seeds also occurred in the topmost occupational level, 
dated A.1). 420 to 1040, and in all of the intervening 
cultural deposits. A related rock shelter site in northern 
Mexico, Frightful Cave, similarly yielded Sophora se- 
cundifiora beans from its lowest level, dated at 7500 B.C., 
through all subsequent cultural deposits. Interestingly 
enough, here, as in many other Desert Culture rock 
shelter sites, Sophora secundiflora was invariably asso- 
ciated with Ungnadia speciosa, in contexts strongly sug- 
gesting, according to Adovisio, ritual use. 
It was Weston La Barre who suggested on several 
occasions (e.g. 1972: 270-278) that the origins of the 
American Indian hallucinogenic complex had to be 
sought ultimately in ecstatic, vision-seeking Paleoasiatic 
shamanism, the fundamental religion of the pre- 
agricultural Paleolithic and Mesolithic hunting peoples 
of Siberia who presumably constituted the ancestral pool 
from which flowed the Late Pleistocene migrations into 
North America. La Barre’s contention, which came to 
be increasingly shared by some of his colleagues in the 
study of aboriginal American religion and the botany and 
anthropology of hallucinogens, thus appears to be con- 
firmed: the historic shamanistic ‘‘red bean”’ cult of the 
Southern Plains is at least as old as the big-game hunt- 
ing phase of the terminal Pleistocene and thus appears 
to reach back toward a time when the peopling of North 
America across the Bering land bridge might still have 
been in progress. If knowledge of ritual or divine in- 
ebriation with plant hallucinogens was part and parcel 
of the intellectual baggage of these early migrants, it 
implies at least equal antiquity, if not a much greater 
one, for such practices in Eurasia. 
Just when or where in prehistoric antiquity the tech- 
nology and chemistry of snufling might have arisen is 
unknown. The concentration of these variants on the 
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