Ba salami garm va Nowrouzi be hozoore bazdid konandegane aziz az in thread.
Fara residan Eide Seide Bastani ro be yekayeke shoma azizan tabrik va tahniyat arz mikonim
va arezooye sali por az movafaghiyat va kamyabi baraye tak take shoma doostane aziz darim.
Dar in ghesmat (thread), say kardim majmoomei kochaki az matalebe Nowrouzi
ro baraye shoma azizan jam avari va eraeh bedim. Omidvaram morede pasandeton gharar begireh.
For many people Haft Seen just means putting seven objects beginning with S
in the Persian alphabet on a table. However, the roots of Haft Seen are
actually far more spiritual and were not based on a letter of the
alphabet and were not limited to seven objects! Below we look at the
roots of this tradition and the symbolism of the the New Year Table.
The New Year laid tablecloth
In ancient Iranian traditions, in every celebration and ceremony, a table cloth (on a small table) was laid down.
On this table cloth apart from religious objects of blessing, such as a
fire pot and Virsem’s angel, the season’s various food products and
meals were placed. Eating this 'holy' meal was a tradition called
MAYZAD and was recommended.
This arrangement was placed on a platform higher than ground level and
the person assigned to distribution of the meal was called MIZADPAN
which means the person who serves the meals (MIZBAN). Today MAYZAD by
the use of the word MYZAD (or MYZ) and MAYZADPAN (or MIZBAN) are used
in every day language.
The arrangement of objects on the tablecloth is special and has
religious intonations and sacred numbers must be considered in such
arrangements. Efforts were made to decorate the New Year’s tablecloth
with the best and most precious plates, candle holders, and fire pots.
This is still practiced in weddings and in mourning rituals and is
considered as a religious activity.
Haft Seen, the phrase
In the Sassanid’s era, beautifully painted and precious plates made out
of CAOLINE were imported into Iran from China. This was one of the
precious commercial exchanges with China and the plates were later
called after the name of their manufacturers and location of origin and
thus they were called "Chiny". In other words they were also referred
to as SINEE, which finds its root in Arabic language. "Chiney" or
SEENEY, which means from china or Sina.
In Iran in order to differentiate between different imported plates
from China, those which were made of metal were called "SINEE" and
those made out of CAOLINE were called "Chinie".
In any case during the New Year’s celebrations these precious and
picturesque plates from China were used on the New Year’s table. These
plates were filled with sugar, candies and sweets and they were seven
plates named after the seven AMSHASEPAND which included the months of
Ordibehesht, Khordad, Amordad, Shahrivar, Bahman, Espandasmad and
Ahooramazda. It was in this season that this tradition was referred to
as seven SEENIE or seven plates and later on it was referred to as
seven seen. This is pronounced as seven SEENEE in some of the villages.
i.e. rather than saying 'Haft Seen' some villagers pronouce it as 'Haft
Seenee'.
Usually in name of each AMSHEPANDAN, a large picturesque SEENIE plate
was placed on the tablecloth and other meals were placed on other
plates around the table. Other things placed on the New Year’s table
are as follows:
Freshly grown greens
The greens were grown a few days before the new year in seven plates
and at times in twelve precious plates, which is the number of the holy
months.
In royal palaces twenty days before the New Year, twelve pillars of
clay were built and on each of these they grew one of the cereal
grains. The good growth of each grain was considered as a good omen.
They were of the belief that the well grown grain will be a sign of
abundance in the coming year. Wheat, oat, rice, beans, lentils,
millets, lima beans, peas, and sesame seeds were grown on the clay
pillars. On the sixth day of the New Year the greens were then
harvested and distributed all over the hall floor as a sign of
abundance.
Families usually placed these plates of greens on the table cloth
symbolizing HOOMET (Andisheye Nik - good thoughts), HOOKHT (Goftare Nik
- good words) and HOOVERESHT (Kerdare Nik - good deeds). On the side of
these plates they grew wheat, oats and millet, which formed the
important essentials for feeding people in order to cause the abundance
of these grains during the New Year.
