Dagmara Socha

The preservation of naturally mummified bodies in the Nazca drainage and Yauca Valley provided an opportunity to analyse for the first time which of the psychoactive plants were used on the southern Peruvian coast. Toxicological analysis allows us to better understand the ancient medicine, trade network and religiosity of the region of interest. Hair samples of 22 individuals (including four trophy heads) were examined using LC-MS/MS for the presence of coca alkaloids and metabolites (cocaine, benzoylecgonine, cocaethylene), mescaline, tryptamine, harmaline, and harmine. LC–MS/MS was performed using electrospray ionization (ESI) in the positive mode, multiple reaction monitoring, and a deuterated internal standard (Diazepam-D5). The limits of quantification achieved for analytes were from 1 to 5 ng/g. Recoveries ranged from 91,6 to 113,7%. The method demonstrated an intraday and interday precision CV of <15%.
The results of the study show that coca leaves were present on the southern Peruvian coast since the Early Nazca Period (100 BCE - 450 CE). The Nazca inhabitants were also positive tested for the presence of harmine and harmaline coming probably form Banisteriopsis caapi (the main compound of the hallucinogenic ayahuasca beverage), and the San Pedro cactus, a source of mescaline. This is the oldest archaeological evidence of the consumption of these two plants. In modern medicine, the properties of harmine have led to its use in anti-depression and anti-addiction treatment. Banisteriopsis caapi is native to the Amazonian rainforest and had to be the object of long-distance trade, which showed its important role in ancient medicine and rituals. San Pedro cactus is taken for its strong hallucinogenic properties and was detected in hair belonging to a child victim whose head was transformed into a trophy head. This is the first proof that some of the victims transformed into trophy heads were given stimulants prior to their death.

Hallucinogenic plants and psychotropic stimulants performed an important role in the beliefs, rituals and divination practices in the ancient Andes. The aim of this article is to present the results of toxicological studies of two individuals immolated over 500 years ago during a capacocha ritual on the mountain of Ampato mountain in southern Peru. The capacocha was one of the most significant ceremonies carried out in the Inca Empire. During the ritual, the Incas sacrificed children and young women who were supposed to be beautiful and unblemished.

The hair and nails of two Ampato mummies were examined using LC-MS/MS for the presence of coca alkaloids and metabolites (cocaine, benzoylecgonine, cocaethylene), mescaline, tryptamine, harmaline and harmine. The results of the study show that during the last weeks of the victims’ lives, they chewed on coca leaves and were intoxicated by ayahuasca, a beverage made primarily from the Banisteriopsis caapi. In modern medicine, the properties of harmine led to the use of ayahuasca in the treatment of depression. Chroniclers mentioned the importance of the victims’ moods. The Incas may have consciously used the antidepressant properties of Banisteriopsis caapi to reduce the anxiety and depressive states of the victims.

One of the most important rituals in the Inca Empire was the capacocha. It required the most prestigious sacrificial offering of male and female children and young women who were characterized by their beauty and purity. The aim of this paper is to present the results of a bio-anthropological analysis of the remains of five individuals sacrificed on the summits of Ampato and Pichu Pichu during this ritual. Various methods (bone analysis and radiography) were applied in the investigation due to the diverse states of preservation of the remains. Four individuals were in the same age category: 6–7 years old. The individual Pichu Pichu #2 was sacrificed at age 3.5 years, which makes him the youngest capacocha sacrifice currently known. Results show proper development of the victims’ bodies, the presence of stress markers related to the early childhood period, and, in the case of the Ampato boy, malformation of the cervical vertebrae. The studies of the Pichu Pichu and Ampato sacrifices confirm their widespread origins, privileged position, and high social status. They show that the victims were well-nourished and had proper body growth compared to juveniles from the lower social strata in different cemeteries in the region.

One of the most impressive examples of an Inca capacocha ceremony was discovered during an archaeological expedition to the summit of Misti volcano in 1998. The offerings at the site included several human sacrifices, along with fine ceramics and figurines made from gold, silver, and Spondylus sp. shell. One of the two burials appeared to contain the bones of males and the other of females. The sex was established based on the contents of the graves, because the fragile skeletal material had been badly affected by volcanic activity and exact identification was difficult to make in situ. To limit the risk of damage, the bones were excavated together with the surrounding soil and transported in frozen blocks to the Museo Santuarios Andinos of Universidad Católica de Santa María in Arequipa. This material was the object of a bioarchaeological investigation in February and March 2018. The results revealed that at least eight individuals had been buried in the graves. The findings have increased our understanding of the age categories and physical condition of the individuals chosen to be sacrificed during the capacocha ritual.