Ved. bhiṣáj- ‘healer’ (epithet of the Aśvins), the PIE collocation [LEAD (*h2eǵ-) – to the LIGHT (*bheh2-)] and the phases of healing in AVŚ 8.1 Riccardo Ginevra Università per Stranieri di Siena / Universität zu Köln A. Ved. bhiṣáj- ‘healer’ [1] [2] (a) bhiṣáj- ‘healer’: RV 1.24.9a; 2.33.4d; 6.50.7c; 9.112.1c, .3a; 10.97.6c. RV 9.112.1cd tákṣā riṣṭáṃ rutám bhiṣág brahmā́ sunvántam ichati “A carpenter seeks the broken, a healer the injured, a formulator a man who presses soma.” (b) bhiṣájau ‘the two Healers’, epithet of the Aśvin-: RV 1.116.16d; 1.157.6a; 8.18.8a; 8.86.1a; 10.39.3d, .5b. RV 10.39.3cd andhásya cin nāsatiyā kr̥ śásya cid yuvā́ m íd āhur bhiṣájā rutásya cit gggb “Even of the blind man, o Nāsatyas, even of the starving, even of the broken—they say just you are their healers.” Denominative derivatives (from the RV)1 Ved. bhiṣák-ti ‘to heal’ (RV 8.79.2b bhiṣákti; 10.131.5d abhiṣṇak) Ved. bhiṣajyá-ti ‘to heal’, always with Aśvin- as subject (RV 8.9.6b bhiṣajyáthaḥ; 8.22.10d bhiṣajyátaṃ). Ved. bhiṣajyá- : YAv. bišaziia- ‘id.’ < PIIr. *bhišaž-i̯ áVed. bheṣajá- adj. ‘healing’, subst. n. ‘remedy, cure’ (RV +). Ved. bheṣajá- : YAv. baēšaza- ‘healing, heilkräftig’ < PIIr. *bhaišaž-á- (vr̥ ddhi of PIIr. *bhišáž-). 1. Current etymology (Rix 1995:246) Ved. bhiṣáj- < PIE *bhh2s-h1éǵ- “Behexungen sprechend” or °h2éǵ- “B. vertreibend” First member: *bhh2-s- “Heilmittel < *Besprechung” (Kuiper, AO 12, 262; 1937:47; Mayrhofer 2005:64) cf. Av. °biš in OAv. ahūm.biš ‘die Existenz heilend’, YAv. vīspō.biš- “alle Heilmittel enthaltend” Second member: *°h1éǵ- ‘sprechend’ (PIE *h1eǵ- ‘speak’, cf. Gk. ἦ ‘he spoke’, Lat. aio ‘I speak’)2 or *°h2éǵ- ‘vertreibend’ (PIE *h2eǵ- ‘lead’, cf. Gk. ἅγω ‘id.’, Lat. ago ‘id.’) nd NB: 2 option (PIE *h2eǵ- ‘lead’): parallels in other IE languages, cfr. ved. nir-áj-, lat. rem-ex. 2. Proposal: Ved. bhiṣáj- as reflex of a PIE rectional compound *bhh2s-h2éǵ- ‘the one who leads to the light’, a terminus technicus for the ‘healer’ rooted in the Indo-European theme of [LIGHT] as metonimy for [LIFE/HEALING/SALVATION], as supported by Atharvavedic ritual language and Rigvedic mythology. B. [LIGHT] as [LIFE/HEALING/SALVATION] and collocation [LEAD (back) – to the LIGHT] 1. [LIGHT] metonymy for [LIFE/HEALING/SALVATION]. 2. [BE/COME/LEAD – in/to the LIGHT] for [LIVE/BE BORN/BEGET] 3. [LEAD (back) – to the LIGHT – from EVIL] 1 2 Cf. EWAia, s.v. bhiṣáj-; Thieme 1971:80; Whitney 1885:111, Joachim 1978:116. Aliter EWAia, s.v. bhiṣáj- (derivative of PIIr. *bhiš- ‘remedy’ with suffix *-áž- < PIE *-eǵ-). 