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As the Psychoactive Plant Utilized at Chavín De Huántar

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Ñawpa Pacha Journal of Andean Archaeology ISSN: 0077-6297 (Print) 2051-6207 (Online) Journal homepage: http://www.tandfonline.com/loi/ynaw20 What kind of hallucinogenic snuff was used at Chavín de Huántar? An iconographic identification Richard Burger To cite this article: Richard Burger (2011) What kind of hallucinogenic snuff was used at Chavín de Huántar? An iconographic identification, Ñawpa Pacha, 31:2, 123-140, DOI: 10.1179/ naw.2011.31.2.123 To link to this article: https://doi.org/10.1179/naw.2011.31.2.123 Published online: 19 Jul 2013. Submit your article to this journal Article views: 196 Citing articles: 3 View citing articles Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=ynaw20 What kind of hallucinogenic snuff was used at Chavín de Huántar? An iconographic identification Richard L. Burger Iconography and artifacts from Chavín de Huántar attest to the importance of psychoactive substances consumed na- sally as snuff, and consequently hallucinogens other than San Pedro cactus must have been utilized. This article presents iconographic evidence from a Chavín de Huántar sculpture demonstrating the religious significance of Anadenanthera sp. (vilca), a plant containing the vision-producing bufotenine. Andenanthera colubrina var. Cebil is found east of the Peruvian Andes and consequently it is the most likely source of the psychoactive snuff ingested in the rituals at Chavín de Huántar and related ceremonial centers such as Kuntur Wasi. Aunque la utilización de substancias alucinógenas en el templo de Chavín de Huántar durante el fin del Período Inicial y el Horizonte Temprano (1000–300 a.C.) ha recibido la amplia aceptación de los arqueólogos, la única identificación de una droga alucinógena ha sido el San Pedro (Trichocereus pachanoi), un cactus rico en mescalina que hoy se encuentra en la costa y la sierra, incluyendo los alrededores de Chavín de Huántar. Sin embargo, este se consume como un líquido, no como rapé. La iconografí���������������������������������������������������������������������������������������������������������������������������������������������������������������������������������������a y los artefactos de Chavín de Huántar demuestran la importancia de sustancias psicotrópi- cas consumidas como polvo por la nariz, y por lo tanto, es probable que variedades de alucinógenos fuera de Trichocereus pachanoi fueron utilizados en el pasado. Este artículo ofrece evidencia iconográfica de una escultura de Chavín de Huán- tar que confirma la significancia religiosa deAnadenanthera sp. (vilca), una planta que contiene la droga alucinógena bufotenina. Los botánicos indican que la especie Andenanthera colubrina var. Cebil se encuentra en los ambientes al este de los andes peruanos, y por lo tanto, este variedad es probablemente la fuente de los polvos psicotropos utilizados en las ceremonias de Chavín de Huántar y otro centros, como Kutur Wasi. Las implicaciones de esta identificación para las rituales religiosas y el intercambio de larga distancia también se consideran. R. Burger, Department of Anthropology, Yale University,10 Sachem Street, New Haven, CT 06525, [email protected]. Ñawpa Pacha, Journal of Andean Archaeology, Volume 31, Number 2, pp. 123–140. Copyright © 2011 Institute of Andean Studies. All rights reserved. 123 Ñawpa Pacha: Journal of Andean Archaeology Volume 31, Number 2 ince the pioneering work of Alana Cordy-Collins priests) is shown with a headdress of intertwined snakes S(1977, 1980, 1982) and Douglas Sharon (Sharon and prominent interlocking fangs holding a staff or 1972, 2000; Sharon and Donnan 1977), there has been club in the form of a stalk of the San Pedro cactus in a growing consensus among archaeologists that halluci- his right hand (Burger 1992: 125). nogens played an important role in the ceremonial life Three other stone sculptures or stone sculpture at Chavín de Huántar and related centers such as Kun- fragments from Chavín de Huántar also show the San tur Wasi, Pacopampa and Campanayuq Rumi (Burg- Pedro cactus (e.g., Tello 1960: 216-217, fig.: 50; Rick er 1992; Matsumoto and Cavero 2011; Rick 2006). 2006: 104, fig. 3). Among these is a miniature stone The basis for this consensus has been summarized by tenon head recovered from the Chavín temple in 1935 Constantino Torres in his review article “Chavín’s Psy- and donated to the museum of the University of Tru- choactive Pharmacopoeia: the Iconographic Evidence” jillo (Figure 1; Burmester 1935). This unique object (2008). Basically, archaeologists working in the Andes depicts stalks of San Pedro growing from the eyes of have come to accept the central role of hallucinogens a fanged anthropomorphic visage (Burger 1992: 181). in Chavín rituals as a result of evidence that includes If dated using the stylistic chronology proposed for iconography from stone sculpture and painted textiles, the Chavín stone sculptures by John Rowe (1967), objects believed to have been used in the preparation, the carving from the Circular Plaza