Ugallu and Manasa

Ugallu, the “Big Weather-Beast”, inscribed U4/UD.GAL-˹la˺, Akkadianūmu rabû, meaning “big day”, was a lion-headed storm-demon and has the feet of a bird who is featured on protective amulets and apotropaic yellow clay or tamarisk figurines of the first millennium BC but had its origins in the early second millennium. The iconography changed over time, with the human feet morphing into an eagle’s talons and dressing him in a short skirt. He was one of the class of ud-demons (day-demons), personifying moments of divine intervention in human life.

Mythology

Ugallu was one of the eleven mythical monsters created by Tiāmat in her conflict with the younger gods, on the reverse of the first tablet of the Epic of Creation, Enûma Eliš. The tale describes how Marduk captured and bound the creatures, rehabilitating them with work reconstructing the world from the corpses of his vanquished adversaries. This transformed them into protective charms which would be used to adorn the doors of palaces, for example that of Ashurbanipal‘s southwest palace at Nineveh, temples, such as the Esagila of the Marduk temple as described in the Agum-Kakrime Inscription, and private dwellings (the bedrooms of the vulnerable) to ward off evil and disease.

Sometimes in pairs of ugallū, the beneficial protective demon finds special purpose in adorning the outer gates of buildings.

 

Wall relief depicting a head of an ugallu, a lion-headed man.

Ugallu first appears figuratively in the First Babylonian dynasty as a porter of the underworld, a servant of Nergal. In later times he is represented on amulets as frequently paired with the Sumerian demon Lulal, who was in many respects fairly similar in appearance. He is portrayed clasping a dagger, and described thus: “a lion’s head and lion’s ears, it holds a … in its right hand and carries a mace (gišTUKUL) in its left, it is girded with a dagger, its name is ugallu.

 

Manasa, goddess of snakes, worshipped mainly in Bengal and other parts of northeastern India, chiefly for the prevention and cure of snakebite and also for fertility and general prosperity. As the protector of children, she is often identified with the goddess Shashti (“the Sixth”; worshipped on the sixth day after birth). The written texts that contain her myth, the Manasa-mangals, date from the 16th–17th century but are probably based on an earlier oral tradition. She is also celebrated in a variety of songs, dances, and dramas in the villages. Manasa may be related to the nagas, legendary half-human, half-cobra figures in India.

When they got both of them, Ahriman is born to Zuvarn.

 

Ahzi Dahaka’s Serpent King

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto Ahzi Dahaka and his war with 10,000 spells I choose Ahzi Dahaka to cause manipulation in (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

 

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

3

Ahzi Dahaka looked to his nailed right wrist.  As he looked at his right wrist so did the snakes coming out of his shoulders.  Just above his right wrist the wall stuck out.  He directed the snake on the right to dislodge the pieces of the volcanic vent so he can get free.  The snake did as he was told and knocked the rocks away from him.

4

The right-side snake added some rocks to create space between the wrist and the vent.  Ahzi was able to rip his wrist away leaving behind skin and bugs.  Now he had to remove his left wrist so he let out 3 scorpions from his gaping hole and sent them to work on freeing the other side.  The snake from the left shoulder worked with the scorpions to free the left wrist.  When both wrists were free he slumped down to the floor of the volcanic cave to recover.

5

Ahzi Dahaka reached down and removed two strips from his robe.  With his mouth he tied them around the holes in his wrists.  He put his ear against the volcano wall and listened to 3 girls talking.  He started to yell and pound on the wall. The 3 girls listened to the noises coming out of the volcano.  One of the girls advised him to hold on while they get more people with axes and sledghammers.

6

The three girls come back with two guys, one with a sledgehammer the other with and axe.  The two guys were the ones to crack the volcano wall.  Ahzi Dahaka started meditating to rebuild his sorcery.  As the two guys crack through the wall, Ahzi Dahaka lifted them both up by the throat.  His two serpents began devouring the two so that they could eat their brains.

7

Out of the volcano wall, it is already night, the only thing that you could see is Ahzi Dahaka’s eyes and the snakes’ eyes.  The three women were so scared that they went into cognitive dissodense.  The front one could still talk and told the demon to go away.  Ahzi got hot and clawed her throat open, ear to ear.  The two snakes had complete control of the minds of the other 2 girls.

8

Ahzi Dahaka and his two girls walked to the nearest town-Tehran. Before they got to town he made both girls play in a river: Ahriman knew this and filled the river with his godly sperm.  One of the females went skinny dipping before it turned to sperm.  She was now pregnant with Ahriman’s seed.  As Ahzi Dahaka and the two girls were walking into Tehran the pregnant one gave a noxious smile.

