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.
The Homeric Hymn to Demeter (7th-6th century BCE) is the founding myth of the Eleusinian Mysteries. Disguised as an old woman, Demeter drinks kykeon (barley meal, water, and mint) and later teaches the Eleusinians the 'awful mysteries.'
Clement of Alexandria's chapter from his Exhortation to the Greeks (c. 195 CE), exposing Greek mystery religions including the Eleusinian rites. He quotes the complete verbal formula recited over the kykeon and recounts the myth of Demeter and Baubo.
Motolinía's account of Aztec mushroom intoxication from Historia de los indios de la Nueva España. He describes small bitter mushrooms producing visions of serpents and worms, names them Teonanácatl ("flesh of God"), and compares the rite to other Aztec communal meals.
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.
Chapter 14 of Francisco Ximénez's 1615 Spanish redaction of Hernández's natural history, describing ololiuhqui. Ximénez gives the plant's Nahuatl name cohuaxihuitl ('serpent herb'), its medicinal uses, and records that priests ate it to commune with the devil and see a thousand phantasms.
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.
The entry "Koræiki" from the anonymous 1736 London translation of Das Nord- und Ostliche Theil von Europa und Asia (Stockholm, 1730) by Philip Johan von Strahlenberg (1676–1747), a Swedish officer captured at Poltava who spent over a decade as a prisoner in Siberia. Strahlenberg reports that Russian traders exchanged the mushroom Muchumor for Koryak furs, that wealthy Koryaks boiled it and drank the liquor at feasts, and that the poor drank the urine of intoxicated guests to share the effect. The full entry is hosted from pp. 396–97 of the 1736 printing.
Krasheninnikov's 1764 English translation describes fly-agaric (Amanita muscaria) intoxication in Kamchatka: its effects, use by the Koryak, and the practice of drinking an intoxicated person's urine to prolong inebriation. He covers dose-dependent effects and behavioral consequences including murderous impulses.
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.
Humphry Davy's account of breathing nitrous oxide at Thomas Beddoes's Pneumatic Institution in Bristol in 1799, from the fourth part of his Researches. The excerpt gives Davy's own experiments, including the session that ended with "Nothing exists but thoughts!", and the reports he collected from Robert Southey, Peter Roget, Samuel Taylor Coleridge, and Thomas Wedgwood.
A Kamchatka note on mushroom trade and intoxication
Langsdorff's 1812 German voyage account records fly agaric in Koryak trade with Russians and Kamchadals, noting in a footnote that Koryaks preferred it to brandy as a stupefying or intoxicating substance.
Orinoco snuff, Acacia niopo, and curupa in an 1821 travel narrative
Humboldt and Bonpland's Personal Narrative describes niopo snuff among the Otomac on the Orinoco, including preparation from Acacia niopo, nasal apparatus, missionary testimony, and comparison with curupa.
A German travel account of Amazonian snuff, ceremony, and intoxication
Spix and Martius's 1831 German travel narrative describes paricá among the Mura, including preparation from dried seeds, ceremonial use, insufflation through tubes, and comparison with fly agaric intoxication.
Moreau de Tours on dawamesc, self-experiment, and experimental psychiatry
Selected passages from Moreau de Tours's 1845 psychiatric treatise on hashish, including his insistence on personal experience, description of dawamesc preparation and dosing, and claim that hashish offered a unique experimental route into the psychology of madness.
Ernst von Bibra's German comparative account of Amanita and Cannabis
Selective excerpts from Ernst von Bibra's 1855 German survey of narcotic Genussmittel, focused on fly agaric and hashish. The passages show a mid-century comparative framework linking Amanita, Cannabis, opium, alcohol, travel accounts, chemistry, and differential effects across persons and places.
Fitz Hugh Ludlow's account of his cannabis use as a young man in Poughkeepsie and at Union College, published anonymously in 1857 when he was twenty-one. In this excerpt (pages 18–26) he finds Cannabis indica at a local apothecary's shop, reads about it in the Dispensatory, and takes his first doses.
An 1858 Ecuadorian account of ayahuasca visions and divination
Manuel Villavicencio's 1858 geography gives an early Spanish account of ayahuasca among Indigenous groups of eastern Ecuador, including divination, warfare, illness diagnosis, visionary effects, and a first-person report of his own experience.
Popular History of the Seven Prevailing Narcotics of the World
One of seven chapters in a British mycologist's popular survey of the world's narcotics, this one on Amanita muscaria. Cooke gathers the earlier Siberian accounts of Krasheninnikov, Gmelin and Pallas, and describes the preparation, the staged effects, and the urine-drinking practice.
