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ÅÆ¤Ë³Ñ¤½¤Î3ǯ¸å1875ǯ¤Ë¤ÏΩÇɤÊËܡʥҥ¨¥í¥°¥é¥Õ¤È¥Ò¥¨¥é¥Æ¥£¥Ã¥¯¤Ç¤¹¤¬¡Ë¤Ë¤·¤Æ½ÐÈǤ·¡¢Æ±Ç¯¤Ë¥Ö¥ë¥¯¥·¥å¤¬¡ÖA History of Egypt under the Pharaohs¡×¤ÎÃæ¤ÇÁá®°úÍѤ·¤Æ¤¤¤Þ¤¹¡£¤½¤ì¤«¤é135ǯ·Ð¤Ã¤Æ¤¤¤ë¤ï¤±¤Ç¤¹¡£»ä¤Ï¡Ö¹Í¾Ú¡§¥Ñ¥Ô¥ë¥¹¤ÎÃæ¤Î¡Öleprosy¡×¡×¤òÅ»¤á¤ë¤Ù¤¯¡Ö»ñÎÁ¸Ë¡×¤òºî¤Ã¤ÆÀ°Íý¤·¤«¤±¤Æ¤¤¤Þ¤¹¡£¤³¤ÎÉ´¿ô½½Ç¯´Ö¤Ë¥¨¥¸¥×¥È³Ø¡¢Îò»Ë¡¢¡Ö¥Ï¥ó¥»¥óÉ¡פʤɤÎÀìÌç²È¤¬¤½¤ì¤¾¤ì¤ÎΩ¾ì¤«¤é¼¹É®¤·¤¿¤â¤Î¤ò½ÐÍè¤ë¤À¤±½¸¤á¤Æ¡Ê¥Í¥Ã¥È¾å¤È¤¤¤¦À©Ìó¤Ï¤¢¤ê¤Þ¤¹¤¬¡ËǯÂå½ç¤ËÊÂ¤Ù¤ÆÆÉ¤ó¤Ç¤¤¤Þ¤¹¡£¤¿¤Àµ¤¤ò¤Ä¤±¤Ê¤±¤ì¤Ð¤¤¤±¤Ê¤¤¤Ê¡¢¤È¤À¤¤¤Ö·Ð¤Ã¤Æ¤«¤é»×¤Ã¤¿¤Î¤Ï¡¢100ǯÁ°¤Ë½ñ¤«¤ì¤¿¤â¤Î¤È¡¢2ǯÁ°¤Ë½ñ¤«¤ì¤¿¤â¤Î¤È¤ò¡¢Æ±Îó¤ËÊÂ¤Ù¤ÆÆÉ¤ó¤Ç¤Ï¤¤¤±¤Ê¤¤¤È¤¤¤¦¡¢¤Þ¤¢Åö¤¿¤êÁ°¤Î¤³¤È¤Ç¤¹¤¬¡¦¡¦¡¦¡£

13ǯÁ°¡¢1997ǯ¤Ë½ñ¤«¤ì¤¿John Francis NunnÃø¡ÖAncient Egyptian Medicine¡×¤È¤½¤ÎÍâǯ¤Ë½ñ¤«¤ì¤¿Stephen Carpenter et.al.Ãø¡ÖTHE EBERS PAPYRUS¡×¤¬Áí¤Þ¤È¤áŪ¤Ë¹×¸¥¤·¤¿³Ø¼Ô̾¤Ê¤É¤ò¶µ¤¨¤Æ¤¯¤ì¤ë¤Î¤Ç½ÅÊõ¤·¤Þ¤¹¡¢¤Ã¤Æ¤¤¤¦¤«±Ì¤ì¤¬¤Ê¤¤¤³¤È¤¬³Îǧ¤Ç¤­¤Þ¤¹¤«¤é¡£

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¤½¤ÎGhaliounghui¤Î±ÑÌõ¤ÎÃæ¤Ë¡Öwekhedu¡×¤¬½Ð¤Æ¤­¤Þ¤¹¡£ÆÍÁ³·ëÏÀ¤Ã¤Ý¤¤¤³¤È¤ØÈô¤Ó¤Þ¤¹¤¬¡¢S.G.Browne»á¤Î°ìÀ᤬ŷÍè¤Î²»³Ú¤Î¤è¤¦¤ËÌĤê¶Á¤­»Ï¤á¤ë¤Î¤Ç¤¹¡¦¡¦¡¦

¡Ö¥¨¥Ù¥ë¥¹¡ÊEbers¡Ë¤Î¥Ñ¥Ô¥ë¥¹¡Êµª¸µÁ°Ìó°ì¸Þ¸Þ¡»Ç¯¡Ë¤Ë½Ð¤Æ¤¯¤ë¥¦¥±¥É¥¦¡ÊUchedu<Ukhedu>¤È¥Á¥ç¥ó¡ÊChon¡Ë¤Î¤Ï¤ì¤â¤Î¤Ï¡¢º£Æü¤Ç¤Ï¤é¤¤¤È´ÕÄꤹ¤ë¤Ë¤Ï¤¢¤Þ¤ê¤Ë¤âÇùÁ³¤È¤·¤Æ¤¤¤ë¤ÈȽÃǤµ¤ì¤Æ¤¤¤Þ¤¹¡£¤â¤Ã¤È¤â¤³¤ÎÎÅË¡¤Î¼ê°ú¤­¤Ë½ñ¤«¤ì¤Æ¤¤¤ëÃÇÊÒŪ¤Ê¾É¾õ¤ÎÉÁ¼Ì¤Ï¡¢¤¹¤Ù¤Æ¤é¤¤¤Î¿ÇÃǤËÁ´¤¯¤¢¤Æ¤Ï¤Þ¤é¤Ê¤¤¤È¤â¤¤¤¨¤Þ¤»¤ó¡£¡×

¤³¤Îʸ¾Ï¤ÏNunn¤Î16ǯÁ°¤Ë½ñ¤«¤ì¤Æ¤¤¤Þ¤¹¡£Nunn¤Ïwekhedu¤Ë¤Ä¤¤¤ÆÄ¹¤¤²òÀâ¤ò½ñ¤¤¤Æ¤¤¤Þ¤¹¡£¤³¤ì¤ÏÅÓÃæ¤«¤éÍîÃú¤È¤Ê¤ë¤Î¤Ç¤¹¤¬¡¢¤·¤«¤·¡Öleprosy¡×¤Ï½Ð¤Æ¤­¤½¤¦¤Ë¤â¤¢¤ê¤Þ¤»¤ó¡£¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤ÎÃæ¤Ç¡Öleprosy¡×¤È¤µ¤ì¤¿¤â¤Î¤ÎËÜÂΤϼ¤ÏS.G.Browne»á¤¬³åÇˤ·¤¿Ä̤ê¤Ê¤Î¤Ç¤Ï¤Ê¤¤¤Ç¤·¤ç¤¦¤«¡£¾è¤ê¤«¤«¤Ã¤¿Á¥¤Ç¤¹¡¢Nunn¤Î¡ÖAncient Egyptian Medicine¡×¤ò¥¢¥Þ¥¾¥ó¤ÇȯÃí¤·¤Æ¤·¤Þ¤¤¤Þ¤·¤¿¡£¥Ú¡¼¥Ñ¡¼¥Ð¥Ã¥¯¤ÎÃæ¸Å¤À¤ÈÁ÷ÎÁ¹þ¤ß¤Ç1500±ß¤¯¤é¤¤¤ÇÇ㤨¤Þ¤¹¡¢2½µ´Ö¤Û¤ÉÂÔ¤¿¤Ê¤±¤ì¤Ð¤Ê¤ê¤Þ¤»¤ó¤¬¡£°ì̲¤ê¤¹¤ë¤È¤¤¤¿¤·¤Þ¤¹¤«¡¦¡¦¡¦^^


 

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  ºòÆü¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤È¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤ò¸«Èæ¤Ù¤Æ¤ß¤Þ¤·¤¿¡£ºòÆü½ñ¤¤¤Æ¤¤¤ë¤È¤­¤Ë¤Ïµ¤ÉÕ¤«¤Ê¤«¤Ã¤¿¤Î¤Ç¤¹¤¬¡¢¸å¤Ç¤½¤ì¤È¤Ê¤¯Ashraf Alexandre SadekÃø¡ÖSome Aspects of Medicine in Pharonic Egypt¡×¤Î¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤Î½ê¤òÆÉ¤ó¤Ç¤¤¤Æ¡¢¡Ö¤ó¡ª¡×¤ÈÁ®¤­¤Þ¤·¤¿¡£¤ª¤«¤·¤¤¤È»×¤Ã¤Æ¤¤¤¿¤³¤È¤¬¤¢¤Ã¤¿¤Î¤ò»×¤¤½Ð¤·¤¿¤Î¤Ç¤¹¡£ÆÉ¤ó¤Ç¤¤¤¿¤Î¤Ï¤³¤ó¤Ê¤È¤³¤í¤Ç¤¹¡¦¡¦¡¦

¡ÖThe papyrus deals with general medical cases and offers some similarities with some texts of Papyrus Ebers.¡×¡Ê¡Ä¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¤Îʸ¾Ï¤È¤¤¤¯¤Ä¤«¤ÎÎà»÷ÅÀ¤¬¸«¤é¤ì¤ë¡Ë

¤½¤¦¤¤¤¨¤Ð¤¢¤Á¤é¤³¤Á¤é¤ÇÌܤˤ·¤¿¤¾¡¦¡¦¡¦¤Èµ¤ÉÕ¤­¤Þ¤·¤¿¡£Warren R. DawsonÃø¡ÖMagician and Leech¡×¡Ê78¥Ú¡¼¥¸¤Ç¤¹¡Ë¤Ç¤Ï¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤ÎÀâÌÀ¤Î¤È¤³¤í¤Ç¤³¤¦½ñ¤¤¤Æ¤¤¤Þ¤¹¡¦¡¦¡¦

¡ÖAmongst these is a duplicate of £á long passage in the Ebers Papyus dealing with the heart and its vessels.¡×¡Ê¡Ä¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¤ÎÃæ¤ÎŤ¤°ìÀá¤Îž¼Ì¤¬¤¢¤ë¡Ë

¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Ï¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤ÎÌó300ǯÁ°¤Ë½ñ¤«¤ì¤¿¤³¤È¤Ï¤Û¤Ü³Î¤«¤Ç¤¹¡£Â¾¤Î¥Ñ¥Ô¥ë¥¹¤«¤é¤Î°ìÉôž¼Ì¡¢¤³¤ì¤Ï¤¢¤êÆÀ¤ëÏäǤϤʤ¤¤«¡£¡¦¡¦¡¦¤½¤·¤Æ¸«ÉÕ¤±¤Þ¤·¤¿¡ª

John Francis NunnÃø¡ÖAncient Egyptian Medicine¡×¡Ê31¥Ú¡¼¥¸¤ÎÊý¤Ç¤¹¡Ë¤Î¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Î¹à¤Ë¤Ë¥Ï¥Ã¥­¥ê¤³¤¦½ñ¤¤¤Æ¤¢¤Ã¤¿¤Î¤Ç¤¹¡£

