The New Year’s Haftsin and the Figure Seven
Introduction to the New Year's Haftsin and the Figure Seven:
Hamshahri (Persian Morning Daily) March 7, 2002, No. 2669
By: Masoud Partovi Page: 15
Summary:
Haftsin (seven items starting with the letter `s' set on the table) is one of the most significant bases of New Year's (Nowruz) traditions in Iran. Various views have been presented on the reason behind the choice of the figure seven to this purpose. The current article is related to the origin of the figure `seven' in Iran's culture as well as its holy indication in Islam and the pre-Islamic era. The origin of the sanctity of some of the figures are not clear, however it is quite obvious that since the ancient time the figure `seven' similar to many others has been considered sacred among various races and cultures. Among the ancient Aryan cultures including the ancient Iranians, the earth was known as `Haft Keshvar' (seven states). Likewise Babylonians used to construct their temples in seven stories. The Greek considered the sky to be comprised of seven layers and the Indians believed that human beings pass away seven times, while the Catholics believe that there are seven major sins. Considering that Muslims are supposed to have seven of their members touch the floor while reciting their prayers, go around Ka'ba (Holy House of God in Mecca) seven times, cross the distance between Safa and Marveh seven times and throw seven pebbles at a central stone known as Rami Jamarat, this all indicates that the figure `seven' is sacred among Muslims as well. Therefore, once Islam was generally accepted in Iran, despite the change of the public opinion on the interpretation of the New Year's (Nowruz) Haftsin, the original number of the elements used in it remained unchanged, since it was originally characterized by being a sacred figure. The New Year's Haftsin is comprised of seven fundamental elements starting with the letter `s' which is as old as the history itself. Meanwhile, some doubt its origin and suppose that the attacks of Arabs and the religious conversion in Iran should have surely left its consequences upon this originally Iranian tradition, while on the basis of historical evidences such a view doesn't seem to be correct. For instance, according to some people, before the advent of Islam, Iranians used to arrange Haftshin (seven items starting with `sh') instead of `s', on the basis of which they used to set Sharab (wine) and Shahd (honey) on the table. However, the most simple point neglected by them is that `Sharab and 'Shahd' are Arabic words. Thus if Iranians were supposed to set wine on the New Year's table they should have called it Haftmim (seven items starting with `m') considering that the equivalent of `wine' in Persian is `mey'. Since according to ancient customs, as mentioned in Khayyam's Noruz-nameh, on the New Year's Day the great Zoroastrian priest who was given audience by the monarch to hand in a bunch of greenery and a bowl of wine, they are mistaken to suppose that the Iranians also used to set wine on the New Year's table. However, based on Khayyam's Noruznameh, the great priest also used to present other items such as saber, bow, ink pen and even horse to the monarch. Thus the Iranians should have set their New Year's table in the middle of their courtyard so that they would be able to set bows, sabers and horses as well. It is also said by others that Iranians rather used to set Haftchin (seven items starting with `ch'). The most interesting point justifying this view was brought up in an article published in one of the papers, "The seven items were most probably set in seven pieces of chinaware." However, they seem to have totally ignored the fact that the ancient Iranians didn't have much direct contact with China and even in some sources the old word of `kinitan' was in common use for the word `Chinese' by the citizens of Samarkand. But the question is that if Haftchin was actually in common use, why isn't there any reference to its components? But actually considering the dual meaning of Haftchin, it is not controversial to Haftsin. On one hand Haftchin is used to denote seven items, which should be set at the New Year's table. On the other hand, it refers to seven fruits and cultivated products, which should be picked and set at the table. Seven Items Set on New Year's Table The ancient Iranians used to set their New Year's table thus: first of all a purely white and clean tablecloth or a rather big tray was picked up and the following items were set on it one by one, a mirror, a pitcher full of water with some green leaves, a red fruit such as pomegranate or apple, silver coins and some fish. Meanwhile a fire pot full of glowing aloe and frankincense, a vase of flowers and branches of cypress, cedar and other plants belonging to the holy men of eternity were set beside the above items and a dish containing seven types of fruit was set in the middle next to a dish of cookies and Samanu (a sweet made of wheat) as well as a holy book, and a scanter full of rosewater. Picked Fruits set at New Year's Table Besides being a strict tradition, Haftsin was also considered by Iranians, where every Iranian used to renew his allegiance, therefore the elements which were set at the New Year's table known as Haftsin symbolized the sevenfold fundamental essence of their belief namely the seven holy and immaculate (Sepantah) as well as immortal and eternal beings. In other words, the New Year's table was one commemorating the seven Emshaspandan. The Emshaspandan To know them better, before anything the meaning of the word itself should be clarified, which is comprised of two sections of `Ameshah' and `Sepantah'. The word `Ameshah' may be classified into two sections as well, the suffix `a' which serves as negation and the word `meshah' which means `to die', while the word `Sepantah' means immaculate, holy, benefit and treatment. Thus the compound word of `Emshaspand' altogether refers to a generous, immaculate and eternal being. There