The Tracks of the Little Deer

Publication Year: 
1992

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Ever since the arrival of the first Europeans in the New World, Peyote has provoked controversy, suppression, and persecution. Condemned by the Spanish conquerors for its “satanic trickery,” and attacked more recently by local governments and religious groups, the plant has nevertheless continued to play a major sacramental role among the Indians of Mexico, while its use has spread to the North American tribes in the last hundred years. The persistence and growth of the Peyote cult constitute a fascinating chapter in the history of the New World—and a challenge to the anthropologists and psychologists, botanists and pharmacologists who continue to study the plant and its constituents in connection with human affairs.

We might logically call this woolly Mexican cactus the prototype of the New World Hallucinogens. It was one of the first to be discovered by Europeans and was unquestionably the most spectacular vision-inducing plant encountered by the Spanish conquerors. They found Peyote firmly established in native religions, and their efforts to stamp out this practice drove it into hiding in the hills, where its sacramental use has persisted to the present time.
How old is the Peyote cult? An early Spanish chronicler, Fray Bernardino de Sahagun, estimated on the basis of several historical events recorded in Indian chronology that Peyote was known to the Chichimeca and Toltec at least 1890 years before the arrival of the Europeans. This calculation would give the “divine plant” of Mexico an economic history extending over a period of some two millennia. Then Carl Lumholtz, the Danish ethnologist who did pioneer work among the Indians of Chihuahua, suggested that the Peyote cult is far older. He showed that a symbol employed in the Tarahumara Indian Peyote ceremony appeared in ancient ritualistic carvings preserved in Mesoamerican lava rocks. More recently, archeological discoveries in a dry caves and rock shelters in Texas have yielded specimens of Peyote. These specimens, found in a context suggesting ceremonial use indicate that its use is more that three thousand years old.
The earliest European records concerning this sacred cactus are those of Sahagun, who lived from 1499 to 1590 and who dedicated most of his adult life to the Indians of Mexico. His precious, first-hand observations were not published until the nineteenth century. Consequently, credit for the earliest published account must go to Juan Cardenas, whose observations on the marvelous secrets of the Indies were published as early as 1591.
sahagun
Sahagun's writing are among the most important of all the early chroniclers. He described Peyote use among the Chichimeca, of the primitive desert plateau of the north, recording for posterity: “There is another herb like tunas [Opuntia spp.] of the earth. It is called peiotl. It is white. It is found in the north country. Those who eat or drink it see visions either frightful or laughable. This intoxication lasts two or three days and then ceases. It is a common food of the Chichimeca, for it sustains them and gives them courage to fight and not feel fear nor hunger nor thirst. And they say that it protects them from all danger.”
It is not known whether or not the Chichimeca were the first Indians, living where Peyote abounded, were the first to discover its use and that it spread from them to the Cora, the Huichol, and other tribes. Since the plant grows in many scattered localities in Mexico, it seems probable that its intoxicating properties were independently discovered by a number of tribes.
Several seventeenth-century Spanish Jesuits testified that the Mexican Indians used Peyote medicinally and ceremonially for many ills and that when intoxicated with the cactus they saw “horrible visions.” Padre Andrea Perez de Ribas, a seventeenth-century Jesuit who spent sixteen years in Sinaloa, reported that Peyote was usually drunk but that its use, even medicinally, was forbidden and punished, since it was connected with “heathen rituals and superstitions” to contact evil spirits through “diabolic fantasies.”
The first full description of the living cactus was offered by Dr. Fransico Hernandez, who as personal physician of King Philip II of Spain was sent to study Aztec medicine. In his ethnobotanicle study of New Spain Dr. Hernandez described peyotl, as the plant was called in the Nahuatl language of the Aztecs: “The root is of nearly medium size, sending forth no branches or leaves above the ground, but with a certain wolliness adhering to it on account of which it could not aptly be figured by me. Both men and women are said to be harmed by it. It appears to be of sweetish taste and moderately hot. Ground up and applied to painful joints, it is said to give relief. Wonderful properties are attributed to this root. If any faith can be given to what is commonly said among them on this point. It causes those devouring ti to be able to forsee and to predict this....”
In the latter part of the seventeenth century, a Spanish missionary in Nayarit recorded the earliest account of a Peyote ritual. Of the Cora trib, he reported: “Close to the musician was seated the leader of the singing, whos business it was to mark time. Each had his assistants to take his place when he should become fatigued. Nearby was placed a tray filed with Peyote, Which is a diabolical root that is ground up and drunk by them so that they may not become weakened by the exhausting effects of so long a function, which they begin by forming as large a circle of men and women as could occupy the space that had been swept off for this purpose. One after the other, they went dancing in a ring or marking time with their feet, keeping in the middle the musician and choir-master whom they invited, and singing in the same unmusical tune that he set them. They would dance all night, from five o'clock in the evening to seven o'clock in the morning, without stopping nor leaving the circle. When the dance was ended, all stood who could hold themselves on their fee; for the majority from the Peyote and wine which they drank, were unable to utilize their legs.”
The ceremony among the Cora, Huichol, and Tarahumara Indians has probably changed little in content over the centuries: it still consists, in great part, of dancing.
The modern Huichol Peyote ritual is the closest to the pre-Colonial Mexican ceremonies. Sahagun's description of the Teochichimeca tirutal could very well be description of the contemporary Huichol ceremony, for these Indians still assemble together in the desert 300 miles northeast of their homeland in the Sierra Madre mountains of western Mexico, still sing all night, all day, still weep exceedingly, and still so esteem Peyote above any other psychotropic plant that the sacred mushrooms, morning Glories, Datura, and other indigenous hallucinogens are consigned to the realm of sorcerers.
Most of the early records in Mexico were left by missionaries who opposed the use of Peyote in religious practice. To them Peyote had no place in Christianity because of its pagan associations. Since the Spanish ecclesiastics were intolerant of any cult but their own, fierce persecution resulted. But the Indians were reluctant to give up their Peyote cults established on the centuries of tradition.
The suppression of Peyote, however, went to great lengths. For example, a priest near San Antonio, Texas, published a manual in 1760, containing questions to be asked of converts. Included were the following: “Have you eaten the flesh of man? Have you eaten Peyote?” Another priest, Padre Nicolas de Leon, similarly examined potential converts: “Art thou a soothsayer? Dost thou fortell events by reading omens, interpreting dreams or by tracing circles and figures on water? Dost though garnish with flower garlands the places where idols are kept? Dost thou suck the blood of others? Dost thou wander about the night calling upon demons to help thee? Hast thou drunk Peyote or given it to others to drink, in order to discover secrets or to discover where stolen or lost articles were?”

