Mansoa alliacea / Ajos Sacha / Bignoniaceae (Bignonia family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Adenocalymma alliaceum, Adenocalymma pachypus, Adenocalymma sagotii, Pachyptera alliacea, Pseudocalymma pachypus, Pseudocalymma sagotti, Pseudocalymma alliaceum, Bignonia alliacea, Mansoa alliacea, Bignonia aequinoctialis, Aboeja-mibia, Ah-kah-pota, Ajo Macho, Ajo Sacha, Ajos Sacha, Ajosacha, Ajos del Monte, Amazonian Garlic Bush, Ayotete, Be'o-ho, Be'o-ja, Pusanga, Bejuco de Ajo, Boens, Cipo-alho, Cipo-dalho, False Garlic, Garlic Rope, Garlic Vine, Gonofroe-tite, Ilay Kamwi, Ka Ale, Knof-looklian, Knoflook Liaan, Koenofrokoetite, Kwi-po-kan, Liane-ail, Nia Boens, Nishi Boains, Posatalu, Sacha Ajo, Sucho Ajo, Shansque Boains, Tingi-tite, Vova, Wild Garlic, Woe-ipole.

Scent

This vine has a strong Garlic fragrance, and is even used as substitute for Garlic in food.

Aromatic Properties

The plant, when used as an amulet and its fragrance when burned will drive away evil spirits. Used for cleansing the aura or to purify ritual objects.

Contents

Chemicals reported in Ajos Sacha thus far include: 24-ethyl-cholest-7-en-3-beta-ol, 3-beta-hydroxy-urs-18-en-27-oic acid, alliin, allyl sulfides, alpha 4-hydroxy-9-methoxy-lapachone, alpha 9-methoxy-lapachone, apigenins, aspartic acid, beta-sitosterol, beta amyrin, beta-peltoboykinolic acid, cosmosiin, cyanidin-3-o-beta-d-rutinoside, daucosterol, diallyl sulfides, 1-2: 3-vinyl-dithi-4-ene, 1-2: 3-vinyl-dithi-5-ene, dithiacyclopentene, dotriacontan-1-ol, fucosterol, glutamic acid, glycyrrhetol, hentriacontanes, hexacosan-1-ol, hexatriacontans, leucine, luteolin, n-nonacosane, oct-1-en-3-ol, octacosan-1-ol, pentatriacont-1-en-17-ol, scutellarein-7-o-beta-d-glucuronide, stigmasterol, triacontan-1-ol, triallyl sulfides, trithiacyclohexene, n-tritriacontane, and ursolic acid. (1)

Historical

Ajos Sacha is well used and respected by most of the indigenous Indian tribes of the Amazon and almost all parts of the plant are used; the leaves, vine bark, and root. Most consider the plant to be "Magical" or "Spiritual" and capable of driving away evil spirits or used for good luck. The leaves, tied in bunches, can often be found in local huts and houses for this purpose, or, the leaves are burned as smudge over people or in houses to "cleanse the spirit" or to bring good luck. The Shipibo-Conibo Indians give a tea of bark to dogs to make them good hunters and also drink the tea themselves to bring good luck when hunting or fishing. Oftentimes, Ajos Sacha can be found as an adjunctive ingredient in the potion the shamans use in spiritual ceremonies called Ayahuasca. It is added to the brew to drive away evil spirits, or to purify the blood and body to make the Ayahuasca more readily accepted.
True communion with the spirits of plants can only be achieved, shamans believe, through a special diet. The diet consists of vegetables and special plants of the jungle, such as the Ajos Sacha.
Ajos Sacha is also quite well known and popular in the cities and towns in the Amazon and has a long history of use in herbal medicine systems in Peru and Brazil. (1)

Plant Description

Ajos Sacha grows into a cluster of vines, and it is common to plant it next to the trunk of a tree. Deep lavender flowers with white throat fading to a paler lavender. Blooms heavily in the Spring and Fall. Will have some flowers on and off throughout the year. Flowers start off purple and change to a lighter shade of lavender with age. Eventually fading to almost white. You will see 3 different color of flowers at the same time on the plant.

References

(1) Ajos Sacha, Raintree Plant Database

Chumpi Stones Magnetite

Crystal Skulls

Historical

Historically, skulls have been used for different purposes by man. In medieval times and even nowadays skull cups were simple reminders of human impermanence (momento mori). Just a symbol or ornament which tells you: "Dear old friend your time will come earlier or later".