The green color of this vegetation was the national and religious color
of Iranians and they beautified the appearance of the New Year
tablecloth. They represented the Amordad of EMSHASPAND, which had to be
placed on the tablecloth. People intended to have the FARVARS visit
these greens and the seeds during the spring.
Bowl of fire
The bowl of fire taken from the ancestor’s fire, which was used in all
religious rituals and along with other traditional and religious
objects were placed in the middle of the tablecloth. Blessed grains,
wild rue and incense were also placed on the New Year’s tablecloth.
Moon Crescent shaped Barsam (Mahrooye Va Barsam)
One of the important objects on the New Year’s tablecloth was the moon
crescent shaped Barsamdan. They cut thin and short branches of
pomegranate tree or willow tree or fig tree or olive tree in the length
of one finger and they assigned these on the New Year table in bunches
of three, seven, twelve or twenty one. Barsam was usually also placed
on the New Year’s table, and this symbolized abundance resulting
through blessings.
People held a bunch of these in their hands while praying before they commenced eating.
In the Sassanid’s era, in order to increase the majestic appearance of
the royal dinning table, they made these BARSAMS out of gold. They were
placed in the New Year’s table and they called them golden Tarkeh (Thin
golden branch).
Gradually metallic BARSAMS found their way into religious rituals and they were used instead of wood BARSAMS.
(Barsam is a bunch of thin and short branches normally of pomegranate
trees used by Zoroastrians who poured water on them and the water
dripping down from these branches was considered as blessed water. They
were sometimes made out of metal as well and were crescent shaped.)
Holy Book
One of the objects that was placed on the New Year’s table was the Holy
Book. In view of the fact that these celebrations were considered
national events, each family would place their own religious book on
the New Year’s table. In the Sassanid’s era they placed the book of
AVESTA on the table and they read a part of it which usually was the
Farvardine Yasht and they recalled the FARVARS of the royal families,
the innocent ones, the pious and the courageous whose names were
mentioned in the Frvardin Yasht of AVESTA.
Today on the New Year table the holy Quran is usually placed by Iranian
(Islamic) families and a verse from it is cited. Familites of other
religions use their own holy book and many Iranian families also put
the book of poems by Hafez, the famous Iranian poet.
Clay Water Jug (KOOZEH-E-AB)
Clay water jugs which were filled with water from down stream of mills
were filled by young girls and they were placed on the New Year’s table
decorated with necklaces. Even today many Iranians use small decanters
on the outer surface of which they grow lentils or wheat or oats and
are decorated by ribbons.
Bread
Bread symbolizes abundance and in Sassanid’s era they baked bread the
size of the palm of the hand or smaller which were called DRON. These
were placed on the New Year’s table and they were blessed by a prayer.
Today some people still put a plate of bread or a large SANGAK bread on
the New Year’s table, and this is done also in wedding ceremonies.
At times they wrote congratulations on this bread by sesame seeds. In
the Sassanid’s era on the corners of New Year’s tablecloth, they wrote
"to be increased" which was supposed to bring abundance of things every
year. They also engraved this on the coins of the time.
Candle holder
On two sides of the bowel of fire, they placed precious candle holders or lights and these were lit.
Light and brightness were considered an important principle by
Iranians. The lighted and bright world was the land of AHOORAMAZDA and
wherever there was light, AHREEMAN (the devil) could not enter.
Milk
Fresh milk on the New Year’s table is an image of the food for the
newly born of the skies, as according to the Zoroastrian story of
creation, the human being was born on the cradle of HAMSEDATMEDAM or
the three hundred and sixty fifth day of the year. Therefore in
celebrating the creation of the human being, similar to the need for
milk by the newly born babies, the heavenly newly born also needs fresh
milk. This was considered highly sacred in ancient Iranian religions.
In religious rituals milk was treated as sacred and, at times, they
mixed it with crushed HOOM before drinking.