was crafted in an storage and consumption of the psychoactive substanc- early Chavín style (Phase A/B), while the miniature es, and ethnohistoric and ethnographic accounts of the tenon head has features characteristic of late Chavín ritual consumption of hallucinogens among indige- art (Phase D), thus suggesting that San Pedro cactus nous South American groups that have been interpret- played a role in the rituals during much or all of the ed as continuities from Pre-Hispanic times. temple’s long history. The study of hallucinogens at Chavín de Huán- Confidence in the identification of San Pedro tar and other centers of Initial Period and Early Hori- cactus at Chavín de Huántar has been reinforced by zon has been paralleled by investigations into the use of its naturalistic three-dimensional depiction on numer- psychoactive drugs in later Andean cultures, most no- ous Cupisnique ceramic bottles from the north coast of tably those dating to the Middle Horizon, Huari and Peru dating to the late Initial Period and Early Horizon Tiahuanaco (Knobloch 2000; Torres and Repke 2006). (Sharon 1972, 2000; Cordy-Collins 1998). On these Special attention also has been devoted to the prehis- vessels, the distinctively ribbed stalks of the hallucino- toric peoples of San Pedro de Atacama in northern genic cacti are often shown next to profile jaguars, a Chile, where hundreds of individuals were buried with common alter ego of priests and religious specialists at drug-related paraphernalia and where the preservation Chavín de Huántar and elsewhere (Burger 1992; Lar- of these materials is exceptionally good. Research on co 1941; Reichel-Dolmatoff 1975). In addition, stalks these cemetery remains has been expanded to include and sliced star-shaped sections of San Pedro appear tests of residues in order to identify the drugs utilized painted on the Chavín -style textiles looted from the through chemical analysis (Torres et al. 1991). Early Horizon site of Karwa on the south coast of Peru In the case of Chavín de Huántar, an icono- (Cordy-Collins 1980, 1982). graphic identification of San Pedro (Trichocereus pacha- The identification of Trichocereus pachanoi is im- noi), a hallucinogenic plant containing mescaline, was portant because its stalks contain mescaline-bearing made in 1977 based on the iconographic analysis of alkaloids that when appropriately prepared can cause a sculpture from the Circular Plaza excavated by Luis hallucinogenic visions. San Pedro cactus remains a Lumbreras in 1972 (Sharon and Donnan 1977; cf. popular traditional medicine in curing rituals carried Lumbreras 1977). The Circular Plaza was adorned by out by modern Peruvian curanderos (healers) on the a stone frieze depicting a ceremonial procession with north coast of Peru and in the northern highlands of elaborately dressed priests and jaguars. One of the an- Huancabamba. Many archaeologists and anthropolo- thropomorphic priests (or mythic forerunners of these gists have attended the all-night ceremonies in which 124 Burger: Hallucinogenic snuff used at Chavín de Huántar utilized by the religious specialists at the Chavín temple (Torres 2008). If so, what plant or plants were obtained for use in the preparation of the hallucinogenic snuff? Identification of Anadenanthera sp. (vilca) as the Psychoactive Plant Utilized at Chavín de Huántar In this article, I argue that the seeds of Anadenanthera sp. (vilca) were the source of the hallucinogenic snuff ingested during the ceremonies at the Chavín de Huán- tar temple. Two obvious approaches to identifying the Figure 1. Miniature stone tenon head from Chavín de Huántar showing mythic or supernatural being with mescaline-bearing San source of psychoactive snuff at Chavín de Huántar are Pedro cactus stalks emerging from his eyes. chemical studies of residues and iconographic analy- sis. While the former has been successfully applied at a range of sites in the dry caves of northwest Argentina San Pedro is imbibed and some have actively partici- and the desert cemeteries of northern Chile (e.g., Tor- pated in the rituals. Drawing on these powerful experi- res et al. 1991) they have yet to yield results for Chavín ences, they have suggested that related ceremonies may de Huántar or other Peruvian sites. have been characteristic of the Pre-Columbian past An iconographic approach is an attractive al- (e.g., Sharon and Donnan 1977). Given the icono- ternative, especially since there are more early stone graphic evidence summarized above, the incorporation carvings at Chavín de Huántar than at any other site of San Pedro into Andean religious rituals probably has in Peru except Cerro Sechín. And, despite the com- a history going back at least to 900 BC, if not further. plex and sometimes confusing artistic style of Chavín The identification of San Pedro cactus does not, de Huántar, numerous mammals, birds, insects, and in itself, solve the problem of Chavín’s use of hallu- even mollusks have been identified at a genus or species cinogens. Trichocereus pachanoi is traditionally boiled level from the sculptures (Rowe 1967; Lathrap 1973; and consumed as a beverage usually by drinking (Sha- Bruhns 1977).