In Indian shamanism (1) a widespread use of different ornaments, totem items, plants, rocks, sculls, bones etc. is common. A shaman travels between the two worlds, the world of the living and the mystical world of spirits and ghosts. In a state of trance the two worlds might melt together to form one. Totem items are used as the linking elements between the two worlds. They serve as the telephone line to the astral world. Shamans have even worn totem items as part of their clothing. Some Indian tribes believe all human beings have a totem, usually an animal or other naturalistic figure, which acts as a spiritual guide, a kind of a father figure determining a persons character or protecting the person.

In some cultures one of the shaman's duties is to bring over the souls of dead people to their final destination. In North-European shamanism the folks collected the skulls of the killed enemies in war times and gave them to the shaman. The shaman placed these skulls around his home. This way they believed that even after the enemies were dead they would have power over them and could avoid the return of their souls.

In Buddhism the skull of a murder or execution victim is believed to possess the greatest tantric power; the skull of one who has died from a violent or accidental death, or from a virulent illness, possesses a medium magical power; the skull of a person who died peacefully in old age has virtually no occult power. The vital force or potential of the skull's 'previous owner' is embodied within the bone as a spirit, rendering it as an effective power object for the performance of tantric rituals. (2)

Probably the most impressive and bizarre collection of multiple thousand skulls can be found in the Sedlec Ossuary, a chapel in the Czech Republic (3). This is an extraordinary example of a christian death cult.

Articles

Any information provided about products on this website, including any links to external websites, is purely intended for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use of the products.

Crystal Skulls

Croton lechleri / Dragons Blood / Euphorbiaceae (Spurge family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Croton lechleri, Croton draco var. Sangre de Grado, Sangre de Drago, Dragons Blood, Drago, Sangue de Drago, Sangue de Agua.

Scent

Virile, wood scent. Usually added to incense formulas or perfumes for its magical powers.

Aromatic Properties

Used in incense preparations to cleanse a space of negative entities or influences.

Contents

The main plant chemicals in Sangre de Grado include: alpha-calacorene, alpha-copaene, alpha-pinene, alpha-thujene, beta-caryophyllene, beta-elemene, beta-pinene, betaine, bincatriol, borneol, calamenene, camphene, catechins, cedrucine, crolechinic acid, cuparophenol, D-limonene, daucosterol, dihydrobenzofuran, dimethylcedrusine, dipentene, eugenol, euparophenol, gallocatechin, gamma-terpinene, gamma-terpineol, hardwickiic acid, isoboldine, korberin A & B, lignin, linalool, magnoflorine, methylthymol, myrcene, norisoboldine, p-cymene, proanthocyanidins, procyanidins, resin, tannin, taspine, terpinen-4-ol, and vanillin.
Because of the variety of compounds it contains, Sangre de Grado acts as a multi-functional agent.

Synergic Combinations

Palo Santo, Patchouli, Lavender, Rosemary and Tea Tree.

Historical

Sangre de Grado's red sap or latex (and also its bark) has a long history of indigenous use in the rainforest and in South America. The earliest written reference dates its use to the 1600s, when Spanish naturalist and explorer P. Bernabe Cobo found that the curative power of the sap was widely known throughout the indigenous tribes of Mexico, Peru, and Ecuador. Sangre de Drago is used extensively by indigenous cultures of the Amazon River basin for its remarkable healing properties. (1)
"The results of in vitro and in vivo studies largely support the majority of ethnomedical uses of sangre de drago..."(2)

Plant Description

Sangre de Grado is a medium-sized to large tree that grows from 10-20m high in the upper Amazon region of Peru, Ecuador, and Colombia. Although tall, the trunk is usually less than 30cm in diameter and is covered by smooth, mottled bark. It has large, heart-shaped, bright-green leaves and unique, greenish-white flowers on long stalks. When the trunk of the tree is cut or wounded, a dark red, sappy resin oozes out as if the tree is bleeding, earning this local name. The genus Croton is a large one, with 750 species of trees and shrubs distributed across the tropical and subtropical regions of both hemispheres. Crotons are rich in active alkaloids, and several species are well-known medicinal plants used as purgatives and tonics.

