it was reported that th e root had an "exciting effect on the nervou s system so th at its use is highly valued on lon g, tiring marche s, on len gth y canoe voyages, and on diffi cult night wa tches." The earliest report of its hallucinogenic effects dates from 1903, with th e

cults, so metimes used alone, so metimes as ad mixtures wi th Tabernantbe iboga itself. Cann abis sativa-known as Yama or Beyama-may often be smoked following ingestion of small doses of Ibogao In Ga bon, Cannabis resin may on occasion be eaten w ith Iboga. Alan, the eupho rbiaceous A lchomea f/ oribunda, is often con sumed in large amounts to help produce th e collapse experienced

.

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in Bw iti initi ations; in southe rn Ga bon , it is mixed with Iboga. A nothe r eu phorbia ceou s plant- Ayan-beyem or Elaeopho rbia dmpifera-m'J.Y be taken during Bw iti initi ations, w hen A lan is slow to take effect; the latex is appli ed di rectly to the eyes with a parrot feather, a~f~c ti n g the op tical ne rve and induc ing VISIO ns.

T he Bw iti cult has been growing in numb er of conve rts and in socia l stre ngth, not waning , in recent decades. It repr esents a stro ng native element in a cha ngi ng soc iety being rapidly engulfed in fo reig n cultural influ ences. They co nside r that the drug and its asso ciated cul ts en able th em mor e easily to resist the vert iginous transitio n fro~ the ind ividualism of trad itional tribal life to th e collec tivism and loss of ident ity in th e enc roaching Western civilization. It may we ll offe r the stronges t single force against the missionary sp read of Christian ity and Islam, since it un ifies ma ny of th e once hostile, wa rring tribes in resista nce to European inno vatio ns. As one ini tiate state d: "Catho licism and Protestantism is no t our religio n. I am 'n ot hap py in the missio n churc hes ." T he cultural impo rta nce of the dru g is everywhere seen. The name Iboga is used for the w ho le Bwit i cult; ndzieboka (" eater of Ib oga" ) means a mem ber of the cult; nyiba-eboka signifies the religion surro unding the narcot ic plant. Iboga in every sense of the term is in deed a plant of th e gods. It appears to be here to stav in the native cultures of wes t-centra! Africa.

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5

ANADENANTHERA PEREGRINA

BEANS OF THE HEKULA SPIRIT

Yopo

Left: The beans of the Yopo Tree (Anadenanthera peregrina) are used by many Indians as a shamanic snuff (specimen collected in Guyana). Right: Baron Alexandervon Humboldt andhisco-collectorAirneBonpland carefully explored the floraof the Orinoco River, the frontier between Colombia andVenezuela , andwhiletherethey encountered the preparation and use of Yoposnuffin 1801.

116

In the beginning, the Sun created various beings to serve as intermediaries between Him and Earth. He created hallucinogenic snuff powder so that man could supernatural beings. The Sun had kept this powder in His navel, but the Daughter of the Sun found it. Thus it became available to man-a vegetal product acquired directly from the gods.

center of use of this snuff is and probably always has been the Orinoco. T he West Indian tribes are thought to have been, in the main, invaders from northern South America. It is very pr obable that the custom of snuffing the drug, as well as the tree itself, was introduced by invaders from the Orinoco area . It is now suspected th at Yopo was

As far back as 1496, an early Spanish report me ntioned that the Tain o of H ispaniola in ha led a powder called Cohoba to communicate with the spirit world. It was so strong that those who took it lost consciousness; when the stupefying action began to wane, the arms and legs became loose and the head nodded, and almost immediately they believed that they saw the room turn ups ide-down so that men were walking with th eir heads downw ard . M ainly beca use of the disappearance of aboriginal peoples in the West Indies, this snuff is no longer em ployed anywhere in the Antilles. In 1916, ethnobotanical research established the identity of this Cohoba-quite generally until then thought to have been a very potent kind of To bacco snuff-with the hall ucinogenic snuff of the Orinoco called Yopo and derived from the beans of Anadenanthera peregrina, bett er kn ow n in the literature as Piptadenia peregrina. The

used much more widely in earlier periods . There is evidence that in preHispanic times, this snuff was used by Chibchan tribes from the Colombian Andes east across the llanos, or plains, to the upper Orinoco. In 1560 a missionary in the Colom bian llanos wrote that the Indians along the Rio Guaviare "are accustomed to take Yopa and Tobacco, and the former is a seed or pip of a tree .. . they become

Belowleft: The finely pinnate leaves of the Yopo tree are important for identification, butcontain no active properties.

Right: In theopengrasslands, or earnpas,of the northern Amazon of Brazil, Anadenanthera growsprofusely. The tree bears long podswith usuallysix to twelve seeds, which are the source of the hallucinogenic snuff.

Below right:Over 125 yearsago, the English explorer Richard Spruce collected on the Orinoco theseartifacts associated with the preparation and useof Yopo snuff. They arestill preservedin the museum at the Royal Botanic Gardens, Kew.

drowsy w hile th e devil, in their dre ams, shows them all th e van ities and corruptions he wis hes them to see and which they take to be true revelations in which they believe, even if to ld they w ill die. This habit of takin g Yopa and Tob acco is general in the New Kin gdom. " Another chro nicler wrote in 1599: "T hey chew H ayo or Coca and Jop a and

The Chemistry of Yopo

Tob acco . .. going out of the ir minds, and then the devil speaks to them ... Jopa is a tree wi th sma ll po ds like th ose of vetches, and the seeds inside are similar bu t smaller." Yopo was so important in pre-Conquest Colombia that Indians of th e highlands, where th e tree w ill not grow, traded the drug up from th e tropi cal lowl and s: th e Muisca of th e C olombian Andes, according to an early Spanish historian, used the snu ff: "Jop: herb of divination, used by th e mojas or sun-priests in Tunja and Bogota." The M uisca "will not travel nor wage war nor do any other thin g of importance without learn ing beforehand w hat will be the outcome, or this th ey try to ascertain with two her bs which they consu me, called Yop and Osca .. ." Yop o snuff may sorn etim esvas among the Guahibo, be taken daily as a stimulant. But it is mo re commo nly employed by payes (shama ns) to induce trances and visions and communicate with th e

The active principles of Anadenanthera peregrina belong to both openchained and ringed tryptamine derivatives and, therefore, to the important class of indole alkaloids. Tryptamine is also the basic compound of the amino acid tryptophane , widely distributed in the Animal Kingdom. Dimethyltryptamine (DMT) and 5-hydroxydimethyltryptamine (bufotenine) are representatives of the open-chained Anadenanthera tryptam ines. Bufotenine has also been found in the skin secretion of a toad (Buto sp.)-hence its name. Ringed tryptamine derivatives found in Anadenanthera are 2-methyl- and 1,2-dimethyl-6 7methoxytetrahyd ro- ~-carboline .

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Drawings right (pages 118-19): Countless artifacts relatedto the ritual use of snuff have been discoveredin archaeological digs in the Caribbean and in South America (for example, Haiti, CostaRica,Colombia, and Brazil).

Photo sequencepages 118-19: Undoubtedlythe mostintense use of Yopo snuff prepared from Anadenanthera peregrina is found among the variousgroups of Waikciliving in southernmost Venezuela andadjacent parts of northernmost Brazil. These peoples consume enormous amounts of the hallucinogenic powder, blowing it forcefully into the nostrils throughlong tubes made fromthe stems of maranthaceous plants. Before snuffing Yopo, the Waikci shamans gather andchant, invoking the Hekula spirits with whom theywill be communicating during the ensuing intoxication. The snuffacts rapidly, causing first a profuse flowof mucus fromthe nasal ages and occasionallya notable quiveringof the muscles,especially in thearms, and a contorted expression on the face. This period quickly giveswayto one in which the shamans begin to prance, gesticulating and shrieking violently, calling on the Hekula. The expenditure of energylastsfrom half an hour to an hour; eventually, fully spent, theyfall intoa trancelike stupor, during which visions are experienced.

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H eku la spirits; to p rophesy or divin e; to protect the tribe against epidemics of sick ness; to make hu nt ers and even th eir dogs mo re alert. There has been a long and complicated con fu sion betw een the hallucino genic snuff prepared from A nadenanthera and that from Virola and other plants. Consequ entl y, th e nu merous distribution maps in ant hro p ological literature showing immense areas of Sou th American using Anadenanthera-derived snuff must be used with due caution. In 1741, the Jesuit missi onary Gumilla, who wrote extensively on the geo graphy of the Orinoco, described the use of Yopo by the Otomac: "T hey have another abominable habit of intoxicating themselves through the nostrils w ith certain malignant po wders which they call Yupa which quite takes aw ay the ir reason , and they w ill furiously take up arms . .. " Following a descripti on of the preparation of the snuff and a custom of adding lime from snail sh ells, he reported that "before a battle, the y w ould throw themselves into a frenzy w ith Yupa, w ound themselves and, full of blood and rage, go forth to battle like rabid jaguars." The first scientific report of Yopo w as made by the explorer Baron von Humboldt , who botanically identified the source and reported that the Ma ypure Indians of the Orinoco, where he wi tnessed the preparation of the drug in

1801, broke th e lon g pod s, mo iste ned th em, and allowed th em to ferment; w he n they turned black, the softened beans were kneaded into cakes with cassava flour and lime from snails. These cakes were crushed to · make snuff. H u m bo ldt, qu ite erroneous ly, believed tha t" it is not to be believed that the .. . pods are the chief cause of the .. . effects of the snuff . .. These effects are due to the fresh ly calcine d lime." Later, Sp ruce offered an ext reme ly detailed report on the preparatio n and use of Yopo among the Guahibo of the Orinoco. He collected a complete set of ethnographic material connected wi th the su bstance, and seeds that he col lected for chem ical study in 1851 were che mically analyzed on ly in 1977. "A wandering horde of Guahibo In dians . .. was encamped on the savannas of Maypures, and on a visit to their camp I saw an old man grinding Ni op o seeds , and purchased of him his apparatu s for making and taki ng the snuff . .. T he seeds , being firs t roas ted, are powdered on a wooden platt er .. . It is hel d on th e kne es by a br oad thin handle, w hich is gras ped in th e left hand, w hile th e fingers of the right hold a sm all spatula or pes tle with which th e seeds The snuff is kept in a are crushed mull made of a bit of th e leg-b one of th e jaguar . .. Fo r taking th e snuff, th ey use an apparatus made of the leg bo nes

of herons or other long-shanked birds put togethe r in the shape of th e letter Y A contemporary observer described the effects of Yopo sn uffing as follows: "His eyes started from his head, his mouth cont racted, his limbs tr embled. It was fea rful to see him. He was ob liged to sit down or he would have fallen. He was drunk but only for about five minutes; he was th en gayer." T he re is appreciable variatio n from tribe to trib e and fro m one area to another in the preparation of Yopo. T he seeds are usually toasted and pulverized. Lime from snails or the ashes of certa in plants are normally adde d, but so me Indians use th e snuff witho ut thi s alka line ix ture. It appears th at ot her plant ixtures are never employed w ith Anadenanthera snuff. Anadenanthera peregrina occurs naturally and sometimes app arently cultivated in the plains or grass land areas of th e O rinoco basin of Colombia and Venezuela, in light fo rests in southern Bri tish Guyana, and in th e Rio Branc o are a of the northern Amaz onia of Brazil. It may oc cur also in isolated savanna areas in th e Ri o Me deira reg ion. W hen it is fo und elsew he re, it may p ro bably have bee n introduced by Indi ans. T here is evide nce that, a centu ry ago , it was cultivated in more localities outs id e of its natural range th an at p resent.

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4

ANAD ENANTHERA COLUBRINA Cebil

SEEDS OF CIVILIZATION

Above fromleftto right: The Matacouse a decoction of fresh (stillgreen) Cebil podsas a head wash for headaches. Cebil, the "Seeds of Civilization" (seeds of the Anadenanthera colubrina). Bufotenine is the main activeconstituent.

In the Atacama Desert of northern Chile there is an oasis called San Pedro de Atacama. The art histo rian and archaeo logist C. Manuel Torres excava ted and studied over six hundred prehistoric graves there. The results were astonishing. Nearly every interred person was accompanied for the last journey by num erou s tools dedicated to th e ritua l sniffing of Cebil, The name Cebil designates a tree (Anadenanthera colubrina) as well as its seeds, which can indu ce a strong psychoactive effect. In the Puna region of northwest Argentina is the oldest archaeological proof of the ritual or shamanic use of Cebil. They have been smoked there for ove r 4,500 yea rs. Num erou s cera mic pipes have been discovered in certain caves of this region. Occasionally the

The ripeseedpods of the Cebil tree (Anadenanthera colubrina var. cebil) collect underneath the leaf canopy. The knottybarkof the ArgentinianCebil tree (Anadenanthera colubrina bvar. cebi~ .

Page 121:The Cebil tree (Anadenan/hera colubrina var. cebil) with ripe seedpods.

The Chemistry of Anadenanthera colubrina Some varieties of Cebil seed contain exclusively bufotenin (C12H160N 2) as the psychoac tive ingredient. In tests of other seeds , 5-MeO-MMT, DMT, DMTN-oxide , bufotenin, and 5-0H-DMT-N-oxide were found. Old tests of the seeds contained 15 mg/g of bufotenin . In the dried seeds from the trees of northeast Argentina (Salta), the re has been found mostly bufotenin (more than 4 %), and a related substance (perhaps serotonin) , but othe rwise no other tryp tamines or alkaloids. In tests of other seeds taken from the garden of a Mataco shaman , 12 % bufoten in content was found. The ripe pods of the fruit also contain some bufoten in.

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bowls of the pipe still contain Cebil seeds. The psychoactive use seems in particular to have influ enced the culture of Tiahuanaco (literally, "City of the Gods"). T he Tiahuanaco culture is the "mother" of Andean civilizations. All subsequent high cultures of the region have been influenced by it. Ma ny examp les of pre-Columbian snuff paraphernalia (snuff tablets, snuff pipes) disp laying the iconography of the Tiahuanaco culture have been found in Pu na and the Atacama Desert. They appear to be significantly inspired by the visio ns of the Ceb il seeds . The use of Cebil as a snuff powder in the southern Andean region is first mentioned in 1580 by the Spanis h chronicler Cristobal de Albornoz in his work Relacion. A psychoactive su bstance cited in sources from colonial times called Villca is possibly identical to Cebil , The shamans of the Wichi (Mataco Indians) of northw est Ar gentina still use a snuff made of Cebil today. The shamans of the Mataco smoke the dried or roasted seeds, preferably in a pipe or rolled in a cigare tte . The Cebfl seeds are .for them a means to ente r and influence ano ther reality. Cebil is, in a ma nner of speaking, a gateway to a visionary world; this is how the shaman Fortunato Rufz expresses it. He smokes th e seeds with to bacco and Aromo-just as his ancestors did five thousand years ago . This makes the

Below: The German artist Nana Nauwald depicted her experience with Cebfl seeds in a painting in 1996. The picture bears the title "Nothing is separate from me" and showsthe typical"worm-like" visions.

Right: Recently it was reported thatthe Mataco in northern Argentina smoke and sniff Anadenanthera colubrina. With this, the Spaniards' assumption, that the snuffsCebfl andVillca are made from this plant, is confirmed.

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What Was Villca?

In the colonial literature of New Spain , there are.numerous references to the psychoactive use of certain seeds or fruits that were known variously as Huilca Huillca, Vilca, Vilcas, Villca, WiI'ka, Willca , or Willka. The ethnohistor ically documented vil/ca (fruit) is today known as the seed of Anedenenmere colubrina . Villca was of great ritual and religious significance in Peru in the time before the arrival of the Spaniards, and was known to the Incan high priests and soothsayers (umu) as Vil/ca or Villca cemeyo. A holy Indian relic (huaca) was known as Vil/ca or Vilcacona and an especially holy mountain is known as Villca Coto. On the peak of Villca Coto, it is said that a couple of humans saved themselves during the primeval deluge. Villca seeds had a ceremonial significance for the Incas as a psychoactive subsitute for beer. The "juice" of Villca was added to a fermented corn beverage and taken by the soothsayer, who would then be able to look into the future. Villca was also the name for enemas , which were used for medicinal or shamanic purposes.

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northwest of Ar gentina the place with the longest uninterrupted ritu alistic or sham anic use of psychoactive sub stances in the world. As som e Matacos have converte d to Christianity in recent years, th ey have come to identify Ce bil with the biblical Tree of Knowledge. But th ey do not see Ce bil as a "forbidden fruit"; rath er, they see it as th e frui t of a holy tree, which is used by shama ns for healing. The hallucinations triggered by C ebfl seem to have been very influential in the icono graphy of the so-called Tiahuanaco Style. The iconograph y of artist Chavin de Huantar is full of similar motifs: intertwined snakes comin g out of the head of the oracle god are clearly Ce bil hallucinations. The vision-inducing effects of C ebil snuff last for roughly twenty minutes and include strong hallucinations, which are oft en only black and white, and seldom in color. The y are not (or are on ly very rarely) geometric in nat ure, but are strongly flowing and "d ecentralized ." They are very reminiscent of the images produced by th e pre Colum bian Tiahuanaco culture . C ebil seeds also have psychoactive effects if th ey are smo ked. The effects are very strong for about thirty minutes and th en fade away. The effects begin with a feeling of heaviness in the body. After five to ten minutes, visual hallucinations begin with the eyes closed, often featuring worm- and snakelike images flowing into one another. Sometimes geometric, symmetrical, or crystallographic hallucinati ons can occur, but very seldom are th ere any stro ng visions of a realistic nature (such as the experience of flyin g, traveling in another world, transforming into an animal, cont act with helping spirit s, and so on).

Far left: Pre-Columbian snuff tools from a graveat San Pedro de Atacam a. Left: Pre-Columbian snuff vessel made from a carvedbone (San Pedro de Atacama, Chile).

Above: The northwestArgentinian region of Puna is the area in which the longest continued useof visionary and shamanic plantscan be proved. In this regionthe Cebfl seedshave been smokedor sniffed for 4,500years for healing ceremonies. Lett: The painting(oil on canvas, 1996) by the Columbian-American artist Donna Torres shows the study of an ethnobotanist whois researching Anadenanthera colubrina.

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9

BANISTERIOPSIS Ayahuasca

PSYCHOTRIA 80 Chacruna

68

THE I\1AGIC DRINK OF THE AMAZON

PEGANUM Syrian Rue

93 TETRAPTERIS Yage Ther e is a m agic intoxic ant in northw esternmo st South America that t he Indi ans believe can fr ee the so ul from corporea l co nfin ement, allow ing it to wande r free and return to the bo dy at wi ll. The so ul , t hu s untrammeled , liberates it s ow ner from th e reali ties of every d ay life and introduces h im to wondrous real ms of w hat he consid ers rea lity and p ermits him to co mmu ni cat e w ith his ancestors. The Quechu a term fo r this in ebriating drink-Ayahuasca (" vine of the sou l")-refers to th is fr eeing of th e sp irit . T he p lants involve d are truly p lants of t he gods, fo r their power is laid to sup ern atu ral forces res id in g in their tiss ues , and t hey were d ivine gifts to th e earli est Indian s on earth . Ayahuasca has m an y native names: C aapi, D apa, M ihi , Ka h i, N aterna, Pinde, Yaje. The drink, emp lo yed fo r p ro p hecy, div ina tio n, so rce ry, and m edical purposes, is so d eepl y ro oted in na tive mythology and philosoph y that t here can be no doubt of its great age as a pa rt of abo riginal life. Tw o closel y related sp ecies of th e mal pighiaceou s ge nus BanisteriopsisB. caapi and B. inebrians- are the most im portant pl ants u sed in prep aring Ayahuasca. But other sp ecies ar e ap pa re ntly used locally o n oc cas io n : B. quitensis;

Mascagnia glandu lifera, M. psilopbylla va r. antiiebrills; Tetrap ten s rn etlrystica and T mucronata. All of th ese plants are large forest liana s of the sa me fami ly. Banisteriopsis caapi and B. inebrians are fre quently cultivated in o rde r to have a su p ply close at hand for use. Many plants of diver se famili es are often added to t he ba sic d rin k to alter t he intoxicating effects . The most com m only used ad m ixtu res are leaves of Diplopte rys cabreran a and of the rubiaceo us Psycbotria cartbaginensis o r P. vi ridis. O ther known psy ch o act ive p lants, suc h as Brugm ansia suaueolens, Brunfe lsia cbiricaspi, and B. grandijlora, ma y also be added. A mong the m an y p lants emp lo ye d are To bacco; Malouetia tamaquarina and a spe ci es o f Tabe rnae montana of the A pocynaceae; th e ac ant haceous Teltostacbya lanccolata va r, crispa or Toe negra; Ca lathea -oeitchian a

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of th e Marant haceae; the arnaranthaceous Alternan tbera lebrnannii and a sp ecies of I resin e; several fern s including Lygodium u enusturn and L om anopsis

[apurensis; Pbrygylantbus eugenioldes of the M iste ltoe fam ily; th e Ame rican Basil Ocimum micrantbum; a sp ecies of the sed ge gen us Cypeius; several ca cti incl uding species of Opuntia and Epipbyllum; an d m emb ers of the families C lus iaceae and Guttiferae. Th e natives often have sp ecial names for diverse "kinds" of Ayahuasca, although the botan ist frequently finds them all representative of the sam e spe cies. It is usually difficult to understand the aboriginal m eth od of clas sifi cation; so me ma y be age fo rms ; othe rs ma y com e fr om differe nt parts of the liana; still o thers may be eco logical forms growing under vary ing conditions of so il, sha de, moisture , and so on. The natives assert that the se "kinds" have a va riety of effects , and it is conceivable th at they ma y actually have di fferen t chemical co mp ositio ns. This possibility is one of th e least investi gat ed ye t m o st sig nifica nt aspe cts in the study of Aya hua sca . A mong the Tukano of the Colombia Vau pe s, fo r example, six "kinds" of Ayahuas ca or K ahi ar e recogni z ed. Bota nical id entificati on h as not yet been possible in all cases, but t he "kinds" have defin ite native nam es. Kahi-riarna, th e st ro n gest, produ ces audito ry hallu cinations an d announces future eve nts . It is said to caus e death if improperly employed. T he second strongest, Me ne- kahi-rna, reputed ly causes visions of gre en snakes. The bark is used, an d it is also said to cause d eath, u nl ess cautious ly taken. These two "kinds" n~ ay not be lo ng to Banisteriopsis or even to th e fam ily M alpi gh iaceae. The thi rd in strength is call ed Su anaKa hi-rna (" K ahf of the red jaguar"), p ro ducing .visio ns in red. K ahf-vai Bucura-rij orna (" Kahf of the m onkey head") causes m o nkeys to hall ucinate and howl. The w eakest of the hallucinogen ic "kinds" of Kahi or Ajiiwri-kahi-ma has littl e effec t but is used in th e d rink to hel p the Menc-Kahi - rna. A ll of these "kinds" are referable prob ably to Banis-

;f

Top: The Chacrunashrub (Psychotria viridis) is the second most important ingredient in the Ayahuasca drink. Aboveright: The shoots of the Ayahuasca Iiana. Left: A Shipibo Indian with an Ayah uasca liana that he has cultivated in his garden. Page 124 above: The Ayahuasca liana (Banisteriopsis caapi) is a powerful and vigorously growing tropical vine. Page 124below: The pieces of branch are the baseof theAyahuasca preparation.

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"Ayahuasca, medicine, enrapture me fully! Help me by opening your beautiful world to me! You also are created by the god who created man! Reveal to me completely your medicine worlds. I shall heal the sick bodies: These sick children and this sick woman shall I heal by making everything good!" -Ayahuasca Song of the Shipibo

Above left:The British plantexplorer Spruce collected the first bota~ ical specimens of Banisteriopsis caapiin 1851 . Hesentmaterial from thesame plantfor chemical analysis. The material waslocated in the Museum at the Royal BotanicGardens at Kew in 1969. Above right: Among the koran of Colombia andEcuador, special medicine men prepare Curare andYaje. Thereis an association between thesetwo plant products, andYaje is taken before huntingin thebeliefthat thevisions will reveal the hiding places of theanimals to be sought. Farright: Tomake Ayahuasca or Caapi, thefreshly stripped barkmustbe vigorouslypounded before being boiled in wateror kneaded thoroughly in cold water. Page 127left: Thenumerous Tukanoan tribes of the Vaupes River basin in Colombia andBrazil practice a maleoriented ancestor ceremony. The Yuruparf dance, in which Caapi is a majorelement, enables the participants to communicate withspirits of the dead. Page 127right: Linedancing with intricatesteps and gourd rattles accompanying chants is typical of Barasana ceremonies in which Caapi is taken, Piraparana River.

126

teriopsis caapi. Kahi-somoma or Kahiuco ("Kahi that makes you vomit"), a shrub, the leaves of which are added to the drink, an emetic agent, is undoubtedly Diplopterys cabrerana, the same plant known among the western Tukanoan Siona of the Colombian Putumayo as Oco-yaje. Although not so famous as Peyote or the sacred Mexican mushrooms, Ayahuasca has received popular attention because of news articles extolling the so-called telepathic powers of the drink. In fact, in the chemical investigation of Banisteriopsis, the first alkaloid isolated was named telepatbine. The hallucinogen may be prepared in diverse ways. Usually, bark is scraped from freshly harvested pieces of the stem. In the western areas, the bark is boiled for several hours, and the bitter, thick liquid is taken in small doses . In other localities, the bark is pulverized and then kneaded in cold water; much larger doses must be taken, since it is less concentrated. The effects of the drink vary according to the method of preparation, the setting in which it is taken, the amount ingested, the number and kinds of ixtures, and the purposes for which it is used, as well as the ceremonial control exercised by the shaman. Ingestion of Ayahuasca usually induces nausea, dizziness, vomiting, and leads to either a euphoric or an aggressi ve

state . Frequently the Indian sees over, powering attacks of huge snakes or jaguars . These animals often humiliate him because he is a mere man . The rep etitiveness with which snakes and jaguars occur in Ayahuasca visions has intrigued psychologists. It is understandable that these animals play such a role, since the y are the only beings respected and feared by the Indians of the tropical forest; because of their power and stealth, they have assumed a place of primacy in aboriginal religious beliefs. In many tribes, the shaman becomes a feline during the intoxication, exercising his powers as a wild cat. Yekwana medicine men mimic the roars of jaguars. Tukano Ayahuasca-takers may experience nightmares of jaguar jaws swallowing them or huge snakes approaching and coiling about their bodies. Snakes in bright colors climb up and down the house posts. Shamans of the Conibo-Shipibo tribe acquire great snakes as personal possessions to defend themselves in supernatural battles against other powerful shamans. The drug may be the shaman's tool to diagnose illness or to ward off impending disaster, to guess the wiles of an enemy, to prophesy the future. But it is more than the shaman's tool. It enters into almost all aspects of the life of the people who use it, to an extent equaled by hardly any other hallucinogen. Partakers, shamans or not, see all the gods, the first human beings, and animals, and

.-- ..:.- -~.-. =--~ -:-

~

,,~, .f.

.--:-::-.- . - . ,;i§~';:' =: _.--',;. -.

come to understand the estab lishment of thei r social order. Ayah uasca is, above all, a medicinethe great medicine. The Ayahuasca leader among the Campa of Peru is a religious prac tit ioner who, follow ing a strict apprenticeship, maintains and increases his shaman istic powe r th rou gh the use of Tobacco and Ayahuasca. T he Ca mpa shaman under Aya huasca acquires an eerie, distant voice and a qui verin g jaw that indicates th e arr ival of goo d spirits w ho, splend idly clad, sing and dance before him; th e shaman's singing is merely his ow n voice echoi ng th eir song. D uring th e singing, his soul may tra vel far and w ide-a phenomenon no t interfering with perfor manc e of the ceremony nor with the shaman's abilitv to communicate the wishes of the spirits to part icipants. Among th e Tukano, the pa rtaker .of the drug feels himself pu lled along by powerful winds tha t th e leading shaman explai ns as a trip to the Mi lky Way, the first stop on the way to heave n. Similarly, the Ecuad orea n Zap aro expe rience a sensation of being lifted into th e air. T he souls of Peruvia n Conibo -Shipibo shamans fly about in th e form of a bird; or shamans may tra vel in a superna tural canoe manned by demons to reconquer lost or sto len souls. The effects of the dri nk are greatly altered w hen leaves of D ip!ot erys cabrerana or of Psych otria are added . The

.•,

"-

;

The Chemistry of Ayahuasca In the belief tha t they we re new disc overi es, the first alkaloids isola ted from Banisteriopsis were called telepat hin e and banisterine. Further chem ical investiga tions revealed that th ese prepa rat ions were identical with the alkaloid harmine, previous ly isolated from Sy rian Rue , Peganum harmala. Furthe rmore, the secondary alkaloids of Paganum , harmaline and tetrahydroharmine, also occur in Banisteriopsis. The act ive principles are indole alkaloids found in several other hal lucinogenic plants . The drink made from Ayahuasca is a unique pharmacologica l combination of Banisteriopsis caapi, a lian a that contains har maline, and Chacru na (Psychotria viridia) leaves, which conta in DMT. Harm aline is an MAO inhibito r; it red uces the body's production and distributio n of monoam ine oxidase (MAO). MAO normally breaks down the vision -inducing ingred ient DMT befo re it can cross the blood -brai n bar rier into the central nervous system . Only with this combination of ingredients can the drin k have its consciousness-expanding effects and trigger visions.

Plants Containing the MAO-Inh ibi ting Banis teriopsis spp . Kochia scoparia (L.) SCHRAD. iflora involucrata iflora spp. Peganum harmala L.

Stryc hnos usamb arensis GILG Tribuius terrestris L.