A French naval physician's 1865 travel account surveys Gabon's food plants and condiments, describing iboga as a stimulant and aphrodisiac used by paddlers on long canoe trips. He gives it the genus name 'taberna-ventricosa,' later corrected by Baillon.
Richard Spruce on ayahuasca, yopo/paricá, and Amazonian medicine-men
Richard Spruce's nineteenth-century account of caapi, aya-huasca, niopo, and paricá, based on field observations in the Uaupés, Orinoco, Rio Negro, Napo, and Pastasa regions. The excerpt records plant identifications, preparation methods, visual effects, ceremonial uses, and the role of payes in curing and divination.
An American telegraph surveyor's account of Koryak men intoxicated on fly-agaric at a wedding celebration in northern Kamchatka. Kennan describes the mushroom's price, preparation, etiquette of serving, and the trade dynamics between Russian merchants and Koryak consumers.
Benjamin Paul Blood's privately printed 1874 pamphlet, the source of the phrase "anaesthetic revelation." Hosted here is the section in which Blood, after nearly fourteen years of experiments with anaesthetics, describes the insight that comes at the moment of "coming to." William James reviewed the pamphlet that year and later quoted this passage in The Varieties of Religious Experience.
William James's unsigned review of Blood's pamphlet, published in the Atlantic Monthly in November 1874, eight years before his own nitrous oxide experiments. James summarizes Blood's claims at length and judges the pamphlet "thoroughly original and very suggestive," if less important than its author believed.
The note William James added to his essay "On Some Hegelisms" in Mind (1882), reporting nitrous oxide experiments he made after reading Blood's pamphlet. He describes a sense of metaphysical illumination and reconciliation of opposites that fades on recovery into "a few disjointed words and phrases." James reprinted the note in The Will to Believe (1897), and Charles Tart excerpted it in 1969 as "Subjective Effects of Nitrous Oxide."
Berlin pharmacologist Louis Lewin (1850–1929) reports on "Muscale Buttons" received from Parke, Davis & Co. during a visit to the United States in 1887. The botanist Paul Hennings identified the dried cactus as a new species and named it Anhalonium Lewinii after him, and Lewin describes a crude base he called anhalonine and its strychnine-like convulsant effects in frogs, pigeons and rabbits. Hosted here are the introduction, the preliminary chemistry, and the full section on the drug's effects, with the historical survey of cacti omitted.
The Yale psychologist Edward Wheeler Scripture takes an alcoholic extract of cannabis to test the common claim that it stretches time and space. He reports strong fluctuations of attention and a sense that objects and events had become remote, and compares these with laboratory findings on attention.
A Study of the Drug, with Especial Reference to its Physiological Action upon Man, with Report of Experiments
Prentiss and Morgan conducted the first American clinical study of peyote at Columbian University on buttons supplied by ethnologist James Mooney. They recorded physiological effects alongside subjects' first-person accounts of visions, including kaleidoscopic colors and dissociative experiences.
An account of the Kiowa and Comanche peyote ceremony by ethnologist James Mooney, published in the Therapeutic Gazette in 1896. Drawing on field observation and participation since 1891, Mooney describes the all-night rite, dosages, and cases including his interpreter Paul Setkopti and leader Quanah Parker.
S. Weir Mitchell's account of his own peyote self-experiment on May 24, 1896, read before the American Neurological Society. Mitchell describes detailed visions and includes a second self-experiment by a colleague, Dr. Eshner, with physiological notes and subjective observations.
Leipzig pharmacologist Arthur Heffter (1859–1925) reports his separation of five alkaloids from mescal buttons, among them mescaline ("Mezcalin"), and a series of self-experiments made between June and November 1897. Testing the whole drug, its resin, the mixed alkaloids and each isolated base in turn, he found that 0.15 g of mescaline hydrochloride alone reproduced the visions, slowed pulse, dilated pupils and loss of time sense produced by the cactus. Hosted here are the description of mescaline and its salts and the whole of section VI on the drug's action in humans.
A pharmacologist at St Thomas's Hospital reports systematic experiments on Anhalonium alkaloids using frogs, cats, dogs, and rabbits, combined with self-experimentation. Dixon's account is more clinically restrained than Weir Mitchell's or Ellis's but adds music-color synaesthesia and comparisons to cannabis and strychnine.
A Study of a Divine Plant
Havelock Ellis's account of his own peyote self-experiment, conducted on Good Friday 1897 in his London chambers. Written for a general scientific audience, it situates his diary of jewel-like visions within the clinical work of Prentiss, Morgan, and Weir Mitchell, alongside Indigenous religious use of the plant.