¡ÖParagraph 856a states that:

¡¡¡¡¡¡The book of driving wekhedu from all the limbs of a man was found in writings
¡¡¡¡¡¡under the two feet of Anubis in Letopolis
¡¡¡¡¡¡and was brought to the majesty of the king of Upper and Lower Egypt Den (First Dynasty).¡×

»ä¤ÎƬ¤Ï¤³¤ó¤°¤é¤«¤Ã¤Æ¤¤¤¿¤Î¤Ç¤¹¤³¤ì¤òºÇ½é¤ËÆÉ¤ó¤À¤È¤­¤Ï¡¢¤À¤«¤é¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤ÎÃæ¤Ë»÷¤¿Ê¸¾Ï¤¬Í­¤Ã¤¿»ö¤ò»×¤¤½Ð¤»¤Ê¤«¤Ã¤¿¤Î¤Ç¤¹¡£Heinrich Karl BrugschÃø¡ÖA History of Egypt under the Pharaohs¡×¤ÎÃæ¤Ë¤Ï¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡×¤Î°ìÀᤫ¤é¤Î°úÍÑ¡ÊThis is what the text says on this subject.¡Ë¤È¤·¤Æ¡¢¤³¤¦½ñ¤¤¤Æ¤¢¤Ã¤¿¤Î¤Ç¤¹¡¦¡¦¡¦¾å¤Îʸ¾Ï¤È¤ÎÎà»÷¤ò¤´Í÷¤¯¤À¤µ¤¤¡£

¡¡¡¡¡¡This is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case,
¡¡¡¡¡¡under the feet (of a statue) of the god Anoobis, in the town of Sochem¡Ê¡áLetopolis¡Ë,
¡¡¡¡¡¡at the time of the reign of his majesty the defunct king Sapti¡Ê¡áDen¡Ë.


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°Ê¾å¤«¤é¸À¤¨¤ë¤³¤È¤Ï¡ÊºòÆü½ñ¤¤¤¿¤è¤¦¤Ë¡Ë¡¢¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Ë¤Ï¡Öleprosy¡×¤é¤·¤¤µ­½Ò¤Ï¤¢¤ë¤±¤ì¤É¤âJohn Francis Nunn¤¬¸À¤¦¤è¤¦¤Ë¡Ötenuous¡ÊÛ£Ëæ¤Ê¡¢¤Ï¤Ã¤­¤ê¤·¤Ê¤¤¡Ë¡×¤ÇÍ­¤ë¤³¤È¤ÏÈݤá¤Ê¤¤¤È¤¤¤¦¤³¤È¤Ç¤¹¡£¤³¤ì¤Ï¼Â¤Ï狼¤¬²Ì´º¤Ë¡ÖEbers Papyrus¡×¤Î¥Ò¥¨¥é¥Æ¥£¥Ã¥¯¤ËÄ©À路¤Æ³Îǧ¡á²òÆÉ¤¹¤ë¤Û¤«²òÌÀ¤Î¼êÃʤ¬Í­¤ê¤Þ¤»¤ó¡£»ä¤Ï¤ªÃǤêÃפ·¤Þ¤¹¡¦¡¦¡¦¡Ê^^;¡Ë


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1875ǯ¤ËHeinrich Karl Brugsch¤Ë¤è¤Ã¤Æ½ñ¤«¤ì¤¿¡ÖA History of Egypt under the Pharaohs¡×¤Ë¡Öthe great medical papyrus¡×¤È¸À¤¦É½¸½¤Ç¡Ö¥Ù¥ë¥ê¥ó¡¦¥Ñ¥Ô¥ë¥¹¡ÊBerlin 3038¡Ë¡×¤¬¼è¤ê¾å¤²¤é¤ì¤Æ¤¤¤Þ¤¹¡£º£È½ÌÀ¤·¤Æ¤¤¤ë¸Â¤ê¤Ç¤Ï¡¢¤³¤ì¤¬¡Öleprosy¡×¤ò°·¤Ã¤¿Í£°ì¤Î¥Ñ¥Ô¥ë¥¹¤Ç¤¹¡£¤³¤ÎÃæ¤Ë¡Öleprosy¡×¤Î½èÊýäµ½¸¤¬Í­¤ê¡¢¤½¤ì¤Ë¤Ä¤¤¤Æ¤³¤¦µ­½Ò¤·¤Æ¤¢¤ê¤Þ¤¹¡£¡Ê¤³¤Î¥Ñ¥Ô¥ë¥¹¤Î¥É¥¤¥Ä¸ìÌõ¤¬¤¢¤ë¤½¤¦¤Ç¤¹¤¬Æþ¼ê¤Ç¤­¤Æ¤¤¤Þ¤»¤ó¡Ë

'This is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case, under the feet (of a statue) of the god Anoobis, in the town of Sochem, at the time of the reign of his majesty the defunct king Sapti.'

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¡ÖThis is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case, under the feet (of a statue) of the god Anoobis, in the town of Sochem, at the time of the reign of his majesty the defunct king Sapti.¡×

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  Mena's son and heir was called Athothis, in the Manethonian description (in this name are included three kings, Tota, Atot, and Ata, according to the stone table of Abydos). He built the king's tower in Memphis, arid wrote, wonderful to say, a work on anatomy, 'for he was a physician.' The information of the monuments is silent about a physician of the name of Tota, Atot, or Ata; mention is only made of a roll of a very ancient book bought in Thebes by Mr. Ebers, which, when Teta sat on the throne, was prized as a means for making the hair grow. More important than this information, interesting at most to hair-dressers, is the fact that the writings of the pharaohs on medical subjects reach back as far as the first dynasty of the Thinites.

As an example we will allude to the great medical papyrus discovered in the necropolis of Memphis, which was added to the collection of the museum of Berlin, about fifty years ago. As we have elsewhere shown, this precious document contains a quantity of receipts for the cure of a certain number of maladies of the nature of leprosy, and many other diseases. In a simple, childish exposition of the construction and mechanism of the body, the writing explained the number and use of the numerous 'tribes.' This manuscript was composed in the reign of Ramses II., but there is a passage in it which throws back the origin of one part of the work to the fifth king of the table of Abydos. This is what the text says on this subject. 'This is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case, under the feet (of a statue) of the god Anoobis, in the town of Sochem, at the time of the reign of his majesty the defunct king Sapti. After his death it was brought to the majesty of the defunct king Senta, on account of its wonderful value.

'And behold the book was placed again at the feet and well secured by the scribe of the temple and the great physician, the wise Noferhotep. ¡ÊAnd when this happened to the book at the going down of the sun, he consecrated a meat and drink and incense offering to Isis, the lady, to Hor of Athribis, and the god Khonsoo-Thut of Ainkhit.¡Ë'

What further the priest Manetho was able to tell us of those old times out of his book of kings, appears in meagre extracts in later authors, who have shown their own poverty of intelligence by the miserably ignorant use they have made of this copious document of antiquity. We hear and are astounded at how much there was of importance in the book of the priest.

¥á¥Ê¤Î©»Ò¤È¸å·Ñ¼Ô¤Ï¥Þ¥Í¥È¡¼¤Îµ­½Ò¤Ç¤ÏAthothis¤È¸Æ¤Ð¤ì¤Þ¤¹¡Ê¥¢¥Ó¥å¥É¥¹¤Îɽ¤Ë¤è¤ì¤Ð¤³¤Î̾Á°¤ÏTota¡¢Atot¡¢µÚ¤ÓAta¤Î»°¿Í¤Î²¦¤ò»Ø¤·¤Æ¤¤¤Þ¤¹¡£¡Ê»²¹Í¡§Âè1²¦Ä«¤Îɽ¡Ë¡Ë¡£Èà¡ÊAthothis¡Ë¤Ï¥á¥ó¥Õ¥£¥¹¤Ë²¦¤ÎÅã¤ò·ú¤Æ¡¢¶Ã¤¤¤¿¤³¤È¤Ë²ò˶¤ÎÊýË¡¤ò½ñ¤­¤Þ¤·¤¿¡¢'Èà¤Ï°å¼Ô¤À¤Ã¤¿¤«¤é¤Ç¤¹'¡£Èêʸ¤Ë¤ÏTota¤âAtot¤âAta¤â°å¼Ô¤Î̾¤È¤·¤Æ½ñ¤«¤ì¤Æ¤Ï¤¤¤Þ¤»¤ó¡£¤½¤ì¤¬µó¤²¤é¤ì¤Æ¤¤¤ë¤Î¤Ï¥¨¡¼¥Ù¥ë»á¤¬¥Æ¡¼¥Ù¤ÇÇã¤Ã¤¿°ì´¬¤Î¤È¤Æ¤â¸Å¤¤ËܤǤ·¤¿¡¢¤½¤·¤Æ¤½¤³¤Ë½ñ¤«¤ì¤Æ¤¤¤ë¤³¤È¤ÏTeta¡ÊÂè1²¦Ä«2ÈÖÌܤβ¦¡Ë¤¬²¦°Ì¤Ë½¢¤¤¤Æ¤¤¤ë»þ¤Ë¡¢ÁýÌÓË¡¤È¤·¤Æ½ÅÊõ¤µ¤ì¤Æ¤¤¤¿¤Î¤Ç¤¹¡£¤½¤ÎÍͤʾðÊó¤Ï¤»¤¤¤¼¤¤ÈþÍÆ»Õ¤µ¤ó¤Ë¤Ï¶½Ì£¿¼¤¤¤«¤âÃΤì¤Ê¤¤¤±¤ì¤É¤â¡¢ô£¤«¤Ë½ÅÍפʤΤϡ¢°å³Ø¤ò¥Æ¡¼¥Þ¤Ë¤·¤¿²¦Íͤνñ¤­Êª¤¬¤Ï¤ë¤«Âè1²¦Ä«¤ÎÀΤËÁ̤ë¤È¤¤¤¦»ö¼Â¤Ç¤¹¡£

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¡ÖIf the reader's curiosity leads him to an enquiry concerning the epochs of time already fixed in the history of the Pharaohs, and to a critical examination of the chronological tables thus far composed by scholars, he must be strangely impressed by the conflict of most diverse views in the computations of the most modern
school. As to the era, for example, when the first Pharaoh, Mena, mounted the throne, the German Egyptologers have attempted to fix it at the following epochs:

              B.C.                    B.C.
Boeckh ......... 5702      Lepsius .........3892
Lauth  ......... 4157      Brugsch ........ 4455
Unger  ..........5613      Bunsen ......... 3623

The difference between the two extreme points of the series is amazingly great, for its number of years amounts to no less than 2079! In order to comprehend it more fully, let us suppose, for the sake of comparison, that, some sixty centimes¡Ê¥É¥¤¥Ä¸ì¡Ê12¹ÔÌܤǤ¹¡Ë¤Ï¡Ösech¡Ês¡á¥ß¥¹¡Ëzig Jahrhunderte¡×¤Ê¤Î¤Ç¡Ösixty centuries¡×¤Î¸íÌõ¤À¤È»×¤¤¤Þ¤¹¡Ë after our time, the learned world should launch out into a discussion about the date of the reign of the Roman Emperor Augustus, which began, as we at this day know exactly, at the year 30 B.C. Instead then of this correct date, our learned sages would differ so widely in their opinions, that one would propose the year 207 B.C. of our chronology as the highest date, another the year 1872 a.d. of the same chronology as the lowest, for the accession of Augustus.¡×

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³¡¦Â³¡ÖWhite Yajur Veda or Vajasaneya Samhita¡×¡ÊÈ÷˺Ͽ¡Ë

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17 For Abhorrence a Paulkasa; for Colour a goldsmith; for
Balance a merchant; for Repentance a sluggard; for All
Spirits a leper; for Prosperity a watchful man; for Failure
a sleepy man; for Mischief a chatterer; for Misfortune
a shameless man; for Undoing one who cuts up into small
pieces;

21 For Fire a fat man; for Earth a cripple; for Wind a
Chāndāla; for Mid-Air a pole-dancer; for Sky a bald-head;
for the Sun a green-eyed man; for Stars a spotty man;
for the Moon a leper; for Day a white yellow-eyed man;
for Night a black man with yellow eyes.