~- C a r b o l i n e

Alkaloids:

Harmine Harmine , Harmane ~ - C a rboli n e

Harmine, Harmane, etc. Harmine , Tetrahydroharm ine, Dihydr oharmaline, Harmane, lsoharmine, Tetrahydroharmol, Harmalol, Harmol , Norharm ine, Harmaline Har mane Harmine, among others

127

"Practically all decorative elements ... are said ... to be derived from hallucinatory imagery .. . The most outstanding examp les are the paintings executed on the front walls of the malocas ... sometimes . . . representing the Lord of Game Animals . . . When asked abo ut these paintings, the Indians simply reply: 'This is what we see when we drink Yaje . . .'" -G. Rcich cI-D olmatoff

128

trvotamines in the se additives are be-

li ~;ed to be inactive when take n orally, unless mo noamine oxidase inh ibitors are present. The harmine and its derivatives in B. caapi and B. inebrians are inhib itors of this kind, pot enti atin g the tryptamines. Bo th typ es of alkaloid s, however, are hallucinogenic. Len gth and vividne ss of th e visual hallucinations are no tab ly enhanced when th ese additives are p resent . W hereas visions with the basic drink are seen usually in blu e, pur ple, or gray, those induced w hen the tryptamin ic add itives are used may be bri ghtl y colored in reds and yellows . Th e Ayahuasca int oxication may be a very int ense experience w ith visions of light setting in with the eyes closed after a period of giddines s, nervousness, p rofuse swea ting, and so metime s nausea. A period of lassitude initiates the play of colo rs-at first wh ite, then mainly a hazy, smoky blue that later increases in intensity; eventually sleep, int errupted by dreams and occasional feverishness, takes over. Serious diarrh ea, which continues after the int oxication, is the un comfortable effect most frequ ently experienced. With the tryptaminic additives, man y of the se effects are int ensified, but trembling and convulsive shaking, myd riasis, and increase of pulse rate are also not ed. Frequ entl y, a show of recklessness, sometim es even aggressiveness, marks advanced states of the inebriation. Th e famous Yuruparf ceremony of the Tukanoans is an ancestor-communication ritua l, the basis of a man's tribal society and an adolescent male initiation rite. 1;s sacred bark trumpet, whic h calls the Yurup arf spirit, is tab oo to the sight of women; it symbolizes the forces to who m the ceremo ny is holy, favora bly influencing fertility spirits, effecting cur es of pre valent illnesses, and improving the male prestige and pow er over wo men. The Yurupari ceremony is now little practiced. One of the most det ailed reports of a recent dance describes it as follows: "A deep booming of drums from w ithin the maloca heralded the appearance of the mystic Yuruparf horns . With only very slight urging fro m one of th e

older men, all females from babes in arm s to w ithered, toothless hags betook th emselves to the fringing fores t, to hear onl y from afar the deep, mysterious notes of the trumpets, sight of whic h is believed to spell certai n death for any woman .. . Payes shamans and older men are no t above aiding the workings of the mystery by th e judicious istra tion of po iso n to any overcurious female. "Four pairs of horns had been taken fro m places of concealment , and the players now ran ged th emselves in a rough semi-circle, producing th e first deep, lugubrious notes . . . "Many of the older men had meanwhile opened their tang atara boxes of cere mo nial feathers and were selecting with great care brilliant feather ruffs, which were bound to the mid-section of the longer horns . .. "Four olds ters, with perfect rhy thm and dramatic timi ng, paraded th rou gh the maloca, blowing the newly decor ated horn s, advancing and retreating with sho rt dancing steps. At int ervals, a couple danced om of the door, th eir horn s raised high, and returned after a brief turn, th e expanding and contracting feather ruffs producing a beaut iful burst of translucent color against the stronger light. Younger men were beginning the first of the savage w hippings, and the master of ceremonies appeared with the red, curiou sly ' shap ed clay jar containing th e po werful narco tic drink called Caapi. The thic k, br own , bitter liqui d was serve d in pairs of tiny round gourds ; many drinkers pr omptl y vomited . .. "Whipp ing proceeded by pairs . The first lashes were applie d to the legs and ankles, the w hip flun g far back in a deliberately calculated dramatic gestu re; the blows reso unde d like pistol sho ts. Places w ere immediately exchanged . Soon th e whips we re being freely applied, and all the yo unge r men were laced w ith bloody welts on all parts of the bod y. Tin y lads not more than six or seven years old wo uld catch up th e abandoned whips, merrily imitating th eir elder s. G rad ually th e vo lume of so und diminished, until only tw o lone pe rfo rmers remained, enchanted w ith

Top: Many species of ion flower (iflora spp.) contain the active substances harmine and harmaline. Above right:Syrian Rue (Peganum harmala) with fruit capsules. Page 128 above: The mural in the Cuzco Airport (Peru) reveals the visionary world of Ayahuasca. Page 128 below: Shipibo Indians in traditionalcostumes decorated with Ayahuascapatterns (Yarinacocha. Peru).

129

Left: A beer mugof the Conibo-Shipibo Indiansthat has been completely paintedwith the Ayahuasca pattern. Right: Shipibowomen communally paint a ceramic with Ayahuasca patterns.

130

their art, bowing, advancing, and retreating, with great delicacy and grace in the center of the maloca. About a dozen of the older men were outfitting themselves with their finest diadems of respl endent guacamayo feath ers, tall, feathery egret plumes, oval piec es of the russ et skin of th e howle r monkey, armadillo-hide disks, pri zed loops of monkey -hair cord, precious quartzite cylinders, and jaguar-tooth belts. Bedecked with the se triumphs of savage art, the men formed a swaying, dancing semi-circle, each with his right hand restin g on his neighb or 's shoulder, all shifting and stamping in slow uni son .

Leading the group was the ancient paye, blowin g Tobacco smo ke in benediction on his companions from the huge cigar in its engraved ceremonial fork, while his lon g, polished rattle-lance vibrated con stantly. The familiar, dignified C achiri ceremonial chant was intoned by th e gro up; their deep voices rose and fell, mingling with the myster ious booming tones of th e Yurup ari horns." The Tukano believe that when, at the time of creation, humans arri ved to populate th e Vaupes region, many extra ordinary happ enin gs to ok place. People had to endure hard ship before settling th e new regions. Hideou s snakes and

dangerous fish lived in th e rivers; there w ere spirits with cannibalistic proclivities; and th e Tukano received in trepidation the basic elements of th eir cultu re. There lived amo ng these early Tukano a woman- the first woman of crea tion- wh o "drowned" men in visions . Tukanoans believe th at during coitu s, a man "drow ns" - the equivalent of seein g visions. The fir st wo man fo und

th e sensual, to a mystical un ion wi th th e mythic era, the intrauterine stage, is th e ultimate goal, attained by a mere handful bu t coveted by all." All or much of Indian art, it has been proposed, is based on visionary experi ence . C olors, similarly, are sy mbo lically significant: yellow or off-w hite has a seminal conc ept , indicating solar fert ilization; red- color of th e ut eru s, fire,

Above: Many species of the genus Banisteriopsis, like this B. muricata from southern Mexico, are rich in MAOinhibiting ~-carbo li nes . Because of this, they are particularly suited in the preparation of Ayahuasca analogs.

her self with child. The Sun -fath er had impregnated her th rough the eye. She gave birth to a child who became Caapi, th e narco tic plant. T he child was born during a brilliant flash of light . T he wo man- Yaje-e-cut the umbilical cord and, rubbing the child with magical plants, shaped its bod y. The C aapi-child lived to be an old man zealously guarding his hallucinogenic powers. From this aged child, owner of Caapi or the sexual act, th e Tukanoan men received semen. Fo r th e Indi ans, wrote Gerardo ReichelD olm atoff, "the hallucinator y expe rience is essent ially a sexual one . . . to mak e it sublime, to from the ero tic,

heat-symb olizes female fecundity; blu e represents thought th rou gh Tobacco smoke. T hese colors acco mpany Ayahuasca int oxications and have precise int erpretation s. Many of th e compli cated rock engravings in th e river valleys of th e Vaupes region are undoubtedly based up on drug exp eriences. Likewi se, th e stereotype d paintings on the bark wa ll of Tukanoan communa l ho uses represent th emes fro m Ayahuasca hallucination s. Pictures and deco ra tio ns on pot s, hous es, basketry, and other household objects fall int o tw o categories: abstract design and figurative mot ifs.

Above left: A Shipibowoman paints a piece of fabric with her traditional Ayahuasca pattern. Above right: The jungle pharmacyof the Shipibo Indians. Countless medicinal plants aretaken withAyahuasca, which strengthen the effects.

131

"The caji plants (Ayahuasca) reveal themselves to the experiencer, it grows, becomes green, blooms, and ultim ately vanishes. The moment of the blossoming is valued as the apex of the experience." - Florian Delr gen (1993)

Above:A Barasana Indian tracesin sandnearhis maloca patterns seen duringthe course of Caapi intoxication. It hasbeen suggested that many of the design motifs induced by Caapiare, on the one hand, culture-bound and, on the other hand, controlled by specific biochemical effectsof the active principles in the plant.

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The Indians know the difference be tw een the tw o and say that it is du e to C aapi intoxication. "Some one w atching a man at work or finding a drawing would say: 'This is w ha t one sees afte r three cups of Yaje, ' occasion ally spe cifying the kind of pl ant that had been used and thus giving an indic ati on of the nature of the narcotic effect s th ey attributed to different concoctions," sp eculated G. Reichel -Dolmatoff. It would seem that suc h an important drug wou ld have attracted th e att ent io n of Europ eans at a very earl y date . Such was not th e case . In 1851, however, the English bo tanist Spruce, w ho was co llecting among Tukanoan tr ibes in the

Rio Vaupes region of Brazil, met with Caapi and sent material for chemical study to E ngland. Three y ears later, he ob served C aap i u se again among the Guahibo Indians along the upper

Orinoco . Later, h e encountered Aya hu asca am on g the Zaparo of Ecuador and id entified it as th e same hallucinogen as Caapi. "In the course of the night," Spruce wrote of Caapi, "the young men parto ok of C aapi five or six times, in th e intervals between th e dances; but only a few of them at a tim e, and a very few drank of it twice. T he cup -bearer- w ho must be a man, for no wo man can touch or taste C aap i- starts at a sho rt run fro m th e opposite end of the house, w ith a small calab ash containing ab out a tea cupful of Caapi in each hand, muttering 'Mo-mo-mo-rno-mo' as he runs, and gradu ally sinking down until at last his chin ne arl y touches his knees, w hen he reaches out one of his cups to the ma n w ho st ands read y to recei ve it . . . In tw o min utes or less after dri nking it, the effects be gin to be appa rent . The Inc dian turns deadl y pale, trembles in every limb, and horror is in his asp ect . Suddenly contrary symptoms succeed; he bursts into p ersp irati on and seems possessed with reckless fury, seize s w h atev er arms are at hand ... and rushes to th e door, w hile he inflicts vio lent blows on the grou nd and doorposts, calling out all the while: 'Thus would I do to mine enemy [namin g him by name] were this he!' In about ten minutes, the excitement has ed off, and the Indian grows calm but appears exhausted." Sin ce Sp ruce's time, thi s dru g has been mentioned often by many travelers and explorers, but little has been accomplished until recently..In fact, it was not until 1969 that . ch emical ana lysis of Spru ce's material, collected for such exam ina tio n in 1851, w as carried out. M uch remains to be learned about Ayahuasca, Caapi, Yaje. There is little time before increasin g acculturation and even extinctio n of whole tri bes w ill make it forever impossible to learn abou t these age-old beliefs and uses.

Left: Thisbeautiful engravingon a granite rock at Nyf on thelower Piraparana Riverin Colombia is obviously ancient. The rapids at this point on the river are at the earth's equator, a zone vertically related to the rising and setting constellations. It hasbeensuggestedthat this turbulent areaof theriverwas theplace where the Sun Father married Earth Mother to create the firstTukanoans. The Indians interpretthe triangular face as a vagina andthe stylized human figure as a winged phallus.

Above: The talented Peruvian artist Yando, the son of anAyahuasquero from Pucallpa, drew this Ayahuasca vision. Notice thatthecomplexitiesof the hallucinations aretreated in animagery in which microscopic andmacroscopic dimensionsareskillfullyblended.

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FliUlil, '(flung cultivated Chacruna (psycllfllria viridis),

Ayahuasca Ingredients

A selection of plants used in the preparation of the Ayahuasca drink to give it its desired healing powers or specific qualities: Ai curo

Euphorbia sp.

for better singing

Ajf

Capsicum frutes cens

tonic

Amacisa

Eryth rina spp.

purgative

Angel's Trumpet Brugmans ia spp.

Couroupita guianensis

strengthens the body

Batsikawa

Psychotria sp.

for cooling and reduction of visions

Cabalonga

Thevetia sp.

protects against spirits

Catahua

Hura crepitans

purgat ive

Cat's claw

Uncaria tomentosa

strengthens; used to treat allergies, kidney problems, stomac h ulcer, vene real disease

Chiricaspi

Brunfelsia spp.

for fever, rheumatism , and arthritis

Cuchura-caspi

Malouetia tamaquarina

to enable a better diagnosis

Cumala

Virola spp.

stre ngthens the vision

Guat illo

lochroma fuchsioides

strengthens the vision

flex guayusa

for purification and treatment of vomiting

Hiporuru

Alchomea castanaefolia

to treat diarrhea

Kana

Sabicea amazonensis

"sweetens" the Ayahuasca drink

Kapok tree

Ceiba pentandra

diarrhea, intestinal problems

Ayahuma

" Guayusa

II /,ove: Farmer's 11l!J;ICCO (Nicotiana 1II.' .liea) is one of llu - most important ·.h;,man plants in [;f1'llh America.

I 1" ItOm.· The fruit 01;, " pecies of TheveIh l called Cabalony.I uonce is added to !··vi ,l1uasca to prolecl l!Je drinker from " " .liclous spirits.

I ', I

to treat delusions, illnesses cause d by magic arrows (chonteado) , and encha ntme nt

Lupuna

Chorisia insignis

to treat intestinal problems

Pfaffia

Pfaffia iresinoides

sexual weakness

Pichana

Ocimum micranthum

fever

Piri piri

Cyperussp.

fright; promotes spiritual development; for abortions

Pulma

Calathea veitchiana

to stimu late visions

Rami

Lygodium venustum

to strengthen the Ayahuasca drink

Remo caspi

Pithecellobium laetum

strengthens the Ayahuasca drink

Sanango

Tabemaemontana sananho poor memory; for spiritual development; arthritis, rheumatism

Sucuba

Himatanthus sucuuba

to extract magic arrows

Tobacco

Nicotiana rustica

for poisoning

Toe

Ipomoea cam ea

strengthens the vision

1: The Chiricaspi bush (Brunfelsia grandifloraspp. schultesii) is an important shaman plantin the northern regions of South America. 2: Cat's Claw (Uncaria tomentosa) is one of theimportant medicinal plants for treating chronic illnesses among the Peruvian Indians.

3: For many Indians, the Kapok tree (Ceiba pentandra) is theworld tree. 4: The bindweed Ipomea carneacontains potent psychoactivealkaloids and is used in the Peruvian Amazon basin as an ingredient in Ayahuasca. 5: The Sanango leaves (Tabernaemontana sananho) strengthen the memory. 6: The Palo de Borracho"treeof drunkenness" (Chorisia insignis) is a world tree in thecosmology of theshaman. Its astringent barkis added to Ayahuasca. 7:A leaf cutting from Psychotria viridis (grown in California).

6

7

135

5

136

AYAHUASCA ANALOGS

The pharmacological agent that has been identified in Ayahuasca can be imitated in plants with similar active ingredients (harmaline/harmine, DMT/5MeO-DMT). Nontraditional combinations of plants with these ingredients are today known as "Ayahuasca analogs" or Anahuasca. Combinations made of the isolated of synthesized ingredients are called "pharmahuasca." Jonathan Ott, a chemist specializing in natural substances, writes: "Psychonautic pharmahuasca research is so dis tant from the scientific mainstream that it took nearly three decades of no one ing, or independent scientists doing 'underground' research before the enzyme inhibitor theory of Ayahuasca pharmacology was put to the test. Paradoxically, this research can rightfully claim that is stands exactl y in the center of the research on the biochemistry of consciousness and the genetics of pathological brain functions! ... Ayahuasca research is not just on the vertex of neuro-scientific research, but it is possible that the reversible MAO-inhibiting effects of Ayahuasca could present a practical, less toxic alternative to the harmful substances that are finding medical uses!" The value of these Ayahuasca analogs lies in the entheogenic effects th at lead to a deeper spiritual ecology and an all-encoming mystical insight. Ayahuasca and its analogs bring about-but only with the right dosage -a shamanic ecstasy: "Shamanic ecstasy is the true ancient religion, of which modern churches are merely pale imitations. Our ancestors discovered in many places, and at many times, that suffering humanity could find in ecstatic entheogenic experiences the reconciliation between the cultivated intelligence that separates each human being from other creatures and even from other humans, and the wild, untamed, magnificent animal physical-

ity that we all possess ... It is not necessary to have faith because the ecstatic experience in and of itself gives one the belief in the true unity and in tegrity of the universe, and in ourselves as an integral part of the whole. Ecstatic experience is what reveals to us the sublime grandeur of our universe and the fluctuating, shimmering alchemical wonder that constitutes our everyday consciousness. Entheogens such as Ayahuasca could be the appropriate medicine for hypermaterialistic humanity on the threshold of the new millennium, where it will be decided if our way will be continuing to grow and progress or if we will be destroyed in a massive biological holocaust unparal leled by anything that has happened in our realm in the last 65 million years .. . The entheogenic reformation is our greatest hope for healing our dear Mother Gaia, because it is bringing about a true religious revival that will help to bring in the new millennium." All formulas for Ayahuasca analogs must contain an MAO inhibitor and a DMT supplier. Until now, most experiments have been with Banisteriopsis caapi, Banisteriopsis spp., and Peganum harmala , But there are other MAO inhibitors in nature, such as caltrop (Tribulus terrestris) . Preferred DMT suppliers include Psychotria viridis and Mimosa ten uiflo ra, although there are numerous other possibilities (see tables).

Page 136: TheGerman artistNana Nauwald renders herAyahuasca visions in thispainting, allowing the viewer a glimpse into the"alternate reality:' Above: Many species of theNorth American plant genus Desmodium contain the potent substance DMT in their rootbark, making them suited in thepreparation of drinks similar to Ayahuasca.

Above: Theseeds of the Mimosa scebrella contain DMT and areusable in the preparation of Ayahuasca analogs.

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1: The leafof the extremely rare Acacia phlebophylla is rich with DMT. It grows only on one mountain in Australia. 2: TheAustralian nativeAcacia maidenii contains a high concentration of DMTin its bark.

Ayahuasca Analogs: Plants that contain DMT

5 3: The seeds of the SouthAmerican tree Dictyloma incanescens. This tree contains ample amounts of 5-MeODMT. 4: The seeds of the tropical Mucuna pruriensare preferred by the traditional people to make jewelry. In addition they contain highconcentrations of DMTand 5-MeO-DMT.

Plant Family

Drug

Tryptamine

Gramineae (Poaceae) Arundo donax L. Phalaris arundinacea L. Phalaris tuberosa L. (Italian strain) Phragmites australis (Cav.) TR. et ST.

Rhizome Grass , root Leaves Rhizome

DMT DMT DMT DMT, 5-MeO -DMT

Bark Leaves Leaves, bark Bark Root-bark Root bark

Leguminosae (Fabaceae) Acacia maideniiF.v. Muell. Acacia phlebophylla F.v. Muell. Acacia simplicifolia Druce Anadenanthera peregrina (L.) Spag . Desmanthus iIIinoensis (Michx.) Macm . Desmodium pulchellum Benth. ex. Bak. Desmodium spp. Lespedeza capitata Michx . Mimosa scabrella Benth. Mimosa tenuit/ora (Willd.) Poir. Mucuna pruriens DC.

Bark Root bark Seeds

0.36 % DMT 0.3% DMT 0.81 % DMT DMT, 5-MeO-DMT up to 0.34 % DMT DMT DMT DMT DMT 0.57-1 % DMT DMT, 5-MeO-DMT

Malpighiaceae Diplopterys cabrerana (Cuatr.) Gates

Leaves

DMT, 5-MeO-DMT

Myristicaceae Virola sebifera Aub. Virola theiodora (Spruce ex Benth.) Warb. Virola spp.

Bark Flowers Bark, resin

DMT 0.44 % DMT DMT, 5-MeO-DMT

Rubiaceae Psychotria poeppigiana MUELL. -ARG. Psychotria viridis R. et P.

Leaves Leaves '

DMT DMT

Rutaceae Dictyoloma incanescens DC

Bark

0.04 % 5-MeO-DMT

5: A species of the DMT-containing genus Desmodium. 6: The Turkey Redvariety of the grass Phalaris arundinacea contains liberal amounts of DMT. 7:The root bark of the Mexican Mimosa tenuit/ora (Mimosa hostillis) is full of psychoactive alkaloids. The dried root bark contains about 1 % DMT. It is well suited for the production of an Ayahuasca analog.

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6

2

3

Juremahuasca or Mimohuasca

This Ayahuasca analog is known among people knowledgeable in the field as a preparation that is the most psychoactive and easiest to tolerate. Per person, prepare: 3 g Peganum harmala, finely ground 9 g root husk of Mimosa tenuit/ora Lemon or lime juice The ground seeds of Syrian Rue (Peganum harmala) are soaked in water and swallowed or taken in a gelatin capsule. Fifteen minutes later, drink the boiled mixture of lemon or lime juice and Mimosa husk. After 45 to 60 minutes-often after brief nausea or vomiting-the visions begin. They often take the form of fireworks or kaleidoscope-like designs, flashing colors, fantastic mandalas, or travels to another world. The effects are equal to the effects of the Ayahuasca preparations from the Amazon.

Ayahuasca Churches

In addition to the true shamanic use of Ayahuasca, recently various syncretic churches have been established that also use Ayahuasca as part of their religious rituals. The Santo Daime cult as well as the Ayahuasca church, Uniao do Vegatal, hold regular meetings in which the -the great _majority of whom are mestizos from the lower c1asses-drink Ayahuasca together and sing pious songs. Led by a priest, the group travels to the spirits of the trees as well as to the Christian holy spirits. Many cult discover a new meaning to life and find healing for the soul. For the of these Brazilian churches, which have also made headway in Europe, the use of this magic potion is just as legal as it is for the shamans of the jungle. Santo Daime, the ritual drink of a cult, and hoesce, the sacrament of another church, are both made according to an original Indian recipe in which the Banisteriopsis caapi vine and the leaves of the charcruna shrub (Psychotria viridis) are boiled to make an extremely psychedelic mixture. The Santo Daime cult also has missionaries active in Europe, and this Brazilian group has been especially successful in and the Netherlands. In Amsterdam, they have their own church. Also in the ' Netherlands, the potential use of Ayahuasca to treat addictions is being tested.

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7

11

BRUGMANSIAAUREA Golden Angel's Trumpet

12

BRUGMANSIA SANGUINEA Blood-Red Angel's Trumpet

1: Theshamanic useof thegold-yellow flowering Brugmansia occurs primarily in Colombiaand northern Peru. 2: Theflowers andleaves are used by many Indian shamans for medicinal purposes. 3: The ripe fruit of the Brugmansia sanguinea. ThisAngel's Trumpet puts outfar more fruitthan doesany other species. 4:Theflower of Brugmansiasanguinea.

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3 140

TRUMPETS OF THE ANGELS

The Gu ambiano of southern C olombia say of Brugm ansia vulcanicola: "H ow ple asant is th e p erfume of the long, bell-like flowers of- the Yas, as one inhales it in the afternoon . . . But the tre e has a spirit in the form of an eagle which has been seen to come flyin g throu gh the air and th en to disapp ear .. . The spirit is so evil th at if a wea k person stations himself at th e foot of the tree, he will for get every thi ng, . . . feeling up in the air as if on wings of th e spirit of th e Yas ... If a girl . . . sits restin g in the tr ee's shade, she wi ll dream about men of the Paez tribe, and later a figure will

be left in her womb which will be borne ' six months later in th e form of pips or seeds of th e tree." The spe cies of Brugmansia are nati ve to South Am erica. Brugmansia in th e past has usually been considered to repr esent a section of th e genus D atura. Thorou gh studies of th e biology of th ese plants have shown that th ey deserve to be classified in a distinct genus. The behavior of the species-as we ll as th eir location-indicates long association with man. T he hallucinogenic use of Brugmansia may have come from kno wled ge of the closely related D atura, knowledge that pro to-Indi an Mo ngoloids brou ght to th e N ew World in late Paleolithic and Mesolithic times. As they migrated southw ard, th ey encountered ot her sp ecies of D atura, especially in Mexico, and bent th em to shamanic use. Upon arr iving in th e Andes of South Am erica, the y recog nized the resemblance of th e Brugmansias to D atura and found th eir psychoacti ve pr operties very similar. At any rate, everyth ing about the use of Brugm ansia bespeaks great antiquity. Littl e is known, however, of pr eConquest use of Brugmansia. Th ere are, nevertheless, scatte red referenc es to th ese hallucinogens. Th e French scient ist de la Condamin e ment ion ed its use among the Omagua of th e Rio 2 Ma rafion, The explore rs von Humbold t and Bonpland remarked on Ton ga, th e red-flowered B. sanguin ea, as a sacred plant of th e priests in the Temple of th e Sun at Sogamoza in Colombia . Brugm ansia arborea, B. aurea, and B. sangu inea usually occur above an altitude of six thousand feet. The seeds are widely emp loye d as an additive to chichao The crushed leaves and flowers are prepared in hot or cold water to be taken as a tea. Leaves can be mixed with an infu sion of Tobacco. Some Indians may scrap e off the soft green bark of the stems and soak it in water for use. The Brugm ansia int oxication varies but is always chara cter ized by a violent ph ase. There is pr obably no more succinct description th an that of Joh ann]. 4 Tschudi in 1846, who saw the effects in

Peru. The native "fell into a heavy stupor, his eyes vacantly fixed on the ground, his mouth convulsively closed; and his nostrils dilated. In the course of a quarter of an hour, his eyes began to roll, foam issued from his mouth, and his whole body was agitated by frightful convulsions. After these violent symptoms had ed, a profound sleep of several hours' duration followed, and when the subject had recovered, he related the particulars of his visit with his forefathers ." At Tunja, among the Muisca, according to a report in 1589, a "dead chief was accompanied to th e tomb by his women and slaves, who were buried in different layers of earth ... of which none was .without gold . And so that the women and poor slaves should not fear their death before they saw the awful tomb, the nobles gave them things to dr ink of inebriating Tobacco and other leaves of the tree we call Borrachero, all mixed in their usual drink, so that of their senses none is left to foresee the harm soon to befall them." The species employed were undoubtedly Brugmansia aurea and B. sangu inea. Among the Jivaro, recalcitrant chi ldren are given a drink of B. sanguinea with parched maize; when intoxicated, the children are lectured so that the spirits of the ancestors may onish them. In the Choco, Brugmansia seeds put into magic chicha beer were thought to produ ce in children an excitement during which they could discover gold. Indians in Peru still call Brugmansia sanguinea by the name Huaca or Huacachaca ("plant of the tomb") from the belief that it reveals treasures anciently buried in graves . In the warmer parts of the wes tern Amazon, Brugmansia suaveolens, B. versicolor, and B. x insignis are employed as hallucinogens or as an ixture with Ayahuasca. Perhaps no locality can equal the Valley of Sibundoy in the Andes of Colombia for Brugmansia use. Th e Kamsa and Ingano Indians use several species and a number of local cultivars as hallucinogens. The Indians of this region, espe -

cially shamans, have a developed knowledge of the effects of th ese plants and grow them as private possessions. Usually the property of specific sha mans, these cultivars have native names. The leaves of Buyes (B. aurea) are employed mainly to relieve rheumatism, an effective medicine with its hig h concentration of trop ane alkaloids. Biangan was employed formerly by hunters: the leaves and flowers were mixed with dogs' food to enable them to find more game. The tongue-shaped leaf of Arnaron is valued as a suppurant and in trea ting rhe umatism. The rarest

Above: The seeds of Brugmansia suaveo/ens areusedin Peru as an intoxicating additive to cornbeer. They are taken bythe shamans in higher doses andoften produce a delirium thatcan lastfordayswiththe most powerful of hallucinations. Be/ow: The Blood-Red Angel'sTrumpet is often planted in sacredplaces and cemeteries. Here is a large plant growingwithan image of theMadonna in southern Chile.

The Chemis try of Brugmansia The solanaceous Brugmansia arborea, B. aurea, B. sanguinea, B. suaveolens, and B. versicolor contain the same tropane alkaloids as the Daturas: scopo lamine, hyoscyamine , atropine, and the various seconda ry alkaloids of the tropane group, such as norscopo lamine, aposcopolamine, meteloidine, etc . Scopo lamine, respons ible for the hallucinogenic effects, is always found in the largest quantity. The leaves and stems of B. aurea, for example, with a total alkaloid of 0.3 percen t, contain 80 percent scopolamine, which is also the main alkaloid in the roots of Brugmansia.

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Right: The Valley of Sibundoy in southern Colombia is a locationof intensive use of Brugmansia. One of the most renownedmedicine men of the Karnsa tribe is Salvador Chindoy. Here heis pictured in hisceremonial garbat the beginning ofa Brugmansia-induced intoxicationfor purposes of divination. Left: A youngKarnsa Indian boyof Sibundoy, Colombia, holds a flower and leaves of Culebra Borrachera priorto brewing a teafor the purpose of intoxication in preparationfor learning the secrets of useof hallucinogensin magic andmedicine.

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culti var is Salaman, with bizarrely atroph ied leaves; it is emp loye d both in treating rheumat ism and as a hallucinogen . T he extreme in aber ration is found in Q uin de and Munchira: these two are used as hallucinogens but also in the treatment of rheumatism and as emetics, carminatives, vermifuges, and suppurants; Munchira likewise is empl oyed to treat erysipelas. Quinde is the most widel y employed culti var in Sibundoy; Munchira the most to xic. T he rare Dientes and Ochre find their most important use in the treatment of rh eumatic pains. "A spirit so evil, our grandparents tell us, was in these trees with flowers like lon g bells, wh ich give off the ir sweet perfume in th e afternoon, that they were the foo d of th ose Indians at whose nam e people trembled : fierce Pijaos." Cu lebra borrachero is tho ught by some bot anists to be one of th ose monstro us cultivars . More potent than any

of the cult ivars of Brugma nsia, it is used hallucinogenically for th e most difficult cases of divination and as an effective medicine for rheumatic or arthritic pams. The cultivars Quinde and Munchira are most frequently used for th eir psychoactive effects. The juice of the crushed leaves or flowers is drunk eith er alone in a cold-water preparation or with aguardiente (an alcoholic distillate of sugar). In Sibundoy only shamans usuall y take Brugmansia. Most shamans "see " fearful visions of jaguars and poisonous snakes. Symptoms and un pleasant aftereffects probably have contribut ed to the limitation of Brugmansia as a hallucinogen. The ] fvaro believe th at nor mal life is an illusion, th at the true powers behind daily life are supernatural. Th e shaman, with his potent hallucinogenic plants, can cross over into the wo rld of ethereal wonder and deal wi th the forc es of

evil. A ]fv aro boy at the age of six must acquire an external soul, an arutam wakani, th e vision-p ro ducing soul th at can allow him to com municate w ith ancestors. To get his arutam th e boy and his father make a pil grim age to a sacred wa terfall, bathing, fasting, and drinking Tob acco water. M aikoa or Brugm ansia juice may also be taken to effect w ith th e supernatural during w hich the boy's arutam appears as jaguars and anacondas and enters his bod y. The Jfvaro frequently take Natema (Ayahuas ca) or Banisteriopsis to acquire th e aruta m, since it is a strong intoxicant, but Brugm ansia must be used if N atema is not successful. Maikoa intox!catio.n, the ]fv aro assert, may cause InS am ty.

From all viewpo ints , species of Brugmansia have had a difficult tim e of it in spite of their great beauty. They are plants of the gods, but not the agree able gifts of th e gods, like Peyote, the mu shro oms, Ayahu asca. Their powerful and w holly unpleasant effects, leading to pe rio ds of violence and even temp or ary insanity, toge ther w ith th eir sickening aftereffects, have con spired to put the m in a place of second category. They are plants of th e gods, true, but the gods do not alw ays strive to make life easy for man-so the y gave man th e Bru gman sias, to which he must on occasion repair. The evil eagle hovers over man, and his Borrachero is an ever-present reminder that it is not alwa ys easy to attain an audience with the gods .

Right: The beautiful flowers of the Angel'sTrumpet inspiredthe Symbolists (fabric printed aftera designby Alphonse Mucha, Paris 1896; originalis in the WOrttemburg State Museum, Stuttgart, ). Left: This drawing by a Guambiano Indian of the southern Andes of Colombia depicts a nativewoman under a Berrachero tree, Brugmansia vulcanicola. The portrayal of an eagle associated with an evilspirit indicates the dangerous toxicity of this tree, whichcauses a person tarrying under it to become forgetful and to feel as if he wereflying.

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LOPHOPHORA

THE TRACKS OF THE LITTLE DEER

Page 145 top: The Peyote crowns take on manydifferent forms, dependingon age and growing conditions.