1 1. [LIGHT] as [LIFE/HEALING/SALVATION] (Durante 1976:116-8; Dunkel 1993:106-8; West 2007:86-7)3 [3] [4] [5] [6] [7] [8] [9] (I) [SEE – the LIGHT] = [LIVE] Il. 5.119–20. ὅς µ' ἔβαλε φθάµενος καὶ ἐπεύχεται, οὐδέ µέ φησι δηρὸν ἔτ' ὄψεσθαι λαµπρὸν φάος ἠελίοιο. “who shot me before I could see him, and now boasts over me, saying I won’t look much longer on the shining sunlight.” Cf. also hom. ζώειν καὶ ὁρᾶν φάος ἠελίοιο // (Il. 3x, Od. 5x). RV 9.4.6ab. táva krátvā távotíbhir jiyók paśyema sū́ riyam “Through your resolve and your help might we see the sun for a long time.” Y. 50.2. ərəžəjīš aš ̣ā pouruš ̣ū huuarə̄ piš́ iiasū ‘he who lives rightly according to truth among the many who see the sun’ KUB 24.5, 7-8. nu=wa=za apūš dā ammuk=ma=wa arḫa tarni nu=wa DUTU AN-E IGIḪI.A-it ušgallu “Now take those for yourself, but let me free. Let me see the sun of heaven with my eyes.” (II) [LIGHT ] – [SALVATION] Il. 8.282. […] αἴ κέν τι φόως Δαναοῖσι γένηαι (= Il. 11.797)“[…] thus you may be a light to the Danaans”4 (III) [LIGHT ] – [HEALING POWER]/[HEALER] Pi. P. 4.270. ἐσσὶ δ᾽ ἰατὴρ ἐπικαιρότατος, Παιάν τέ σοι τιµᾷ φάος: χρὴ µαλακὰν χέρα προσβάλλοντα τρώµανἕλκεος ἀµφιπολεῖν. “But you are a most opportune healer, and Apollo Paean honors your light. One must apply a gentle hand to tend a sore wound.” Skáld. 75 (133) Sól ok sunna, sýn, fagrahvél, leiftr, hrjóðr, leika, líknskin, […]. ‘(Names of Sun:) Sól and sun, shine, fair disk, lightning, cover, plaything, healing light.’ 2. [BE/COME/LEAD – in/to the LIGHT] for [LIVE/BE BORN/BEGET] (Durante 1976:116-8) (I) [BE – in the LIGHT] = [LIVE] [10] Eur. Hec. 707. ὤµοι, αἰαῖ, ἔµαθονἔνυπνον ὀµµάτων ἐµῶν ὄψιν: οὔ µε παρέβα φάσµα µελανόπτερον,τὰν ἐσεῖδον ἀµφὶ σέ, ὦ τέκνον, οὐκέτ᾽ ὄντα Διὸς ἐν φάει. “Alas! alas! I now know the vision I saw in my sleep; the dusky-winged phantom did not escape me, the vision I saw of you, my son, now no more within the light of Zeus.” 1-4 [11] HHj. 39 . Fell hér í morgunat Frekasteini, buðlungr, sá er var,baztr und sólu. ‘This morning fell,at Frekastein, the king, who wasthe best under the sun.’ (II) [COME – to the LIGHT] = [BE BORN] [12] Pi. O. 6.43-4. ἦλθεν δ᾽ ὑπὸ σπλάγχνων ὑπ᾽ ὠδῖνός τ᾽ ἐρατᾶς Ἴαµος ἐς φάος αὐτίκα. […] 3 Cf. also Bremer 1976:37 (on Ancient Greek); Roesler 1997:264–5 and Oberlies 1998–9:I,455–8 (on Vedic). Cf. also Il. 16.39 […] ἤν πού τι φόως Δαναοῖσι γένωµαι “[…] and I may be a light to the Danaans”; 18.102 οὐδέ τι Πατρόκλῳ γενόµην φάος οὐδ' ἑτάροισι ‘since I was no light to Patroklos, nor to my companions’. 