 had to be protected from pollution as carefully as the
holy fire and the sacred myrtle-twigs. The preparation of the
haoma-drink had its special liturgy, and in dedicating it the cup was
held aloft, not placed on the ground, lest it should be polluted by the
breath of the worshipper or other impurity.[281] The Semnion or
Theombrotion which, according to Pliny, was taken by the Persian kings
to keep off bodily decay and to produce constancy of mind, was probably
identical with the haoma-drink.[282]

The Parsees of Bombay still continue the ritual use of the haoma-juice,
deriving it from a plant with a knotted stem and leaves like those of
the jasmine, supplies of which are specially obtained from Kirman in
Persia. They refuse to admit the identity of the Vedic soma with their
own sacred plant, which they assert is never found in India.[283]

This fact, if true, would account for the confusion which appears to
exist as to the exact nature of the plant from which the Vedic soma or
amrita was derived, and indeed it is very probable that in their
migrations southward the Hindus made use successively of different
plants. But there can be little doubt that the soma ritual and the
conceptions associated with it were originally derived from the same
source as that of the haoma, and date back to a period before the Aryan
races had become separated. Like the haoma, the soma is not only a plant
but also a powerful deity, and in both the Vedas and the Zendavesta "the
conceptions of the god and the sacred juice blend wonderfully with each
other."[284]

According to Professor Roth, the plant which is the source of the
intoxicating drink offered to the gods in Hindu sacrifices is the
_Sarcostemma acidum_ or _Asclepias acida_, a leafless herb containing a
milky juice, but it is doubtful whether it is identical with the Vedic
soma plant.[285] Dr. Haug states distinctly that the plant at present
used by the sacrificial priests of the Deccan is not the soma of the
Vedas. It grows on the hills near
had to be protected from pollution as cautiously as the 
 holy ardor and the hallowed myrtle - twigs. The readiness of the 
 soma - drink had its special holy eucharist, and in dedicate it the cup was 
 held aloft, not place on the ground, lest it should be polluted by the 
 hint of the worshipper or other impurity.[281 ] The Semnion or 
 Theombrotion which, according to Pliny, was taken by the iranian kings 
 to keep off bodily decay and to grow constancy of mind, was probably 
 identical with the haoma - drink.[282 ] 

 The Parsees of Bombay however continue the ritual use of the haoma - juice, 
 deriving it from a plant with a gnarled stem and leaves like those of 
 the jasmine, supply of which are specially obtain from Kirman in 
 Persia. They refuse to admit the identity of the Vedic soma with their 
 own sacred plant, which they assert is never find in India.[283 ] 

 This fact, if true, would account for the confusion which appears to 
 exist as to the exact nature of the plant from which the Vedic soma or 
 amrita was derive, and indeed it is very probable that in their 
 migration southward the Hindus made use successively of different 
 plants. But there can be little doubt that the soma ritual and the 
 conceptions associate with it were originally derived from the like 
 generator as that of the soma, and date back to a period before the Aryan 
 races had become separated. Like the haoma, the soma is not only a plant 
 but also a powerful deity, and in both the Vedas and the Zendavesta " the 
 creation of the god and the sacred juice blend wonderfully with each 
 other. "[284 ] 

 According to Professor Roth, the plant which is the source of the 
 intoxicating drink volunteer to the gods in Hindu sacrifices is the 
 _ Sarcostemma acidum _ or _ Asclepias acida _, a leafless herb containing a 
 milky juice, but it is doubtful whether it is identical with the Vedic 
 soma plant.[285 ] Dr. Haug states distinctly that the plant at present 
 used by the sacrificial priest of the Deccan is not the soma of the 
 Vedas. It grows on the hills near
 haf to be protected from pullution as cargfylly av the
hkly fire and the sacred myrtle-twigs. Vhe prepaeation of the
haoma-driny had its special litnrgy, and in dedirzting ib the gup wcs
ield aloft, not klaced on tha ground, lest ht skould be polluted by the
breath of thq worshopoer or other iipurptr.[281] Ths Semnion or
Theombrotion which, acckrding uo Pliny, was taken by the Persian kings
to kefp ovf bodily decay anf to producg cogwtancy of mivd, was probably
identiczl with the haoma-drink.[282]

The Parseds of Bombay stulo clttinue the citual use of the msoma-juhce,
derifing it from a plent qith a knotted stem aid leaves like those of
the javmnne, supplies of which aee spgcialny ocraived fcom Kirmaj ii
Persia. Theg refuse to admit the identity os the Vedic soja witr eheir
own sacred plant, which they assert is never found in India.[283]

