8. 
10. 
12, 
13; 
Vide V. P. Wasson and R.G. Wasson: Mushrooms Russia and His- 
tory, Pantheon Books, N.Y., 1957, pp. 311, 318, and 315. 
‘Teo’ means ‘god’ in Nahuatl; no Nahuatl word is more richly 
documented than this. he resemblance to the Latin and Greek 
word for ‘god’ is one of those fortuitous convergences of sound 
and meaning that occur in language studies. Given the multipli- 
city of languages in the world and the limited number of sounds 
that the human voice can utter, they are inevitable. “Nacatl’ 
means ‘flesh’, and ‘nanacatl’ is used for mushroom, a plural form 
of the word for ‘flesh’. This interpretation of the word was ac- 
cepted from the beginning: three early colonial sources take it 
for granted. No modern Nahuatl scholar disputes it. 
‘Identification of the Teonanacatl, or ‘‘Sacred Mushroom’’ of the 
Aztees, with the narcotic cactus, Lophophora, and an account of 
its ceremonial use in ancient and modern times’, an address de- 
livered May 4, 1915, before the Botanical Society of Washington. 
Published as ‘An Aztec Narcotic (Lophophora Williamsii)’ in 
Journal of Heredity, Vol. 6, July 1915. 
For Reko references vide my bibliography on the hallucinogenic 
mushrooms published in the Botanical Museum Leaflets, Harvard 
Univ., Sept. 7, 1962, Vol. 20, No. 2, Entries 144-147. Second 
edition, with corrections and addenda, March 10, 1963, No. 2a. 
‘The Elements of Mazatec Witchcraft’, Gothenburg Ethnographi- 
‘al Museum. Ethnographical Studies 9, 1939, pp. 119-49. Also 
“Some Notes on the Mazateec’. Lecture before Sociedad Mexicana 
de Antropologia, Mexico, Aug. 4, 1938, published by Editorial 
Culture, 1939. In both papers Johnson speaks of the Mazatec 
practice of consuming an infusion of a plant knownas hierba Maria 
for divination purposes. This is surely the plant that we have 
called hojas de Moria, ‘leaves of the Virgen Mary’, and that has 
lately been named Sa/via divinorum Epling & Jativa: we suppose 
it is the pipiltzintzintli of Colonial Nahuatl. Incidentally Ing. 
Weitlaner discovered a Mazatec informant in the Chinantla who 
gave him the most extensive testimony about this plant that we 
had had until it was identified in 1962. See ‘Curaciones Mazate- 
ras’, AINAH, Vol. IV, No. 32, 1949-50. 
Vide Harvard Botanical Museum Leaflets, Feb. 21, 1939, Vol. 7, 
No. 3, p. 38 ftnt. 
Vide Roger Heim and R. Gordon Wasson: Les Champignons Hal- 
lucinogenes du Mevique, Archives du Muséum National d’ Histoire 
Naturelle, Series 7, Vol. VI, p. 184. 
Vide above, Note 8. Also ‘Seeking the Magic Mushroom’, Life, 
May 13, 1957; International Edition, June 10; ‘En Busca de los 
Hongos Magicos’, Life en Espanol, June 3. Also ‘T Ate the Sacred 
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