HOOM is a plant found in Iran and mountains of Afganistan which has a
short branch and a milky juice and they crushed it while the holy
AVESTA book was cited.
Cheese was also placed on New Year’s table as it was composed of milk,
yeast, symbolizing fertility and transformation within it.
Sassanid’s kings ate a date, which was submerged in milk along with
fresh cheese, and this was meant to add to the abundance of things to
come.
Eggs
Egg is considered the root and the foundation of the New Year table and
all kinds of white and painted eggs should be placed on haft seen. This
was based on the belief that eggs symbolized fertility. The egg skin
(shell) is an image of the sky and the ceiling of universe. The god of
MITRA, according to a story, came from an egg from the sky.
In villages, it is customary to place an egg on a mirror and they
believe that at the instant of changing of the year, when the cow from
the sky, shifts the world from one horn to the other, the egg moves on
the mirror. This story comes from the ancient beliefs on fertility, as
the mirror represents the power of ADVENAK, which is to come down to
FARVARS and draws its shape from heaven. The movement of the egg on the
mirror is an image of birth and movement in the New Year. This
interpretation still stands among some villagers.
Mirror
The word mirror (Ayneh) comes from ADVENAK which means to see and
ADVENAK is one of the forces which assists in the creation of man.
The word ADVENAK is formed by a prefix of AD and a root of VEN which
means to see and mirror is an object with which one can see images.
During the first day of the New Year when the people of the world mix
with the heavenly FARVARS and other forces, the mirror symbolizes an
image of that on the New Year table.
For this reason a mirror is placed on top of the New Year’s table cloth and another mirror is placed under the egg.
Placing of a mirror in front of the bride and groom in wedding
ceremonies is to have the same objective, as marriage is an
introduction for fertility and FARVARS assist with the creation of
sperm (egg) and birth of children.
Samanoo
Samanoo is made of juice of germinating wheat. It is generally stated
that FARVARS cause the growing of vegetation and germination. FARVARS
make sprouts (buds) fertile and eating these fertile sprouts result in
gaining strength and fertility in the years to come.
Senjed (kind of tree with fruit resembling the mountain ash)
Senjed is a fruit, which is to be placed on the New Year table as the
aroma of its leaves, and its blossoms stimulate love which is of
fundamental and primary importance in fertility and having children.
Placing Sanjed on the New Year table was to motivate the world’s births.
Fish
The month of Esfand is in the HOOT (large fish) period. On the eve of
the New Year the month of HOOT (Esfand) gives its place to the HAMAL
(the month of Farvardin) and this is the reason for placing an image of
changing of the year on the New Year’s table. Additionally, the fish is
one of the symbols of ANAHITA, which is the angel of water and
fertility and carries the main duty of the New Year, which is
fertility. Its placement on the New Year’s tablecloth therefore results
in abundance and fertility. Eating fish on the eve of the New Year is
based on the same thinking.
Apple
Apple is one of the fruits, which was and is still placed on the New
Year’s table. Villagers kept the apples in special cases and gave them
to friends and acquaintances before the New Year as gifts to be placed
on the New Year’s table. In ancient Iranian stories, the apple was very
much related to giving birth. More often the medical men (Dervishes)
split the apple in two halves and gave one half to the man and the
other half to the woman. This was supposed to prevent infertility and
sterility. It can therefore be concluded that the placement of apple on
the New Year’s table represents another image of fertility and giving
birth.
Yellow and white coins
Yellow and white coins placed on New Year’s table is an image of
Shahrivar month from AMSHASPAND which represents metals and their being
on the New Year’s table is intended to result in abundance and enormous
amount of money in the wallets and purses.
Pussy willow flower (Bidmeshk)
Pussy willow flower is an image from SEPANDARMAD AMSHSPAND and is the special flower of the month of Esfand.
