[Neurological aspects described in The treasure of medicines for all illnesses by Gregorio López]. / Aspectos neurológicos descritos en El tesoro de medicinas para todas enfermedades, de Gregorio López.

INTRODUCTION: Latin American medicine in the 16th century produced the first collections of herbs with native plants from the New World. Treatises on popular therapies appeared, which included gallenic remedies as well as incorporating autochthonous plants. We review the main neurological diseases and their treatments described in The Treasure of Medicines for All Illnesses by Gregorio Lopez (1542-1596). DEVELOPMENT: Some critics claim that his work was an enumeration of empirical prescriptions, sometimes with a magico-religious influence, which was extended in successive reprints. Yet, this manuscript is probably the first treatise on therapeutics written by a European in the New World to describe the native remedies employed in the treatment of diseases. In the section entitled Remedies in alphabetical order the following neurological ailments and appropriate remedies to treat them are described: abscess, apoplexy, brain, chilling, cramp, gota coral or epilepsy, headache, melancholy, memory, migraine, nerves, palsy, paralysis, sciatica, stupor and vertigo. The list of diseases is very complete and includes syndromes ranging from fevers, colics and bruises to phthisis, scabs or burns. The copy of the manuscript in the Vatican contains a final section on Indian medicines, which includes a list of medicinal plants used at that time, with the names given in Nahuatl language. CONCLUSIONS: Headaches, epilepsy and conditions affecting the peripheral nerves were the neurological pathologies that were described at greatest length in The Treasure of Medicines for All Illnesses, and for which a greater number of natural prescriptions were compiled.

[Treatment of headaches among the Aborigines of Tierra de Fuego. A comparison with other anthropological studies]. / Tratamiento de las cefaleas entre los Aborígenes de Tierra de Fuego. Comparación con otros estudios antropológicos.

SUMMARY INTRODUCTION: Several different indigenous groups (Yamana, Selk'nam, Alacaluf, Haush) used to inhabit the Patagonian region of Tierra de Fuego, but are now extinct. AIM: To analyse the healing practices that these prehistoric aborigines used to treat headaches and to compare them with those observed in other anthropological studies. DEVELOPMENT: The article reviews the most important manuscripts from the end of the 19th century written by anthropologists and missionaries who were in contact with these peoples (Bridges, Hyades, Gusinde). The Yamana, or 'canoero' Indians, lived in the coastal areas and ate mostly seals and shellfish. The Selk'nam were nomadic hunter-gatherers who lived in the northern part of the Isla Grande. The Yekamush were the Yamana healers. The chief palliative treatments for pain were fasting, drinking cold water and the application of localised heat and massages. Headaches were one of the most prevalent conditions among the Yamana. Treatment for headaches consisted in hitting the patient's head with prickly chaura (Pernettya mucronata) leaves, which produces a small amount of bleeding, or the use of fresh nettle leaves, which were held in place with a headband. The Selk'nam used the term kwaketan to refer to the feeling of sadness with pain, while the term kwake meant 'illness'. Other common ways of treating headaches included ritual ceremonies with chanting, the detection of painful points, and the absorption and expulsion of the kwake. CONCLUSIONS: Headaches were one of the most frequent neurological pathologies among these prehistoric Fuegian aborigines, in line with the observations made in other transcultural studies conducted on present-day native cultures.

[Ritual use of Anadenanthera seeds among South America natives]. / Usos rituales de la semilla de Anadenanthera sp entre los indígenas sudamericanos.

INTRODUCTION: Several South-American native societies snuff psychoactive seeds in magic-religious rituals since ancient times. OBJECTIVES: To describe archeological, historical and ethnographical evidences regarding the ritual use of vilca or yopo (Anadenanthera sp). DEVELOPMENT: Anadenanthera seeds were used in South America 3,000 years ago. Archeological studies found vilca seeds in funerary tombs from 1,000 BC in the north of Chile and Argentina; ceramics and snuff tubes were found in San Pedro de Atacama archeological sites from the same data, and in Tiwanaku ceremonial center in Bolivian Altiplano. Today, Anadenanthera sp is used by several native groups in Orinoco basin, where is known as yopo, and in the Brazilian and Colombian Amazon. Hallucinogenic effect is due to the presence of methyl-tryptamine derivatives. Most snuff is prepared from the roasted and powdered seeds, vegetable ash and/or lime obtained from shells. CONCLUSIONS: Archeological and ethnographical data suggest that vilca was used and is still used by native shamans as a sacred seed in South America, due to its hallucinogenic effects.

[Sacred psychoactive seeds and ritual sacrifices in the Moche culture]. / Semillas psicoactivas sagradas y sacrificios rituales en la cultura Moche.

