The Sacred Cactus of the Andes — “San Pedro” / “Huachuma”
The four winds blew, the river whispered, the mountains called and I had to go. When I was 20 years old I made my first visit to the sacred land of Peru. I was on an expedition with the now defunct Botanical Preservation Corps to collect seeds and study indigenous culture. However what really brought me, instructed me to go to Peru, was a magical cactus known as “San Pedro.” “San Pedro” is a sacred plant medicine of the Andes. “San Pedro” has been used for thousands of years in Peru, Ecuador and Bolivia as a shamanic medicine. The magical cactus of the Andes is known by many names: “Achuma,” “Aguacolla,” “Gigantón,” “Huachuma,” “Hahuacolla” and more. “San Pedro” means “Saint Peter” in Spanish and it was given this name because Saint Peter, in Catholic mythology, is considered to hold the keys to heaven, just as the “San Pedro” cactus does. The old name, in the ancient tongue, is “Huachuma.” The antiquity of this word is so great that it likely originated in a proto-Andean language but it reached us through Aymara where its meaning relates to imbibing drink and altered states of consciousness.(1) For clarity I will now use “Huachuma” to refer to the sacred Trichocereus cactus of the Andes.
What is “Huachuma”?
“Huachuma” is the magical cactus of the Andes. Since before the beginning of recorded history, deep in our archaic past this sacred plant has been used in the Andes Mountains, its native habitat. Huachuma cacti grow throughout the Andes, often at formidable altitude. It is a tall columnar cactus growing up to 20+ feet high. Its skin ranges from light green to sky blue. The cactus consists of 4–15 ribs from which protrude spines, ranging from long and sharp to almost non-existent. Mature plants produce colossal hairy green pedicels that reveal enormous white alien-looking flowers which are followed by bright green fruit filled with hard black seeds nestled in delicious cream-colored flesh. The botany of Huachuma is slightly confused. All throughout the Andes various Trichocereus (syn. Echinopsis) species are utilized to make a range of medicines. Trichocereus bridgesii, Trichocereus pachanoi and Trichocereus peruvianus are the most highly regarded for use as an entheogen with specific strains or cultivars holding particular prestige.
All over Peru, today and in the past Huachuma can be found growing in the homes and gardens of people from all social, economic and cultural backgrounds. Many modern Peruvians who grow the plant say that they keep it just for “good luck” or “protection.” It is used “to protect homes,” “as if it were a dog.” They are unaware of its magical powers, great antiquity and immense role in the roots of Andean culture.
“Huachuma,” meeting my ally…
It all started in the forest. As a young boy I was always fascinated by the mysteries of nature. I would go to the forest, alone, and watch the birds, the clouds, the river flowing. I would catch toads and crayfish. My father was trained in forestry. He was, and still is, quite the woodsman. He taught me the names of the trees and the birds. He showed me peace and wisdom sitting next to the babbling stream. I had found my temple, now I needed my sacrament. This came some years later during my first trip to South America when I was still quite young. It was there that I first met my friend and ally, the magical cactus known as “Huachuma.” Sparked by my love of nature I began to read extensively about psychoactive and entheogenic plants. I was aware of the illegality of the plants in much of the world so I was excited when I found that in South America I could obtain the plants fairly easily. I searched the markets and eventually I obtained my first few “San Pedro” cacti, dull green and desiccated — right around my 15th birthday. I didn’t have a shaman, I didn’t have a guide, I just had the scant information I could find in books and on the internet but I was determined, I was called to do this and now, I had the cactus.
As there are no true, traditional Huachuma shaman left, as there were in ancient times, I had to teach myself. So I learned from the plant itself, visiting the ancient sites where it was used (Chavin de Huantar and others). I learned from the literature and direct practice. My first experiences were not much to speak of, I didn’t know how to prepare it, and I didn’t know how to cook it. I got sick, threw up, felt a little weird but that was all. I tried again, another failure *barf*. I froze it, blended it and tried all manner of preparation methods to turn this slimy green cactus into medicine *PUKE*. I tried again and again and again, I would perform chores and odd jobs in order to purchase more cacti to add to my growing garden. I was determined to find what magic this plant possessed. I learned, I read, I was quiet and I listened to my heart and I listened to the voice of the cactus, which, at the time were but a faint whisper. Then it happened… after a long night of cooking, I awoke the next day and drank the medicine. I felt strange… was this it? The strange feeling became stronger and then fully took hold. I was ON “San Pedro” (as I referred to it at the time).
