Haoma and Harmaline: The Botanical Identity of the Indo-Iranian Sacred Hallucinogen “soma” and Its Legacy in Religion, Language, and Middle-Eastern . Haoma and Harmaline: The Botanical Identity of the Indo-Iranian Sacred Hallucinogen “Soma” and Its Legacy in Religion, Language, and Middle Eastern . Haoma is a divine plant in Zoroastrianism and in later Persian culture and mythology. Haoma has its origins in Indo-Iranian religion and is the cognate of Vedic.
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It is doubtless the very predict- ability of these effects that made useful the invocation of the plant in the hope of ameliorating them.
Harmel capsules strung from a cloth square 48 4. The text is of a decidedly magical character, and the gods are called forth hao,a for the purpose of furthering the effectiveness of the spirit of harmel in a specific situation, that of purging someone of sickness, that is to say, of demons. Bahmanyar and Mahjubi Ardakaniand etymologies and puns involving?
I praise all he Haomas. If we look at religons and spirituality this is often a commen practis either in the form of repeating gods name or in the form of breathing exercises like meditation.
On the basis of the argument that Peganum harmala was sauma, its folk uses may be seen as the direct and unbroken continuation of ancient qnd practices.
Westermarek ; Vries  may ultimately be of Iranian origin. In the Indian tradition, by contrast, garlic was regarded as impure see Bedi No additional plant was introduced as a replacement for sauma. Pound in a wooden mortar harmalie pass through a coarse linen weave and discard the residue.
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In the present context asito may be either nominative plural of a root-stem asit- or nominative singular of the participle asita- r agreeing with drafSo.
In some late Greek writings.
Those limits demarcate the Greater Iranian Area. This prologue demonstrates the belief amd pharmacologically induced visions were the means to religious knowledge and that they were at the basis of the religion that the Magi claimed to have received from Zoroaster.
There is no support for the theorization that barzsman- originally referred to vegetation used as a cushion. There is a formal difficulty involved in Bailey’s comparison.
Ephedra species do not seem to occur in south India, nor in fact near the ritual centers on the northern plains themselves, so, to have been used there during the many centuries of Vedic practices, they would have to have been imported from adjacent uplands to the north and northwest.
Haoma & Harmaline
The latter form would also necessarily be continued in A v. Thou Haoiru makest rich in men. If one were going to drink soma anyway, he might well pray that the result be beneficial, but simply because beneficial effects are alone mentioned in the Vedas does not establish that they were always or ever actually experienced.
Preview — Haoma and Harmaline by David Flattery. A 1tuburculata, R. Copyrighted material The Hsoma of Zoroastrian Rituals 73 nized for many centuries as a medicine, it is not regarded as intoxicating and its consumption lacks ceremonial or religious associations. Similarly, during the later harma,ine of the year when harmaline and harmine are concentrated in the seeds, these drugs might be most hama obtained by holding with one hand bundles of stems cut off at the base while pulling away and crushing numerous seed capsules into a mortar with the other hand- The Yasna harmxline of ancient Iran took place out of doors in areas defined by furrows, and in most parts of Iran these furrows could have been drawn to enclose an area containing live harmel plants.
French doux, etc 4. The Avestan haSanaepSta is in fact never interpreted as pomegranate in the Pahlavi textual Copyrighted material The Evidence hamraline Zoroastrian Rituals 77 tradition, where the Avestan word is simply transcribed and left undefined.
Because there are few plants indigenous to the Iranian area useful for incense, sauma must have met this need whenever ii was available-‘ 1 Of the few native University of California Pr Amazon. Whether or not the words were believed to compel haoma after the manner of magical conjurations or to exert more gentle influence upon haoma to do what was asked, the motivation for reciting the Horn Yasht should not be overlooked: In the Avesta, barasman- is more often characterized as strewn than as held in the hand.
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When specificity is desired, the more explicit ab-i mardi as in our verse or ab-i mardan ‘fluid of males’ is employed. The question of how such a useful plant utterly vanished from the haomx repertory of whole nations who literally worshipped it has added considerably to the mystery of this subject.
The third Old Persian month. It may also be administered for three consecutive days to a woman who has conceived at least once but is unable to conceive again. My own interpretation for the disputed text is as follows: Zoroaster’s father, Porushasp, had his wife prepare a decoction of the horn plant mixed with milk, which they both then drank apparently without reciting the Yasna liturgy ordinarily accompanying the drinking of haoma. The trembling is compared to that of a terrified cow.
This Cyclamen species is in no way associated with Zoroastrian rituals although the intriguing name Zoroastris is given by Dioscurides as a name for it [Cunther In the early situation the payment of priests must have been in kind and must have consisted of a portion of the animal sacrificed. If one would still claim that the botanical identity of sauma is unproven.
Today the barsom is made from pomegranate twigs cf: Similar statements appear in the Horn Yasht t the words of which “brine health and victory against enemies” Yasna Rarely were all three considered together, which usually resulted in such proposals being quickly rejected.
User Review – Flag as inappropriate The careful, well-organized research, abundant and resourceful footnotes and clear concise writing make the argument of this book very convincing.