Sources in this era
11 results
c. 1541 (published 1858/1914)Teonanácatl, "carne de Dios"
Toribio de Benavente · Manuscript
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.
Psilocybin
1563; Portuguese edition 1891Eighth Colloquy: Bangue
Garcia de Orta · Source
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.
MedicineCannabis
c. 1577Ololiuhqui, Peyotl, and Teonanácatl in the Florentine Codex
Bernardino de Sahagún · Source
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...
Indigenous KnowledgeEthnobotanyPsilocybin
c. 1581; published 1867Hongos monteses in Durán's Historia de las Indias de Nueva España
Diego Durán · Source
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.
Indigenous KnowledgeEthnobotanyPsilocybin
1615On the Herb Called Ololiuhqui
Francisco Hernández · Book
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.
19 June 1620Inquisition Edict against Peyote
Tribunal del Santo Oficio de la Inquisición de México · Source
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 t...
Prohibition
1629-1656; published 1892Ololiuhqui and Peyote in Idolatrías y supersticiones de los indios
Pedro Ponce de León, Hernando Ruiz de Alarcón, and Jacinto de la Serna · Source
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 de...
Indigenous KnowledgeEthnobotanyReligion
1736 (German original 1730)Strahlenberg on the Koryaks and Fly-Agaric
Philip Johan von Strahlenberg · Book
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 exchange...
1764 (English translation; Russian original 1755)The History of Kamtschatka
Stepan Krasheninnikov · Book
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.
c. 1768–1785 (exact date unclear)Franz Xaver Veigl on Ayahuasca in Maynas
Franz Xaver Veigl · Source
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 mi...
Ayahuasca
1800Researches, Chemical and Philosophical; Chiefly Concerning Nitrous Oxide
Humphry Davy · Source
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, Pet...
Nitrous OxideSelf-ExperimentAnesthesia
Historical overview
Between 1500 and 1800, European powers and the societies they encountered built — sometimes collaboratively, often violently — the first global pharmacopoeia. The earliest substantial European-language descriptions of substances that would later become central to the psychedelic story belong to this era: Sahagún's Mexica informants on teonanácatl and peyotl in the Florentine Codex; José de Acosta's Historia Natural; the Inquisition's prosecutions of curanderos in seventeenth-century Mexico; East India Company officers reporting on bhang, kava, and betel.
These sources rarely use vocabulary we would recognize today. "Intoxication," "witchcraft," "frenzy," "the Devil's herb," and "melancholy" are pressed into service to describe what may have been, in their original contexts, sacramental experiences. By the eighteenth century the apparatus of Linnaean botany begins to absorb this knowledge, smoothing earlier wonder and horror into the language of natural history. The era ends with Humphry Davy at the Pneumatic Institution and the threshold of the modern laboratory.
This is a placeholder summary. A full description will be added later.
Key figures in this era
Further reading
Secondary sources- Vetted secondary sources for this era are being prepared.