|
History:
Celebration of Mehregan:
Zoroastrianism was the
religion of Iran before the conquest of Islam in the seventh
century AD. The architect of this religion, Zoroaster created
many feasts and celebrations to pay homage to many deities and yazata (Izads) who symbolized all forces beneficial to humans.
Amongst all these festivals seven were regarded as feasts of
obligation. They are known as ‘gahambars’ and are dedicated to
Ahura Mazda, the lord of wisdom and the six holy immortals, i.e.
Amesha Spentas, protectors of the seven creations (sky, waters,
earth, fire, plants, animals and humans). The other important
festivals are devoted to the major Izads such as Mihr, at
Mihregan and Tiri at Tiragan.
The tradition ascribes the foundation of the seven feasts and
other celebrations to the prophet himself; but in origin they
appear to have been much older. They are pastoral and farming
festivals restructured and dedicated to the major deities by the
prophet. With the gahambars, the first feast was celebrated in
mid-spring, the second in mid-summer, the third was ‘the feast
of bringing in the corn’. The ‘home-coming feast’ (coming of the
herds from pasture), was followed by the mid-winter feast and
Hamaspathmaedaya, the feast of the feasts celebrated on the last
night of the year, before the spring equinox. This feast was
eventually evolved into No Ruz, celebrating the New Year.
Avestan texts (the Zoroastrians’ holy book) divide the Iranian
year into two equal parts or seasons. The first season was
summer or ‘Hama’ and the second was winter or ‘Zayana’. The
coming of the two seasons would be celebrated through No Ruz and
Mihregan. The later is the festival dedicated to Mihr Izad. It
is celebrated on the 16th of the seventh month (Mihr) at the
time of the harvest festivals and beginning of the winter. It
has been the second most elaborate celebration after No Ruz. The
festival is called ‘Mithrakana’ in Avesta and means ‘belonging
to Mithra’.
Mihr has been Mithra in Avesta and Mitrah in Phahlavi. It is the
yazata of the covenant and of loyalty. It has come from the word
mei, meaning exchange. In Avesta he is the protector of ‘Payman
e Dousti’ (contract of friendship). In modern Persian it means
love and kindness. He is the lord of ordeal by fire (walking
through fire to prove innocence, story of Siavash in Shahnameh)
and presides over judgment of the soul at death. Ancient Greeks
identified him with Apollo.
This feast would be celebrated for 6 days, starting on the 16th
‘ the ‘Mihr Ruz’ and ending on the 21st known as ‘Raam Ruz’. The
first day was called ‘Mihregan e Khord’ and the last day
‘Mihregan e Bouzorg’. The oldest historical record about
Mihregan goes back to the Achaemenian times. The Historian,
Strabon (66 - 24 BC) has mentioned that the Armenian Satrap
presented the Achaemenian king with 20,000 horses at the
Mihregan celebrations.
Other Greek sources mention that the kings would dress in
purple, dance, drink and this was the only occasion they could
get drunk in public. The celebration is also mentioned in
Talmud, the ancient Jewish text. The festival is not specific to
Iranians and has been celebrated by many cultures in Asia Minor
and throughout ancient Mesopotamia. However what has been
celebrated in Iran with it’s uniquely Iranian characteristic is
based on the ancient Zoroastrian texts.
In Bundahishn (Foundation of Creation), an ancient Zoroastrian
text, Mihr day is mentioned as the day when the first male and
female, Mashi and Mashiane were created from Gayo-maretan (Kiomarth,
the first prototype of all humans). It is also believed that
sun’s first appearance, and Feraydon’s victory over Azydahak (Zahak
in Shahnameh) happened on this day.
According to the legend on this day several Izads descend to
earth and helped Feraydon over the next six days to defeat and
eventually imprison Azydahak on the 21st of the month on top of
the Damavand Mountain. After this victory, Feraydon ordered all
believers to wear ‘Kosti’ (special ceremonial belt Zoroastrians
wear) and the prayers ‘Ouj’ were recited for the first time.
In Sassanid times there were plays and re-enactment of this
legend accompanied with prayers and songs at the Royal courts.
Ancient Iranians believed that it was in Mihr day that humans
were given urvan (ravan in modern Persian, meaning soul) and the
earth was enlarged on this day to provide more land for the
growing population. Moon (Mah) which was a cold and dark object
for the first time received light from sun on this day and began
illuminating at night.
