eul_wid: nyi-ab
DOI 10.5281/zenodo.20335422

Dioscorides of Anazarbus On Peony and What It Can Do in Greek

On Peony and What It Can Do is an entry within the larger pharmacological treatise De Materia Medica by the Greek physician Pedanius Dioscorides of Anazarbus, composed around the mid-1st century CE. The work systematically describes the medicinal plant peony, noting that the Romans called it casta. According to Dioscorides, the plant was named for Paeon, the physician of the gods in myth, who was said to have discovered it. The entry details a wide range of therapeutic and protective applications, reflecting the blend of empirical observation and traditional belief characteristic of ancient pharmacy. Dioscorides records that peony, when cut and mixed with food, was believed to ward off evil spirits and treat every animal ailment. Administered with honeyed wine, it was said to counter the threat of venomous beasts and to rescue those poisoned by harmful drugs. Wearing the plant was thought to protect the bearer from poisons and to keep any person free from disease, while also averting plague. It was further credited with the power to repel hailstorms, caterpillars, and severe winters if placed in fields, and to drive away storm clouds and the malign influence of stars if fastened to ships. The text states that every demon fears and recoils from peony because it is dedicated to the archangel set over demons. Additionally, it was used to treat individuals suffering from pollution, malignant fluids, or the evil eye, and to provide deliverance from every disease and atmospheric threat encountered on a journey. The entry concludes with a note on its preparation, specifying that it should be cut and administered with honey for patients suffering from liver, spleen, or abdominal disorders.

Dioscorides compiled his work based on extensive firsthand observation and experience, reportedly gathered during travels with the Roman army, aiming to create a practical manual for medical practitioners. The entry on peony exemplifies this approach, documenting its uses for specific conditions while also cataloging its ascribed magical and protective virtues. The treatise represents a significant methodological advance in Greco-Roman pharmacology, organizing drugs by their perceived physiological effects rather than alphabetically. The text survives in full as part of the exceptionally stable manuscript tradition of De Materia Medica. It was copied and translated continuously for over fifteen centuries, preserved in renowned illustrated codices such as the 6th-century Vienna Dioscorides, as well as in Latin and Arabic versions. This enduring transmission ensured Dioscorides' description of peony remained a central reference in both Western and Eastern medical practice well into the Renaissance period.

11.2.164.(21t) Περὶ παιωνίας καὶ ὅσα ποιεῖν δύναται. Ταύτην οἰ Ῥωμαῖοι κάσταν ὀνομάζουσι· Παιωνία ἐκλήθη διὰ τὸ τὸν Παίωνα ταύτην εὑρηκέναι. αὕτη διώκει δαίμονας, θεραπεύει πᾶν πάθος ζῴου σὺν τῇ τροφῇ κοπεῖσα καὶ μιγνυμένη. ἀπελαύνει καὶ θηρίων ἰοβόλων ἀπειλὴν οἰνομέλιτι διδομένη, ῥύεται δὲ καὶ τοὺς ἀπὸ φαρμάκων δηλητηρίων προειλημμένους ἐσθιομένη· φορουμένη δὲ οὐκ ἐᾷ τινα τῷ φοροῦντι προσενενέγκαι δηλητήρια· ἐκπίπτει γὰρ ἀπὸ τοῦ προσάγοντος. τιθεμένη δὲ ἐν χωρίοις ἀποστρέφει χάλαζαν καὶ ἰριούβας καὶ μεγάλους χειμῶνας. καὶ ἐν πλοίοις δεσμουμένη ἀποδιώκει γνόφον καὶ κίνδυνον τοῦ βλάπτοντος ἀστέρος. διατηρεῖ δὲ πάντα ἄνθρωπον ἄνοσον φορουμένη, ἀποτρέπει καὶ λοιμικὴν νόσον, καὶ πᾶς αὐτὴν δαίμων φοβεῖται καὶ φρυάσσει· ἀνάκειται γὰρ τῷ ἀρχαγγέλῳ τῷ ὄντι τεταγμένῳ ἐπὶ τῶν δαιμόνων.
