🧵 Tomorrow night is ‘Shab-e Yaldā,’ the longest and darkest night of the year!
Iranic peoples spend the night in celebration - but why is the winter solstice important to them? (1/8)
Also known as Shab-e Chilla, Yaldā falls on December 21st, which is the end of the Iranian month ‘Āzar.’
Iranic peoples get together and stay up all eating pomegranates and other foods while sitting under a heated table called a ‘kursī.’ (2/8)
Persian readers go to Hāfez’s dīwān for divination (fāl-e hāfez):
Each person present chooses a Hāfez poem at random, then the poem is read aloud and the others predict what life has in store for that person. (3/8)
Yaldā marks the first forty nights of winter, hence its first name Shab-e Chilla, meaning ‘night of the forty[-day period].’
Forty-days intervals are significant in Iranic culture: Sufis go into forty-day seclusions and relatives visit the deceased forty days after burial. (4/8)
Like Nawroz, Chilla has its roots in Zoroastrianism:
Zoroastrians believed that the Ahriman (the evil spirit) was most active during the night, so they would stay up with company during the year's longest night to stay safe, eating what remained of that year’s harvest. (5/8)
Chilla took its second name ‘Yaldā’ in the first century when Christians fleeing persecution settled in Persia.
In Syriac, Christmas is ‘Yaldā,’ meaning birth or nativity (cognate to the Arabic w-l-d). Due to its proximity, Shab-e Chilla also took on the name Yaldā. (6/8)
If you celebrate Yaldā, we’d love to see it!
Quote this tweet with a photo and let us know what city, country, or ethnic group you hail from.
We'll choose our favorites and post them on our Instagram story! Find us here: instagram.com/persianpoetics (7/8)
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Mawlānā Rūmī’s first encounter with Shams al-Dīn-i Tabrīzī.
Though he did not know it at the time, Rūmī’s meeting with the wandering mystic (qalandar) Shams al-Dīn would change his life and Islamic mysticism forever.
Mawlānā later wrote about it: (1/5)
‘I left the house, a drunk approached,
in his eyes I saw hundreds of gardens and nests*.’
(*The Sufi is a divine bird trapped in the world, the spiritual mentor is the nest)
(az khāna burūn raftam mastīm bih pesh āmad
dar har nazarash muzmar-i ṣad gulshan o kāshāna) (2/5)
Before this encounter, Rūmī was a conventional scholar who preached like his father and grandfather before him.
He was familiar with sufism as a subject of study, but Shams showed him that its essence was learned via experiential knowledge, as Rūmī would later write: (3/5)
🧵 Nowruz Mubarak! Did you know that today marks the start of Spring and a new year for millions of people across dozens of countries? Read more to see how this ancient Iranic celebration is observed across the world ⬇️
Nowruz comes from the Persian words 'now' (new) and 'rūz' (day). It has been indigenously celebrated for millennia in Asia and Europe (pictured) and is now observed worldwide by various diaspora communities.
Iranian observers set a haft-sīn (literally, 'Seven S') table spread. The S's are sabzeh (sprouts grown in a dish), samanū (pudding), senjed (olives), serkeh (vinegar), sīb (apples), sīr (garlic), and somāq (sumac). Some add mirrors, coins, fish, eggs, a Qur'an, and more.
How did the poems we read today reach us? A thread 🧵 on manuscripts and textual criticism: (1/11)
Before the printing press, divans (collections of poetry) were written and copied by hand, which invariably lead to copy errors. Copyists also removed poems they doubted the authenticity of, which was determined by the 'feel' of the poem, producing variable results. (2/11)
Sometimes poems by other authors were mixed up and included in a divan. This is especially the case for quatrains and has totally obfuscated Khayyam's body of work: his manuscripts often contain a range of 100-1000+ poems. (3/11)