A sense of the sacred came over me, awe filled every fiber of my being as my eyes widened to see beams of sunlight stop in mid-air and shatter into a million iridescent crystals. Plants and fungi eagerly sprouted from the ground before me, and above, the trees were a kaleidoscope of infinite unfurling leaf, light and dappled shadow. I had a vision. I had met my ally for the first time. I was stunned by its power and beauty. It was a while before I took Huachuma again, but I wanted to know more. I wondered: who were the first humans to discover the magical cactus? What was its history and relationship to ancient cultures?
Earliest Origins: Guitarrero Cave
The origins of Trichocereus usage stretches back into the mists of pre-history, so far back in fact, that our first evidence of Huachuma usage comes from one of the oldest sites in South America. The history of the Guitarrero Cave is so ancient that its earliest artifacts do not date to the Archaic but are classified as part of the Lithic period — likely even pre-dating agriculture. In central Peru, on the side of the Callejón de Huaylas valley, in the Yungay Province of the Ancash region, up the hill from the town of Mancos lies a mysterious cave: the Cave of the Guitar Maker, Guitarrero Cave. A 2015 EthnoCO expedition to the nearby town of Mancos found the cave above the Rio Santa at 2580m. One of EthnoCO’s most experienced expedition team members, Lorene R., notes from the field read as follows: “We saw almost nothing except cow’s dung, spider webs and graffiti in the cave.” however they did see some possible evidence of human presence, she continues in her notes: “we observed some red ochre on the walls of the cave but couldn’t be sure if it was recent or thousands of years old”. She also reported not remembering any cacti directly in the vicinity of the cave but cacti were spotted often in the region. The visit to the area didn’t yield many answers but the view of Mount Huascaran (Peru’s highest mountain) from the cave was splendid.
Known as “Cueva del Guitarrero” in Spanish, the enigmatic Quechua name is “Kitarawaqachiqpa mach’aynin” which means “get drunk while playing the guitar.” It is one of the most intriguing sites in all of South America. The Cave of the Guitar Maker contains the oldest archaeological remains of crops that would sustain the Andes for thousands of years to come. This includes Peppers (Capsicum spp.), Beans (Phaseolus spp.), Eggfruit (Lucuma bifera), the potato-like tubers of Oca (Oxalis tuberosa) and Ulluku (Ullucus tuberosus), Squash (Cucurbita sp.) and possibly the very first variety of Maize/Corn (Zea mays).(1) Some of the contents of the cave were found to be over 12,000 years old! Other items found in the cave include arrow/spear points, rope, basketry, wood & leather tools. The cave also includes textiles — the oldest known in South America.(2) However the most interesting thing found in the cave may be some of the ritual items, among them were remnants of Huachuma.(1)
Due to the presence of physical evidence of psychoactive plant material in relation to ceremonial items found in the cave perhaps the Huachuma at this site is the oldest, strongest evidence, we have of entheogenic plant usage deep in early human history. It is especially impressive that signs of Trichocereus cactus existed in the cave for almost 10,000 years. We may have older evidence of entheogenic plant usage in Northern Africa at Tassili N’Ajjer, Algeria, but the evidence is circumstantial, in the form of cave paintings that are subject to interpretation.(4) The evidence from Algeria is inconclusive unlike the “Huachuma” found in the Guitarrero Cave, there is no physical evidence at Tassili N’Ajjer, thus the Huachuma found in the Guitarrero Cave, is perhaps the strongest, oldest evidence for extremely ancient usage of entheogenic plants.
The Guitarrero Cave represents the most ancient origins of Andean culture and the progenitors of the great civilizations to come: Caral, Chavin, Moche and finally, some 8000 years later, the Incas. Some researchers have theorized that the people of the Guitarrero Cave are possibly the direct ancestors of the people who created the temple of Chavin de Huantar. The people of the Guitarrero Cave carried their ancient cactus-imbibing shamanic religion for millennia, resulting in a vast population of devout followers, finally culminating in the grand temple at Chavin de Huantar, a cactus vision carved into stone, manifested from the very Earth itself.
Chavin de Huantar: The Cactus Temple
The revered site of Chavin de Huantar in central Peru near the city of Huaraz was the epicenter of ancient Huachuma usage. Huachuma played a key role in the religion and rituals of the people of Chavin de Huantar.