carlLumbholtz
During the last decade of the nineteenth cenury, the explorer Carl Lumholtz observed the use of Peyote among the Indians of the Sierra Madre Occidental of Mexico, primarily the Huichola nd Tarahumara, and he reported on the Peyote ceremony and on various kinds of cacti employed with Lophophora williamsii or in its stead.
However, no anthopologists ever participated in or observed a Peyote hunt until the 1960s, when anthropologists and a Mexican writer were permitted by the Huichols to accompany several pilgrimages. Once a year, the Huichols make a sacred trip to gather Hikuri. The trek is led by an expeienecd mara'akame or shaman, who is in contact with Tatewari (Our grandfather-fire). Tatewari is the oldest Huichol god, also known as Hikuri, the Peyote-god. He is personified with Peyote plants on his hands and feet. And he interprets all the deities to the modern shamans, often through visions, sometimes indirectly through Kauyumari (the sacred Deer person and culture hero)> Tatewari led the first peyote pilgrimage far from the present area inhabited by the nine thousand Huichols into Wirikuta, an ancestral region where Peyote abounds. Guided by the shaman, the participants, usually ten to fifteen in number, take on the identity of defied ancestors as they follow Tatewari “to find their life.”
The Peyote hunt is literally a hunt. Pilgrims carry tobacco gourds, a necessity for the journey's ritual. Water gourds are often taken to transport water back home from Wirikuta. Often the only food taken for the stay in Wirikuta is tortillas. The pilgrims, however, eat Peyote while in Wirikuta. They must travel great distances. Today, much of the trek is done y car, but formerly the Indians walked some to hundred miles.
The preparation for gathering peyote involves ritual confession and purification. Public recitation f all sexual encounters must be made, but no show of shame, resentment, or jealousy, nor any expression of hostility, occurs. For each offense, the shaman makes a knot in a string which, at the end of the ritual, is burned. Following the confession, the group, preparing to set out for Wirikuta—an area located in San Lui Potosi—must be cleansed before journeying to paradise.
Upon arriving within sight of the sacred mountains of Wirikuta, the pilgrims are ritually washed and pray for rain and fertility. Amid the praying and chanting of the shaman, the dangerous crossing into the Otherworld begins. This passage has two stages: first, the Gateway of the Clashing Clouds, and second, the opening of the clouds. These do not represent actual localities but exist only in the “geography of the mind”; to the participants the passing from one to the other is an event filled with emotion.
Upon arrival at the place where the Peyote is to be hunted, the shaman begins ceremonial practices, telling stories from the ancient Peyote tradition and invoking protection for the events to come. Those on their first pilgrimage are blindfolded, and the participants are led by the shaman to the “cosmic threshold” which only he can see. All stop, light candles, and murmur prayers, while the shaman, imbued with supernatural force, chants.
Finally, Peyote is found. The shaman has seen the deer tracks. He draws his arrow and shoots the cactus. The pilgrims make offerings to the first Hikuri. More Peyote is sought, basketfuls of the plant eventually being collected. On the following day, more Peyote is collected, some of which is to be shared with those who remain at home. The rest is to be sold to the Cora and Tarahumara Indians, who use Peyote but do not have a quest.
Indian
The ceremony of distributing Tobacco is then carried out. Arrows are placed pointing to the four points of the compass; at midnight a fire is built. According to the Huichol, Tobacco belongs to fire. The shaman prays, placing the Tobacco before the fire, touching it with feathers, then distributing it to each pilgrim to puts it into his gourd, symbolizing the birth of Tobacco.
The huichol Peyote hunt is seen as a return to Wirikuta or Paradise, the archetypal beginning and end of a Mythical past. A modern Huichol mara'akme expressed it as follows: “One day all will be as you have seen it there, in Wirikuta. The First People will come back. The fields will be pure and crystalline, all this is not clear to me, but in five more years I will know it, through more revelations. The world will end, and the unity will be here again. But only for pure Huichol.”