References

(1) Sangre de Grado - Raintree Plant Database
(2) Review of Sangre de Drago (Croton lechleri) - A South American Tree Sap in the Treatment of Diarrhea, Inflammation, Insect Bites, Viral Infections, and Wounds: Traditional Uses to Clinical Research - The Journal of Alternative and Complementary Medicine

Articles

Any information provided about products on this website, including any links to external websites, is purely intended for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use of the products.

Croton lechleri - Rain-tree

Ormosia amazonica / Huayruro / Leguminosae (Pea family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Huairuro, Huayruro,

Historical

The name "Huayruro" derives from the seed of the Huayruro plant ( Ormosia sp .) that grows in the Amazon rainforest. This seed is characterized by being part red and part black, visually suggesting complementary and duality. Perhaps due to this unusual natural characteristic there has been the belief among Peruvians that these seeds have the dual power to attract good fortune and ward off evil spirits. As such, it is widely used in a variety of accessories for body adornment.

Health Warnings

Toxic! Please keep out of mouth.
However safe to wear on skin.

Plant Description

Amazonian tree grows until at least 40m tall.

Tabernanthe iboga / Iboga / Apocynaceae (Dogbane Family)

Information

This botanical product is not intended for the purpose of human consumption. Information provided on this website, including links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease". This is a botanical specimen of ethnographic value and interest and is delivered with no expressed or implied fitness for any purpose. The information we provide is compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking. The use and application of this product is solely at the customer's risk.

Other Names

Leaf of God, Eboka, Ibogaine, Thle-Pelakano, Bitter Grass.

Contents

Ibogaine, Ibogaline and Ibogamine.(2)

Historical

Iboga its ability to bring about dream-like states was documented as early as 1885 by Father Henri Neu who wrote in his manuscript "Most Europeans (living in Gabon) have heard about this plant, used in fetishistic ceremonies. The natives use an infusion of Iboga root scrapings as a potent philter that enables one to discover hidden things and to tell the future. The one who drinks it falls into a deep sleep during which he is obsessed by uninterrupted dreams which, until the time that he awakens, he takes to be actual events..."(5)

Iboga has a central role in the West Central African Bwiti religion which is one of the three official religions in Gabon today. It has been involved in many Bwiti ceremonies, festivals and rites for hundreds of years.(4) Out of these rites and ceremonies, the initiation ceremony is considered one of the most important and usually involves the ingestion of high doses of Iboga by the new initiate. In this ceremony the young men take Iboga for extended periods, sometimes up to three days, in order to become members of the religion. During the ceremony, a few designated members remain close to the initiate to monitor his condition while musicians playing drums and harps are also close by. Iboga is believed to allow the spirit to travel to the land of the dead and learn about past lives and the consequences of past actions. After the initiation ceremony, the initiate wakes up to what is considered a new life and relates the journey with other members.(1)(3)
It is sometimes taken in lower doses as well after initiation by some as a stimulant to aid in hunting and is also used in some special ceremonies to heal sick people or drive out evil spirits.(1)
Iboga is also consumed by the entire community on night ceremonies or Ngoze which are nights that are designated for communal sharing, celebration and religious fervor. The ceremony lasts all night and by the end the community is said to share in a blissful feeling of collective unity and love. This state is called "Nlem Myore" by Bwitists which literally means "One heart only" and describes a state of emotional flow where people understand each other as they share a feeling of oneness and good will toward each other.(3)
In the United States, recently Howard Lotsof of New York began patenting Ibogaine, the plant`s most active chemical, for drug addiction treatment in 1985. He also campaigned for FDA approval for this use between 1982 and 1994. Despite poor financial support, experimental treatment for addiction and further research on Ibogaine are still being carried out today.(2)

Plant Description

Tabernanthe iboga is a small, evergreen, bushy, rainforest shrub that usually grows to a height of 2 m but given the right conditions it can grow up to 10 m tall into a small tree. It has small green leaves and its flowers are pink and white. The fruit are elongated and orange in color. Its roots are yellow and contain ibogaine in the highest concentration.(1)

Legal Remarks

This product is illegal or somehow problematic to send to the following countries. Click on the country link for further information.

