other hallucinogens. Its identity is unknown. In his 
Medicina y Magia Dr. Aguirre Beltran cites other refer- 
ences to this plant in the unpublished records of the in- 
quisition. He likewise supplies numerous references to 
a second plant that belongs in the divinatory group, a 
plant the name of which is variously spelled in his sources 
but that he thinks in the original Nahuatl should be 
pipiltzintzintli.” Its identity, too, isunknown. The plant 
grew in the area where ololiuhqui flourished; but whereas 
dloliuhqui is the seed of a morning glory, the seed of 
pipiltzintzinth is never mentioned. It is called an /ierba, 
never an Aiedra or bejuco like the morning glory. There 
was a macho and an hembra, or male and female varieties. 
It was cultivated. 
All of these attributes fit the oajas de la Pastora that 
the Mazatecs generally use as a divinatory plant. In 
September 1962 we gathered specimens of the haqjas de 
la Pastora, and they were found to be a species new to 
science: Epling and Jativa named it Salvia divinorum.” 
Among the Mazatecs I have seen only the leaves ground 
on the metate, strained, and made into an infusion. The 
colonial records speak of an infusion made from the roots, 
stems, and flowers. But this is not incompatible with 
our information about Salvia divinorum: the Mazatecs 
may confine themselves to the leaves of a plant that has 
the divine virtue in all its parts. I suggest that tenta- 
tively we consider pipiltzintzinth, the divine plant of pre- 
Conquest Mexico, identical with the Salvia divinorum 
now invoked in their religious supplications by the 
Mazatecs. 
Of divinatory plants in use today that could have been 
used in Middle America before the Conquest, we have 
had experience with two: toloache, presumably the seeds 
of Datura meteloides Dun., and colorines, the seeds of 
Rhynchosia pyramidalis (lam.) Urb. Though I know of 
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