Orange
Orange symbolizes the globe and when it floats on a bowl of water, and
it still makes an appearance on some 'Haft Seen' tables, it symbolizes
the globe within the universe. When it rotates in the water, it
symbolizes the twelve months of the year and announces the arrival of
the New Year.
The Espand Seeds
The Espand seed finds its root in the ancient AVESTA term of "SPENTA"
which means sacred. These seeds existed in ancient sacred times and
were used during prayers.
Even today, they are burnt over the fire in order to protect people
from the cast of an evil eye. Villagers these days pass thread through
the seeds and use them as decorations in their rural houses.
Other objects are also put on the New Year table. Of these one can name
sweets and also candies, which symbolize objects of gratification and
also flour which symbolizes abundance. All these are to result in
abundance, prosperity and health during the New Year.
Norooz Day 1 - A look at the tradition of
Haji Firouz and Ghashogh Zani
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
Haji Firooz
According to ancient Zoroastrian tradition, the New Year day should
begin with joy, happiness and laughter so that during the rest of the
year families would continue to be happy with joy in their hearts.
If the families are not happy, the Faravars* who are guests of the
families will leave the households and the abundance and blessings will
also leave them. It is for this reason that during these days a custom
grew for people with funny makeup and joyful songs to come along and
bring laughter and joy to the families and with their comical jests and
songs bring the sound of joy to houses, streets and market places.
In the king’s court also during such celebrations clowns whose
profession was to perform mockery and comical acts would perform their
skills while musicians played upbeat songs.
It appears that this task in ancient times was performed by black
slaves who, with their rather 'strange accents' (for the Persians) and
use of rather unfamiliar expressions combined with their humorous
nature, brought laughter to people's faces. Haji Firooz in today’s
tradition dates back to customs of ancient times when they used clowns
and comedians.
Ghashogh Zani - Spoon Beating
In ancient Iran, people placed various meals on rooftops in order to
entertain and welcome the arriving Farvars. This ritual dates back to
Abu Reyhani’s era and is still practiced in the Fars rural villages.
The ritual of spoon beating is a symbolic act representing the
welcoming of these newly arrived guests from the skies who are hungry
and thirsty and need water and food and offerings must be made to them.
Boys and girls wearing veils so that they won't be recognized (as
Farvars are spiritual in nature), go to the doorstep of others and beat
spoons on copper plates. This tradition is a bit similar to trick or
treat in Halloween.
Beating spoons on metallic plates is an indication of requesting food
offerings. It is up to families to be generous to these unknown
visitors. In this ritual those who have offered food will demonstrate
and show the descending Farvars their generosity.
This was believed to bring auspiciousness and good luck and the
families in need (who carry out the spoon beating) receive food for
themselves and for their heavenly guests during the New Year and take
the food to their homes.
The food offerings were supposed to make the poor families happy. The
donors of the food would in turn be be blessed by the Farvars and their
problems will go away for the coming year.
*Farvars - The shining parts of
AhooraMazda (Zoroastrian God) which were said to exist in every
individual 'on a loan' to guide the individuals towards good deeds
throughout their lives and in the end leave their bodies and elevate to
join its source, AhooraMazda. These Farvars were said to return to
earth and visit their relatives during the most special days of the
year.
Norooz Day 2 - A look at the custom of Clay
Water Jug Fortune Telling (Fale Koozeh)
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
On a particular night during the Norooz Period, fortune-telling rituals
by use of the clay water jug are performed in many rustic families, and
the root of this fortune telling practice is based on the story of the
Farvars*.
The fortune-tellers get their messages from these Farvars who have just
arrived from the sky and are believed to have knowledge of the past and
the future. In this type of fortune telling ceremony each person drops
in some of their belongings into the unused clay water jug, which has
been purchased especially for the New Year.
The clay water jug is then placed inside the family oven or chimney
insofar as these are the first places where Farvars arrive when they
come to earth from the sky.
The family ovens or chimneys should be glowing during the New Year days
to attract these spirits. Farvars, with their knowledge of the future
will make individual belongings in the Clay Water Jug fruitful. This
ritual finds its roots in ancient magical rituals.
