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The
most well-known -- and most dramatic -- of the Carpathian
healing chants was En Sarna Pus ("The Great Healing
Chant"). This chant was reserved for recovering the wounded
or unconscious Carpathian's soul.
Typically
a group of men would form a circle around the sick Carpathian
(to "encircle him with our care and compassion"), and begin
the chant. The shaman or healer or leader is the prime actor
in this healing ceremony. It is he who will actually make
the spiritual journey into the nether world, aided by his
clanspeople. Their purpose is to ecstatically dance, sing,
drum, and chant, all the while visualizing (through the
words of the chant) the journey itself -- every step of
it, over and over again -- to the point where the shaman,
in trance, leaves his body, and makes that very journey.
(Indeed, the word "ecstasy" is from the Latin ex statis,
which literally means "out of the body".)
One
advantage that the Carpathian healer has over many other
shamans, is his telepathic link to his lost brother. Most
shamans must wander in the dark of the nether realms, in
search of their lost brother. But the Carpathian healer
directly "hears" in his mind the voice of his lost brother
calling to him, and can thus "zero in" on his soul like
a homing beacon. For this reason, Carpathian healing tends
to have a higher success rate than most other traditions
of this sort.
Something
of the geography of the "other world" is useful for us to
examine, in order to fully understand the words of the Great
Carpathian Healing Chant. A reference is made to the "Great
Tree" (in Carpathian: En Puwe). Many ancient traditions,
including the Carpathian tradition, understood the worlds--
the heaven worlds, our world, and the nether realms -- to
be "hung" upon a great pole, or axis, or tree. Here on earth,
we are positioned halfway up this tree, on one of its branches.
Hence many ancient texts often referred to the material
world as "middle earth": midway between heaven and hell.
Climbing the tree would lead one to the heaven worlds. Descending
the tree to its roots would lead to the nether realms. The
shaman was necessarily a master of movement up and down
the Great Tree, sometimes moving unaided, and sometimes
assisted by (or even mounted upon the back of) an animal
spirit guide. In various traditions, this Great Tree was
known variously as the axis mundi (Latin: the "axis
of the worlds"), Ygddrasil (in Norse mythology), Mount Meru
(the sacred world mountain of Tibetan tradition), etc. The
Christian cosmos with its "heaven", "purgatory/earth", and
hell", is also worth comparing. It is even given a similar
topography in Dante's Divine Comedy: Dante is led
on a journey first to "hell", at the center of the earth;
then upward to "Mount Purgatory" which sits on the earth's
surface directly opposite Jerusalem; then further upward
first to "Eden", the earthly paradise, at the summit of
Mount Purgatory; and then upward at last to "heaven".
In the
shamanistic tradition, it was understood that the small
always reflects the large; the personal always reflects
the cosmic. A movement in the greater dimensions of the
cosmos also coincides with an internal movement. For example,
the axis mundi of the cosmos also corresponds to
the spinal column of the individual. Journeys up and down
the axis mundi often coincided with the movement
of natural and spiritual energies (sometimes called kundalini
or shakti) in the spinal column of the shaman or
mystic.
En Sarna Pus ("The Great Healing
Chant")
pronounced:
Ehn Sawr-naw Poosh
 RealAudio,
WindowsMedia,
MP3
In
this chant, ekä ("brother") would be replaced by "sister",
"father", "mother", depending on the person to be healed.
The complete
chant (6 minutes and 24 seconds) is currently available in
these formats:
Ot
ekäm ainajanak hany, jama.
My brother's body is a lump of earth, close to death.
[The brother-my body-his-of lump-of-earth, is-near-death.]
Oht
eh-kaam eye-naw-yaw-nawk
haw-nyuh, yaw-maw.
[ä
as in "hat", ai as in "aisle"]
Me,
ot ekäm kuntajanak, pirädak ekäm, gond és irgalom türe.
We, the clan of my brother, encircle him with our care and
compassion.