From the lecture on mysticism in William James's Gifford Lectures, delivered in Edinburgh in 1901–2. James argues that nitrous oxide and ether show "our normal waking consciousness" to be only one type among many, then quotes Blood and J. A. Symonds's chloroform experience. His notes add Xenos Clark's letter on the revelation and an Englishwoman's ether dream.
Religion — Intoxicants
An ethnographer's account of fly-agaric use among the Chukchee and Koryak, including dosage, preparation, three stages of intoxication, the 'spirits of fly-agaric,' and urine-drinking to extend the effect. The text also records the mushroom's place in Chukchee myth.
An Historical Sketch of Anaesthesia
An illustrated history of anaesthesia issued by the London drug firm Burroughs Wellcome & Co., which closes by advertising its own 'Wellcome' brand chloroform. Hosted here are the chapters on nitrous oxide, ether, and chloroform, covering Horace Wells's 1844 self-experiment, the ether demonstrations of William Morton and Charles Jackson, and James Young Simpson's 1847 chloroform trial.
William James's last published essay, an appreciation of Benjamin Paul Blood that appeared in the Hibbert Journal in July 1910, weeks before James died. James quotes Blood's pamphlets and letters at length and traces how the anaesthetic revelation, which James first read as monism, became for Blood the basis of a pluralist philosophy.
Process for the Preparation of Alkyloxyaryl-, Dialkyloxyaryl- and Alkylenedioxyarylaminopropanes (Firm E. Merck, Darmstadt)
German Reich Patent No. 274350 (1912) describes arylaminopropane synthesis from safrole. Example 4 yields MDMA by heating a brominated intermediate with methylamine—the earliest documented synthesis. The patent claims MDMA only as an unnamed chemical intermediate toward unspecified therapeutic compounds, not as a substance of interest itself.
New York psychiatrists inject themselves and colleagues with pure mescaline sulphate in twenty-three experiments to model insanity's visual hallucinations. Subjects' reports include specifics—a glass-screen head, the 'mosque of Omar'—and the authors propose a five-level theory of hallucinations versus images.
Safford, a USDA botanist, analyzes peyote's physiological effects and Native American ceremonial use in 1915. The article incorporates sworn testimony from Menominee, Omaha, and Winnebago members of the Sacred Peyote Society.
Excerpts from Bogoras's Koryak Texts, including the introduction and two songs transcribed from phonograph recordings. The second song, sung by an elderly Chukchee man, records an Indigenous voice describing fly-agaric use for recovering consciousness.
Gertrude Simmons Bonnin (Zitkála-Šá, 1876–1938), the Yankton Dakota writer and secretary of the Society of American Indians, testified against peyote on February 22, 1918, before the House Indian Affairs subcommittee considering H.R. 2614, a bill to prohibit peyote among Indians. Drawing on her fourteen years among the Utes of the Uintah Basin, she described deaths, sexual misconduct, and fraud by the peyote missionary Peter Phelps, and she disputed the ethnologist James Mooney (1861–1921), who had ridiculed her newspaper photograph the day before. The record hosts her statement and cross-examination in full, her additional statement, the signed statements she co-authored, and the passages by Mooney and Cleaver Warden that answer her.
Filed with the Oklahoma Secretary of State on October 10, 1918, these articles incorporated the Native American Church as a religious and benevolent association. The purpose sections frame peyote as a Christian sacrament, giving the pan-tribal peyote religion legal standing.
Hearings Before a Subcommittee of the Committee on Indian Affairs, House of Representatives, on H.R. 2614
A subcommittee of the House Committee on Indian Affairs held February-March 1918 hearings on H.R. 2614, a bill to prohibit peyote use in Indian Country. Witnesses included ethnologist James Mooney, Osage chief Fred Lookout, Omaha ethnographer Francis La Flesche, Arapaho delegate Cleaver Warden, and Cheyenne-Arapaho Paul Boynton.
From Smashing Through "the World War" with Fighting Battery C
An American soldier who served in World War I describes being hit by a shell in July of 1918 and his subsequent experience with ether, having "peep[ed] behind the veil, which separates life from death."
An essay by physician and ethnobotanist Blas Pablo Reko arguing against Safford's claim that teonanácatl was a fanciful name for peyote. Reko insists teonanácatl was a real mushroom still eaten by Indigenous communities in Oaxaca.
Benjamin Paul Blood's last book, published in 1920, the year after his death, with an introduction by Horace Kallen. Hosted here is the opening of the final chapter, "The Anaesthetic Revelation," where Blood compares the anaesthetic insight to the trance cattle fall into at spilled blood and quotes James on the "artificial mystic state of mind."