In the ‘Yasht’ section of Avesta (chapters dedicated to prayers)
the 10th Yasht is devoted to Mihr and the whole chapter deals
with the two most important characteristics attributed to Mithra,
truth and courage. Mihr Yasht makes it quite clear that Mihr and
sun are two different entities. Mihr is portrayed as a truthful
and brave king with one thousand ears and ten thousand eyes. He
is also the protector of warriors, and it has been this aspect
of its’ personality that made this deity popular with the Roman
Military and Mithra was eventually evolved into a major Roman
cult and Mithraism spread all over Europe.
The celebrations described by the Muslim historians and
observers attest to the glory and significance of the occasion.
Huge bon fires would be set with feasts, songs, music, dancing
and prayers. For Zoroastrians today the occasion is a communal
one. In Jasn-e Mihr Izad, they all join together for observance
and prayer. Each family gives a contribution of corn, lentils
and the like to the fire-temple.
Animal sacrifices are made by some and the remains are mixed
with lentils, herbs and a substantial meal (as-e khirat) are
prepared. Once cooked, the meal is distributed freely to all
local people including the non-Zoroastrians. Other kinds of food
and delicacies are also prepared to be shared by all (including
dogs, which are venerated amongst Zoroastrians).
During the festival prayers are performed by the Mobads and
gifts such as pure oil for the sanctuary lamps, candles and
incense are presented to the local shrines. Esphand a popular
incense is burnt and sweet smelling flowers and herbs are
dedicated to the local temples. Contrary to the ancient times,
there is no rigidly prescribed pattern of behavior for
approaching the shrines, but many still touch the doorsill
before entering in a graceful gesture of obeisance, while
uttering prayers and invocations.
Because of the sanctity of this feast, its ancient communal
rites are elaborately celebrated at the ‘Atash Varahram’; the
holiest fire in Iran. The greatest observance is the lighting
outside this temple of a huge fire just after the sunset. The
rest of the days will be spent feasting, praying, singing and
partying.
Though most Iranians have heard about Mihregan, but unlike No
Ruz it is not celebrated by all and is mainly regarded as a
Zoroastrian festival. In the recent years there has been a
revival of this joyful and merry occasion and more Iranians are
participating in this festival. Mihregan Khord and Bouzorg are
also the names of two ‘maghams’ in Persian music. They are
mentioned by Nezami, Farabi and other writers in the Middle
ages, but did not survive and are not in the present day ‘radif’
in Persian music.
In summary, for the ancient Iranians Mihr symbolized
truthfulness, bravery and courage. These attributes were
re-enforced and venerated through prayers, rituals, feasts,
celebrations and acts of charity. These are positive lessons we
can learn from our ancient heritage, so happy Mihregan to all.
The Beginnings and Traditions of Mehregan:
There are many accounts as to the beginning of Mehregan. A few,
different versions are listed below:
Mehregan is a day of victory when Angels helped Fereydoon and
Kaveh become victorious over Zahak. They imprisoned him in the
Damavand Mountain where he died from his wounds. Mehregan is the
day God gave light to the world, that had previously been dark.
On this day Mashya and Mashyaneh (a concept of Semitic Adam and
Eve) were created. On this day the sun was created. Among all
Iranian festivities, the two most important feasts were
considered to be Norouz and Mehregan. During the time when the
Avestan calendar was used, the year began at the cold season.
The Christian year also starting in the cold season, follows the
same concept as the Avestan calendar.
Some scholars believe that the month of Mehr was the beginning
month of the calendar year during the Achaemenian era. The
Mehregan feast celebrated the beginning of a new year. Later,
Mehregan was especially important for the people of southern
Iran who considered it still to be their Norouz.
In some form or another, the feast day of Mehregan has always
been honored for many hundreds of years in Iran. Mehr is also
the time of harvest.
Mehr in Avestan is "Miora" and in ancient Farsi and in Sanskrit
is "Mitra" and in Pahlavi "Mitr". In modern Farsi, it has become
Mehr. Although it can be slightly confusing, it should be
remembered the word "Mehr" has been used for a God, an angel, a
symbol of the sun, as well as the seventh month of the Iranian
calendar.
When the Indo-Europeans lived together, Mehr was considered one
of the great Gods of that time.
During the Achaemenian period, the name of the God Mehr was
mentioned many times on the stone carvings. The Achaemenian army
always came behind a flag, depicting Mehr as the sun shining.