[We, the brother-my clan-his-of, encircle brother-my, care
and compassion full.]
Meh,
oht eh-kaam koon-taw-yaw-nawk,
pee-raa-dawk eh-kaam,
gohnd aysh ir-gaw-lohm
tü-reh.
[ä as in "hat", ü as in French]
O pus wäkenkek, ot oma śarnank, és ot pus fünk,
álnak ekäm ainajanak, pitänak ekäm ainajanak elävä.
Our healing energies, ancient words of magic, and healing
herbs bless my brother's body, keep it alive.
[The healing power-our-s, the ancient words-of-magic-our,
and the healing herbs-our, bless brother-my body-his-of,
keep brother-my body-his-of alive.]
Oh poosh waa-kehn-kehk,
oht oh-maw ssshawr-nawnk,
aysh oht poosh fünk,
aahl-nawk eh-kaam
eye-naw-yaw-nawk,
pee-taa-nawk eh-kaam
eye-naw-yaw-nawk eh-laa-vaa.
[ ä as in "hat", á between a as in hat and a as in father]
Ot ekäm sielanak pälä. Ot omboće päläja juta alatt
o jüti, kinta, és szelemek lamtijaknak.
But my brother's soul is only half. His other half wanders
in the nether world.
[The brother-my soul-his-of (is) half. The other half-his
wanders through the night, mist, and ghosts lowland-their-of.]
Oht eh-kaam
shee-eh-law-nawk paa-laa.
Oht ohm-boh-ccheh paa-laa-yaw
yoo-taw aw-lawtt oh
yü-tee,
keen-taw,
aysh seh-leh-mehk lawm-tee-yawk-nawk.
[ć soft "ch" as in cheese, ü as in French]
Ot en mekem ŋamaŋ: kulkedak otti ot ekäm
omboće päläjanak.
My great deed is this: I travel to find my brother's other
half.
[The great deed-my (is) this: travel-I to-find the brother-my
other half-his-of.]
Oht ayn meh-kehm
ngaw-mawng:
kool-keh-dawk oht-tee
eh-kaam ohm-boh-ccheh
paa-laa-yaw-nawk.
Rekatüre, saradak, tappadak, odam, kaŋa o numa
waram, és avaa owe o lewl mahoz.
We dance, we chant, we dream ecstatically, to call my spirit
bird, and to open the door to the other world.
[Ecstasy-full, dance-we, dream-we, to call the god bird-my,
and open the door spirit land-to.]
Reh-kaw-tü-reh,
saw-raw-dawk,
tawp-paw-dawk,
oh-dawm,
kaw-ngaw oh noo-maw
waw-rawm,
aysh aw-vaw-aw oh-weh
oh lehwl maw-hohz
Ntak o numa waram, és mozdulak, jomadak.
I mount my spirit bird and we begin to move, we are underway.
[Mount-I the god bird-my, and begin-to-move-we, are-on-our-way-we.]
Uhntawk oh noo-maw
waw-rawm,
aysh mohz-doo-lawk,
yoh-maw-dawk.
Piwtädak ot En Puwe tyvinak, ećidak alatt o jüti,
kinta, és szelemek lamtijaknak.
Following the trunk of the Great Tree, we fall into the
nether world.
[Follow-we the Great Tree trunk-of, fall-we through the
night, mist, and ghosts lowland-their-of.]
Pee-oo-taa-dawk
oht Ehn Poo-weh tyuh-vee-nawk,
eh-cchee-dawk aw-lawt
oh yü-tee,
keen-taw,
aysh seh-leh-mehk lawm-tee-yawk-nawk.
[ ä as in "hat"]
Fázak, fázak nó o śaro.
It is cold, very cold.
[Feel-cold-I, feel-cold-I like the frozen snow.]
Faah-zawk,
Faah-zawk noh oh sshaw-ro.
[ś is a soft sh.]
Juttadak ot ekäm o akarataban, o sívaban, és o sielaban.
