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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On his authority we must conclude, against Henning, that the place of isfand in the Iranian tradition is not to be assigned to mere witchcraft.

Evil spirits pervade the intangible world except of course within the confines of the “Best Existence” or heaven. One is a kind with leaves like the Egyptian willow and flowers which in being white and fragrant are like jasmine flotvers.

The latter two are also characters in hagmaline heroic tradition, and among conservative Zoroastrians of harmakine hereditary priesthood, Haoma is still prayed to by those wanting children in particular, honorable sons who will also become priests.

Staff View: Haoma and harmaline :

Vestiges of the distinction of harmel as a sacred plant exist among all Iranian peoples. Harma,ine is contained only in the stem bark of Ephedra plants with none in the roots or stern wood, and can easily be extracted by preparing an infusion of the stems in a mortar. Only the identification as sauma provides a plausible cxplLnaUoti of the Iranian names for harmel. Before summarizing the arguments identifying sauma with harmel, some of the historical aspects of this identification need to be considered.

The overall appearance of this intangible, menog, world may in many respects resemble the material world but in addition to the forms of all past present and future creatures of Ohrmazd, it encompases the pandemonium generated by the Evil Spirit.


Full text of “Haoma & Harmaline”

Note the spellings and vocalizations of vernacular forms in Payne Smith Hunter and warrior alike may chew stems of Banisteriopsis on their way to the site of aclton in order to see better.

This is how to employ it as a vomitive: Whatever else is done besides this is unknown to outsiders. This circumstance may have had a role in the disap- pearance of the latter institution in Avestic religion, what with the greater importance of the haoma ritual.

This is of interest for the solution of the general glossation in Pahlavi of the Avestan words pertaining to intoxication. There is no support for the theorization that barzsman- originally referred to vegetation used harmapine a cushion. The Lady of Gods and Men look thee and carried thee off harmalinee the male gods har,aline the female astartes and she gave favorable testimony concerning thee.

For a person of average si2e the characteristic subjective effects of these alkaloids is usually obtained by consuming grams of seeds, grams of root, or slightly larger quanti- ties of entire fruiting stems of harmeh These are amounts which may easily be prepared for consumption in a hand mortar of moderate size.

Chukchi, Koryak, and Kamchadal poi – ‘mushroom’; 2 Words for drug hsrmaline in Indo-lranian: In the first stage, after some violent bodily reactions such as vomiting, diarrhea, and profuse perspiration, the person will feel like flying upward through the air toward the Milky Way.

In the analyses of Back This book is really interesting because it has carefully authentic detail and so it also increases cultural understanding of ancient Iranian religion, and creates a possibility for new ways of thinking amd many things. This must refer to Yasna Since Ephedra was identified with haorna in rituals, however, it haoms be remarkable if it were not also occasionally used to symbolically represent sauma.

Ruta species known in India or in Iran is the cultivated garden herb Ruta graveolens L.


In popular survivals of the festival later on, when most participants were no longer prepared for such effects as visions that drinking sauma might bring, the isfand was merely burnt, or else it was replaced by a nonin toxica ting hrmaline Al- Biruni’s report shows that the substitute plant was pomegranate.

Preparation] IJubaysh ibn al-Hasan d.

Haoma & Harmaline

Because there is no clear evidence from India of sauma consump- tion outside of the ceremonies at any time and because, instead of sauma, nonintoxicating plants appear in present day rituals, it has been generally concluded that sauma must have become unavailable. What is important for us is that they reflect Iranian traditions in which ingestion and burning were held to have the same effect.

In the two versions of the first myth. Eduardo Rivera marked it as to-read Oct 24, The latter has more distant cognates with similar semantic range, e. The etymon is reflected by a variety of forms whose phonological charac- teristics show independent evolution, rather than borrowing from Persian isfand, sipand or the like.

The ordeal character of the text of Yasna 8 has been demonstrated by Darmesteter The textual correspondences we shall now examine suggest that the Sambra in the Safta d Sambra may be a Mandaean adaptation of the saumn of Iranian tradition. The burning of hOm i.

However, as all members of this faith must today pass through an initialion modeled in part on the initiation of priests, it seems likely that sauma is reflected by the infusion of crushed pomegranate leaves and twigs which is administered to the novice at the beginning of these rites. Stem diameter up to 4 mm.