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¡¦Walter Addison JayneÃø¡ÖThe Healing Gods of Ancient Civilization¡×¡Ê¥Ú¡¼¥¸²èÁü¡Ë¤Ë¡Ö¥ä¥¸¥å¥ë¡¦¥ô¥§¡¼¥À¡×¤Ë¤â¡Ökilāsa¡×¤Îµ­½Ò¤¬¤¢¤ë¤Èµ­¤µ¤ì¤Æ¤¤¤Þ¤¹¡£¥µ¥ó¥¹¥¯¥ê¥Ã¥È¸ì¤Î¸¶Åµ¤Ï¸«Åö¤¿¤ê¤Þ¤»¤ó¤¬±ÑÌõ¤Ï2¼ïÍ­¤ê¤Þ¤¹¡£Ralph T.H. GriffithÌõ¡ÖThe Texts of the White Yajurveda¡×¤Î¡ÖBOOK THE THIRTIETH¡×¡ÊNo.17¡§for All Spirits a leper¡¢No.21¡§for the Moon a leper¡Ë¤ÈArthur Berriedale KeithÃø¡ÖThe Yajur Veda (Taittiriya Sanhita)¡×¡Ê¥Ú¡¼¥¸²èÁü¡Ë¤Ç¤¹¡£¤¤¤º¤ì¤â¡Öleper¡×¤ÏÍ­¤ê¤Þ¤¹¤¬¡Öleprosy¡×¤ÏÍ­¤ê¤Þ¤»¤ó¡£

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  White Yajur Veda or Vajasaneya Samhita

PREFACE.

THE YAJURVEDAderived from the roots yaj, to sacrifice or, worship, and vid, to know,is the Knowledge of Sacrifice or Sacrificial Texts and Formulas as distinguished from the Rigveda or Knowledge of Recited Praise, the Saveda or Knowledge of Chanted Hymns, and the Atharva or Brahmaveda which is the Knowledge of Prayer, Charm, and Spells. Though ranking second in the Indian enumeration of the Vedas and containing much that is of very ancient origin, its compilation in its present form, exhibiting as it does the almost complete development of castes and mixt castes and considerable advance in arts and sciences, trades, handicrafts and occupations, is evidently of later date than that even of the Atharva. The Samhitā or Collection of its hymns, texts, and formulas, constituting the hymn-book and prayer-book of the Adhvaryu priests as distinguished from the Hotar, the Udgar, and the Brahman, the special priests, respectively, of the three other Vedas, owes its origin to the increasing multiformity and complication of the Indian ritual and the recognized insufficiency of the simple and unsystematically arranged Collection of Rigveda Hymns to meet the requirements of the performers of various essentially important rites and ceremonies.

The Yajurveda, owing to a schism among its earliest teachers and their followers, was divided into two distinct Samhitā or Collections called probably from the names of the Rishis or inspired Seers who, ate respectively their reputed compilersthe Taittirïya and the Vājasaneya or Vājasaneyi; the former and older being known also by the title Krishna or Blackprobably from its dark or obscure appearance, the collection of sacrificial texts and formulas being perplexingly intermingled with the Brāhmana or exegetical portion which explains them and teaches their ritual application, and the latter being called Sukla or White, the revised, systematic and clear collection, containing the texts and formulas by themselves with a totally distinct Brmana, the Satapatha, as an¡¡appendix. In the two divisions, besides these essential points of difference, are found occasional verbal and orthoepic variations which are generally of little importance. The order of rites and ceremonies is substantially identical, but the White contains a few more texts than the Black.

The Samhitā of the White Yajurveda consists of forty Adhyas or Books containing, with frequent repetitions of the same text, about two thousand verses. A large portion of these are Richas¡Ê¥ê¥°¡¦¥ô¥§¡¼¥À¤Îhymn¤Ç¤¹¡Ë or Strophes¡ÊÀᡢϢ¤Ç¤¹¡Ë borrowed frequently with variations from the Rigveda, and sometimes from the Atharva these, of course, are metrical. Nearly equal in quantity are the Yajus texts or sacrificial formulasthe most characteristic portion, from which the Veda derives its namecomposed in measured prose 'which rises now and then,' as Professor Weber observes, 'to a true
rhythmical swing,' and long passages, such as the lists of victims to be tied up and dedicated at the Asvamedha and the Purushamedha, which are necessarily in the simplest prose.

For further information with regard to this Veda the reader should consult Professor Weber's History of Indian Literature (English Translation by John Mann and Theodor Zachariae: Trner's Oriental Series); Professor Max Mler's History of Ancient Sanskrit Literature; Professor J. Eggeling's Introduction, Vol. XII. of the Sacred Books of the East, or, for a briefer account, Mrs. Manning's Ancient and Mediaeval India, Vol. I. pp. 107-109.

My translation follows the fine edition of the White Yajurveda or Vājasaneyi-Sanhitā, in the two recensionsthe Mhyandina and the Kva, with Mahhara's Commentary, the Vedada, or Lamp of Knowledge, written towards the close of the sixteenth century, published under the patronage of the Honourable Court of Directors of the East India Company in 1849 at Berlin by Dr. Albrecht Weber, at that time Docent of the Sanskrit language at that University. This excellent edition consisting of three Parts the latter two of which contain the Satapatha-Brmana in the Mhyandina recension with extracts from the Commentaries of Sana, Harisvin, and Dvivedaganga, and the Srautra-Sra of Kyana with extracts from the Commentaries of Karka and Ykadeva, has not been reprinted and is now practically unobtainable. In India the text of the Mhyandina recension with Mahhara's Commentary has been issued in a cheap form at Calcutta by Pandit Janda Vidyara, B. A., Superintendent of the Free Sanskrit College, of which a second edition appeared in 1892; and a lithographed edition of the text with a Hindi translation of Mahhara's Commentary was published in 1874, at Besma in the North-Western Provinces, by R Giriprasavarman of that place. A cheap edition of the text, in unbound MS. form, has been published at Bombay.

No separate translation of the whole Samhit or Collection of Texts and Formulas has appeared in any European language. It was Professor Weber's intention, as signified in his History of Indian Literature, to bring out a translation giving the ceremonial belonging to each verse, together with a full glossary, but 'this promise has not been fulfilled, owing to the pressure of other labours.' This scholar had previously published a Latin translation, with annotations in the same language, of Books IX. and X. in his Vasaneya-Sanhitae Specimen (Breslau, 1846), and more recently a German version of Book XVI. in Indische Studien II. pp. 14 ff., and of the list of men and women to be dedicated at the Purushamedha in his treatise on Human Sacrifice among Indians of the Vedic Age reprinted in his Indische Streifen I. pp. 76-84. Of Book XL. as an Upanishad there are several translations into English.

Moreover, nearly the whole of the first eighteen Books has been incorporateddissected and explained clause by clausein the first nine Books of the Satapatha-Brāmana; and an admirable translation of this vast work by Professor Julius Eggeling is now nearly completed in the Sacred Books of the East, four volumes (XII, XXVI., XLI., XLIII. of that series) having already appeared, and the concluding volume (XLV) being in the press. From this translationwhich, but for its bulk and costliness would make half of my work superfluousand from Professor Eggeling's annotations, I have derived the greatest assistance, and most gratefully record my obligations.

All that I have attempted to do is to give a faithful translation, to the best of my ability, of the texts and sacrificial formulas of the Veda, with just sufficient commentary, chiefly from Mahhara, to make them intelligible. Much additional information way be found in Professor A. Hillebrandt's Ritual-Litteratur, Vedische Opfer and Zauber (Grundriss der Indo-Arischen Philologie and Altertumskunde), Strassburg: 1897; and further minute details of the various sacrifices, rites and ceremonies are given in the Satapatha-Brāmana as already mentioned, and in various articles, referred to in my notes, by Professor A. Weber, the great authority on the Yajurveda and all that is connected with it.

R. T. H. GRIFFITH.

KOTAGIRI, NILGIRIS
May, 1899.

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¡Ö7 To thee, dispeller of the night, O Agni, day by day with prayer
Bringing thee reverence, we come
8 Ruler of sacrifices, guard of Law eternal, radiant One,
Increasing in thine own abode.
9 Be to us easy of approach, even as a father to his son:
Agni, be with us for our weal.¡×


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  ¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¤Î¤³¤È¤òÄ´¤Ù¤ë¤Î¤Ë±¦±ýº¸±ý¤·¤Þ¤·¤¿¡£¤¤¤ä¼Â¤Ï̤¤À¥¦¥í¥Á¥ç¥í¤·¤Æ¤¤¤ëºÇÃæ¤Ê¤Î¤Ç¤¹¡£¤È¤¤¤¦¤Î¤â¤½¤â¤½¤â¡Ömedical papurus¡Ê»ÅÊý¤¬¤Ê¤¤¤«¤é°å³Ø¥Ñ¥Ô¥ë¥¹¤È»ä¤ÏÌõ¤·¤Æ¤¤¤Þ¤¹¤¬¡Ë¡×¤Ã¤Æ²¿¤Ê¤ó¤À¤í¤¦¡©Â¾¤Ë¤É¤ó¤Ê¥Ñ¥Ô¥ë¥¹¤¬Í­¤ë¤Î¤À¤í¤¦¡©°ì¤Ä°å³Ø¥Ñ¥Ô¥ë¥¹¤Î°ìÍ÷ɽ¤Ï³Ø¼Ô¤Îºî¤Ã¤¿¤â¤Î¤ò¸«ÉÕ¤±¤Þ¤·¤¿¡£John Francis Nunn¤È¤¤¤¦¿Í¤Ç¤¹¤¬¤³¤Î¿Í¤Ï¿®ÍѤǤ­¤½¤¦¤Ç¤¹¡£¤·¤«¤·Â¾¤Î¥Ñ¥Ô¥ë¥¹¤Ë¤Ï¤É¤ó¤Ê¤â¤Î¤¬¤¢¤ë¤Î¤Ç¤·¤ç¤¦¡©¤½¤ì¤¬¥Ï¥Ã¥­¥ê¤·¤Þ¤»¤ó¡£ÀèÆü¤â¤³¤ó¤Ê°ìÍ÷ɽ¤ò¤´¾Ò²ð¤·¤Þ¤·¤¿¡£²¼¤Ëǯɽ¤«¤é¤âÈ´¤­½Ð¤·¤ÆÊ¤٤Ƥߤޤ·¤¿¡£Ç¯Âå¤Ï½ñ¤«¤ì¤¿¤È¿äÄꤵ¤ì¤ëǯÂå¤Ç¤¹¡£