• Poland
• Australia
• Reunion
• Romania
• Belgium
• Sweden
• United States
• France
• Switzerland

References

(1) Tabernanthe iboga, Wikipedia
(2) Extraction studies of Tabernanthe iboga and Voacanga africana., Jenks CW.
(3) The Bwiti Religion and the psychoactive plant Tabernanthe iboga (Equatorial Africa), Giorgio Samorini
(4) Bwiti, Wikipedia
(5) Pharmacodynamics and Therapeutic Applications of Iboga and Ibogaine, Robert Goutarel, Otto Gollnhofer and Roger Sillans.

Articles

Any information provided about products on this website, including any links to external websites, is purely intended for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use of the products.

Bwiti
Howard Lotsof
Ibogaine
Tabernanthe iboga - Erowid
The Ibogaine Dossier

Related Products

Iboga, Rite of Passage (DVD) (Ben de Loenen)

Ocotea quixos / Ishpingo / Lauraceae (Laurel family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Flor de la Canela, Ishpingo, Roble Americano, Canela.

Scent

The aroma closely resembles that of Cinnamon.

Contents

The essential oil of Ishpingo fruit calices contains trans-cinnamaldehyde (27.9%), methylcinnamate (21.6%), 1,8-cineole (8.0%), benzaldehyde (3.6%), and β-selinene (2.1%).

Historical

Among the three South American Lauraceae with cinnamon odours, Ocotea quixos Lam. is distinguished with the richest historical legacy. In the 16th century, a large Spanish expedition perished, almost down to the last man, while searching for the origin of this spice.
In the foothills of the Amazon region it has been heavily exploited for its timber. Its bark is used in herbal medicine. Ishpingo has also been used in tea and flavoring.

Plant Description

Tree with lanceolate leaves. Slow growing when young. Only about 6 inches a year for the 1st 2 or 3 years. Leaves have a very pleasant smell like Dentene gum. Bark can be harvested like cinnamon. Seeds are about 3/4 inch in diamter. The tree can be found in the foothills and the Amazon basin of Colombia and Ecuador, from sea level up to 1000m in altitude.

References

Chemical composition and biological activities of Ishpingo essential oil, a traditional Ecuadorian spice from Ocotea quixos (Lam.) Kosterm. (Lauraceae) flower calices
Geographic Spice Index, Gernot Katzer's Spice Pages
Ocotea quixos, American cinnamon, J Ethnopharmacol

Lucky dolls

Mandragora officinarum / Mandrake / Solanaceae (Nightshade family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Mandragora officinarum, Mandrake, Mandragora, Witches Drink, Thieves Root, Mad Apple, Love Apple, Satan's Apple, Luffah, Beid El-jinn.

Legal Remarks

This product is illegal or somehow problematic to send to the following countries. Click on the country link for further information.

• Finland
• Norway
• Netherlands

Petivera alliacea / Mucura / Phytolaccaceae (Pokeweed family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Anamu (Dominican Republic), Apacin (Guatemala), Feuilles Ave, Herbe Aux Poules, Mucura (Peru), Petivere A Odeur Ail.

Other Common Names:

Apacin, Apacina, Apazote De Zorro, Aposin, Ave, Aveterinaryte, Calauchin, Chasser Vermine, Congo Root, Douvant-douvant, Emeruaiuma, Garlic Guinea Henweed, Guine', Guine, Guinea, Guinea hen leaf, Gully Root,Herbe Aux Poules, Hierba De Las Gallinitas, Huevo De Gato, Kojo Root, Kuan, Kudjuruk, Lemtewei, Lemuru, Mal Pouri, Mapurit, Mapurite, Mucura-caa, Mucuracaa, Ocano, Payche, Pipi, Tipi, Verbena Hedionda, Verveine Puante, Zorrillo.

Scent

It is sometimes called "garlic weed," as the plant, and especially the roots, have a strong garlic odor.