On the morning of the next day, a girl brings out the belongings in the
water jug one at a time while a fortune-teller cites verses from Hafez
or makes his own predictions relating to the belongings being held in
the hand of the child.
It is customary for the Farvars which are believed to bring prosperity
and happiness to the families, to not communicate any negative news
through the fortune tellers. So the whole experience is positive and is
intended to bring happiness to the family concerned.
*Farvars - The shining parts of
AhooraMazda (Zoroastrian God) which were said to exist in every
individual 'on a loan' to guide the individuals towards good deeds
throughout their lives and in the end leave their bodies and elevate to
join its source, AhooraMazda. These Farvars were said to return to
earth and visit their relatives during the most special days of the
year.
Norooz Day 3 - Greeting of the high priests -
Dorood Noroozi Mobedan-e Mobed
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
In the Sassanid’s era, when the new year arrived, the high priests of
the Zoroastrian holy men were received by the king of kings in the
royal court in the morning and the priests cited the new year’s verses.
The 'bringing of the New Year' by the high priests of the Zoroastrians
is cited by many historical sources including a reference by Omar
Khayyam.
The manner of the Non-Arab dynasty from the Keykhosrow court up to King
Yazdegerd who was the last member of the 'Non-Arab kingdom' was as
follows:
On the first day of the New Year a member of the high Zoroastrian
priesthood went to the king with a cup full of wine, a ring, a derham
and a kingly dinar, a wreath of green KHEED (oats, wheat, green
peanuts), a sword, a bow and arrow, an ink-pot, a wooden pen, a horse,
a game and a handsome slave. He then worshipped and praised the king in
the old language of Persia.
Following the high priest’s performance, other distinguished statesmen stepped forward and presented their offerings.
The Zoroastrian priest would say:
Oh king of kings, we beg of you in the sake of Farvardine celebrations,
for the month Farvardine, choose freedom, originator of good and the
religion of the great king, the angel will bring you knowledge,
foresight, know how, happiness on the New Year, customs of the
ancestors, stamina, honesty, may your head be 'green' like your bouquet
of green oats and wheat, your horse be victorious, your sword be bright
and be effective on the enemy and your falcons be auspicious in
hunting, your work be as straight as an arrow, and may you conquer new
countries, on your thrown rich with Derhams and Dinars, arts and
knowledge be dear to you, and your great house be flourishing and long
life be with you.
The high priests then took a sip of the wine before giving the cup to
the king, and placed the bouquet of Kheed in the other hand of the king.
The distinguished guests would then in turn present valuable gifts to the King.
Norooz Day 4 - A look at
Chaharshanbeh Soori (Wednesday Fiesta)
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
Insofar as in the ancient days of Iran the days of the week were not
established, bonfire celebrations did not take place before the New
Year and on the last Tuesday night but they were made before the
beginning of the "HAMSEPATMEDAM" celebration.
HAMSEPATMEDAM refers to the 360th day of the year (PANJEHVEH). This was
based on the belief that their ancestors (FARVARS) came to earth during
the early days of the year and brought with them blessings, abundance
and prosperity for their relatives.
It was during these days that people made bonfires on rooftops or in
their yards using the fire from their special fire temple (Atashdan) in
their residence. This was done to assist the FARVARS in finding their
way to the residence of their relatives.
It should be noted that the ritual of making bonfires was at times used
as an excuse for the revolutionary uprising of people during the early
days of Islam. During this traditional and national day, and in order
to free themselves from the control of foreigners they used bonfires as
an instrument of national uprising. Chaharshanbeh Soori has indeed
remained a sensitive night politically for authorities in modern times.
Bonfires are made sometimes on the roofs of the houses and at times in
the courtyards or in the streets or other open areas. According to
Zoroastrian tradition the number of bonfires at any one place should be
three representing the three holy pillars of:
Good thoughts, Good words and Good deeds (Pendare Nik, Goftare Nik, Kerdare Nik)
A bonfire can also be made in a single spot and this would symbolize unity and solitarily of Ahura.