Ever since the arrival of th e first Europeans in the N ew \X!orld, Peyot e has provoked controversy, suppression, and persecution. Condemned by the Span ish conquerors for its "satanic trickery," and attacked again and again by local government s and religiou s gro ups, th e plant has nevertheless continued to ph. y a major sacramentalrole amo ng th e Indians of Mexico, w hile its use has sprea d to the northern tr ibes in the U nite d States in the last hundred years. The pers istence and growth of the Peyote cult constitute a fascinat ing chapter in the history of the New Worl d-and a challenge to the anthropo logists and psychologists, botanists and pharmaco logists who continue to studv the plant

lished in native religions , and th eir efforts to stamp out th is practice drove it into hiding in the hills, where its sacra~ental use has persisted to the present tune. H ow old is the Peyot e cult ? An early Spanish chron icler, Fr ay Bern ardino de Sahagun , estimate d on the basis of several histori cal events record ed in In dian chrono logy th at Peyote wa s kn own to the C hichimeca and Tolt ec at least 1,890 year s before the arr ival of th e Europeans. T his calculation wo uld give the "d ivine plant" of Mexico an economic history extending over a p eriod of some two millen nia. Then Ca rl Lumholtz, the Danish ethnologist who did pioneer work among the Indians of Chihuahua,

and its con stituent s in con nection with hu man affairs . We mi ght lo gically call this need leless Mex ican cactu s th e proto typ e of th e New Wo rld hallucino gens. It w as one of the first to be discovered by Europeans and was unqu estion ably th e mo st spectacular vision-inducing plant encounte red by th e Spanish conq ue rors . T hey found Peyote firmly esta b-

suggested th at the Peyot e cult is far older. He showed that a symbol employed in th e Tarahumara Indi an P eyote ceremony appeared in ancient ritu alistic carvings preserved in Mesoamerican lava rocks. Mo re recently, arch aeological discoveries in dry caves and rock shelter s in Texas have yielded spec imen s of Peyot e. Th ese specimens, fou nd in a context suggesting cerem onial use, indi-

51 Peyote

Page 145below:A group of large Peyote cacti in their native habitat of southernTexas.

Left: The flowering Peyote cactus (Lophophora williamsii). Right: A Huichol yarn painting shows the nurturing andfertile giftsof the Peyote cactus.

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cate that its use is more th an seve n th ou sand years old . The earliest European records con cerning this sacred cactus are those of Sahagun, who lived fro m 1499 to 1590 and who dedicated most of his adul t life to the Indians of Mexico. His precise, firsthand observations were not pu blish ed until th e nineteenth century. Conse quently, credi t for the earliest p ubl ished must go to Juan Cardenas, whose observations on the ma rvelous secre ts of the Indies were pu blished as early as 1591. Sahagun's writings are among the most important of all the early chroniclers . H e described Peyote use among th e C hi chimeca, of the primitive desert platea u of the north, recording for posterity: "There is another herb like tunas [Opuntia spp. ] of the earth. It is called peiotl. It is white. It is fou nd in th e north country. Those who eat or drink it see visions either frightful or laughable . This intoxication lasts two or three days and th en ceases. It is a common food of the Chichimeca, for it sustains them and gives them courage to fight and not feel fear nor hunger nor thirst. And they say that it protects them from all danger." It is not known whether or not the Chichimeca were the first Indians to discover the psychoactive properties of Peyote. Some students believe th at th e Tarahumara Indians, living where Peyote grew, were the first to discover its use and that it spread from them to the Cora, th e H uicho l, and other trib es. Since the plant grows in many scattered localities in Mexico, it seems probable that its intoxicating properties were in dependently discovered by a number of tribes. Several seventeenth-century Spanish Jesuits testified that the Mexican Indians used Peyote medicinally and cere monially for many ills and th at when into xicated wi th the cactus they saw "horrible visions." Padre Andrea P erez de Ribas, a seventeenth-century Jesuit w ho spe nt sixteen years in Sinaloa, reported that Peyote was usually drunk but that its use, even medicinally, was

The Chemistry of Peyote

The active principle of Lophophora williamsii, the first hallucinogenic plant to be chemically analyzed , was already identified at the end of the nineteenth century as a crystallized alkaloid (see page 23). Because the dried cacti from which the alkaloid was extracted are called mescal buttons , it was named mescaline . In addition to mescaline, responsible for the visual hallucinogenic effects , several related alkaloids have been isolated from Peyote and related cacti. When the chemical structure of mesca line was deter mined, it could be produced synthetically. The chemistry is relatively simple: 3,4,5,-trimethoxyphenylethylamine. The model of this structure is shown on page 186. Mescal ine is chemically related to the neurotransmitter noradrena line (norepinephrine), a brain hormone, also shown here. The active dose of mescaline is 0.5-0.8 gram when applied orally.

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.

_

~"

' - ~'"""0J.

'.

Left: Following visions received during the Peyote ritual, the Huichol bring beaded "Peyote snakes" decorated with designs of the Peyote to remote mountainshrines of EarthMother as an offering of gratitude.

Right: An old andverylarge Peyote cactus thatis addressed as "Grandfather" by the Indians. Notice theyoung crowns.

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forbidden and punished, since it was connected with "heathen rituals and superstitions" to evil spirits through" diabolic fantasies." The first full description of the living cactus was offered by Dr. Francisco Hernandez, who as personal physician of King Philip II of Spain was sent to study Aztec medicine. In his ethnobotanical study of New Spain, Dr. Hernandez described peyotl, as the plant was called in the Nahuatl language of . the Aztecs: "The root is of nearly medium size, sending forth no branches or leaves above the ground, but with a certain woolliness adhering to it on of which it could not aptly be figured by me. Both men and women are said to be harmed by it. It appears to be of a sweetish taste and moderately hot. Ground up and applied to painful ts, it is said to give relief. Wonderful properties are attributed to this root, if any faith can be given to what is commonly said among them on this point. It causes those devouring it to be able to foresee and to predict things . . ." In the latter part of the seventeenth

century, a Spanish missIOnary in Nayarit recorded the earliest of a Peyote ritual. Of the Cora tribe, he reported: "C lose to the musician was seated the leader of the singing, whose business it was to mark time. Each had his assistants to take his place when he should become fatigued. Nearby was placed a tray filled with Peyote, which is a diabolical root that is ground up and drunk by them so that they may not become weakened by the exhausting effects of so long a function, which they begin by forming as large a circle of men and women as could occupy the space that had been swept off for this purpose. One after the other, they went dancing in a ring or marking time with their feet, keeping in the middle the musician and choir-master whom they invited, and singing in the same unmusical tune that he set them. They would dance all night, from five o'clock in the evening to seven o'clock in the morning, without stopping nor leaving the circle. When the dance was ended, all stood who could hold themselves on their feet; for the majority, from the Peyote and wine which they

"In conscious ness dwells the wo ndro us, with it man attains the realm be yon d th e material , and the Pe yot e tells us, where to find it." -Antonin Artaud, The Tarahumnrs (1947)

drank, were un able to utili ze thei r legs." T he ceremo ny amo ng the Co ra, Huichol, and Tarahu mara Indians has probably changed little in content over the centuries: it still cons ists, in great part, of dan cing. Th e mod ern H uicho l Peyote ritual is the closest to the pre-C olumb ian Me.xican ceremonies. Sahagun's descr iptio n of the Teochichimeca ritual could very well be a description of the contemporary H uichol ceremony, for these Indians still assemble to gether in the desert th ree hundred miles northeast of th eir homeland in th e Sierra Madres of wes tern Mexico, still sing all night, all day, still weep exceedi ngly, and still so esteem Peyote abo ve any other psychotr opic plant that th e sacred mushrooms , Morning Glories, Datura, and oth er indigeno us hallucinogens are consigned to the realm of so rcerers . Most of th e early records in Mexico we re left by missia'naries who opposed th e use of Peyote in religious practice. To them Peyote had no place in Christianity because of its pagan assoc iatio ns. Since the Spanish ecclesiastics were into lerant of any cult but th eir ow n, fierce persecution resulted. Bu t the Indians were reluctant to give up thei r Peyote cult s estab lished on centuries of tradition . The sup pression of Peyo te, however, we nt to great length s. Fo r examp le, a

priest near San Antonio, Texas, pub lished a manual in 1760 containing quest ions to be asked of converts . In cluded were the follow ing: "Have you eaten th e flesh of man? Have yo u eaten Peyote ?" Another priest, Pad re Nicolas de Leon, similarly exami ned po tential converts: "Art th ou a soothsayer ? Dost thou fore tell events bv read ing omens, interpreting dreams ~r by tr acing circles and figur es on water ? D ost tho u garn ish with flow er garlands th e places where idols ar e kept ? D ost th ou suc k th e blood of ot hers ? Dost thou wander abo ut at night , calling up on demo ns to help thee ? Hast thou drunk Peyote or given it to others to dri nk, in order to discove r secrets or to discover where stolen or lost arti cles were?" During th e last decad e of th e nineteent h centur y, th e explorer Ca rl Lu mholtz observed the use of Peyote amonz the Indians of the Sierr a Madre O ccident al of Mex ico, pri marily the Huich ol and Tarahumara, and he reported on th e Peyote cerem on y and on various kind s of cacti emp loye d w ith Lophoph ora williamsii or in its stead.

Above: Different cacti that areknown in Mexico as Peyote, Hikuli, Peyotillo, or False Peyote. They primarily contain the substance mescaline andother psychoactive alkaloids. Above left: Ariocarpusretusus Above right: Astrophyton asterias Below left: Aztekium riterii Belowright:Ariocarpus fissuratus Left: The earliest known botanical illustration of Lophophora wiJliamsii, published in 1847. It has been foundin archaeological sites more than seven thousandyears of age. It was probably the first and most spectacular visioninducing plant encounteredby the Spanish conquerors of Mexico.

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"You see how it is when we walk for the Peyote. How we go, no t eating, not dr inking, w ith much will. All of one heart . H ow one goes being Huichol. That is our unity. That is what we must defend ." - Ramon Medina Silva

Left: In Huichol geography, Wirikuta, the place of the ancestor-gods, is the locality of the origin of the sacred life of the tribe. Peyote grows here and is collected on the annualpilgrimages made bysmallgroupsof devout Huichols.The trip to Wirikutais longandarduous, with the pilgrimstraveling as Ancient Ones. Like the gods, they refrain from food, sex, and sleep during this extraordinary trip. When they first enterthe domain of their Paradise, the mara'akame Ramon Medina Silvagesturestoward Kaukayari (powerspots) that oncewere the livingformsof the gods.

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H ow ever, no ant hro pologist ever particip ated in or observed a Peyote hunt until the 1960s, when anthr opo logists and a Mexican writer were perm itt ed by Huichols to accompany several pilgrimages. O nce a year, th e H uichols make a sacred trip to gather Hikuri, as the sacred cactus is called. The tr ek is led by an experi enced m ara'aleam e or shaman, w ho is in with Tatewari (O ur grandfather-fire). Tatewari is the oldest H uichol god, also known as H ikuri, the Peyote-god. He is personified with Peyote plant s on his hands and feet, and he interprets all the deities to th e mod ern shamans, often th ro ugh visions, sometimes indirectly throu gh

foo d take n for the stay in Wirikuta is corn tortillas. The pilgrim s, however, eat Peyo te while in Wirikuta. The y mu st tr avel great distances. Today, much of the tr ek is do ne by car, but forme rly the Indians walked some two hundred miles . The pr eparation for gathering Peyote involves ritual confession and purification. Publi c recitation of all sexual encounte rs must be made, but no show of shame, resentment , or jealousy, nor any expression of hostility, occurs. For each offense, the shaman makes a kno t in a string that, at the end of the ritual, is burned. Following the confession, the group, preparing to set out for Wirikuta-

Kauyumari (the Sacred De er Person and culture hero). Tatewari led th e first Peyote pil grimage far from the p resent area inh abited by the nine tho usa nd Huichols into Wirikuta, an ancestral region w here Peyote abo und s. Guid ed by the shaman, the participants, usually ten to fifteen in number, take on the identity of deified ancesto rs as they foll ow Tatew ari "to find th eir life." T he Peyote hunt is literally a hun t. Pilgrims carry Tobacco gour ds, a necessity for the journey's ritual. Water gourds are often taken to transpo rt wa te r back home from Wirikuta. Often th e on ly

an area located in San Luis Potosimu st be cleansed before journeying to paradise . U po n arr iving within sight of the sacred mountains of Wirikuta , the pilgrims are rit ually washed and pra y for rain and fert ility. Amid the pr aying and chanting of the shaman, the dangerous crossi ng int o th e O therworld begins. This age has two stages: first, the Gateway of the Clashing C louds, and seco nd, th e opening of the Clouds. These do not represent actua l localities but exist on ly in th e "geograph:v of the mind"; to the participants the ing

Right: A Peyote hunter spreads out his harvestat home. Left: The basketscarried to Wirikuta contain onlya few personal andceremonial objects. On the return trip they are filled with the Peyote buttons collected on the pilgrimage. The Huichol say that Peyote is ''very delicate," so the heavily ladenbasketsare carefully transported back to the Sierras in order to avoid bruising the cactus. Leaning against the basket is a Huichol violin, used to providemusic for the Peyote dancing. Below right: Huichol lndians returning from a pilgrimage. Below left: A Peyote hunter with a basketfulof Peyote cacti.

fro m one to th e othe r is an event filled with emo tion . Upon arr ival at the place w here the Peyote is to be hunted, th e shaman begins ceremonial practices, telling sto ries from th e ancient P eyot e tradi tion and invo king pro tection for th e events to co me. Those on their firs t p ilgrimage are blind folded, and th e participants are led by th e shama n to the "cosmic th reshold," w hich onlv he can see. All celebrants stop, light candles, and murmur pra yers, w hile th e sha man, imbued w ith supe rnatural forces, chants. Finally, Peyote is fou nd. T he shaman

has seen the deer tracks. H e draws his arrow and shoots th e cactus. T he pilgrims make offe rings to thi s first Hikuri. More Peyot e is sought, basketfuls of th e plant eventually bein g co llected. O n the following day, more Peyot e is collected, some of w hich is to be shar ed w ith those who remai n at hom e. Th e rest is to be sold to the Cora and Tarahumara Indians, w ho use Peyote hut do no t have a quest. T he ceremonv of distribu tiu.; Tobacco is th en c~rried out. Am ) \~'s are placed po inting to th e Jour po in ts of the co m; at midnight a fire is bu ilt.

Page 148 right: Each pilgrim has brought offeringsto Peyote. After these giftsarecarefully displayed,the pilgrims raise candles in thedirection of the ascending sun. They weep and pray that the godsaccept their offering, whil e Ramon (second from r:ght) fervently chants.

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Page 1S1/eft: The Huichol "trinity" of deer, maize, and Peyote is a hypersymbolic complex, a concept harkening backto the time of creation. This paradisiacal eraantedates the separationof plants fromanimals, with Peyote representingthe trans-temporal link with the supernatural. Onthe annual Peyote huntof the Huichol, the pilgrimsshoot the first found Peyote with an arrow and thatspecial Peyote is likened to a dying deer and accordedparticularchants; offerings of maize seeds are likewise made. Page 151 right: The Yaqui Indians of northern Mexico symbolize the Peyote cactus as a buck, as in this wood carving.

Above: "It is one, it is a unity; it is ourselves:' Thesewords of Huichol mara'akame Ramon Medina Silva describe the mystical rapport unfolding among communicants in the Peyote ceremonies that is suchan important dimension in the livesof thesepeople. In this yarn painting, six peyoteros and the shaman (on top) achievethat unity in a field of fire. In the center of the peyoteros is Tatewari, the First Shaman, as a five-plumedfire.

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Right: A Huichol sacrificialbowl decorated with Peyote designs.

According to the H uic ho l, Tob acco belo ngs to fire. The shaman prays, p lacin g the offering of Tob acco before the fire, to uching it with feathers, th en distributing it to each pilgr im, who puts it into his gourd, symbolizing th e birth of Tobacco. The H uichol Peyote hunt is seen as a retu rn to Wirikuta or Paradise, th e archetyp al beginning and end of a mythical

past. A modern Huichol m ara'ak am e expressed it as follows: " O ne day all w ill be as yo u have seen it th ere, in Wiriku ta, The Fi rst P eopl e w ill co me back. The fields w ill be pure and crystalline, all thi s is not clear to me, but in five more yea rs I will know it, throu gh more revela tions. The world will end , and th e u nity will be here again . But only for p ure Huichol. " Amo ng the Tarahumara, the P eyote

cult is less import ant. Many buy th eir sup plies of the cactu s, usually from H uichol. Altho ug h th e two trib es live several hundred mile s apart and are not closely relat ed, th ey share th e same name for Peyote- Hikuri-and the two cults have many points of resemblance . The Tarahumara Peyote dance may be held at any tim e du ring the yea r for health, tr ibal prosperity, or for sim ple worship. It is sometimes incorporated int o other established festivals . The principal part of the ceremony consis ts of dances and praye rs followed by a day of feasti ng. It is held in a cleared area, neatly swept. Oak and pine logs are dragged in for a fire and oriented in an east -west direction. T he Tarah umara name for th e dance means "mov ing abo ut th e fire," and excep t for Peyote itself, the fire is the most important element. The leader has several women assistan ts who prepare the Hiku ri plants for use, grinding th e fresh cacti on a metate, being car eful not to lose one drop of the resulting liqu id. An assistant catc hes all liqu id in a gourd, even the wa ter used to was h the metate. The leader sits we st of th e fire, and a cross may be erected opposite him. In front of the leader, a sma ll hole is dug into which he may spit. A Peyote may be set befo re him on its side or insert ed into a root-shaped hole bor ed in th e grou nd. He inverts half a gourd ove r the Peyote, turning it to scratc h a circle in the earth around the cactus. Removing the gourd temporarily, he draws a cross in th e dust to represent th e world, th ereupon replacing the gour d. This appa ratus serves as a reso nator for the rasping stick: Peyote is set under the resonator, since it enjoys the sound. Incense fr om burning cop al is th en offered to th e cross . After facing east, knee ling, and crossing themselves, the leader's assistants are given deer-hoof rat tles or bells to shake during the dance.

Below: The Huichol shaman Ramon Medina Silva silently awaits his Peyote visions. Wrapped in his blanket, gazing into the ceremonial fire, he sits motionless for many hours as he receives messages from the gods. He said of the Peyote pilgrimage: "Our sym-

bois-the deer, the Peyote, the maize of five colorsall, all that you have seen, there in Wirikuta, when we go to hunt the Peyote-these are beautiful. Theyare beautiful becausethey are right:' (From Barbara Myerhoff, Peyote Hun~

T he gro und-up Peyote is kept in a pot or crock near the cross and is served in a gourd by an assistant: he makes three rounds of th e fire if carrying the gourd to the leader, one if carrying it to an ordinary participant. All the songs praise Peyote for its protection of th e tr ibe and for its "beaut iful intoxication ." H ealing ceremo nies are often carr ied out like the Huichol's,

legislators and engendered heated and, unfortunately, often irres po nsible op pos ition to its free use in American Indian ceremonies. It was the Kiowa and Comanche In dians, apparently, who in visits to a native group in northern Mexico first learn ed of this sacred American plant. In dians in the United States had been restricte d to reservations by th e last half

The Tarahumara leader cures at daybreak. The first terminates dancing by giving three raps. He rises, accompanied by a yo ung assistant, and, circling th e patio, he to uches every forehead with water. He to uches the patient th rice, and placing his stick to the patient's head, he raps three times . The dust produced by the rapping, even though infinitesimal, is a powerful health- and lifegiver and is saved for medicina l use. T he final ritu al sends Peyote hom e. The leader reaches toward the rising sun and raps thrice. "In th e early morning, Hikuli had come from San Ignacio and from Satapolio riding on beautifu l green doves, to feast with the Tarahumara at th e end of the dance whe n th e peopl e sacrifice food and eat and drink. H aving bestowed his blessings, Hikuli forms himself into a ball and flies to his shelter at the time ." Peyote is employed as a religious sacrament among more tha n forty American Ind ian tr ibes in many parts of th e United States and wes tern Ca nada. Because of its wide use, Peyote early attracted th e attention of scientists and

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Right.· The red Mescal beans (Sophora secundifJora).

Above left: The roan in the Native AmericanChurch officiates at the Peyote meeting as a representative of theGreatSpirit. It is his dutyto showthe "Peyote road" to theparticipants. The roan in Stephen Mopope's painting holds traditional ceremonial objects associated with the religion: the fan, staff, andrattle. On his cheek is painted the crown of a Peyote plant. In the center picture, alsoby Mopope, chanting participantssit inside thesacredtepee,in the middle of which is Father Fire and thecrescent moon altar. Above the tepeeis the Peyote waterdrum. The photograph on the far rightdepicts the Sioux medicinemanHenry CrowDog chanting at a Peyote meeting on the Rosebud Reservation. Abovemiddle: Also byMopope, This shows the participant who sitssingingin theinterior of his sacred tipi.In the middle is Father Fireandthe sickle shaped altar. Above thetipi is thewatercontainer. Aboveright: Sioux Medicine ManHenry Crow Dogat a Peyote Gathering on the Rosebud reservation.

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of the nineteenth century, and much of th eir cultural heritage w as disintegrating and disappearing. Fac ed with thi s disastrous inevit ability, a numb er of In dian leaders, especially from tribes rel ocated in Oklahoma, began actively to spread a new kind of Peyote cult ad ap ted to th e needs of the more advanc ed Indian groups of the United States. The Kiowa and Comanche w ere ap parently the most active proponents of the new religio n. Today it is the KiowaComanche type of Peyote ceremony that, with slight modifications, prevails north of the Me xican border. This cere mony, to judge from the rapid spread of the new Peyote religion, must have ap pealed strongly to the Plains tribes and later to other groups. Succ ess in spreading the new .Pe y ote cult resulted in strong opposition to its practice from missionary and loc al governmental gro ups . The ferocity of this opposition often led local governments to en act rep ressive legislation, in spite of ove rw helming scientific opinion th at Indians sh ould be permitted to use Peyote in reli gious practices. In an attempt to protect th eir rights to free reli -

gious activity, American Indians organized th e Peyote cult into a legally recognize d reli gious group, th e N ative A merican Church. This reli gious movem ent, unknown in th e United States before 1885, numbered 13,300 in 1922. In 1993 there were at least 300,000 am ong seventy different trib es. Indians of the United Stat es, livin g far from the natural area of Peyote, must use the dried top of the cact us, the socalled mescal button, legally acquired by either collection or purchase and distribution through the U.S. postal services . Some American Indians still send pilgrims to gather the cact us in the fields, fo llowing the custom of Me xican Indians, but mo st tribal gro ups in the United States must procure their supplies by purchase and mail. A member may hold a meeting in gratitude for the recovery of health, the safe return fr om a voyage, or the succ ess of a Pe yote pil grimage; it may be held to celebrate th e birth of a bab y, to name a child, on th e first four birthdays of a ch ild, for doctoring, or even for general th an ksgivin g.

Left: The Peyote rattle is an important instrument for the Peyote ceremony of the Native American Church.

The Kickapoo hold a Peyote service for th e dead, and th e bod y of the deceased is brought int o the ceremo nial tepee. The Kiowa may have five services at East er, four at Christmas and Th ank sgivin g, six at th e New Year. Especially among the Kiowa , meetings are held only on Saturday nigh t. Anyon e who is a memb er of the Peyote cult may be a leader or "roan." There are certain taboos that th e roa dman, and sometimes all particip ants, mu st observe. The older men refrain fro m eating salt the day before and aft er a meetin g, and they may not bathe for several days follow ing a Peyot e service. Th ere seem to be no sexual tab oo s, as in the Mexican tribes, and the ceremony is fre e of licentiou sness. Women are itted to meetings to eat Peyote and to pray, but the y do not usually particip ate in the singing and drumming. After the age of ten, children may attend meetings, but do not take part until the y are adults. Peyote ceremoni es differ from tribe to tribe. T he typical Plains Indian service takes place usually in a tepee erect ed over a carefully made altar of eart h or

clay; the tepee is taken do wn as soon as th e all-night ceremony is over. Som e tribes hold the ceremony in a wooden ro und-house with a permanent alta r of cement inside, and the O sage and Quapaw Indians oft en have electrically light ed round- ho uses. Th e Father Peyot e (a large " mesc al button" or dried top of the Peyot e plant) is placed on a cros s or rosette of sage leaves at th e center of the altar. This crescent -shaped alt ar, sym bol of th e spirit of Peyot e, is never taken from th e altar during the ceremony. As soon as th e Father Peyote has been put in plac e, all talkin g stops, and all ey es are directed to ward the altar. Tobac co and corn shucks or blac kjack oak leaves are ed around th e circle of worshipers, each maki ng a ci~arette fo r use durin g the leader 's op enmg prayer. The next procedure invo lves purification of the bag of mescal buttons in cedar incense. Foll owing this blessin g, the roa dman takes four mesc al buttons from the bag, which is then pas sed around in a clockwise dir ecti on , each .wo rshiper taking fo ur. More Peyote

Above'fighf: The photograph portrays the roan's feathered staffof authority: two smoking sticks for lightingthe ritualcigarettes, one of which indicates in the combination of the thunderbird andthe crossthe melding of Christian and Nativeelements; cornshucks for cigarettes; a drumstick; several gourd rattles; two Mescalbean necklaces, part of the roan's dress; a bundle of sagebrush; Peyote buttons; a Peyote ceremony necktie; a black "Peyote cloth," an eagle wing-bone fluteand a small pileof "cedar" needles for incensing.

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Top left:The Peyote Goddess, or Earth Mother, of the Huichol in a modern depiction. Her dress is decorated with symbols of the sacred cactus. The Peyote is her giftto humans in orderthat they mayenter into withher. By knowing her, manlearns to respect and honor the earth anduse her wisely. Top right: A Huichol man withthe small Peyote garden he hasplanted in his village andwhich he lovingly cares for.

Above: A Huichol shaman (mara 'akame) singswithhis assistants in front ofthe temple in which the Peyote ceremony will take place.

Page 155top: The groundPeyoteis mixedwithwater andgivento the participantsat the intoxicatingceremony.

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may be called for at any time during the ceremony, the amount consumed being left to personal discretion . Some peyotists eat up to thirty-six buttons a night, and some boast of having ingested upwards of fifty. An average amo unt is probably about tw elve. Singing starts with the roan, th e initial song always being th e same, sun g or chanted in a high nasal tone. Tran slated, the song means : "May the gods bless me, help me, and give me power and understanding. " Sometimes, the roan may be asked to treat a patient. This procedure varies in form. The curing ritual is almost always simp le, consisting of praying and frequent use of the sign of the cross. Peyote eaten in cerem on y has assumed th e role of a sacrament in part becau se of its biological activity: the sense of well- being th at it induces and the psychological effects (the chief of which is the kaleid oscopic play of richly colored visions) often experi enced by th ose who indulge in its use. Peyot e is

cons idered sacred by N ative Am ericans, a divine "messenger" enabling th e individual to communicate with God without the medi um of a prie st. It is an earthly representative of God to many peyotists. " God told th e Dela wares to do good even befor e H e sent Christ to th e whites who killed Him .. 0'" an Indian explained to an anthropologist. " God made Peyote. It is His power. It is the power of Jesus. Jesus came afterwards on this earth, after Peyote ... God (through Peyote) told the Del awares the same things that Jesus to ld th e whites." Correlated with its use as a religious sacrament is its presumed value as a medicine. Some Indians claim tha t if Peyote is used correctly, all other medicines are superfluous. Its suppo sed curative properties are responsible pr obabl y more than any other attr ibute for the rapid diffusion of th e Peyote cult in th e United States. The Peyot e religion is a medicoreligiou s cult . In considerin g Native Am erican medicines, one must always

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bear in mind th e differe nce between th e ab origin al concep t of a medicinal age nt and that of our modern \'\1estern medicine. Indigenous societies, in gen eral, cannot co nceive of natural death or illn ess but belie ve that th ey are du e to superna tural interference. T he re are

tw o types of " me dicines" : th ose wit h purely ph ysical effects (tha t is, to relieve too th ache or dig esti ve up sets); and the medicines , par ex cellence, that put the me dicine ma n int o communication, th rou gh a variety of visions, wi th the malevole nt sp irits that cause illness and dea th. The factors responsible fo r th e rapid growth and tenacity of the Pey ote religion in the United States are many and int errelated. Among the most obvious, however, and th ose most often cited, are: th e ease of legally ob taining supp lies of the hallucinogen; lack of federal restraint; cessat ion of intertribal warfa re; reservatio n life with co nseque nt intermarriage and peaceful exchange of so cial and religious ide as; ease of transp ort ation and postal co mmunication; and th e gene ral atti tude of res ignation to ward encroaching \'\1estern culture. In th e year 1995 the use of peyote by of the N ative A merican Church was made legal by Bill C linton !

Above: A modern Peyote bird of the Navajo. Left: A Peyote ian (Navajo) madeirom peacock ieathers is used by the Indians to induce visions.

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LITTLE FLOWERS OF THE GODS

22 CONOCYBE 63 64

65 76 77 78

79

PANAEOLUS CYANESCENS Blue Meanies PANAEOLUS SPHINCTRINUS Hoop-petticoat PANAEOLUS SUBBALTEATUS Dark-rimmed Mottlegill PSILOCYBE CUBENSIS San Isidro PSILOCYBECYANESCENS Wavy Cap PSILOCYBE MEXICANA Teonanacatl PSILOCYBE SEMILANCEATA Liberty Cap

Above: Oneofthelargest fruiting bodies of Psilocybeazurescens everfound.

1. 2. 3.

Psilocybe mexicana Psilocybe semperviva Psilocybeyungensis

4. 5.

"There is a world beyond ours, a w orld th at is far awa y, nearb y, and inv isible. And th ere is where G od lives, w here the dead live, th e spirits and the saints, a world w here everything has alrea dy happ ened and everything is known. That w orld tal ks. It has a lan guage of its ow n. I report what it says. The sacred mushroom takes me by the hand and brings me to the world where everything is known. It is they, the sacred mu shrooms, th at speak in a w ay I can understand. I ask th em and th ey answer me. When I return fro m the trip th at I have take n wi th th em, I tell w hat th ey have to ld me and what th ey have shown me. " Thus does th e famo us Ma zatec sha man Marfa Sabina reverent ly descri be the god-given po wers of the intoxicating mu shrooms that she uses in her cer em ony, which has come down fr om ages past. Few pl ants of th e gods have ever bee n held in gre ater reverence th an th e sacr ed mushro oms of M exico. So hallow ed were th ese fung i th at th e Aztecs called them Teonanacatl (" divine flesh ") and used them onl y in th e most ho ly of th eir ceremonies. Even th ough, as fungi, mu shrooms do not blossom, the A ztecs referred to them as "flower," and the Indians who still use them in religious rituals have endearing for them, such as " little flo wers. " When the Spaniards conquered M exico, they.w ere aghast to find the natives worshiping their deities with the help of inebriating plants: Peyotl, Ololiuqui, Teonanacatl. The mushrooms were esPsilocybe caerulescensvar. mazatecorum Psilocybe caerulescens var. nigripes

pecially offensive to the Europe an ecclesiastical authorities, and th ey set out to eradicate thei r use in reli giou s practice s. "They possessed another m eth od of intoxication, which sharpened their cruelty; for if they used certain small toadstools . . . th ey would see a th ou sand visions and esp ecially snakes . . . They called these mushrooms in their lan guage teunamacatlth, w hich means 'God 's flesh,' or of th e De vil w hom the y worshiped, and in thi s w ise wi th that bitter victual by th eir cru el G od w ere th ey hou seled. " In 1656, a guide for mission aries argued agains t Indian idolatries, including mu sh ro om ingestion, and reco mm end ed th eir extirp ation. Not only do reports condemn Teonanacatl, but actual illustrations also denounce it. One depicts the devil enti cing an Indian to eat th e fungus; another has th e devil perfo rming a dan ce up on a mu shro om . "But before explaining this [ido latry] ," one of the clerics said, " I wish to explain the natu re of the said mushroom s [that] we re small and ye llow ish, and to collect th em th e priests and old men, appointed as ministers for these impostures, went to the hills and remained almost the whole night in sermonizing and in superstitious praying. At dawn, when a certa in little breeze which they know begins to blow, the y w ould gather them, attributing to th em deity. When they are eaten or drunk, th ey into xicate, depriving those who partake of th em of thei r senses and making them belie ve a thousand absurdities."

