Pre-1800 / Source

RV 8.48 and 9.113 on soma, immortality, and light

Two selected Rigvedic hymns to Soma: RV 8.48, the famous hymn of drinking soma and becoming immortal, and RV 9.113, a Soma Pavamana hymn asking to be placed in deathless worlds of light, delight, and fulfilled desire.

A sixteenth-century Portuguese-Goan discussion of bangue, or bhang, describing cannabis preparations in South Asia, their relation to opium, and accounts of intoxication, appetite, laughter, sleep, and imaginative travel.

Sahagún’s Book 11 on herbs that intoxicate

Spanish entries from Book 11 of the Florentine Codex, the encyclopedia of Nahua life compiled by Bernardino de Sahagún and Nahua scholars at Tlatelolco around 1577. They describe ololiuhqui, peyotl, tlapatl, mixitl, and teonanácatl, plants and mushrooms that cause intoxication or visions, with an English translation made for the archive.

Mushrooms, coronations, and the feast of revelations

Three passages from Diego Durán's Historia describing raw mountain mushrooms in Mexica royal ceremonial life: a coronation feast, Durán's note that mushrooms rather than wine appear as the chronicle's intoxicant, and Motecuhzoma's feast of revelations.

An edict of the Mexican tribunal of the Holy Office, issued in Mexico City on 19 June 1620 over the signature of Licenciado Pedro Nabarre de Isla, prohibiting the use of peyote to discover thefts and divine hidden or future events. The inquisitors deny the plant any natural power to produce visions, attribute them to the devil, threaten users with excommunication and proceedings as suspects in the faith, and pardon use before the edict's publication. The Spanish text is hosted as printed by Irving A. Leonard (1896–1996) in American Anthropologist in 1942, with a new English translation.

Colonial anti-idolatry texts on divination, healing, and visionary plants

A set of Spanish colonial anti-idolatry excerpts describing ololiuhqui and peyote as oracular substances used in healing, theft investigation, divination, and diagnosis of sorcery. The source preserves rare early descriptions of visionary plant practice while also showing how clerical authorities criminalized and demonized Indigenous ritual knowledge.

Franz Xaver Veigl, a German Jesuit who worked in the mission province of Maynas in the upper Amazon until the Jesuits were expelled in 1768, describes healers and visionary drinks there. He writes that people who drank "hayac huasca" saw "absolutely enormous visions" and seemed to travel far away, and, like other missionaries of his time, he treats this as dealings with the devil. English translation of Latin passages from his account of Maynas.