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The Zend Avesta, Part III (SBE31), L.H. Mills, tr. [1886], at sacred-texts.com
As to the present use of these blessings, says Haug (ed. West): 'Âfrînagân are blessings which are to be recited over a meal consisting of wine, milk, and fruits, to which an angel, or the spirit of a deceased person, is invited, and in whose honour the meal is prepared. After the consecration (which only a priest can perform) is over, the meal is eaten by those who are present. The performance of these Âfrînagân is required of every Parsi at certain fixed seasons of the year. These are the six Gahanbârs, each lasting five days (at the six original seasons of the year) for which the Âfrînagân Gahanbâr is intended, the five Gâtha-days (the five last days of the year), during which the Âfrînagân Gâtha must be used; and, lastly, the third day (Ardibahist) of the first month (Fravardin) in the year, at which the performance of Âfrînagân Rapithwin, devoted to the spirit presiding over the southern quarter (who is the guardian of the way to paradise), is enjoined to every Parsi whose soul wants to pass the Kinvad after death.' (Essays, 2nd edition, page 224.)
1. I confess myself a Mazda-worshipper, and of Zarathustra's order, a foe of the Daêvas, devoted to the lore of the Lord, for the holy Hâvani 1, the regulator of the ritual order (and its lord in its turn), for its sacrifice, homage, propitiation, and praise; (and I confess myself) for Sâvanghi and for Vîsya, the holy lords of the ritual order, for their sacrifice, homage,
propitiation, and praise, and for that of the Asnya, the day-lords of the days during daylight, and of the days in their length, for the Mâhya, month-lords, and the Yâirya, year-lords, and for those of the especial seasons, and for the worship, homage, propitiation, and praise of that lofty lord who is the Ritual Righteousness (itself); yea, for the worship, homage, propitiation, and praise of the lords of the days, months, years, and seasons—for those lords of the ritual order who are of all the greatest, who are the regulators of the ritual at the time of Hâvani.
2. To Maidhyô-zaremya 1, the lord [or to Maidhyô-shema 1, the lord, or to Paitishahya 1, the lord, or to Ayâthrima 1, Maidhyâirya 1, or Hamaspathmaêdhaya], be propitiation, homage, and praise.
3. O ye Mazdayasnians who are here present! offer ye 2 this ritual service, and present ye the Myazda which is that of the Maidhyô-zaremaya, taking a piece of sound flesh from a choice beast, with a full flow of milk.
4. If ye are able to do this, (well); if ye are unable to do it, ye may take then (a portion) of some liquor of equal value, it matters not which it is, and have it consumed as it is proper; and so be ye discreet from your obedience, most correctly faithful in your speech, most saintly from your sanctity, best ordered in your exercise of power, least straitened by oppressions, heart-easy with rejoicings, most merciful of givers, most helpful to the poor, fulfilling most the ritual, the blest and longed-for Asha, (coy?) riches woman-minded (?) bringing (as reward). If ye can do this
and with vigour, (well); (5) if not, bring wood to the Ratu's house. It matters not what kind, so it be well cut, and very dry, and in loads of fitting size. If that is possible, (well); if not, then let a man bring wood to the Ratu's dwelling, and heap it up as high as the ear, or to reach the fore-shoulder, or with the fore-arm measure, (or at least as high as the end of the hanging hand). If that is possible, (well); (6) but if it has not been possible, then let the worshipper (with the mind's offering) ascribe the power to him who rules the best, Ahura, (saying 1): Wherefore for this cause verily we offer and ascribe the Sovereign Power to Ahura Mazda, who rules the best, and to Righteousness (the ritual and moral Order), and we complete our sacrifice to them. Thus is the Myazda offered with the well-timed prayer for blessings.
7. In case that a man does not give of the first Myazda which is that of the Maidhyô-zaremaya, O Spitama Zarathustra! the Ratu that has the right to that Myazda, and who has this person under his guidance, expels 2 that (false) disciple who has not his Myazda with him, as a man that does not worship, from the midst of the Mazda-worshippers. 8. In the case that a man does not give of the second Myazda, O Spitama Zarathustra! which is that of the Maidhyô-shema, then let 2 the Ratu to whom the Myazda should come, and who has the person under his guidance, expel that disciple, since he comes without his Myazda, as he would a man who refuses to recite his vows, from among the number of the Mazda-worshippers.