4 2 [13] [14] [15] [16] [17] “From her womb and her sweet birth-pangs Iamus came right away into the light.” Lucr. 1.23. nec sine te quicquam dias in luminis oras exoritur neque fit laetum neque amabile quicquam, ‘and without thee naught is risen to reach the shining shores of light, nor aught of joyful or of lovely born’ Heliand 626. that scoldi fon Bethleemburgo hirdi, liof landes uuardan thit lioht cuman “aus Betlehem sollte der Burghirte, der liebe Landeswart an dieses Licht kommen” (III) [LEAD – to the LIGHT] = [MAKE LIVE/BE BORN] Il. 19.114-20. ἣ δ᾽ ἐκύει φίλον υἱόν, ὃ δ᾽ ἕβδοµος ἑστήκει µείς: ἐκ δ᾽ ἄγαγε πρὸ φόως δὲ καὶ ἠλιτόµηνον ἐόντα, ‘She bare a son in her womb, and lo, the seventh month was come. This child Hera brought forth to the light even before the full tale of the months.’ Enn. fr. 165V. Qualem te patriae custodem di genuerunt! O pater o genitor o sanguen dis oriundum, Tu produxisti nos intra luminis oras. (IV) [KEEP AWAY– from the LIGHT] = [MAKE DIE] RV 2.33.1ab. ā́ te pitar marutāṃ sumnám etu mā́ naḥ sū́ ryasya saṃdŕ̥śo yuyothāḥ “Let your favor come here, o father of the Maruts. Do not keep us away from the sight of the sun.” (3) Proposal: [LEAD back – to the LIGHT – from EVIL] (I) [LEAD (*h2eǵ-) – to the LIGHT (*bheh2-) – from the DARKNESS of the NETHERWORLD]5 [18] Th. 624–6; ἀλλά σφεας Κρονίδης τε καὶ ἀθάνατοι θεοὶ ἄλλοι […] Γαίης φραδµοσύνῃσιν ἀνήγαγον ἐς φάος αὖτις […] Th. 658–60 σῇσι δ᾽ ἐπιφροσύνῃσιν ὑπὸ ζόφου ἠερόεντος […] ἠλύθοµεν, Κρόνου υἱὲ ἄναξ, ἀνάελπτα παθόντες. ‘These (the Hecatoncheires) did the offspring of Cronos as well as the other immortal gods […] Bring up again into daylight at the advisement of Earth. […] (The Hecatoncheires said:) “And through your devising we have come back again from the murky gloom […]”.’ [19] HDem. 336-8. ὄφρ' Ἀΐδην µαλακοῖσι παραιφάµενος ἐπέεσσιν ἁγνὴν Περσεφόνειαν ἀπὸ ζόφου ἠερόεντος ἐς φάος ἐξαγάγοι µετὰ δαίµονας […] “So that when he with soft words had talked over inflexible Hades, He might lead holy Persephone out of the visible darkness Into the light and the company of the immortals […]” 5 Cf. also HHerm. 256-9 ῥίψω γάρ σε βαλὼν ἐς Τάρταρον ἠερόεντα, εἰς ζόφον αἰνόµορον καὶ ἀµήχανον: οὐδέ σε µήτηρ ἐς φάος οὐδὲ πατὴρ ἀναλύσεται, ἀλλ' ὑπὸ γαίῃ ἐρρήσεις ὀλίγοισι µετ' ἀνδράσιν ἡγεµονεύων ‘catching you up, I shall cast you away into Tartarus' murky Dark ineluctable, horrible doom! from which neither your mother Nor Father Zeus shall release you to daylight: Under the earth evermore you shall wander, the captain of Wee Folk’; Th. 669-70 οὕς τε Ζεὺς Ἐρέβεσφιν ὑπὸ χθονὸς ἧκε φόωσδε δεινοί τε κρατεροί τε, βίην ὑπέροπλον ἔχοντες “Also the monsters whom Zeus brought up to the light from Erebos Under the earth, fierce, fearsome and strong, irresistibly well-armed”. 