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Ritual revealed: psychotropic substances in a Ptolemaic Egyptian vase
This study presents a comprehensive multimodal analytical study of an Egyptian ritual Bes-vase, of the 2nd century BCE employing cutting-edge proteomics, metabolomics, genetics techniques, and synchrotron radiation-based Fourier Transformed Infrared microSpectroscopy (SR µ-FTIR) to characterize organic residues of its content. We successfully identified the presence of various nutraceutical, psychotropic, medicinal, and biological substances, shedding light on the diverse components of a liquid concoction used for ritual practices in Ptolemaic Egypt. Using LC-MS/MS with a new methodological approach, we identified key proteins and metabolites, enabling the identification of botanical sources, confirmed by genetic sequences. Our analyses revealed traces of Peganum harmala, Nimphaea nouchali var. caerulea, and a plant of the Cleome genus, all of which are traditionally proven to have psychotropic and medicinal properties. Additionally, the identification of human fluids suggests their...
In the past, Ancient Egyptian medicinal prescriptions have been the focus of research by scientists from a variety of disciplines, especially Egyptologists, historians of science, physicians, biologists, and pharmacists. Their work considers, in most cases, today’s natural scientific perspective, namely the question whether a remedy may have had an effect in a ‘modern’ sense. Some of the lexicographical works concerning drug or symptom names, are based on such a correlation, proposing a drug or disease name for an untranslatable word in a prescription by evaluating the indications and looking for effective drugs, which could have been available in Ancient Egypt. This paper points in the opposite direction. The aim is to introduce new methodological tools to gain an emic, namely an insider’s, perspective on medicinal prescriptions, by applying an experimental-archaeological perspective and by focussing on manufacturing processes, its terminology and its interrelations with ingredients, symptoms and patients. The paper starts with a pharmacological and philological examination of a prescription against worms, questioning its conventional translation. Afterwards, the new approach is introduced. With the help of three concrete recipe examples, semantic and process-oriented readings of prescription texts as medical re-enactments of symptoms and healing processes will be demonstrated. As a result, we will achieve conceptual structures in order to recover features of previously philologically undetermined drugs and symptoms, and new perspectives that will help to broaden our knowledge of the concepts of Ancient Egyptian ‘physiology’ and ‘pathophysiology’.
Psychoactive plants which contain hallucinogenic molecules that induce a form of altered states of consciousness (H-ASC) have been widely used during the religious rituals of many cultures throughout the centuries, while the consumption of these plants for spiritual and religious purposes is as old as human history. Some of those cultures were shaman and pagan Tibetan cultures; some of the Nordic subcultures etc. Some of the psychoactive ingredients of the plants that were used during these religious rituals were; narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and phalaris species), Peganum harmala, bufotenin, muscimol (Amanita muscaria), thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. The main purposes of the practice of these plants were: spiritual healing; to contact with spirits; to contact with the souls of ancestors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan or witch; to reach so-called-other realities, etc. Such "psychedelic-philosophical plant rituals" changed participating persons' psychology, philosophy and personality to a great degree. In these two successive articles, the consumption of psychedelic plants during religious rituals is reviewed and it is hypothesized that the images, figures, illusions and hallucinations experienced during these "plant trips" had a great impact on the formation and creation of many figures, characters, creatures, archetype images that exist not only in the mythology, but also in many religions, as well, such as angels, demons, Satan, mythological creatures, gods, goddesses etc. In the Middle East and Anatolia, within many hermetic and pagan religions, Greek and Hellenic cultures psychoactive plant use was a serious part of the religious rituals, such as Dionysian rituals or Witch's' Sabbaths. Although the impact of the "psychedelic experience and imagination" was enormous to the configuration of many religious and mythological characters, and archetypes, this fact has been underestimated and even unnoticed by many historians and anthropologists, because of the quasi-ethical trends of "anti-drug-brain-washed Western Societies".
Health and Medicine in Ancient Egypt: Magic and Science
Health was a constant concern in life and even the deceased needed extra care so that they would be at their prime when enclosed in the sarcophagus; and in the possession of magical ‘weapons’ so that when they reached the Afterlife, they would be in complete possession of all their physical abilities. Medicine in ancient Egypt was trying to restrain all malefic beings from action and to preserve the well-being of the individual. Through this work, all descriptions and conceptions observed in the existing legacy of ancient Egypt will lead to conclusions that attest this unique duality: its main aim is to synthesize information from ancient Egyptian daily life; everything that has been written upon it and analyzed until today, throughout the world, in different perspectives and several languages, thus giving a contribution for international research and also possible future contributions for medicine and Egyptology. This work is divided into four chapters: Chapter 1: Sources of Information; Medical and Magical Papyri; Chapter 2: Heka –“the art of the magical written word”; Chapter 3: Pathological types; Chapter 4: Medical-magical prescriptions and their ingredients; this list is a description that contemplates from the global perspective to details, revealing all, from general existing sources to particular ingredients used in prescriptions.