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    JapaneseJapaneseSociety Society of Cultural Anthropology Japanese Review of Culturat AnthropolDgy, vol.3, 2002 Japanese Research on Andean Prehistory ONuKI Yoshio The Little World Museum of Man Abstract The study of Andean prehistory by Japanese anthropologists began in 1958 when the first scientific expedition was carried out. The principal objective ofthis project was research on the origins ofAndean civilization. The project has continued for over 45 years, and many Japanese specialists have partieipated in it. They have not only excavated more than ten archaeological sites in Peru, but have also made many contributions to the advancement of Andean prehistorM both in data and theory, This article summarizes the history of this research in relation to theoretical trends in the discipline, and ends with some comments about the relationship between the researchers and the local people. Key words: Andean archaeology; Peruvian prehistory; Formative period; Kotosh; Kuntur Wasi; origins of civilization; Andean civilization; Chavin The Beginning In 1937, [Ibrii Ryuzo (1870-1953) was sent to Brazil as a cultural envoy by the Japanese government. After completing this mission, he made a trip to Peru and Bolivia to become acquainted with the many archaeological sites and materials to be found there. There is no doubt that he was fascinated by prehistoric Andean civilization, and he began to find out about it by visiting archaeological sites, by meeting Peruvian and Bolivian archaeologists, and also by reading seme of the literature available at that time. He met Julio C. [[bllo at an excavation at the Cerro Sechin site, on the Central Coast of Peru, after which he visited Chan Chan on the NII-Electronic Library Service JapaneseJapaneseSociety Society ofCulturalof Cultural Anthropology 58 ONuKIY]shio North Coast, Here he got to know Rafael Larco Hoyle, and learned about the dispute between these two pioneers ef Peruvian archaeology over the origins ofthe Andean civilization.
  • Shamanism and Hegemony: a Gramscian Approach to the Chavin Staff God

    Shamanism and Hegemony: a Gramscian Approach to the Chavin Staff God

    Shamanism and Hegemony: A Gramscian Approach to the Chavin Staff God Sharon E. Small Men make their own history, but they do not make it as they please; they do not make it under circumstances chosen by themselves but under circumstances directly encountered, given and transmitted from the past. Karl Marx The art ofthe past no longer exists as it once did. Its authority is lost. In its place there is a language of images. What matters is who uses that language and for what purpose. John Berger Around 500 BC a staff-bearing feline anthropomorph arrives on the archaeological terrain at Chavin de Huantar, an Early Horizon ceremonial site located in the central Andes and type site for the Chavin Horizon. Designated the Staff God, this icon is found on ceramics, textiles, and sculpture throughout lowland, highland, and coastal zones. Its diffusion over such a vast area is generally attributed to a peaceful feline cult whose rituals centered on the shaman's transformation into an animal spirit. Early theories that the Staff God was this cult's supreme or chiefdeity whose staffs balanced the universe and whose rituals helped to unify diverse peoples around shared beliefs and practices continue to appear in Chavin studies (Rowe 1967:86, 1992:196, 199). Lacking evidence of large-scale warfare and fortifications, Andeanists describe the Staff God's rituals as noncoercive and its culture as a harmonious and tranquil one. This emphasis on the Chavin as a religious polity and not a political one, which was pioneered in the 1940's, continues to inform interpretations of Chavin rituals and iconography (Rowe 1967:86, Lumbreras 1974:70, Moseley 1992:159, Burger and Miller 1988:111,Willey 1948:10,15, in Keatinge 1988).