1800 BC: Berlin Mathematical Papyrus,2nd order algebraic equations¡ÊÂå¿ô¤ÎÊýÄø¼°¡Ë
1800 BC: Moscow Mathematical Papyrus, generalized formula for volume of frustum¡Ê±ß¿íÂæ¤ÎÂÎÀÑ¡Ë
1650 BC: Rhind Mathematical Papyrus: geometry¡Ê´ö²¿³Ø¡Ë, cotangent analogue¡ÊÉÔÌÀ¡Ë, algebraic equations¡ÊÂå¿ô¤ÎÊýÄø¼°¡Ë, arithmetic¡Ê»»¿ô¡Ë series, geometric series
1600 BC: Edwin Smith papyrus, medical tradition¡Ê°å³ØÅÁ¾µ¡Ë traces as far back as c. 3000 BC
1550 BC: Ebers Medical Papyrus, traditional empiricism¡ÊÅÁÅýŪ°åÎÅ¡Ë; world's earliest known documented tumors¡Ê¼Â¾Ú¤µ¤ì¤¿¼ðáç¡Ë
1160 BC: Turin papyrus, world's earliest known geologic and topographic map¡ÊÃϼÁ³Ø¤ÈÃÏ·Á¿Þ¡Ë
--------------------------------------------------------
c.2500 BC: Westcar Papyrus
c.1800 BC: Ipuwer papyrus
c.1800 BC: Papyrus Harris I
c.1400 BC: Tulli Papyrus
c.1300 BC: Brugsch Papyrus
Unknown date: Rollin Papyrus

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Around 1500 BC, in the Indian work Rgveda Samhita, there are references to kushtha, a term covering leprosy as well as some other skin afflictions. Around 1300-1100 BC, there is mention of leprosy under the term Uchedu in the Ebers Papyrus and Brugsch Papyrus of Egypt.

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¡ü¤½¤Î¹¹¤Ë4ǯ¸å¥¸¥§¥é¥ë¥É¡¦¥Þ¥Ã¥·¡¼¡ÊGerald Massey¡Ë¤¬¡ÖA BOOK OF THE BEGINNINGS¡×¤ÎÃæ¤Ç¼è¤ê¾å¤²¤Æµï¤Þ¤¹¡£¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¤¬¡ÖÀ÷ȱ¡×¤Î½èÊý䵤ò¼è¤ê¾å¤²¤Æµï¤ë¤Èµ­¤·¡¢¤½¤ì¤Ï¼Â¤ÏÂè°ì²¦Ä«¤Î2ÈÖÌܤβ¦teta¤ÎÊì¿Æ¤Î°Ù¤Î¤â¤Î¤À¤Ã¤¿¤È¡£¤³¤³¤Ë³¤¤¤Æ¡Öleprosy¡×¤Îʸ»ú¤¬Åо줷¤Þ¤¹¤¬Áá¤Þ¤Ã¤Æ¤Ï¤¤¤±¤Þ¤»¤ó¡¢¤½¤ÎÁ°¤Ë¡ÖThis is typical.¡×¤ÈÆþ¤Ã¤Æ¤¤¤Þ¤¹¡£¥Ö¥ë¥¯¥·¥å¤¬½ñ¤¤¤¿¡ÖAs an example¡×¤ò»×¤¤½Ð¤·¤Æ¤¯¤À¤µ¤¤¡£¡Ö¸Å¤¤²¦Ä«¤ËÁ̤뤳¤È¤ÏÎɤ¯¤¢¤ë¤³¤È¤Ç¡¢Î㤨¤Ð¡¦¡¦¡¦¡×¤È¡Öleprosy¡×¤ÎÎã¤ò½Ò¤Ù¤Æ¤¤¤Þ¤¹¡£¤³¤³¤Ç¤â¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¤Ë¡Öleprosy¡×¤¬µ­ºÜ¤µ¤ì¤Æ¤¤¤¿¤Èµ­¤µ¤ì¤Æ¤Ï¤¤¤Þ¤»¤ó¡£

¡üƱ¤¸1881ǯ¤ËGeorge¡¡Rawlinson¤¬¡ÖHistory of ancient Egypt¡×¤ÎÃæ¤Ç¼è¤ê¾å¤²¤Æµï¤Þ¤¹¤¬¡¢¥Ö¥ë¥¯¥·¥å¤Î°úÍѤǡÖa very ancient papyrus¡×¤ÎÃæ¤Ë¤¢¤ë¤È½ñ¤¤¤Æ¤¤¤Þ¤¹¡£

¡ü¹¹¤Ë4ǯ¸å¡¢August Hirsch¤¬¡ÖHandbook of geographical and historical pathology¡×¤Ç¿¨¤ì¤Æ¤¤¤Þ¤¹¤¬¡¢¤³¤ì¤âµÓÃí¤Ç¥Ö¥ë¥°¥·¥å¤ò°úÍѤ·¤ÆÃ±¤Ë¡Öthe papyrus¡×¤È¤·¤Æ¤¤¤Þ¤¹¡£¤³¤³¤Ç°ì¤ÄÃí°Õ¤·¤Ê¤±¤ì¤Ð¤Ê¤é¤Ê¤¤¤Î¤Ï¡¢¤½¤ì¤Ë³¤¤¤Æ¡Ödiscovered by him¡×¤È¤·¤Æ¤¤¤ëÅÀ¤Ç¤¹¡£¥Ö¥ë¥¯¥·¥å¤â¼Â¤Ï¡Öpapyrus¡×¤òȯ¸«¤·¤Æ¤¤¤ë¤Î¤Ç¤·¤ç¤¦¤«¡¢¡ÖBrugsch¡¡papyrus¡×¤Ç¸¡º÷¤·¤Æ¤ß¤Þ¤·¤¿¡£¤¤¤ä¼Â¤ÏÍ­¤ë¤³¤È¤ÏÃΤäƤ¤¤Þ¤·¤¿¡Ê¥¹¥¯¥í¡¼¥ë¤·¤ÆÃæÄø¤Ç¤¹¡Ë¡£¤·¤«¤·¥Ö¥ë¥¯¥·¥å¤Ï1827ǯÀ¸¤Þ¤ì¤Ç¤¹¤«¤é¡¢¼«Ê¬¤Îʸ¾Ï¤Ç¡Öthe great medical papyrus¡×¤Èµ­¤·¤¿¤â¤Î¤Ç¤Ï¤¢¤êÆÀ¤Þ¤»¤ó¡¢50ǯÁ°¤Ëȯ¸«¤µ¤ì¤¿¤È¸À¤Ã¤Æ¤¤¤ë¤Î¤Ç¤¹¤«¤é¡£

¡ü¤µ¤Æ¼¡¤Ë½Ð¤Æ¤¯¤ë¤Î¤¬Carl H.von Klein¤Î¡ÖThe medical features of the Papyrus Ebers¡×¤Ç¤¹¡£¤³¤³¤Ë»äã¤Ï¤³¤ì¤Þ¤Ç¤ÎÄ´ºº¤ò°ìµó¤Ëʤ¤¹¾Úº¸¤òÌܤˤ·¤Ê¤±¤ì¤Ð¤Ê¤ê¤Þ¤»¤ó¡£¤½¤¦¤Ç¤¹ºÇ¸å¤Ë½ñ¤¤¤¿¤È¤³¤í¤Ç¤¹¡£¤³¤Î9¥Ú¡¼¥¸¡Ê9¹ÔÌܤǤ¹¡Ë¤Ç¤´Í÷失¤Þ¤¹¡£Æ¬¤òÊú¤¨¹þ¤ó¤Ç¤·¤Þ¤¦Á°¤Ë¡¢º£Æü¤Ï¤³¤³¤ÇÀÚ¤ê¾å¤²¤ë¤È¤¤¤¿¤·¤Þ¤¹¡£¤Ç¤Ï¡¦¡¦¡¦¡£¡Ê2010.1.21¡¡4¡§22æ¹Æ¡Ë
 

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  > No.4613[¸µµ­»ö¤Ø]

>A BOOK OF THE BEGINNINGS    Gerald MasseyÃø¡Ê1881ǯ¡Ë
>
>  The antiquity of Egypt may be said to have ended long before the classical antiquity of the moderns begins, and except in the memorials of myth and language it was pre-monumental. We know that when Egypt first comes in sight it is old and grey. Among the most ancient of the recipes preserved are prescriptions for dyeing the hair. There are several recipes for hair dye or washes found in the Ebers Papyrus[17], and one of these is ascribed to the lady Skheskh, mother of Teta, the first king on the monuments after Mena.
>
>  This is typical. They were old enough more than 6,000 years ago for
leprosy to be the subject of profound concern. A manuscript of the time of Rameses II says:¡½
>
>  ¡¡¡¡¡¡'This is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case under the feet
> ¡¡¡¡¡¡¡¡(of a statue) of the god Anubis, in the town of Sakhur, at the time of the reign of his majesty the defunct King Sapti,'[18] who was the fifth pharaoh of the first dynasty, in the list of Abydus.