3 (II) [LEAD back – to the LIGHT – from DESTRUCTION] [20] Lucr. 1.225. Praeterea quae cumque vetustate amovet aetas, si penitus peremit consumens materiem omnem, unde animale genus generatim in lumina vitae redducit Venus […]? ‘Moreover, if Time completely destroys those things that it removes because of their age, consuming all their matter, whence then may Venus lead back to light of life the generations kind by kind?” (III) [LEAD (*h2eǵ-) – to the LIGHT (*bheh2-) – from DIFFICULTY] = [SAVE] [21] Pi. O. 5.14. καὶ σεµνοὺς ὀχετούς, Ἵππαρις οἷσιν ἄρδει στρατόν, κολλᾷ τε σταδίων θαλάµων ταχέως ὑψίγυιον ἄλσος, ἀπ᾽ ἀµαχανίας ἄγων ἐς φάος τόνδε δᾶµον ἀστῶν “the sacred canals with which Hipparis waters its people, and swiftly builds a tall-standing grove of steadfast dwellings, bringing this host of citizens out of helplessness into the light.” (4) [LIGHT] as object: only [MAKE], [PUT], [UNCOVER] (Durante 1976:117-8; West 2007:482) [22] [23] [24] [25] (I) [MAKE/PUT – LIGHT – to HUMAN] = [SAVE] Il 6.5-6.Αἴας δὲ πρῶτος Τελαµώνιος ἕρκος Ἀχαιῶν Τρώων ῥῆξε φάλαγγα, φόως δ' ἑτάροισιν ἔθηκεν “First Telamonian Aias, that bastion of the Achaians, broke the Trojan battalions and brought light to his own company.” RV 1.54.11ab. sá śévr̥ dham ádhi dhā dyumnám asmé máhi kṣatráṃ janāṣā́ ḷ indra távyam “Establish in us brilliance increasing in benevolence and your great and mighty sovereignty, o Indra, as vanquisher of the peoples.” RV 1.117.21cd. abhí dásyum bákureṇā dhámantā urú jyótiś cakrathur ā́ riyāya “blasting sound at the Dasyu with a bagpipe, you made wide light for the Ārya.” (II) [UNCOVER – the LIGHT – to HUMAN] = [SAVE] RV 2.11.18cd. ápāvr̥ ṇor jyótir ā́ riyāya ní savyatáḥ sādi dásyur indra “You uncovered the light for the Ārya; the Dasyu has been set down to the left, Indra.” To sum up: [LIGHT] most desirable aim when one is coming from any [EVIL] (DARKNESS, DESTRUCTION, DIFFICULTY). [LEAD (*h2eǵ-)] never attested with [LIGHT] as object. 4 C. The priest leads to the light: a ritual for long life from the Atharvaveda [26] [27] [28] [29] [30] [31] [32] [33] The collocation [LEAD – to the LIGHT] as metaphor for [SAVE] is not attested in RV, but closely matches the commands of a priest in AVŚ 8.1, a hymn sung during rituals for long life. (Ia) The priest commands the man to [BE – in the (portion of) LIGHT]. AVŚ 8.1.1cd. ihā́ yám astu púruṣaḥ sahā́ sunā sū́ ryasya bhāgé amr̥ ́ tasya loké “Let this man be here with his life, in the portion of the sun, in the world of the immortal.” (Ib) Litote: the priest commands the man to [NOT BE KEPT AWAY – from (sight of) LIGHT]. AVŚ 8.1.4cd. mā́ chitthā asmā́ l lokā́ d agnéḥ sū́ ryasya saṃdr̥ ́śaḥ “be not severed from this world, from the sight of fire, of the sun.” (II) The priest commands the man to [GO – to the LIGHT – out of the DARKNESS]: AVŚ 8.1.8cd. ā́ roha támaso jyótir éhy ā́ te hástau rabhāmahe “ascend out of darkness, come to light; we take hold on thy hands.” cf. AVŚ 5.30.11cd. udéhi mr̥ tyór gambhīrā́ t kr̥ ṣṇā́ c cit támasas pári “come up out of death's profound black darkness. cf. AVŚ 8.2.2ab. jī́vatāṃ jyótir abhyéhy