with Taylor’s animism theory (48) or Levy Bruhl’s pre- 
logical mentality hypothesis (23). There are other more 
recent theories which, because of the brevity of this arti- 
cle, I do not mention, and which likewise fail to accept 
a simple explanation for the use of narcotics. Unfortu- 
nately, some anthropologists, in studying native peoples, 
like to presuppose a complex type of mentality. In doing 
so, they accomplish nothing; on the contrary, they tend 
only to complicate what is obvious, logical and simple. 
Insofar as the narcotics and stimulants are concerned, 
it has been shown that the highest cultures of America 
used these plants for religious or magical purposes and 
that, when the Spanish conquest broke down their reli- 
gious, social and economic structure, these uses passed 
from the priestly and noble classes down to the masses 
who seized upon them to help solve their post-conquest 
problems. If the employment of narcotics sometimes 
developed into a commercial exploitation—as with coca 
in Peru and Bolivia—the immediate cause of this evil 
lies in intervention by white men (50). The native never 
looked upon his narcotics and stimulants as sources of 
pecuniary advantage. In pre-Columbian times, amongst 
American cultures of lower material and spiritual devel- 
opment, narcotics and stimulants were also used; and 
they continue to be used at the present time. Likewise, 
there has always existed—and there still exists —a magi- 
cal or religious motive for their employment (52). 
This is the field in which my own interest lies: an his- 
torical and social study of the native cultures of Colom- 
bia which are characterized at present by the widespread 
use of these plants. I am referring here only to present- 
day cultures, for to discuss the pre-Hispanic civilizations 
would demand too extensive a treatment. 
In an earlier article (50), | have considered the chemical 
and therapeutic studies which have been made on coca. 
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