Brettes’ ‘‘greeting machine’ is a good example of in- 
terpersonal ceremonial use of tobacco. 
Reichel-Dolmatoff (51), writing about 50 years later 
than Brettes, omits this usage in his description of salu- 
tations, mentioning only the exchange of coca leaves. 
He seems to refer, however, to meetings within the vil- 
lage, while Brettes suggests that a journey is involved; 
perhaps the full ceremony took place only in the special 
case of an absence of some duration. 
The preparation of tobacco concentrate among the 
modern Kogi is described briefly by Reichel- Dolmatoff 
(51): ‘*They cook tobacco leaves for hours and days until 
they obtain a concentrated thick juice. This they mix 
with a little yuca starch and sagu and keep it in a cala- 
bash container (fam?) covered with a similar but larger 
one. With the fingernail they take out a small quantity 
of this paste and rub it on the teeth and gums when 
they chew coca.”’ 
Sagu is Maranta arundinacea, West Indian arrow- 
root. Uscategui (63), describing this same process, uses 
the word sugii (Sorghum spp.). He also says that the 
liquid tobacco preparation is called m6 or chimo. 
Accounts of the preparation and use of tobacco con- 
centrate in the western Amazon basin are complete and 
reflect first hand observation. Of many observers, 
Schultes (55) gives the most detailed account, adding 
botanical as well as ethnological information. 
It will be noted that the preparation by the Kogi and 
the Witoto is essentially the same. Uscategui (63) states 
that these two tribes, so far apart geographically, have 
some analogies in their myths. He speculates on possible 
remote connections between them but offers no answers. 
The Witoto, he points out, live today in several localities 
of Colombia and adjacent Peru. During the rubber 
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