Medicine and Religion in Ancient Egypt
Religion Compass, 2006
Seminal works on ancient Egyptian medicine tend to treat the field as distinct from religious practices, often fixating on the medical papyri as exemplifying either rational or magical treatments. Refocusing the study towards the ancient Egyptian conceptions of physiology and disease etiology shows that their medical practices integrated religious concepts such as maat (balance) and heka (power). Therapeutic measures and titles for healers, swnw, wab priest, and sau, further underscored the physical interchange between the mortal and divine worlds for the ancient Egyptians.
UR Journal of Humanities and Social Sciences, 2022
The use of plants with psychoactive properties by ancient communities has been confirmed in numerous archaeological studies conducted in almost every place on earth. Many tribes used their own characteristic psychoactive potions and, according to researchers, their use fostered the integration of the members of a given community, facilitated their existence in an occupied area and could be of significant importance for its survival. Around the psychoactive plants and toxic secretions of some species of fauna a conglomerate of myths, cults and the properties attributed to them has developed. Permanent traces of their presence remain in both non-material and material culture. The aim of this article is to present the representations of psychoactive substances in the beliefs of ancient communities, their occurrence in myths, rock or sepulchral art, and to discuss the reasons for their use during rituals. The article presents also the main causes of the diffusion of the use of psychoactive plants from the sacred to the profane sphere.
Multianalytical investigation reveals psychotropic substances in a ptolemaic Egyptian vase
Scientific Reports, 2024
This study presents a comprehensive multimodal analytical study of an Egyptian ritual Bes-vase, of the 2nd century BCE employing cutting-edge proteomics, metabolomics, genetics techniques, and synchrotron radiation-based Fourier Transformed Infrared microSpectroscopy (SR µ-FTIR) to characterize organic residues of its content. We successfully identified the presence of various functional, bioactive, psychotropic, and medicinal substances, shedding light on the diverse components of a liquid concoction used for ritual practices in Ptolemaic Egypt. Using LC-MS/MS with a new methodological approach, we identified key proteins and metabolites, enabling the identification of botanical sources, confirmed by genetic sequences. Our analyses revealed traces of Peganum harmala, Nimphaea nouchali var. caerulea, and a plant of the Cleome genus, all of which are traditionally proven to have psychotropic and medicinal properties. Additionally, the identification of human fluids suggests their direct involvement in these rituals. Furthermore, metabolomics and SR µ-FTIR analyses also revealed the presence of fermented fruit-based liquid and other ingredients such as honey or royal jelly. The identification of specific chemical compounds, such as alkaloids and flavonoids, provides insight into the psychoactive and therapeutic uses of these in ancient ritual practices. This multidisciplinary study highlights the complexity of ancient cultures and their interactions with psychoactive, medicinal, and bioactive substances. These findings contribute to our understanding of ancient belief systems, cultural practices, and the utilization of natural resources, ultimately enhancing our knowledge of past societies and their connection to the natural world.
Psychoactive plants which contain hallucinogenic molecules that induce a form of altered states of consciousness (H-ASC) have been widely used during the religious rituals of many cultures throughout the centuries, while the consumption of these plants for spiritual and religious purposes is as old as human history. Some of those cultures were shaman and pagan Tibetan cultures; some of the Nordic subcultures etc. Some of the psychoactive ingredients of the plants that were used during these religious rituals were; narcotic analgesics (opium), THC (cannabis), psilocybin (magic mushrooms), mescaline (peyote), ibogaine (Tabernanthe iboga), DMT (Ayahuasca and phalaris species), Peganum harmala, bufotenin, muscimol (Amanita muscaria), thujone (absinthe, Arthemisia absinthium), ephedra, mandragora, star lotus, Salvia divinorum etc. The main purposes of the practice of these plants were: spiritual healing; to contact with spirits; to contact with the souls of ancestors; to reach enlightenment (Nirvana or Satori); to become a master shaman, pagan or witch; to reach so-called-other realities, etc. Such "psychedelic-philosophical plant rituals" changed participating persons' psychology, philosophy and personality to a great degree. In these two successive articles, the consumption of psychedelic plants during religious rituals is reviewed and it is hypothesized that the images, figures, illusions and hallucinations experienced during these "plant trips" had a great impact on the formation and creation of many figures, characters, creatures, archetype images that exist not only in the mythology, but also in many religions, as well, such as angels, demons, Satan, mythological creatures, gods, goddesses etc. In the Middle East and Anatolia, within many hermetic and pagan religions, Greek and Hellenic cultures psychoactive plant use was a serious part of the religious rituals, such as Dionysian rituals or Witch's' Sabbaths. Although the impact of the "psychedelic experience and imagination" was enormous to the configuration of many religious and mythological characters, and archetypes, this fact has been underestimated and even unnoticed by many historians and anthropologists, because of the quasi-ethical trends of "anti-drug-brain-washed Western Societies".