Of course these days Chaharshanbeh Soori is simply a joyous occassion
and a night to merely celebrate and has to a large extent lost its
spiritual significance. Kids and grown ups compete in jumping over the
fire and in Islamic Iran it is an opportunity for many young boys and
girls to meet each other.
When people jump over the fire they speak to the fire saying, "Zardiyeh
man az to, Sorkhiyeh to az man" literally translated as "My yellow for
you and your red for me". This symbolizes the cleansing process of the
new year and the shedding away of bad health and unhappiness (yellow)
and the taking in of joy and good health (red).
In the Sassanid's era people expressed happiness and danced around the
bonfires but never jumped over them in so far as this was considered
disrespectful to the sacred fires. It appears that people bowed three
times in front of the bonfires and conducted praying rituals and then
continued their celebrations adjacent to and around the fire.
In modern times though the celebrations have developed into a virtual
Olympic event, with people making bigger and bigger bonfires and having
to jump higher and higher! Unfortunately despite warnings from health
authorities, Charshanbeh Soori celebrations always lead to numerous
injuries.
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
One of the customs during the Norooz period has been to cook Halva, a type of sweet paste.
Newly arrived Farvars* need water and food and these must be offered to
them and this tradition is still practiced in many areas of Iran.
During the New Year, the inhabitants of some villages still place food
and water clay jugs on their rooftops.
Cooking halva is in line with the above ritual. Many people believe
that in the last Friday of the year, they should visit the deceased and
place halva on their grave stones.
In Lorestan and a number of other regions in Iran, the night before the
New Year, in memory of their loved ones who have passed away and for
the joy of their spirits, people cook halva and while it is being made,
for each of their dead relatives a handful of flour is poured onto the
cooking oil.
In a number of villages, during the New Year, both at the beginning,
i.e. before visiting relatives and friends, and also at the end i.e. on
the thirteenth and last day of the New Year period, people go to the
graves of their loved ones and this comes from the Zoroastrian
tradition of welcoming the Farvars. This was due to a belief that the
Farvars of dead relatives would come and visit during the New Year
period.
*Farvars - The shining parts of
AhooraMazda (Zoroastrian God) which were said to exist in every
individual 'on a loan' to guide the individuals towards good deeds
throughout their lives and in the end leave their bodies and elevate to
join its source, AhooraMazda. These Farvars were said to return to
earth and visit their relatives during the most special days of the
year.
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
In a number of villages in Iran, there are still 'small carnival
ceremonies' during the new year with the icon of 'NIMASP', an animal
with a human head and a body shaped like a horse, being prominent.
To find out the reason behind this custom we must look deeper into the
ancient significance of the new year. Norooz, as already mentioned, in
previous articles was most of all associated with fertility. As the
number of births increased, Ahoormazda's strength was believed to
increase and the power of Ahreeman (the devil) to diminish. It was
further believed that Ahreeman's supporters would appear in different
shapes, unnatural appearances and frightening looks in order to fight
and prevent additional births on earth.
In this war, human beings would have the support of Ahooramazada and
the backing of the Farvars. During last days of the year, in
'Hamsepatmedan', the powers of Ahreeman appear in the shape of strange
looking animals, large dragons with horns and large size giants.
Farvars of the ancestors and national heroes on the other hand face the
Ahreeman's supporters in a ceremonial dancing ceremony to show their
opposition.
According to a different indo-European legend, during the year, twelve
of Ahreeman's friends are engaged in eating away and cutting the
pillars of the globe. A few days before the New Year in the belief that
the globe is finished and ruined, they come to earth to celebrate the
earth's destruction by dancing and celebration. When they return
however, they find out that the damaged pillars have all been restored
to their original state.