>
> Leprosy was indigenous to Egypt and Africa; it has even been conjectured that the white negroes were produced by it, as the albinos of the black race.
>
> ¤³¤ì¤Ï¥°¥ë¥¯¥·¥å¤Î5ǯ¸å¤Ë½ñ¤«¤ì¤¿¥¸¥§¥é¥ë¥É¡¦¥Þ¥Ã¥·¡¼¡ÊGerald Massey¡Ë¤ÎÎϺî¤Ç¤¹¡£¤¿¤ÀÈà¤Ï¥¨¥¸¥×¥È¤Ë¤Ä¤¤¤Æ¤ÏÆÈ³Ø¤Ç³Ø¤ó¤À¤Î¤Ç¤½¤ÎÅÀ¤ÏÚмष¤Ê¤±¤ì¤Ð¡¢¤È¸À¤¦¤È¼ºÎé¤Ç¤¹¤Í¡£»í¿Í¤Ç¤¢¤ë¤ÈÃΤëÁ°¤ËÁ´¤Æ¤òÆÉ¤ß½ª¤ï¤Ã¤Æ¤¤¤¿¤Î¤Ç¤¹¤¬¡¢¾å¤Î¤è¤¦¤Ë¥á¥Á¥ã¥¯¥Á¥ãÆñ¤·¤¤¤±¤ì¤É¤âʸ̮¤Ï°ì»åÍð¤ì¤º¡¢»ä¤ÏËܾì¤Î¥¤¥®¥ê¥¹¿Í¤Îʸ¾Ï¤Ï¤µ¤¹¤¬¤À¤Ê¡¢¤Ê¤É¤È¥È¥ó¥À´ª°ã¤¤¤ò¤·¤Æ¤¤¤Þ¤·¤¿¡£
>
> ¤¢¡¢¤½¤ì¤«¤é¡Î17¡Ï¡Î18¡Ï¤ÈÃí¤¬¤¢¤ê¤Þ¤¹¤¬¤³¤ì¤Ï´û¤Ë¡Ö¡ÖEbers Papyrus¡×¤òÄ´¤Ù¤ë¡×¤Ç¤ªÆÉ¤ß¤Ë¤Ê¤Ã¤Æ¤¤¤ë¥Ö¥ë¥¯¥·¥å¤Î°úÍѤǤ¹¡£ÉԻ׵Ĥʡʰ¿¤¤¤ÏÅöÁ³¤È¸À¤¨¤ÐÅöÁ³¤¹¤®¤ë¡Ë¶öÁ³¤Ë´ò¤·¤¯¤Ê¤ê¤Þ¤·¤¿¡¦¡¦¡¦^^¤³¤ì¤À¤«¤é»ß¤á¤é¤ì¤Ê¤¤¡¦¡¦¡¦¡Ê^^:¡Ë


´ò¤·¤¯¤Ê¤Ã¤ÆÂç»ö¤Ê¤³¤È¤ò˺¤ì¤Æ¤¤¤Þ¤·¤¿¡£¤ªµ¤ÉÕ¤­¤Ç¤·¤ç¤¦¤«¡¢¼Â¤Ï¤³¤Î¤È¤³¤í¥º¥Ã¥ÈƬ¤ÎÊÒ¶ù¤Ç¥®¥é¥®¥é¸ºß¤ò¸Ø¼¨¤·¤Æ¤¤¤¿¤Î¤¬¡Öhair¡×¤Ê¤Î¤Ç¤¹¡£º£¤Ï¤³¤ó¤Ê¿¨¤ìÊý¤ò¤·¤Æ¤¤¤Þ¤¹¤¬¤³¤ì¤Ï¡Ö·Ú¤¤¥¸¥ã¥Ö¡×¤À¤È¤ª¼õ¤±¼è¤ê¤¯¤À¤µ¤¤¡£¼Â¤ÏÁíÅ»¤á¤Ø¤ÎÆþ¤ê¸ý¤À¤È»ä¤Ï»×¤Ã¤Æ¤¤¤Þ¤¹¡£¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤ÎÃæ¤Î¡Öleprosy¡×¤Ë¿§¡¹¤Êʸ¸¥¤ò¼êÅö¤¿¤ê¼¡Â轸¤á¤Þ¤·¤¿¡£¤â¤¦¤³¤ó¤Ê½ê¤«¤È»×¤¤¤Þ¤¹¡¢¸å¤Ï¤³¤ì¤òÐíâפ¹¤ëºî¶È¤ËÆþ¤ê¤Þ¤¹¡£¥ë¥·¥ã¥Ã¥È»á¤Îʸ¾Ï¤ÏÀµ¤·¤¤¤Î¤«¤É¤¦¤«¤È¸À¤¦¤³¤È¤Ç¤¹¡£¤½¤ì¤ËÉտ路¤Æ¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Ë¤Ä¤¤¤Æ¤³¤ì¤Þ¤Ç¤ªÂêÌܤΤ´¤È¤¯½Ò¤Ù¤é¤ì¤Æ¤¤¤¿¡ÖÄêÀâ¡×¤ò½¤Àµ¤¹¤ëºî¶È¤¬¤¢¤ê¤Þ¤¹¡£

ÆÍÇ˸ý¤È¤·¤Æ¡Öhair¡×¤«¤éÆþ¤ê¤Þ¤¹¡£¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤ÎÃæ¤Î¡Öleprosy¡×¤ò¡Öhair¡×¤Ç¥Ú¡¼¥¸Æâ¸¡º÷¤·¤Æ¤ß¤Æ¤¯¤À¤µ¤¤¡£¥Ö¥ë¥¯¥·¥å¤Î6ǯ¸å¤Ë¥¸¥§¥é¥ë¥É¡¦¥Þ¥Ã¥·¡¼¤Ï¾å¤Î¡ÖA BOOK OF THE BEGINNINGS¡×¤ò½ñ¤¤¤Æ¤¤¤Þ¤¹¡£¤½¤·¤Æ¤½¤ÎÃæ¤Ç¡ÖºÇ¤â¸Å¤¤½èÊý䵤ÏÀ÷ȱ¤ÎÊýË¡¤Ç¡¢¤½¤ì¤Ï¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¤Ë²¿¼ïÎà¤â½ñ¤¤¤Æ¤¢¤ë¡×¤È¸À¤Ã¤Æ¤¤¤Þ¤¹¡Ê¢¬¾å¤ÎÀÖ»ú¡Ë¡£¤½¤·¤Æ¥Ö¥ë¥¯¥·¥å¤Ï¡Ö¥¨¡¼¥Ù¥ë¥¹¤¬¥Æ¡¼¥Ù¤ÇÇã¤Ã¤¿°ì´¬¤Î¸Å½ñ¤¬¡¢ÁýÌӤμêÃʤȤ·¤ÆÂº½Å¤µ¤ì¤¿¡£¤½¤·¤ÆÈþÍÆ»Õ¤Ë¤Ï¶½Ì£¤¬¤¢¤ë¤«¤âÃΤì¤Ê¤¤¤³¤Î¾ðÊó¤è¤êô£¤«¤Ë½ÅÍפʤΤϡ¢¤³¤ÎÏä¬Âè1²¦Ä«¤Ë¤Þ¤ÇÁ̤뤳¤È¤Ê¤Î¤À¡×¤È½ñ¤¤¤Æ¤¤¤ë¤Î¤Ç¤¹¡£

¤³¤³¤ÇÀ¼¤òÂç¤Ë¤·¤¿¤¤¤Î¤Ï¡¢¤½¤ì¤Ë³¤¯Ê¸¾Ï¤Ç¤¹¡£¡ÖAs an example¡Ä¡×¤ÈÍè¤Þ¤¹¡£¡ÖÂè1²¦Ä«¤Þ¤ÇÁ̤ëÏäΰìÎã¤È¤·¤Æ¡Ä¡×¡¢¡Öthe great medical papyrus¡×¤¬Í­¤ê¡¢¤½¤ì¤Ï50ǯ¤Û¤ÉÁ°¤Ë¥Ù¥ë¥ê¥ó¤ÎÇîʪ´Û¤Ë¼ý¤á¤é¤ì¤¿¡×¤È¶ÄÍ­¤ë¡£¤½¤·¤Æ¤³¤ì¤Ï¡ÖThis is the beginning of the collection of receipts for curing leprosy.It was discovered in a very ancient papyrus enclosed in a writing-case, under the feet (of a statue) of the god Anoobis, in the town of Sochem, at the time of the reign of his majesty the defunct king Sapti.¡×¤À¤È¡£

¥Ö¥ë¥¯¥·¥å»á¤Ï¤³¤ì¤À¤±¤·¤«½ñ¤¤¤Æ¤¤¤Ê¤¤¤Î¤Ç¤¹¡£¥ë¥·¥ã¥Ã¥È»á¤Ï¤½¤ì¤ò°úÍѤ·¤¿¡Ê¹°ú¤­¤Ç¤¹¤¬¡Ë¤È¤·¤Æ¡ÖIn Egypt, Huspati (Horus-Den), a quasimythical Thinite Icing of the First Dynasty (¡Á3500 BC), is reported in papyrus dating from /- 1500-1200 BC as having suffered from a disease whose signs are evocative¡ÊÁÛµ¯¤µ¤»¤ë¡Ëof leprosy.¡×¤È½ñ¤­¤Þ¤·¤¿¡£

¤³¤ì¤Þ¤ÇÄ´¤Ù¤Æ¤­¤¿Ãæ¤Ç¡ÖSapti¡áHesepti¡áHusapti¡Ê¡áHuspati¡½¤³¤ì¤Ï¥ë¥·¥ã¥Ã¥È»á¤À¤±¡Ë¡×²¦¤ÏÂè1²¦Ä«¤Î5ÈÖÌܤβ¦¤Ç¤½¤Î»þ¡Öreceipts for curing leprosy¡×¤¬½ñ¤«¤ì¤¿¤È¤¤¤¦ÀâÌÀ¤Ï²¿ÅÙ¤â½Ð¤Æ¤­¤Þ¤·¤¿¡£¤·¤«¤·¡Öleprosy¡×¤ËØí´µ¤·¤Æ¤¤¤¿¤è¤¦¤Êµ­½Ò¤Ï¸½ºß¤Î½ê³§Ìµ¤Ç¤¹¡£¤À¤«¤é¥ë¥·¥ã¥Ã¥È»á¤Îµ­½Ò¤Ï´Ö°ã¤¤¤À¤È»ä¤Ï»×¤¤¤Þ¤¹¡£¤Þ¤¿¡ÖHuspati¡×¤È¤¤¤¦É½µ­¤â¸¡º÷¤·¤Æ¤â¤½¤ì¤é¤·¤¤¤Î¤¬½Ð¤Æ¤­¤Þ¤»¤ó¡£ÆÉ¤á¤Ê¤¤¸À¸ì¤Î¤Ï¤¢¤ë¤Î¤Ç¤¹¤¬^^¡£¤³¤ì¤â¸íµ­¤Ç¤Ï¤Ê¤¤¤«¤È»×¤¤¤Þ¤¹¡£¡Ö·Ú¤¤¥¸¥ã¥Ö¡×¤Î¤Ä¤â¤ê¤¬¤¤¤­¤Ê¤ê·ëÏÀ¤ËÈô¤Ó°Ü¤Ã¤Æ¤·¤Þ¤¤¤Þ¤·¤¿¡£¤Þ¤¢¡¢¤³¤ó¤Ê¤â¤Î¤Ç¤¹¡¦¡¦¡¦¤¯¤¿¤Ð¤ê»¤Ê¤¤¤Î¤ä¤ë¤³¤È¤Ï¡¦¡¦¡¦¡£¤½¤ì¤«¤é¥Ö¥ë¥¯¥·¥å»á¤¬¸À¤Ã¤Æ¤¤¤ë¡Öthe great medical papyrus¡×¡¢¤Ï°ìÂβ¿¤Ê¤Î¤«¡¢Á³¤ë¤Ù¤­Ì¾Á°¤¬ÉÕ¤¤¤¿¡Öpapyrus¡×¤Ê¤Î¤Ç¤Ï¤Ê¤¤¤«¡¢¤³¤ì¤Ï̤Ĵºº¤Ç¤¹¡£ËÜÂê¤È´Ø·¸¤Ï¤¢¤ê¤Þ¤»¤ó¤¬¡¢Ä´¤Ù¤Ê¤±¤ì¤Ð·èÃ夬ÉÕ¤«¤Ê¤¤¤È¤¤¤¦¿´¶­¤Ç¤¹¡¦¡¦¡¦¡£

