.
In the Younger Avesta
According to a cosmogonical story preserved in the ''Vendidad'', not long after Ahura Mazda had created the world, Angra Mainyu unleashed innumerable sicknesses upon it. In response, Ahura Mazda requested
Manthra Spenta,
Sraosha and Airyaman to find cures for them, promising each that he would reward them and bless them with
Dahma Afriti. With Airyaman's assistance, Ahura Mazda then brought 10,000 plants to the earth, so providing
Thraetaona with the means to cure the world of all ills (''
Vendidad
The Vendidad /ˈvendi'dæd/, also known as Videvdat, Videvdad or Juddēvdād, is a collection of texts within the greater compendium of the Avesta. However, unlike the other texts of the Avesta, the ''Vendidad'' is an ecclesiastical code, not a ...
'' 22.5
[.]).
Airyaman is closely associated with
Asha Vahishta
''Asha'' () or ''arta'' (; ) is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right' (or 'righteousness'), 'order' and 'right work ...
, the
Amesha Spenta
In Zoroastrianism, the Amesha Spenta (—literally "Immortal (which is) holy/bounteous/furthering") are a class of seven divine entities emanating from Ahura Mazda, the highest divinity of the religion. Later Middle Persian variations of the ter ...
of "Best Truth" (or "Best Righteousness"). In ''Vendidad'' 20.11 and in ''Yasht'' 2 (dedicated to the seven Amesha Spentas), he is described as "following" ''
asha
''Asha'' () or ''arta'' (; ) is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right' (or 'righteousness'), 'order' and 'right wor ...
'', which is what Asha Vahishta is the hypostasis of. The third
Yasht, which is nominally a hymn to Asha Vahishta is for the greater part a praise of the ''
airyaman ishyo'', which in Zoroastrian tradition is considered to be an invocation of the divinity Airyaman.
[''cf.'' .]
Like the truth/order (''asha'') that is preserved through the proper recitation of prayer, "Airyaman does not heal by means of herbs and drugs, medicine and surgery, but by the holy spells."
[.] Although Airyaman does not have a day-name dedication in the
Zoroastrian calendar
Adherents of Zoroastrianism use three distinct versions of traditional calendars for Zoroastrian festivals, liturgical purposes. Those all derive from Middle Ages, medieval Iranian calendars and ultimately are based on the Babylonian calendar a ...
, he is invoked together with Asha Vahishta on the third day of the month (''Siroza'' 2.3).
Airyaman's stock epithet is ''ishya'' "desirable" (''Yasna'' 27.5, ''Visparad'' 1.8, 2.10, ''Vendidad'' 22.9, 22.19, 22.20
). In other passages of the ''Vendidad'', Airyaman is "vow-fulfilling" (11.7, 21.20 and 21.21).
In tradition
According to ''
Denkard
The ''Dēnkard'' or ''Dēnkart'' (Middle Persian: 𐭣𐭩𐭭𐭪𐭠𐭫𐭲 "Acts of Religion") is a 10th-century compendium of Zoroastrian beliefs and customs during the time. The ''Denkard'' has been called an "Encyclopedia of Mazdaism" an ...
'' 3.157, it is due "to the superior assistance and friendship" of Airyaman (→
MP ''Erman'') that a physician can heal through medicinal herbs. The physician's medical skills depend on the quality of his relationship with Airyaman. In the same section, Airyaman's healing powers are said to be "hidden" or have "occult efficacy." He has the God-commanded power to cure 4,333 kinds of diseases.
The Avesta's identification of Airyaman with
Asha Vahishta
''Asha'' () or ''arta'' (; ) is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right' (or 'righteousness'), 'order' and 'right work ...
(→ MP ''Ardavahisht'') is carried forward into Zoroastrian tradition. In ''Denkard'' 8.37.13, Airyaman's role as healer is even shared with Asha Vahishta: While Airyaman is responsible for corporeal health, Asha Vahishta is responsible for spiritual health.
In the eschatology of Zoroastrian tradition, "Fire and Airyaman will melt the metals that are in the mountains and hills, and they will flow over the earth like rivers. And they will make all men to pass through that molten metal and thereby make them clean."
[.] Similarly, in the ''
Bundahishn
The ''Bundahishn'' (Middle Persian: , "Primal Creation") is an encyclopedic collection of beliefs about Zoroastrian cosmology written in the Book Pahlavi script. The original name of the work is not known. It is one of the most important extant ...
'' (completed 12th century), the proper noun ''airyaman'' is an epithet of the ''
saoshyant'',
[.] an eschatological figure who brings about the final renovation of the world. Like the divinity Airyaman, the ''saoshyant'' is closely connected to Asha Vahishta.
In a
Pazend nuptial hymn that continues to be recited at Zoroastrian weddings, the divinity of health is invoked as the guardian of matrimony. The doctrinal foundation of this identification is ''Yasna'' 54.1 (reiterated in the hymn), which invokes Airyaman "for the joy of the marrying couple."
[.]
In present-day Zoroastrianism, the Gathic ''
airyaman ishyo'' prayer is considered to be an invocation of the divinity Airyaman.
Scholastic issues
;In relationship to Vedic ''aryaman-''
The common meaning of ''airyaman''/''aryaman'' as "member of community" is preserved in both Avestan and Vedic sources, as in both cultures the common noun ''airyaman''/''aryaman'' defines "a type of social group."
However, the respective divinities do not have a common primary attribute: While the RigVedic Aryaman is apparently the "
riend byhospitality,"
[.] Avestan Airyaman is unambiguously a divinity of healing. Attempts to explain this anomaly range from an alternative interpretation of the masculine form of the Vedic noun, for example, as "protector of ''aryan'' men,"
[Dumézil qtd. in]
. to a reinterpretation of "healing", for example, "he also exists in the Avesta, under the name Airyaman, and there also is he the helper, the benefactor of man, inasmuch as he is a healing god."
[.]
;Name versus Function
Zoroastrian divinities are – Airyaman being a solitary exception –
hypostases of the common nouns that their names represent. Why this is not so for ''airyaman''/Airyaman is generally accepted to be a secondary development:
One hypothesis dates the identification with healing to before the composition of the Gathic ''
airyaman ishyo''. Here, (following a well established meaning) "member of (the) community," is interpreted to signify a member "of the fellowship of priests (''sodalis'')."
[.] Accordingly, Airyaman came to be understood as the divinity of healing (and the prayer came to be considered a charm against sickness) because in antiquity priests were repositories of medicinal knowledge and "the healer among healers was he who healed by the holy WORD."
[.]
According to a "strict philology"
[.] methodology that relies only on etymological and grammatical evidence, the genenis of Airyaman lies in a Younger Avestan exegesis of the Gathic ''
airyaman ishyo'' prayer.
The proper noun was misconstrued to be an invocation of a divinity named Airyaman, who became the ''
yazata'' of healing because the prayer was identified with healing (for example, eulogized in ''Yasna'' 3 as "the greatest of
manthras against sickness"). While it was accepted that the Avestan common noun ''airyaman'' and Vedic ''aryaman-'' both indicate a type of social group, that 'Avestan Airyaman is a chimera ... would have been determined long ago if a Vedic divinity of this name ... had not confused the issue.'
Notes
References
Bibliography
* (fasc., 1979, Berlin: de Gruyter)
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*''Vendîdâd'' in
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Yazatas