Below: In 1979the largest andmost potent mushroom in the Psilocybe genus wasfound in Astoria, Oregon. Psilocybe azurescens contains the highest concentrationof psilocybine of all mushrooms.

Dr. Francisco H ernandez, personal p hysician to the king of Spain, wrote that three kinds of intoxicating mush rooms w ere worshiped. After describing a lethal species, he stated th at "others when eat en cause not death bu t madness that on occasion is lasting, of w hich the sy mpto m is a kind of uncontrolled lau ghter. U su ally called teyhuintli, these are deep yellow, acrid and of a not displeasing fre shness. There are others again w hich, w itho ut inducing lau ghter, bring before the eyes all kinds of visions, such as w ars and th e likeness of demons. Yet others are there not less desired by princes for their fiestas and banquets , of great price. With nightlon g vigils are they sou ght, awesome and terrifying. This kind is tawny and som ewh at acrid. " For four centu ries nothing was kn own of th e mushroom cu lt; and it was even doubted that mus hrooms were used hallucinogenically in ceremony. The Church fathers had done such a succ essful job of drivin g the cult into hiding through persecution that no anthropologist or botanist had ever uncov ered the reli gious use of these mus hrooms unt il this century. In 1916 an American bo tanis t finally proposed a "solution" to the identification of Teonanacatl, concluding that Teon anacatl and the Peyote we re the same drug. Motivated by distrust of the chroniclers and Indians , he int imated that the natives, to p rotect Peyote, were indicating mushrooms to th e aut horities. He argued that the dried, brownish, disk like crown of Pe yote resembles a 6. 7. 8.

Psilocybe cubensis Psilocybe wassonii Psilocybe hoogshagenii

9. Psilocybe siligineoides 10. Panaeolus sphinctrinus

Below: In Europe andNorth America there are countless modern artifacts that reflect the contemporary mushroom cult.

Above: Mushrooms withpsychoactive properties are foundaround theworld. In manyplaces 'f-shirts withmushroom motifs are available for the traveling mushroom lover. Embroidery from Kathmandu, Nepal. Aboveright: The Psilocybepelliculosa is a relativelyweakmoderatelyactive mushroom fromthe Pacific NorthWest.

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dried mushroom-so remarkably that it will even deceive a mycologist. It was not until the 1930s tha t an understanding of the role of hallucinogenic mushrooms in Mexico and a kno wled ge of their botanical identi fication and chemical composition start ed to become available. In the late 1930s the first two of the man y species of sacred Mexican mushrooms were collect ed and associated with a modern mushroom ceremony. Subsequent field research has resulted in the discov ery of som e two dozen species. The most imp ortant belon g to the genus Psilocybe, twelve of which have been rep orted, not includ ing St ropharia cub ensis, sometimes con -

sidered a Psilocybe. The most impo rtant species appear to be Psilocybe mexicana, P. cubensis, and P. caerulescens. These various mushrooms are now known to be employe d in divinato ry and religious rites among the Maz atec, .Chinantec, Ch atin o, Mixe, Zapotec, and Mixtec of O axaca; the Nahua and possibly th e Otorni of Puebla; and the Tarascans of Michoacan. The present center of intensive use of the sacred mushrooms is among the Mazatec. Mushrooms vary in abundance from year to year and at different seasons. There may be years when one or more species are rare or absent- they vary in their distribution and are not ubi-

Left: The sixteenth-century Spanish friar Bernardino de Sahagun denounced the Aztec'ssacramental useof Teonanacatl, the"wondrous mushroom." Thisdrawing, which appears in Sahagun's famous chronicle, Codex Florentino, depicts a demonlike spirit overcrudely drawn mushrooms.

quitous. Furthermore, each shaman has his own favorite mushrooms and may forgo others; Maria Sabina, for example, will not use Psilocybe cubensis. And certain mushrooms are used for specific pu rp oses. T his means that each ethnobo tanical expedi tion may not expect to find th e same assortme nt of species employe d at one tim e, even in th e same locality and by th e same peopl e. Chemica l stu dies have indicated that psilocybine and, to a lesser extent, psilocine are present in many of the species of the severa l genera associated wi th the Mexican ceremony. In fact, these compo unds have been isolated from many species of Psilocybe and other genera in widely separated part s of the world, although the evidence available suggests that onl y in Mexico are psilocyb inecontaining mushrooms at present uti lized in native ceremonies. The modern mushroom ceremony is an all-night seance that may include a curing ritual. Chants accompany the main part of the ceremony. T he intoxication is characterized by fantas tically colored visions in kaleidoscopic movement and sometimes by auditory hallu cina tions , and th e part aker loses him self in unearthly flights of fancy. T he mushrooms are collected in the forests at the time of the new moon by a virgin girl, th en taken to a church to remain briefly on the altar. They are never sold in the marketplace. T he Mazatec call the mushrooms Nti-si-tho, in which "Nti" is a particle of reverence and endearment; the rest of the name means "that w hich springs forth." A Mazatec explained this thought poetically: "The little mushroom comes of itself, no one knows whence, like th e wind that comes we know not whence nor why." T he male or female shaman chants for ho urs, wit h frequ ent clapping or percussive slaps on th e thighs in rhythm with th e chant. Maria Sabina's chanting, which has been reco rded, studied, and translated, in great part proclaims humbly her qu alifications to cur e and to int erpre t divine p ower thr ou gh th e mush-

The Chemis try of Teonanacatl

Teonanacatl, the sacred mushrooms of Mexico, owe their hallucinogenic effects to two alkaloids known as psilocybine and psilocine. . The main component , psilocybine , is the phosphoric acid ester of psilocine, which occurs usually only in trace elements. Psilocybine and psilocine, being tryptamine derivatives, belong to the class of indole alkaloids. Their crystals are shown on page 23; their chemical structure on page 186. The chemical relationship of these hallucinogens to the physiological compound serotonine is especially significant. Serotonine, the molecular model of which is shown on page 187, is a neurotransmitter and, therefore , important in the biochemistry of psychic functions. Both psilocybine and psilocine can be produced synthe tically. The active dose in man is 6-12 mg. Twenty to 30 mg induce strong visions.

rooms. Excerpt s fro m her chant, all in the beautiful tonal Mazatec language, give an idea of her many" qualifications." "Woman who thunders am I, woman who sounds am 1. Spiderw oman am I, hu mmingbird woman am I ... Eagle woman am I, important eagle woman am 1. Whirling wo man of th e whirlw ind am I, wo man of a sacred, enchanted place am I, Woman of th e shooting stars am 1."

Above left: In Mexico an unusualsaint named EINinois worshiped in the Catholic Church. TheMexican Indians understand him as an embodiment of the sacred mushroom, which theyalso call Nino. (Altarin San Cristobal deLas Casas, Chiapas) Above right: The tropicalMagic Mushroom Psilocybe cubensis (Stropharia cubensis) wasfirstgathered in Cuba and mycologically ascertained. It grows in all tropical zones, preferringcow manure.

R. G ordon Wasson, th e first nonIndian fully to witness th e Mazat ec

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In 1958, the famous Mazatec shaman Maria Sabina performed a Ve/ada (night vigil) on behalfof a seventeen-year-old youth, Pefecto Jose Garcia, who was seriously ill. Left to right: Pefecto awaits thecommencement of the Ve/ada.

Pefecto stands up at thebeginning of theceremony, and Maria Sabina turns her head to gaze at him. The shaman has incensedpairs of sacred mushrooms andhandsPefecto the intoxicating plant foringestion. Pefecto has heard the unfavorable diagnosis, which Maria Sabina has learned throughthe help of the mushrooms-that there is no hope for his recovery. He collapses in terrorand despair. The shaman andherdaughter, adverse diagnosis notwithstanding, continueto chant, hoping for moreinsight-even though she haslearned that Pefecto's soul has been irrevocably lost.

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cerem on y, wrote the following understanding tho ughts about this use of the mushrooms: "H ere let me say a word abo ut the natu re of the psyc hic disturbance th at the eating of the mushroom causes. This dist urbance is wholly different from the effect of alcohol, as different as night fro m day. We are entering upon a discussion in which the vocab ulary of the English language, of any Euro pean language, is seriously deficient . "There are no apt words in it to characterize one's state when one is, shall we say, ' bemushroomed.' For hundreds, even tho usands, of years, we have thought about these things in of alcohol, and we now have to break th e bounds imp osed on us by our alcoho lic obsessio n. We are all, willy-nilly, confined within the prison walls of our everyday vocabulary. With skill in our choice of words, we may stretch accepted meanings to cover slightly new feelings and thoughts, but whe n a state of mind is utterly distinct, wholly nove l, then all our old words fail. How do yo u

tell a man who has been born blind what seeing is like? In the present case this is an especially apt analogy, because superficially th e bemushroo med man shows a few of th e obje ctive symptoms of one who is into xicated, drunk. Now virtually all the words describing the state of drunkenness, from ' int oxicated' (wh ich literally means 'poisoned') through the scores of current vulgarisms, are contemptuo us, belittl ing, pejorative. H ow curi ous it is th at modern civilized man finds surcease from care in a drug for wh ich he seems to have no respect! If we use by analogy the suitable for alcohol, we prejudice the mushroom, and since there are few amo ng us who have been bemushroo med, th ere is danger that th e experience will not be fairly judged . What we need is a vocabulary to describe all the modalities of a divine inebriant . . ." Upon receiving six pairs of mush rooms in th e ceremony, Wasson ate them. He experienced the sensation of his soul being removed from his body and floatin g in space. He saw "geometric

patterns, angular, in richest colors, w hic h grew into arc hitectural structu res, th e sto nework in brilliant colors, gold and ony x and ebony, exten ding beyond the reach of sight, in vistas mea sureless to man. T he architectural visions seemed to be oriented, seemed to belong to th e . . . architecture d escribed by the visionaries of the Bible." In the faint moonlight, "the bo uquet on the tab le assumed the dimensions and shape of an imperial con veyance, a tr iumphant car, draw n by . . . creatures known only to mythology." M ushrooms have apparently been ceremonia lly employed in M esoa merica fo r ma ny centuries. Several early sources have suggested that Ma ya n languages in Guatemala had mushrooms nam ed for the underworld. Miniature mu shr oom sto nes, 2,200 years of age, have been found in arc haeological sites near Guatemala C ity, and it has been postulated th at stone mu shroom effigies bu ried with a M ayan di gnitary sugges ted a connection with th e Nine Lords of the Xibalba, described in the sacred book

Popol Vuh . Actually, more than tw o hundred mushroom sto ne effigies have been discovered, the oldest dating from th e firs t millen nium B. c . Although the majority are G uatemalan, some have been unearthed in El Salvador and H onduras and ot hers as far n ort h as Veracru z and Guerrer o in Mexico. It is now clea r th at whatever the use of th ese "mushroom stones," the y ind icate th e great anti quity of a sop histicated sacred use of hallucinogeni c mushroom s. A superb statue of Xochipilli, Aztec Prince of Flowers, from the early sixtee nt h century, was rece ntl y discovered on th e slopes of the vo lcano Mt, Pop ecatepe tl (see illu stration, P: 62). H is face is in ecstas y, as though seeing visio ns in an intoxication; hi s head is slightly tilted, as th ou gh hearing voices. His bod y is engrave d w ith st yli zed flowers th at have bee n identif ied as sacred, most of them inebriat ing, plants. The pedestal on which he sits is decorated with a de sign rep rese nting cr oss-sect ions of th e caps of Psilocybe aztecorum, a halluci nogenic mushroom known only from

"The nines santos (Psilocybe mexicana) heal. They lower fevers, cure colds, and give freedom from tooth aches. They pull th e evil spirits out of th e bod y or free the spirit of the sick." - Marla Sabina

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Right: A celebrantdepicted in the sixteenth-century Magliabecchiano Codex is ingesting a pair of hallucinogenic mushroomsduringa sacred rite. Behindhim is theLordofthe Underworld, Mictlantlcuhtli.Thethree jade greenmushroomsin frontof the celebrantundoubtedlywerepainted in this color to indicate theirgreat valueas sacred objects.

Above: Albert Hofmann visited the shamanMarfa Sabina in 1962andtook manyportraits of her. Page 163: The sincerity andabsolute faith in the revelatorypower of the mushrooms is evident in thesephoto- . graphs of Maria Sabina, who, during the nightlong chanting andclapping ceremony, feels herself fully in with the other world, which the mushrooms have allowed her to visit.

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this vo lcano . Thus Xo chipi lli undoubtedly represents not simply th e Prince of Flowers but more spe cifically the Prince of In ebriating Flowers, including the mu shrooms th at , in N ahu atl p oetry, we re called "flow ers" and "flo we rs that in to xicate ." H ave psilocybine-containing mu shrooms ever been employed as magicoreligious hallucinogens in th e New World? The answer is probably yes. A sp ecies of Psilocybe and possibly also Panaeolus are used tod ay near the classic M ay a ceremo nial center of Palenque, and hallucinogenic mushrooms have been report ed in use alo ng the border betw een C hiapas in Me xico and G ua temala. W he ther th ese mo dern mu shroom practices in th e Maya region rep resent vest iges of forme r use or have been recently introduce d fro m Oaxaca it is not possible as yet to say. N evertheless, evide nce is now accumulating to in dicate th at a mu shro om cult flourished in prehistoric timesfro m 100 B. C . to ab out A . D . 300-400 in northwestern Me xico: in Colim a, Jalisco, and Nayarit. Funerary effigies, with two "horns" p rotru ding from the head, are believed to represent male and fema le" dei ties" or priests assoc iated with mushrooms. Traditions among contemporary Huichol Indians in Jalisco also sug gest the former reli gious use of these fungi "in ancient times." What about South America, where thes e ps ychoactive mushrooms abound ? There is no evidence of such use today, but indications of th eir appa rent former employment are many. The Yurimagua Indians of the Peruvian Amazon w ere reported in the late seventeenth and early eighteenth centuries to be drinking a potently inebriating bevera ge made from a "tree fungus ." The Je suit rep ort stated that the Indians "mix mushrooms that gro w on fallen tr ees with a kind of reddish film that is found usually attached to rotting trunks. This film is

very hot to th e taste. N o person w ho drinks thi s bre w fails to fall under its effects afte r three dr au ghts of it, since it is so strong, or more correctly, so toxic." It has been sug gested th at the tree mu sh ro om mi ght have been the ps ychoactive Psilo cybe yungensis, which occurs in thi s re gion . In Colombia, many anthropomorp hic gold pectorals with two domelike ornaments on the head have been found. They are in th e so-called D arien sty le, and th e majority of them have been uneart he d in th e Simi area of northwe stern Colombia and in th e Calima region on th e Pacific coast. For lack of a better term, they have been called "telepho nebell gods ," since the holl ow semisphe rica l ornaments resem ble the bells of old-fa shioned teleph on es. It has been sugges ted th at th ey represe nt mu shroo m effigies. The discovery of similar art ifacts in Panam a and Costa Rica and one in Yucatan might be interp ret ed to suggest a p rehistoric continuu m of a sacred mushroom cult from Me xico to South America. Farther to th e south in South America, there is archaeol ogical evidence ·that may suggest the religious importance of mushrooms. Moche effigy stirrup vessels from Peru, for example, have mushroomlike cephalic ornaments. While the archaeological evidence is convincing, the almost complete lack of reference in colonial literature to such use of mushrooms, and the absence of any known modern hallucinogenic use of m us hrooms amo ng aboriginal groups of South America, gives caus e for caution in the interpretation of w hat otherw ise mi ght easily be inte rpreted as ancient mushroom effigies from south of Pan ama. If, however, it becomes evident th at th e various archaeological artifacts fr om South America mentioned above do represent hallucino genic mushrooms, then the area for their significance in America will be greatly am plified.

"I take the ' little one w ho springs up out of the earth' (Psilocybe caerulescens) and I see Go d. I see him sp ring ing up out of th e eart h." - Maria Sabina

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82

SALVIA DIVINORUM Hierba de la Pastora

DIVINER'S SAGE

Right: Salvia divinorum is easyto recognize by its square stem.

Closely associated with the Indian mushroom cults is the use of another psychoactive plant, Hierba de la Pastora (Salvia divinorum) . It is not entirely clear if it was used in the pre -Spanish times . It is possible that it was the Pipi ltz intzintli of the Aztecs. The male or female shamans of th e Mazatecs of Oaxaca use Salvia divinorum, which is also known as hoja de la

Below: A pastemadeof the freshleaves of Salvia divinorum is chewed slowly.

Page 165 top left: Painted nelli e is used by the Mazatecs as a replacement for Salvia divinorum. Page 165topright: Coleus pumilus is considered by the Mazatecsto be relatedto Salvia divinorum. Page 165middle: Salvia divinorum in the Mexicanrain forest.

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pastora (leaf of the shep her d) or pastora, in rituals associated with divination or healing, genera lly as a sub stitute for the otherwise preferred psychoactive mushrooms. Maria Sabiria remarked: "When I am in the time that there are no mushrooms and want to heal someone who is sick, then I must fall .back on the leaves of pastora. When you grind them up and eat them, they work just like the niiios. But, of course, pastora has nowhere near as much po wer as the mushrooms." The ritual use is remarkably similar to the use of mushrooms. Salvinia divinorum rituals take place at night in comp lete darkn ess and stillness. Eit her the healer is alone with the patient or th ere are also other patients and poss ibly some health y participants present . Before th e shaman chews and sucks on the leaves, th ey are held over some

burnin g Copal incense, and some prayers are said to consecrate the leaves. After chew ing the leaves, th e participants lie down and remai n as still and silent as possib le. Salvia ritua ls last barely longer than one to two hours, as the effects of the leaves last a significantly shorter time than those of mushrooms. If the visions are strong enough, the healer finds the cause of the illness, or some other problem. H e or she gives .the patient appropriate advice and ends the meeting. Salvia divinorum, which is also known as Aztec sage, is native to the Mazatec areas of the Sierra Madre Oriental in the Mexican state of Oaxaca . It grows naturally in tropical rain fores ts in an altitude of three hundred to eighteen hundre d meters. Salvia divinorum, because of its limited geographic habitat, belongs to the rares t of psychoactive

plants, but is cultivated by plant lovers all over the world. T his reproduction is achieved with cuttings. The Mazatecs take thirteen pairs of fresh leaves (twenty-six leaves alto gether) and twist them into a kind of cigar or chaw, which is put into the mouth and sucked or chewed. The juice is not swallowed, bu t the active ingredients are absorbed through the mucous membranes in the side of the mouth. For one of these cigars, it takes at least six fresh leaves, but one can use eight or ten leaves for a stronger effect . The effects with the chewing method begin in almost exactly ten minutes and last approximately forty-five min utes. The dried leaves can also be smoked. With this method, half of a fairly large leaf (two or three deep inhalations) induces a strong psychoactive reaction. Generally, one or two leaves are smoked. Most people who have smoked, chewed, or taken a tinctur e of Salvia divinorum report very bizarre, unus ual psychoactive effects, which are not very comparable with euphoric or psychedelic substances. There is often perceived to be a "bending" of space; and a feeling of sway ing or out-of-body experiences is also typical. In the traditional taxonomy of the Mazatecs, Salvia divinorum is related to tw o forms of labiates. Salvia is known as the "mother" (la hembra), Coleus pu milus is considered to be the "father" (el macho), and Coleus blumei is known as el nene (the child) and el ahiajado, th e godchild. The fresh leaves are used just as those of Salvia divinorum -that is, they are chewed like chewing tobacco. This connection gives the Coleus the reputation of being psychoactive plants.

Wha t Was Pipiltzintzintli? The ancient Aztecs knew and used a plant called Pipiltzin tzintli (the purest little prince) very similarly to the use of Psilocybe mexicana in entheoqenic rituals. The re are masculine and feminine forms of this plant, macho and hembra. In the National Archives in Mexico City, there are Inquisition files from the years 1696, 1698, and 1706 that mention Pipiltzintzin and hint at its intoxicating effects. Various authors have taken this to be Salvia divinorum.

The Chemistry of Salvia divinorum The leaves contain the neocerodan-diterpenes salvinorin A and salvinorin 8 (also known as divinorin A and divinorin B), as well as two other, similar substances that have not yet been precisely identified. The main ingredient is salvinorin A (chemical formula: C23H2S0S), which has extreme consciousness-altering effects with amounts as small as 1So-S00mg . Salvinorin is not an alkaloid. It was first described by Ortega et al. by the name of salvinorin (1982). Later, Valdes et al. described it under the name of divinorin A (1984). The neurochemistry of salvinorin is still an unsolved puzzle-,The iDgredieQts have not bound to any receptors in any receptor tests (the NovaSglilen method). The plant also contains loliolid.

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TRICHOCEREUS San Pedro

Above left: Pieces of San Pedro piled up forsalein the"witches' market" in Chiclayo in northern Peru. Above right:Thefast-growing San Pedro cactus develops few, if any, thorns when cultivated.

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CACTUS OF THE FOUR WINDS

"San Pedro has a special symbolism in curanderismo [folk healing] for a reason: San Pedro is always in tune with ... the powers of animals, of strong personages or beings, of serious beings, of beings that have supernatural power. . ." The San Pedro cactus, Trichocereus pachanoi, represents undoubtedly one of the most ancient of the magic plants of South America. The oldest archaeological evidence, a Chavin stone carving in a temple in northern Peru, goes back to 1300 B. c. Almost equally old textiles from Chavin depict the cactus with jaguar and hummingbird figures. Peruvian ceramics made between 1000 and 700 B. c. show the plant in association with the deer; and others, several hundred years later, have the cactus with the jaguar and stylized spirals illustrating the hallucinogenic experiences in duced by the plant. On the southern coast of Peru, large ceramic urns of the Nazca culture, dated 100 B. C.-A. D . 500, depict San Pedro. The use of Trichocereus was widespread in Peru when the Spanish arrived . One ecclesiastical report said that shamans "drink a beverage they call Achuma which is a water they make from the sap of some thick and smooth

cacti ..." and" as it is very strong, after they drink it they remain without judgment and deprived of their senses, and they see visions that the devil represents to them ..." As with Peyote in Mexico, the Roman Church fought against the San Pedro cactus: "This is the plant with which the devil deceived the Indians ... in their paganism, using it for their lies and superstitions ... those who drink lose consciousness and remain as if dead; and it has even been seen that some have died because of the great frigidity to the brain. Transported by the drink, the Indians dreamed a thousand absurdities and believed them as if they were true ... " The modern use of the San Pedro cactus, along the coastal regions of Peru and in the Andes of Peru and Bolivia, has been greatly affected by Christian influence-influences even in the name applied to the plant, originating possibly in the Christian belief that St. Peter holds the keys to heaven. But the overall context of the moon-oriented ritual surrounding its use indicates that it is truly an amalgan of pagan and Christian elements. San Pedro is now employed to cure sickness, including alcoholism and in-

The Chemistry of San Pedro

Trichocereus contains as its main alkaloid mescaline, responsible for the visual hallucinogenic effects. From dried specimens of San Pedro, 2 percent mescaline has been isolated. In addition, hordenine has also been detected .

sanity, for divination, to undo love wi tchcraft, to counter all kinds of sorcery, and to ensure success in personal ventures. It is only one-but th e principalone-of many "magical" plant s known to and used by sha mans and collected near sacre d lagoons high in th e An des. At th ese lagoon s, shamans go annually for purificat ion and to visit special indivi duals, experts in sorcery and "owners" of divine pla nts capa ble of awaking, with San Pedro, supernatural spi ritual powers. Even the sick exer t themselves to make pilgrimages to these remote holy places. It is thoug ht that th e penitent may undergo a metamorp ho sis in these lagoons and that the p lants, especiall y San Pedro, from these areas possess extraordinarily powerful prop erti es to cure illness an d to influence w itchcraft . Shamans spec ify four "kinds" of the cactus, distinguish ed by th e number of ribs: th ose with four ribs are rare and considered to be th e most pot ent, wi th very spec ial sup ernatu ral pow ers, since th e four ribs represent th e "four w inds" and th e "four roads." T he cactus is kn own in northern coastal P eru as San Pedro, in th e northern

Top: The San Pedro cactus (Tfichocereus pachanoi). Above ieft: The flowers of San Pedro remain closed during the daytime. Above right: In the early eveningthe large flowersof the San Pedroblossom in sumptuous splendor. Far left:A species fromthe Iti cttoceteus genus that has not yet been botanicallycategorized. It grows in northwesternArgentina, where it is also called San Pedro andused psychoactively.

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Top left: A ceramic pot irom the Chimu culture, A.D . 1200. The owl-faced female depicted on this vessel is probably anherbalist andshaman; sheholds Huachuma (Trichocereus). Even today in native markets, the women who sell the hallucinogenic cactus are usually both herbalists andshamans, and according to nativebeliefs, the owlis associated withthesewomen. Top right: There are many herbs called "conduro" that belongto different genera (for example, Lycopodium) andare traditionally usedas ingredients in the San Pedro drink. Middle: A north Peruvian curandero (healer) sets up his "mesa" for the San Pedro ritual on the banks of Shimbe Lake. Belowright:The mesais surrounded by magical staves. They are either from pre-Columbian graves or modern replicasmade fromthe Amazonian Chonta Palm.

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Andean area as Huachuma, and in Bolivia as Achuma; the Bolivian term chum arse (" to get drunk") is derived from Achuma. Aguaco lla and Gigant6n are its Ecuadorean names . T he stems of the cactus, normally purchased in the market, are sliced like bre ad and boiled for up to seven hours in water. After the drinking of San Pedro, ot her medicinal herbs, the help of which is freq uen tly sought, begin to talk to the shaman, activatin g his own "inner power." San Pedro may be taken alon e, but oft en other plants, separately boiled, are added and the drink is th en called Cimora. Among the numerous plant additives emp loyed are the !"ndean cactus N eoraimondia rnacrostibas, a species of the amaranthaceou s Iresin e, the euphorbiaceous Pedilanthus titbym aloides, and Isotoma longiflora of the Campanulaceae. All of th ese plants, ex. cept Iresine, may have biody?amic principles. Iresin e has the reputation of curing "insanity." Bru gmansia aZ-:1'ea and B. sanguin ea, two p ot ent hallucinogens in their own right, are frequently add ed.

Only in recent years has San Pedro been correctly identified. In early chemical and psychiatric studi es in Peru, the cactu s was misidenti fied as Op untia cylin drica. Only recently have stu dies indicated the great significance of the vegetal additives, an investigation th at deserv es more attention. On occasion, magic demands that other additives be employ ed; powd ered bones and cemetery du st are commo nly used to ensure the effectiveness of the brew. As on e observer has stated: San Pedro is " the catalyst that activates all the complex forces at work in a folk healing session, especially th e visionary and divinatory powers" of th e shaman, who can make him self the owner of another man's identity. But the magic of San Pedro zoes far beyond curing and divination, for it is believed to guard houses like a do g, w histling in an unearthly fashion and forcing intruders to flee in terror. The principal effects of Trichocereus pachanoi have been descri bed by a shaman : ". .. the drug first pr oduces . . . drowsiness or a dreamy state and a feeling of lethargy . .. a slight dizziness .. . th en a great 'vision,' a clearing of all the faculties . .. It produces a light numb-

ness in th e bod y and afterward a tr anquillity. And the n comes detachment, a typ e of visual forc e ... inclusive of all the senses . . . including the sixth sense, th e telepath ic sense of transmitting oneself across time and matter . . . like a kind of removal of one's tho ugh t to a distant dimension." "Fo ur-ribbed cacti . .. are considered to be very rare and very lucky . . . to have special pr op ert ies because they correspo nd to th e 'fo ur winds' and th e 'four roads,' supernatural powers associated with the cardinal points . . ." - D ouglas Sharon During th e ritual, partIcIpants are "set free fro m matt er" and engag e in flight through cosm ic regions. It was prob ably shamans who used the San Pedro cactus that a Spanish officer in Cuzco, Peru, described in th e sixteenth cent ury: "Among the Indians, th ere was another class of w izards, pe rmitted by the Inc as to a cert ain degree, wh o are like sorcerers. They take th e form they w ant and go a long distance through th e air in a short time; and the y see what is happenin g, th ey sp eak with th e devil, who answers them in certa in sto nes or in other thing s th at they venerate . . ." Ecstatic magical flight is still characte ristic of the co ntemp orary San Pedro ceremony : "San Pedro is an aid which one uses to render the spirit mo re pleasant, more man ageab le . . . One is transported across time, matter, and distance in a rapid and safe fashio n . . ."

T he shaman may take the drug him self or give it only to th e pa tient , or bot h may take it. The aim of thi s shamanic curing rit ual is to make th e patient "b loom " dur ing th e night ceremony, to make his subconscious "o pen like a flower," even like th e night-blooming Trichocereus itself. Patients sometim es are contemplative and calm, sometimes break into danc ing or even th row th emselves writhing on the ground. As with so many other hallucinogens, here is a plant given by th e gods to man to help him expe rience an ecstasysepa ration of the soul from th e bod y"in a very tenuo us, simp le fashion and almos t instantaneou sly." T his ecstasy provides preparations for the sacre d flight th at enab les man to expe rien ce medi ation between his mortal existence and the supernatural forces -an activity establishing dir ect contac t throu gh this plant of th e gods .

.Top left: Harvested and stored pieces of San Pedro continue living and often begin growing again after months, even years. Top right: The Wolf's Milk plant (Pedilanthus tithymaloides) is sometimes addedto theSan Pedrodrink in orderto strengthen its effects. Sometimes is has been said that Pedilanthusis hallucinogenic, but this hasnot been proved. Above: The viewof the mesagives a clear impression of the syncretic cosmology of the modern healer. Gods and deities from different cultures lay next to snail shells, archaeological objects, and perfumebottles.

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43 95

IPOMOEA Morning Glory TURBINA Ololiuqui

Top left:TheOloliuqui vine Turbina corymbosa. Top right: Flying Saucers area favorite cultivated strain of theenchanting Morning Glory, Ipomoea violacea. Above: An earlypainting of Ololiuqui from Sahagun's Historia delas Cosas de Nueva Espana, written inthesecond halfof thesixteenth century, clearly depicts theplant as a Morning Glory.