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

12

We sacrifice unto Ahzi Dahaka and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this Ahzi Dahaka, the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.

 

 

 

 

Aghuire’s Death

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto Aghuire and his murders with 10,000 spells I choose Aghuire to cause suicide in (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

 

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

3

Aghuire floated away from the conclave like a slayer.  He floated down the southeast and came upon a town.  The reason that he floats is because his left leg is cutoff at the knee but he has his kneecap still.  And his right leg is removed about mid thigh.  Therefore, floating is the only way for him to get around.

4

Aghuire had a grey belt with spikes all over it with a blue discentegrating loin cloth under it.  From his neck down is several stab wounds, still bleeding and puss coming out of the festering wounds.  He does have both his hands but the left one is missing the ring and pinky finger.  The skin is medium grey in color.  His jaw barely stays on as it is cut from his mouth to outer ear on both sides.

5

Aghuire moved around the whole town during daylight actively searching for his next victim.  He found a man who was living on the street.  This particular man had just done heroin-now was Aghuire’s time to strike.  It is now twilight and Aghuire is in a new suit.  This man was already filled with murder.

6

As Aghuire walked around in possession, he noticed that the person he was possessing can’t stand a small group of people.  The head guy was the one he hated the most.  He looked around and he found on his belt a shamshir that was blood-stained.  He took the blade and stabbed the first person 14 times in the face.  When he is done he guts the man next to the fresh corpse.

7

The third victim from the group is grabbed from behind and he slides the shamshir left to right across his throat.  That causes him to bleed out.  The fourth victim tries to grab the shamshir but Aghuire grabs the man by the throat, picks him up, and slashes his torso 8 times.  The last man sees this and tries to jump up and hit Aghuire.  Aghuire pulls the shamshir out of the guys’ guts and stabs him through the eye thus causing instant death.

8

Aghuire took the shamshir out of his left eye.  He looked around and saw all 5 dead and now he knew what he had to do.  He stares up at the moon and gives out a monsterous, guttural call.  With part of the eyeball on the shamshir he started stabbing himself left to right several times in his own chest.  Aghuire left his suit and had six souls to give Suarva.

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

12

We sacrifice unto Aghuire and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this Aghuire, the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.

 

Aeshma’s Drunken Wrath

 

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto Aeshma and wrath and 10,000 spells I choose Aeshma to cause deadly storms in (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

 

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

3

The twilight hour is Aeshma’s hour.  During this hour Aeshma drinks from rice wine.  He keeps his belt full of jars of rice wine. This is the hour that he fills them up.  And he visits Visaresh and gives him a couple of jars of rice wine.

4

Also, the twilight hour of Aeshma is to listen to the other Daeva conclave about their recent servitude. Before he left his authoritarian Melek Ta’us gave him permission to leave.  Before leaving there was only 3 daevas that fight off of the ground.  When he asked about those demons and if they were in trouble.  Melek Ta’us said everybody was fine.

5

Aeshma swooped off and in the sky where he can see all the Daeva.  Some were met with auhuras and others were met with other Daeva getting armed up to fight.  The Saena bird was on Aeshma’s mind.  Aeshma stopped at the Vourukasha Sea where the bird was in his tree.  The Seana bird looked like it had just laid down to sleep.

6

Aeshma stopped to check his weapons and indulge in a good amount of rice wine.  Aeshma then blindsided that shitty bird out of his tree.  Aeshma went to the terrain and met the shitty bird.  The shitty bird looked up and screamed.  As Aeshma started stabbing him with the Spear of Destiny.

7

As Aeshma finished slicing that bird open, he quickly had to look behind himself to see Sraosha.  Aeshma cut the bird open and very quickly malingered out of Sraosha’s way.  Aeshma flew up into the sky and quickly dismounted the axe.  Sraosha looked perplexed when Aeshma got out of his way.  Sraosha said, “Ahura Mazda does not like your wrath.”

8

Aeshma looked at him with his right eye, and lifted the axe and said, “My wrath will be the end to you all!  Angra Mainyu will see what I have done.”  He snickered to himself briefly.  Aeshma intercepted Sraosha and put him on his back. Sraosha looked fearfully at Aeshma, before he smashed his brains in.

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

12

We sacrifice unto Aeshma and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this Aeshma, the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.

Zariz’s Poisonous Plants

1

May Angra Mainyu be angered. Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast. I confess myself a worshipper of Ahriman, a follower of Ahzi Dahaka, one who hates the ahuras, and one who disputes and obeys the chaos of Ahriman.  Unto Zariz and poison with 10,000 spells I choose Zariz to cause contagiousness in (person’s name).

