1. Hello and welcome to Mushroom John's, " Tales of the Shrooms."
This section of my Website contains numerous published articles concerning the occurrence and
physical evidence related directly to the historical documents written during and after the conquest of Nueva España and
several scholars of that period wrote short notations regarding the discovery and ceremonial use of what we today refer to as
magic mushrooms, peyote, Salvia divinorum, morning glory seeds and other plants considered to be of an entheogenic nature, other
wise defined in contemporary times as Mind-altering compounds and/or hallucinogenic plants. The true nature of these writings
came from the botanists, historians, and members of the Spanish Clergy and other historians who wrote and cataloged their new
third world discoveries by writing of their nature and the powers that the indigenous natives who used these plants believed in
the actions which the plants imbued in those who believed in and used such plants in divination and healing and curing ritual
ceremonies. The Most famous book that covered the actions of psilocybian mushrooms are found in The Florentine Codex,
the name given to 12 books created under the supervision of Fray Bernardino de Sahagún written and published between
approximately 1540 and 1585, The Florentine Codex notes the first descriptions of the actions of the mushrooms known
to be referred to as "Teonanácatl," or translated as meaning, "Flesh of the Gods" and/or "Gods flesh." Between the
early beginnings of the 15th century, such articles, although considered to be a fascinating subject matter, caused them to be
disdainly ignored and the Spanish court and the Holy Cee distanted themselve from their historical observations and they were
mostly ignored by the scientific communities in Europe and only a small handful of the clergy and botanists of the 15th-18th
centuries, would read in secrecy, the writings and discoveries recorded by the Spanish clergy who also continued to study a
subject so fascinating it remained silently hidden from those who followed the inquisition, For several hundred years, the church
and the Spanish Inquisition was a most viral group who spread their own dissent that unless one was either a true believer,
a subject who followed the teachings of the Christ or one was an agent of the devil who worshipped idolatries and consumed
evil herbal medicines and followed the the teachings of the devil. If it was a tale told by a subject who practiced
heresy and not from Christ, then it was not worth talking about or of being revealed to the intellects of the scientific
community of the European nations. And on a few occasions, the mushrooms were noted by historians as possible aphrodisiacs,
something sought for by the conquerors interested for use in seducing young virgin maidens. Such were the tales of the
New World as it was slowly revealed to its citizens And unfortunately for the world, even the Mazatecs, and the remaining
ancestors of the Mayan race, including the Aztec, Toltecs, and the Olmecs successfully were able to hide the use of their
religious activities and veladas from the Conquistadors for more than 400 years. Can you imagine just how strong was the
strength of the Indian nature to hide in fear, the practice of their idolic religious ceremonial praqctives from their conquerors.
In the early 1960s,the study of these special mushrooms was presented to the scientific
community in the Pacific Northwest of North America at the 2nd International Conference of Hallucinogenic Mushrooms, a new term
to classify and justify a new botanical keyword, classification that became known as "ethnomycology." Eventually that field
of endeavor thus spread and developed into several dozen new areas of interest from archaeology, ethnobotany,
Entheobotany, psychology, chemistry, cultivation, etc. And between the 1950s and 1960s, their scientific classifications and
the papers that were published in their studies, often described in visual detail, the addition of dozens of
subsequent plants that were of a narcotic or hallucinogenic nature. The translations of the Spanish codices of many naturally
occurring plants, which, when consumed, smoked or snorted, produced in humankind, a cerebral mycetismus or what became coined to
be an "altered state of consciousness." Between the 15th century until the late 1940s, there were only 50 known articles about the use of
"Teonanácatl," (God's Flesh].
[quote]
APPENDIX ONE
Early Historical References
|
Basalenque, Diego. 1642. Vocabulario Espanol Matlatzinca:
Mushroom Lexicon. Biblioteca National de Mexico.
See entry under hongo que emboracha and Chohui (places sacred
mushrooms in Matlatzinca land). Also available at John Carter Brown
Library, Providence, R. I.
Cordova, Juan de. 1587. Vocabulario en Lengua Capoteca.
Facsimile.
Places sacred mushrooms among the Zapotecs (see listings under hongo
and xetas).