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¤µ¤Æ»Ä¤ë¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Î½Ð¼«¤ÎÌäÂꡦ¡¦¡¦¤³¤ì¤ÏWikipedia¤ÏÏÀ³°¤È¤·¤Æ¤â¤¿¤È¤¨¤ÐDawson»á¤Ï¡ÖIt was found in a tomb at Thebes together with another medical text, the Edwin Smith Papyrus, about 1862¡×¤ÈƲ¡¹¤È½ñ¤¤¤Æ¤¤¤Þ¤¹¤·¡¢°ìÊýCarl H. von Klein»á¤Ï¡ÖThe medical features of the Papyrus Ebers¡×¤Î¡ÖDISCOVERY OF THE PAPYRUS¡×¤È¤¤¤¦¾Ï¤Ç¼Â¤Ë¾ÜºÙ¤ËÆþ¼ê¤Î½Ö´Ö¤Þ¤ÇÉÁ¼Ì¤·¤Æ¤¤¤Þ¤¹¤¬¡¢¡Öthe Edwin Smith Papyrus¡×¤È¶¦¤Ëȯ¸«¤µ¤ì¤¿¤È¤Ï°ì¸À¤â½ñ¤¤¤Æ¤¤¤Þ¤»¤ó¡£¤³¤ÎÊդϤâ¤Ã¤È¾¤Î¤â¤Î¤Ë¤âÅö¤¿¤Ã¤Æ¤ß¤Ê¤¤¤È´Êñ¤Ë¤ÏÃÇÄê¤Ç¤­¤Þ¤»¤ó¡£ËÜÅö¤Ï½ñ¤¤¤Æ¤¤¤ë³Ø¼Ô¤µ¤ó¤Î¡Ö¿ÈÂθ¡ºº¡×¤â¤·¤¿¤¤¤Î¤Ç¤¹¤¬¡¢¤½¤³¤Þ¤Ç¤Ï¤È¤Æ¤â¡¦¡¦¡¦^^¡£¤Þ¤¢¾®Âô¤µ¤ó¤ÎÂáÊ᤬Àè¤Ë¤Ê¤ë¤«¤â¤·¤ì¤Þ¤»¤ó¡¦¡¦¡¦¡Ê^^;¡Ë
 

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The antiquity of Egypt may be said to have ended long before the classical antiquity of the moderns begins, and except in the memorials of myth and language it was pre-monumental. We know that when Egypt first comes in sight it is old and grey. Among the most ancient of the recipes preserved are prescriptions for dyeing the hair. There are several recipes for hair dye or washes found in the Ebers Papyrus[17], and one of these is ascribed to the lady Skheskh, mother of Teta, the first king on the monuments after Mena.

This is typical. They were old enough more than 6,000 years ago for
leprosy to be the subject of profound concern. A manuscript of the time of Rameses II says:¡½

¡¡¡¡¡¡'This is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case under the feet
¡¡¡¡¡¡¡¡(of a statue) of the god Anubis, in the town of Sakhur, at the time of the reign of his majesty the defunct King Sapti,'[18] who was the fifth pharaoh of the first dynasty, in the list of Abydus.


Leprosy was indigenous to Egypt and Africa; it has even been conjectured that the white negroes were produced by it, as the albinos of the black race.

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>"Likewise, there is no beauty or uglyness, nor increase or decrease.  Everything is of RELATIVE existence.  Based on EMPTY philosophy, anything which has form or anything which does not have form, both are empty.  Anything which you see with your eyes, which you hear with your ears, anything you smell with your nose, you taste with your tongue, you feel with your heart, everything is empty.  There are no wise persons, no foolish persons, no elderly persons, no young persons.  Those who want to attain enlightenment are not worried because of empty philosophy.  Because they are broad-minded, they do not fear.  They are peaceful and will attain enlightenment.  Under the full Milky Way, they attain enlightenment being watched, supported and guided by many, many Buddhas.
>"Well" Kanjizai-bosatsu said with strength.  "I will reveal only to you the words of truth with mysterious strength.  It is the superb MANTRA, Sacred Words of Truth. If you recite the MANTRA, You are freed from all evils, and you will attain satisfactory enlightenment.

The sacred words are, Go to the Paradise. Go to the world of Enlightenment. Hail to Enlightenment.
¡¡Gat¨¦ Gat¨¦ Paragat¨¦ Parasamgat¨¦

Bodhi Svaha!

End of The Heart of Prajna Paramita Sutra

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¡Öcontents¡×¤Î¾Ò²ð¤ÎÃæ¤Ë¡Öleprosy¡×¤¬Í­¤ê¤Þ¤¹¡£¤ä¤Ï¤ê½ñ¤«¤ì¤Æ¤¤¤ë¤Î¤Ç¤·¤ç¤¦¤«¡£¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Î±ÑÌõ½ñ¤¬¤¢¤ê¤Þ¤¹¤¬¡¢7000±ß¤·¤Þ¤¹¡£¤½¤¦¤À¿Þ½ñ´Û¤ÇÄ´¤Ù¤ë¼ê¤¬¤¢¤ê¤Þ¤·¤¿¡£Íèǯ¤ÎÏäˤʤê¤Þ¤¹¡£¤³¤ì¤Û¤ÉÅ¥¾Â¤ËÖȤê¹þ¤â¤¦¤È¤ÏÌ´¤Ë¤â»×¤Ã¤Æ¤¤¤Ê¤«¤Ã¤¿¤Î¤Ë¡¦¡¦¡¦(>_<)

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¡ÖIn Egypt, Huspati (Horus-Den), a quasimythical Thinite Icing of the First Dynasty (¡Á3500 BC), is reported in papyrus dating from /- 1500-1200 BC as having suffered from a disease whose signs are evocative of leprosy.¡×

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"mention is only made of a roll of a very ancient book bought in Thebes by Mr. Ebers¡¦¡¦¡¦"¡Ê¤³¤ÎÁ°¸å¤Ï¾å¤Î¡Ö¤³¤ó¤Ê¤Ú¡¼¤¸¡×¤ËÍ­¤ê¤Þ¤¹¡Ë

¤³¤ì¤¬¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤Ê¤Î¤Ç¤¹¡£¥¨¡¼¥Ù¥ë¥¹¤¬¥Æ¡¼¥Ù¤ÇÇã¤Ã¤¿¤Î¤Ç¤¹¡£¤Ç¤Ï¡Öhesepti¡×¤Î¤³¤È¤òµ­¤·¤¿¤Î¤Ï¡¦¡¦¡¦¥Ö¥ë¥¯¥·¥å»á¤Ï¡Öthe great medical papyrus discovered in the necropolis of Memphis¡×¤È½ñ¤¤¤Æµï¤ë¤Ç¤Ï¤Ê¤¤¤Ç¤¹¤«¡£¥¨¥¸¥×¥È¤Î¥Ñ¥Ô¥ë¥¹¤È¸À¤¨¤Ð¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤À¤È»×¤¤¹þ¤ó¤Ç¤¤¤¿¤Î¤Ï¡¢»ä¤À¤±¤Ç¤Ï¤Ê¤¤¤Î¤«¡©µ¿¿´°Åµ´¤È²½¤·¤Þ¤·¤¿¡£¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡¡¥Ï¥ó¥»¥óÉ¡פǸ¡º÷¤·¤Æ¤ß¤Æ¤¯¤À¤µ¤¤¡£Google¤âYahoo!¤âºÇ½é¤«¤é½Ð¤Æ¤¯¤ë¤Î¤Ï»ä¤Î½ñ¤¤¤¿¤â¤Î¤Ð¤«¤ê¡¢Â¾¤ÏƱ°ì¥Ú¡¼¥¸¤Ë¤ÏÍ­¤Ã¤Æ¤âξ¼Ô¤Î´Ö¤Ë´ØÏ¢À­¤¬¤Ê¤¤¤Î¤Ç¤¹¡£»ä¤Ï²¿¸Î¤½¤¦»×¤¤¹þ¤ó¤À¤Î¤«¡©Ä´¤Ù¤Þ¤·¤¿¤È¤â¡ª¥Ö¥é¥¦¥ó»á¤¬¸µ¶§¤Ç¤·¤¿¡£

¡ÖÀ»½ñ¤ÎÃæ¤Î¡Ø¤é¤¤¡Ù¡×p.26¤Ë½ñ¤¤¤Æ¤¢¤ë¤Î¤Ç¤¹¡¢¡Ö¥¨¥Ù¥ë¥¹¤Î¥Ñ¥Ô¥ë¥¹¤Ë½Ð¤Æ¤¯¤ë¥¦¥±¥É¥¦¡ÊUchedu<Ukhedu>¡Ë¤ä¥Á¥ç¥ó¡ÊChon¡Ë¤Î¤Ï¤ì¤â¤Î¤Ï¡¢º£Æü¤Ç¤Ï¤é¤¤¤È´ÕÄꤹ¤ë¤Ë¤Ï¤¢¤Þ¤ê¤Ë¤âÇùÁ³¤È¤·¤Æ¤¤¤ë¤ÈȽÃǤµ¤ì¤Æ¤¤¤Þ¤¹¡£¤â¤Ã¤È¤â¤³¤ÎÎÅË¡¤Î¼ê°ú¤­¤Ë½ñ¤«¤ì¤Æ¤¤¤ëÃÇÊÒŪ¤Ê¾É¾õ¤ÎÉÁ¼Ì¤Ï¡¢¤¹¤Ù¤Æ¤é¤¤¤Î¿ÇÃǤËÁ´¤¯¤¢¤Æ¤Ï¤Þ¤é¤Ê¤¤¤È¤â¤¤¤¨¤Þ¤»¤ó¡£¡×¤È¡£¤Þ¤À¥¹¥ì¥Ã¥«¥é¥·¤Ç¤Ê¤«¤Ã¤¿Åö»þ¤Î»ä¤¬¿®¤¸¹þ¤ó¤Ç¤â̵Íý¤Ï¤Ê¤¤¤È¤ª»×¤¤¤Ë¤Ê¤ê¤Þ¤»¤ó¤«¡©

¤³¤³¤Ç»ä¤ÏÌÞÏÀ¡ÖEber's Papyrus¡¡leprosy¡×¤Ç¸¡º÷¤·¤Æ¤ß¤Þ¤·¤¿¡£´ò¤·¤¤¤³¤È¤Ë¤È¸À¤¦¤Ù¤­¤«Eber's Papyrus¤Ëleprosy¤Î¤³¤È¤¬½ñ¤¤¤Æ¤¢¤ë¤È¤¤¤¦Ê¸¾Ï¤Ï¤½¤³¤³¤³¤Ë¤¢¤ë¤Î¤Ç¤¹¡£

"The previous oldest was an Egyptian dating to 400-250 BC, though the Ebers Papyrus mentions the disfiguring disease as early as 1,550 BC."

"The presence of leprosy at Balathal 4000 years ago also supports translations of the Eber's papyrus in Egypt and a Sanskrit text in India (the Atharva Veda) that refer to the disease as early as 1550 B.C."