have been seven Emshaspandans, which are considered the fundamental essence and foundation of existence. They consist of Ahura Mazda (or Ormazd) and its great Holy Angles known as Bahman, Ordibehesht, Shahrivar, Isfand, Khordad and Amordad. Emshaspandan doesn't merely refer to seven `beings' but denotes seven levels of `existence' that are considered seven steps of elevation in the process of the human growth. The Seven Steps of Elevation and Growth As mentioned above, according to the ancient Iranian outlook, Emshaspandan were known as the seven steps of elevation and growth. In order to get to know each one more closely their essence and manifestation should be examined one by one. Ahura Mazda (or Ormazd) is the first one and the remaining six are actually considered as its characteristics, which administer the world. Ahura Mazda is actually comprised of two sections namely `Ahura' (head or master) and `Mazda' (wise) referring totally to a `wise master', which is the special feature of the Lord. According to the ancient Iranian traditions, the beginning of each year coinciding with the 1st day of Farvardin (the first month of Iranian year), falling on March 21, is honored with the name of God and is known as Ormazd. According to the ancient Iranian belief, men of high aptitude might be wise as well, while the aptitude and wisdom of God inherently go hand in hand, in other words Ahura Mazda's wisdom is attributed to the existence of the world. On the other hand, Ormazd is the first step of growth, since the identification, will and fundamental essence of each attempt is aimed at growth. The identification of Ahura Mazda is, therefore, the first step towards growth and maturity, then comes the human will to take the avowal to follow God and become Divine. If it is remembered that the seven Emshaspandan are inter-related to one another to form a cycle it would be realized that according to the ancient Iranian belief, one who gets to know God and follow his way, would enter the cycle once he gets to know Ahura and call his name and keeps on entering it over and over again, while getting a stronger Divine sense each time. Since in the ancient time each flower or fruitful tree was attributed to one of the immaculate eternal beings (Emshaspandan), the ever-green-and-fresh myrtus tree which was characteristic to Ormazd and is among the branches included in the vase set at New Year's table. Bahman (Vohuman) comes next and is comprised of two parts, namely `vohu' (good) and `man' (thought), which together refer to `righteous thought'. Based on such a belief, Bahman, which is considered to be the first angel created by Ahura Mazda has been symbolizing Ahura's thought and wisdom in the spiritual world and bestows wisdom and knowledge upon man. While, in the material world, Vohuman is considered to guard the beneficial creatures (mainly animals). The white immaculate dress symbolizing purity as well as cock, which is considered to be one of immaculate poultry, belongs to Bahman. Therefore everyday, it looks forward to the leaving of the Devil of darkness and the appearance of light at dawn. The white jasmine, which decorates the New Year table, also symbolizes Bahman. `Righteous Thinking' is the first characteristic and essence of Ahura being bestowing life upon him. Therefore, Bahman considered as a symbol of Ahura among angels ranks second to Ormazd. Meanwhile, having gone through the steps leading to maturity and awareness of its eventual goal (Ormazd), the second step to be taken would be good behavior as it wouldn't be possible to attain righteousness with ill behavior. The 3rd day of Farvardin is called `Ordibehesht' (Asha Vahishtah or Artha Vahishtah) which is made up of two sections, namely `ardi' (righteousness and Divine cult) and `behesht' (best), altogether referring to `the best righteousness). Ordibehesht was symbolizing Ahura Mazda's righteousness, purity and sacredness in the spiritual world and the angel known as Ordibehesht represented the best cult characterized by righteousness, while it guards all the burning fires in the material world, since fire creates light as well as heat and burns the impurities. That's why they used to set a lighted firepot. Besides since origanum majorana symbolizes Ordibehesht a branch of it was also included among the vase set at New Year's table due to its beauty and nice fragrance. Ordibehesht is greatly respected, since it is inherent in the best and most righteous cult of Ahura in the world's process of creation. Meanwhile, going through the steps leading towards maturity, man should seek the best righteousness and cult, which has been the Divine cult among the ancient Iranians. The 4th day of the 1st month of the year is known as `Shahrivar', which is considered as the 4th Emshaspand and is symbolized by basil. The word `Shahrivar' (Khshatrah Vairyah) is comprised of two components, namely `Shahr' or `Khshatrah' (country and monarchy) and `yur' (desired), which has been derived from `var', altogether meaning `desired monarchy' or `eternal country'. According to the ancient Iranian belief, Shahrivar symbolizes Ahura Mazda's eternal land (the heaven) as well as well as his eternal monarchy. The 4th of Emshaspand (Shahrivar) represents the will of greatness and elevation in the spiritual world. While, in the material world, it acts as the guardian of metals, a sponsor of the poor, a representative of the angel known as Shahrivar who sponsors justice. All the above indicate that the process of evolution and growth would't be completed without any love for humanity, assisting the poor and sponsoring justice. Since Shahrivar is also a guardian of metals it is relevant that according to the outlook of ancient Iranians, the process of human evolution is closely related to his constructive attempts. The 5th day of Farvardin as well as the 5th foundation of human maturity known as the 5th Emshaspand, is called Isfand-e Ormuz (Sepandaarmaz). As stated earlier, `Sepantah' means immaculate, beneficial and giving