Contents

P. alliacea contains several biologically active compounds. The quantity of compounds varies in the plant parts. Primary compounds in the essential oil of the roots include: benzaldehyde, dibenzyl disulfide, dibenzyl trisulfide, and cis- and trans-stilbene. Other compounds in P. alliacea are benzoic acid (root), benzyl-2-hydroxyethyl-trisulfide (leaf), coumarin (root), isoarborinol, isoarborinol acetate, isoarborinol cinnamate, isothiocyanates (seed), polyphenols (leaf), senfol (leaf), tannins (leaf), trithiolaniacine (root). (3)

Historical

Petiveria alliacea has been widely used to treat an astounding range of medical conditions both in humans and in animals. Anamu has a long history in herbal medicine in all of the tropical countries where it grows. In the Amazon rainforest, anamu is used as part of an herbal bath against witchcraft by the Indians and local jungle herbal healers called curanderos. The Ka'apor Indians call it mikur-ka'a (which means opossum herb) and use it for both medicine and magic. Usually root or leaf infusion is used. Other indigenous Indian groups beat the leaves into a paste and use it externally. This same jungle remedy is also used as an insecticide. In the Dominican Republic, the roots of Petiveria alliacea are used in treatments in livestock and as an insect repellent. (1)(2)(3)

Plant Description

Petiveria alliacea is a deeply rooted herbacious perennial shrub growing in tropical areas of Africa, South and Central America and the Caribbean. It grows up to 1 metre in height and has small greenish piccate flowers. The roots and leaves have a strong acrid, garlic-like odour which taints the milk and meat of animals that graze on it. (1)

References

(1) Petiveria alliacea, Wikipedia
(2) Anamu, Raintree Plant Database
(3) Treating Livestock with Medicinal Plants: Beneficial or Toxic? - Petiveria alliacea, Cornell University

Nu-Nu

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Additional Remarks

Nu-Nu is a vision drug. A "giver" puts a little of the powder into one end of a hollow bamboo tube; the "user" puts the other end of the tube to his nose. The powder is then blown into the user's nose, where it explodes into his face, burning his nose and eyes and blurring his vision. He chokes up green phlegm and his blood pulses as though his body were short-circuiting. Over and over, the process is repeated until his eyes glaze over and he can no longer stand. Numbness replaces the sharp pain. He falls to the ground and his visions begin.

It is not, like Yopo, filled with tryptamines, and isn't psychedelic at all. Nonetheless, at large doses, maybe 14 half-gram bursts blown up your nostrils, there frequently comes a point--after the pain subsides--where you see something like a television screen and across it you'll see all of the animals of the jungle running. Tapir and peccary, monkeys and jaguars. The user sees himself walking in the jungle, and the animals there come to him. He communicates with the jungle animals, telling them that he is hungry and they are needed for food. He announces his intentions for hunting them and notes the location and time of day he sees them. Within a few minutes, the visions fade and a pleasant drunkenness washes over the user. If the Nu-Nu was especially potent, the visions may return unexpectedly for hours.

In the morning the hunter will go to where he "saw" the animals and wait for those he spoke with. When they arrive, he hunts them. The Matses believe that the animals are offering themselves freely to the slaughter.
The Matses say the jungle taught them the secret of Nu-Nu. In return, they never cultivate the plants whose leaves and bark are used in its preparation. They fear angering the animal spirits by having too much of an advantage over them.
The old Matses, the antiguas, say the animal sees the vision of their death as well, and still comes to the spot to die as that is its fate.

Nu-Nu and Sapo allow the Matse to experience the future, and communicate with the spirits of plants and animals. Specific predictions that constitute scenarios for hunting in a future time are captured while walking the future time track under the influence of Nu-Nu or Sapo. These predictions then manifest as experiences that occur in this ‘world’ when the hunter soon thereafter follows the trail and signs that were revealed to him when in the future, and he then concludes his journery with the successful hunt that was foretold.

One of the keys to making the Nu-Nu effective, say the Matses, is that the person blowing the Nu-Nu is also blowing his spirit and strength into you--not as in giving it away, but as in empowering you with his force as part of the force of the experience. So it's not just how hard you can blow, it's whether you can share yourself while doing it.
And the Nu-Nu is generally, or frequently, made by two great hunters--one working the leaves, the other the bark--before they're combined to give some of their force to it as well.