11.2.165 ἰᾶται δὲ καὶ πάντα ἄνθρωπον ἀπὸ μολυσμοῦ καὶ προχυμάτων καὶ βασκανίας. ῥύεται δὲ καὶ πάσης νόσου καὶ ἀπειλῆς ἀέρων ἐν ὁδῷ. ἡ δὲ χρῆσις αὐτῆς· κεκομμένης καὶ μετὰ μέλιτος προσφερομένης τοῖς ἡπατικοῖς καὶ σπληνικοῖς καὶ κοιλιακοῖς διδομένη, καὶ λιθιῶσιν ἐν οἴνῳ, τοῖς δὲ πυρέσσουσιν ἐν ὕδατι, τοῖς δὲ ἰσχιαδικοῖς καὶ τὰ νεῦρα ἀλγοῦσι μετὰ ἐλαίου ἀφέψῶν. τοῖς δὲ ληθαργικοῖς καὶ ὀνειρώττουσι περίαπτε μετὰ ἐλλεβόρου λευκοῦ, τοῖς δὲ κωλικοῖς περίαπτε μετὰ κοραλλίδος βοτάνης καὶ κολίταλα· ταῖς δὲ ἔχουσαις ὄλισθον περίαπτε ἀμύγδαλα τὰ μεμυκότα. Παιωνία ἄρρην ἢ γλυκυσίδη. οἱ δὲ πρωτόροβον, οἱ δὲ ὀροβάδιον, οἱ δὲ ὀρόβαξ, οἱ δὲ αἱμάγωγον, οἱ δὲ μονιένιον, οἱ δὲ λαύραντα, Ῥωμαῖοι κάσταν 〈καλοῦσι〉. φύλλα ἔχει ἡ μὲν ἄρρην βασιλικῷ καρύῳ ὅμοια, ἡ δὲ θήλεια ὑπέσχισται τὰ φύλλα ὥσπερ σμυρνίον, λωβοὺς δέ τινας ἀνίησιν ἐπ’ ἄκρου τοῦ καύλου ἀμυγδάλου ὁμοίους, ὧν ἀνοιχθέντων εὑρίσκονται ἐρυθροὶ κόκκοι μικροὶ ἐμφερεῖς τοῖς τῆς ῥοᾶς, ἐν μέσῳ δὲ μέλανες, ἐμπόρφυροι εʹ ἢ ϛʹ. ῥίζα δὲ τῆς μὲν ἄρρενος περὶ δακτύλου πάχος, μῆκος δὲ σπιθαμῆς, γευομένῳ στύφουσα. ἐπὶ δὲ τῆς θηλείας παραφυάδας ὥσπερ βαλάνους ἔχουσα ἐν τῇ ῥίζᾳ ζʹ ἢ ηʹ ὡς ἀσφόδελος. δίδοται ξηρὰ ἢ ῥίζα γυναιξὶ ταῖς μὴ ἐκ τόκου καθαιρομέναις, κινεῖ δὲ καὶ καταμήνια ἀμυγδάλου μέγεθος πινομένη. τοῖς τε κατὰ γαστέρα ὀδυνήμασι βοηθεῖ ποθεῖσα ἐν οἴνῳ, ὠφελεῖ δὲ καὶ νεφριτικοὺς καὶ ἰκτερικοὺς καὶ κύστιν ἀλγοῦντας. ἑψηθεῖσα δὲ ἐν οἴνῳ καὶ πινομένη κοιλίαν ἵστησι. τοῦ δὲ καρποῦ ιʹ ἢ ιβʹ κόκκοι πυρροὶ ποθέντες οἴνῳ μέλανι αὐστηρῷ ῥοῦν τὸν ἐρυθρὸν ἵστησι, στομαχικοῖς τε καὶ δακνομένοις ἐσθιόμενοι βοηθοῦσι καὶ ὑπὸ τῶν παιδίων πινόμενοι καὶ ἐσθιόμενοι ἀρχὴν λιθιάσεως παραιτοῦνται· οἱ δὲ μέλανες καὶ πρὸς τοὺς ἐφιαλτῶν πνιγμοὺς καὶ ὑστερικὰς πνιγὰς καὶ ὀδύνας μήτρας ἐν μελικράτῳ οἴνῳ ὅσον ιεʹ κόκκοι πινόμενοι ποιοῦσι. φύεται δὲ ἐν ὑψηλοτάτοις [καὶ] ὄρεσι καὶ ἀκρωτηρίοις. Καὶ ἡ θήλεια τὰ αὐτὰ ποιεῖ. ποιεῖ δὲ καὶ πρὸς τὸ μὴ λυσσᾶν μήτε ἄνθρωπον, μήτε κύνας.