life. `Armz' (or Armati) means love, affection and humility. Thus Isfandarmaz means love, humbleness and purity (piety). According to the ancient beliefs of Iranians, Isfandarmaz was considered the angel guarding the earth as well as its fertility and freshness. `Harmala ruta' (a seed considered to ward off ill will once it was burned) characterizes loyalty and patience which is symbolized by Egyptian willow, and a branch of it is included among the seven herbs set at New Year's table in a vase. It might be thought that Ahura created the earth during the 5th stage of evolution known as Shahrivar in order to attain evolution in Khordad. In fact, if there were no love, humbleness and patience in the process of growth, nor any producer and fertilizer, how could one expect to attain evolution? The 6th day and stage namely Khordad, which is the 6th Emshaspand comes next and is smybolized by the lily of the valley, which is set at the New Year's table. Khordad or `Haurutat' means mature, efficient and without any deficiency. The angel symbolizes the elevation of Ahura Mazda in the spiritual world and guards waters in the material world. It also represents the maturity of body and soul where the evolution cycle will approach the climax and attain eternity in the last step known as `Amordad'. The 7th Emshaspand is known as `Amordad' (or Amortat), which means immortal or eternal and is known as the 7th day, which guards the plants and is always accompanied by Khordad (the waters' guardian) and is symbolized by iris. `Amordad' and `Khordad' are the spiritual manifestation of Ahura Mazda's elevation and eternity that's why man should ascend other steps including insight, righteous thinking, righteous behavior, justice and studiousness, as well as love and piety in order to attain maturity and eternity. All the above-told denote that our ancestors used to start every new year around a table fully covered with the symbols of Ahura Mazda and his rays of light to mark the renewal of their avowal. Old Symbols at the New Year's Table Finally during Nowruz, the New Year table is set by Iranians according to the ancient symbols of their beliefs and behaviors. The first tray set at the table is that of greenery which symbolizes the nature and its entire manifestation of life, which also applies to flowers symbolizing the seven Emshaspandan. The greenery set at the New Year's table is meanwhile the auspicious symbol bestowed upon man by the earth and nature, provided that it is cultivated and grown by human effort. Samanou is another auspicious symbol of the earth and marks man's desire for sweetness in the coming year. Apple (Sib) is another item started by `S', which symbolizes fertility and affection, which is also the symbol of life with all its virtues. While oleaster with its nice smell and taste marks the sweet days of life benefited by man and its presence at the New Year's table marks man's desire for abundance. The presence of garlic and sumaq at some tables also has a similar connotation. Meanwhile, the presence of oleaster at the New Year's table also represents oleaster tree whose leaves and blossoms are said to excite fascination. Harmala ruta, which smells good, is believed to ward off ill will and protect the family members who attend the New Year table against bad omens. Coin on the other hand, symbolizes assets and represents the desire for a more comfortable life. Moreover the other items set at New Year table include mirror, candle, a bowl of water, fish and eggs. A mirror symbolizes man's wish for prosperity, a candle is the symbol of light and bright days of life, and water is the symbol of life. Fish has a dual meaning. On the one hand, it is a reference to the blessings of sea. On the other hand, it marks the end of the year, since it symbolizes Pisces, which is the last month of the Iranian year. Egg is the symbol of blessing. Finally, the presence of the Holy book refers to the holiness of the New Year table whose persistence in the course of time is founded upon the sacred essence of the Iranian outlook. Introduction to the New Year's Haftsin and the Figure Seven Hamshahri (Persian Morning Daily) March 7, 2002, No. 2669 By: Masoud Partovi Page: 15 Word Count: 2729 Summary: Haftsin (seven items starting with the letter `s' set on the table) is one of the most significant bases of New Year's (Nowruz) traditions in Iran. Various views have been presented on the reason behind the choice of the figure seven to this purpose. The current article is related to the origin of the figure `seven' in Iran's culture as well as its holy indication in Islam and the pre-Islamic era. The origin of the sanctity of some of the figures are not clear, however it is quite obvious that since the ancient time the figure `seven' similar to many others has been considered sacred among various races and cultures. Among the ancient Aryan cultures including the ancient Iranians, the earth was known as `Haft Keshvar' (seven states). Likewise Babylonians used to construct their temples in seven stories. The Greek considered the sky to be comprised of seven layers and the Indians believed that human beings pass away seven times, while the Catholics believe that there are seven major sins. Considering that Muslims are supposed to have seven of their members touch the floor while reciting their prayers, go around Ka'ba (Holy House of God in Mecca) seven times, cross the distance between Safa and Marveh seven times and throw seven pebbles at a central stone known as Rami Jamarat, this all indicates that the figure `seven' is sacred among Muslims as well. Therefore, once Islam was generally accepted in Iran, despite the change of the public opinion on the interpretation of the New Year's (Nowruz) Haftsin, the original number of the elements used in it remained unchanged, since it was originally characterized by being a sacred figure. The New Year's Haftsin is comprised of seven fundamental elements starting with the letter `s' which is as old as the history itself. Meanwhile, some