An aspergillum[1] (less commonly, aspergilium or aspergil) is a liturgical

implement used to sprinkle holy water. It comes in two common forms: a brush that
is dipped in the water and shaken, and a silver ball on a stick. Some have sponges
or internal reservoirs that dispense holy water when shaken, while others must
periodically be dipped in an aspersorium (holy water bucket, known to art
historians as a situla).
Contents

1 Uses
2 Origin
3 Other uses
4 Gallery
5 References

Uses

An aspergillum is used in Roman Catholic and Anglican ceremonies, including the

Rite of Baptism and during the Easter Season. In addition, a priest will use the
aspergillum to bless the candles during candlemas services and the palms during
Palm Sunday Mass. At a requiem, if a coffin is present, the priest will sprinkle
holy water on the coffin. The aspergillum can be used in other manners where
sprinkling of holy water is appropriate, as in a house blessing, in which the
priest might bless the entry to the home. The name derives from the Latin verb
aspergere 'to sprinkle'.

The form of the aspergillum differs in the Eastern Orthodox Church. In the Greek
Orthodox Church the aspergillum (randistirion) is in the form of a standing vessel
with a tapering lid. The top of the lid has holes in it from which the agiasmos
(holy water) is sprinkled. In the Russian Orthodox Church the aspergillum is in the
form of a whisk made of cloth or hair. Sometimes, sprigs of basil are used to
sprinkle holy water. In some of the Oriental Orthodox Churches, no aspergillum is
used, but the priest will pour holy water into the palm of his right hand and throw
it on the faithful.

An aspergillum is also used in other religions, including Balinese Shaivism

(Hinduism).
Origin

The origin is found in the Book of Leviticus Chapter 14 in the Old Testament�
Aspergillum as described in Leviticus

3. �And the priest goes out of the camp and the priest looks, and beholds that
the sore of the leprosy of the leper is healed.� 4. �And the priest commands, and
takes, for the one healed, two unblemished live birds, cedar wood, Coccus scarlet,
and hyssop.� 5. �And the priest commands, and slaughters the one bird in a pottery
vessel upon living water.� 6. �He takes the live bird and the cedar wood and the
Coccus scarlet and the hyssop and dips them and the live bird in the blood of the
bird slaughtered upon the living water.� 7. �And sprinkle seven times upon him
purified of leprosy, and he is purified, and sends the live bird upon the face of
the field.'

Adam Clarke's commentary: Of the cedar wood, hyssop, clean bird, and scarlet wool
or fillet, were made an aspergillum, or instrument to sprinkle with. The cedarwood
served for the handle, the hyssop and living bird were attached to it, by means of
the scarlet wool or crimson fillet. The bird was so bound to this handle, as that
its tail should be downwards, in order to be dipped in the blood of the bird that
had been killed. The whole of this made an instrument for the sprinkling of this
blood, and when this business was done, the living bird was let loose, and
permitted to go whithersoever it would. (Adam Clarke, 1831, vol. I p. 52)
Clarke again, of Verse 5. Over running water � Literally "living", that is, spring
water. The meaning appears to be this; some water (about a quarter of a log, an egg
shell and half full, according to the rabbis) was taken from a spring, and put in a
clean earthen vessel, and they killed the bird over this water, that the blood
might drop into it� (A. C. I p. 529)

Further, these ceremonies conducted by the priest did not cure skin disease.
According to Luke, the diseased person came to the priest after he had been healed
(Luke 5:14). The task of the priest was to make the person who had been excluded
from the camp, from his people, and from God, ceremonially clean. Through these
ceremonial cleansings, which took place in two stages, a week apart, the diseased
individual was restored to fellowship with God and with His people.[2]

The procedure was a first stage of cleansing which took place outside the camp. The
man washed himself and his clothes, and shaved. Two birds were taken. The blood of
one was used to purify the man. The death of that bird portrayed the end of the
man�s old life outside the camp, and the flight to freedom of the other pictured
his liberation from the effects of the disease. Then the man might enter the camp
again."[2]