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VINES OF THE SERPENT

Four centuries ago, a Spanish missionary in Mexico wrote: "Ololiuqui ... deprives all who use it of their reason . .. The natives communicate in this way with the devil, for they usually talk when they become intoxicated with Ololiuqui, and they are deceived by various hallucinations which they attribute to the deity which they say resides in the seeds ... " A recent report indicates that Ololiuqui has not lost its association with the deity in Oaxaca: "Throughout these references we see two cultures in a duel to death [the Spanish and the Indians] [with] the tenacity and wiles of the Indians defending their cherished Ololiuqui. The Indians seem to have won out. Today in almost all the villages of Oaxaca one finds the seeds still serving the natives as an ever present help in time of trouble." As with the sacred mushrooms, the use of the hallucinogenic Morning Glories, so significant in the life of pre-Hispanic Mexico, hid in the hinterlands until the present century. A Spanish report written shortly after the Conquest stated that the Aztecs have "an herb called coatl-xoxo uhqui [green snake], and it bears a seed called Ololiuqui." An early drawing depicts it as a Morning Glory with congested fruits, cordate leaves, a tuberous root, and a

twining habit. In 1651, the physician of the king of Spain, Francisco Hernandez, identified Ololiuqui as a Morning Glory and professionally reported: "Ololiuqui, which some call Coaxihuitl or snake plant, is a twining herb with thin, green, cordate leaves; slender, green, terete stems; and long, white flowers. The seed is round and very much like coriander, whence the name [in Nahuatl, the term Ololiuqui means 'round thing'] of the plant. The roots are fibrous and slender. The plant is hot in the fourth degree. It cures syphilis and mitigates pain which is caused by chills. It relieves flatulency and removes tumors. If mixed with a little resin, it banishes chills and stimulates and aids in a remarkable degree in cases of dislocations, fractures, and pelvic troubles in women. The seed has some medicinal use. If pulverized or taken in a decoction or used as a poultice on the head or forehead with milk and chili, it is said to cure eye troubles. When drunk, it acts as an aphrodisiac. It has a sharp taste and is very hot. Formerly, when the priests wanted to commune with their gods and to receive a message from them, they ate this plant to induce a delirium. A thousand visions and satanic hallucinations appeared to them. In its manner of action, this plant can be compared with Solanum maniacum of

The Chemistry of the Ololiuqui

Lysergic acid alkaloids are the hallucinogenic compounds of Ololiuqui. They are indole alkaloids that have also been isolated from Ergot. Lysergic acid amide, also known as ergine, and lysergic acid hydroxyethylamide are the main components of the alkaloid mixture in Ololiuqui. Their molecular arrangement is shown on page 187. The tryptamine radical in the ring structure of lysergic acid establishes its relationship with these ergoline alkaloids as well as with the active principles of Psilocybe and of the brain hormone serotonine. LSD, lysergic acid diethylamide , a semi-synthetic compound , is the most potent hallucinogen known today. It differs from lysergic acid amide only by replacement of two hydrogen atoms for two ethyl groups (p, 187). The active principle of Ololiuqui (hallucinogenic dose 2-5 mg), however, is about 100 times less potent than LSD (hallucinogenic dose 0.05 mg).

Dioscoride s. It grows in warm plac es in the fields." Other early referen ces stated that "Ololiuq ui is a kind of seed like th e lentil . . . produc ed by a species of ivy . . .; when it is drunk, this seed deprives of his senses him who has take n it, for it is very powerful" and that "i t will not be wro ng to refrain fro m tellin g where it groes, for it matters littl e that this plant be her e described or th e Spaniards be made acquainted with it." Another writer marveled: " It is remarkable how much faith these nativ es have in the seed, for . .. th ey consult it as an oracle to learn many things . . . especially th ose . .. beyond the power of th e human

mind to penetra te . . . They consult it through one of th eir deceiving docto rs, some of whom prac tice O loliuq ui drinking as a profession . . . If a doctor wh o does not drink Ololiuqui wishes to free a patient of some tr ouble, he advises th e patient himself to part ake . . . The docto r appo ints the day and ho ur when th e drink must be taken and establishes th e reason for the patient's drinking it. Finally, the one drinking Ololiuqui ... must seclude himself in his room ... No one must enter during his divination . . . H e . . . believes th e Ololiuqui ... is revealing what he wa nts to know. When th e delirium is ed, th e doctor comes out of seclusio n reciting a th ousand

Above left: The very woody trunkof the Ololiuqui vine. Above right:The capsules andseeds of Ipomoea violacea are characteristic. Below:The Europeanbindweed Convolvulus tricoloralsocontains psychoactivealkaloids, although there is no knowledge of any traditional use.

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Right:In South America the bindweed Ipomoea carnea is usedas aninebriant. It alsohasthepsychoactive alkaloid ergotine.

Above: An ancient Indian Mother Goddessandher priestly attendants with a highly stylized vineof Ololiuqui, in one of themurals fromTeotihuacan, Mexico, dated aboutA. D. 500.Hallucinogenic nectar appears to flowfromthe blossomsof the plant, and"disembodied eyes" andbirdsareotherstylistic featuresassociated with hallucinogenic intoxication.

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fabrications .. . thus keeping the patient deceived." The confession of an Aztec penitent illustrates the Ololiuqui association with witchcraft: "I have believed in dreams, in magic herbs, in Peyote, in Ololiuqui, in the owl ..." The Aztecs prepared a salve that they employed in making sacrifices: "They took poisonous insects .. . burned them and beat the ashes together with the foot of the ocotl, Tobacco, Ololiuqui and some live insects . They presented this diabolical mixture to their gods and rubbed their bodies with it. When thus anointed, they became fearless to every danger." Another reference asserted that "they place the mixture be-

fore their gods, saying that it is the food of the gods ... and with it they become witch-doctors and commune with the devil." In 1916, an American botanist suspected erroneously that Ololiuqui was a species of Datura. His reasons were several: Datura; was a well-known intoxicant; its flower resembled a Morning Glory; no psychoactive principle was known from the Morning Glory family; the symptoms of Ololiuqui intoxication resembled those caused by Datura; and "a knowledge of botany has been attributed to the Aztecs which they were far from possessing .. . The botanical knowledge of the early Span-

Left: The Morning Glory Ipomoea violaceaas a wildflower in southern Mexico.

ish writers was perhaps not much more extensive." This misidentification was widely accepted. Only in 1939 was identifiable material of Turbina corymbosa collected among the Chinantec and Zapotec of Oaxaca, where it was cultivated for hallucinogenic use . The Chinantec name A -mu-kia means "medicine for divination." Thirteen seeds are usually ground up and drunk with water or in an alcoholic beverage. Intoxication rapidly begins and leads to visual hallucinations. There may be an intervening stage of giddiness, followed by lassitude, euphoria, and drowsiness and a somnambulistic narcosis. The Indian may be

Above: Depiction of MorningGlories andvisionary eyes onan ancient Indian wallpaintingin Tepantitla (Teotihuacan), Left: Xtabentun, "theJewel Cordial" asit is called, is madeout of honey fromthe Ololiuqui flower.

173

Below: A Zapotec shaman in San Bartolo Yautepec, Mexico, preparing an infusion of seeds of Ipomoea violacea.

I I IA

.

i .iR · ~ l ld4.GYAR POSI4.1

diml y aware of what is going on and is susceptible to suggestio ns. The visions are often grotesque, portraying people or events. The natives say that the int oxication lasts three hours and seldom has unpleasant aftereffects. O loliuqui is taken at night and, in contrast to Peyote and the mushrooms, is istered to a single individual alone in a qu iet, secluded place. The use of seeds of Turbina corymbosa has been reco rded for th e China ntec, Mazatec, and others in Oaxaca. They are known in Oaxaca as Piule, although each tribe has its ow n name for the seeds. The name O loliuqui seems to have been app lied to several plants by the Aztecs, but only one was psychoactive. Of one, an early report states: "There is an herb called O loliuqui or Xixicamatic which has leaves like miltomate [Physalis sp.] and thin , yellow flowers. Th e root is round and as large as a cabbage." This plant could not be Turbina corymbosa, but its identit y remains a mystery. The third O loliuqui, also called Hu eyytzo nteco n, was used medicinally as a purgative, a characteristic suggesting the Mo rning Glor y family, but the plant is not con volvulaceous. Another Morning Glory, Ipomoea v iolacea, was valued as a sacred hallucinoge n amo ng the Aztecs, who called the seeds Tlitliltzin, fro m th e Nahuatl ter m for " black" with a reverential suffix. The seeds of this Morning Glory are elon gate, angular, and black, whereas those of Tur bine corymbosa are round and brow n. O ne ancient report menti ons both, asserting that Peyot e, Ololiuqui, and Tlitliltzin are all psych oactive. Ip om oea violacea is used especially in the Zapotec and Chatin area of O axaca, where it is known as Badoh Negro or, in Zapot ec, Badu ngas. In some Zapotec villages both Turbina corymbosa and Ip om oea v iolacea are know n; in others, only the latt er is used. The black seeds are often

174

Page 174 top: The Cuban stamp on the left of Turbina corymbosa was issued at Christmastime. T. corymbosa is very abundant in thewesternpart of the island and flowers in December. The Hungarian stamponthe right indicates thehorticultural importance of Ipomoea violacea and its varieties.

called macho ("male") and men tak e them; the brown seeds, called hembra ("female "), are ingested by women. The black seeds are more potent than the brown, accor ding to the Indians, an assertion borne out by chemical studies. The dose is frequently seven or a multiple of seven; at other times , the familiar thirteen is the dose. As with Turbina, Badoh Negro seeds are ground and placed in a gourd with water. The solid particles are strained out, and th e liquid is drunk. Revelations of th e cause of illness or divinations are provided during the intoxication by "i ntermediaries"- the fant astical baduw in, or two littl e girls in white who appear during the seance. A recent report of th e use of seeds of Ipomoea violacea amo ng th e Zapo tec indic ates that Badoh Negro is ind eed a significant element in th e life of th ese Indi ans: ". .. Di vination about recovery in sickness is also practiced by means of . a plant which is described as a narcotic. Thi s plant . . . grows in the yard . .. of a family who sells its leaves and seeds . .. to ister to patients . .. The patient , who must be alon e with the curer if not in a solitary place where he cann ot hear even a cock 's crow, falls int o a sleep during which the little ones, male and female, th e plant childr en [bador], come and talk. These plant spirits will also give information about lost ob jects." The modern ritual with Mo rning Glory seeds now has incorpor ated Christian elements. Some of the names-Semilla de la Virgen ("seed of th e Virgin") and Hierba Maria ("Mary's herb ")-show uni on of th e Christian with the pagan, and clearly an indic ation that Turbina corymbosa and Ipom oea v iolacea are considered gifts from the gods.

Top: Left arethe ocher-colored, somewhat roundseeds of Turbinacorymbosa. Ontheright arethe black, angular seedsof the Ipomoea violacea. Above: Theshaman isters theinfusion to a patient, assistedbya young girl.Thebrew must betaken atnight in a secluded and quiet place. Thepatient's problemswill be diagnosed bytheshaman from interpretation of what he says while under the influence of theplants.

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96

VIROLA Epena

Above: The seeds of Virola surinamensis, called Ucuba, are used ethnomedicinally. Below right: Themostimportant species of Virola in hallucinogenic preparations is V. theiodora, of the northwestern Amazon. Virola is an American genus related to the Old World genus of the Nutmeg. The tinyflowers of Virola have a highly pungent fragrance.

SEMEN OF THE SUN

At th e beginning of time , Father Sun practiced incest w ith his dau ghter, who acquired Viho by scratching her father's penis. Thus th e Tukano received this sacred snuff fro m th e sun's semen, and since it is still hallowed, it is kept in containers called m uh ipu-nuri, or "p enis of the sun ." This hallucinogen enable s the Tukano to cons ult th e spirit world, especially Viho -mahse, the "snuff-person," who, fro m his dwelling in the Mil ky Way, tend s all human affairs . Shamans may not cont act other spiritua l forces dire ctly but only through th e good graces of Viho -ma hse. Consequ entl y, th e snuff repr esents one of. the most imp ortant tools of th e pay« or shama ns. Althou gh th e sixty species of Virola are spread througho ut tropical forests of the New World and psychoactive principles have been found in at least a do zen species, it is only in the western Am azon and adjacent parts of th e Orinoco basin that thi s genus has been used as the source of a sacred inebriant. The species most important as sources of th e int oxicating snuff are V. calophylla, V. calophylloidea, V. elongata, and V. the iodora, the last bein g without do ubt the most frequently emp loyed. Yet locally, V. rufula, V. cuspidata, and other species may sup ply the drug. T here are Indians-the primitive nomadic Makii of the Rio Piraparana of Colombia, for example-who ingest the red "bark-resin" directly, with no preparation, using V. elongata . Other tribes, especially the Bora and Witoto, swallow pellets made from the paste of the "res in, " valuing for this purpose V. peruviana, V. surinamensis, V. theio dora, and possibly V. loretensia. T here is vague evidence that shamans in Venezuela may smoke the bark of V. sebifera "at dances when curing fevers" or that the y may boil the bark and drink the liqu or "to dri ve awa y evil spirits." "Sometimes when they tra vel or go hunting, the y say: 'I ?:ust carry my Epena again st those SpIrItS ,

so that they do not pers ecute us.' The y take Epena in th e night 176

if the y hear th e noises of th ose spirits of th e forest. They inh ale it to drive them away " - Ettore Biocca Although th e mythological significance and magico-religious use of Epena snuff is indicative of a great age, the dru g was not kn own until very recently. Perspicacious plant-explorer though he was, Spruce failed to discover this fund ament al psych oactive use of Virola, notwithstandi ng his special stud y of the group th at resulted in th e discovery of a number of species new to science. Th e earliest reference to this hallu cinogen dates fro m th e beginning of thi s century, when a G erman ethn ologist reported on th e Yekwana of the upper Orinoco area. It was not, however, until 1938 and 1939 th at the bota nical association of Virola with th e snu ff was made. The Brazilian bot anist Ducke rep ort ed that th e leaves of V. theio dora and V. cuspidata represented th e source. Th e leaves, of course, are never used, but this report first focused attention on Virola, whic h, until then, had never been susp ected as a hallucinogen.

The first detailed description and specific identification of the drug, how ever, was pu blish ed in 1954 when its preparation and use amo ng medicine men of Colombian Indians was described. Taken mainly by shamans among th e Barasana, Makuna, Tukano, Ka buyare, Kuripako, Pu inave, and other trib es in eastern Colombia, th e dru g was employed ritu alistically for diagnosis and tr eatment of disease, prophecy, divination, and other magico-reli giou s purpos es. At th at time, V. calophylla and V. calophylloidea were indi cated as the species most valued, but later wo rk in Brazil and elsewhere has established th e primacy of V. theiodora. Recent field stu dies have sho wn that the psych oactive snuff is used among man y Indian groups in Am azonian C olombia, the uppermost Orinoco basin of C olombia and Venezuela, th e Rio N egro, and other areas of the wes tern Amazon of Brazil. The southern mos t locality of its known use is amo ng th e Paumare Indians of th e Rio PUnIS in th e sout hwes tern Amazon of Brazil. The snu ff is apparently most highly prized and mos t deeply involved in abori ginal life amo ng th e sundry Indi an tribes collectively called Waik a in th e upper O rin oco of Venezuel a and th e northern affluents of th e Rio N egro of Brazil. These groups are variously named, but are most commonl y kn own to anthropologists as the Kiri shana, Shiriana, Karauerare, Karime, Parahure, Surara, Pakidai, and Yanomamo. They generally refer to th e snuff as Epena,

Ebena, N yakwana, or some variant of the se . In northwestern Bra zil, th is snuff and others are often generically known as Paric a, Unlike the C olombian Indians, amo ng w ho m th e use of th e snuff is usually restricted to shamans, these tribes may often take th e drug in daily life. All male of the gro up above the ages of thirteen or fourteen may participate. The hallu cinogen is often snuffed in fri ght enin gly excessive amounts and , in at least one annual cerem on y, constantly over a tw o- or three-day period. The powd er is prepared in a vari ety of ways. Among the Colombian In dians, the bark is stripped from the tr ees in the early morning and the soft inn er layers are scraped. Th e shavings are knea ded in cold wa ter for twenty minut es. The brownish liqu id is th en filtered and boiled down to a thick syrup that, w hen dried, is pul veri zed and mixed w ith ashes of the bark of a w ild cacao tr ee. The various gro ups of Waika have several other metho ds of preparation. Those living in the O rin oco area fre que ntl y rasp th e camb ial layer of th e bark and trunk and gently dry th e shav ings over a fire so th at they may be stored fo r future use. When a supply of the drug is needed, th e shavings are wetted and boiled for half an hour or more, the resulting liquid being reduced to a syrup that, after dr ying, is ground to a po wder and finel y sifted. This dust is then mixed with equal amounts of a powder prepared from the dried, aromatic leaves of

Above left: Leaf, flowers, andyoung fruit of the rain forest tree Virolacalophylla. Above right: A branch of Virola theiodora with flowers.

177

Once a year, WaikaIndians in northeasternBrazil come together from miles around for an endocannibalistic ceremonyforwhich a huge quantity of Virola snuff is made andconsumed. The ceremony heldin typicalroundhouses commemorates thedeadof the previous year.

178

a small plant, Ju sticia pectoralis var. stenoph ylla, cultivated for this purpose. Finally, a third ingredient is added: the ashes of the bark of an Ama or Am asita, a beautiful and rare leguminous tr ee, Eliz abetha princeps. The hard outer bark, cut into small pieces, is placed in glowing embers, then removed and allowed to smo lder to ashes. In more eastern areas of Waika country in Brazil, the preparation of the snuff tak es place mainly in the forest. Trees are felled and long strips of bark are peeled from the tru nk. A cop ious flow of liquid that rap idly turns a blood red accumulates on the inner surface of the bark. After gently heating the strips, th e shaman gathers the "resin" in to an earthenware pot that is set on th e fire. When the pot of red liquid is reduced to a thick syrup, it is sun-dried, crystallizing into a beautiful amber-red-so lid that is meticulously ground to an extre mely fine dustlike consistency. This powder-Nyakwana snuff-may be employ ed directly, but usu ally th e pulverized leaves of Justicia are added "to make it smell better." T he Bora, Muinane, and Wito to Indians of Amazoni an Colombia and ad-

jacent Peru use Virola not as a snuff, but by oral istration. They ingest small pellets or pills made from the resin to induce an int oxication during w hich the medicine men communicate with the "little people ." Th ese Indians utilize several species: V. th eiodora, V. pavonis, and V. elongata, as well as possibly V. suriname nsis and V. loretensis. The Bora of Peru indicate that the y have used a relat ed myristicaceous genus, Iryanthera macrophylla, as th e source of a narcotic paste for making the pellets. T he Witoto of Colombia comp letely decorticate the trunk of a Virola tree . The shiny cambial layer on the inner surface of the bark and adhering to the bare trunk is rasped off with the back of a machete, and the raspin gs are carefully collected in a gourd. This material grad ually darkens to a brownish red. The still moist raspings are kneaded, squ eezed repeatedly, and pr essed over a wicker sieve. The liquid th at oozes through, primarily of cambi al sap, has a light "coffee and milk" hue . With out further preparati on , this liquid is quickly boi led, possibly to inact ivate enzyme s that might destr oy the active

Waika Indians consume incredible amounts 0f Virola powder, using large snuffingtubes madeof the stems of maranthaceous plants. The tubes are filled with three to six teaspoonfuls of snuff for each inhalation.

Ail er a stage of hyperactivityandstimulation during which the participants who haveinhaled the snuff engage the hekula spirits, a period of disturbed somnolescencesets in during which nightmarish visual hallucinationscontinue (left). Waika shamans frequently employ Virola snuff

or Epena in ritual curing (belov« left). Theintricate relationship between magico-religious and "medicinal" practices of thesepeoples makes it difficult to distinguish the boundaries of the supernatural and the pragmatic. In fact, the Indian himself does not make a distinction between thesetwo areas.

Application of the snuff is a vigorous process, the powderbeingblown far into the nostrils and sinuses.It causes animmediate lacrimation andexcessive discharge of mucusfrom the nose.

principles, and is then allowed to simmer, with frequ ent stirring, until its volume is reduced. W hen th e liquid finally becom es past y, the vessel is taken fro m the fire, and th e paste is roll ed int o pellets for imm ediate use. T hese pellets may keep their pote ncy, according to th e nati ves, for about tw o months. When the pellets are not fo r immediate consumpti on, th ey are usua lly coat ed w ith a "salt," as the natives say, prepared from any of nume rou s plants. The "salt " is alw ays made by the same process. The plant material is fir st burned and the ashes are placed in a cru de fu nnel made of leaves or bark. \Vater seeps slowly through th e ashe s, dr ipping o ut throug h a hole at th e bo ttom to be collected beneath. The filt rate is then boiled down un til a gray-white residu e or "salt" remains. T he pellets of sticky resin are rolled in thi s powd er. There is apparentl y a large assortment of plants empl o yed fo r this "salt, " which the Witoto call Le-sa. T he lecyth idaceou s Gustaoia poeppigian a is a common source of the ashes for the filtra tio n. In the same familv, the bark of the huge tree Esclruieilera ttay ensis is va-

lued. An uni denti fied tr ee of this fam ily, kno wn to the natives as Cha-pe -na, is used. The wo ody stump of a species of Carludouica or Sph aerad enia of th e Cy clanthaceae is reduced to ashes fo r thi s purpose. T he leaves and fragrant inflorescence of the aroi d Spathiphyllum cannaejo lium give an ash that leaches out a high-quality "salt. " The bark of a wild species of Theobroma, or several small palm s, probably species of Geonoma and Bactns , are similarly used. The Bora of Peru strip pieces of bark, only fro m the lower fou r to cight ft (1.5- 2.5 m) of the trunk. T he

A Mahekototen shaman (above) struggling against death, an ever-present threat. The Waika believethat communication with the spirit world occurring during Virola intoxication enables the shaman to stave off death, which they explain as the result of theactivity of malevolent spirits.

The Chemistry of Epena The chemical analysis of various Virola snuffs revealed about a half-dozen closely related indole alkaloids belonging to the simple, open-chained or closed-ring tryptamine derivatives with a tetrahydro-B-carboline system. The main constituents of these snuffs are 5-methoxy-N,N-dimethyltryptamine and Dimethyltryptamine. 6-methoxy-N,N-dimethyltryptamine, monomethyltryptamine, and 2-methyl- and 1,2-dimethyl-6-methoxy-tetrahydro-B-carboline usually occur only in trace amounts. The alkaloid mixtures are almost identical to those isolated from the Anadenanthera snuff powders.

179

"This is a mag ical snuff . . . prep ared from th e bark of a certain tr ee .. . th rou gh a ree d ... into th e air. the sorcerer blow s a little Next he snuffs, w hilst he absorbs the pow der int o each nos tril suc cessively . . . imm ediately the w itch docto r begins sin ging and yelling w ildly, all the while pitching the upp er part of his body bac kwa rds and forw ards." - Th eodor Ko ch-C runbcrg (1923)

OIl.

. t.,..ir '.'

hard , br ittle oute r laye r of bark is chipped off, leaving o nly the softer inner phloem. This lay er qu ick ly turn s bro wn fro m con gealed ox idiz ed" resin " and is vigo rous ly p ou nded o n a log w ith a mallet u nti l it is shre dded. These shred ded sectio ns arc soaked in water w ith occasional kn ead ing for half an hour or more, w hen the p o t is brou ght to a vigoro us boil for anothe r half hour. The bar k mater ial, sque ez ed d ry, is th en re mo ved, an d th e remaining liqui d is boiled with constant stirring unt il only a th ick pa ste rem ain s. Sm all p ellets for ingesti on arc th en made fr om this paste. Fe we r p lants arc used by the Bora for prep arin g the " salt" fo r coating th e p ellets : th e leaves an d stump of a species of Carludouica and of a pa lm of the genus Scbec len. T he halluc inogeni c princip les app ear 180

to be p rese nt ma inly in the almost colorless exuda te fr om the inn er su rface of the ba rk, w hich ap pe ars as soon as the bar k is stripp ed fr om the tr ee. T his resinlike subs tance qui ck ly turns reddish in a typical oxida se-type reacti on and then darkens, d ryin g to a hard , glo ssy ma ss." In sp ecimens dr ied for che mical study, it appears as a sticky, dark reddi sh brown gu mmy m ateri al. This ma terial in man y spe cies co ntai ns tryptam in es and o ther indolic hallucinogens. O bservat ion of the process indicates that th e reaso n for scrap ing the surface of th e bark is to ob tain all traces of th e cambial lay er t hat ad here to it. T he d rug is prepa re d from the camb ial sap, w hich is qui ck ly boiled, caus ing coag ulation of p rotein and possibly po lysaccharides, and then simmered slowly to redu ce th e volu me to ncar d rv ness. T he wh ole pr oce ss resembles th at

Page 180left, top to bottom: TheWaikci carefullypick over theleaves of Justida before dryingthem as an additive to the Virola snuff. Onemethod of preparing Virola snuff startswiththeaccumulationof thered, resin likeliquid on the inner barkandits solidification by heat (asshown in the photographof a Waikci Indian). A Witoto Indian beats the syrup left afterboiling down Virola resin. Page 180middle and right:Justida leaves are highly aromatic when dried andare,on occasion, added to Virola snuff. They may, however, alsobethe sourceof a hallucinogenic snuff.

Amongthe Waika,the invariable ashes mixed with Virola powder comefrom the burningof the barkof a beautiful but rare tree, Elizabetha princeps.

used for isolation of natural products from th e cambium of other trees, coniferine from gymnosperm s, for example, except that eth yl alcoho l or acetone is now used, rather than heat, to destroy enzyme activity, w hich mi ght otherwise act adversely on the desired product. The "resin" of Virola plays an important ro le in everyday native medicine: several species are valued as antifungal medicines. The resin is spread over in fected areas of the skin to cure ringworm and similar dermatological problems of fungal ori gin th at are so prevalent in the humid tropical rain forests . Only certain species are chosen for this therapeutic use-and the choice seems no t to have any relationship to the hallucinog enic prop ert ies of the spec ies. In dians w ho are familiar wi th Virola trees from the point of view of their

hallucinogenic potency exhibit uncanny knowledge of diff erent "kinds"-which to a bot anist appe ar to be indistinguish able as to species. Before stripping the bark from a trunk, the y are able to predict how long the exuda te will take to turn red, w hether it will be mild or peppery to the tongue when tasted, how long it will retain its potency when made into snuff, and many other hidden characteristics. Whether these subtle differences are due to age of the tree, season of the year, ecological situations, conditions of flowering or fruiting, or other environmental or physiological factors it is at present impossible to say-but there is no doubt about the Indian's expertness in recogniz ing th ese differences, for which he ofte n has a term in ology, so significant in his hallucinoge nic and medicinal use of the trees.

Aboveleft: Indiansunder Virola intoxication characteristically have faraway, dreamlike expressions thatare, of course, dueto theactiveprinciples of the drug, butwhich the natives believe are associatedwith the temporary absence of the shamans' souls asthey travel to distantplaces. Thechants duringthe incessant dancing performed by shamans may at timesreflect conversationswith spirit forces. This transportation of the soul to otherrealms represents to theWaikaoneof the most significant valuesof theeffects of this hallucinogen. Aboveright: Theleaves of Justiciapectoralisvar. stenophylla areanimportant ingredientin the snuff thatis made from the Virola.

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31

DUBOISIA Pituri Bush

Above: Pituri bushes arerepresented by thegray dots onthispainting byAboriginal artistWalangari Karntawarra Jakamarra (detail from oil painting, 1994).

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GATEWAY TO DREAMTIME

The psychoactive use of Pituri is probably the longest continuous use of a psychoactive substance in the history of humanity. The Australian Aborigines have the longest continuous culture of the world. The ancestors of today's Aborigines chewed Pituri 40,000 to 60,000 years ago. Pituri refers in the broadest sense to all plants or plant materials with additional ingredients that are used for hedonistic or magical purposes by the Australian Aborigines. Generally, the term Pituri refers to a plant from the nightshade family, Duboisia hopwoodii. Usually, the Pituri leaves are mixed with alkaline plant ashes and chewed like chewing tobacco. Pituri removes hunger and thirst and induces intense dreams, which is probably why the Aborigines use Pituri as a magic substance. In the Aboriginal magic, entering the dream state, the transcendent

Below: Thetrunk of thePituribush.

The Chemistry of Pituri Duboisia hopwoodii contains various strongly stimulating but also toxic alkaloids (piturin, D-nor-nicotine and nicotine). D-nor-nicotine seems to be the main active substance, and myosimin , N-formylnornicotine, cotinin, N-acetylnornicotine, anabasine, anabatin , anatalline, and bipyridyl are also present. The hallucinogenic tropanal kaloid hyoscyamine has been discovered in the roots, as well as traces of scopalam ine, nicotine, nornicotine, metanicotine, myosmine, and N-formylnornicotine. Duboisia myoporoides contains large quantities of scopolamine.

Plants Whose Ashes Are Added to Pituri Protaceae Grevillea striata R. BR. (Ijinyja) Mimosaceae (Leguminosae) Acacia aneura F. Muell. ex Benth. (Mulga) Acacia coriacea DC. (Awintha) Acacia kempeana F. Muell. (Witchitty bush) Acacia lingulata A. Cunn. ex. Benth. Acacia pruinocarpa Acacia salicina Lindley Caesalpiniaceae (Leguminosae) Cassiaspp. Rhamnaceae Venti/ago viminelis Hook. (Atnyira) Myrtaceae Eucalyptus micro theca F. Muell. (Angkirra) Eucalyptus spp. (Gums) Eucalyptus sp. (Red gum) Melaleuca sp.

primal condition of being is an essenti al conc ept. This dr eam state is an alte red state of consciousness. In this dream state, all magical processes and acts affect the "normal consciousness." It seems as if there are vario us types of Pituri for vari ous uses and each of th ese varieties is linked with various songs, to tems , and appro priate "dream songs" or "songlines." There are some songlines that are sung as "Piruri-songs." Pituri has a connection to the place th at it grows. There is even a Piruri clan. Pitu ri carries w ith it the " dream of th e plac e" where it grows and can instill it into humans. The Pituri bush (D uboisia hopwoodii) was described by th e Ge rmanAustralian- botanist Ferdinand J. H . von Muller (1825- 1896). The plants, as well as the dried or ferm ented leaves, play a significant role in the dom estic

economy as a valuab le good for bart er. Alt hou gh D uboisia hopwoodii is w idespread in Australia, some areas are better fo r collection and harvestin g th an others. The leaves are filled with th e po w er of th e land in which th ey grow. Before th e Ab origin es had with Europeans, there was a far-reac hing trading system in th e central desert , which gave rise to the so-called Pituri roads and paths. Various additives are mixed w ith the dri ed or fermented leaves and chewed. One w ill use plant ashes, ano ther uses animal hair to hold th e material to gether: plant fibers, yellow ochre, eucalyptus resin, and, most recently, suga r. Th e effects of th e vario us Pituri prepa rations differ mark edly. Some are arous ing, w hile others are weak stimulants; some are euphori c, w hile others can induce visions.

Top: The Pituri bush. Middle: The fermented Pituri leaves. Bottom: The Goodeniais a Pituri replacement for the leaves of Duboisia hopwoodii. Plants of the genus Goodenia are ethnobotanically significant medicinal andnutritional plantsfor the Aborigines.

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CHEMICAL STRUCTURES OF HALLUCINOGENS

Chemical determination of th e molecul ar stru cture of th e hallucinogenic principl es in sacred pl ants has led to remarkable results. Almost all plant hallucinogens contain the element nitrogen and th erefor e belong to th e large class of chemical compounds known as alkaloids.

divinorurn are the most significant examples th at do not contain nitrogen. The main active principle of Cann abis is tetrahyd rocannabinol (TH C), w hile the main active principle of Salvia divin orurn is salvinorin. The principal pl ant halluci.r;ogens are closely

,."

...

_. ~.; ..:,,:,.:

Tetrahydrocannabinol (THe)

.

