Iran Events |
The festival of Mihregan
The prophet, Zoroaster created
many feasts and celebrations to
pay homage to many deities and
yazata (Eyzads) who symbolized
all forces beneficial to humans.
In addition to the ‘Gahambars’
dedicated to Ahura Mazda and the
six holy immortals, there are
other important festivals
devoted to the major Eyzads 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 crop’. 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
Noe-Rooz, 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 Noe-Rooz
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
Noe-Rooz. 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 convenant 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’ (lesser
and major Mihregan). The oldest
historical record about Mihregan
goes back to the Achaemenian
times. The Historian, Strabon
(66 - 24 BC) has mentioned that
the Armenian Satrap (governor)
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. Alcohol a
luxury and expensive item was
consumed communally. The
celebration is also mentioned in
Talmud, the ancient Jewish
texts.
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. Azydahak is a
mythological king in Avesta who
wants to destroy all humans and
is defeated by the legendary
prince, Feraydon who later
becomes the king.
According to the legend on this
day several Eyzads 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 Sassanian 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. Mihr is also the
protector of the light of the
early morning. This light is
called havangah in Avestan texts
and is referred to the first ray
of light appearing just before
dawn. Zoroastrians would get up
at this time and pray to Mithra
to keep protecting this light
against forces of darkness. In
mystical Persian literature we
know these prayers as ‘Da ye
verde sobhgahe’(prayers of early
morning).
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 were
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. Till recently each
family gave a contribution of
grains, 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 (ash-e khirat) is prepared.
Once cooked, the meal is
distributed freely to all local
people including the
non-Zoroastrians. Different
kinds of food and delicacies are
prepared. These are shared by
all including dogs, which are
venerated amongst Zoroastrians.
The festival prayers are
performed by the Mobads
(priests) and gifts such as pure
oil for the sanctuary lamps,
candles and incense are
presented to the local shrines.
Esphand a local popular incense
is burnt and sweet smelling
flowers and herbs are dedicated
to the 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. Iranian Muslims
still follow the same procedure
once approaching a mosque.
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. At home, a special table
is laid with the fire vase or an
incense burner, a copy of the
‘Khordeh Avesta’ (Zoroastrian
Holy Book), a mirror for
self-reflection, water (the
source of life), coins
(prosperity), fruits, flowers,
sweets, wine and various grains.
Elders or priests recite
appropriate prayers, especially
‘Mihr Niyaish’ (prayers to Mihr)
to signify the occasion. A poem
is read to glorify the festival.
Food is consumed and those
present dance to the tune of
music until late in the night.
Music was always a part of all
ancient celebrations and
Sassanian court was famous for
its musicians and composers.
Musical pieces were written for
all occasions. Mihregan Khord
and Bouzorg are 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.
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. Though most modern
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 both
in Iran and outside and more
Iranians are participating in
this festival. Also since,
school year starts on 1st of the
Persian month Mihr, on about 23
September, in Iran, Mihregan is
celebrated as a time to rejoice
learning and knowledge to make
the festival more acceptable
with the Islamic authorities. |
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