In this war and conflict, the victory of Ahooramazda's supporters over
Ahreeman's friends, must according to magical traditions, be realized
in a state so that in the new year, masses of people live in happiness
and prosperity and away from Ahreeman. This is the spirit of carnival
and hence the strange shapes and creatures which are commonly seen. In
some ways ruminants of these customs can also be seen in the Islamic
Shia commemoration of Ashura.
Norooz Day 7 - Bringing water from
the mill and the spring
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
In the Sassanids era and even in some villages today it is customary to put a jug of water on the Haft Seen tablecloth.
It is further believed that the water should be brought in by unmarried
(virgin) girls from the springs, preferably from downstream of the
water mills .
This is based on the belief that the New Year is a season for
reproduction and fertility and the clay water jug, which represents
Anahita (the angel of fertility and water), should be filled with water
from pure springs and fresh water passages. It was thought that this
pure water would increase the abundance of crops for the year to come.
On the King's table the water jug would have a necklace made of
precious stones, decorated with golden threads holding olive green
beads. This symbolized putting a necklace around the neck of the angel
Anahita.
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
This ritual is more popular among girls. In particular among single girls wishing to get married.
Typically girls take a key to a crossroads and stand in one corner.
They then drop their key under their feet. The road crossing represents
the passage of Farvars* who are fully knowledgeable of the future and
the key represents a symbol of opening and inauguration. Stepping on
the key is symbolic of sloving difficulties and finding solutions.
As with other Norooz traditions, communication with Farvars involves using the language of symbols and gestures.
Traditionally what most girls really wanted from the Farvars was to
have their problem solved and to be granted a good husband and lots of
children!
Their closed and tangled problems can be opened and solved by the key on which they step.
The girls would hope that their wishes would be made a reality by
Farvars whose primary duties were believed to be to help humanity,
bring joy and fertility, and then help them with the children’s
upbringing and fulfillment of their wishes.
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
Shawl Andazi, refers to the wearing of a long piece of cloth wrapped by men around their waist.
In the Shawl wearing ritual, a gift is usually wrapped in the Shawl by the boy for the girl’s family.
The acceptance or rejection of the gift signifies the affection or the lack of it by the family of the girl towards the boy.
This ritual plays an important role in the wedding ceremonies taking
place during the New Year. It is believed that marriages taking place
during this spiritual period will bring with them prosperity and
happiness.
On this basis in the Achaemenian and the Sassanid eras, New Year
celebrations took place alongside many wedding ceremonies. Even today
in villages in which these traditions are more appreciated, they
endeavor to arrange their wedding ceremonies during the New Year period.
Norooz Day 10 - Master of the New Year
(Mir Noroozi)
Please
note that there are many conflicting myths and theories as to the
evolution of the Norooz customs, and our account is by no means
intended to be the 'definitive one'. In fact it is unlikely that we
will ever know the exact development of many of these festivities. What
matters is that we enjoy them!
There is a legend which says that at the beginning of the new year, it
was customary that a well-known and distinguished man with good
character, grace and a warm and pleasant face and with an ability for
oratory went to the royal court and requested permission to see the
king.
Upon being taken to the King, it was customary for the King to ask him,
who are you? Where do you come from? Where are you going? Who is
accompanying you? And what have you brought with you?
The nobleman would reply:
- I come from two blessed foundations.
- I am going towards two lucky people.
- Success is my companion.
- My name is happy and auspicious.
- I bring with me the New Year.
- I bring the king good news, greetings and happy messages.
The king then agreed to receive him and the good man placed a New
Year’s small silver table before the king. The table was covered by
small sized breads made from various crops. The nobleman then expressed
his hope for the king’s happiness, prosperity and long life.
In this legend the two 'blessed foundations' are Khordad and Amordad.
Khordad meaning health which rules over waters, and Amordad meaning
unlimited span of life which rules over vegetables and greens. This
master of the New Year, the nobleman, wishes the king health and long
lasting life on their behalf.
The two lucky ones are the King and the Queen who must during the New Year offer abundance and happiness to their people.