Among the Tarahumara, the Peyote cult is less important. Many buy their supplies of the cactus, usually from huichol. Altho the two tribes live several hundred miles apart and are not closely related, they share the same name for Peyote—Hikuri--and the two cults have many points of resemblance.
The Tarahumara peyote dance may be held at any time during the year for health, tribal prosperity, or for simple worship. It is sometimes incorporated into other established festivals. The principal part of the ceremony consists of dances and prayers followed by a day of feasting. It is held in a cleared area, neatly swept. Oak and pine logs are dragged in for a fire and oriented in an east-west direction. The Tarahumara name for the dance means “moving about the fire,” and except for Peyote itself, the fire is the most important element.
The leader has several women assistants who prepare the Hikuri plants for use, grinding the fresh cacti on a metate, being careful not to lose one drop of the resulting liquid. An assistant catches all liquid in a gourd, even the water used to wash the metate. The leader sits west of the fire, and a cross may be erected opposite him. In front of the leader, a small hole is dug into which he may spit. A Peyote may be set before him on its side or inserted into a root-shaped hole bored in the ground. He inverts half a gourd over the Peyote, turning it to scratch a circle in the earth around the cactus. Removing the gourd temporarily, he draws a cross in the dust to represent the world, thereupon replacing the gourd. This apparatus serves as a resonator for the rasping stick: Peyote is set under the resonator, since it enjoys the sound.
Incense from burning copal is then offered to the cross. After facing east, kneeling, and crossing themselves, the leader's assistants are give deer-hoof rattle or bells to shake during the dance.
The ground-up Peyote is kept in a pot or crock near the cross and is served in a gourd by an assistant: he makes three rounds of the fire if carrying the gourd to the leader, one if carrying it to ordinary participant. All the songs praise Peyote for its protection of the tribe and for its “beautiful intoxication.”
As with the Huichol, healing ceremonies are often carried out. The Tarahumara leader cures at daybreak. He first terminates dancing by giving three raps. He rises, accompanied by a young assistant, and circling the patio, he touches every forehead with water. He touches the patient thrice, and placing his stick to the patient's head, he rasps three times. The dust produced by the rasping, even though infinitesimal, is a powerful health- and life-giver and is saved for medicinal use.
The final ritual sends Peyote home. The leader reaches toward the rising sun and rasps thrice. “In the early morning, Hikuli had come from San Ignacio and from Satapolio riding on beautiful green doves, to feast with the Tarahumara at the end of the dance when the people sacrifice food and eat and drink. Having bestowed his blessings, Hikuli forms himself into a ball and flies to his shelter at the time.”
Peyote is employed as a religious sacrament among more than forty American Indian tribes in many parts of the United States and western Canada. Because of its wide use, peyote early attracted the attention of scientists and legislators and engendered heated and, unfortunately, often irresponsible opposition to its free use in American Indian ceremonies.
It was the Kiowa and Comanche Indians, apparently, who in visits to a native group in northern Mexico, first learned of this sacred American plant. Indians in the United States had been restricted to reservations by the last half of the nineteenth century, and much of their cultural heritage was disintegrating and disappearing. Faced with this disastrous inevitability, a number of Indian leaders, especially from tribes re-located in Oklahoma, began actively to spread a new kind of peyote cult adapted to the needs of the more advanced Indian groups of the United States.
The Kiowa and Comanche were apparently the most active proponents of the new religion. Today it is the Kiowa—Comanche type of Peyote ceremony that, with slight modifications, prevails north of the Mexican border. This ceremony, to judge from the rapid spread of the new Peyote religion, must have appealed strongly to the Plains tribes and later to other groups.

pp. 132-139 Plants of the Gods by Richard Evans Shultes and Albert Hofmann (1992)

hiuchol, peyote
Sahagun
Carl Lumholtz
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