arvā́ ṅ ā́ tvā harāmi śatáśāradāya “Come thou hitherward unto the light of the living; I take thee in order to life for a hundred autumns.” (IIb) The priest commands the man to [NOT GO – to the DARKNESS]. AVŚ 8.1.10ad. máitáṃ pánthām ánu gā bhīmá eṣá yéna pū́ rvaṃ néyátha táṃ bravīmi táma etát puruṣa mā́ prá patthā bhayáṃ parástād ábhayaṃ te arvā́ k | “Do not follow that road; that is a frightful one the one thou hast not gone before, that I speak of; to that darkness, O man, do not go forth ; [there is] fear in the distance, safety for thee hitherward.” (III) At the end of the hymn, the man is surrounded by the [LIGHT] and the [DARKNESS] has left. AVŚ 8.1.21ab. vy àvāt te jyótir abhūd ápa tvát támo akramīt “It hath shone out for thee; it hath become light; darkness hath departed from thee.” cf. AVŚ 7.53.7ad. úd vayáṃ támasas pári róhanto nā́ kam uttamám deváṃ devatrā́ sū́ ryam áganma jyótir uttamám “Up out of darkness have we, ascending the highest firmament, gone to the sun, god among the gods, highest light. To sum up: the AVic priest commands the man to [GO – to the LIGHT – out of the DARKNESS], effectively leading the man to the light (= making him [GO – to the LIGHT]); in [28] the priest literally says “we take hold on thy hands” = most natural way to [LEAD] somebody somewhere. D. Ved. bhiṣáj- ‘healer’ ⟵ *‘the one who leads to the light’ 1. Phraseological system (several IE languages): [LIGHT] is a metonymy for [LIFE/HEALING/SALVATION] and [LEAD back – to the LIGHT – from EVIL] is a metaphor for [SAVE]. 2. AVŚ 8.1: priest leads man to the light away from darkness (= makes him [GO – to the LIGHT]). 3. Proposal: Ved. bhiṣáj- ‘healer’ < PIE *bhh2s-h2éǵ- ‘the one who leads to the light’. First member: bhiṣ° < PIE *bhh2-s° ⟵ *bheh2-es- ‘light’ (Ved. bhā́ s- ‘light’, often scanned bhá.as- in RV)6 On the double zero grade of -s- stems as first members of rectional compounds, cf. OAv. mazdā‘wise’ < *mn̥ s-dhéh1- “Gedanken anstellend”, Ved. medhā́ - ‘wisdom’ < *mn̥ s-dhh1-éh2-): *mn̥ s° ⟵ *mén-os- ‘mind’.7 6 Cfr. Schindler 1972:34. 5 Second member: °áj- < PIE *°h2éǵ- ‘leading’ (as per Rix 1995:246), cfr. ved. nir-áj-, lat. rem-ex. 4. Internal syntax Ved. bhiṣáj- < PIE *bhh2s-h2éǵ- (a) ‘the one who leads to the light’ or (b) ‘who leads the light’ (a) ‘The one who leads to the light’ (DIRECTION) Cfr. ved. pr̥ tanā́ j- ‘in den Wettkampf ziehend’ (ved. pŕ̥tanā- ‘Streit, Schlacht’) : av. pəṣ̌anå az- (Yt. 13.37; 9.30) “in die Schlacht ziehen” (Scarlata 1999:15) (b) ‘The one who leads the light’ (DIRECT OBJECT) Not likely: direct objects of ved. AJ and PIE *h2eǵ- usually animated beings like people or animals or at least moving items like carts (Scarlata 1999:15–6); [LIGHT] none of the above. 