My brother and I are linked in mind, heart, and soul.
[Am-bound-to-I the brother-my the mind-in, the heart-in,
and the soul-in.]
Yoo-taw-dawk oht
eh-kaam oh aw-kaw-raw-taw-bawn,
oh shee-vaw-bawn,
aysh oh shee-eh-law-bawn.
[ ä as in "hat".]
Ot ekäm sielanak kaŋa engem.
My brother's soul calls to me.
[The brother-my soul-his-of calls-to me.]
Oht eh-kaam
shee-eh-lawn-awk kaw-ngaw
ehn-gehm.
[ŋ something like English "ng".]
Kuledak és piwtädak ot ekäm.
I hear and follow his track.
[Hear-I and follow-the-trail-of-I the brother-my.]
Koo-leh-dawk aysh
pee-ew-taa-dawk oht eh-kaam.
Saγedak és tuledak ot ekäm kulyanak.
Encounter-I the demon who is devouring my brother's soul.
[Arrive-I and meet-I the brother-my demon-who-devours-soul-his-of.]
Saw-geh-dawk aysh
too-leh-dawk oht eh-kaam
kooee-yaw-nawk.
Nenäm ćoro; o kuly torodak.
In anger, I fight the demon.
[Anger-my flows; the demon-who-devours-souls fight-I.]
Neh-naam cchoh-roh;
oh koo-eeyuh toh-roh-dawk.
O kuly pél engem.
He is afraid of me.
[The demon-who-devours-souls (is) afraid-of me.]
Oh koo-eeyuh
payl ehn-gehm.
Lejkkadak o kaŋka salamaval.
I strike his throat with a lightning bolt.
[Strike-I the throat-his bolt-of-lightning-with.]
Lehyk-kaw-dawk oh
kawng-kaw saw-law-maw-vawl.
Molodak ot ainaja komakamal.
I break his body with my bare hands.
[Break-I the body-his empty-hand-s-my-with.]
Moh-loh-dawk oht
aye-naw-yaw ko-maw-kaw-mawl.
Toja és molanâ.
He is bent over, and falls apart.
[(He)bends and (he)crumbles.]
Toh-yaw aysh
moh-law-nuy.
[â is like the u of American cut, followed by a glide (as
y in English yet )]
Hän ćaδa.
He runs away.
[He flees.]
Haan cchaw-dthaw.
[δ is between "d" and "dz".]
Manedak ot ekäm sielanak.
I rescue my brother's soul.
[Rescue-I the brother-my soul-his-of.]
Maw-neh-dawk oht
eh-kaam shee-eh-law-nawk.
Alədak ot ekäm sielanak o komamban.
I lift my brother's soul in the hollow of my hand.
[Lift-I the brother-my soul-his-of the hollow-of-hand-my-in.]
Awl-uh-dawk oht
eh-kaam shee-eh-law-nawk
oh koh-mawm-bawn.
Alədam ot ekäm numa waramra.
I lift him onto my spirit bird.
[Lift-I the brother-my god bird-my-onto.]
Awl-uh-dawm oht
eh-kaam noo-maw waw-rawm-raw.
Piwtädak ot En Puwe tyvijanak és saγedak jälleen ot
elävä ainak majaknak.
Following up the Great Tree, we return to the land of the
living.
[Follow-we the Great Tree trunk-its-of, and reach-we again
the living bodie-s land-their-of.]
Pee-ew-taa-dawk
oht Ehn Poo-weh tyuh-vee-yaw-nawk
aysh saw-geh-dawk yaal-leh-ehn
oht eh-laa-vaa eye-nawk
maw-yawk-nawk.
Ot ekäm elä jälleen.
My brother lives again.
[The brother-my lives again.]
Oht eh-kaam
eh-laa jaal-leh-ehn.
Ot ekäm weńća jälleen.
He is complete again.
[The brother-my (is) complete again.]
Oht eh-kaam
weh-nyuh-cchaw jaal-leh-ehn.
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