Coto, Friar Tomas de. 1983. Vocabulario de la Lengua
Cakchiquel...Ediciones
René Acuña. Instituto de Investigaciones Filógicas. Universidad
Nacional Autónoma de México. México City.
Covarrubias, Gaspar de. 1579 [1906]. Relacion de las minas de
Temazcaltepec. Papeles de Nueva Espana: Geografia y Estadistica.
Ser. 2 vol. VII:20. Madrid. Francisco del Paso y Troncoso, 1906
edition.
A report that suggests that the sacred mushrooms were provided
as a tribute to the Matlanzinca overlord by the common peoples.
de la Serna, Jacinto. 1892. Manual de Ministros de Indios
para el conocimiento de sus Idolatrias y extirpación de ellas.
Published in Mexico City. See Chap. IV, sec. 3; also Chap. XV, sec. 2,
para 4.
Although Serna considers the mushrooms to be diabolical, he
notes that the Indians regard the mushrooms as divine flesh. Serna also
mentions the comparison of mushroom use to the Christian Eucharist.
------. 1900. Anales del Museo Nacional de Mexico vol.
VI. México City.
------. 1900. Anales de Ministros de Indios para
Conocimiento de sus Idolatras Extipacion de Ellas. Anales del Musco
Nacional de Mexico: Chapter 15, section 2, paragraph 433. Published in
Mexico in 1892.
------. 1953 [1656]. Tratado de las Idolatras,
Supersticiones, Dioses, Ritos, Hechicerias y Otras Costumbres Gentílicas
de las Razas Aborígenes de México. Ediciones Fuente Cultural.
México. Originally published in 1656.
According to Ott
(1993b), "Some 75% of this text was taken from the first draft of Ruíz
de Alarcón's 1629 Tratado; about 40% consists of direct quotes.
Del Paso y Troncoso, F. 1906. Papeles de Nueva Espana.
2a. Ser. Tomo VII. Madrid (reimpr. Mus. Nat. Arqueologia, Historia y
Ethnografica, Mexico, D. F. 1932).
Duran, Diego. 1867 [1581]. Mexico: J.M. Andrade and Y. F.
Escalante (1867-1880). Historia de las Indias de Nueva España y
Islas de Tierra Firme. (2 vols.), see vol. 1:431. Editorial Portúa.
México City. See 1967 edition (Angel M. Garibay, Ed.).
This journal mentions that mushrooms were consumed at the
inaugural celebrations of Moctezuma. This occurred years before Cortez
conquered Mexico in 1519.
Flores, Francisco. 1986-1889, Historia de la Medicina en
México vol. 1:55 (See p. 258,
aphrodisiacs).
Gilberti, Maturino. 1559. Tarascan lexicon.
See hongo. Also places sacred mushroom use in Tarascan country
in Michoacan.
Hernandez, Francisco. 1571-1576 [1959]. Historia Natural de
Nueva Espana. Obras Completas vol. 2-3. (see vol. 2:396).
The famous 16th century botanist describes the sacred
mushrooms but his illustrations mentioned in the text are missing.
Hernandez, Francisco. 1651. Rome: B deversini et z,
masotti. Nova Plantarum, Animalium et Mineraluim Mexicanorum
Historia.
------. 1790. Historia Plantarum Novae Hispaniae. Vol. 2
Bk. 9 Chap. 95. 3 vols.
(Ms. written before 1577).
------. 1790. Historia Plantarum Novae Hispaniae. Bk.
IX:357. Iberra, Madrid.
Lanciego, Jose. June 8, 1726 [1954]. Datos para su historia
La Paraoquia de Tancanhuitz.
This data provides the contents of a letter from the bishop to
the clergy of the Huasteca deploring the use of the sacred mushrooms.
Lehman, Walter and Ottokar Smital. 1929. Mexicanus 1-facsimile.
Codex de Vindobonensis. Vienna.
Mixe Lexicon. (circa 1800).
See entry listing: El Honguillo con emborrachan. Discovered
by W. S. Miller and shows the use of the sacred mushrooms by the Mixes.
Magliabechiano Codex. 1904. Loubat edition. See page
90. Also published by the University of California, Berkeley. 1903.
Molina, Alonso de. 1571. Vocabulario en Lengua Castellana y
Mexicana.