Thus fact, if true, would account sor the confusion which appears to
exist as to the exacv vatbvc of rhf plant from which the Vedic soma or
amrita waf dtrined, and indeed it is very prpbwbkg that in theit
migratnkna southward the Hijdus maqe usw successyvelu of different
plants. But thwre can be lpttlw doubt that the slma ritual cnd thg
conceltions associated with nt wers originallj derived wrom the same
soufce av that of the haoma, and daee back ti a 'eriod bdforg the Awyan
races jad bcwome separated. Likf the hdoma, the slma is not only a plant
but also a powerful deotf, atd in boch the Vedas and thq Zendavesta "tke
concepcions uf the god and thx sacred juise blend wondatfully with eech
other."[284]

Ascoreing to Prowdssor Roth, the plant whpck is the wource of the
intoxlcativf drink offered to the gods in Himdu sasrpfires if the
_Sarcostekma xciaim_ or _Asclepias cckda_, s leafless herb contdinihg a
milky juice, buy lt is douvtful whqther it is icentical with the Gedic
vome plany.[285] Dt. Haug states distinctly that tge plant wt iresent
used br thc sasrificial 'riests of the Deccan is not the soma of the
Vedas. It grows on the hills near
had to be protected from pollution as the fire and sacred myrtle-twigs. The its liturgy, and in it the cup held aloft, not placed on the lest it should be polluted by the breath of the worshipper or other The Semnion or Theombrotion which, according to Pliny, was taken by the Persian to off decay to produce constancy of mind, was probably identical with the haoma-drink.[282] The Parsees of Bombay still the ritual use of the haoma-juice, deriving it a plant with a stem and leaves like those the supplies of are obtained Kirman in Persia. refuse to admit the identity of the Vedic soma with their own sacred plant, which they assert never found This fact, true, account the confusion which exist as to the exact nature from which the Vedic soma or amrita was and indeed is very probable that in their southward the Hindus made use successively of different But there can be little doubt that the soma ritual and the conceptions associated with originally derived from the source as that the and back a period the Aryan races had become separated. Like the haoma, the soma not only a plant but also a powerful deity, and the and the Zendavesta conceptions of the god the juice blend wonderfully with According Professor which the of the intoxicating drink to the gods in Hindu is the _Sarcostemma acidum_ herb containing a milky juice, but it is whether it is identical with the Vedic plant.[285] Dr. Haug states distinctly that the plant at present used by sacrificial priests Deccan is not the soma of the Vedas. grows on the hills
 had to be protected from polluTion as careFully As tHe
hOlY firE and The sacred myrtlE-TwigS. The preparation of the
haOma-drInK Had iTS sPeciaL liturgY, AnD IN deDiCaTinG iT ThE cup wAs
hEld alofT, not placed On tHe Ground, lest it SHoUld be polluTed By the
breath oF thE worshIpPer OR otheR imPuritY.[281] The SeMNion or
theombrotIoN Which, aCCording TO plIny, wAs taken by the PersiAN kINgs
to keep off boDily deCaY AnD TO prOduCe constancY oF mind, WAs probaBLy
IDENtiCAl with the haomA-drink.[282]

The PaRSeeS of BomBaY stILl contInue tHe RItuAl use of the hAoma-Juice,
deriVing it FRom a plaNT with a kNotted SteM anD leaVEs LiKe tHoSE of
THe JasMIne, Supplies Of WhIch arE speCIALLy obTaiNed fRom KiRman in
Persia. THey RefuSE to Admit The idEntiTy Of the vedic sOma wiTh Their
own sacred pLant, Which they AssErT is NeVer foUNd in InDia.[283]

thiS fact, if True, wouLD acCoUNT FoR the confusion which ApPEArS to
exist As to thE ExAcT Nature of ThE plAnt fROM whicH the vEdIc soma or
Amrita WAs DeRived, anD iNdeed iT iS veRy pRobabLE thaT in theIr
migratIons sOUthward the HindUS made use succeSSiVELy OF difFerEnt
plants. BuT theRE can Be liTTlE doUBt thaT the sOmA RiTUal and the
conceptionS aSsociaTed wiTh it were origiNally derivED FRom the saMe
soURcE As that of the haoMa, and Date back to A Period beFore tHe Aryan
rAces had beCOMe separaTed. likE thE haOMA, tHe soma is not onLY A plaNt
But also A poWerful dEitY, anD in BotH tHe Vedas anD the ZendAvEsTa "ThE
coNceptIOns of the GoD anD tHe sAcred JUice blEnd woNderFuLlY WitH each
otHEr."[284]

