ololiuhqui.

Headword: 
ololiuhqui.
Principal English Translation: 

Turbina Corymbosa, a plant whose seeds are like those of the Morning Glory; from these seeds, Nahua women produced an alcoholic or narcotic beverage (see attestations); the seeds contain a narcotic that have a similar effect as peyote (see Alva)
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 9.

IPAspelling: 
oloːliwki
Attestations from sources in English: 

"Ololiuhqui, the seeds of coatl xoxouhqui (morning glory, Turbina corymbosa), contain a nonhuman life force within them that Central Mexican Nahua specialists have used to diagnose and prognosticate cocoliztli (illness) and help guide cocoxqueh (sick people) back to pactinemiliztli (health). In the seventeenth century, Spanish priest Hernando Ruiz de Alarcón went on a campaign against ololiuhqui and its users that lasted more than two decades."
Edward Anthony Polanco, "The Baller and the Court: Hernando Ruiz de Alarcón's Battle with Ololiuhqui and His Courtship of the Mexican Inquisition in Seventeenth-Century Mexico," Ethnohistory 71:2 (April 2024), see p. 195.

Cuix ticneltoca in temictli in Peyotl, Ololiuhqui, Tletl, Tecolotl, Chiquatli. coatl nozo itla oc centlamantli quimoteotiaya in mocolhuan huehuetque. = Do you believe in dreams, peyote, ololiuhqui, fire, owls, barn owls, snakes or some other thing your grandfathers the ancients used to worship?
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 91.

The black pot was full up to the brim with ololiuhqui, and in the middle of it, in the depth of the pot, wrapped in a rag, was the little idol, which was a little black frog of stone. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 63.

In the village of Cuetlaxxōchitla, an Indian woman had a little basket with this superstition of the ololiuhqui. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 61.

An Indian woman of the village of Huitzoco had a little case or little basket with ololiuhqui with its incense and the rest that they usually have. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 60.

They believe the ololiuhqui or peyote is revealing to them that which they want to know. As soon as the intoxication or deprivation of judgment passes from this person, he tells two thousand hoaxes. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 60.

The so-called ololiuhqui is a seed like lentils or lentil vetch which, when drunk, deprives one of judgment. They consult it like an oracle for everything whatever that they want to know, even those things which are beyond human knowledge. (Atenango, between Mexico City and Acapulco, 1629)
Hernando Ruiz de Alarcón, Treatise on the Heathen Superstitions That Today Live Among the Indians Native to This New Spain, 1629, eds. and transl. J. Richard Andrews and Ross Hassig (Norman and London: University of Oklahoma Press, 1984), 59.

A brew made from the dried seed of temecatl in 1584 in the area of Tlaxcala was said to have allowed a man to address an entity who instructed him on healing treatments, in a way that was similar to the use of the hallucinogen called ololiuhqui. The seed of the temecatl was addressed as "Coaxoxohuic," "Green Snake," which was also an epithet used for ololiuhqui.
David Tavárez, The Invisible War: Indigenous Devotions, Discipline, and Dissent in Colonial Mexico (Stanford: Stanford University Press, 2011), 70.

yeçe ca quenmanian, onicneltocac in temictli, in xiuhtzintli in peyotl in ololiuhqui? Yhuan in oc cequi tlamantli. = but at times I have believed in dreams, herbs, peyote and ololiuhqui, and other things (central Mexico, 1634)
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 9.

Attestations from sources in Spanish: 

"Francisco del Castillo Maldonado regidor de esta villa [Atlixco] era hechicero y se trataua así entre los indios de Coyula y [aq]uella cercanía por que tomaua la bebida que llaman el peyote para sauer cosas ocultas y asimismo tomaua semilla de ololuyqui." (1622)
AGN, Inquisición vol. 342, exp. 3, f. 282. Ejemplo proveído por Martin Nesvig.

Cuix ticneltoca in temictli in Peyotl, Ololiuhqui, Tletl, Tecolotl, Chiquatli. coatl nozo itla oc centlamantli quimoteotiaya in mocolhuan huehuetque. = As creydo en sueños, en el Peyote, Ololiuque, en el fuego, en los Buhos, Lechusas, ò Culebras, &c. O en otros abusos que tuvieron tus antepasados.
Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 90–91.

"Ca quemaca onicnozentlaçotili mocha yca in noy, yeolo, yeçe ca quenmanian, onicneltocac in temictli, in xiuhtzintli in peyotl in ololiuhqui? Yhuan in oc cequi tlamantli." "Si è amado con todo mi coraçon, pero algunas vezes è creido en sueños, en yerbas, en el ololiuhqui, y peyote, y otras cosas."
See Schwaller's comments in Bartolomé de Alva, A Guide to Confession Large and Small in the Mexican Language, 1634, eds. Barry D. Sell and John Frederick Schwaller, with Lu Ann Homza (Norman: University of Oklahoma Press, 1999), 9.