The Temple of Chavin de Huantar must have truly been a wonder to behold with its grandiose festivals, mysterious rites, fantastical therianthrope Gods and court of charismatic wizards, priests and shaman. People came from all over what is now Peru, perhaps even further, to visit the revered temple. Much like the Rites of Eleusis in ancient Greece influenced Western Culture the temple at Chavin de Huantar and its rituals played an integral role in the development of Andean society.
The “Temple of Doom,” from the “Indiana Jones” movies, is based on the labyrinths of Chavin de Huantar. The earliest evidence of occupation of the Chavin site stretches back to 3000 B.C.E., with ceremonial activity occurring mostly around 300 B.C.E., the beginnings of the Temple itself date back to 900 B.C.E.(5) The temple at Chavin is not nearly as ancient as the Guitarrero Cave but it makes up for it in grandeur. The Temple of Chavin de Huantar is made up of large rectangular buildings flanked by open plazas that display carved stone gateways and panels containing images of anthropomorphic eagles, snakes and jaguars. The immense main temple also had another curious feature: stone heads known as “Cabezas Clavas” depicted the process of psychoactive plant usage and shamanic transformation. Underground, the temple held vast maze-like labyrinths where initiates would be taken through rituals, ceremonies and ordeals by the shaman and priests of Chavin.
The initiate would be given a Spondylus shell of Huachuma brew (possibly with Brugmansia sp. or other plants added) to drink and may have also had “Willka”(Anadenanthera spp.) snuff blown up their nose by a priest. They would then be led to the underground labyrinths. Chavin was designed in such a way that channels of water flowed through the subterranean passageways creating a constant roaring sound that intensified as the initiate went deeper and deeper inside the underworld maze. The labyrinth was designed to have special acoustic properties. Holes in various chambers would allow the priest to whisper incantations or blow a “Pututu” (shell horns) which would fill the space with reverberating sound. After stumbling through the darkness, now fully under the effects of the magical cactus, the initiate was worked into an ecstatic state by the plants, the rushing water, the disembodied whispers of the priests and the call of the “Pututu”. Then the initiate would turn the corner and out of the pitch blackness, bathed in blinding white light was the terrific, half-man, half-beast fanged God of Chavin carved in stone. It must have been a truly potent experience.(6)
The monolith mentioned above is 4.5 meters of carved stone. It’s known in Spanish as the “Lanzon” and thought to be a representation of the main deity of Chavin. A fierce fanged anthropomorphic Caiman (relative of the alligator), is housed in the depths of the tunnels underneath the temple. Two carved stones clearly represent Huachuma. The “Stella Raimondi” depicts a shaman, holding two Huachuma cacti transforming into a fractal caiman, which can be viewed from either above or below, creating a sort of double image. “Estela del Portador del Cactus” (“The Cactus Carrier”) or simply “The Shaman” is found carved into a stone panel in the temple’s circular plaza. The man is clearing holding a Trichocereus cactus.
For hundreds of years the priests of Chavin de Huantar carried out their sacred rituals and ceremonies. It was a powerful cultural force and had major influence on the history, politics, religion and economics of the region — even vast distances from the temple itself. The priests and shaman of Chavin were highly influential, they held this power through religious reverence and inspiration — not military might. Yet one day, for reasons unknown, this power began to wane, the people moved away and the ceremonies slowly abated until they were all but forgotten… but some… some remember and others are learning.
Huancabamba: The Village of Witches and Modern “Huachuma” Usage
Huancabamba lies in the misty Eastern foothills of the Andes at around 2000 meters above sea level just South of Ecuador’s border with Peru. Huancabamba is also known by its nickname: “Pueblo de los Brujos” or the “Village of Witches.” It has held a special place in Peruvian culture for centuries, being a center of magic, spirituality and ethnobotanical plant usage. Huancabamba is known all over Peru and beyond for its powerful “Curanderos” (shamanic healers) and “Brujos” (witches). People from near and far with every manner of disease and ailment come to the Village of Witches to seek a cure when modern medicine has failed them. They seek aid with health, work, love and luck. Others visit the mysterious town to have curses removed, find lost objects or cast a spell for the return of an estranged lover.(7)
Lagoons, situated above the town, are considered to be sacred. For hundreds, if not thousands of years, the lakes and lagoons above Huancabamba have held a special spiritual significance. Sitting at an altitude of almost 4000 meters the lakes and lagoons of “Las Huaringas” have many names. The best known lagoons are the “Laguna Shimbe” and the “Laguna Negro.” In order to access the lakes one must be accompanied by the wizards who guard the lakes and dedicate themselves to magic and witchcraft — some light, some dark.