"What is curious is that descriptions of leprosy have been noted in Ebers papyrus, an Egyptian medical document and the Atharva Veda, a Sanskrit holy text, which both refer to the disease as early as 1,550 B.C., a few hundred years after this individual died."

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"This finding also supports the hypothesis that the Sanskrit Atharva Veda, composed before the first millennium B.C., is the earliest written reference to the disease ¡¦¡¦¡¦¡É

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"The earliest textual references to leprosy are found in proto-historic texts, including the Egyptian Ebers papyrus dated to 1550 B.C. It has been suggested that there are references to the disease in Sanskrit hymns of the Atharva Veda composed before the first millennium B.C."

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In which of those areas did leprosy first make its appearance? There is no straight answer. If we trust the legacy of traditions as embodied in later records, leprosy could well have been prevalent in all three regions at the dawn of their respective histories. That the possible presence of the disease was attested to earlier in Egypt is no argument. The chronology of historical events has often more to do with the presence of historians than with the occurrence of the events themselves, as is the case for so many phenomena.

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  ¥ë¥·¥ã¥Ã¥È¤Î¡¢¡ÖThe paleoepidemiology of leprosy¡×¤Ë½ñ¤«¤ì¤¿¡ÖHuspati¡×¤Î»ö¼Â¤ò¸¡¾Ú¤¹¤ë¤¿¤á¤Ë¡¦¡¦¡¦

¡¡¡ÖIn Egypt, Huspati (Horus-Den), a quasimythical Thinite Icing of the First Dynasty (¡Á3500 BC), is reported in papyrus dating from /- 1500-1200 BC as having suffered from a disease whose signs are evocative of leprosy.¡×¡ÊµÓÃí2¡áBrugsch. Quoted in Scott, H. H. (ref. 10).µÓÃí10¡á Scott, H. H. (1943): The influence of the slave trade in the spread of tropical disease. Trans. R. Soc. Med. Hyg. 37; 169-188.¡ÚÃí¡Û»Äǰ¤Ê¤¬¤éScott¤Î¸¶Åµ¤ÏÍ­ÎÁ¤Ê¤Î¤Ç¥®¥Ö¥¢¥Ã¥×¤Ç¤¹¡£

A History of Egypt under the Pharaohs¡¡¡¡¡¡Heinrich Karl BrugschÃø¡Ê1827¡Á1894ǯ¡¦German Egyptologist born in Berlin. 1875ǯȯ¹Ô¡Ë¡ÊTranslated by Henry Danby Seymour¡Ë

¡¡As an example we will allude to the great medical papyrus discovered in the necropolis of Memphis, which was added to the collection of the museum of Berlin, about fifty years ago. As we have elsewhere shown, this precious document contains a quantity of receipts for the cure of a certain number of maladies of the nature of leprosy, and many other diseases. In a simple, childish exposition of the construction and mechanism of the body, the writing explained the number and use of the numerous 'tubes.' This manuscript was composed in the reign of Ramses II., but there is a passage in it which throws back the origin of one part of the work to the fifth king of the table of Abydos. This is what the text says on this subject. 'This is the beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus enclosed in a writing-case, under the feet (of a statue) of the god Anoobis, in the town of Sochem, at the time of the reign of his majesty the defunct king Sapti¡Ê£È£å£ó£å£ð£ô£é¡½ÊÔ¼ÔÃí¡Ë. After his death it was brought to the majesty of the defunct king Senta, on account of its wonderful value.'

Leprosy¡¡¡¡¡¡W. MunroÃø¡Ê1879ǯ¡Ë

¡¡The earliest reference I can find to leprosy is in the Histoire d' Egypt by Henri Brugsch, in which, from a great medical papyrus discovered at Memphis, is mentioned a passage which contains a number of receipts for the cure of diseases of the nature of leprosy (du genre de la lepre). "This manuscript," says Brugsch, " was composed during the reign of Rameses II. (1350 B.C.), but there is a passage in it which throws back a part of the work to the fifth king of the table of Abydos." The text (of the papyrus) says, " This is the beginning of a collection of receipts for curing the exanthemata (u¦Öet)." Following the quotation, Brugsch shows that it is as ancient as the reign of Husapti, the fifth king of Egypt, who, according to him, reigned about 4200 B.C.

History of ancient Egypt ¡¡Vol.2¡¡¡¡¡¡ George¡¡RawlinsonÃø¡ÊLondon,1881ǯ¡Ë

¡¡'This is tbe beginning of the collection of receipts for curing leprosy. It was discovered in a very ancient papyrus, enclosed in a writing-case, under the feet of the god Anubius, in the town of Sochem,at the time of the reign of his majesty of the defunct king Senta, on his account of its wonderful value'.(Brugasch, History of Egypt,Vol.i.p.58,1st ed.)

Faiths of Man Vol.2 ¡¡¡¡J. G. R. ForlongÃø¡Ê¡Öleprosy¡×¤Ç¸¡º÷P.30¡Ë¡ÊLondon,1906ǯ¡Ë

¡¡Brugsch relates how a medical work on leprosy was found hidden in a writing-case, buried under a statue of Anubis at Sakhur, in the days of Rameses­¶; and ethikal¡Ê¥Þ¥Þ¡Ë treatises go back much earlier than this.
¡ÚÃí¡Û¤³¤ì¤¬²¼¤Ë½ñ¤¤¤¿¥Õ¥©¡¼¥í¥ó¥°»á¤ÎÃøºî¤Î°ìÉô¤Ç¤¹¡£

History of Egypt ¡¡¡¡¡¡F. C. H. WendelÃø¡Ê2008ǯ¡Ë

¡¡Hesepti, the Usaphaides of Manetho, who ruled twenty years, is quite a literary character among these kings. A remedy for leprosy, which was afterward copied in a medical papyrus preserved in Berlin and in the "Papyrus Ebers," is said to date from his reign.


Other Worlds, Other Universes¡¡¡¡¡¡Brad Steiger, John White ÊÔ½¸¡Ê1975ǯ¡Ë

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·ë¶ÉHeinrich Karl BrugschÃø¡ÖA History of Egypt under the Pharaohs¡×¤¬Á´¤Æ¤Î½ÐȯÅÀ¤Ç¤¢¤Ã¤¿¤³¤È¤¬¡¢¤³¤ì¤ÇȽÌÀ¤·¤Þ¤·¤¿¡£ÌäÂê¤Ï°úÍѤ蘆¤¬»ö¼Â¤ÎÀµ³ÎÀ­¤ò¹â¤á¤ë¤Î¤«¤É¤¦¤Ê¤Î¤«¤È¤¤¤¦Ïäˤʤê¤Þ¤¹¡£¡Ö²«ÄëÆâ·Ð¡×¤ä¡Ö¥¹¥·¥å¥ë¥¿¡¦¥µ¥ó¥Ò¥¿¡¼¡×¤¬¾É¾õ¤òºÙ¤«¤¯µ­ºÜ¤·¤Æ¤¤¤ë¤³¤È¤Ï³Î¤«¤Ê¤Î¤Ç¤¹¤¬¡¢¡Ö¥¨¡¼¥Ù¥ë¥¹¡¦¥Ñ¥Ô¥ë¥¹¡×¤¬¤É¤¦µ­½Ò¤·¤Æ¤¤¤ë¤Î¤«¡¢¥Ò¥¨¥í¥°¥ê¥Õ¤òÆÉ¤à¤Î¤ÏÄü¤á¤Þ¤·¤¿¡£²¼¤Ë¡Ö¥Ï¥ó¥»¥óɤÎÎò»Ëǯɽ¡×¤Î¡Ö»²¹Í¡×¤Î²Õ½ê¤Ëµ­¤·¤¿¥á¥â¤òžµ­¤·¤Æ¤ª¤­¤Þ¤¹¡£

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º£ÆüÆÉ¤ó¤Ç¤¤¤¿¤È¤³¤í¤Ë¥Ò¥ç¥¤¤È°ú¤Ã¤«¤«¤ê¤Þ¤·¤¿¡£¡ÖÇϼ¯¤Ê¡ª¡×¤ÈÆÉ¤ßÈô¤Ð¤·¤Æ¤¤¤¿²Õ½ê¤Ê¤Î¤Ç¤¹¤¬¡£¡Ö¥í¡¼¥Þ¤ÎÎΰè³ÈÂç¡Ê1À¤µª¡Á3À¤µª¤Ç¤·¤ç¤¦¤«¡Ë¤Ë½¾¤Ã¤Æ¸½ºß¤Î¥Õ¥é¥ó¥¹¤ä¥É¥¤¥ÄÃÏÊý¤Ø¹­¤¬¤Ã¤¿¡£¤¿¤ÀÁ᤯¤âµª¸µÁ°10À¤µª¤Ë¥Õ¥§¥Ë¥­¥¢¿Í¤Ë¤è¤Ã¤Æ¥¹¥Ú¥¤¥ó¤ËÅÁÀ÷¤·¤Æ¤¤¤¿¤È¤¤¤¦³ØÀâ¤â¤¢¤ë¡£¡ÊµÓÃí¡§Contreras, E and Miquel, R. (1973): Historia de la lepra en Espana.¡Ë¡×¤È¸À¤¦¤Î¤Ç¤¹¡£²¼¤Îɽ¤ÈÃϿޤò¤´Í÷¤¯¤À¤µ¤¤¡¦¡¦¡¦

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¡Ê°ì¡ËEdmond Martene¤Î¡ÖDe antiquis Ecclesiae ritibus¡×¡Ê1700ǯ´©¡Ë¤Ë¤è¤ë¤È
I forbid you to ever enter a church, a monastery, a fair, a mill, a market or an assembly of people. I forbid you to leave your house unless dressed in your recognizable garb and also shod. I forbid you to wash your hands or to launder anything or to drink at any stream or fountain, unless using your own barrel or dipper. I forbid you to touch anything you buy or barter for, until it becomes your own. I forbid you to enter any tavern; and if you wish for wine, whether you buy it or it is given to you, have it funneled into your keg. I forbid you to share house with any woman but your wife. I command you, if accosted by anyone while traveling on a road, to set yourself down-wind of them before you answer. I forbid you to enter any narrow passage, lest a passerby bump into you. I forbid you, wherever you go, to touch the rim or the rope of a well without donning your gloves. I forbid you to touch any child or give them anything. I forbid you to drink or eat from any vessel but your own.

¡ÊÆó¡ËSaul Brody¤Î¡ÖDisease of the Soul¡×¡Ê1974ǯ´©¡Ë¤Ë¤è¤ë¤È
I forbid you to enter the church or monastery, fair, mill, market-place, or company of persons...ever to leave your hourse without your leper's costume...to wash your hands or anything about you in the stream or fountain. I forbid you to enter a tavern...I forbid you, if you go on the road and you meet some person who speaks to you, to fail to put yourself downwind before you answer...I forbid you to go into a narrow lane so that if you should meet anyone he might catch the affliction from you...I forbid you ever to touch children or give them anything. I forbid you to eat or drink from any dishes but your own. I forbid you to eat or drink in company, unless with lepers.

