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Nowrouz

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.


Har Roozetan Nowrouz
Nowrouzetan Pirooz

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Haft Seen

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.

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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.
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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.
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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.

So all in all the King had a pretty good Norooz!
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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.
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Norooz Day 5 - Cooking Halva

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.
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Norooz Day 6 - Carnival Ceremonies

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.
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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.
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Norooz Day 8 - Falgoosh

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.
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Norooz Day 9 - Shawl Andazi

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.
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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.
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