The healers and witches of Huancabamba use a plethora of plants, herbs, animal products and other substances for rituals and healing. The most important allies are “Tobacco” (Nicotiana tabacum/N. rustica), “Misha” (Datura/Brugmansia), Coca (Erythroxylum coca/Erythroxylum novogranatense) and of course the magical cactus Huachuma (Trichocereus pachanoi).
In the region of Huancabamba and beyond Huachuma is sometimes cooked with other plants to create the “Cimora” brew. Commonly combined with a large hanging flower known as Brugmanisa, this powerful (and dangerous) brew is considered to be stronger than Huachuma alone. “Cimora”, more common in ancient times than today is still made in some remote areas of the Andes, especially Northern Peru and Southern Ecuador. Keep in mind that while Huachuma is safe, other additives in the “Cimora” brew can be dangerous, even deadly, if ingested in large amounts.
In the village below and the lagoons above ceremonies are held almost every night by one shaman or another. Often participants will drink the medicine in the evening, trip through the night, then walk to the lagoons at first light. They then strip naked and jump into the freezing, dark waters of “Las Huringas”, the sacred mountain lagoons. Normally the participants in modern ceremonies are given mild, sometimes imperceptible doses of Huachuma. It is believed that simply ingesting the medicine heals you and is not necessary for a strongly psychoactive experience, though this is not always the case. The songs, rituals, bathing in the sacred lagoons and other ceremonial acts are considered most important.
Through the night a vigil is held in the home of the shaman and at dawn a trek is undertaken, climbing almost 2000 meters, up to the sacred lagoons. The shaman then asks those who have drunk the magical cactus their name, occupation and other personal details. Then the shaman begins to chant and sing vigorously over the patient in order to heal and remove bad energies. He may spit “Agua de Florida” (a scented alcohol concoction), wave swords or yell, sing, whistle and chant in order to drive away evil spirits.
As “Inti” (Sun in the Quechua native language) begins to warm “Pachamama” (Mother Earth) the sacred lagoons are finally reached. The participants may be whipped with stinging nettles (Urtica spp.) or have a “cuy” (Guinea Pig) rubbed over their bodies in various diagnostic rituals and healing ceremonies. They may be given Tobacco juice which is snorted into the nose using a shell as a funnel before being commanded to jump into the freezing waters of the high mountain lagoon. The patient thus finds themselves healed from that which afflicted them. Be it through the power of the chemicals they ingested, evils spirits leaving their body or simply because they believe they are healed.
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Huancabamba has its darker side. It’s not only famous for those who cure but for those who curse as well. Not all the practitioners in Huancabamba work in the “light.” For a small fee, with just a personal item, a photo and the name of the victim, the “brujo” (evil witch) can curse anyone, anywhere in the world. Often a piece of hair, a comb or toothbrush is stolen by the one who wishes to curse the victim and these items are brought to the “brujo.” The “brujo” then performs his dark art and through sorcery wills some terrible event to befall the victim, be it illness, an accident, depression or the loss of finances.
The Witches of Huancabamba, the curanderos and shaman that live there are the last of a muddled lineage that started in the Guitarrero Cave over 10,000 years ago, blossomed in Chavin de Huantar more than three millennia ago and were carried through to the modern day. However during the Conquest and even now the people who work with these Sacred Plants are often ill-treated. They endured Spanish oppression for hundreds of years in which time the religion based around Huachuma was changed, morphed and molded to be less offensive to the Catholic conquistadors. In this process, the Huachuma ceremony, which was related to the Catholic Saint known as Peter, acquired and absorbed many aspects of the Catholic religion including its modern name “San Pedro.”
The modern Huachuma ceremonies are deeply influenced by outside traditions such as Catholicism. The witches of Huancabamba often invoke the names of Jesus, as well as praying to the Saints and Mary, complete with statuettes and crucifixes displayed on the ancient Andean “Mesa” (ceremonial cloth). However not all of the original native tradition is lost. They also call out to the ancient Gods, the “Apukuna” (Mountain Gods), “Pachamama” (Mother Earth), “Inti” (Sun), “Quilla” (Moon), “Yakumama” (Mother Water) as well as a plethora of other lesser deities. The modern Huachuma ceremonies held in Huancabamba do not represent the long lost tradition of Chavin de Huantar or even of later cultures. It’s a modern amalgamation of the ancient Huachuma ceremony blended with Catholicism and Spanish ideology. Only kernels of the ancient rituals remain… yet there are those who have attempted to resurrect the tradition.