;

The term alka loid is used by chemists for the nitrogenous metabolic products of plants that have alkaline properties and are therefor e "alkali-like" (alkaloid) . Among the more important pla nts with psych oactive properties, only H emp and Salvia 184

relat ed in their chemical structure to hormones present in the brain-that is, to ph ysiological agents that play a role in the biochemistry of mental functions. The active principle in the Peyote cactus is the . alkaloid mescaline, a compound closely related to th e brain-hormone norepinephrine (noradr enaline). Norepinephrine belongs to the group of physi ological agents kn own as neurotransmit ters because they function in the chemical transmission of impulses between neurons (nerve

Recent studies showdifferences in the internal structureof wood between Cannabissativa (far left)and C. indica. As shown in these microscopic crosssections, one of the mostsignificant differencesis theusually single conducivevessels intheformerspecies ascontrasted withtheconsistentlygrouped vessels in the latter. THe, foundonlyin Cannabis, is concentrated in theresin andis absent fromthewoody tissue, which for this reason is specifically exempted from control in American Cannabislegislation.

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The molecular models of hallucinogens on pages 186-87 showthe chemical elements of which these substancesconsist and the manner in which the atomsof these elements are relatedto oneanother in the molecules. Theblack ballsmean carbon atoms, the whitehydrogen, the redoxygen, the green nitrogen, and the yellow ballin the psilocybine molecule indicates a phosphoric atom.Thereis, in fact, no space between atomsconnected with eachother; theytOUCh. Moreover, atoms of various elements are of different sizes.Only the especially small sizeof thehydrogen atoms hasbeenindicated in thesemodels. It is hardly possible to imagine the realdimension of atoms and molecules: 0.1 mg (a tenthof a thousandth of a gram) of a hallucinogen, barely visible, consists of about2 x 10" (= 200,000,000,000,000,000) molecules.

cells). Mescaline and - norepinephrine have the same basic chemical structure. Both are derivatives of a subst anc e known to che mists as phenylethylamine. Another derivative of phenylethylamine is the essential amino acid phenyla-

lanine.' which is widely distributed in the human orgamsm. The mo dels of mescaline and noradrenaline mo lecules on page 186 clearly show the close relationship in chemical structure of these two agents . Psilocybine and psilocine, the active principles of Teonanacatl, the hallu cinogenic Mexican mu shrooms, are derived from the same basic compound as the brain hormone serotonine: tryptamine. Tryptamine also is the basic compound of an essential amino acid, which is tryptophane. The relationship can be clearly seen in the mo lecular models shown on page 186. There is another Mexican sacred plant, Ololiuqui (Morning Glory), the hallucinogenic principles of which are derivatives of tryptamine. In this case, tryptam ine is incorporated in a complex ring structure that has been called ergolin. The molecular models on page 187 show the structural relationship between lysergic acid amide and lysergic acid hydroxyethylamide (the two principa l active constituents of O loliuqui), the neurotransmitter serotonine, and psilocybine and psilocine. That the important plant hallucinogens and the brain hormones serotonine and noradrenaline have the same basic structure cannot be due to mere chance. This astounding relationship may explain the ps ychotropic potency of th ese hallucinogens. Having the same basic stru ctu re, these hall ucinogens may act at the same sites in the nervous system as the above-mentioned brain hormones, like similar keys fitting the same lock. As a result, the ps ychophysiological functi ons asso ciated with those brain sites are altered, suppressed, stim ulated, or otherwise mo dified . The ability of h allu cinogens to produce changes in brain function is due not only to their having a particular chemical composition, but also to the pec uliar spatial arrangement of the atoms in their molecules. This can be seen very clearly in the case of the most powerful ha llucinogen known today, lysergic acid diethylamide. LSD may be regarded as a chemically modified form of an active principle in Ololiuqui. The only difference between the sem i-synthetic drug lysergic acid diet hylamide and the natural O loliuqui hallucinogen lysergic acid amide is that two hydrogen atoms of the 185

Peyotl (Lophophora williamsii)

amide have been replaced in the diethylamide by two ethyl groups. With LSD, a dose of 0.05 milligram will produce a deep ha llucinogenic intoxicatio n of so me hours' duration. With iso-LSD , which differs from LSD only in the spatial arrangement of the atoms, ten times that do se has no effect whatsoever. The mo lecular models of LSD and iso -LSD on page 187 show tha t, w hile the atoms are linked to each other in the same way, their spatial arrangement is different. Molecules differing only in spatial arrangement are known as stereoisomers. Stereoisomers can exist only w ith m ol ecules that are asymme trical in structure, and one of the the oretically possible spatial arrangements is in gen eral more acti ve.

Psilocine (hallucinogenic principle of Teonanacatl)

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Psilocybine (hallucinogenic principle of Teonanacatl)

Noradrenaline (a brain hormone) . oJ'

N ext to chemical compositio n, spa tial configuration plays the most crucial role in de termining not only hallucinogenic but also general pharmacological activity.

Mescaline (vision-causing hallucinogenic principle of Peyote)

186

Dr. AlbertHofmann, born 1906, discoverer of LSD andthe hallucinogenic principles of Teonanacatl and of Ololiuqui, is shown herewiththe molecular model of LSD in hispharmaceuticchemicalresearch laboratory, Sandoz, Basel, Switzerland, 1943.

Page 186: The comparison between Mescaline and Noradrenalineand between Psilocybine and Psilocine with Serotonine shows therelationship in thechemical structure between the hallucinogensandbrainhormones. Theclose chemicalrelationshipbetween the active principles of Ololiuqui andLSD, the most potent hallucinogen known today, is evident when comparing themolecularmodels of Lysergic Acid Amide and Lysergic Acid Hydroxyethylamide with Lysergic Acid Diethylamide.

Serotonine (a brain hormone)

The active properties of hallucinogensaredue notonly to their compositionwithcertainatoms; thespatial arrangement of theatoms in the molecule is equally important in determining the hallucinogenic effects. As an example, LSD andiso-LSD (at right) consistof the same elements, buttheydifferin thespatial arrangement of thediethylamide group. In comparison to LSD, iso-LSD is practically without hallucinogenic effect.

Lysergic acid amide (hallucinogenic principle of Ololiuqui)

Lysergic Acid Hydroxyethylamide (hallucinogenic principle of Ololiuqui)

LSD (semi-synthetic hallucinogen)

iso-LSD (semi-synthetic compound)

USES OF HALLUCINO GENS IN MEDICINE

T he use of p un: hallu cinogenic compound s in medicine Iu s th e same basis as th e use of th e sour ce plants in magico- rcligiou s ceremonies. The effects in both cases consist of p rofo und psych ic alterations in the experience of rea lity. Not on ly is p ercep tion of the outside world affec te d,

but p erception of th e su bject'S own p ersonality is also transformed. The changes in sensory experience of the outside worl d are due to a shift in sen siti vit y of th e sense orga ns . Sen sory p erc eption, p art icul arl y w ith rega rd to vision an d hearing, is sti mulated by hallucin ogen s. T hese cha nges in self-awareness indicat e the p ro found influenc e of th e drugs , w hich affect th e very core of our being: consciousne ss. O ur experience of reality is incompreh ensib le 188

without a subject, an ego , th at p erceives thi s reality. T he subjective exp eri enc e of so-called objective rea lity is the result of interacti ons betw een external sensory signa ls, mediated by th e sens e organs, and the ego, which brings this information to the level of conscious awareness . In this situa tion, one can th ink of th e external wo rld as a sen der of informati on or signals and th e deep self as a receiver. The tran slat or in this case is the ego . In th e absence of one of these-eithe r the sender or the recei ver-reality does not exist. There is no music on the radio, and the screen is blank. If w e adhere to thi s co ncep t of rea lity as the product of the interactio n betw een sender and receiver, the p erc eption of a different realit y under th e influence of hallu cin ogens may be explained by th e fact that the br ain , w hich is the site of conscious ness, undergoes drama tic biochemical changes. The receiver is thus set fo r wavelengths other than those associated w ith normal, everyday realit y. F ro m this p ersp ecti ve, th e su bjective expe rience of reality is infinite, dep ending on the capacity of th e receiver, w hich can be greatly ch an ged th rough biochemi cal modificati on of the brain . field . In general, we exp erience life fro m a rather limited p oint of view. This is th e so-c alled normal state. H owever, throu gh hallucinogens the perception of realit y can be strongly changed and exp and ed . These different aspec ts or levels of one and th e same rea lity are no t mutually exclusive. T hey fo rm an all-e nco m ing , timel ess, transcend ental reality. The p ossibility of ch an gin g the wav elen gth settin g on the "ego receiver," and, with this, to produce changes in th e aw areness of realit y, constitutes the real significa nce of hallu cinogens. This ability to create new and different images of the world is w hy hallu cin ogenic pl ants were, and still are, regarded as sacred. What is the essential, characte ristic differenc e between every day realit y and the im ages seen during hallu cinogen ic inebriati on? In normal states of co nscio us ness- in every day rea lityego an d outs ide world are separated; one sta nds face to face with th e outside world ; it has become an o bject. U nde r the influence of hallucin ogens, the borderline betw een th e expe riencing ego and the ou tside world disappears or becomes blurred,

Page 188: The first treatise on inebriants is apparently the doctoral thesis of Alander,a student of Linnaeus, who is the father of modern botany. This thesis,defendedin 1762at Uppsala, wasa mixture of scientific and pseudoscientific information. An observer present at the thesis defensemay have doodled these profiles, possibly depicting the academic examiners.

Below: Visionary experiences produced by hallucinogens area source of inspiration for painters. Thesetwo watercolors by ChrIstian Hatsch emerged after taking LSDand show the mysticalcharacter of the experience.

depending on th e degree of inebri ation. A mechanism is set up between receiver and sender. Part of the ego reaches out to the external world, into the objects around us; they begin to come to life, acquiring a deeper and different meaning. Thi s may be a joyful exp erience or a

ecstasy know n as th e unio mystica or, in the ex- perience of Eastern religious life, as samadhi or satori. In both of these states, a realit y is experienced that is illuminated by .that transcendental reality in which creation and ego, send er and receiver, are One.

demonic on e, involvin g the loss of the trusted ego. The new ego feels linked in bliss with outside objects in a special way and also with other human beings. The experience of deep communication with the outside world may even culminate in the sensation of being at one with th e whole of creation. This state of cosmic consciousness that under favorab le circumstances may be attained with halIucinozens is relat ed to the spontaneous religious b

The changes in consciousness and perception th at may be experimentally produced w ith hallucinogens have found a number of different applications in medicine. The pure substances most commonly used in this field are mescaline, psilocybine, and LSD. Recent research has been concerned mainly w ith the most powerful hallucinogen known so far, LSD, a substance that is a chemically modified form of the active principle in Ololiuqui. 189

Below left: LSDis usually distributed on printed and perforated paper. The designsoften have mystical references and use icons of Eastern religions.

Below rightand page 191:These drawingswere donein 1972.Thetwo on top (p. 191 ) were done before andafter the LSD session. The three drawings below (pp. 190-191) were donebefore, during,and afterthe session withthe same hallucinogen.

In psychoanalysis, breaking the habitual experience of the world can help patients caught in an ego-centered problem cycle to escape from their fixation and isolation. With the I-Thou barrier relaxed or even removed under the influence of a hallucinogen, better may be established with the psychiatrist, and the patient may b~come more open to psychotherapeutic suggestion. Hallucinogenic stimulation also often causes forgotten or repressed past experiences to be clearly recalled. It can be of crucial importance in psychotherapy to bring back to conscious awareness events that led to a psychological disturbance. Numerous reports have been published on how the influence of hallucinogens used during

psychoanalysis revived memories of past events, even those from very early childhood. This is not the usual form of ing, but involves actually going through the experience again: it is not rem iniscence but reuiuiscence, as the French psychiatrist Jean Delay put it. The hallucinogen does not in itself effect a cure but rather plays the role of a medicinal aid to be used in the total context of psychoanalysis or psychotherapy, to make these more effective and to reduce the period of tr eatment required. There are two different ways of using it for this purpose. One method, developed in European hospitals, is known as psycholysis. It consists of giving medium doses of the hallucinogen on a number of

successive occasions at specific intervals. The patient's experiences under the influence of the hallucinogen are discussed in a group session that follows and are expressed through painting, drawing, and the like. The term psycholysis was invented by Ronald A. Sandison, an English psychotherapist of the Jungian school. The" -lysis" component indicates the dissolving of psychological tensions and conflicts. 190

The second method is the one generally preferred in the United States. After intensive psychological preparation appropriate to each individual, the patient is given a single very high dose of the hallucinogen. This "psychedelic therapy" is intended to produce a mystic, religious state of ecstasy that should provide a starting point for restructuring the patient's personality. The term psychedelic means "mind manifesting." It was coined by the psychiatrist Humphrey Osmond. The use of hallucinogens as an aid to psychoanalysis and psychotherapy is based on effects

analysis and psychotherapy, are still the subject of dispute in medical circles. However, this applies also to other techniques, such as electroshock, insulin treatment, and psychosurgery, all of which carry far greater danger than the use of hallucinogens, which, in expert hands, may be regarded as virtually without risk. Some psychiatrists hold the view that the faster retrieval of forgotten or repressed traumatic experiences frequently seen with these drugs and the shorter period of treatment are not advantageous. They believe that this method does not allow sufficient time for the full psychotherapeutic utilization and integration of the material made conscious, and that the beneficial effects are of shorter duration than if traumatic experiences are

that are the opposite of those psychotropic drugs known as tranquilizers. These drugs tend rather to suppress the patient's problems and conflicts, making them appear less serious and no longer so important, whereas the hallucinogens bring conflicts to the surface and make them more intense, so that they may be more clearly recognizable and open to psychotherapy. Hallucinogenic drugs, as an adjunct to psycho-

brought back to conscious awareness more gradually and dealt with in stages. Psycholysis and psychedelic therapy both require very careful preparation of the patient beforethe hallucinogen is given. If there is to be a really positive gain from the experience, patients must not be frightened by the unusual effects produced by the drug. Careful selection of patients to be treated is also important, for not 191

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Page 192: In the 1960s, many artists in the United Statesand Europeexperimentedwith hallucinogensin order to enhance thecreative process. The painting on the left is an example of this genre.

Below:Only a fewartistsarecapable of expressingthevisionaryrealms while directly underthe influence of hallucinogens. Thetwopaintingsby Fred Weidmann were executed while under theinfluence of Psilocybe cyanescens. Both are acrylicon marbled paper. Left: Slipping andSliding 1(Thereexists anotherpaintingfromthesame day.) Right: TheGarden of Pan

every type of psychic disorder responds equally w ell to this form of therapy. To be successful, therefore, hallucinogen-assisted psychoanalysis or psychotherapy requires special knowledge and experience. One of the most important aspects of the clinical training of a psychotherapist working with

co~ld b~ considered a "model of psychosis," bu t major dIfferences have in fact been found between psychotic states and hallucinogenic inebriation. However, hallucinogenic intoxication can serve as a model for studying the biochemical and electrophysiological changes that occur with abnormal mental states .

hallucinogens is self-experimentation with these substances. Through these experiences, therapists can gain dir ect knowledge of the worlds that their patients enter and, thereby, have much greater un derstanding of the dynamics of the unconscious . Hallucinogens may also be used in experimental studies to determine the nature of mental disorders. Certain abnormal mental states produced by hallucinogens in normal subjects are, in some respects, similar to the sympto ms of schizophre nia and other mental diseases: At one time it w as even thought that hallucinogenic intoxication

One area where the medical use of hallucinogens, and particularly LSD, touches on serious ethical qu estions is in the care of the dy ing. D octors in American hospitals observed that the very severe pain suffered by cancer patients, which no longer responded to conve ntional painkillers, could be partly or completely relieved by LSD . This action is probably not analgesic in the usual sense . What is thought to happen is that the perception of pain disapp ears; under th e influence of the drug, the patient's mind becomes separated from his body to such an extent that physical pain 193

Below: During visionaryexperiences, manypeople seespirals, whirlpools, andmilky ways. The artistNana Nauwald depicted such an experience in her painting The Middle Is Everywhere.

no longer reaches it. If the use of hallucinogens in thi s typ e of case is to be effective, it is again abso lutely necessary to prepare the patient mentally and to explain the kind of exp erience and th e changes that he may undergo . Great benefit derives also fro m guiding the patient's thou ghts

toward religious aspects, which can be do ne by a clergyman or by a psychoth erapist. There have been nu merou s reports of how dying indi viduals, free from pain in LSD ecstasy, have come to perceive the meaning of life and death, and have died in peace, reconciled to their fate and free fr om fear. The medical use of hallucinogenic drugs differs fro m th e shamanistic use of hallucinogenic sacred plants by medicine men and heal er-priests in tha t the latt er usually themselves eat the plant, or drink

Below left:Thepainting Spirit and Matter Are Indivisible documents a recurring hallucinogen-influenced experience. Belowright: Manypeople recognize the Willto Livewhenthey have tasted the plants of the gods. Nana Nauwald expresses this artistically.

a decoction made from it; whereas in conventional medicine, th e hallucin ogenic substan ce is given only to the pati ent. In both instances, however, th e same psychological effects are utilized, for the same dru g actions that serve as an aid to psycho analysis and psychotherapy also give the shaman unusual powers of divination and healing . They consis t of the loosening or even dissolution of the I-Thou barrier, with the result that objec tive everyday consciousness dissolves int o the mystic experience of One-ness .

195

EPILOGUE

One of th e leading lights of th e interdi sciplinary investigation s of hallucinogens was Louis Lewin, the famo us Berlin toxicol ogist . More than a half a century ago, he captured the all-pervading significanc e of hallucinogens to th e cultural evolution of the human race when he wrote in his book Phan tastica: "From th e beginning of our knowledge of man, we find him consuming substances of no nutritive value but taken for th e sole purpose of producing for a certain time a feeling of contentment, ease, and comfort ... "Their potential energy has covered the w ho le eart h and established co mmunication between vario us races, in spite of dividing mountains and sundering seas. These su bstances have formed a bond of uni on betw een men of opposite hemispheres, the unci vilized and the civilized; th ey have forced ages w hich, once open, proved of use for other purposes: they produced in ancient races characteristics w hich have endured to th e present day, evidencing the marvelou s degree of intercourse that existed betwe en different peopl e just as cert ainly and as exactly as a chemist can judge the relations of two su bstances by thei r reactions. Hundreds or thousands of years we re necess ary to establish between whole nations by these means . . . "The motives for the occasional or habitual use of these drugs are of greater interest than collection of facts concerning them. Here all kinds of human contrasts meet : barbarism and civilizati on, with all th eir various degree s of material possessions, social status, knowledge, beli ef, age and gifts of body, mind, and soul. "On this pl ane meet artisan and sybarite, rul er and subject; the savage from some distant island or from the Kalahari Desert associates w ith poet, philosophers, scientists, misanthropes, and philanthropists; the man of peace rubs shoulders with the man of war, th e devotee w ith th e atheist. "The ph ysical impulses w hich bring under th eir spell such diverse classes of mankind mu st be extra ordinary and far-reaching. Ma ny have expres sed opinions abo ut th em, but have prob ed and understood th eir intrinsic properties, and few er still perceived th e inner- most significance and th e motives for the use of substances in which such energies are sto red." 196

Above: In Huichol, the term nierika refers to a portway between so-called ordinary and non-ordinary realities. It is a ageway and, at the sametime, a barrier between worlds. Nierika, a decorated ceremonial disk, is alsosaid to mean"mirror"as well as "face of the deity."This nierikashows the four cardinal directions andthe sacred center. The coordinating axisis placed in a field of fire.

Several earl y scientific investigators can be credited with beginning th e int erdisciplinary research on hallucinogenic plants and psych oactive substances . In 1855, Ernst Fre iherr von Bibra published Die nark otischen Genussmittel und der Me nsch, in which he considered some seventeen psychoactive plants. H e urged chemists to study diligently an area so promising and so full of enigmas. Mo rdecai Cooke, a Briti sh myco lo. gist, published a number of specialized papers on fun gi. His only popular, nontechnic al publication, Th e Sev en Sisters of Sleep, was an int erdi sciplinary study of psychoactive plants , published in 1860. H alf a century afte r von Bibra's wo rk and undoubtedly spa rked by it, another outstanding book appeared. C arl H art wich's extensive Die m enschlichen Genussmitte l, published in 1911, consid ered at length and with an int erdi sciplinary

emphasis about thirty psychoactive plants, and he mentioned a number of others in ing. Pointing out that von Bibra's pioneering book was dated, that chemical and botanical research on these curiously active plants had scarcel y begun in 1855, he optimistically maintained that by 1911, such studies were either well under way or had already been completed. Thirteen years later, in 1924, perhaps the most influential figure in psychopharmacology, Louis Lewin, published his Phantastica, a book of extraordinary interdisciplinary depth. It presented a total story of some twenty-eight plants and a few synthetic compounds that are used around the world for their stimulating or inebriating effects, emphasizing their importance to scientific research, especially in the fields of botany, ethnobotany, chemistry, pharmacology, medicine, psychology, and psychiatry, as well as to ethnology, history, and sociology. Lewin wrote that "the contents of this book will provide a starting point from which original research in the above-ment ioned departments of science maybe pursued." From the 1930s to today, interdisciplinary activity in psychopharmacology, botany, and anthropology began uninterruptedly to increase. Many amplifications and clarifications of older knowledge have been made and new discoveries in sundry fields have followed one another in close succession. In spite of the pharmaceutical, phytochemical, and ethnobotanical advances that have been made in the past 150 years, there still remains a tremendous amount of w ork to be done on these" plants of the gods."

ERNST FREIHERR VON BIBRA

1806-1878

MORDECAI COOKE

1825-1913

CARL HARTWICH

1851-1917

LOUIS LEWIN

1850-1929

197

PHOTO CREDITS

Arnau , F., Rauschgift, Lucerne 1967 : 101 below right A-Z Botanical Coil., London: 17 above left Biblioteca Apostolica Vaticana, Vatican City (Code x Barberini Lat. 24 1 fol. 29r): 111 left Biblioteca Med icea Laurenziana, Florence: 159 above (Photo : Dr. G. B. Pineider) Biblioteca Nazionale Centrale di Firenze, Florence: 162 above (Photo: G. Sansoni) Biede rmann, H., Lexikon der Felsbildkuns t, Graz 1976 : 83 above Bildarchiv Bucher, Lucern e: 17 below right Biocca , E., Yanoarna, Bari 1965 (Photo: Padre L. Cocco): 178 middle , 178/179 , 179 middle , right , 181 left Black Star, New York: 96 midd le, left and right (Photo C. Henning ) Bouvier, N., Colopny-G eneve: 82 Brill, D., College Par k, Georgia: 168 above left Carroll, L., Alice's Adven tures in Wonderland, New York 1946: 101 below left Cole man Collection, Uxbridge: 17 above, cente r left Curtis Botanical Magazi ne, vol. III, third seri es, London 1847: 147 below Editions Delcour t, Paris: 89 above left EMB Archives, Lucern e: 5. 13 above , centerright, 28/ 29, 36 (9, 10), 38 (14,15), 40 (22, 25 below), 43 (35), 44 (38, 39), 46 (46) an>! below, 48 (52, 53) and below, 49 (55, 56), 53 (70, 72) and below, 56 (84) and below, 58 (89, 90), 59 (93), 60 (96), 62, 88, 118, 119, 122 above, 132, 133 right , 145 above, 177, 187 above Emboden , w., California State University, Nor thridge: 95 right Erdoes, R., New York and Santa Fe: 152 right ETH-B ibliothek, Zur ich: 197 center left Forman , w., Archive, London : 62 right Frohli ch, A., Lucern e: 186 above Fuchs, L., Ne w Kreuterbuch, Basel 1543: 31 left Furst, P. T., New York State University, Albany, New York : 172 below Goodman, Mill Valley, Californi a: 96 center left Halifax Colle ction, Ojai, California: 150 below, 190/ 191 middle, 191 above, 196 Harvard Botanical Museum, Cambridge, Mass. : 31 center left, 98 above , 152 left, 153 above right, 170 below, 185 above, 197 above Hernandez de Alba, G., Nuestr a Gente Namuy Misag, Bogota: 143 left Hofmann , Dr. A., Burg i. L.: 23, 162 left Holford , M., Loughton: 105 below Holmstedt , B., Karolinska Institute, Stockholm : 197 below Hunt Inst itute for Botanic al Documentation, Carnegi eMellon University, Pittsburgh: 188

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Kauf mann, P. B., Depar tmen t of Botany, University of Michigan , Ann Arbor: 99 Kobel , H., Sand oz Research Laboratories, Basel: 103 below right Koch-G rOnberg, T., Z wei Jahre unter den Indianern, Berlin, 1910: 127 left Kohler, Medizinal -Pffanzena tfas, vol. I, Ge ra-Unterm haus 1887: 21 below, 31 center left Krippner, S., San Francisco: 192 Leuenber ge r, H., Yve rdon: 111 right Lyckner, K.-C h., Hambur g: 110 above left Moreau de Tours, J., Du Hachisch et de ('alimentation Mentale, Paris 1845: 100 below Museo del Oro , Bogota: 64 Museu m of Fine Arts, Boston, Gift of Mrs. W. Scott Fritz: 108 left Museum of the American Ind ian, Heye Foundation, New York: 152 middle Muse um Rietberg, Zur ich: 2 (Photo: Kammerer/ Wolfs berger), 10/11 Sammlung von der Heydt (Photo: Wettstein & Kauf) Myerhoff, B., Los Angeles: 148, 149 above left, 151 below Nauwald, N., SOdergeliersen: 194, 195 Negrin, J., Mexico: 63 (Photo : L. P. Baker)) New Yorker, New York: 100 top Osterreichi sche Nation albibliothek, Vienna (Codex Vindobonensis S. N. 2644 - Tacuinum Sanitatis in Medicina-Folio 40): 87 below Ott , J ., Xalapa : 56 (82) Parker, A.: Yale University, New Haven: 97 below left Pelt, J . M., Drogu es et plantes magiques , Paris 1971: 151 above left Perret, J., Lucern e: 184-1 87 (mode ls by Dr. A. Hofmann) Petersen, W.: Mecki bei den 7 Zwergen, Koln (© for the Mecki-chara cter: Diehl-Film , Munich): 84 center right Photoarchiv Emil Schulth ess Erben, Zuri ch: 24 Radio Times Hulton Picture Library, London : 4 Ratsch , C., Hamburg: 7, 8, 13 cent er, right , 17 below, center left, 18, 19, 21 above, 22, 24/25, 27, 30, 34, 35,36,37 (8), 38 (16, 17),39,40, (23 ,24),42,43 (34,36,37),44 (40, 41), 45, 46 (45, 47, 48), 47, 48 (53), 49 (57) , 50, 51,52,53. (69, 71),54,55 (77, 78, 80), 56 (81, 83), 57, 58 (91), 59 (92, 94), 60 (95, 97), 83 below, 84 above, center left, below, 85 above right, below, 86, 97 above left, above right, 89 below, 90 below, 91, 92, 93, 94, 95 above, 96 above, below, 97, above left, above right, 101 above , 102, 103 above right, below right, 104, 105 right, 106, 107 above, below left, below right, 108 above right, below, 109, 110 below left, right, 112, 113 above below left, 114 above, 115 above, 117

left, above left, 120, 121, 122 below, 123, 124, 125,128,1 29,1 30,1 31,1 34,1 35,1 36,1 37,1 38, 139,1 40,141 ,1 42 right, 144, 145 below, 146, 147 above, 150 above, 151 above right , 152 above, 153 above left, 154 above left, 155 below, 156 above, 157 above, 158, 159 below, 164, 165, 166, 167, 168 above right, middle , below, 169, 170 above left, below, 172 above, 173, 175 above , 176 left , 181 right , 182, 189, 190 left Rau h, Prof., Dr. W., Institut fOr Systematische Botanik und Pflanzengeographie der Universitat Heidelbe rg: 16 above right, middle, below, 17 middie, 60 Roger Viollet, Paris: 116 right Royal Botanical Gardens, Kew. 117 below right, 126 left, 197 center right Sa hagun , B. de, Historia General de las Cosas de Nueva Espana, Mexico 1829: 107 below middle Salzm an, E.: Denve r, Colorad o: 85 above left Samorini, G.: Dozza: 112 right, 113 below right , 114 below, 115 below Scala, Florence: 105 left Schaefe r, S. B.: McAllen, Texas: 6, 149 above right, middle, 154 above right , below, 155 above Schmid, X.: Wetz lkon: 55 (79) Schult es, R. E., Harvard Botanical Museum, Cambridge, Mass.: 98 below, 117 above right , 126 middle, right , 127 right , 133 left, 142, 178 Schuster, M., Basel: 118 above left, 119 above middle Science Photo Library, London (Long Ashton Resea rch Station, University of Bristol): 31 right Sharma, G., Univers ity of Tennessee, Martin: 98 center right Sinsemilla: Marijuana Flowers © Copy right 1976, Richa rdson, Woods and Bogart. Perm ission grante d by: And/O r Press, Inc., PO Box 2246, Berkeley, CA 94702: 97 below right Smith, E. w., Cambr idge, Mass.: 156/15 7 below, 171 above right, 176 right Starnets , P. Olympia : 158 right Tobler, R., Lucerne: 16 above left, 81 Topham , J ., Picture Library, Edenbridge : 17 above right , 90 above Valentini , M. B., Viridarium reformatum , seu regnum vegetabile, Frankfurt a. Main 1719: 80 Wasson, R. G., Harvard Botanical Museum, Cambridge, Mass.: 14, 15 (Photo A. B. Richardson), 174 below, 175 below (Photo: C. Bartolo) Weidma nn, F., Munich : 193 Zentralbibliothek Zur ich (Ms. F23, p. 399): 89 above right Ze rries, 0 ., Muni ch: 118 below right, 118/11 9, 119 above right

ACKNOWLEDGMENTS

Should this book succeed in giving its readers a better understanding of the role of hallucinogenic plants in the cultural deve lopment of man through the centuries, we must thank the patience and friendliness of sha mans an d other nat ive peoples with whom we have had the happy opport unity of wo rking . Th e debt that we owe for th e faithful coo perat ion and encourage ment of our ma ny profess iona l co llea gues over the years can be neither easily nor adequately put into words, but nonetheless it is deeply appreciated.

To the sundry scientific inst itutions and many libraries that have free ly and fully helped us in so many ways, both before and during the preparation of the book, we exp ress our heartfelt than ks . Without this s upport, the book neve r could have been born in its prese nt form . Th e gen erosity of the man y individuals and institutions that have made available, often at great expe nse of time and resea rch, the ex1ensive illustrative material for this volume-much of it hitherto unpublishedhas heartened us during the frequent frustrations that

we have met in ou r efforts to produce a book con ceived with a fresh and forward -loo king overv iew of one of the fundamental elements of human culturethe hallucinogens. Christian Hatsch thanks Claudia MOiler-Ebeling , Nana Na uwald, Stacy Schaefer , Arno Ade laars, Felix Hasler, Jon ath an Ott , Giorgio Samorini , and Paul Stamets for comments on the revision.