11.2.166 δίδοται δὲ ἐν τροφῇ ὀρνέων. τὴ(ν) κόρυζαν ἀπελαύνει παραβαλλομένη ἐν τροφῇ. τοὺς δὲ καταδεδεσμένους ὑπὸ φαρμακείας λῦσον οὕτως· ἀφεψήσας ὕδατι τὰ φύλλα λοῦσον τῷ ἀφέψηματι τὸν κάμνοντα καὶ πότισον καὶ περίαψαι αὐτῷ τὴν ῥῖνα. λαμβάνεται δὲ οὕτως· ἁγνεύσας ἡμέρας γʹ ἀσπάζου αὐτην τὴν βοτάνην ἐλθὼν πρωὶ εἰς αὐτὴν καὶ λέγε τρίς· «Χαῖρε ἱερὰ βοτάνη παιωνία, ὅτι σὺ βασιλεὺς πασῶν τῶν βοτανῶν». ἡλίου δὲ δύνοντος ἐπὶ τρεῖς ἡμέρας λέγε τὰ αὐτά, εἶτα τῇ δʹ ἡλίου ὄντος ὑπὲρ γῆν ἐκ τετραγώνου σκάπτε ἀπὸ πηχέως ἀπέχων τῆς βοτάνης, καὶ ἀνάδησον αὐτῆς τοὺς κλάδους, εἶτα σκάψας ἐπιμελῶς ἀν(α)βάστασον ἐκ ῥιζῶν τὴν βοτάνην, ἢ προσδήσας αὐτῇ κύνα, τύπτε αὐτόν, ἵνα ἀνασπάσῃ, καὶ ἀπόθου ἐν ὀθονίῳ καθαρῷ καὶ εἰς τὸν βόθρον βάλλε μελίκρατον ἑρμείαν καὶ ῥίνισμα χρυσοῦ καὶ ἀργύρου καὶ μὴ περικάλυπτε δὲ τὸν τόπον τῇ γῇ. αὐτὴν δὲ βαστάσας κόμιζε εἰς τὴν οἰκίαν σου καὶ ἀπόθου ἱερατικῶς ἐπὶ τρίποδα ἐστεμμένην ἄνθεσι τοῖς τοῦ καιροῦ, καὶ ἄντικρυς ποιήσας ἄνθρακας ἄτμιζε ἀρώμασι παντοίοις, καὶ λέγε τὸν λόγον τοῦτον· «Λόγε ἀένναε κόσμου καὶ οὐρανὲ καὶ ῥωσμένη καὶ Ἥλιε πανδερκῆ ἐνθάδε εὐμενήσατε ἐπὶ τῆς ἱερᾶς καὶ ἐνδόξου παιωνίας, ὅπως μοι πάνυ μέν(ῃ) μετὰ τῆς ὑμετέρας δυνάμεως, καὶ μή με φύγῃ, ἀλλ’ ἔχοιμι αὐτὴν ἐπὶ σωτηρίᾳ παντὸς ἀνθρώπου καὶ εὐρωστίᾳ, καὶ ἐνδυναμώσατε αὐτὴν εἰς πᾶσάν μοι πρᾶξιν· ὅπου ἄν εἰμι ἐν κόσμῳ ὅς ἐστιν ὑπήκοός μοι, ἔστω μετ’ ἐμοῦ, κύριε Θεὲ Ἰάω Ἰάω.» Ἐὰν δὲ γυναικὸς μήτρα μὴ κατέχῃ τὸ σπέρμα, τὸ ἐσπαρμένον ἐν τῇ γῇ θεῖον βλάστημα ζωννύσθω. τῇ δὲ μὴ βουλομένῃ τεκεῖν τὸ κεχηνὸς σπέρμα μετὰ ῥύπου ἡμιόνου περίαπτε. ταῖς δὲ ἐν ὀδύναις. τικτούσαις ἢ κινδυνευούσαις τὸ κεχηνὸς σπέρμα τῆς βοτάνης ἐν ἐλαίῳ ἀλειφέσθωσαν τὴν ὀσφὺν καὶ τὸ ὑπογάστριον καὶ τέξονται. Τρωγλοδύτης στρουθίον ἐστὶ πάντων τῶν ὀρνέων μικρότερον, πλὴν τοῦ λεγομένου βασιλίσκου, ἐν φραγμοῖς μάλιστα διαιτώμενον, ὅπερ ὠπτόν τε καὶ ὠμὸν τεταριχευμένον ἐσθιόμενον τοὺς ἐν νεφροῖς λίθους θρύπτει, καὶ καυθέντος δὲ αὐτοῦ ἡ τέφρα πινομένη τὸ αὐτὸ δρᾷ.