5. Semantics and phraseology (a) ‘The one who leads to the light’: supported by IE phraseology and AVic ritual (s. above). Cf. collocation [LEAD (*h2eǵ-) – to the LIGHT (*bheh2-)] for [SAVE] in e.g. Pi. O. 5.14: ἀπ᾽ ἀµαχανίας ἄγων ἐς φάος τόνδε δᾶµον ἀστῶν ‘leading this host of citizens out of helplessness into the light’ (b) ‘The one who leads the light’ has no support. E. The Aśvins bhiṣájau lead to the light: stories of healing and salvation from the RV [34] [35] [36] [37] [38] [39] PIE *bhh2s-h2éǵ- (ved. bhiṣáj-) as ‘the one who leads to the light’: supported by phraseology attested in several RV hymns on the mythical achievements of the divine bhiṣájau ‘the two Healers’, the Aśvins.8 (I) The Aśvins save R̥ jrāśva who had been [LED – into DARKNESS]. RV 1.117.17bc. támaḥ práṇītam áśivena pitrā ā́kṣī́ r̥ jrā́śve aśvināv adhattaṃ “Him who was led forth into darkness by his merciless father, in R̥ jrāśva you put eyes” (II) The Aśvins [RECOVER – from DARKNESS] e [LEAD – UP] Atri. RV 7.71.5. nír áṃhasas támasa spartam átriṃ “You recovered Atri from difficulty and darkness. RV 1.116.8. r̥ bī́se átrim aśvinā́ vanītam ún ninyathuḥ sárvagaṇaṃ suastí “You brought Atri up to well-being, who had been brought down into the earth cleft together with his whole band.” (III) The Aśvins [DIG – UP] Vandana as a Sun dwelling in [DARKNESS] and [RAISE] him [UP] to [SEE – SUN]. RV 1.117.5bd. sū́ ryaṃ ná dasrā támasi kṣiyántam […] úd ūpathur aśvinā vándanāya “like the sun dwelling in darkness, o wondrous ones, […] you dug him [=Vandana] out for Vandana [/for our celebration of you], o Aśvins.” RV 10.39.8cd. yuváṃ vándanam r̥ śyadā́ d úd ūpathur “You two dug Vandana out from the antelope snare” RV 1.112.5ab. yā́ bhī rebháṃ nívr̥ taṃ sitám adbhiyá úd vándanam aírayataṃ súvar dr̥ śé “Those with which from the waters you raised up rasping Rebha, who was confined and bound, and raised up Vandana to see the sun” 7 Schindler 1975:266; Scarlata 1999:257; EWAia, s.v. Cf. also Gk. µισθός “Lohn”, Ved. mīḍhá- “Kampfpreis, Beute, Gewinn”, OAv. mīzda- “Lohn, Preis”, Got. mizdo “Lohn, Miete” < *mis-dhh1-ó- “Entgeld leistend”: *mis° ⟵ *méi̯ -es- ‘exchange’ (Eichner 1982:27; cf. NIL:492–493), derivative of *mei̯ - ‘exchange’ (LIV2:426); cf. also Stüber 2002:27-30. 8 On this mythological theme, cf. Frame 2009:42fn78; 61-2; Macdonell 1897:51-2; West 2007:188. 