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Noql, speckled with gilded coins and decorated with a leaf of variegated ivy, is placed in a morghi bowl framed by a morghi plate. Two very special pieces of jewellery, fashioned from ancient coins and fish statuettes made of gold, designed by Lida Rafii, are also included. Both elements are related to the traditions of the haft sinn.
164
Noql, speckled with gilded coins and decorated with a leaf of variegated ivy, is placed in a morghi bowl framed by a morghi plate. Two very special pieces of jewellery, fashioned from ancient coins and fish statuettes made of gold, designed by Lida Rafii, are also included. Both elements are related to the traditions of the haft sinn.
312
Another widespread custom has girls knotting or plaiting grass or fresh herbs
50 Detail of a 19th-century
while singing softly:
Qajar period Persian cut and voided figural silk velvet
سیزده بدر سال دگر خانه شوهر بچه به بغل Next Sizdeh be-dar, I hope to be in my husband’s home, holding my baby. Mothers urge their children to look at the sky immediately after waking, to ensure that their lives will be as bright and beautiful. On arrival at the picnic site, samovars are prepared, as are pots and pans to cook noodle soup over a fire. Sweets and snacks are also available. People sing, make music, dance, play games and have fun of all kinds, including playing jokes on each other. In the past, horse races were held in honour of Tir, the rain deity. When there are trees around, people rig a swing and play on it (tab bazi). In Shahrud, girls sing the following tune while playing on a swing: وچه ّ سیزده بدر چارده بجاش سال دگه زنده باشیم پر Good riddance thirteen, replaced by fourteen; next year may we still be alive, filled with child. On their return home, in places such as Bijar and elsewhere in Kordestan, women and girls throw three to thirteen stones, getting rid of the ill-omened thirteenth.
51 (Overleaf) A Party in a Garden, Persian manuscript painting, circa 1570 ce. Note the depiction of various sofrehs, foods, musicians and tab bazi
312
Another widespread custom has girls knotting or plaiting grass or fresh herbs
50 Detail of a 19th-century
while singing softly:
Qajar period Persian cut and voided figural silk velvet
سیزده بدر سال دگر خانه شوهر بچه به بغل Next Sizdeh be-dar, I hope to be in my husband’s home, holding my baby. Mothers urge their children to look at the sky immediately after waking, to ensure that their lives will be as bright and beautiful. On arrival at the picnic site, samovars are prepared, as are pots and pans to cook noodle soup over a fire. Sweets and snacks are also available. People sing, make music, dance, play games and have fun of all kinds, including playing jokes on each other. In the past, horse races were held in honour of Tir, the rain deity. When there are trees around, people rig a swing and play on it (tab bazi). In Shahrud, girls sing the following tune while playing on a swing: وچه ّ سیزده بدر چارده بجاش سال دگه زنده باشیم پر Good riddance thirteen, replaced by fourteen; next year may we still be alive, filled with child. On their return home, in places such as Bijar and elsewhere in Kordestan, women and girls throw three to thirteen stones, getting rid of the ill-omened thirteenth.
51 (Overleaf) A Party in a Garden, Persian manuscript painting, circa 1570 ce. Note the depiction of various sofrehs, foods, musicians and tab bazi
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20
In fact, there were and still are myriad customs specific to one or more cities
5 The marriage of Khosrow and
and areas, in particular rural regions. However, the basic outline given here is
Shirin by mobadan in the presence
common to most regions in Iran.
of Buzurjumid and Shapur. Mughal
There are two types of marriage possible in Islamic Iran: permanent (aqd-e nekah or aqd-e davam) and temporary (aqd-e movaqqat or sigheh). Before we discuss permanent marriage, just a few words on the concept of sigheh, which was
period Indian manuscript painting from an abridged version, dated 1139 ah (1726 ce), of the Khosrow and Shirin story in the Khamseh of Nezami
common practice and to a certain extent still continues. It is, in fact, a kind of legal prostitution – a formalised religious version of concubinage. Traditionally, the process of permanent marriage began with خواستگاریkhastegari, the request for a girl’s hand in marriage. The initiative was usually taken by a man’s mother and sister, or even – in the seventeenth century – by his male friends. More than half of all marriages were arranged to a cousin. This practice is far less common nowadays, although there are indications that it is on the rise again. Marriage within the family not only ensures a harmonious relationship between the spouses, it also keeps property within the same family. The bride and groom would not be strangers to one another, often having practically grown up together. Moreover, they would have known that they were eventually going to marry, and would have accepted if not acquiesced to this fact. However, as soon as the formal decision to wed two first cousins was made, the maiden was no longer allowed to visit the house of her future husband, as they were not supposed to have seen each other prior to marriage. 5
20
In fact, there were and still are myriad customs specific to one or more cities
5 The marriage of Khosrow and
and areas, in particular rural regions. However, the basic outline given here is
Shirin by mobadan in the presence
common to most regions in Iran.