See hongo que emborracha and Xochinanácatl (shows use among
the Nahua of the Valley of México).
Motolina (Pseudonym for Toribio de Benavente). 1858. Ritos
antiquos, sacrificiouse idolatras de los Indios de Nueva Espana, y de su
conversion a la fe (before 1569). Coleccionde de Documentos para
la Historia de México. Mexico city, D.F.
One of the most horrifying of the written Spanish descriptions
on the effects of the sacred mushrooms among
Indians. Motolina also notes that they
are called "God's flesh", and reports of their use in Holy Communion.
------. (E. O' Gorman, Ed.). 1971 [1541]. Memoriales o bro
de las Cosas de la Nueva España. Universidad Nacional Autónoma de
México. México City. Originally
published in 1541.
Nágera (Nájera) Yanguas, Diego de. 1637. Doctrina y
Enseñança en la Lengua Maçahua de Cosas muy Utiles, y Provechosas para
los Ministros de Doctrina. Mexico City. Fol. 27-29.
A clerical manual used by priests during confession,
instructing in the Mazahua language, how to ask the
Indians not to use the sacred mushrooms.
Otomí Lexicon. 1640 Ms. Biblioteca Nacional de México.
Copied from lost 16th century manuscript. Placed use of the
sacred mushrooms among the Otomí
Indians near Tula.
Popol, Vuh. 1950. Anonymous Quiche text. University of
Oklahoma Press. Oklahoma.
English version translated by Delia Goetz
and Slyvanus Griswold Morley. See page 192.
For related information see Recinos, A. (Ed.). (1947).
Pérez de Zamora Abarca, Pedro. 1905 [1580]. Relación de
Teticpac. Papeles de Nueva España, Geographía y Estadística.
Madrid: Francisco del Paso y Troncoso. 1905. Vol. IV:111.
A report on the use of the sacred mushrooms among Zapotec Indians
in the Valley of Oaxaca.
Prescott, W. H. 1843. The History of the Conquest of Mexico
with a Preliminary View of the Ancient Mexican Civilization and The
Life of the Conqueror Hernando Cortés. Two Volumes. Harper &
Bros. New York.
Recinos, A. (Ed.). 1947. Popol Vuh: Antiguas Historias del
Quiché. Fondo de Cultura Económica. México City.
Ruíz de Alarcón, H. 1953 [1629]. Tratado de las Idolatras,
Supersticiones, Dioses, Ritos, Hechizerís y Otras Costumbres Gentílicas
de las Razas Aborígenes. Ediciones Fuente Cultural. México City.
For related information see De la Serna (1953).
Sahagún, Bernardino de. 1956[16th century]. The Florentine
Codex. Sahagún's Spanish text and the Florentine Codex text
translated by Angel Maria Garibay K. Porrua, Mexico. See, Munn,
2003b.
The most important historical source of information on the use
of the sacred mushrooms. See ed. C. M. de Bustamente. México City.
A. Bk. 9 Chap. 8: Florentine Codex Folio 31R-31V-1600.
B. Bk. 10 Chap. 24: Par. 16-17; Chap. 29: Par. 34-F1. Codex. Folio
122V-1600.
C. Bk. 11 Chap. 7: Par 70, 74; F1 Codex Folio 129V-131R; Illus.
#516-1600.
Nahuatl text by Anderson and Dibble (English edition).
A. Bk. 9:38-39.
B. Bk. 10:12, 20, 37, 49, 55, 88, 173.
C. Bk. 11:120 (Teonacaztli), 129, 130; Illus. #516. See next entry.
------. (Translation and editing by C. E. Dibble and A. J. O.
Anderson). 1950-1969. Florentine Codex: General History of the
Things of New Spain by Fray Bernardino de Sahagún. Twelve volumes.
University of Utah Press. Salt Lake City, Utah.
According to Ott
(1993b) "This was Sahagún's raw data, completed in 1569, his Náhuatl
text as dictated by 10-12 elderly, monolingual informants and recorded
by trilingual (Náhuatl, Spanish and Latin) scribes. See
Sahagún (1992) for partial Spanish translation."