6 RV 1.118.6ab. úd vándanam airataṃ daṃsánābhir úd rebháṃ dasrā vr̥ ṣaṇā śácībhiḥ “You raised up Vandana through your wondrous powers; o wondrous bulls, (you raised) up Rebha by your powers.” (IV) The Aśvins [RAISE – UP] and [LEAD – UP] Rebha, who was dead. [41] RV 1.118.6ab. úd vándanam airataṃ daṃsánābhir úd rebháṃ dasrā vr̥ ṣaṇā śácībhiḥ “You raised up Vandana through your wondrous powers; o wondrous bulls, (you raised) up Rebha by your powers.” [42] RV 10.39.9ab. yuváṃ ha rebháṃ vr̥ ṣaṇā gúhā hitám úd airayatam mamr̥ vā́ ṃsam aśvinā “You two raised up Rebha, set in hiding and already dead, o bullish Aśvins” [43] RV 1.116.24. víprutaṃ rebhám udáni právr̥ ktam ún ninyathuḥ sómam iva sruvéṇa “Rebha, who bobbed and twisted in the water—him you two brought up, like soma with a ladle.” [40] F. To sum up: Analysis of Ved. bhiṣáj- as reflex of a PIE rectional compound *bhh2s-h2éǵ- ‘the one who leads to the light’, a terminus technicus for the ‘healer’, supported by: (1) IE phraseology, cf. collocation [LEAD (*h2eǵ-) – to the LIGHT (*bheh2-)] for [SAVE] in e.g. Pi. O. 5.14 ἀπ᾽ ἀµαχανίας ἄγων ἐς φάος τόνδε δᾶµον ἀστῶν ‘leading this host of citizens out of helplessness into the light’ (2) AVic phraseology recited during rituals for long life, cf. AVŚ 8.1.8cd ā́ roha támaso jyótir éhy ā́ te hástau rabhāmahe “ascend out of darkness, come to light; we take hold on thy hands”. (3) RVic phraseology describing the mythical achievements of the divine bhiṣájau ‘the two Healers’, the Aśvins, cf. RV 1.112.5b úd vándanam aírayataṃ súvar dr̥ śé “you raised up Vandana to see the sun”. References Bremer D. 1976. Licht und Dunkel in der frühgriechischen Dichtung: Interpretationen zur Vorgeschichte der Lichtmetaphysik. Bonn. Dunkel, G. E. 1993. Periphrastica Homerohittitovedica. In: Comparative-Historical Linguistics: IndoEuropean and Finno-Ugric: Papers in Honor of Oswald Szemerényi III, ed. by B. Brogyanyi and R. Lipp, 103-18. Amsterdam–Philadelphia. Durante, M. 1976. Sulla preistoria della tradizione poetica greca II. Risultanze della comparazione indoeuropea. 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In Verba et structurae, Festschrift fur Klaus Strunk zum 65. Geburtstag, ed. by H. Hettrich, W. Hock, P.-A. Mumm and N. Oettinger, 237– 47. Innsbruck. Roesler, U. 1997. Licht und Leuchten im Ṛgveda. Untersuchungen zum Wortfeld des Leuchtens und zur Bedeutung des Lichts. Swisttal-Odendorf. Scarlata, S. 1999. Die Wurzelkomposita im R̥ g-Veda. Wiesbaden. Schindler, J. 1972. Das Wurzelnomen im Arischen und Griechischen. Würzburg. Schindler, J. 1975. Zum Ablaut der neutralen s-Stämme des Indogermanischen. In: Flexion und Wortbildung, ed. by H. Rix, 259-267. Wiesbaden. Stüber, K. 2002. Die primären s-Stämme des Indogermanischen. Wiesbaden. Thieme, P. 1971. Kleine Schriften I. Wiesbaden. West, M. 2007. Indo-European Poetry and Myth. Oxford. Whitney, W. D. 1885. The roots, verb-forms, and primary derivatives of the Sanskrit language. Leipzig. Whitney, W. D. 1905. The Atharva-Veda Saṃhitā: Translated with a Critical and Exegetical Commentary. 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