My search for the meaning behind the haft sin table started years years ago when I observed some simple facts: If haft sin refers to “haft” (the number seven), and “sin” (the Persian letter “S”) why are there more than seven items on the table and why don’t many of their names start with “S?” What is the extra stuff? And, why set this table as part of the Nowruz (Persian New Year) celebration which happens at the Spring equinox each year?
I asked friends, family, learned people… and basically got back similar answers that made no sense — some variation on this: The haft sin, comes from “haft shin”, which means “haft” (or seven) and “shin” or the Persian letter “Sh”… Somehow, through the passage of time and for reasons entirely unknown to everyone who recites this story, the “shin” has changed to “sin” and now we have the haft sin, which again refers to the “haft” (or seven), but this time to “sin”, or the Persian letter, “S”.
Unfortunately, even though everyone seems to agree on this non-explanation, the story is ridiculous on its face. After all, everyone knows and acknowledges that there are several essential items that must be on every haft sin table, but that do not start with a “sin.” Notebly, these symbols are Sham (candle 🔥), Ayeneh (mirror 🪞), Mahee (fish 🐟), and Tokhmeh Morgh (Eggs 🥚).
Also, there are many more than seven “sins” that are commonly included on the haft sin spread. In fact, the Encyclopedia Iranica and Wikipedia count fifteen between the two of them:
- sabzeh – wheat, barley or lentil sprouts growing in a dish
- samanu – a sweet pudding made from wheat germ
- senjed – the dried fruit of the oleaster tree
- sîr – garlic
- sîb – apples
- somaq – sumac berries
- serkeh – vinegar
- sonbol – the fragrant hyacinth flower
- sekkeh – coins
- sohan – brittles made of granulated sugar and honey enriched with saffron
- sabzi – a dishful of fresh herbs
- sangak – a very hard pea-like grain
- siyah dana – fennel
- sepand – esfand or Syrian Rue
- sorma – collyrium
So, what is the real story? And why is the haft sin associated with Spring and the celebration of renewal that is core to the symbolism of the Persian New Year (Nowruz)?
I continued to wonder about this, at least once a year, until I started going to a Iranian Mystic Poetry class (focused on the works of Rumi, Ferdowsi and Hafez) taught by a very learned teacher. As we learned about the philosophy and symbolism of these poets, Spring came around, and in a discussion about Nowruz, our teacher covered the mystic symbolism of the haft sin, in a way that finally made sense:
The haft sin is composed of “haft” (or seven) essential symbols, and “sin” which may have been shortened from “sini” (or trays), which held these essential symbols.
The symbols break down into three from the material world (or “donyaheh mahdoodiat”), three from the immaterial world (or “donayeh maanah”) — this is the world of meaning, spirit and consciousness — and one symbol of humanity, that sits between and brings these two worlds together.
Symbols of the Material world:
- sang – stone 🪨 – symbol of matter, the lowest form of the material world [this has been popularly replaced by sekkeh – gold coins — see why in appendix below.]
- sabzeh – grass 🍀 – wheat, barley or lentil sprouts growing in a dish – symbol of the vegetable world and of re-birth
- tokhmeh morgh – egg 🥚 – decorated with designs – symbol of the animal kingdom and of fertility
Symbols of the Immaterial world:
- sham – candle 🔥 – symbol of the light of being, energy or the creative force
- ayehneh – mirror 🪞- symbol of allowance and the field of possibilities where the creative force reflects and makes everything possible
- mahee – fish in water 🐟 – symbol of life without limits, the infinite (water) and life within it (fish)
Symbol that ties the two together:
- sharab – wine 🍷- symbol of the human, with the jug or glass as the body (material) and the wine as the spirit (consciousness) [this has been popularly replaced by serkeh – vinegar — see why in appendix below]
Taken as a group these symbols show a progression from the material to the spiritual, with stone 🪨(matter) at the lowest end, and candle 🔥 (energy) at the highest, and the wine 🍷(human) in the middle, connecting these two worlds together. So, this is the point of the haft sin, to remind us of our purpose as humans in this world; the idea that we are here to not only experience limitation and the material world, but also to experience transcendence and higher consciousness in the spiritual or conceptual realm.
How does one do that? Well, that’s where the whole thing ties into the celebration of Nowruz, which is all about renewal and the start of Spring. The haft sin is a symbolic reminder of the constant renewal (or rebirth) that can happen when one transcends and balances the material (mind), with the immaterial (spirit), by letting life flow through oneself in a perpetual state of allowance, amazement and appreciation of each moment as it happens.