¡Ê»°¡ËNorman Davies¤Î¡ÖEurope: a history¡×¡Ê1998ǯ´©¡Ë¤Ë¤è¤ë¤È
£ìforbid you to enter church, monastery,fair,mill,marketplace or tavern...l forbid you ever to leave your house without your leper's costume,or to walk barefoot...I forbid you to wash or to drink in the stream or fountain...I forbid you to live with anywoman other than your own. lf you meet and talk with some person on the road, I forbid you to answer before you have moved downwind...l forbid you to touch a well,or well cord, withou your gloves. I forbid you ever to touch cildren,or to give them anything...l forbid you eating or drinking, except with lepers.

¤È¤Ê¤ê¤Þ¤¹¡£·ë¶ÉºÇ½é¤ÎEdmond Martene¤Îµ­½Ò¤¬ºÇ¤â¾Ü¤·¤¯¡¢±Ì¤ì¤â¤Ê¤¤¤Î¤Ç¤³¤ì¤òºÎÍѤ·¤ÆËÜÊԤ˻Ȥ¦¤³¤È¤Ë¤·¤Þ¤¹¡£¡ÖMass of Separation¡×¤Ç¸¡º÷¤¹¤ë¤È¥â¥Ã¥È²¿¤«È¯·¡¤Ç¤­¤ë¤«¤â¤·¤ì¤Ê¤¤¤Î¤Ç¡¢¤â¤¦¾¯¤·Ç´¤Ã¤Æ¤Ï¤ß¤Þ¤¹¤¬¡¦¡¦¡¦¡£
 

Europe: a history ¤«¤é¡ÊÈ÷˺Ͽ¡Ë

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  Europe: a history¡Ê279¥Ú¡¼¥¸¤ò¥¯¥ê¥Ã¥¯¡Ë Ãø¼Ô: Norman Davies1998ǯȯ¹Ô

LEPER

In 643 King Rothar of Lombardy issued a decree:'if any man become a leper... and is expelled from his city of dwelling, let him not donate his possessions to anyone. For on the very day he is expelled,he is considered dead.'¡Ê1¡Ë This¡¤in itself, is enough to dispel the myth that leprosy came to Europe with the Crusades.
¡¡The ostracism of lepers is attested throughout the Middle Ages. Byzantium, which possessed at least one lazar-house in the fifth century, shared the same attitudes. Leviticus 13 offered ample biblical support. Lepers were forced to live beyond town limits; they had to wear a long robe of disinctive colour marked by the letter L; and they had to signal their approach by bell,clapper,or horn, or by shouting 'Unclean¡¤unclean' The sixth-century Council of Lyons formally placed them under the care of bishops. In fact,they lived from begging. In 1179 the Third Lateran Council formalized the procedures. Suspect lepers were to be examined before a priest or magistrate and, if found infected, were to be ritually separated from the community through an act of symbolic burlal.
¡¡A description of this ceremony¡¤the separatio leprosorum, was written down at St Algin's in Angers. The penitent leper stood in an open grave with a black cloth over his head. The priest said :'Be dead to the world, be reborn in God,'The leper said:'Jesus, my Redeemer...may l be reborn in Thee,' Then the priest read the proscription:

£ìforbid you to enter church, monastery,fair,mill,marketplace or tavern...l forbid you ever to leave your house without your leper's costume,or to walk barefoot...I forbid you to wash or to drink in the stream or fountain...I forbid you to live with anywoman other than your own. lf you meet and talk with some person on the road, I forbid you to answer before you have moved downwind...l forbid you to touch a well,or well cord, withou your gloves. I forbid you ever to touch cildren,or to give them anything...l forbid you eating or drinking, except with lepers.¡Ê2¡Ë¡¡ ¡Ê1¡Ë¡¢¡Ê2¡Ë¤ÎµÓÃí¡ÊIbid¡áƱ½ñ¡Ë

The leper was then led in procession to the place of exile.
Some rulers sanctioned more ferocious methods.ln 1318 Phlip V of France charged the country's lepers of being in league with 'the Saracens', and of poisoning wells. He ordered them all to be burned, together with Jews who gave them counsel and comfort.3 ln 1371¡¤1388, 1394,1402,and l404 the municipality of Paris vainly called for the leprosy laws to be enforced. The ferocity of their reactions derived from the rooted belief that leprosy was a punishment for sexual depravity. The disease carried a heavy moral stigma, which caused the risk of contagion to be grossly exaggerated.
¡¡Even so,leprosy affectted high and low. It struck down Baldwin lV,King of Jerusalem, and Hugh d'Orivalle,Bishop of London(d,1085).Physicians had no clue of it's bacterial cause¡¤and few suggestlons for its relief. Following Avicenna,they stressed its supposed psychological symptoms of craftiness and lust. The leprosarium or lazar-house was a common sight beyond city walls. ln England the leper colony at Hambledown, near Canterbury, grew into a sizeable settlment. At Burton Lazar it was located near the healing waters,later used for brewing.
¡¡Medieval literature used leprosy as a sensational device. ln several versions of Tristan and lsolde,the heroine is saved from burning only to be thrown to the lepers:

¡¡¡¡¡¡¡¡Do sprach der herzoge,lch wil sie
¡¡¡¡¡¡¡¡minen sichen bringen,
¡¡¡¡¡¡¡¡die suln sie alle minnen
¡¡¡¡¡¡¡¡so stirbet sie lesterlichen.
(The Duke spoke;l will bring her to my sick ones. They will all love her,so that she will £äie dishonourably.)4

¡¡By all accounts leprosy greatly declined in sixteenth-century Europe, its place was taken by syphilis. But prejudices did not change. ln 1933 the OED defined it as 'a loathsome disease', elephantiasis graecorum. And in 1959 a popular American novelist could be criticized for repeating all the old degrading stereotypes.5 Leprosy was the medieval counterpart to AIDS.
 

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²¼¤ËžºÜ¤·¤¿¤â¤Î¤Ï¡Öleper mass¡×¡Ê¼ÂºÝ¤Ë¤Ï¡Öleper mass -relicta¡×¡Ë¤Ç¸¡º÷¤·¤ÆÃµ¤·¤¿¤â¤Î¤Ç¤¹¤¬¡¢º£Ç¯½ñ¤«¤ì¤¿¤â¤Î¤Ç¤¹¤«¤é19À¤µª¤ä20À¤µª¤Îʸ¾Ï¤È°ã¤Ã¤Æ¡Öleprosy sufferers¡×¤È¤¤¤¦¤è¤¦¤Ë¸ÀÍÕ¸¯¤¤¤Ï¿µ½Å¤Ç¡¢¤³¤³¤Ç¤Ï¡ÖMass of Separation¡áÊÌÎ¥¤Î¥ß¥µ¡×¤Èɽ¸½¤·¤Æ¤¤¤Þ¤¹¡£

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Leper mass¡¡¤Ç¸¡º÷¤·¤¿¤é¡¦¡¦¡¦¡ÊÈ÷˺Ͽ¡Ë

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  ¡ÖKings, Knights & Lepers¡×Charles Savona-Ventura,George G. ButtigiegÃø ¤¬¥Ò¥Ã¥È¤·¤Þ¤·¤¿¡£¤³¤ì¤Ï2009ǯ¤Ë½ñ¤«¤ì¤Æ¤¤¤Þ¤¹¡£

During the Medieval period, leprosy sufferers were often ostracized from society and condemned to living in seclusion without recourse to social contact with the community. They were declared legally dead and their goods were confiscated. Their spouse was however expected to honor the sacramental bond and serve the leper until his/her death. Once identified as a leper, a ¡ÈMass of Separation¡É (13th century) was performed by the priest at the site of the leper¡Çs hut. The whole parish accompanied a newly identified leper to his/her new home as the priest performed the mass. A list of garments and utensils were given to the leper, each being blessed before the leper received it - very much like was done at clerical ordinations. During the Mass of Separation, The priest then stated the admonition: ¡ÈI forbid you to ever enter a church, a monastery, a fair, a mill, a market or an assembly of people. I forbid you to leave your house unless dressed in your recognizable garb and also shod. I forbid you to wash your hands or to launder anything or to drink at any stream or fountain, unless using your own barrel or dipper. I forbid you to touch anything you buy or barter for, until it becomes your own. I forbid you to enter any tavern; and if you wish for wine, whether you buy it or it is given to you, have it funneled into your keg. I forbid you to share house with any woman but your wife. I command you, if accosted by anyone while traveling on a road, to set yourself down-wind of them before you answer. I forbid you to enter any narrow passage, lest a passerby bump into you. I forbid you, wherever you go, to touch the rim or the rope of a well without donning your gloves. I forbid you to touch any child or give them anything. I forbid you to drink or eat from any vessel but your own"¡ÊÃí¡§Edmond MARTÉNE¡Ê1654ǯ¡Á1739ǯ¡Ë De antiquis Ecclesiae ritibus. Antwerp: J. Baptistae de la Bry (1736-1738)¡Ë.¡ÊTranslated from Latin by Fr Martinus Cawley.¡Ë

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The Mass of Separation

The mass, spoken by a priest, was performed at the site of the leper's hut. The whole parish accompanied a newly identified leper to his/her new home as the priest performed the mass.

I forbid you to ever enter a church, a monastery, a fair, a mill, a market or an assembly of people. I forbid you to leave your house unless dressed in your recognizable garb and also shod. I forbid you to wash your hands or to launder anything or to drink at any stream or fountain, unless using your own barrel or dipper. I forbid you to touch anything you buy or barter for, until it becomes your own. I forbid you to enter any tavern; and if you wish for wine, whether you buy it or it is given to you, have it funneled into your keg. I forbid you to share house with any woman but your wife. I command you, if accosted by anyone while travelling on a road, to set yourself down-wind of them before you answer. I forbid you to enter any narrow passage, lest a passerby bump into you. I forbid you, wherever you go, to touch the rim or the rope of a well without donning your gloves. I forbid you to touch any child or give them anything. I forbid you to drink or eat from any vessel but your own.
----Martene¡Ê1654ǯ¡Á1739ǯ¡Ë's De Antiquis Ecclesiae Ritibus, "Ordo I", qtd. in Martinus Cawley, "The Life of Alice the Leper and the Silver Age of Villers," Cistercian Scholars Quarterly

--------------------------------------------------------------------------------
A slightly different version of the mass:

I forbid you to enter the church or monastery, fair, mill, market-place, or company of persons...ever to leave your hourse without your leper's costume...to wash your hands or anything about you in the stream or fountain. I forbid you to enter a tavern...I forbid you, if you go on the road and you meet some person who speaks to you, to fail to put yourself downwind before you answer...I forbid you to go into a narrow lane so that if you should meet anyone he might catch the affliction from you...I forbid you ever to touch children or give them anything. I forbid you to eat or drink from any dishes but your own. I forbid you to eat or drink in company, unless with lepers.
----Brody, Disease of the Soul¡Ê1974ǯ´©¡Ë,pp. 66-7, qtd. in Moore, R.I. The Formation of a Persecuting Society: Power and Deviance in Western Europe, 950-1250, Oxford: Blackwell Publishers, 1990.


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