doubt its origin and suppose that the attacks of Arabs and the religious conversion in Iran should have surely left its consequences upon this originally Iranian tradition, while on the basis of historical evidences such a view doesn't seem to be correct. For instance, according to some people, before the advent of Islam, Iranians used to arrange Haftshin (seven items starting with `sh') instead of `s', on the basis of which they used to set Sharab (wine) and Shahd (honey) on the table. However, the most simple point neglected by them is that `Sharab and 'Shahd' are Arabic words. Thus if Iranians were supposed to set wine on the New Year's table they should have called it Haftmim (seven items starting with `m') considering that the equivalent of `wine' in Persian is `mey'. Since according to ancient customs, as mentioned in Khayyam's Noruz-nameh, on the New Year's Day the great Zoroastrian priest who was given audience by the monarch to hand in a bunch of greenery and a bowl of wine, they are mistaken to suppose that the Iranians also used to set wine on the New Year's table. However, based on Khayyam's Noruznameh, the great priest also used to present other items such as saber, bow, ink pen and even horse to the monarch. Thus the Iranians should have set their New Year's table in the middle of their courtyard so that they would be able to set bows, sabers and horses as well. It is also said by others that Iranians rather used to set Haftchin (seven items starting with `ch'). The most interesting point justifying this view was brought up in an article published in one of the papers, "The seven items were most probably set in seven pieces of chinaware." However, they seem to have totally ignored the fact that the ancient Iranians didn't have much direct contact with China and even in some sources the old word of `kinitan' was in common use for the word `Chinese' by the citizens of Samarkand. But the question is that if Haftchin was actually in common use, why isn't there any reference to its components? But actually considering the dual meaning of Haftchin, it is not controversial to Haftsin. On one hand Haftchin is used to denote seven items, which should be set at the New Year's table. On the other hand, it refers to seven fruits and cultivated products, which should be picked and set at the table. Seven Items Set on New Year's Table The ancient Iranians used to set their New Year's table thus: first of all a purely white and clean tablecloth or a rather big tray was picked up and the following items were set on it one by one, a mirror, a pitcher full of water with some green leaves, a red fruit such as pomegranate or apple, silver coins and some fish. Meanwhile a fire pot full of glowing aloe and frankincense, a vase of flowers and branches of cypress, cedar and other plants belonging to the holy men of eternity were set beside the above items and a dish containing seven types of fruit was set in the middle next to a dish of cookies and Samanu (a sweet made of wheat) as well as a holy book, and a scanter full of rosewater. Picked Fruits set at New Year's Table Besides being a strict tradition, Haftsin was also considered by Iranians, where every Iranian used to renew his allegiance, therefore the elements which were set at the New Year's table known as Haftsin symbolized the sevenfold fundamental essence of their belief namely the seven holy and immaculate (Sepantah) as well as immortal and eternal beings. In other words, the New Year's table was one commemorating the seven Emshaspandan. The Emshaspandan To know them better, before anything the meaning of the word itself should be clarified, which is comprised of two sections of `Ameshah' and `Sepantah'. The word `Ameshah' may be classified into two sections as well, the suffix `a' which serves as negation and the word `meshah' which means `to die', while the word `Sepantah' means immaculate, holy, benefit and treatment. Thus the compound word of `Emshaspand' altogether refers to a generous, immaculate and eternal being. There have been seven Emshaspandans, which are considered the fundamental essence and foundation of existence. They consist of Ahura Mazda (or Ormazd) and its great Holy Angles known as Bahman, Ordibehesht, Shahrivar, Isfand, Khordad and Amordad. Emshaspandan doesn't merely refer to seven `beings' but denotes seven levels of `existence' that are considered seven steps of elevation in the process of the human growth. The Seven Steps of Elevation and Growth As mentioned above, according to the ancient Iranian outlook, Emshaspandan were known as the seven steps of elevation and growth. In order to get to know each one more closely their essence and manifestation should be examined one by one. Ahura Mazda (or Ormazd) is the first one and the remaining six are actually considered as its characteristics, which administer the world. Ahura Mazda is actually comprised of two sections namely `Ahura' (head or master) and `Mazda' (wise) referring totally to a `wise master', which is the special feature of the Lord. According to the ancient Iranian traditions, the beginning of each year coinciding with the 1st day of Farvardin (the first month of Iranian year), falling on March 21, is honored with the name of God and is known as Ormazd. According to the ancient Iranian belief, men of high aptitude might be wise as well, while the aptitude and wisdom of God inherently go hand in hand, in other words Ahura Mazda's wisdom is attributed to the existence of the world. On the other hand, Ormazd is the first step of growth, since the identification, will and fundamental essence of each attempt is aimed at growth. The identification of Ahura Mazda is, therefore, the first step towards growth and maturity, then comes the human will to take the avowal to follow God and become Divine. If it is remembered that the seven Emshaspandan are inter-related to one another to form a cycle it would be realized that according to the ancient Iranian belief, one who gets to know God and follow his way, would enter the