of Buzurjumid and Shapur. Mughal
There are two types of marriage possible in Islamic Iran: permanent (aqd-e nekah or aqd-e davam) and temporary (aqd-e movaqqat or sigheh). Before we discuss permanent marriage, just a few words on the concept of sigheh, which was
period Indian manuscript painting from an abridged version, dated 1139 ah (1726 ce), of the Khosrow and Shirin story in the Khamseh of Nezami
common practice and to a certain extent still continues. It is, in fact, a kind of legal prostitution – a formalised religious version of concubinage. Traditionally, the process of permanent marriage began with خواستگاریkhastegari, the request for a girl’s hand in marriage. The initiative was usually taken by a man’s mother and sister, or even – in the seventeenth century – by his male friends. More than half of all marriages were arranged to a cousin. This practice is far less common nowadays, although there are indications that it is on the rise again. Marriage within the family not only ensures a harmonious relationship between the spouses, it also keeps property within the same family. The bride and groom would not be strangers to one another, often having practically grown up together. Moreover, they would have known that they were eventually going to marry, and would have accepted if not acquiesced to this fact. However, as soon as the formal decision to wed two first cousins was made, the maiden was no longer allowed to visit the house of her future husband, as they were not supposed to have seen each other prior to marriage. 5
230
After the consummation of the marriage, the husband would visit his friends
52 Humay, on the day after
and spend time with them. Instead of drinking, they brought books and invited
his wedding, having gold coins
scholars to discuss morality, philosophy and other matters. Poets were also
poured over him as he leaves
present at such gatherings to entertain the partygoers. The centrepiece was a wooden dish on which stood a small tree, with fresh and dried fruit of all kinds hanging on its branches. If one of the attendees was able to pick one of the
Humayun’s room. Detail of a Jalayarid period miniature painting by Junaid of Baghdad, from an album by Khvaju
fruits and leave the house with it without the husband noticing, the latter owed
Kermani, Three Poems, the
him a gift; otherwise, the friend had to give the husband what he had taken
first of which is Humay u
times a hundredfold.
Humayun. Baghdad, dated 798 ah (1396 ce)
The next day, the husband would bathe, in the bathhouse in winter or in a nearby river or brook in summertime. The wife bathed at home. That evening, just before the guests arrived, flowered cotton handkerchiefs would be spread out, on which henna was placed. The guests gave presents. If they had drunk too much, which often happened, they remained in the party house to sleep, as without a permit and lantern, it was forbidden to be in the streets after 9 pm. If any of the husband’s close friends did not show up at the appointed hour for dinner, on the following day he would be placed head-down on a ladder leaning against the wall, and the bare soles of his feet were lashed with a rolled-up handkerchief until he was considered to have redeemed himself. There was music and dancing at this three-day party – men and women, of course, celebrating separately.
230
After the consummation of the marriage, the husband would visit his friends
52 Humay, on the day after
and spend time with them. Instead of drinking, they brought books and invited
his wedding, having gold coins
scholars to discuss morality, philosophy and other matters. Poets were also
poured over him as he leaves
present at such gatherings to entertain the partygoers. The centrepiece was a wooden dish on which stood a small tree, with fresh and dried fruit of all kinds hanging on its branches. If one of the attendees was able to pick one of the
Humayun’s room. Detail of a Jalayarid period miniature painting by Junaid of Baghdad, from an album by Khvaju
fruits and leave the house with it without the husband noticing, the latter owed
Kermani, Three Poems, the
him a gift; otherwise, the friend had to give the husband what he had taken
first of which is Humay u
times a hundredfold.
Humayun. Baghdad, dated 798 ah (1396 ce)
The next day, the husband would bathe, in the bathhouse in winter or in a nearby river or brook in summertime. The wife bathed at home. That evening, just before the guests arrived, flowered cotton handkerchiefs would be spread out, on which henna was placed. The guests gave presents. If they had drunk too much, which often happened, they remained in the party house to sleep, as without a permit and lantern, it was forbidden to be in the streets after 9 pm. If any of the husband’s close friends did not show up at the appointed hour for dinner, on the following day he would be placed head-down on a ladder leaning against the wall, and the bare soles of his feet were lashed with a rolled-up handkerchief until he was considered to have redeemed himself. There was music and dancing at this three-day party – men and women, of course, celebrating separately.
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