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203

Index (prepared by Christian Ratsch) Italics of numbers refer to captions. 1,2-dimethyl-6-methoxytetrahydro-B-carboline 117, 179 2-methyl-6-methoxytetrahydro-B-carboline 117, 179 3,4-dimethoxyphenylethylamine 59 3-hydroxy-4-methoxyphenethylamine 42 3-methoxy-tyramine 39, 59, 77 4-hydroxy-3-methoxyphenylethylamine 51, 67, 69 4-tetrahydroisoquinoline alkaloids 51 5-hydroxydimethyltryptamine 117 5-hydroxy-tryptophane 52 5-hydroxycarnegine 39, 77 5-MeO-DMT 22, 35, 50, 54, 60,69, 77,137, 138, 138 5-MeO-MMT 120 5-methoxy(-N,N)-dimethyltryptamine 69, 179 5-0 H-DMT-N-oxide 120 6-methoxy-N,N-dimethyltryptamine 179 a-asarone 34, 77 A-mu- kia 173 Aborigines 42, 73, 75, 182, 183, 183 Acacia 34, 72 Acacia resin 73, 75 Acacias 72, 73, 75 Acacia aneura 183 Acacia coriace a 183 Acacia kempean a 183 Acacia lingulata 183 Acacia maiden ii34, 72, 73, 138, 138 Acacia phlebophylla 34, 67, 72, 73, 138 Acacia pr uinoca rpa 183 Acacia salicina 183 Acacia simplicifolia 34, 72, 73, 138 Accuitaration 65 Achuma 166, 168 Acarus 34 Acarus calamu s 16,34,76 Afghanistan 41, 68, 73, 88, 99 Aflotoxins 19 Africa 26, 34, 39, 40, 41, 46, 49, 50, 52,60,64,73,76, 78,88,94,96,97,98,99, 109,1 10, 111,115 Agara 26, 43, 66, 69 Agave 109 Age of Herbals 16 Agriculture 20 Aguacolla 27, 30, 76, 168 Aguardiente 143 Ahijad039 Ahnishinaubeg 85 Ahriman 102 Ai curo 134 Aji 134 Ajuca 70, 71 Ajuwri-kahi-rna 126 Alan 114 Alander 189 Albertus the Great 87 Albornoz, Cristobal de 120 Alcohol 10, 23, 82,160 Alcoholic drinks 69 Alcornea castanaefolia 134 A/cornea floribunda 98, 114 Algae 17,1 8,1 9 Aigonquin 78, 79, 110 Alice in Wonderland 101

204

Alkaline plant ash(es) 67, 75, 182, 183 Alkaloid(s) 23, 34, 38, 39, 40, 42,43,47,50,52,53,54, 56,59 ,67, 69,71 ,73,75, 77,79,105,1 20,184 Allergies 46 Alpen nomads 72 Altai 82 Alternanthera lehman ii 124 Ama 178 Amacisa 134 Amanita 34, 64, 82-85 Amanita muscaria 17,29,34, 70,81,82-85 ,82 Amaring o, Pablo 12 Amar yllis family 26 Amasita 69, 178 Amazon 24, 30, 36, 49, 59, 60, 81, 117, 124-135,139, 141, 162, 176, 177,178 Amazon Valley 66 Amazonia 12, 37,55,58, 68, 119,1 39 Amazonian Brazil 72, 74,177 Amazo nian folk medicine 69 Amazonian Peru 79 America(s) 20, 34, 74, 76, 84, 110, 144, 162 American basil 124 American Southwest 78, 107 Amitabha Buddha 108 Amphibians 90 Amrita 92 Amsterdam 139 Amu lets 68, 90 Anabasine 75, 179, 183 Anabatin 183 Anadenan thera 34, 81, 116119,117,179 .Apaden anth era colubrina 29, 34, 66, 120, 122, 123 Anad enanth era colubrina var. Cebi/ 66 , 120- 123, 120 Anadenanthera peregrina 29, 35,66, 116-119,116- 118, 138 Anadenanth era peregrina var. falcata66 Anahuasca 137 Analgesics 13 Anandatandava 10 Anatalline 183 Ancestor-commun ication ritual 112- 115,129 Ancestors 67, 112- 115 Andean Indians 78 Andes 30, 33, 34, 40, 42, 45, 53,59,66,74,76,81 ,116, 117,140,141 ,142,143, 143, 168 And romedotoxin 53 Anegiakya 106 Anesthetic 107 Angel's trumpet(s) 66,107, 134, 140-143 Angelitos 84 Angiosperms 16, 17, 18 Angl er's Weed 96 Angio-Sa xon period 95 Angro Maynes 102 Animal Kingdom 14, 117 An tiaris toxicaria 46 Antibiotics 19 Antiquity 26, 36, 44, 48, 66, 76 Antilles 116 Anxiety 73 Apasrnarapurusa 10 Aperitif 79 Aphrod isiac 46,57,60,69,71, 73,75, 77, 78, 79, 109, 170 Aphrodite 90 Apollo 44 ,90 Apollo's plant 44 Apollo's templ e 91 Apom orph ine 50, 67 Aposco polamine 141 Apples of Love 90 Aquatic plants 65

Arabian physician 68 Arabian territory 98 Arabs 74 Arapaho 74 Arbol de Campanilla 74 Arbol de los Brujos 27, 30, 72 Archichlamydeae 17 Argemone mexicana 98 Argentina 30, 43, 66, 67, 81, 120, 122, 167 Argyre ia35 Argyreia nervosa 35, 78, 103 Ariocarpus 35, 42, 71 Ariocarp us fissuratus 35, 70, 147 Ario carpus retusus 35,70, 147 Arizonine 39, 77 Aromo 122 Arrow poisons 10 Artaud, Antonin 8, 147 Ar temisia ludoviciana 153 Artemisia mexicana 98 Arum family 26 Arundo donax 138 Arutam wakani 143 Aryans 70, 82 Asarones 34 Asia 26, 34, 36, 39, 40, 41, 44, 49 , 50,52 ,53,64 ,82, 8~

84, 88, 95, 108 Asia Minor 72, 76, 97, 98 Assassin 72 Assyrians 94, 98, 99, 102 Astoria 157 A s~oph~onasreriasI4 7

Atacama 120, 123 Atanga tree 112 Athabaskan peoples 70 Atropa 36,86-9 1 Atropa bellado nna 17, 29, 36, 68,69, 86-91,86, 90 At ropa bellad onna var. lutea 36, 86 At ropa caucasia 36 Atropa komarovii 36 Atropine 36, 37, 39, 41, 46, 48, 73,86, 87, 141 Atropos 88 Auditory hallucinations 77, 79 Australia 26,34,42,43,72,74, 81, 138,1 83 Avicenna 68, 107 Axocatzin 57, 72 Ayahuasca 12, 19,30,36,55, 59, 62, 63, 64, 66, 67, 69, 81, 124-135, 124- 137, 139, 141,143 Ayahuasca additive(s) 37, 58, 124,134, 138 Ayahuasca analogs 34, 54, 55, 69,73,77, 131,137 -139 Ayahuasca Churches 139 Ayahuasca patterns 129, 130, 131 Ayahuasca vine 36, 125 Ayahuasca vision(s) 133, 137 Ayahuasque ro 133 Ayahuma 134 Ayan-beyem 115 Ayurvedic medicine 68, 78, 79 Aztec Codex 63 Aztec Dream Grass 78 Aztec(s) 26, 27, 41, 43, 45, 56, 60,62,63,66, 70,72,74, 78,79,81, 109, 146, 156, 159, 164,165,170,172, 173,174 Aztec Sage 164 Aztekium riterii 147 B-asarone 77 B-carboline alkaloids 52, 59, 67,69,77, 127 B-carbolines 67, 81,127, 131 B-phenethylamine 40, 57 Bacchanals 89 Bactris species 179 Badianus Manuscipt 107 Badoh 74 Badoh Negro 45, 66, 175

Baeocystine 52, 55, 73 Bakana 40, 56, 66 Bakanawa 66 8alche' 34 Bali 51, 68, 69 Banisterine 127 Banisteriopsis(spp.) 36, 67, 69, 81, 124--135, 137, 137,143 Banisteriopsis caapi 29, 36, 66, 124,125,126, 129,137,139 Banisteriopsis inebrians 36, 66, 124, 129 Banisteriopsis muricata 131 Banisteriopsis quitensis 124 Banisteriopsis rusbyana 66, 67 Banzie 113 Barasana 132,177,177 Batsikawa 134 Baudelaire, Charles 101,101 Bauhin 104 Bedouins 88 Beer71 ,74,75, 109, 122,130, 141 .Belgian 114 Belgium 104 Belladonna 26, 68, 88, 107 Benares 97 Beni-Tengu-Dake 85 Beri-beri 95 Bering Strait 84 Bern 96 Betel 73 Betel chew mixture 69 Beyama 114 Bhang 72, 73, 97 Bharaorakasha 95 Biak-Biak 72 Biangan 141 Bible 97, 161 Bibra, Ernst Freiherr von 196, 197, 197 Big Raven 82 Bindweed(s) 103, 135, 171 Biocca, Ettore 176 Bipyridyl 183 Black Henbane 44 Blake, William 88 Blood-red Angel's Trumpet 33, 37 , 140-143, 140 Blue Meanies 51, 146-163 Blue Water Lily 66 Bogota 117 Boletus 36, 75 Boletus kumeus 74 Bolet us mani cus 36, 74 Boletus nirgoviolaceus 74 Boletus reayi36, 74 Bolivia 18, 76, 166, 168 Bonplant, Airne 116, 140 Bora 176, 178, 179, 180 Borrachero 27,66,68,74,76, 124,1 43, 143 Botswana 26, 72 Bovista 48 Brazil 66, 68, 70, 72, 73, 77, 117, 118,119,1 39,177, 178, 178 British Guyana 119 Brugman sia (spp.) 29, 37, 64, 67,73,77,81 , 124, 140-143 Brugmansia arborea 66, 140, 141 Brugmansia aurea 37,66, 140-143 Brugm ansia x insignis 66, 141 Brugmansia sanguinea 33, 37, 66,140-143 Brugmansia suave olens 66, 124,141 Br ugmansia versic olor66, 141 Bru gman sia vulca nico la 66, 140, 143 Brunfelsia 30, 37, 68, 69, 124 Brunfelsia chiricasp i 37, 68, 124 Brunfelsia grandiflora 37, 68, 124 Brunfels ia grandiflora ssp. sctiuttesii 68, 135

Bryophyta 16 Buddha 97, 107, 108 Buddhism 97, 98 Bufo alvarius 22 Bufotenine 69,120, 12 0 Bush people 73 Bushmen 26, 72, 99 Buyes 141 Bwiti cult 26, 71, 112-1 15, 112- 115 Caapi 30, 66, 62, 67, 124, 126 Caapi-Pinima 59, 66 Cabalonga 134 Cabalonga blanca 134 Cacalia38 Cacalia cordifolia 38, 74 Cacao tree 177 Cachiri 131 Cactus 67, 71, 75, 124 Caesalpinia 38 Caesalpin ia decapetala 78 Caesalpinia sepia ria 38, 78 Cahua 66 Caji 132 Calamus 76 Calathea veitchiana 124 Calea 38 Calea zacatechichi 38, 78, 98 California 72 Calima region 162 Caltrop 137 Cameroon 114 Campa 127 Campanilla 26 Canada 26, 74, 76, 85, 151 Canary Islands 70 Canavalia maritim a 98 Cannabidiolic acids 73 Cannabinol(s) 93 Cannabinotic compounds 73 Canna bis 12, 38,72,73, 81, 98,92- 101, 92-10 1, 107, 108,1 84, 185 Cannab is cakes 72 Cannabis cigarettes 69 Cannabis indica 72, 92, 92101,185 Cannab is indica x sativa 92 Cannab is rudera lis 93 Cannabis sativa 17, 29, 38, 72, 114, 185 Can nabis substitute 77 Caribbean Islands 26 Carludo0 ca179 ,1 80 Carnegia 39, 77 Carnegia gigantea 76 Carnegine 77 Carroll, Lewis 101 Cassia spp. 183 Cal's claw 134, 135 Catahua 134 Catharan thus roseus 98 Catholic Church 159 Catholicism 115 Catnip 98 Cawe 51, 66 Caza 89 Ceb il30, 34, 66,120-123, 120 Ceboletta 66 Cecropia mexicana 98 Ceiba pentandra 135 Ceremonial intoxication 69 Cestrum 39 Cestrum laevigatum 68, 98 Ces trum parqui 39, 68, 98 Cha-pe-na 179 Chancarro 98 Chacruna 55, 66, 124--1 35, 134 Chacruna Bush 66, 139 Chacs 84 Chalice Vine 57 Chamico 109 Channa 70 Chanoclavin-I 79 Charas 26, 72, 73 Charms 68 Chatin area 174 Chatino 158 Chautle 70

Chavin de Huantar 122, 166 Chiapas 77, 159,1 62 Chibcha 66, 67 , 116 Chicha 67,140, 141 Chich ibe 72 Chichimeca 144 , 145 Chiclayo 166 Chihuahua 70,74,144 Childbirth 96, 104 Chile 66, 68, 69, 72, 76, 78, 95, 123, 141 Chilicote 68 Chimti cultur e 168 China 66, 70, 71, 76, 77, 78, 94,107, 108 Chinantec 66, 75 , 78, 158, 173, 174 Chindoy, Salvado r 142 Chinese me dicine 76, 77 Chinese shamanism 94 Chinese writings 68, 72,79, 94, 107 Chiric-S anango 68 Chiricaspi 30, 68, 69, 134, 135 Choc6 141 Chonta Palm 168 Chontal Indians 78 , 79 Chorisia insignis 135 Chou dynas ty 94 Christian holy spirits 139 Christia nity 70 , 79 , 115, 122, 147 Chuchu-ca spi 134 Ciga rs 165 Ciga rette 71 , 73, 79, 93 Cimora 168 Claviceps 39, 102-105, 102105 Cmv~eps paspaN l02

Claviceps p urp urea 29 , 39, 68, 102-105 , 102- 105 Clinton, Bill 155 Clusiaceae 124 Coatl-xoxo uhqui 170 Coaxihuitl 170 Coca 13, 29, 64,117 Cocaine 12, 113 Code ine 12 Codex Berberini Latina 241, 107 Codex Florentino 159 Cohoba 26, 116 Cold tree 68, 69 Coleus 39, 69 Coleus blumei39, 68, 165 Coleuspumilus39 ,68 ,164, 165 Colima 162 Collen ia 18, 18 Colombia 30, 65, 67, 68, 69, 74,76, 116, /1 6,11 7, 118, 119, 126, 133,140, 140, 141,1 42, 162,1 76, 177 , 178 Colombian Choc6 73 Colombian Indians 68 Colombia n Vaupes 69,124 Colorado River Toad 22 Colo rines 68, 74 Comanche 151,152 Common Reed 54 , 68 Common Wireweed 98 Conduro 168 Congo 26,70,81 , 9 7,99 Conibo-Ship ibo 126, 129, 130 Conocy be 40, 156-1 63 Conocybe siligineoides 40, 78 Convolvulus tricolor 171 Cooke , Mordeca i 196, 19 7 Copal 150, 164 Cope land ia 68 Copelandia cyanescens 68, 69 Cora Indians 97,145, 146, 147, 149 Coral Bean 74 Coral Tree 43 Coria ria 40 Coriaria thymitoNa40 , 76 Coryphan ta 40, 67 Corypha nla compacta 40, 66 Coryphanta palmerii 40 Coryphanta spp . 66

Costa Rica 78, 118. 162 Cotini n 183 Couma rines 71, 77 Cowhage 68 Cree Indi ans 76 Crow Dog , Henr y 152 Crusades 103 Cryo genine 77 Cuba 40, 60, 159, 175 Culebra borrachero 142 Cum ala (Tree) 60, 134 Cuna 97 Curande rismo 166 Curandero 109, 168 Curare 69 , 12 6 Curare-like activity 75 Cus co hygrine 73 Cuzco 129, 169 Cyanogenesis 73 Cy mbopog on 40 Cymbopogon dens iflorus 40, 70 ,98 Cyp erus 124 Cytlsine 69, 71, 75 Cytisu s 41 , 71 Cytisus canariensis 41 , 70 f!,'-3,4-tr ans -tetrah ydrocanna bino173, 98 D-n Or-nico tine 183 Dacha 72 Daggha 26 Dagg a 72, 98 Dama da Noite 68 Dam iana 98 Dap a 124 Dark Age s 91 Dark- rimmed Mott legill 52, 156-163 Datur a 10, 26, 27, 41 , 64, 68, 73, 79, 81 , 93,97,1 06-11 1, 140, 141, 147 , 172 Datura ceratocaula 111 Datura discolo r 78 Datura tast uosa 110 Datura terox 68, (109) Datura innoxia 18,41,73,78, 79, 106-111 Datura kymatocarpa 78 Daturametel13, 4 1, 68, 106111, 106 Datura met eloid es 78 Datura pruinosa 78 Datura rebu rra 78 Datura spp . 29 , 106-111 Datura stramonium 31, 41 , 78 , 106-1 11 Datura stramonium var. terox 109 Datura stramonium var. tatula 106 Datura wrightii 78 Dauph ine 103 De Candolle, A. P. 105 Dead Sea 90 Deadly Nig hts hade 16, 17,36, 68, 81, 86-91 Death 75 Deer 63,144-155 Delaw are 154 Delay, Jea n 190 Delhi 85 Delira nts 12 Delir ium 73, 75, 86, 103 Delphi 70 , 86, 91 Deltgen , Florian 132 Delusion ogens 12 Dem eter 81, 104 Dep ression 73 Destontapia 42 Destontainia spinosa 27,42, 76 , 77 Desgrang es of Lyons 104 Desmanthus i1Jinoensis 138 Desm odium 13 7, 138 Desm odium pu lchellum 138 Desmodium spp . 138 Devil 's Herb 88 Dhatur a 107 Di-s hi-tio- le-rra- ja 78

Diagnosis 69, 75 , 77, 177 Diarrhea 73 , 79 Dicotyledon eae 17 Dictyloma incanesce ns 138, 138 Dictyonema 19 Dietnes 142 Digitalis 10 Dihydro harmine 127 Dimethyltr yptamin e 69, 77, 117, 179 Dionysus 88 Dioscorides 16, 87, 96, 107,17 1 Diplopterys cabrerana 66, 67, 124, 126, 129,138 Diterpenes 77 Divination 75, 77, 109,1 24, 142,1 64,171,175,1 77 Divinatory plant 69 Diviner's sage 27, 56, 164--165 Divin orin A, B 165 DMT 67, 69, 72, 73,77, 117, 120,127, 137,137,138, 138 DMT-N-oxide 120 DOB1 4 Dobe 72 Dodart 104 Dog Grass 38 Dogb ane family 26 Dogrib At habascan peoples 85 Dore, Gu stave 100 Dryopteris tiJix-mas 16 Duboisia 42, 182-183 Duboisia hopwoodii42 , 74, . 182-1 83, 183 Duboisia myoporoides 183 Duboisia spp. 29 Dog Grass 98 Dragon doll 91 Dreamtime 182-183 Ducke 176 Dutch 70, 102 Dutra 68 Dwale 88 Dwaleberry 88 Eagle 63, 110 Ear th Goddess 6, 63 Earth Mother 133, 146, 154 East Indies 69, 109 Eastern Europe 74 Eastern Hemisph ere 28, 30 Ebena 177 Ebers Papyrus 86 Eboka 112 Echinocereu s 42 Echinocereus salmdyckianus 42, 74 Echinocereus trigloc hidiatus 42, 74 , 75 Echinopsis pachanoi76 Ecuador 27, 30, 68,69,76, 77, 126 Ecuador ian Andes 66, 76 Egypt 54, 74, 88, 103 Egyptian culture 66, 86 Egyptian Hen bane 88 Egyptian sites 72 Eidetics 12 EI Ahijado 68, 165 EI Macho 68, 164 EI Nene 68, 165 EI Nino 159 Elaeophorbia drupife ra 115 Eleusis 102, 104 Eleusinian myster ies 68, 81, 102 ENzabethaprinceps 69, 178, 181 Enema 122 England 74,95,96, 104 Entheogens 12 Epena 68, 69, 73,176-181 Ephedra 84 Ephedra gerardiana 84 Ephedrine 19, 73 Epilepsy 103 Epilobium angustifoNum71 Epinephrine 145 Epiphyllum 124 Epithe lantha 42

Epithelantha micromeris 42, 70 Ere riba 26, 44, 68 Ergine (LSA) 79, 103, 171 Ergoline alkaloids 69, 171 Ergonovine 79 , 105 Ergot 26, 39, 68, 69,102-1 05, 171 Ergot alkaloids 69, 103 Ergotamine 105 Ergotin e 172 Ergotism 68, 103 Ergotoxine 103 Eroga 114 Ervatamia pandacaqui 76 Erythran type alka loids 69 Erythrina 42 , 69 Erythrina americana 42 , 68 Erythrina coralloides 68 Erythrina flabelliformis 42, 68 Esakuna 70 Eschweilera itayensis 171 Escobill a 98 Essential oil(s ) 19, 34, 40 , 46, 47, 57, 58,71,75,77 Eucalyp tus microtheca 183 Eucalyp tus spp . 183 Eugenol 75 Eugster 83 Eupho ria 71, 101 Euph or ics 13 Europe 13, 13,26,64,68,69, 72,74,8 1,88,139,158,193 European folklore 73 European peoples 68 Everl asting 98 Fab aceae 138 False peyote 35,70, 74,78 Fang 112 Fang-K'u ei 53, 70, 7 1 Farm er 's to bacco 134 Febri fuge 79 Ferm ented drink 67 Fe rn 16 Fetish plants 114 Fig fam ily 93 Finno -Ug rian peop les 70 , 82 Fish 14 Flag Root 76 Flavonglycosides 77 Floripond io 27,66 Fly Agaric 16, 17, 26, 34, 62, 70, 81 Flying Saucers 170 Folk medicine 71, 73, 76, 77 , 79 103 French 102, 114 French Academy 104 Frijoles 74 Frijolillo 27 Frogs 14, 90 Fuchs, Leonard 31 Fungi 18,65, 65,71 , 156, 196 Furocoumarines 71 Gabon 26, 70, 81, 112-115 Galanga 46 , 70 Galbulimima 43 GalbuNmima belgraveana 43, 66,69 Galen 72, 95, 96 Ga lile090 Gallows man 91 Ga nja 26 , 72 , 73 , 97 Gan oderma lucidum 17 Garden of Eden 91 Gaston 103 Gen ista 27, 4 1, 70 Ge nuB mitte l l0 Gerard 91, 109 Ge rma n(s) 102, 114 95, 139, 143 Gha ngi 97 Gi'-i-Sa-Wa 70 Gi'-i-W a 27, 70 Gigant6n 76, 168 Ginge r 71 Ginger famil y 26 Gi nse ng 91, 94 God- narcotic 73

Golden Angel 's Trumpet 37, 140--143 Goodenia 183 Gramine 69, 77 Gramineae 138 Grasses 65 Greece 13,26, 68, 70, 74, 81, 86,97, 102 Greek physician 72, 95 Grevillea striata 183 Guaianas 78 Guahibo 117, 119 Guamb iano 140, 143 Gua rana 29 Guatemala 62,81,84, 161, 162 Guatillo 134 Guayusa 29,134 Gue rrero 73 Gulf Coast of Mexico 72 Gumilla 118 Gums 183 Gustavia poepp igiana 179 Gutt iferae 124 Guya na 116 Gymnospe rmae 17, 181 Hades 105 Hait i 118 Hallucinations 12, 69, 71, 73, 75 , 86, 88, 103, 112, 141 Hallucinogen(s) 10--14, 28, 62, 64,67,69,70,71 ,73,74, 75 ,76 ,77, 78, 79 ,94, 102, 107,140,1 41,1 42,142, 147, 176 , 196 Hallucinogen-assisted psychoanalysis 193 Hallu cinogenic dreams 69 Halluc inogen ic drugs 191, 195 Hallucinogenic effects 73 , 75, 77, 78 Hallucinogenic intoxication 67, 71,75,77,79,193 Hallucinogenic mushrooms 69 Hallucinogenic smoke 72 Hardwicke 108 Harmal77 Harm alol 127 Harmaline 77, 127, 129, 137 Harmane 127 Harmine 77, 127, 129,1 37 Harrison Narcotic Act 12 Hartw ich, Carl 196, 197 Hash ish 5,72,74,92-1 01 Hashish-snuffing cults 99 Hashishins 72 Hawaiian Wood Rose 35, 78 Hawk 110 Hawkweed 98 Hayo 117 Heath family 27 Hecate 88 Heimia 43 Heimia seticltolie 43, 76, 77 Heimia species 76 Hekula 116-11 9,1 18, 179 Helichrysum 43 Helichrysum foetidum 43, 76, 98 Helichrysum stenopter um 76, 98 Helicostylis 44 Helicostylis pedun culata 44, 78 Helicostylis tomentosa 44, 78 Hemp 12, 16, 17, 26, 38, 72, 92-1 01,92-101 , 184 Henban e 13, 26, 70, 81, 8691,86, 107 Henry VIII 95 Herb of the Sheph erdess 70 Herbs 65, 75 Hernandez, Dr. Francisco 72, 109,146,157,170 Herodotus 94 Heroin 12, 113 Heu resis 87 Hexing Herbs 86-91 Hidalgo 99 Hieracium pilosella 98

205

Hierba de la Pasto ra 27 ,70, 164-165 Hierba de la Virgen 70 Hie rba Loca 27 ,53,76 Hierba Ma ria 175 High land Maya 62 Hikuli 66, 70 , 74,151 Hiku li Mu lato 42, 70, 71 Hikuli Rosapara 70 , 78 Hikuli Sunams 70 Hi kur i 74, 78 , 148 , 150 Hi kur i Or ch id 50 Himalayas 3D, 98, 97 , 106 Hindu 13,93,97 Hipor u ru 134 Hippomanes 109 Hispaniola 116 Hoa-Glio 95 Hoa sca 139 Hoffer 13 Ho fman n, Albert 13, 22 , 162, 187 Hoja de la pastora 164 Ho ly Fire 103 Homalomena lauterbach ii44 Homalomena sp. 44, 67, 68 Homer 86 Hongo de San Isidro 78, 156 Hoo p-petticoat 51 , 156-163 Hop s 71,93 Hottentots 26 , 70 , 96, 99 Huaca141 Huacacachu 27 , 66 Hua cachaca 141 Huachuma 168 , 168 Huanto 27, 66 Huedhued 76 Hueipatl72 Hu eyy1zontecon 174 Huichol 6, 8, 62 , 63,70,71 ,72, 73 ,74,78, 144,145, 146, 147 , 148, 148, 149,150, 150,151 ,151 ,154, 162 ,196 Hu ilca 66, 74, 122 Humbold, Baron Alexander von 116,118, 119,140 Hummingbird 166 Humulus 93 Hungarian stamp 175 Huskanawi ng ceremony 110 Hyoscyamine 69, 71, 73 , 75, 79, 86 Hyoscyamus 44, 86-91 Hyoscyamus albus 13,44,70, 86-91 Hyoscyamus niger 44, 70 , 8691,86 Hyoscyamus spp. 29 , 86-91 Hypnotics 13 Iboga 58 , 64 , 70, 71, 81, 112115,112-115 Iboga cult 112 Ibogaine 71 , 79, 113 Ibogaine-li ke alkaloids 77 Ibotenic acid 71 , 83 Ice Plant family 26 /lex drinks 64 Incense 150 India 26 , 62 , 66, 68, 69, 70, 72 , 82 , 88, 92 , 95 , 97 , 97, 107 , 108, 108, 109 Indian Henbane 88 Ind ian peoples 69 Indian writings 74, 98 Indians 66 , 67 , 69 , 72,73,74,79 Indochina 108 Indole alkaloids 7 1,77,79, 103,113 Indo lic alka loids 79 Indonesia 26 Indra 82, 83, 92 Indus Valley 82 Inebriation 88 Ingano Indians 141 Initiati on ritua l 67, 71 , 79 , 81, 110, 110 Insanity 73, 77, 86, 168 Inspiration 100 Intoxicant 73, 74, 76 , 79

206

Int oxicating 31 Intoxicating drink 77 Into xicat ion 10, 67 , 69 , 7 1, 72 , 75 ,77,79,108,112,145, 172 ,174 Intoxicator 68 lochroma 45 lochroma fuchsioides45 , 74 Iowa tribes 74 Ipomoea 45, 170-1 75,1 70-175 Ipomoea camea 134 , 135, 172 Ipom oea rubr ocaerulea 45 Ipom oea violacea 29 , 45 , 66 , 103,170-175 ,170-175 Ireland 104 Iresine 124, 168 Iryanthera macrophy/la 178 Iso-lysergic ac id am ide (iso LSD) 79, 186, 187 Isoharmine 127 Iso leo sib irine 77 Isotoma longiflora 168 Islam 70 , 98 , 115 Jaguar(s) 119 , 126, 130 , 142 Jali sco 162 Jambur 68 Japan 83, 85 Je suit (s) 145, 162 Je su s 154 Jibaro 64, 69,141 ,1 42,1 43 Jims onw eed 78 Jop a 117 Josephus Flavi us 90 Jouzmathal 107 Juliana Codex 87 Jung ian sch ool 190 Jurema 70 Jurema Tree 49 Jurema huasca 139 Justicia 45 ,69,72,73, 181 Justicia pectoralis va r. steno- phylla 45, 72 , 178 , 181 Kab uyare 177 Ka em feria 46 Kaempferia gala nga 46, 70 Kaffirs 99 Kah i124, 126 Kak ulia-ikox 84 Kalahari d esert 196 Kalamota 70 Ka linc hok 30 Karnsa 74 , 77 ,141, 142 Kamtchatka 82, 85 Kana 134 Kand ahar 99 Kanna 26, 70, 71 Kapok tree 134, 135 Karauetare 177 Karime 177 Karit iana Indians 72 Karu ka madness 77 Kasai 99 Kas hmi r 97 Kathmandu 93, 158 Kauyumari 63, 148 Kava- kava 13, 26 , 64 Kechwa 62 Khursu 98 Kickapoo 153 Kieli 72 , 73 Kielitsa 73 Kieri 72 Kif 72, 98 Kiowa 151, 152 , 153 Kiris hana 177 Koch-GrOnberg, T heodor 180 Kochia scopa ria 127 Kotan 126 Korea 91 Kor ibo 59, 72 Koryak 64, 82, 83 Kougoed 56, 98 Krasnojarsk Distr ict 82 Kratom 49 , 72 Kulue ne Riv er 2 4 Kuma 75 , 111 Kuma Mushroom 36 Kung 97 Kuripako 177

Kwas hi 26 , 52 , 72 Kykeon 104 La Barr e, Weston 64 La dy of the Night 3 9, 68 , 98 Lagochiline 79 Lag och ilus 26 , 46 Lagochilus inebrians 26, 46, 78 Lake Victoria 99 Latua 46 Latua pubiflora 46, 72 LatUe 27 , 46 , 72 , 73 Latuy 76 Latvia 75 Le-sa 179 Lecy1hus 81 Leguminosae 138 Lemon 139 Lem ongrass 40 , 98 Leon, Padre Nico las de 147 Leonotis 47 Leonotis leonurus 47 ,72,98 Leonurus 47 Leonurus sibiricus 47 ,76,98 Leosibiricine 77 Leosibirine 77 Lespedeza capitata 138 Levitation 77 Lewin, Louis 13, 196,197, 197 Li Sh ih-ch en 107 Lianas 65 Lichens 18, 19 Libation 91 Liberty Cap(s) 55, 72, 156163 Ulium cand idum 16 Lily- like plan ts 65 Lindl ey, John 16 Linnaeus, Carolus 16,107, 189 Linne, Ca rl von 16 Lion 's Tail 46, 72 Liquor 109 Lithuania 75 Llanos 116 Lobelamidine 79 Lobel ia 47 Lobelia tupa 47 , 78 Lob eline 79 Lolium 102 Lomariopsis japurensis 124 Lonicer of Frankfurt 104 Loph ophora 47 ,70,74,75, 144-1 55 Lophophora diffusa 47, 74 Lophophora williams ii6 , 22 , 29 ,47,74,75,144-155,186 Love potion 75 LSA 79 LSD 14, 69, 75, 77, 17 1, 185, 186,187,189,189,190,193 LSD ecs tasy 195 Lucillus 95 Lumholtz, Carl 144, 147 Lup un a 134 Lycoperdon 48 Lycoperdon marginatum 48, 70 Lycoperdon mixtecorum 48, 70 Lycoperdon sp. 70 Lycopodium 77 , 168 Lygodium venustum 124 Lysergic acid 69, 103, 171 Lysergic acid am ide 75, 10 3, 171 ,1 85 ,187 Lysergic acid diethylamide (LS D) 69, 171, 187 Lysergic acid hydroxyet hyiamide75, 103, 17 1, 185, 18 7 Ma94 Ma-fen 94 Maa-jun 97 Mace 74 Macedonia 102 Mackenzie Mountains 85 Maconha 26 , 68 , 7 3 Maconha Brava 98 M acropsia 67, 7 1, 133 Madagascar Periw in kle 98 Madonna Lily 16 Maenads 88 Mag ic ceremo nies 7 1, 72