cycle once he gets to know Ahura and call his name and keeps on entering it over and over again, while getting a stronger Divine sense each time. Since in the ancient time each flower or fruitful tree was attributed to one of the immaculate eternal beings (Emshaspandan), the ever-green-and-fresh myrtus tree which was characteristic to Ormazd and is among the branches included in the vase set at New Year's table. Bahman (Vohuman) comes next and is comprised of two parts, namely `vohu' (good) and `man' (thought), which together refer to `righteous thought'. Based on such a belief, Bahman, which is considered to be the first angel created by Ahura Mazda has been symbolizing Ahura's thought and wisdom in the spiritual world and bestows wisdom and knowledge upon man. While, in the material world, Vohuman is considered to guard the beneficial creatures (mainly animals). The white immaculate dress symbolizing purity as well as cock, which is considered to be one of immaculate poultry, belongs to Bahman. Therefore everyday, it looks forward to the leaving of the Devil of darkness and the appearance of light at dawn. The white jasmine, which decorates the New Year table, also symbolizes Bahman. `Righteous Thinking' is the first characteristic and essence of Ahura being bestowing life upon him. Therefore, Bahman considered as a symbol of Ahura among angels ranks second to Ormazd. Meanwhile, having gone through the steps leading to maturity and awareness of its eventual goal (Ormazd), the second step to be taken would be good behavior as it wouldn't be possible to attain righteousness with ill behavior. The 3rd day of Farvardin is called `Ordibehesht' (Asha Vahishtah or Artha Vahishtah) which is made up of two sections, namely `ardi' (righteousness and Divine cult) and `behesht' (best), altogether referring to `the best righteousness). Ordibehesht was symbolizing Ahura Mazda's righteousness, purity and sacredness in the spiritual world and the angel known as Ordibehesht represented the best cult characterized by righteousness, while it guards all the burning fires in the material world, since fire creates light as well as heat and burns the impurities. That's why they used to set a lighted firepot. Besides since origanum majorana symbolizes Ordibehesht a branch of it was also included among the vase set at New Year's table due to its beauty and nice fragrance. Ordibehesht is greatly respected, since it is inherent in the best and most righteous cult of Ahura in the world's process of creation. Meanwhile, going through the steps leading towards maturity, man should seek the best righteousness and cult, which has been the Divine cult among the ancient Iranians. The 4th day of the 1st month of the year is known as `Shahrivar', which is considered as the 4th Emshaspand and is symbolized by basil. The word `Shahrivar' (Khshatrah Vairyah) is comprised of two components, namely `Shahr' or `Khshatrah' (country and monarchy) and `yur' (desired), which has been derived from `var', altogether meaning `desired monarchy' or `eternal country'. According to the ancient Iranian belief, Shahrivar symbolizes Ahura Mazda's eternal land (the heaven) as well as well as his eternal monarchy. The 4th of Emshaspand (Shahrivar) represents the will of greatness and elevation in the spiritual world. While, in the material world, it acts as the guardian of metals, a sponsor of the poor, a representative of the angel known as Shahrivar who sponsors justice. All the above indicate that the process of evolution and growth would't be completed without any love for humanity, assisting the poor and sponsoring justice. Since Shahrivar is also a guardian of metals it is relevant that according to the outlook of ancient Iranians, the process of human evolution is closely related to his constructive attempts. The 5th day of Farvardin as well as the 5th foundation of human maturity known as the 5th Emshaspand, is called Isfand-e Ormuz (Sepandaarmaz). As stated earlier, `Sepantah' means immaculate, beneficial and giving life. `Armz' (or Armati) means love, affection and humility. Thus Isfandarmaz means love, humbleness and purity (piety). According to the ancient beliefs of Iranians, Isfandarmaz was considered the angel guarding the earth as well as its fertility and freshness. `Harmala ruta' (a seed considered to ward off ill will once it was burned) characterizes loyalty and patience which is symbolized by Egyptian willow, and a branch of it is included among the seven herbs set at New Year's table in a vase. It might be thought that Ahura created the earth during the 5th stage of evolution known as Shahrivar in order to attain evolution in Khordad. In fact, if there were no love, humbleness and patience in the process of growth, nor any producer and fertilizer, how could one expect to attain evolution? The 6th day and stage namely Khordad, which is the 6th Emshaspand comes next and is smybolized by the lily of the valley, which is set at the New Year's table. Khordad or `Haurutat' means mature, efficient and without any deficiency. The angel symbolizes the elevation of Ahura Mazda in the spiritual world and guards waters in the material world. It also represents the maturity of body and soul where the evolution cycle will approach the climax and attain eternity in the last step known as `Amordad'. The 7th Emshaspand is known as `Amordad' (or Amortat), which means immortal or eternal and is known as the 7th day, which guards the plants and is always accompanied by Khordad (the waters' guardian) and is symbolized by iris. `Amordad' and `Khordad' are the spiritual manifestation of Ahura Mazda's elevation and eternity that's why man should ascend other steps including insight, righteous thinking, righteous behavior, justice and studiousness, as well as love and piety in order to attain maturity and eternity. All the above-told denote that our ancestors used to start every new year around a table fully covered with the symbols of Ahura Mazda and his rays of light to mark the renewal of their avowal. Old