About: Botanical identity of Soma-Haoma

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There has been much speculation as to the original Rigvedic Soma plant (and of the Proto-Indo-Iranian *Sauma which besides Soma is reflected in the Iranian Haoma). Since the late 1700s, when Anquetil-Duperron and others made portions of the Avesta available to western scholarship, several scholars have sought a representative botanical equivalent of the haoma as described in the texts and as used in living Zoroastrian practice. Most of the proposals concentrated on either linguistic evidence or comparative pharmacology or reflected ritual use. Rarely were all three considered together, which usually resulted in such proposals being quickly rejected.

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rdfs:label	Botanical identity of Soma-Haoma
rdfs:comment	There has been much speculation as to the original Rigvedic Soma plant (and of the Proto-Indo-Iranian *Sauma which besides Soma is reflected in the Iranian Haoma). Since the late 1700s, when Anquetil-Duperron and others made portions of the Avesta available to western scholarship, several scholars have sought a representative botanical equivalent of the haoma as described in the texts and as used in living Zoroastrian practice. Most of the proposals concentrated on either linguistic evidence or comparative pharmacology or reflected ritual use. Rarely were all three considered together, which usually resulted in such proposals being quickly rejected.
dcterms:subject	Entheogens Materials involved in Hinduism Hindu mythology Zoroastrianism
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abstract	There has been much speculation as to the original Rigvedic Soma plant (and of the Proto-Indo-Iranian *Sauma which besides Soma is reflected in the Iranian Haoma). Since the late 1700s, when Anquetil-Duperron and others made portions of the Avesta available to western scholarship, several scholars have sought a representative botanical equivalent of the haoma as described in the texts and as used in living Zoroastrian practice. Most of the proposals concentrated on either linguistic evidence or comparative pharmacology or reflected ritual use. Rarely were all three considered together, which usually resulted in such proposals being quickly rejected. In the late 19th century, the highly conservative Zoroastrians of Yazd province in Iran were found to use Ephedra, which was locally known as hum or homa and which they exported to the Indian Zoroastrians. (Aitchison, 1888) The plant, as Falk also established, requires a cool (but not cold) and dry climate, i.e. it does not grow in India (which is too hot and/or too humid) but thrives in central Asia. (However, despite Falk's opinion, Ephedra distachya can thrive in India and indeed is quite successfully commercially farmed, and exported from India internationally, for use in Ayurvedic medicine). Later, it was discovered that a number of Iranian languages and Persian dialects have hom or similar terms as the local name for some variant of Ephedra. Considered together, the linguistic and ritual evidence appeared to conclusively establish that haoma was some variant of Ephedra.

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