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.