Mag ic infu sion s 71 Mag ic Mu sh room s 14, 22, 159 Mag ic pla nt 73 Magic potion 74 Magliabecchian o Code x 162 Mahayana 97 Mahekototen shama n 179 Ma icoa 27, 66 Ma ikoa 143 Maiden's Acacia 34, 72 Maize beer 79 , 109 , 122,141 , 141,150 Majun 73 Maku Indians 66 , 69, 176 Makuna 177 Malaria 95 Malaya 98 Malaysi a 72 Malva Colorada 72 Maloca 130, 132 Malouetia tamaquarina 124 Malpigh ia fam ily 30 Malpigh iaceae 138 Mammillar ia 48, 78 Mammillaria craigii 48, 78 , 79 Mammillariagrahamii48, 7 8, 79 Mammillaria hey derii 48, 79 Mammillaria sinilis 78 Man-t'o-lc 107 Mana ka 68 Mandragora 48, 81 , 86-9 1 Mandragora officina rum 48, 72, 81 , 86-91 M andragorine 73 M andrake 26, 48, 72 , 73 , 74 , 8 1, 8 1, 86, 86-9 1,87, 88, 89, 90, 9 1, 107 Mandrake root 91 MAO inhibitor 127, 131, 137 Mapuche 27 , 66 , 69, 72 , 78 Maquira49,74 Maquira sclerophylla 49,74, 75 Mara'akame 148, 148, 150, 150, 154 Maraba 26 , 70 Mar ia Sabina 14, 156-1 63 Mari juana 12, 13, 17, 72 , 73 , 79,92-101 Mar ijuana substitut e 69, 73, 76,98 Marijuanillo 76 Mascagania glandulifera 124 Mascagan ia ps ilophy/la var. antifebrilis 124 Mash, Deborah 113 Mashihi ri 45, 72 Massachusetts 104, 105 Mataco Indians 120, 122, 122 Matwu 38 , 74 Maya 66 , 109, 162 Maypure Indians 118 , 11 9 Mazatec(s) 14, 66, 68, 70, 71 , 75,78, 156-163, 164 , 164, 165,174 Mecki and the Dwarfes 84 Med ina Silva, Ram on 148 , 148, 149, 150, 151 Mela leuca sp. 183 Mene-kahi-ma 124 Merian, Matthiius 81 Mesa 168 Me sca l Be an 26 ,27,57,68, 74 , 152 Mescal Butto n 74 Mescaline 22,23,75,77, 145 , 167,1 85 , 186, 187,189 Mesembrenine 71 Mesembrine 7 1 Mesembryanthenum 71 Mesembryanthenum expansum 70 Mesembryanthenum tortu osum 70 M eso ame rica 84, 16 1 Mesolithic 140 Mestizos 139 Metachlamydeae 17 Metan icotine 183

Met ate 71, 75 , 150 Met el nut 107 Mete loidine 107, 141 Mexican Indians 74 Mexican Mugwo rt 98 Me xico 6, 22 , 26 , 27, 62, 64 , 66 ,68, 70 ,71,72,74,78, 81,97,99,107, 107, 109, 110,11 1, 111,1 44 , 145, 147 , 147, 150,151 ,156, 158, 159, 159,162,166, 172, 173, 174 Mexico City 165 Mfeng 96 Miami 113 M ichigan 85 Michoacan 158 Mictlan tlcuhtl i 162 M idd le Ages 14, 68, 69, 70 , 74 , 81 , 102, 104 M iddie Ame rica 78 Midwives 69 Mih i 124 Milk y Way 176 Milt om ate 174 Mimohuasca 139 Mimosa 49 Mim osahostilis 49, 70 , 7 1, 138 Mimosa scabrella 137, 138 Mimosa tenuiflo ra 49,70,1 37 , 138, 138,1 39 Mimosa verrucosa 70 Ming dynasty 107 Minoan culture 66 Min t 64 M isp erceptinog ens 12 M istletoe fam ily 124 M itra 82 Mit ragy na 49 Mitragyn a speciosa 49 , 72 M itra gynine 73 Mixe 158 Mixtec {s) 27 , 70 , 75, 158 MM T77 Moc he 162 Mojas 117 Mongolia n sh am ans 12 Mongo loids 140 Monocotyledonea 16 Monomethylthryptamine 179 Mopope , Stepehn 152 Mo raceae 93 Morning Glory 26 ,45, 63, 74 , 75,81,103,1 47,1 70-175, 170-175,185 Mo rpheu s 20 Morphine 12, 20, 21 Mother Gaia 173 Mucha, Alph onse 143 Mucuna 50, 69 Mucuna pruriens 50 , 68, 138 , 138 MOiler, Ferdin and J.H. von 183 MOnchhausen 105 Muhipu-nuri 176 Mu inane 178 Mu isca 117, 141 Munchira 142 M urderer 's Berry 88 Muscarine 83 Muscazone 71 Muscimole 71, 83 Mushroom madness 75 Mushroom cap 63 Mus hroom sto nes 161 Mushrooms 14, 17,23,62,69, 70 ,71 ,73,78,79,81,156163,164,1 74 Musl im 73 Mutterkorn 102 Myos mine 183 Myristica 50 Myr istica fragrans 50, 74 Myristic aceae 50, 138 Myr isti cine 50 , 75 My st icomimetics 12 Mythology 63, 68 , 72, 88 , 124 N -acethyln orn icot ine 183 N-formylnornicotin e 183

N-methyl-3.4-di-methoxyphe nylethylamine 79 N.N-dim ethyltryp tam ine 7 1 N.N-DMT 67. 69. 71 . 77 Naeher, Karl 113 Nahua 158 Nahua tl 109. 146 , 162 , 170. 174 Nandi 109 Naranjo. Claudio 113 Narcosis 174 Narco tic(s) 10. 26 , 31 ,72,73, 75 , 107 Narcot ic fruit 74 Natema 30. 124 . 143 Native Amer ican Church 74. 152. 152, 153,155 Native American t ribes 7 1 Nauwald , Nana 122,137, 194, 195 Navajo 110, 155 Nayarit 146. 162 Nazca culture 166 Ndzi-e boka 115 Near East 68 Necromance rs 87 . 94 Neoce rdan-diterpenes 165 Neolithic 94 Neoraimondia macrostibas 168 Nepal 27. 30. 78. 84, 93, 106. 107, 158 Nepeta cataria 98 Nerva l, Gerard de 100 Netherlands 139 Nettle family 93 New England 95 .104 New Gu inea 26. 70 . 74 . 76. 77 New Orleans 99 New Spai n 122 . 146 New Wor ld 26 . 30, 62. 64, 66, 67,73. 78.90,99,105. 107 . 107, 109, 144 . 176 New Years's Eve 84, 153 Niando 98 Nicotiana rustica 79 , 134. 134 Nicotiana tabac um 17 Nicotine 75. 183 Nierika 63, 196 Nights hade 74. 89 Nightshade family 26, 27, 30 . 75,86, 88, 89 Nightshades 5 Ninfa 66 Nines (santos) 14. 161. 164 Niopo 27, 119 Nonda 74 Nor-Iobelamidine 79 Noradrena line 145 . 184. 186, 187 Norcarneg ine 77 Norep inephrine 184 . 185 Norharmine 127 Norman times 95 Nornicotine 75. 183 Nornuci ferine 67 Norsc opolam ine 14 1 Nortrop ine 73 North Africa 97 North America 26.70.84 . 95. 158 Nti-si-tho 159 Nuciferine 67 Nutmeg 26.50.74.75. 176 Nyakwana 68.69 . 177 .178 Ny( 133 Nyiba-eboka 115 Nymphaea 50, 67 Nymphaea ampla 50. 66. 67 Nymphaea caerulea 50 , 66 Oaxaca 66, 70, 75 . 78. 158, 162.164.1 70. 173, 174 Obste trics 69 Ochre 142 Dcimum micranthum 124 Oco-yaie 126 Ocotl 172 Ointmen ts 70 Ojibwa 85

Oklah oma 152 Old World 30, 64,67,68,72. 78,90.92,97,107.176 Ololiuq ui 26, 60. 64. 66, 7 1. 74 . 103.1 11. 156,1 70-175, 170-175.185. 187. 189 Omagua 140 Oncidium 50 Dncidium ceboletta 50, 66, 67 Opiate addict 113 Op ium (poppy) 12, 13.20,21, 100, 104 Op ium subst itute 72 Opiu m-like effects 72 Dp untia 124, 145 Oracle of Delphi 86. 91 Orch id, orchid s 65, 66 Oregon 157 O rgies 88 Ori noco 26, 27. 72. 81, 116, 118. 119 .176,177 Orin oco basin 66. 119. 176, 177 Ortega 165 Osage 153 Osca 117 Osh timis k Wajashkwedo 85 Osmond, Humphrey 13, 191 Oto mac 118 Oto mi 158 Out -of-bod y experiences 165 Pachycereus 51 Pachycereus pec ten -aboriginum51.66 . Pacific 64. 162 Pacific North West 158 Paez 140 Paguando 45 , 74 Painted Nettle 39. 164 Pakidai 177 Pakistan 68. 73 Paleolithic 140 Palm wine 71 Palo de borra cho 135 Palqui 68, 69. 98 Panacea 73 Panaeolus 51. 52.156-1 63 Panae olus cyanescens 68 Panaeol us sph inctri nus 51. 78 , 156-163 . 15 7 Panaeolus subbalteatus 52, 156-163 Panama 9 7, 162 Panax ginseng 91 Pancratium 52 Pancratium trianthum 52, 72 Pandanus sp.52,76, 77 Papaver somniferum 2 1 Papua 26. 66. 68 Parace lsus 10. 20 Parahure 177 Pariana region 74 Parica 68, 69. 177 Paris 102 Parjanya 82 Parsee s 102 Pashupatinat h 2 7, 93. 107 Pas palum grass 104 iflora invo/ucrata 127 iflora spp. 127. 129 ionflower 129 Paste 67, 69, 178 Paurnare Indians 177 Pasto ra 164 Payets) 117. 176 Pedilanthu s tithyma/oides 168 . 169 Peganum 52.124.137-1 39 Peganum harma/a 52. 69. 73. 76,77. 124 . 127, 129. 137. 139 Pelecyphora 53 Pe/ecyph ora aselliformis 53. 74 Pen Tsao Ching 94 Pernambuco 70 Perne ttya 53. 77 Pernettya furens 53, 76 , 77 Pernettya parvifolia 53. 76. 77

Perseph one 8 1. 105 Persia 98 Peru 66, 67. 68 . 76, 81, 95, 109.122, 127 , 129. 140. 141, 162,1 66, 166. 167, 169. 178 Peruvian Amaz on 135. 162 . 178 Peruvian Indians 66. 67. 135 Per uvian shaman 12 Petu nia 27.53.76,77 Petunia vio/acea 53, 76 Peucedanum 53, 71 Peucedanum japon icum 53, 70. 71 Peyote 6. 8.12,13.26.47,62. 63.64,66,70,74.75,81 , 99.1 43,1 44-155 . 157,166. 172, 174, 184, 186 Peyote bird 155 Peyote Cimar ron 70 Peyote cult 63, 75. 144 Peyote de San Pedro 78 Peyote fan 155 Peyote festival 6 Peyote surrogate 67, 70 . 147 Peyotillo 53 . 74. 147 Peyotl 146, 156 , 186 Pfaffia 134 Pfaffia iresinoides 134 Phaiaris 54 Pha/aris arundinacea 54 . 76. 138. 138 Pha/aris tube rosa 138. 138 Phanerothymes 12 Phantastica 13.196. 197 Phan tasticants 12 Pharmahuasca 137 Phene thylamine(s) 67. 71, 75 Phenylalan ine 185 Phenylethylamin(s) 185 Philip II of Spai n 146 Philipp ine Islands 68 Phragmites aust ralis 68. 138 Phrygy/a nthus eugenoide s 124 Physa lis sp. 174 Phytolacca 54 Phyto/acca acinosa 54, 76 , 77 Pichana 134 Pijaos 142 Pima 110 Pincu shion Cact us 40, 48 Pinde 30. 124 Pinus strobus 17 Piper auritum 98 Piper methyst icum 64 Pipiltzin 165 Pipiltzin tzintli 27. 70, 164-165 Piptadenia pe regrina 116 Piraparana 133. 176 Piri piri 134 Pitallito (cactus) 42. 74 , 75 Pituri 73. 74. 75. 81. 182-183 Pituri Bus h 42 . 74 , 182- 183. 182. 183 Piturin (e) 75.1 83 Piule 27, 56, 66, 74 , 174 Plains tribes 152 Plant Kindo m 16-19 Pliny the Elder 95 Pluton iuon 104 Poison 73. 86 Poison Bush 74 Pokeberry 54 Polynesian Islande rs 64 Polypora les 17 Po/ytrichum commune 16 Pom be 109 Popocatepetl 63. 161 Popol Vuh 161 Poppy 20, 21. 24 Porta 90 Pres cott 105 Prickly Popp y 98 Prisoners 75 Proph ecy 75, 124. 177 Prophes y 86 Prote ctor 71

Prote stantism 115 Pseud o-hallucinat ions 14 Psilocine 23. 23, 69, 73 . 79, 159, 185, 186, 18 7 Psilocybe 54, 55, 156-163, 171 Psilocybe acutissima 78 Psilocybe aztecorum 63. 78 Psilocybe azurenscens 156. 157 Psilocybe caeru/escens 78 . 163 Psilocybe caer u/escens var. a/bida78 Psilocybe caeru/escens var. mazatecorum 78 . 156 Psilocybe caerulescens var. nigripes 78 . 156 Psilocybe caeru/escens var. ombrop hila 78 Psilocybe cubensis 54. 78. 156-163. 157. 159 Psilocybe cyanes cens 55. 156-163 Psilocybe hoogshagenii 157 Psilocybe mexicana 22, 55, 78,79.156-163. 156 Psi/ocybe mixaeensis 78 Psilocybe pellicu/ osa 158 Psilocybe semila ncea ta 55 . 72 Psilocybe semperviva 78, 156 Psilocybe siligineoide s 157 Psilocybe species (= spp .) 29. 79.156-163 Psilocybe wassonii78. 15 7 Psilocybe y ungensis 78 , 156. 162 Psilocybe zapotecorum 78 Psilocybin(e ) 23. 23. 69, 73. 79. 157.159. 185 . 186, 187. 189 Psychedelic dose 73 Psychedelic therapy 19 1 Psyche delic(s) 13. 191 Psychoanalysis 191 Psychodyslept ics 13 Psychogens 12 Psycholysis 190. 191 Psychoses 12 Psych osom imetic s 12 Psycho taraxics 13 Psychotica 12 Psychoticants 12 Psych otomim etic(s) 12. 13 Psychotria 55.124-135 Psychotria carthagin ensis 124 Psy chotria poe ppigia na 138 Psychotria viridis 55 ,66.67, 124-1 35, 134. 135. 137, 138.139 Pteridophyt a 16 Pucallpa 133 Puebla 99, 158 Puffball s 27 Puinave 177 Pulma 134 Puna region 120. 123 Putum ayo 126 Pygm y 9 7. 112 Pythagoras 90 Pythia 91 Quapaw Indians 153 Quechua 124 Quetzalaxoch iaca tl 66 Qu iche-(Maya) 84 Quinde 142 Quinoliz idine typ e alkaloids 77 Qu inta essent ia 20 Hatsch, Christian 2 7, 189 Rahner, Hugo 88 Rain priests 79 . 110 Rajaw Kakulja 84 Ram i 134 Rape dos Indi os 49 , 74 Rasping stick 150 Raven 91 Recrea tion 69 Red Bean 26 . 74 . 75 Red Bean Dance 75

Red Canar y Grass 54 Red Tengu mushro om 85 Reed Grass 76. 77 Reich el-Dolmatoff, Gerardo 62,1 26,131 .132 Reindeer milk 71. 82 Rem o caspi 134 Reserp ine 13 Resin 69. 75,1 76,1 78.181 Rheumatism 77 Rhizomes 67 Rhynchosia 56, 75 Rhynchosia /ongeracemosa 74 Rhynchosia phase%ides 56. 74. 75 Rhynchosia pyramidalis 74 Riamba cuit 99 Ribas. Padre Andrea Perez de 145 Rig-Veda"82, 83 Rio Branco 119 Rio Grande 74 Rio Madeira 72. 119 Rio Maranon 140 Rio Negro 177 Rio Purus 177 Rio Tikie 66 Rio Vaupes 66, 126 Ritualistic significance 67 Rivea corymbosa 74 Roma n priests 89 Romans 95 Rome 70 , 74 Root Beer Plant 98 Rosa Maria 99 Rosa spin osissima 17 Roseb ud Rese rvation 152 Royal Botanic Gard ens . Kew 117. 126 Rubiaceae 138 Ruiz . Fortun ato 120 Russe l. F. 110 Russians 82 Rutaceae 138 Rye 68, 102, 102 Sabb at 69 Sac red mushroom(s) 14,78. 79.1 47 . 159 Sac red tre e 78 Sadhu 93 Safrol 75 Saguaro 39, 76, 77 Sahagun. Fray Bernardino de 111, 144,145.147.159 . 170 Salaman 142 Salem 104 Salta 120 Salves 74 Salvia 56, 68. 164-165 Sa/via divinorum 14. 56, 70. 7 1, 164- 165, 164- 165. 184 Salvinorin A 71, 165 Salvinorin B 165 Samadhi 189 San Anton io 147 San Bart olo Yautepec 174 San Critobal de Las Casas 159 San Isidro 54, 156-163 San Luis Potosi 148 San Pedro (cactus ) 27. 59. 76, 166-169. 166-169 Sanan co 134. 135 Sanang o 58. 76 Sandison. Ronald A. 190 Sand oz 187 Sans krit 68. 107, 108 San to Daime 139 Saponines 69. 73, 77 Satori 189 Saxon times 95 Scandinavia 88, 102 Sceletium 56. 71 Sceletiu m expansum 56 Sceletiu m tort uosum 56. 70. 98 Scifpusa~o vifens56

Scifpuss p.56, 66, 67 Screw Pine 52. 76

207

Scopi ne 73 Scopolamine 67, 69, 71, 73, 75,79,86,87,107,141, 183 Scopoletine 69, 75 Scopolia 57 Scopolia camiolica 57 ,74 Scotch Rose 17 Scyth ians 72, 94, 95, 97 Sea Bean 98 Seaweeds 17 Se cale cere ale 102 Sedatives 13 Sedg es 65 Sem illa de la Vir gen 175 Seminarcosis 75 Seri Indians 77 Serot onin{e) 22, 120, 159, 171,1 85, 18 7 SertOrner, Friedri ch 20 Sesquiterpen e-Iactone 79 Shaman {s) 8, 30, 62, 67, 69, 72,75, 82,82, 120,126, 134, 139, 142 , 148, 149, 156, 164, 168, 175,176, 178 Shamanic medicine 76 , 117 Shamanic sign ificance 67, 7 1 Shamanism 64, 85 Shan g-Ia 76, 77 Sha nin 53 , 76 Shans hi 27, 40, 76 Sharon , Douglas 169 She-to 78 Scheelea 180 Sh en-Nu ng 94 , 95, 95 Shimbe Lake 168 Shipibo Indians 125,126, 129, 130, 131 Sh iriana 177 Sh iva 10, 13,27,92, 93, 97, 108, 108, 109 Shiva Lingam 107 Shrubs 65 Sib eria 26, 64, 70 , 71 , 82 Siberian Lion's Tail 76 Siberia n Motherwo rt 47 , 76, 98 Sibundoy Valley 67, 74, 141, 142, 142 Sibyl 91 Sierra Madre Occident al 97, 147 Sierra Madre Or iental 164 Sida 57, 72, 73 Sida acuta 57, 72, 98 Sida rhombifolia 57, 72 , 98 Sina loa 145 Sinic uich e 27, 43, 63, 76 , 77 Sinu culture 65 Siona 126 Siou x medicin e man 152 Srnokehaouse 7 1 Sn ail shell lime 67, 118, 119 Snu ff{s) 27, 67, 68 , 73 , 75, 81, 116-11 9, 116,1 20-123, 176-181 Sogamoza 140 So lanace ous 71 Solandra 72 , 73 Solandra brevicalyx 72 Solandra guerrerensis 72 , 73 Solanum maniacum 170 Soma 62, 62, 70 , 82-85, 97 Somalata 84 So no ra 77 Soothsayer 122 Sophora secundiflora 68 , 69 , 74, 75, 152 Sorce rers 7 1, 77 , 112,1 47 Sorcerer's Cher ry 88 Sorcery 73, 124 Soth o 96 South Africa 70,71 ,72, 76, 97 South America 19, 26, 27 , 30, 62, 65,66, 76, 77 , 8 1,95, 118,11 8, 134, 135, 140, 162, 166, 172 So uth Ame rica n Indian 33

208

So utheast Asia 26, 73 Southw est 26, 109 Spain 157 Spaniards 156 , 171 Spanish cronicles 74, 144, 173 Spathiphyllum canaefo lium 179 Spec ies Plan tarum 16 Spermatophyta 1'7 Sphaeradenia 179 Spruce, Richard 24 , 24 , 65, 117,1 19, 126,132,176 Sri Lan ka 77 SI. Anth ony 103, 104 SI. An tho ny' s fire 26, 68, 102105 SI. Peter 166 Stearns, Jo hn 105 Stimulant 7 1, 73 , 75, 79 Straw Flower 43, 76 Stopharia cubensis 158 , 159 St ryc hnos usam barensis 127 Stup or 67, 141 Succulents 65 Sucuba 13 4 Sui per iod 108 Sun Fathe r 63, 106, 117 ,1 31, 133,1 76 Sun Go d 9 1 Su ng dynasty 107 Surara 177 Sushrata 95 Sweet Calomel 76 Sw eet Flag 16, 26, 34 , 76 Switzerland 96 Syr ian Rue 52 , 76, 77 , 124 , 127, 129, 139 Sy philis 170 Ta Ma 72 Tab aco del Diablo 47,78 Tabernaem ont ana 58 , 76 Tab em aem ontana coffeoides 58, 76 Tab emaemontana crassa 58, 76, 77 Tabem a emontana dichotoma 76 , 77 Tab em aemontana pandaca qui 76 Tabemaemontana sananho 58,1 34 , 135 Tab ema emontana spp . 58 Tab ern anth e 58, 112-115 Tabemanthe iboga 29, 58, 70 , 112- 115, 112- 115 Tag etes 58 , 78, 79 Tagetes lucida 58 , 78, 79 Taglli 27 , 76 Taino 116 Taique 27, 42,76 Tajik tr ibes men 78 Takem oto 83 Takin i 44 , 78 Tamu78 Tanaeciu m 59 Tana ecium noctumum 59, 72 , 73 Tanayin 110 Tan nins 73 Tanzan ia 70, 109 Tan tri c prac tices 93, 97 Taoi st 94, 107 Tar ahu mara 8, 66, 69, 70, 71 , 74 , 75 ,78,79, 144 , 147, 149,150, 151 Tarascans 158 Tatar 78 Tatewari 62 , 148 , 150 Taxine 19 Telepathine 126, 127 Teliostachya lan ceolata var. erispa 124 Ten gu 85 Teoch ichimeca ritu al 147 Teonanacatl 55 , 62, 71 , 78, . 8 1,156-163, 185 , 186, 187 Teotlhu acan 172, 173

Tepantitla 173 Tepecano Ind ian s 99 Tepescohuite 70 Tesguino 109 Tetrahydrocann abinol 184, 184 Tetrahydroharm ine 77, 127 Terahydr oha rmol 127 Tetrah ydroi soqu inolin e alka loids 67, 75, 77 Tetrapteris 59 , 124-1 35 Tetrapteris methystica 59, 66 , 67 , 124 Tetrapte ris mucronata 66, 124 Teui le 67 Teun am acatlt h 156 Teyhu intli 157 Texas 74, 81 ,1 44, 144, 147 T ha-n a-sa 78 T ha llop hyta 17 THC 96, 98, 184, 184, 185 Th ailand 72 T hebes 72, 97 Theobroma 179 Th eocr itu s 109 T hiophene derivatives 79 Th le-Peiakan o 78 Th orn App le 13,26, 31,41, 79 , 106- 111, 109 Th orn app le 78 Thrace 102 T iahuanaco 120, 122 T ibet 78, 97, 98 T lamanalco 63 Tl apatl l 09 Tl ililtzin 66, 174 T MA14 To-shka 78 Toad (s) 14, 66 Tobacco 10, 17, 29, 63, 64, 69,73,79, 97 ,108 , 116 , 117, 120,1 24,1 27, 130 ,134, 134,140,1 43, 148,149,150, 153,1 65, 172 ,1 82 Toe 27, 66 Toe negr a 124 Toloache 27 , 41 , 69, 78, 79 , 106-11 1 Tol oatzin 78, 109 Tol ohua xihuitll 09 Toltecs 144 Tonga 66, 140 Tongo 27 Tonic 79 Torna Loco 111 Torr es, C. Man uel 120 Torres, Donna 123 Totubj ansu sh 74 Toxicon 10 Tran ce, claivoyant 71 Tran ce, vis iona ry 75 Trance {s) 77, 88 Tranqu ilizers 13, 19 1 Tree of Kno wle dge 88 , 122 Trees 65 Tribulus terrestris 127, 137 Trich oce reu s 59, 166-169 Trichocereus pachanoi 59 ,76, 77, 8 1, 166-169, 166-169 Trimeth oxyphenylethylamine 75 Trinidadian fern s 19 Triptolemu s 81 Triterpenes 7 1 Tropine 73 Tropan e alkalo ids 69, 7 1, 73, 75, 79,14 1 Tryptam ine de rivatives 67, 75 , 159, 179, 185 Tryptam ine{s) 73, 81, 117 , 120,1 29,1 38,1 71 ,1 80 Tryptophane 117, 185 Tschudi, Joh ann J. 140 Tsuwiri 70 Tubatul obal tr ibe 110 Tukan o(an) Indian s 67 , 124, 126,1 27, 131 ,133, 176, 177

Tukche 106 Tunas 145 Tunja1 17,1 41 Tupa 78 Turbina 60, 170-175, 170175 Turbina corymb osa 29, 60, 74 , 75 ,170-175, 170-1 75 Turkest an 26, 78 Tur kestan Mint 46 , 78 Turkom an tribesmen 78 Turkey Red va riety 138 Turner 91 Tumera diffusa 98 Twiners 65 Tz omp anqu ahui tl 68 Ucuba 176 U.S. Pharm acopoeia 99 Ukrain e 104 Um u 122 Uncaria tomentosa 134, 135 Unlao do Vegeta l 139 Unio mystica 189 United Staat es 13, 74 , 75, 99, 144,151 ,152, 154, 155 , 191, 193 Up psa la 16, 189 Urti caceae 93 Usbek trib esmen 78 Vaccinium oliginoru m 71 Vahiyinin 82 Valdes 165 Valdivia 72 Varanasi 97 Varuna 82 Vasoconstrictor 69 Vaupes 131 Vaya (Vayu) 82 , 83 Velada 14, 160 Venezuela 64,68, 118, 119, 176,1 77 Venti/ago viminalis 183 Verac ruz 99 Vertine 77 Viho-m ah se 176 Vikin gs 95 Villca 30, 34 , 66, 120, 122, 122 Villca cam ayo 122 Villca Coto 122 Vine of th e Soul 124 Vines 65 Vinho de Jurema 7 1 Virg inia 95 , 110 Virola (spp.) 29, 60, 73, 8 1, 138,1 76-1 8 1 Virola calophylla 68, 176, 177 , 177 Virola calophyllo idea 68, 176, 177 Virola cuspidata 176 Virola elongata 68, 176, 178 Virola loretensis 176, 178 Virola pavonis 178 Virola peruviana 176 Virola rufula 176 Virola sebifera 138, 176 Virola surimanensis 176, 176, 178 Virola theiodora 60, 68, 138, 176, 176, 177,178 Vision-induci ng quality 73, 77 Vis ion-see king dance 74 Vision-quest 75 Vision s 14, 26, 27, 64, 67, 69, 71 ,75,77,79,1 09,110, 122 , 122,148, 159 Voacanga 60, 78, 79 Voacanga africana 78 Voacanga brac teata 78 Voacanga dregei 78 Voacanga grandiflora 60, 78 Voacanga spp. 60 Voacangine 77 , 79 Voccamine 79 Wai ka 72, 118, 177, 178, 179, 181 Wa lang ari Karn tawarr a Jaka marra 182

Wa paq82 Wa ra064 Wasson, R. Gord on 82 , 159 Water Lilies 50 , 66 Walt isham 104 Wavy Cap 55 Weidmann , Fred 193 Wes t Africa 77 West Indies 66, 116 West ern Hemipshere 28 , 29, 30 Western society 62, 75 , 79, 81, 115 Wh ale 82 Wh ite Pine 17 Wichi 120 Wi chowaka 66 Wic huri 66 W ichuriki 78 Wild Dagga 72 , 98 W illca 122 Win e 69, 108 Wi nemak ing 77 Wir ikuta62, 148,148, 150, 151 Wit ch(es) 89 W itch 's Berry 88 W itchcraft 71, 7289 Wit che s market 166 Wit ch es' brews 68 , 69, 70, 7 1, 73,78, 79,86-91 Witc hes' ointments 74 W itc hes ' salves 74 Wi toto 176, 178 Wolf's Milk plant 169 Wood Rose 78 , 79 Worl d tree 135 Wysoccan 79, 110 Xero phytes 65 Xibalba 161 Xingu 24 Xixicamatic 174 Xoc hipilli 63, 16 1 Xta ben tum 74, 173 Xto hk' uh 109 Yage 67, 124-135 Yaje 30, 66, 69,124-135 Yakee 68, 69 Yama 114 Yando 133 Yanoma mo 177 Yaqu i Indians 27, 70, 7 1, 109, 150 Yarinacocha 129 Vas 140 Yato 68 Yauhtli 58, 78 Yekwana 126, 176 Yellow Henbae 44 Yoc029 Yogis 27 Yogurt 97 Yohimbine 73 Yokut Indians 79, 110 Yop 117 Yopa 116 Yopo 27, 30, 35, 65, 66, 116119 Yuca tan 162 Yuma n tribes 110 Yupa 118 Yurimagua Indians 79 , 162 Yurupari ceremony 67, 129, 131 Yun-Shih 78 Zacatechich i 27, 78, 79 Zaire 112 Zamb esi Valley 99 Zame ye Mebege 112 Zapotec 66, 75 , 173, 174, 174, 175 Zaparo 129 Tend -Avesta 94 Zomia diphylla 98 Zomia latifolia 98 Z ululand 76 Zu ni Indians (= Zuni) 79 , 106, 110