The Ceremony
Walking the mountain trails. Cleansing in the sacred lagoons. Visiting the ancient temples. Offerings of Coca. Harvesting in the hills. Cooking the medicine for days, nights, weeks. Fasting, eating rice. Drinking, wretched bitter slime. Puking. Learning. Retching. Forgotten profundity. Thanking Pachamama. Pricked by a spine. Insight. Time passes. Lessons learned. When I first began I would always drink the medicine alone, but eventually, after many years, slowly at first, I would invite others to join in the ceremony.
The ceremony takes place in Southern Peru at a special cave. This cave is where young Inca elite boys were initiated to become men. There they would take psychoactive plants, wrestle, learn new skills, race, listen to lectures from the old wise men, dance, recite poetry and take part in various rituals and ceremonies to show them how to be men. Today, in the same sacred place, we start the ceremony with a passage called the “Plant Medicine Sutra” adapted from an old Buddhist text. We thank “Pachamama”, the Sun, the Moon, the Stars, the Apus (Sacred Mountains) and Huachuma itself. Then we drink down the bitter medicine while remembering “good medicine tastes bad!” After a few hours of laying in the forest waiting for the medicine to take hold, we then walk a short distance to the entrance of the cave/temple. We must climb down some treacherous rocks (it’s all part of the trial) as we enter a large labyrinth inside the cave with a river flowing through the center.
We sit, meditate, sing and think as we enter deeper into the sacred space. We feel roots grow from our feet into the Earth, light shining from inside our heart, through our head, radiating warmth in all directions. We vibrate and echo with the bones of the Earth. One by one I ask the participants to follow me towards the exit of the cave where it darkens at a narrow passage. One by one they come forth, standing in the river they close their eyes. Whistling, chanting, blowing Mapacho smoke, cleansing the energies, singing, cleaning, shaking the rattle, removing that which is not needed. Leave it in the cave. Leave whatever you don’t need in the cave! Just as Mother Earth changes the manure of the cow into fertile soil “Pachamama” will recycle our bad energy, reuse it, make it new, changing it into something useful! With a final last intense shaking of the rattle and blowing of Mapacho smoke “ZZZzzzSSSssshuuuuufff!” I exclaim! You have been cleansed! Walk into the light! The participant walks through the cave, slowly, alone, through the river with its freezing waters, inside the Belly of Pachamama, our Mother, through the darkness and into the light of a new dawn. Rebirth.
We then wait until the last rays of “Inti” (the sun) shine, leaving the forest in shadow and slowly head back to the sacred city, Cusco. We enjoy some light food while we talk of the wonder and the magic of the day, of the profound insights we obtained, of the friends we made, and of the things we learned. When we are ready, we depart, say our goodbyes and head for bed. Yet it would seem I cannot yet sleep?
Things Huachuma Has Taught me…
Huachuma has taught me many things and given me many insights but perhaps the most valuable lesson I learned from the magical cactus is as follows: We (humans) must become the stewards of the forest. The protectors of the trees and rivers. The keepers of truth, light and love. Humans are the only living things on this Earth that have the ability to alter their environment in a profound way. We must alter our environment in a manner that makes it a better place for both plants and people, for humanity and the vast web of other life on this beautiful gift we call Earth.
Huachuma taught me to love myself but above all it taught me I am a warrior of light, one of the Gardeners of Eden and it is my Sacred Duty to protect our mother, Mother Earth, Pachamama. It showed me how humanity could turn this planet into a hellscape, devoid of life, scorched like a desert by mankind’s arrogance OR how we can turn the Pacha (Earth) into a new Garden of Eden with mankind as her stewards, dutifully protecting that which grows, crawls, swims, walks or flys! This is my Sacred Duty given to me directly from the very Earth itself by one of her most powerful messengers, Huachuma, one of the plants of the Gods! Won’t you join us? Won’t you heed the call?