We are matter and spirit, always becoming, aware of both aspects of ourselves in the present where everything happens. I call this being here, now, wow! — where joy or “zogh” (as we Iranians call it), lives.
Interestingly, and probably why this came up in our poetry class in the first place, such symbolism is foundational to much of the classical Iranian poetry and philosophy.
Whether we’re talking about Rumi or Hafez and their numerous odes to the dance between the material and spiritual worlds, or Ferdowsi and his epic masterpiece the Shahnameh (Letter to a King), which begins with a symbolic king, Kiumars, (whose description is that of Light) and ends with actual rulers and people of his day (the real and tangible), or even the dance of the Sufi whirling dervishes who always have one hand to the ground and one hand to the sky, spinning in order to negate space and time by facing all directions at once — a near perfect symbol of the striving towards unity of the material (or finite) and the spiritual / conceptual (or infinite) — Iranian culture always seems to revolve around and return to this symbolism.
So, what more fitting celebration, than the start of Spring, where the earth has turned about itself and is coming back to life, for us to remind ourselves of the continuous renewal that happens when we balance our material part (our mind / ego) with our spiritual part (our consciousness) and transcend the boundaries of space and time into that perpetual state of renewal that is the moment, or being here, now, wow!
At the end of the day, this is what being alive is about, and that is why I find the above explanation of the meaning of the essential symbols on the haft sin of the Persian New Year (NowRuz) so beautiful, clear and interesting. Happy Nowruz! 🪨🍀🥚🍷🐟🪞🔥
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Appendix / Additional Questions:
Great post Farhad! I have always wanted to know the deeper meaning behind haft sin, and this is the best explanation thus far and one that resonates the most.
Thanks for that. I did attend the same Persian poetry class for a year but I didn’t grasp this concept as clearly. . . this is much appreciated. I look forward to your next blawg.
thankx darling…. I always got the the nonsense explanation from friends and family…
this one.. I love… hessabi be delam neshast…Merci..
happy nourouz… and new year.. wish you all the best..
Brilliant … best description of the “haft sin” I’ve ever read. Thank you for this Farhad! عیدت مبارک
You have simply yet profoundly explored and explained one of the greatest traditions of the Persians and the human beings for that matter. For so many years, many of us have tried to verbally provide such explanation to the inquiries of the subject of Nowruz. Your piece was meant to serve as this year’s AIDEE to everyone who is interested in the true meaning of Nowruz. A thousand thanks!
Beautiful, thanks. Aidet Mobarak.
Farhad jaan,
Great and clear essay! Thanks.
Thank you Farhad jan.
nice, it was great to search for the great meaning of 7 sin. thanks
salam be hamegy hamishe shad bashin
Farhaad jaan:
Damet garm. You touched upon the essence of true haft sin and Norooz and unveiled it into clarity in a heartfelt way one could not quit reading. You grab the reader to the end for your words make sense from the beginning to the end. An excellent research project I could not do or say better though benefiting from the same class you did. You saw differently, you heard differently, and you said it differently. That is what Norooz is all about. Here is what I had to say on Norooz and haft seen.
In the mirror the red fish and the candle reflective,
The eggs and the stone and so are the grass collective.
Drunken of the wine, the soul and the body in the chant,
It’s Norooz; make new the tongue, the eye, the ear’s perspective.
Love and live
Mehr
Mehrdad jan,
As always your poetry is as illuminating as it is beautiful.
much! love:
Farhad.
Wow. You are the first person to accurately impart my father’s words. Thanks. L.S.W.
I LOVED this post. I was very inspired and it made me think about a lot of basic principles in life that I seem to forget too often. Thank you for sharing your time and knowledge, it was beautiful.
Great piece.
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Can you provide references for some of the historical information?
salam
ba ejaze share mikonam
agar momkene dar yek peynevesht abyate sherie mortabet ba in mazmoon ke dar kelas be bahs gozashte shode bood ro minevisid? ritme tonde zendegi forsate research kardan nemide
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This article is really a good one it helps new net visitors,
who are wishing for blogging.
Loved this Farhad. Thanks for sharing!!
Fantastic article/lesson. Wow. Thank you for your research.
Beautiful! Thank you for sharing!
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Hi,
The fish calls “samak” in past (old persian language)
فرهنگ فارسی عمید
۱. (زیستشناسی) ماهی.
۲. [مجاز] اعماق زمین.