INTRODUCTION: Archaeological findings have confirmed the existence of representations of ritual human sacrifices on pottery belonging to the Moche culture (100-750 AD) in northern Peru; until recently these images were thought to be mythological narrations. We review the archaeological and ethno-historical data concerning Moche sacrifices and we attempt to identify the psychoactive seeds and plants used during such rites. DEVELOPMENT: Ethno-historical data from different chronicles of the New World written in the 16th century state that hamala seeds (belonging to the species Nectandra) were used for their analgesic, sedative, narcotic and anticoagulating properties, and that chamico, or stramonium, had an intoxicating effect on those who took it. There were two kinds of Moche rituals, that is, sacrifices as offerings to divinities and as exemplary punishments. Methods of sacrifice included slitting victims' throats, dismembering them and throwing them off mountains. The sacrifices of the Moche were part of a complex and elaborate ritual which consisted in capturing prisoners, parading them with nooses around their necks, making offerings, preparing the officiants and the community, consummation of the sacrifice and presenting the blood to the priest in a chalice. Human sacrifices were part of the propitiatory ceremonies held in honour of the gods in order to favour human fertility, obtain good harvests and preserve a plentiful supply of water for irrigating the valleys. CONCLUSIONS: The therapeutic properties of the seeds of the Nectandra species favoured their utilisation in the ritual sacrifices of the Moche culture. Their use was probably associated with stramonium and San Pedro cactus, which contain extracts rich in hallucinogenic alkaloids.

[Evidence of facial palsy and facial malformations in pottery from Peruvian Moche and Lambayeque pre-Columbian cultures]. / Malformaciones y parálisis faciales en la cerámica de las culturas precolombinas Moche y Lambayeque.

INTRODUCTION: Moche (100-700 AD) and Lambayeque-Sicán (750-1100 AD) are pre-Columbian cultures from Regional States Period, developed in Northern Peru. Information about daily life, religion and medicine has been obtained through the study of Moche ceramics found in lords and priests tombs, pyramids and temples. OBJECTIVE: To analyze archeological evidences of Moche Medicine and neurological diseases through ceramics. MATERIAL AND METHODS: Representations of diseases in Moche and Lambayeque iconography and Moche pottery collections exposed in Casinelli museum from Trujillo, and Brüning National Archeological museum from Lambayeque, Peru, were studied. The most representative cases were analyzed and photographed, previous authorization from authorities and curators of the museums. RESULTS: The following pathologies were observed in ceramic collections: peripheral facial palsy, facial malformations such as cleft lip, hemifacial spasm, legs and arm amputations, scoliosis and Siamese patients. Male and females Moche doctors were also observed in the ceramics in ritual ceremonies treating patients. CONCLUSIONS: The main pathologies observed in Moche and Lambayeque pottery are facial palsy and cleft lip. These are one of the earliest registries of these pathologies in pre-Columbian cultures in South-America.

[Mescaline and the San Pedro cactus ritual: archaeological and ethnographic evidence in northern Peru]. / Mescalina y ritual del cactus de san Pedro: evidencias arqueológicas y etnográficas en el norte de Perú.

INTRODUCTION: The San Pedro cactus contains the alkaloid mescaline and other derivates of phenethylamine with hallucinogenic properties. This cactus was used throughout history by a number of different pre-Columbine cultures and civilisations that settled in northern Peru. In this article we review the ethno-archaeological and ethno-historical evidence of the ritual use of the San Pedro cactus in the pre-Columbine cultures, and these findings are compared with the information provided by current ethnographical studies. DEVELOPMENT: The longer a cactus has been stored, the stronger and the higher its content in mescaline-derived alkaloids will be. Archaeological evidence has been found of the use of San Pedro for magical-religious purposes in the following pre-Columbine cultures: Cupisnique (1500 BC), Chavin (1000 BC), Moche (100-750 AD) and Lambayeque (750-1350 AD). Today's master shamans use San Pedro on altars ('mesas') erected for healing rites in order to treat enchantment and bad luck. The mesa follows a sophisticated ritual: 'levantar' (raise) or sniff tobacco with alcohol, ingest San Pedro, pinpoint the diseases, cleanse the evil and 'florecer' (flourish) the sick person. The mesa rite is performed in the early hours of Tuesdays and Fridays, which are sacred days in the Andean religions. San Pedro is sometimes replaced by an infusion of plants and seeds that contain hallucinogenic components, such as ayahuasca and the 'mishas' (Brugmansia sp.). CONCLUSIONS: The ancient tradition of using the San Pedro cactus for healing and hallucinogenic purposes has remained part of the culture in Andean shamanism up to the present day.