I am not a shaman. I am not a curandero. I am a Huachumero, one who works with Huachuma. I am a Steward of the Forest, a Gardener of Eden. Reviver of traditions. I am blessed, I am thankful. Thank you Huachuma for your immense lessons, thank you for the guidance you have given me. Thank you for making me believe in myself again. Thank you for making me believe in the Universe again. Thank you Pachamama for feeding us, giving us the plants, giving us soil to grow our food and our medicine. Thank you God. Thank you for life. These are the things Huachuma taught me. Thank you for reading my story.
Ethnobotanical Conservation Organization
I have not always known these principles, I had to be shown the way, guided by Huachuma. Huachuma showed me the path and illuminated it before me. It instructed me “Help plants, help people, help plants” — this is my motto and this lead to the foundation of my organization, EthnoCO (Ethnobotanical Conservation Organization). EthnoCO is an organization based out of Southern Peru. We work directly with the Machiguenga and Quechua indigenous peoples selling their wares and offering expeditions to their communities to work with the shaman, medicine men, healers, mystics, elders and keepers of ancient knowledge. Our goal is to connect cultures and offer people a deeper experience in Peru than simply taking a photo of a llama and visiting Machu Picchu. We aim to connect plants and people and in the process, hopefully, make the world a better place. For more information please visit our website — www.EthnoCO.com
Written by Scott Lite
Edited by Scott Anthony Witman
*A Note on Legality*
Trichocereus live plants are legal throughout the world to own as ornamental or botanical specimens. I suggest everyone grow one for their beauty and luck-bringing properties. However it is ILLEGAL to process the plant in any way (basically it is prohibited to do anything but just grow/propagate the living plant). I do NOT suggest anyone break the law. I DO however suggest visiting Peru if you are truly interested in working with Huachuma. All Huachuma usage and ceremonies that were discussed in the article took place in South America where this sacred medicine is completely legal for religious/spiritual usage. The author does not recommend anyone partake in Plant Medicine of any kind unless they can do so legally and safely.
References/Sources-
>(1)- El Cactus San Pedro: su funcion y significado en Chavin de Huantar y la tradicion religiosa de los Andes centrales
Leonardo Feldman Gracia
Dra. Ruth Shady Solis
pg. 144
Link: http://cybertesis.unmsm.edu.pe/bitstream/handle/20.500.12672/2346/Feldman_dl%281%29.pdf?sequence=1&isAllowed=y
>(2)-Chronology of Guitarrero Cave, Peru by THOMAS F. LYNCH, R. GILLESPIE
JoHN A. J. GOWLErr
R. E. M. HEDGES
Link:https://www.researchgate.net/publication/6062471_Chronology_of_Guitarrero_Cave_Peru
>(4) — http://en.psilosophy.info/the_oldest_representations_of_hallucinogenic_mushrooms_in_the_world.html
>(6) — Chavín de Huantar: La Roma de los Andes, El Teatro Del Mas Alla; National Geographic Documentary
>(7) -
SACRED PLANTS OF THE SAN PEDRO CULT
E. Wade Davis, SACRED PLANTS OF THE SAN PEDRO CULT, Botanical Museum Leaflets, Harvard University, Vol. 29, №4
Other Sources used for this Article-
> Richard Evans Schultes, Albert Hofmann, Christian Rätsch; “Plants of the Gods: Their Sacred, Healing, and Hallucinogenic Powers”
>Wade Davis; “One River”
>Snu Voogelbreinder; “Garden of Eden”
>Richard L. Burget — Chavin and the Origins of Andean Civilization
>Douglas Sharon; “Wizards of the Four Winds”
>Weber, George. — “Guitarrero cave (Ancash, Peru).” Possible Relatives in the Americas. (2007)
Image Sources-
>(1A) — www.EthnoCO.com
>(2B) —http://cuzcoeats.com/devils-balcony-beautiful-place-visit-cusco/
>(3C) —https://commons.wikimedia.org/wiki/File:Starr_070320-5798_Echinopsis_pachanoi.jpg
>(6F) —https://donnatorres.com/prints_entheogen.html
>(7G) — http://chavin24.blogspot.com/2016/01/la-plaza-circular-y-el-rito-del-san.html
>(8H) — https://culturachavin.org/lanzon-monolitico-chavin/
>(9I) — https://es.wikipedia.org/wiki/Archivo:Cabeza_clava_no-name_6.JPG
>(11K) — https://www.facebook.com/piuraciudadcalor/photos/a.675876582525874/2268514586595391/
