The Salvia divinorum Research and Information Center - Shroomery

ABSTRACT
leaves have an opposite arrangement. Today, forest ravine areas in the northeastern Sierra Mazateca mountains in Oaxaca are the only known
locations where the plant grows naturally. During the winter of 1984, Reisfield found 15 different populations of S. divinorum in his field
work. However, since the plant is easily propagated through cuttings, it is now cultivated in various parts of the United States, preferring sites
with indirect light and high humidity. It is assumed to be a hybrid, although its two parent species remain mysteries (16).
The flowers of S. divinorum have been the focus of some past confusion. The flowers have white corollas and purplish calyces (1). In
Epling’s 1962 botanical description of S. divinorum, he mistakenly describes it as having blue corollas (9). He had never seen living flowers,
and his statement was based on Hofmann’s description of "blue flowers crowned with a white dome" (16) which were actually flowers that
had blue calyces and unopened white corollas. The mistake was eventually discovered and corrected by other researchers when the specimen
Epling was cultivating bloomed (1).
The viability of seeds produced by S. divinorum is questionable. It is apparently a self-sterile plant which will produce seed only when crosspollinated
(1). Valdés pollinated fourteen flowers and four produced seeds. Unfortunately, the seeds’ viability could not be assessed as they
were accidentally killed when a growth chamber overheated (1). Generally, this plant is reproduced by cuttings. It is a diploid species (N=11)
whose pollen grains are not as viable as those of other Salvia species. Out of 3027 pollen grains, Reisfield found that 53% aborted, although
this fact alone does not explain why the plants do not set seed in Mexico (16). Even when S. divinorum is hand pollinated, only 2 to 3 percent
of the nutlets fully mature (8).
Valdés had difficulty with insect infestations within the greenhouse. His plants suffered whitefly and Tetranychus urticae infestations, but
when they were taken outside, wind and rain prevented these infestations (1).
Valdés’ botanical experiments indicated that the flowering of S. divinorum is controlled by day length. Long nights (12-13 hours) stimulate
bloom formation. Flowering is not dependent on tapering of day length; either a gradual or abrupt decrease (from 16 to 11 hours) will cause
the plant to flower (17). Valdés also noted that increasing the day length to greater than 12 hours once flower buds had formed caused the
blossoms to abort and vegetative growth to resume (1). Plant height is only a minor factor in flowering (17).
Traditional Mazatec Medicinal Uses
There is little information in the literature about medicinal uses of S. divinorum, but there are many instances throughout the world where
other Salvia species are used medicinally (1, 11, 14, 18). In fact, the genus name Salvia itself comes from the Latin word salvare, which
means "to save." Customarily, the natives talk about dosages of S. divinorum in pairs of leaves (1). Infusions of the plant are most commonly
used (1,3), but it has also been used in water as a poultice (3) and sometimes the patient is bathed in the infusion (3).
Leander Valdés learned about its medicinal uses from the Mazatec shaman Don Alejandro. When taken in small doses (4 or 5 pairs of leaves
in a tea) it is useful as a "tonic or panacea." This infusion may be taken by the glass or teaspoonful as needed. Specifically, it is used for the
regulation of defecation and urination and reputedly stops diarrhea. It is also used for rheumatism and headache, although higher doses may
actually produce headache. Valdés writes, "It is given to the sick, old or dying to revive them or alleviate their illness. People who are pale,
white and almost ready to die (they have ‘anemia’) may recuperate on taking la María" (1).
Its most mysterious use is as a cure for a disease called "panzón de barrego." According to the Mazatecs, this disease is caused by the curse
of a brujo (sorcerer). The victim’s abdomen swells up like a sheep’s belly (hence the name) due to a "stone" the brujo has placed there. The
identity of this affliction is unclear. Taking Salvia eliminates the "stone," and the abdomen shrinks down to its original size. An old shaman
showed Valdés his wrinkled abdomen, indicating that he had been afflicted with the "shaman’s curse" and had been cured with S. divinorum.
Don Alejandro confirmed the shaman’s story (1).
Valdés participated twice in Salvia ceremonies, ingesting an infusion made of 50 pairs of leaves. He and his party reported sensations of
"flying or floating and traveling through ‘space,’ twisting and spinning, heaviness or lightness of the body and ‘soreness,’" (1) dizziness, and
lack of coordination (1). The speech of the subjects was slurred and contained "awkward sentence patterns" (1). One man had a decreased
heart rate and chills. When light was shined into the subjects’ eyes, pupillary response was normal (1). In a later paper, Valdés described the
effects as "astounding visual, oral/aural, and tactile hallucination" (17).
Valdés’ brief description of the disease panzón de barrego (1) suggested that the disease may be a parasitic infection in which lymphatic
blockage occurs. Another possibility is that this disease may affect capillary fluid dynamics in such a way that filtration is increased and
ascites occurs. Also, its folk use for diarrhea suggested that it might either inhibit bacterial infections or act directly on the smooth muscle of
the intestinal tract, thereby decreasing gastrointestinal motility. However, since there is no information on the speed of action and symptoms
of panzón de barrego, any conclusion is premature.
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