Symbols at the New Year's Table Finally during Nowruz, the New Year table is set by Iranians according to the ancient symbols of their beliefs and behaviors. The first tray set at the table is that of greenery which symbolizes the nature and its entire manifestation of life, which also applies to flowers symbolizing the seven Emshaspandan. The greenery set at the New Year's table is meanwhile the auspicious symbol bestowed upon man by the earth and nature, provided that it is cultivated and grown by human effort. Samanou is another auspicious symbol of the earth and marks man's desire for sweetness in the coming year. Apple (Sib) is another item started by `S', which symbolizes fertility and affection, which is also the symbol of life with all its virtues. While oleaster with its nice smell and taste marks the sweet days of life benefited by man and its presence at the New Year's table marks man's desire for abundance. The presence of garlic and sumaq at some tables also has a similar connotation. Meanwhile, the presence of oleaster at the New Year's table also represents oleaster tree whose leaves and blossoms are said to excite fascination. Harmala ruta, which smells good, is believed to ward off ill will and protect the family members who attend the New Year table against bad omens. Coin on the other hand, symbolizes assets and represents the desire for a more comfortable life. Moreover the other items set at New Year table include mirror, candle, a bowl of water, fish and eggs. A mirror symbolizes man's wish for prosperity, a candle is the symbol of light and bright days of life, and water is the symbol of life. Fish has a dual meaning. On the one hand, it is a reference to the blessings of sea. On the other hand, it marks the end of the year, since it symbolizes Pisces, which is the last month of the Iranian year. Egg is the symbol of blessing. Finally, the presence of the Holy book refers to the holiness of the New Year table whose persistence in the course of time is founded upon the sacred essence of the Iranian outlook. Hamshahri (Persian Morning Daily) March 7, 2002, No. 2669 By: Masoud Partovi Page: 15 Word Count: 2729 Summary: Haftsin (seven items starting with the letter `s' set on the table) is one of the most significant bases of New Year's (Nowruz) traditions in Iran. Various views have been presented on the reason behind the choice of the figure seven to this purpose. The current article is related to the origin of the figure `seven' in Iran's culture as well as its holy indication in Islam and the pre-Islamic era. The origin of the sanctity of some of the figures are not clear, however it is quite obvious that since the ancient time the figure `seven' similar to many others has been considered sacred among various races and cultures. Among the ancient Aryan cultures including the ancient Iranians, the earth was known as `Haft Keshvar' (seven states). Likewise Babylonians used to construct their temples in seven stories. The Greek considered the sky to be comprised of seven layers and the Indians believed that human beings pass away seven times, while the Catholics believe that there are seven major sins. Considering that Muslims are supposed to have seven of their members touch the floor while reciting their prayers, go around Ka'ba (Holy House of God in Mecca) seven times, cross the distance between Safa and Marveh seven times and throw seven pebbles at a central stone known as Rami Jamarat, this all indicates that the figure `seven' is sacred among Muslims as well. Therefore, once Islam was generally accepted in Iran, despite the change of the public opinion on the interpretation of the New Year's (Nowruz) Haftsin, the original number of the elements used in it remained unchanged, since it was originally characterized by being a sacred figure. The New Year's Haftsin is comprised of seven fundamental elements starting with the letter `s' which is as old as the history itself. Meanwhile, some doubt its origin and suppose that the attacks of Arabs and the religious conversion in Iran should have surely left its consequences upon this originally Iranian tradition, while on the basis of historical evidences such a view doesn't seem to be correct. For instance, according to some people, before the advent of Islam, Iranians used to arrange Haftshin (seven items starting with `sh') instead of `s', on the basis of which they used to set Sharab (wine) and Shahd (honey) on the table. However, the most simple point neglected by them is that `Sharab and 'Shahd' are Arabic words. Thus if Iranians were supposed to set wine on the New Year's table they should have called it Haftmim (seven items starting with `m') considering that the equivalent of `wine' in Persian is `mey'. Since according to ancient customs, as mentioned in Khayyam's Noruz-nameh, on the New Year's Day the great Zoroastrian priest who was given audience by the monarch to hand in a bunch of greenery and a bowl of wine, they are mistaken to suppose that the Iranians also used to set wine on the New Year's table. However, based on Khayyam's Noruznameh, the great priest also used to present other items such as saber, bow, ink pen and even horse to the monarch. Thus the Iranians should have set their New Year's table in the middle of their courtyard so that they would be able to set bows, sabers and horses as well. It is also said by others that Iranians rather used to set Haftchin (seven items starting with `ch'). The most interesting point justifying this view was brought up in an article published in one of the papers, "The seven items were most probably set in seven pieces of chinaware." However, they seem to have totally ignored the fact that the ancient Iranians didn't have much direct contact with China and even in some sources the old word of `kinitan' was in common use for the word `Chinese' by the citizens of Samarkand. But the question is that if Haftchin was actually in common use, why isn't there any reference to its components? But actually considering the dual