It is not only used in hunting, but also for curing diseases, both physical and spiritual (a distinctly shamanic practice); sometimes it is used for celebration or just to get a good night sleep after a bad day.

http://www.youtube.com/watch?v=tgKuzRhddjs

Related Products

Kambo Sticks (Kambo Sticks)

Cyperus articulatus / Piri Piri / Cyperaceae (Sedge family)

Information

This product is not sold or intended for the purpose of human consumption or cosmetic use. Any information provided about this product on this website, including any links to external websites, are solely intended for historical, scientific and educational purposes and must not be interpreted as a recommendation for a specific use of the product. The statements contained herein have not been evaluated by the Food and Drug Administration and the product is not intended to "diagnose, treat, cure or prevent any disease." The use and application of this product, based on the historical and scientific context provided in the product descriptions and articles, is solely at the customer's risk. This product is a botanical specimen of ethnographic value and interest only and is delivered with no express or implied fitness for any purpose. The product descriptions are compiled from sources we deemed to be reliable up to the date it was written but may contain omissions or errors in fact, or become outdated. It outlines the documented history of uses but should no way be construed to make any medical claims about the ability or efficacy of any of these plants to treat, prevent or mitigate any disease or condition. Although a plant may have a long history of being used for a particular purpose, scientific evidence proving its efficacy for that purpose may be lacking.

Other Names

Piri-Piri, Piri Piri, Cyperus, Piripiri Bulb, Piri Piri root, Ivenkiki, Hiseñu.

Contents

Piri-piri contains flavonoids, polyphenols, saponins, tannins, terpenes and sugars. Many of its biological actions are attributed to various sesquiterpenes called cyperones which are also found in other Cyperus plants in the family. The terpene chemicals documented in Piri Piri thus far include: alpha-corymbolol, alpha-cyperone, alpha-pinene, carophyllene oxide, corymbolone, cyperotundone, iso-patchoul-4(5)-en-3-one, mandas- sidione, and mustakone. (1)

Historical

Held in high esteem by many tribes of the Amazon, the Machiguenga use the Piri Piri root as an aid in hunting.
"He takes a few quiet steps and doubles over a few spindly understory palms that obstruct his view, never taking his eyes off the monkey far overhead. He again takes up his stance, and this time removes a small cluster of sedge (Cyperus) bulbs from a net bag slung across his back. He snaps off one piece and chews the bitter, aromatic quid.
He rubs the chewed root onto his bow and arrow shaft, and then spits a fine, turpentine-smelling spray upward as he watches the monkey. 'Straight up, straight to the heart, no branches, fly straight and fast,' he mumbles to the bow, to the arrow, to the monkey, to himself. The muscles across his back stand out in relief for a moment as he draws and aims the taut bow... He releases the arrow with a soft grunt and a snap of the string. The arrow whizzes through the air and hits its target square in the chest."

The indigenous Indian tribes of the Amazon region ascribe magical properties to Piri Piri. The tall stems and/or the rhizomes are dried and powdered, or are prepared as a tea and used as a good luck charm or a love potion (called a "Pusanga"). Women will cultivate the plant and bathe their children with it to prevent sickness and injury, and give it to their husbands to bring good luck in hunting and fishing. Piri Piri is also well used as a medicine by the indigenous people and the rhizome is the part of the plant which is used.(1)

Mateo Arevalo (a Shipibo practitioner of traditional medicine): "Every grandmother, like a baptism, puts Piri Piri plant seed drops in a girls eyes when she is born. This transmits the designs she will make her whole life."(2)

Plant Description

Piri Piri is a type of reed-like tropical grass called a "sedge-grass." It can attain the height of 6 feet and grows in damp, marshy and flooded areas along the rivers and streams (where it can help control soil erosion) in the Amazon basin. It grows in clumps from dividing rhizomes which are about 2 cm long and 1.5 cm in diameter. The tall green stems are fibrous, round, and hollow and can be up to 3/4 in. wide at the base. Piri Piri stems have sometimes been used like reeds in basket-making and other crafts by the locals in the Amazon. It produces small, white, wheat-like flowers at the very top of its long stems. Although native to the Amazon, Piri Piri can be found in many other tropical areas and countries, including the southern United States, Africa, Asia, Australia, and across the South American continent. It can be found growing alongside the Nile River in Africa just as it grows alongside the Amazon River in South America. (1)

Legal Remarks

This product is illegal or somehow problematic to send to the following countries. Click on the country link for further information.

• Australia
• Norway

References

(1) Piri Piri, Raintree Plant Database
(2) In Her Hands, Craftswomen changing the world, by Paola Gianturco and Toby Tuttle.
(3) Shipibo's Art and the Plants of Spirits, Virtual Museum of Anthropology, Hiruwaka Institute.

Articles

Any information provided about products on this website, including any links to external websites, is purely intended for historical, scientific and educational purposes and should never be interpreted as a recommendation for a specific use of the products.

Yagua

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