[Ethnographic study of neurological and mental diseases among the Uru-Chipaya peoples of the Andean Altiplano]. / Estudio etnográfico sobre las enfermedades neurológicas y mentales entre los urus-chipayas del altiplano andino.

INTRODUCTION: The Uru-Chipaya people are an ethnic group of about 2,500 people, descendants of primitive Andean cultures. Their isolation (they live at an altitude of 4,000 metres in southern Bolivia), their non-written language (Chipaya-Puquina) and their traditional way of life, clothing and customs, which are similar to those used for thousands of years, make this an unusual culture. The aim of our work was to carry out an ethnographic study of the neurological diseases experienced by these people, the way they conceive such disorders and their therapeutic approaches to them. DEVELOPMENT: An ethnographic field study was conducted in June 2004. A structured interview was held with a yatiri, or Chipaya healer, to allow classification of the neurological or mental diseases. Epilepsy (tukuri) is interpreted as being a consequence of an evil spirit entering through the nose. Treatment consists in drinking an infusion containing dried powdered butterfly (jesko), birds or curupancho. Achamixi (headache) is common and is treated by drinking the yatiri's fermented urine, herb tea made from the chachacoma plant and by blowing, which is done by the yatiri over the patient's head. Fright, the symptoms of which are similar to those of a post-traumatic stress disorder, is treated by a wilancha, that is, the ritual sacrifice of a llama offered to the Pachamama. Sadness, the cultural equivalent to depression, is treated with infusions made from ayrampo, a plant found in the Andean Altiplano. Psychosis (sumsu), which is treated by means of a wilancha, and mental retardation/static encephalopathy (pustkis), which are considered to be a result of a fright suffered by the mother during pregnancy, also exist. No mention was made of the existence of extrapyramidal or vascular pathologies. CONCLUSION: The cultural equivalents of certain neurological pathologies (headache, epilepsy, mental retardation, anxiety and depression) are present in this ancestral culture.

[Neurological paleopathology in the pre-Columbian cultures of the coast and the Andean plateau (I). Artificial cranial deformation]. / Paleopatologia neurologica en las culturas precolombinas de la costa y altiplano andino (I). Deformaciones craneales intencionales.

AIMS: The aim of this work was to study the cranial trepanations and deformations carried out by the ancient Paraca, Huari, Tiahuanaco and Inca cultures. To do so, we conducted a field study involving visits to archaeological remains and anthropological museums on the Andean plateau and the Peruvian coast. DEVELOPMENT: Cranial deformation was more common in the Andean regions and was performed by putting little pieces of wood or compressive bandages on newborn infants' heads in order to modify the growth axis of the cranial cavity. Cranial deformations were performed for aesthetic and magic religious reasons, but were also used as a means of ethnic or social identification, as a symbol of nobility or to distinguish the ruling classes. The immediate consequence of such deformation was the modification of the normal process by which the cranial sutures close. There is a significant correlation between the presence of posterior and lateral wormian bones, according to the degree of artificial deformation. The persistence of metopic suture and exostosis of the outer ear canal have been found in 5% of the skulls belonging to pre Columbine mummies. Other paleopathological findings include cranial fractures (7%), porotic hyperostosis (25% of children's skulls), spina bifida occulta, signs of spinal disk arthrosis and Pott's disease. CONCLUSIONS: Artificial cranial deformation was a very widespread practice in the Andean regions in pre Columbine times.

[Neurological paleopathology in the pre-Columbine cultures of the coast and the Andean plateau (II). The history of cranial trepanations]. / Paleopatología neurológica en las culturas precolombinas de la costa y el altiplano andino (II). Historia de las trepanaciones craneales.

INTRODUCTION AND AIMS: Trepanation is one of the earliest examples of a surgical procedure being carried out by human beings and was performed from the Neolithic period onwards in a large number of primitive cultures throughout the five continents. Trepanation and cranial deformation were both common in the pre-Columbine cultures. The aim of this work was to study the trepanations carried out by the ancient Paraca, Nazca, Huari, Tiahuanaco and Inca cultures. To do so, we conducted a field study involving visits to archaeological remains and anthropological museums on the Andean plateau and the Peruvian coast. DEVELOPMENT: In the pre-Columbine cultures, trepanation was performed on both men and women for therapeutic purposes (depressed fractures, epilepsy, vascular headaches and those associated to artificial cranial deformations) and as a ritual. Signs of trepanation have been found in 5% of skulls and 80% of these show evidence of the 'patient' having survived such an intervention. Some of them have several holes in different stages of healing. The trephining procedure involved the use of obsidian knives with wooden handles and tumis, which were ceremonial knives that were used to cut the scalp. Gold and silver cranioplasty plates have also been found in some skulls. CONCLUSIONS: Cranial trepanation was very successful despite the rudimentary methods and instruments employed to perform it.