------. 1992. Historia General de los Cosas de Nueva España.
Editorial Portúa. México City. With a proemium by Angel M. Garibay
K.
Siméon, R. 1885. Dictionaire de la Langue Nahuatl ou
Mexicaine. Paris.
Tezozómoc, Fernando de Alvarado. 1959. Crónica Mexicana.
See Chap. 87. México City.
Tezozómoc only retells the same episode previously mentioned
by Diego Duran.
Tezozómoc, H. A. 1975 [1598]. Crónica Mexicáyotl.
Instituto de Investigaciones Históricas, Universidad Nacional Autónoma
de México. México City.
Thevet, Andre. 1905. Histoire du Mechique (before 1574).
Journal Soc Amer de Paris n. s. vol. 12:18.
Lost manuscript. Originally in: Antiguedades Mexicanas
(circa 1543) by Andre de Olmos.
Tula. 1640. Otomí Lexicon.
See "hongo que emborracha" and "hongos que embelezan" (places
sacred mushrooms among the Otomi Indians).
Unsigned. 1537 [1912]. Procesos de Indios. Idolatras
Hechiceros. Pub del Archivo Generales de la Nacion vol. 3:55. Mexico
City et Seg 1912.
------. 1537. 1. The trial of Mixcoatl and Papalotl.
Holy Office of the Inquisition. Mexico, 1912.
This trial reveals an analogy between the Christian Eucharist
and the mushroom agape as mentioned by Motolina and Serna. Also
found in AGN Procesos de Indios, Idolatras y Hechiceros vol.
III:55. Mexico.
Unsigned. 1544. Codex de Yanhuitlan. Instituto Nacional
de Antropologia e Historia. 1940 edition. México.
Places sacred mushrooms in Mixtec country.
------. 1629. 2. In the case of Gonzalo Perez. Holy
Office of the Inquisition. Mexico City, Mexico.
Also in the Archives Generales de la Nacion. Mexico
City. Also in Heim and Wasson's Les
Champignons Hallucinogènes du Mexique vol. 1:41-43. 1958.
------. 1885. Annals of the Cakchiquels, Quiche, and English
Text. Edited by Daniel G. Brinton. In library of Aboriginal
American Literature no. vi:114-115. Philadelphia.
Obscure mention of mushrooms. See "Mushrooms,
Russia, and History:282.
------. 1904. Codex de Magliabechiano-Loubat edition.
Rome. See p. 40.
Illustrations of sacred mushrooms.
------. 1959 [c. 1600]. Dolor en la Amistad. Nahuatl
poem translated by Angel Maria Garibay. No. 37 in Xochimapictli, a
collection of Poemas Nahuas. México city.
------. 1962. Codex Dresdensis. Facsimile edition.
Maya Hardschrift. Akademie-Verlag. Berlin.
------. 1974. Mexicanus 1-facsimile. Codex de vindobonensis.
Akademische Druk University, Verlagsanstalt, Graz, Austria.
Yanhuitlan, Códice de. (1544). Edited by Wigbirto Jiménez
Moreno and Salvador Mateos Higuera. México: Instituto Nacional de
Antropología e Historia. 1940.
Mentions use of the sacred mushrooms in Mixtec country.
Zamora Abarca, Pedro Perez de. 1580 [1905]. Relacion de
teticpac. Papeles de Nueva
España, Geografia y Estadistica vol. IV:III. Francisco del Paso y
Troncoso. Madrid. |
During the past 110 years, These five authors and their works who are listed directly below were
all written over l10 years ago. (For a complete listing of more than 75 early historical references,
s Appendix
I, copied above.
Bancroft, Hubert Howe. 1874-1876. The Native Races vol.
2:360. 1874-1876. 2 volumes.
Berra, Manuel Orozco y. (circa 1870s). Historia antigua y de
la conquista de México-Vol. l: 274. Vol. 2:111, 375, 402, 437.
Bourke, John Gregory. 1891. Scatologic Rites of all Nations:
89-91.
Flores, Francisco. 1886-1888. Historia de la Medicina en
México-Vol. l: 55. 1886-1888.
On page 258, the divine mushrooms are listed as one of many
Aphrodisiacs.