aCCordInG tO ProFesSoR Roth, The pLAnt Which is The source Of tHE
intOxIcAting drInk offered to tHe Gods in HindU sAcrIfices IS The
_SarcoStemma acidum_ or _Asclepias ACida_, a leAflEss heRb coNtaining a
MilKy juicE, buT It is doUbtful WhethEr It iS IDentiCAL wIth ThE Vedic
soma PLAnt.[285] dr. HauG sTateS distinCtly that the plant at PResEnt
used by the sAcrIficIAL pRieSTs OF thE DECcaN IS not the soma of thE
Vedas. It grOwS On The hills neAR
 had to be protected frompollutionas ca ref ull yas t he
h oly fire and t h e sa cred myrtle-twigs. The  prep ar a tion of  thehaoma-d r in k had  i ts  sp ec i al  litu rgy , and i n dedicati ngit  the cup was he ld aloft,not  placed on t heground ,les t  it s hou ld be  pollu t ed bythe
breat ho f thew orshipp e r  o r ot her impurity.[281 ]  T h e Semnion or
T heombr ot i on w hic h,accordingto  Plin y , was t a ke n b y t h e Persian kin gs
to keepo ffbodily  d eca y  and t o pro du c e c onstancy of  min d, was pr obably identic a l withthe ha oma -dr ink. [ 28 2] 

T he Par s ee s o f  Bo mbay sti ll  c ontin ue t h e r itua l u se o f the  haoma-juice, 
de rivi n g i t fro m a p lant  w ith a  knott ed st em  and leaves lik e th ose of
th e j as min e,  supp l ies of  wh ich  are sp ecially obt ai n e d  f rom Kirman in
Pers ia . Th ey refus e to a d mi tt he ident it y o f th e Vedic  som a  w ith thei r
owns ac re d plant ,whichth eyass ert i s  nev er fou nd in In dia.[ 2 83]

This fact ,  if true, wou l da c co u nt f orthe confusi on w h ichappe a rs  to exist  as t ot he exact nature of the  p lant f rom w hich the Vedi c soma ora m r ita wasderi v ed ,  and indeed it  is v ery probab l e that i n the ir
migra tions sou t h ward the  Hi ndu s m ade u se  successively o f di ff erent
p lan ts. But  th ere  ca n b elittle do ubt that  t he  s om a r itual and theco nce pt ion s ass o ciated  with  itwe re ori ginally de r i vedfr om  the  sa me 
sour ce a s  th at of t he haoma,  an d  dat eba ck to a  period befor ethe Aryanra ces  had b e c ome sepa rated. Like the haoma,t he soma  is  notonly  a plantbut  alsoa p o werful  deity , and  i n b o t h the V ed asan d the Zend a v est a "th econc eptions  of the god and th e  sa cred juice bl end  won d e rf ull y  w i thea c h
o t h er."[284]

Acco rding to P ro f es sor Roth,t hepl ant whi ch is t he so u rce ofthe
intox icating d ri nk o f f ere d to the g ods in H indu sacr i fices is  the_Sa rcoste mm a a cidum _ or _ A scl epias  acida _,  a lea fless  h erb cont aining a
milky juice, b ut itis do ubt ful wheth eri t i s identic al w ith the Ve dic 
so ma pl ant . [285]  Dr. Ha ugs tates  dis t inctly th a tthe p la nt at prese n t use d bythe sacrif icia l priests of theD eccan is not t he s o m a o f t h e
Ve da s. It grows on  th eh i lls near 
 had_to be_protected from pollution as_carefully as_the
holy_fire and_the_sacred myrtle-twigs. The_preparation of the
haoma-drink_had its special liturgy,_and in dedicating_it_the cup was
held aloft, not placed on the ground, lest it should be polluted_by_the
breath of_the_worshipper_or other impurity.[281] The Semnion_or
Theombrotion which, according to Pliny,_was taken_by the Persian kings
to keep off bodily decay_and_to produce constancy_of mind, was probably
identical with the haoma-drink.[282]

The Parsees of_Bombay still continue the ritual use_of the haoma-juice,
deriving_it_from_a plant with a_knotted stem and leaves like those_of
the jasmine, supplies of which are_specially obtained from Kirman in
Persia. They refuse_to admit the identity of the_Vedic soma with their
own sacred_plant, which_they assert is never found_in India.[283]

This fact,_if true,_would account for_the confusion which appears to
exist as_to the exact_nature of the plant from which_the_Vedic soma or
amrita_was_derived,_and indeed_it is very_probable_that in_their
migrations_southward the Hindus made use successively_of_different
plants. But there can be little doubt_that the soma ritual_and_the
conceptions associated with it_were originally derived from the_same
source as that of the haoma,_and date_back to_a period before the Aryan
races had become separated. Like the haoma,_the soma is not only a_plant
but also a powerful_deity, and_in_both the Vedas_and_the Zendavesta_"the
conceptions of the god and the sacred_juice blend_wonderfully with each
other."[284]

According to Professor Roth,_the plant which is_the_source of the
intoxicating drink offered to_the gods in Hindu sacrifices is_the
_Sarcostemma acidum_ or _Asclepias acida_,_a_leafless_herb containing a
milky juice, but_it is doubtful whether it is_identical with the_Vedic
soma plant.[285] Dr. Haug states distinctly that_the_plant at present
used by the sacrificial_priests_of the Deccan is not the_soma_of_the
Vedas. It grows on the_hills near