Master of plants
Master of plants
Cohoba (yopo, vilca) is a mixture snuff containing among other the N, N - dimethyltryptamine. It was broadly used by Indians in the Carribean area.
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An cohoba-explaining thread. Everybody come here, join me!
- Thread starter Master of plants
- Start date
Master of plants
Master of plants
Thank You for Your info, I will be edit this thread anyway.
Master of plants
Master of plants
A little bit of the cohoba mythology for Your intellectual enjoyment, as I promised. 
Creation of a taine world (birth of cohoba - my title-notice of m. o´ p.)
Carribean mythology is less-known than the epics of Mezo- and Southern America. Although it came down various important stories of creation, though even only with gaps. For example chief of Taines (caciques) on the Hispaniola believed, that creation of the world run over in five periods. First period begun, when the highest ghost Yaya killed his rebellious son and bones hung in pumpkin in the shape of bottle on the roof of his house. One day Yaya and his wife looked on the pumpin, to check her, and found out, that the bones changed on to the fishes, which then ate. According to anoter version, in to the Yaya´s garden came sons-quadruplets of Old bloody mother Itiba Cahubaba. One of the brothers took doown the pumpkin and together they ate the fishes, which were in it. When they heard, that the Yaya is returning, they quickly hung the pumpkin back, but that broke and out debouch water full of fishes. Out of the water became an ocean. Brothers refuge in to the land of their granddaddy. When one of them applied for a piece of cassava bread, the old man went angry and spit boy on the backs. Spit changed in to the cohoba, which tainese shamans used to the journeys in to the world of ghosts.
Dr. Nicholas J. Saunders - docent of archaeology and anthropology on the University College in London.
Arthur Cotterel - rector of the Kinston College in Surrey, mythologist
Bayamanaco, cassava bread and the tobbaco spit
As soon as the four sons of Itiba Cahubaba arrive to the doors of the house of old man Bayamanaco, they saw, that he has cazabe (cassava bread). As soon as they saw him, they cry the ritual greeting of the Taines: ,,Ahiscabo guarocoel!" (,,We know our granddaddy!")
Deminan Caracarol, one of the brothers, came in to the doors, to see, if he can get cazabe. He begged Bayamanoco for a piece of cassava bread. To offer cazabe and cohoba belonged by the Taines to the good manners. The old man but override with his hand over his nose and spit boy on the backs guanguayo (tobacco spit).
Brothers then instead of cassava bread get tobacco spit even with hers magical connotations. The old man, angry with the courage of the brothers, that they greet him with application for cazabe, went away.
Tobacco and manioc
In above-mentioned myth is expressed the symbolical relationship between foods like cazabe (manioc), tobacco and hallucinogenic cohoba of shamans. Guanguayo is here identified with tobacco spit of shamans, which is created, when shaman chews little bit of tobacco. In this myth tobacco spit is mixed together with cohoba powder and his purifiyng, hallucinogenic effect. In this conjunction is tobacco unphermented, strong Nicotiana tabacum, whose narcotical vision-invoking effects are released with enzymes in spits. By the guanguaya which Bayamanaco took from his nose, it may in fact go on about phlegmatic exudates after the cohoba snuffing, which are in Southern America furthermore taken for symbol of the seed liquid. Arisen vision are often part of the shamanic healing, by which are ghosts invoking sickness questioned on method of therapy. By the Deminan´s meeting with Bayamanaco it goes on about such healing. Bayamanoco is Deminan´s grandpa, maybe the highest being. Appeal on grandpa means maybe more than bare greeting and thus ritually relate with divination and discourse with ancestors.
Symbols of power
For Taines on Hispaniola, Puerto Rico and Jamaica was the spiritual power contained in images of the zemí.
Birds, shamans, women
To later events portrayed in myth dominates the shamanic image of world. This myth with
Creation of a taine world (birth of cohoba - my title-notice of m. o´ p.)
Carribean mythology is less-known than the epics of Mezo- and Southern America. Although it came down various important stories of creation, though even only with gaps. For example chief of Taines (caciques) on the Hispaniola believed, that creation of the world run over in five periods. First period begun, when the highest ghost Yaya killed his rebellious son and bones hung in pumpkin in the shape of bottle on the roof of his house. One day Yaya and his wife looked on the pumpin, to check her, and found out, that the bones changed on to the fishes, which then ate. According to anoter version, in to the Yaya´s garden came sons-quadruplets of Old bloody mother Itiba Cahubaba. One of the brothers took doown the pumpkin and together they ate the fishes, which were in it. When they heard, that the Yaya is returning, they quickly hung the pumpkin back, but that broke and out debouch water full of fishes. Out of the water became an ocean. Brothers refuge in to the land of their granddaddy. When one of them applied for a piece of cassava bread, the old man went angry and spit boy on the backs. Spit changed in to the cohoba, which tainese shamans used to the journeys in to the world of ghosts.
Dr. Nicholas J. Saunders - docent of archaeology and anthropology on the University College in London.
Arthur Cotterel - rector of the Kinston College in Surrey, mythologist
Bayamanaco, cassava bread and the tobbaco spit
As soon as the four sons of Itiba Cahubaba arrive to the doors of the house of old man Bayamanaco, they saw, that he has cazabe (cassava bread). As soon as they saw him, they cry the ritual greeting of the Taines: ,,Ahiscabo guarocoel!" (,,We know our granddaddy!")
Deminan Caracarol, one of the brothers, came in to the doors, to see, if he can get cazabe. He begged Bayamanoco for a piece of cassava bread. To offer cazabe and cohoba belonged by the Taines to the good manners. The old man but override with his hand over his nose and spit boy on the backs guanguayo (tobacco spit).
Brothers then instead of cassava bread get tobacco spit even with hers magical connotations. The old man, angry with the courage of the brothers, that they greet him with application for cazabe, went away.
Tobacco and manioc
In above-mentioned myth is expressed the symbolical relationship between foods like cazabe (manioc), tobacco and hallucinogenic cohoba of shamans. Guanguayo is here identified with tobacco spit of shamans, which is created, when shaman chews little bit of tobacco. In this myth tobacco spit is mixed together with cohoba powder and his purifiyng, hallucinogenic effect. In this conjunction is tobacco unphermented, strong Nicotiana tabacum, whose narcotical vision-invoking effects are released with enzymes in spits. By the guanguaya which Bayamanaco took from his nose, it may in fact go on about phlegmatic exudates after the cohoba snuffing, which are in Southern America furthermore taken for symbol of the seed liquid. Arisen vision are often part of the shamanic healing, by which are ghosts invoking sickness questioned on method of therapy. By the Deminan´s meeting with Bayamanaco it goes on about such healing. Bayamanoco is Deminan´s grandpa, maybe the highest being. Appeal on grandpa means maybe more than bare greeting and thus ritually relate with divination and discourse with ancestors.
Symbols of power
For Taines on Hispaniola, Puerto Rico and Jamaica was the spiritual power contained in images of the zemí.
Birds, shamans, women
To later events portrayed in myth dominates the shamanic image of world. This myth with