[paragraph continues] 9. In the case that a man does not give of the third Myazda, O Spitama Zarathustra! which is that of Paitishahya, then let the Ratu who ought to receive that Myazda, and who has had the person under his guidance, expel that disciple which brings no Myazda, as a detected 1 reprobate, from among the number of the Mazdayasnians. 10. In case that a man does not offer of the fourth Myazda, O Spitama Zarathustra! which is that of the Ayâthrima, let the Ratu who ought to receive that Myazda, and who has the person under his guidance, expel that disciple, since he brings no Myazda, as a refuse 2 beast from among the number of the Mazdayasnians. 11. In the case that a man does not give of the fifth Myazda, which is that of the Maidhyâirya, then let the Ratu to whom that Myazda belongs as a perquisite, and who has that person under his guidance, expel him, since he brings no Myazda, as an alien 3, from among the number of the Mazdayasnians. 12. In case that a man does not give of the sixth Myazda, which is that of the Hamaspathmaêdhaya, O Spitama Zarathustra! let the Ratu to whom that Myazda belongs as a perquisite, and who has this person under his discipline to learn him the lore of Ahura, expel him, (as ignorant) since he brings no Myazda, from among the number of the Mazdayasnians. 13. And let him decry him afterwards without hesitation 4, and drive 5 him out; and let that Ratu lay upon him afterwards
the expiating deeds without reserve; and in accordance with these rules, let the disciple treat the Ratu. (Let him beware of failure to bring his Myazda, or if he fails let the disciple bear, as is befitting, what is due.) A blessing is Righteousness (called) the Best, it is weal, it is weal for this (man) when toward Righteousness Best there is right. 14. I bless with my prayer the royal Province-chiefs (who are faithful worshippers) of Ahura Mazda, the resplendent, the glorious, (beseeching) for superior strength for them, and for more important victory, and more influential rule, and desiring for them further authoritative power, and helpful support, and long duration to their reign, and the prolonged vitality of their frames, and health. 15. And I pray in my benediction for strength well-shaped and stately of growth, and which smites victoriously, Ahura-made, and crushing, and for an ascendency abundantly subduing all who are filled with furious hate, assaulting the evil-minded enemies, and destroying, as if at once, the deadly, godless 1 foes.
16. And I pray in my blessing that he (the province-governor) may conquer in victorious battles every malicious foe, and each malignant, profane in thoughts, and words, and actions, (17) that he may indeed be constantly victorious in his own religious thoughts. and words, and deeds, and unvarying in the smiting of every foe, and of every Daêva-worshipper, and that he may, as he proceeds 2, be well rewarded, and of good repute, possessing a far-foreseeing preparation of the soul. 18. And I pray with blessings thus: Live thou long and blessed be
thou, 'hail' to thee; live for the aid of holy men, and for the crushing of the evil; and I pray for Heaven (for thee) the best world of the saints, shining, all glorious. And thus may it happen as I pray— 1. 19. And I bless in my prayer the sacrifice, and homage, and the strength, and swiftness of the day-lords during daylight, and of the lords of the days in their length, of the month-lords, and the year-lords, and of the lords of the seasons 2 (in their course), and for the worship, homage, propitiation, and praise of the lofty lord who is the Righteous Ritual itself, and of those lords of the ritual who are of all the greatest, and who are the lords of the ritual at the time of Hâvani, for Maidhyô-zaremaya the lord, [(or) for Maidhyô-shema the lord, (or) for Paitishahya 2 the lord, or for Ayâthrima, Maidhyâirya, or Hamaspathmaêdhaya 2+ 3]
367:1 The Âfrîn for the morning hours from 6 to 10.
368:1 The name of the season at the time present, when the text is recited, is to be used.
368:2 Bring ye, O these Mazdayasnians!
369:1 Or, 'because we offer.'
369:2 Not 'renders him (detected) among the Mazdayasnians;' compare for form antarê-mrûyê; see also fra-dasti and fra-perenaoiti; also the present may be used for the imperative.
370:1 Possibly 'having a breast burnt by the ordeal,' and so 'detected;' or 'hot-breasted, vehement' (?); comp. uras.
370:2 It may be '(his) excluded beast,' or 'his stray beast' (?).
370:3 Or, possibly, 'he is rejected when offering himself as arrived from the settlements' (?).
370:4 'Without recoiling.'
370:5 Syazdayôit.
371:1 Unfriendly and untrue; '*avratyá.'
371:2 Recall yôi zazentê vanghâu sravahî.
372:1 See Y. XXXV, 2. The Ahuna follows.
372:2 The name varies with the season in which the sacrifice is made.