The first paper in the second session at the York Christian Apocrypha Symposium was by Brent Landau, focused on the Revelation of the Magi. In that text, Christ himself is the star that leads the magi, and he multiplies their food. When they and others eat that food, they experience visions of Christ. Landau suggests that this reflects practices and religious experiences of Christians in the time when Revelation of the Magi (RM) was composed. He suggests that a hallucinogen was probably ingested – and he notes the fact that some others have suggested the use of hallucinogens by reading between the lines in problematic ways, while this text is quite explicit. The narrative is very rich, and so how does one tell if real religious practices are in view? Landau cites Jim Davila’s work on the subject, and the criteria he delineates. Landau suggests that the details of the narrative may be fantastic, but the ritual elements – purification, prayer, and reading texts thought to stem from Seth the son of Adam – may correspond to what some Christians actually did. The magi have visions under the influence of the star, apart from food, but the food (always called “provisions”) which was exposed to the star’s influence enables others to have visions. RM fits at least two of the three criteria he has taken over from Davila. The third is less clear: RM does echo stories of multiplication of food in the Bible, and the ingesting of scrolls by prophets, but there is no explicit connection between eating and visions. IV Ezra and Joseph and Aseneth also hint that the consumption of certain substances may lead to visions, but it is not explicit as it is in RM. Indeed, this would be the only explicit reference to hallucinogensin ancient Jewish or Christian literature. This does not indicate that the work was written under the influence of such substances. How much can cross cultural study tell us about what they might have done? A Mazdean parallel may exist in haoma, but that was a drink. RM actually does not present the magi as Zoroastrian priests, but as descendants of Seth. Their name as magi is said to refer to their practice of silent prayer. And so if anything, RM downplays Zoroastrian connections. A commenter referred to Meredith Warren’s work on transformational eating (her book My Flesh Is Meat Indeed, and she also has an article on IV Ezra). D. C. A. Hillman’s The Chemical Muse was also mentioned. Anne Moore mentioned the Dura Europos baptistry, where the art reflects the ritual, including following the women and being greeted by Jesus, creating an experience. Do visionary accounts tie in to such evidence? Do they eliminate the need to posit ingestion of a hallucinogenic? Other psychotropic practices (sleep deprivation, wine consumption, etc.) are also relevant.