Simeon, Remi. 1885. Dictionaire de la Langue Nahuatl.
See entry under Nanacatl and Teonanácatl.
"From 1938 through 1960, Dr. R. Gordon Wasson had published the first bibliography
of
psilocybian fungi providing 365 new references that already included the first 50 references known to occur between the 15th
century articles on magic mushrooms and one year later, Dr. Wasson added 8 more articles to the reference guide. In 2002 I
produced a fact-finding data CD-ROM, "Teonanácatl,": A Bibliography of Entheogenic Fungi," co-authored by Dr. Jochen
Gartz of the University of Leipzig, Germany. We later presented the scientific community with 1400 References, 700 annotations
and 5000 cross-references. Three years later, a 2nd edition of the CD-Rom brought the bibliography up to 1700 references and
then in December of 2009, I and my co-author, Dr. Jochen Gartz produced my final version as I am now retired. This edition has
2960 references, which include more than over 300 references covering the genus that includes Amanita muscaria (the fungi
described in the Vedic Scriptures as Soma). 2960 references, 2306 Annotations, more than 10,000 cross-references, articles,
and more than 1580 thumbnail photo images that when clicked on with the mouse, enlarge to screen size, making this cd-rom the
biggest private collection of psilocybian references in the world. At the time of the conquest, the historians began to
interpret and record their findings of the plants and their uses amongst the native populations of the new world that these
entheogenic plants were of great value once they became known in the New World from their
transition from the Old World. These
articles were than shared with the world, and I might mention that the Spanish were
primarily mycophobic in nature, as well
as being narcissi, while on the other hand, it is noted in several codices and in Sahagún's, "The Florentine Codex,"
that the Spanish were searching for aphrodisiacs to seduce young virgins and thought that mushrooms were absolutely disgusting
to their palette. Scholarly conclusions of the Spanish and Portuguese botanists, Franciscan friars and
Dominican Monks who
learned the Nahuatl languages of the Aztecs and their ancestors, the Olmecs and Toltecs, yet previously many years before,
the Spanish destroyed everything belonging to the Mayan race, and so the Mayan language, art, treasures and all their secrets
were gone forever. The complete language of the Mayan race was wiped off from the face of the known world. As were many secrets
three of the most intelligent races of native peoples, The Olmecs, the Toltecs, and the Aztecs, although we know more of the
historical timelines, language and culture of the Aztec in the world, but due to the greed of the conquering Spaniards,
The Mayan heritage was lost forever by the conquering forces that swept away their history. If it were not for the fortitude and
personal strength and perseverance by and about Harvard Universities most distinguished ethnobotanist, Richard Evans Schultes,
one of the greatest explorers since Marco Polo, Stanley and Livingston and Richard Spruce, the former was a kindly gentleman of
the highest calibre and one of the most decent and kindest human beings I had ever met in my life. A living spirit with an open
soul who sought to share with the world, his discoveries. His research in Mexico in the 1930s produced
two of the most interesting
historical articles of the late 1930s and early 1940s that presented to the academic world, the translated Nahuatl writings of the
Spanish historians, botanists, Friars, Monks and conquistadors, who told their stories of the new world so vividly and related
their captivating discoveries in their journals and diaries, their simple interpretations of the use of certain mushrooms
referred to as "Teonanácatl," and several similar names that were close to the spelling of "Teonanácatl,"
also
may have been associated when translated, or suggested and/or implied to have been have meant "God's Flesh."). It was the 1939
and 1940 publications of Dr. Richard Evans Schultes' writings, ("THE IDENTIFICATION OF Teonanácatl,: "A NARCOTIC BASIDIOMYCETE
OF THE AZTECS.. Botanical Museum Leaflets of Harvard vol. 7(3):37-54. February 21.1939) and Richard Evans Schultes',
"Teonanácatl,: THE NARCOTIC MUSHROOM OF THE AZTECS." American Anthropologist vol. 42:429-443, 1940, along with
several letters from Wycliff Bible Translators, missionaries, Pike, Eunice V. and Florence Cowan. 1959. Mushroom ritual
versus Christianity. Practical Anthropology vol. 6(4):145-150. July-August, and Eunice V. Pike. 1960. "Mazatec
sexual impurity and bible teaching." Practical Anthropology vol. 7(2):49-53. April. Those papers, a photograph of a