Mehregan was celebrated in an extravagant style at Persepolis.
Not only was it the time for harvest, but it was also the time
when the taxes were collected. Visitors from different parts of
the empire brought gifts for the king all contributing to a
lively festival.
The ancient Iranians thought Mehr was responsible for love and
friendship, contracts and covenants, and a representation for
light. Later, Mehr was also considered as a symbol of the sun.
There again, Mehr was considered to be a God of heroism and
warfare. The Iranian soldiers were strong believers and had
songs for Mehr. With expansion of Achaemenian Empire, the
worship of Mehr was taken to other countries.
By the first century A.D., Mitraism was a familiar religion in
Rome and gradually spread throughout Western Europe as far as
the shores of the Black Sea and the North Sea. Many people
converted to this Iranian belief, since it was religion of
ethics, hope, courage and generosity. Archeological excavations
throughout Europe and Iran's neighboring countries have
uncovered the buried remains of many Mehr temples. Quite a
number of the very old churches of Europe were built in the
style of these temples.
Quite a number of Roman Emperors converted to Mitraism. One
emperor, Julianus, became a devoted follower of Mitra, and
decided to go to Iran to visit the country of his God. On route
he was murdered. As he lay dying, he threw his blood towards the
sun and said "this is my gift to you".
There are still many rituals, traditions, beliefs and prayers of
Mitra that have survived the popularity of Christianity. Some of
these can be found in the Christian religion, such as the holy
day, Sunday. This is a day that was named after the sun i.e.
Mehr. Some other Christmas traditions are described in the
section on the celebration of Yalda.
In ancient Iran, after Zaroaster introduced his new religion,
the high standing of Mehr diminished. Zaroaster made great
changes to old Iranian beliefs. Among other changes, he banned
animal sacrifices and abolished the worship of many Gods.
Although Mehr was reduced in stature from a God to an angel,
some of the rituals and traditions remained and were
incorporated into services for Ahura Mazda.
Long ago, Mehregan was celebrated with the same magnificence and
pageantry as Norouz. It was customary for people to send or give
their king, and each other gifts. It was common for people to
give presents that they personally liked themselves! Rich people
usually gave gold and silver coins, heroes and warriors gave
horses while others gave gifts according to their ability, even
an apple. Those fortunate enough, will help the poor with gifts.
Gifts over ten thousand gold coins given to the royal court were
registered. At a later time, if the gift-giver needed money, the
court would then return twice the gift amount. Kings gave two
audiences a year; one audience at Norouz and other at Mehregan.
During the Mehregan celebrations, the king wore a fur robe and
gave away all his summer clothes.
Many times, even today when a child is born on Mehregan, the
parents will name the child with a name starting with "Mehr"
such as MehrDokht or MehrDad or MehrBanu.
After the Mongul invasion, the feast celebration of Mehregan
lost its popularity. Zoroastrians of Yazd and Kerman continued
to celebrate Mehregan in an extravagant way.
Celebrating Mehregan:
For this celebration, the participants wear new clothes and set
a decorative, colorful table. The sides of the tablecloth are
decorated with dry wild marjoram. The holy book Avesta, a mirror
and Sormeh Dan (antimony cellar) are placed on the table
together with rose water, sweets, flowers, vegetables and
fruits, especially pomegranates and apples. A few silver coins
and senjed seeds (fruit of the lotus tree) are placed in a dish
of pleasant smelling wild marjoram water. Almonds and pistachio
are also used.
A burner is also part of the table setting for kondor
(frankincense) and espand (rue seeds) to be thrown on the
flames.
At lunch time when the ceremony begins, everyone in the family
stands in front of the mirror to pray. Sherbet is drunk and then
as a good omen, antimony is rubbed around their eyes. Handfuls
of wild marjoram, senjed seeds and noghl (sugar plum) are thrown
over each others heads while they embrace one another.
In some of the villages in Yazd, Zoroastrians still sacrifice
sheep for Mehr. These sacrifices are done on the day of Mehregan
and for three days afterwards. The sacrifice should be done
during the hours of sunlight. The sheep is placed on three
stones in the furnace, representing the good words, good deeds
and good thoughts, and barbecued. After this special ritual, the
sheep, including the skin and fat is taken to the fire temple'.
The fat is thrown on the fire to make the flames burn fiercely
and then the participants pray. This celebration continues for
the next five days.
|