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

2

Rise up, thou Father of us!  For I will cause

that conflict in the world where from the

distress and injury of Auharmazd and his

arch angels will arise.

Rise up, thou Father of us! For in conflict I

will shed thus much vexation on the

righteous man and the laboring ox, that

through my deeds, life will not be wanted,

and I will destroy their living souls, I will

vex the water, I will vex the plants, I will

vex the fire of Auharamazd, I will make the

whole of creation of Auharamazd vexed!

I call forth Angra Mainyu to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Nasu, I call direct defilement, I call forth indirect defilement to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Vedic Indra, I call forth Sauru, I call forth the Daeva Naunghaithyn, I call forth to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Tauru, I call forth Zairi to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Aeshma, the fiend of the wounding spear, I call forth Daeva Akatasha to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

I call forth Varenga Daeva, I call the wind Daeva to this house, to this borough, to this town, to this land; to the very body of the man defiled by the dead, to the very body of the woman defiled by the dead; to the master of this house, to the lord of the borough, to the lord of the town, to the lord of the land; to the whole of the Infernal World!

3

Zariz squats down into a well near the village.  The old gnarly hag nakedly micturated into the village’s water source.  When you looked down there was lots of algae and moss growing in the water.  This is the same source that the Mobed uses to dump the rest of the haoma every morning.  Unbeknownst to the village a majority of the water is gotten from that well.

4

Zariz spends an evening pulling plants to start making poison bottles.  Some bottles have skulls while others have other markings for death.  Also, she shits out noxious dysentery that will make anybody die or almost die.  Zariz mixes the poison and the dysentery in the bottles.  When they are done mixing they are left on people’s doorsteps in the village.

5

As the menses trickles down from Mt. Damavand there is Zariz taking more of the poisons to the 7 rivers.  Zariz will plant more of the poisonous seedlings along these waters.  Eventually, the poisonous plants will kill off the other plants growing there.  There will be clusters for her to make more from.

6

At around 1 a.m. Zariz goes to the fire house and goes to where the raw uncooked esfand stays.  Zariz parts the bales of esfand and begins sticking colchicaceae berries in the bales and squeezed them.  Zariz cackled at the handicraft she did.  Zariz disappeared into the night.  When the Mobed took the time to take the esfand bales he made some that forced him and a Herbad to die.

7

At night Zariz went to the village and found one particular woman who was gestating.  As she crept into her home, she noticed that fruit was being set aside for a Shabeh Yalda platter.  Upon finding this she quickly returned to the woods.  Zariz picked the colchicaceae berries and returned to the house.  Zariz then planted them among the pomegranate; and the gestating wife enjoyed the pomegranate to death.

8

As all water from Vouru-Kasha river left and the boiling of the water returned to normal, Zariz had a double-niche plot.  She went back and got all of her poisonous plants.  Then she filled Vouru-Kasha river with all of them.  With the river full of poison Anahita appeared to assess the situation.  Anahita then tried to swallow all the poison but it got stuck in her throat and she succumbed to Zariz.

9

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in Donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht.  Aya solte gary va ghodorat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan keto ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.

Palidi badtarin sharat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

10

Erade pedar ghanune khoon khahi ast, alagheye akatasha be a’male anjam shode dar in donya baraye mainyu, ou ke kamyab shod era ghaza dahad pedari angra khahad dasht. Aya solte gary va ghodrat dary, ey Mainyu, Ghodrati sharoor va palid, Anchenan ke to ra tashvigh be anjam anche mikhaham bokonam, hatta hemayat kardan az yatus haye palidat? Ma varastegi ra kenar nahade’im, ham fereshtegan va ham ensanhara.  Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man do’a va nyayesh mikonam barayae manfa’ate sharr’e ghavanine marasem ke bayad khaste shaved va bashad ke angra mainyu in ra mohaghagh konad va afzayesh dahad in tamayol ra.  palidi badtarin shararat ast, garche kamyabi niz hast, kamyab kasist ke ba palidye ashoobnak ast.

11

Begzar ta Da’eva ha, pailidi haye khaste shode va ensanhaye ham iman, nazdik shavandegan be palidy nazde yatus haye palidi bashand ke fesade zehn e sharoor ra az payambare Ahriman amoukhte and, jai eke baten mitavanad be moradash beresad. Man baraye alaghe ye palid e ghavanin e marasem ke bayad khasteh shavand do’a mikonam va bashad ke Angra Mainyu in ro mohaghagh dazed.

12

We sacrifice unto Zariz and Ahriman, the two great, imperishable demons; and to shut down the stars, the moon, the sun.  We sacrifice this Zariz, the devil of our countries.  Give unto the man darkness and criticism. Give him the dark, evil misery of the Damned Ones.