meaning of Haftchin, it is not controversial to Haftsin. On one hand Haftchin is used to denote seven items, which should be set at the New Year's table. On the other hand, it refers to seven fruits and cultivated products, which should be picked and set at the table. Seven Items Set on New Year's Table The ancient Iranians used to set their New Year's table thus: first of all a purely white and clean tablecloth or a rather big tray was picked up and the following items were set on it one by one, a mirror, a pitcher full of water with some green leaves, a red fruit such as pomegranate or apple, silver coins and some fish. Meanwhile a fire pot full of glowing aloe and frankincense, a vase of flowers and branches of cypress, cedar and other plants belonging to the holy men of eternity were set beside the above items and a dish containing seven types of fruit was set in the middle next to a dish of cookies and Samanu (a sweet made of wheat) as well as a holy book, and a scanter full of rosewater. Picked Fruits set at New Year's Table Besides being a strict tradition, Haftsin was also considered by Iranians, where every Iranian used to renew his allegiance, therefore the elements which were set at the New Year's table known as Haftsin symbolized the sevenfold fundamental essence of their belief namely the seven holy and immaculate (Sepantah) as well as immortal and eternal beings. In other words, the New Year's table was one commemorating the seven Emshaspandan. The Emshaspandan To know them better, before anything the meaning of the word itself should be clarified, which is comprised of two sections of `Ameshah' and `Sepantah'. The word `Ameshah' may be classified into two sections as well, the suffix `a' which serves as negation and the word `meshah' which means `to die', while the word `Sepantah' means immaculate, holy, benefit and treatment. Thus the compound word of `Emshaspand' altogether refers to a generous, immaculate and eternal being. There have been seven Emshaspandans, which are considered the fundamental essence and foundation of existence. They consist of Ahura Mazda (or Ormazd) and its great Holy Angles known as Bahman, Ordibehesht, Shahrivar, Isfand, Khordad and Amordad. Emshaspandan doesn't merely refer to seven `beings' but denotes seven levels of `existence' that are considered seven steps of elevation in the process of the human growth. The Seven Steps of Elevation and Growth As mentioned above, according to the ancient Iranian outlook, Emshaspandan were known as the seven steps of elevation and growth. In order to get to know each one more closely their essence and manifestation should be examined one by one. Ahura Mazda (or Ormazd) is the first one and the remaining six are actually considered as its characteristics, which administer the world. Ahura Mazda is actually comprised of two sections namely `Ahura' (head or master) and `Mazda' (wise) referring totally to a `wise master', which is the special feature of the Lord. According to the ancient Iranian traditions, the beginning of each year coinciding with the 1st day of Farvardin (the first month of Iranian year), falling on March 21, is honored with the name of God and is known as Ormazd. According to the ancient Iranian belief, men of high aptitude might be wise as well, while the aptitude and wisdom of God inherently go hand in hand, in other words Ahura Mazda's wisdom is attributed to the existence of the world. On the other hand, Ormazd is the first step of growth, since the identification, will and fundamental essence of each attempt is aimed at growth. The identification of Ahura Mazda is, therefore, the first step towards growth and maturity, then comes the human will to take the avowal to follow God and become Divine. If it is remembered that the seven Emshaspandan are inter-related to one another to form a cycle it would be realized that according to the ancient Iranian belief, one who gets to know God and follow his way, would enter the cycle once he gets to know Ahura and call his name and keeps on entering it over and over again, while getting a stronger Divine sense each time. Since in the ancient time each flower or fruitful tree was attributed to one of the immaculate eternal beings (Emshaspandan), the ever-green-and-fresh myrtus tree which was characteristic to Ormazd and is among the branches included in the vase set at New Year's table. Bahman (Vohuman) comes next and is comprised of two parts, namely `vohu' (good) and `man' (thought), which together refer to `righteous thought'. Based on such a belief, Bahman, which is considered to be the first angel created by Ahura Mazda has been symbolizing Ahura's thought and wisdom in the spiritual world and bestows wisdom and knowledge upon man. While, in the material world, Vohuman is considered to guard the beneficial creatures (mainly animals). The white immaculate dress symbolizing purity as well as cock, which is considered to be one of immaculate poultry, belongs to Bahman. Therefore everyday, it looks forward to the leaving of the Devil of darkness and the appearance of light at dawn. The white jasmine, which decorates the New Year table, also symbolizes Bahman. `Righteous Thinking' is the first characteristic and essence of Ahura being bestowing life upon him. Therefore, Bahman considered as a symbol of Ahura among angels ranks second to Ormazd. Meanwhile, having gone through the steps leading to maturity and awareness of its eventual goal (Ormazd), the second step to be taken would be good behavior as it wouldn't be possible to attain righteousness with ill behavior. The 3rd day of Farvardin is called `Ordibehesht' (Asha Vahishtah or Artha Vahishtah) which is made up of two sections, namely `ardi' (righteousness and Divine cult) and `behesht' (best), altogether referring to `the best righteousness). Ordibehesht was symbolizing Ahura Mazda's righteousness, purity and sacredness in the spiritual world and the angel known as Ordibehesht represented the best cult characterized by righteousness, while it guards