mushroom stone sent to R, Gordon Wasson by his printer and papermaker in Europe, and the two published papers by Richard Evans
Schultes eventually led the Wasson's and their colleagues on ten expeditions into Mexico during which, in 1955, led them to their first mushroom
velada where R. Gordon Wasson and his photographer, Alan Richardson became the first white humans to partake in a
sacred mushroom ceremony, an all night vigil conducted by Marìa Sabina, and a few days later, without the assistance of
the sabio (wise woman or curandero), Marìa Sabina, R. Gordon Wasson then turned on his wide Valentina and 17-year-old
daughter Masha to a dose of the sacred mushrooms, during a somewhat uncomfortable rainy Oaxacan summer day. I am now
posting close to 14 rare and hard to find scholarly articles that in the mid 1970s were rather rare and hard to find in
University libraries because while they were published in 1939 and 1940, I
soon learned that many pages and articles
about magic mushrooms had been excised from journals and/or the pages of pictures of magic mushrooms were ripped
out of the journals, making it very hard for others to see photographs of species that they might be interested
in seeing or consuming them from good images so they would not poison their selves
or others. The Schultes papers were
of particular interest to theologians in respect to the implications of clergy who wrote of the use of the mushrooms
in a negative attitude, most like to assure the church that these were pagan religions and there activities were not
something the church wanted anything to do with. In fact, it became so bad that the indigenous native peoples of
Nueva España begin to hide their use of these fungi from their conquerors because many were tortured and
murdered and were treated cruelly if caught under the influence of the mushrooms. The Clergy translated for their
conquerors,
the activities and ceremonies of the Aztecs and Mazatecs and the codices of the friars, monks and historians whose
writings were layered in negative reports due to the fear of the church finding
fault with the historians accounts
of the activities of the native peoples. During the period after the publication of R.
Gordon Wasson's accounts of
his mushroom velada in the May 13th 1957 issue of Life Magazine, the contemporary articles of the 1940s to the 1990s
had been written so that the articles pertained in an honest way, primarily to both the use of such mushrooms in religious
ceremonies as a tool in divinations and ceremonious healing rites and
rituals, as well as in contemporary society, and as a tool to help
doctors as an aide or as an adjacent to religious activities, as s well as the ludible (often meaning an epithet to imply
contemporary religious or playful use, according to Jonathan Ott. Ott who originally coined the term,
'recreational
use' believed that the term Ludible, from the Latin word Ludre was a better epithet than recreational). According to
Ott, Playful can also mean religious. The mushrooms articles in this website are here to help provide the amateur student
of mycology, with a chance to learn how Western civilization came to learn of the powers and magic of these mushroom and
other similar plants that, when consumed, would bring about a neurological change in the mind, while at the same time,
stimulating the CNS and providing the body with much euphoria. An aspect of one of the many positive experiences
of the psychedelic kind. As it has been known of throughout the last two millennia, mind-states of altered consciousness
and physical euphoria can bring sexual union between members of the opposite sex to the highest elevations of orgasms
ever achieved and in cases of sexual dysfunctions between couples, such treatment using certain drugs to attain
erections
and long lasting sexual gratification, and can improve long-lasting loving relationships between partners whose lives
were not so much together before sharing such compounds as magic mushrooms, LSD, MDA, Ecstasy, Mescaline in Peyote
and San Pedro, and many minor plants which are high in tryptamines, and Baby
Hawaiian Woodrose Seeds, which are related
to lysergic acid with similar euphoria related to LSD but without hallucinations. Other stimulating plants are Kava Kava,
Yohimbe, Harmaline and harmine, Ibogaine, and even the poppy and heroin are intense sexual
stimulants for females who tend to
have nothing but multiple orgasms for ten or more hours several months
after weekly to daily use until the tolerance that
builds up after several months of steady use then causes the body to need the chemical fix of the opiates to maintain and
leave the pain of withdrawal of the opiated narcotics, making addiction very hard to kick.
