earthen pot, are pulverized, and the powder is mixed 
with ashes of the yarwmo trees (Cecropia spp., especially 
C. peltata L.). This mixture is sifted through pounded 
bark-cloth and is thus made ready for chewing (42). 
Even though the use of these two plants has lost much 
of its ancient ritualistic savor, they are still taken at im- 
portant or special meetings or councils, where critical 
tribal business is discussed or tribal history and tradition 
are recited (25). 
One naturally finds certain slight variations in the prep- 
aration of tobacco and coca within the Witoto groups, 
especially between the Witotos themselves and the 
Boras. The Boras live more apart from missionary in- 
fluence than do the Witotos to-day and, consequently, 
have preserved more of their old traditions and indige- 
nous culture. Some students, such as Rivet (38), believe 
that the Boras belong to the Tupi-Guarani linguistic 
family, whereas others, like Castellvi, hold them to repre- 
sent a distinct family. Jij6n y Caamano (18a) maintains 
that the Boras are related to the Witotos. My personal 
belief is that only a closer study of the Bora language can 
solve this riddle, even though it is clear from the reports 
of reliable travellers that Witotos and Boras converse 
together in their respective languages and understand 
one another with difficulty. Culturally, however, the 
Witotos and Boras, neighbors for centuries, are ex- 
tremely close, and we have discussed them here with the 
Witotos for this reason. 
Cigars are smoked amongst some of the Witoto groups 
to the north. The cigar is made with a banana-leaf wrap- 
ping and the tobacco is that commonly cultivated by the 
Witotos (51, 18). 
Finally, we can point to the use by the Witotos of the 
hallucinogenic narcotic ayahuasca or yajé (Banisteriopsis 
spp. ), though apparently ona rather reduced scale. Here 
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