all the burning fires in the material world, since fire creates light as well as heat and burns the impurities. That's why they used to set a lighted firepot. Besides since origanum majorana symbolizes Ordibehesht a branch of it was also included among the vase set at New Year's table due to its beauty and nice fragrance. Ordibehesht is greatly respected, since it is inherent in the best and most righteous cult of Ahura in the world's process of creation. Meanwhile, going through the steps leading towards maturity, man should seek the best righteousness and cult, which has been the Divine cult among the ancient Iranians. The 4th day of the 1st month of the year is known as `Shahrivar', which is considered as the 4th Emshaspand and is symbolized by basil. The word `Shahrivar' (Khshatrah Vairyah) is comprised of two components, namely `Shahr' or `Khshatrah' (country and monarchy) and `yur' (desired), which has been derived from `var', altogether meaning `desired monarchy' or `eternal country'. According to the ancient Iranian belief, Shahrivar symbolizes Ahura Mazda's eternal land (the heaven) as well as well as his eternal monarchy. The 4th of Emshaspand (Shahrivar) represents the will of greatness and elevation in the spiritual world. While, in the material world, it acts as the guardian of metals, a sponsor of the poor, a representative of the angel known as Shahrivar who sponsors justice. All the above indicate that the process of evolution and growth would't be completed without any love for humanity, assisting the poor and sponsoring justice. Since Shahrivar is also a guardian of metals it is relevant that according to the outlook of ancient Iranians, the process of human evolution is closely related to his constructive attempts. The 5th day of Farvardin as well as the 5th foundation of human maturity known as the 5th Emshaspand, is called Isfand-e Ormuz (Sepandaarmaz). As stated earlier, `Sepantah' means immaculate, beneficial and giving life. `Armz' (or Armati) means love, affection and humility. Thus Isfandarmaz means love, humbleness and purity (piety). According to the ancient beliefs of Iranians, Isfandarmaz was considered the angel guarding the earth as well as its fertility and freshness. `Harmala ruta' (a seed considered to ward off ill will once it was burned) characterizes loyalty and patience which is symbolized by Egyptian willow, and a branch of it is included among the seven herbs set at New Year's table in a vase. It might be thought that Ahura created the earth during the 5th stage of evolution known as Shahrivar in order to attain evolution in Khordad. In fact, if there were no love, humbleness and patience in the process of growth, nor any producer and fertilizer, how could one expect to attain evolution? The 6th day and stage namely Khordad, which is the 6th Emshaspand comes next and is smybolized by the lily of the valley, which is set at the New Year's table. Khordad or `Haurutat' means mature, efficient and without any deficiency. The angel symbolizes the elevation of Ahura Mazda in the spiritual world and guards waters in the material world. It also represents the maturity of body and soul where the evolution cycle will approach the climax and attain eternity in the last step known as `Amordad'. The 7th Emshaspand is known as `Amordad' (or Amortat), which means immortal or eternal and is known as the 7th day, which guards the plants and is always accompanied by Khordad (the waters' guardian) and is symbolized by iris. `Amordad' and `Khordad' are the spiritual manifestation of Ahura Mazda's elevation and eternity that's why man should ascend other steps including insight, righteous thinking, righteous behavior, justice and studiousness, as well as love and piety in order to attain maturity and eternity. All the above-told denote that our ancestors used to start every new year around a table fully covered with the symbols of Ahura Mazda and his rays of light to mark the renewal of their avowal. Old Symbols at the New Year's Table Finally during Nowruz, the New Year table is set by Iranians according to the ancient symbols of their beliefs and behaviors. The first tray set at the table is that of greenery which symbolizes the nature and its entire manifestation of life, which also applies to flowers symbolizing the seven Emshaspandan. The greenery set at the New Year's table is meanwhile the auspicious symbol bestowed upon man by the earth and nature, provided that it is cultivated and grown by human effort. Samanou is another auspicious symbol of the earth and marks man's desire for sweetness in the coming year. Apple (Sib) is another item started by `S', which symbolizes fertility and affection, which is also the symbol of life with all its virtues. While oleaster with its nice smell and taste marks the sweet days of life benefited by man and its presence at the New Year's table marks man's desire for abundance. The presence of garlic and sumaq at some tables also has a similar connotation. Meanwhile, the presence of oleaster at the New Year's table also represents oleaster tree whose leaves and blossoms are said to excite fascination. Harmala ruta, which smells good, is believed to ward off ill will and protect the family members who attend the New Year table against bad omens. Coin on the other hand, symbolizes assets and represents the desire for a more comfortable life. Moreover the other items set at New Year table include mirror, candle, a bowl of water, fish and eggs. A mirror symbolizes man's wish for prosperity, a candle is the symbol of light and bright days of life, and water is the symbol of life. Fish has a dual meaning. On the one hand, it is a reference to the blessings of sea. On the other hand, it marks the end of the year, since it symbolizes Pisces, which is the last month of the Iranian year. Egg is the symbol of blessing. Finally, the presence of the Holy book refers to the holiness of the New Year table whose persistence in the course of time is founded upon the sacred essence of the Iranian outlook.