Interestingly, a male can
maintain an erection for the same period as a female has multiple orgasms, yet is completely unable to have an orgasm
while on opium, or heroin. Also, according to Dr. Sasha Shulgin, he personally created over 200 synthetic
compounds from the
drug, Phenylethylamine. That compound, found in nature can be used to manufacture
methamphetamine (speed, or Ephedrine from the plant Ephedra), and MDA, MMDMA,
MDMA MEM, 2cb, 2ct7 and many of those same drugs can be chemically synthesized
by many essential oils of spices that contain
analogs and extracts that can be made into several hundreds precursors for
the manufacture of what are now referred to as new research chemicals, all related mostly to the chemical
compounds found in Mescaline and their proper place in an historical Literary Library devoted to preserving a
record of the discovery and documentation of such Medicinal Plants, as well as all aspects of the daily conditions of the
lives of the Aztecs and of all of the plants found in the new world (several hundred), greatly outnumbered the ten
to 15 plants known of that were common in the Old World. And the greatest classification of Old World Plants were those of the hexing nature.
Compounds often associated with witchcraft. And then Again I remind the reader of the aphrodisiac affects attributed to
the use of mushrooms between male and female as a catalyst and a source of
sexual stimulation that brings multiple
orgasms to the female and allows the male to retain an erection for hours and allows that male to also hold back his
orgasms for several hours at a time. Such was the way of the Catholic Church, to record the histories and attitudes of
every new plant that the botanists and historians discovered and the many uses the natives explored from
their daily
association with the plants that were being reported on by the historians and these
reports were read to King Ferdinand
and Queen Isabel. the actions and effects reported to their higher authorities that were obtained from observing
the relationship of such plants shared with the primitive native peoples of the new world. In the mid to late 1930s and
early 1940s, Spanish and Portuguese botanists, as well as several Dominican
friars and Franciscan Monks wrote in the 15th
and 16th centuries, in Spanish, translated from the Nahuatl language, the knowledge they had collected regarding the
use of the plants of the New World. Most references referred to mushrooms if the mid-altering type, some on peyote.
Some on Salvia Divinorum, morning glory seeds, the mescal bean, not to be confused with the drink mescal which was
entirely different then the Mescal bean which was a drug. So we all owe a dept of
gratitude to Dr. Richard Evans
Schultes for his two major papers of how the hallucinogenic mushrooms were described by the historians and the
translations that took four centuries to correctly interpret. So I have archived here, 14 papers of or about Dr.
Schultes. Be sure to read the document and biography of Dick Schultes
from the New Yorker Magazine, It is much more concise and well written than the large
volume-semi autobiography of Dick Schultes, "One River." by Wade Davis, author
of "The Serpent and the
Rainbow."
Sahagún, Bernardino de. 1956[16th century]. The Florentine
Codex. Sahagún's Spanish text and the Florentine Codex text
translated by Angel Maria Garibay K. Porrua, Mexico. See, Henry Munn,
2003.
The most important historical source of information on the use
of the sacred mushrooms. See ed. C. M. de Bustamente. México City.
A. Bk. 9 Chap. 8: Florentine Codex Folio 31R-31V-1600.
B. Bk. 10 Chap. 24: Par. 16-17; Chap. 29: Par. 34-F1. Codex. Folio
122V-1600.
C. Bk. 11 Chap. 7: Par 70, 74; F1 Codex Folio 129V-131R; Illus.
#516-1600.
Nahuatl text by Anderson and Dibble (English edition).
A. Bk. 9:38-39.
B. Bk. 10:12, 20, 37, 49, 55, 88, 173.
C. Bk. 11:120 (Teonacaztli), 129, 130; Illus. #516. See next entry.
------. (Translation and editing by C. E. Dibble and A. J. O.
Anderson). 1950-1969. Florentine Codex: General History of the
Things of New Spain by Fray Bernardino de Sahagún. Twelve volumes.
University of Utah Press. Salt Lake City, Utah.
According to Ott, (1993b, Pharmocotheon) "This was Sahagún's raw data, completed in 1569, his Náhuatl
text as dictated by 10-12 elderly, monolingual informants and recorded
by trilingual (Náhuatl, Spanish and Latin) scribes. See
Sahagún (1992) for partial Spanish translation."
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