Page 15 - (کیهان لندن - سال سى و دوم ـ شماره ۵۱ (دوره جديد

‫ﺻﻔﺤﻪ ‪ 15‬ـ ‪ Page 15‬ـ ﺷﻤﺎﺭﻩ ‪51‬‬
‫ﺟﻤﻌﻪ ‪ 18‬ﺗﺎ ﭘﻨﺠﺸﻨﺒﻪ ‪ 24‬ﻣﺎﺭﺱ ‪2016‬‬
‫ﻭ ﺧﻮﺭﺩﻧﻰﺍﻧﺪ ﻭ ﭼﻨﺎﻧﭽﻪ ﻛﺎﺷﺘﻪ ﺷﻮﻧﺪ‬
‫ﻣﻰﺭﻭﻳﻨﺪ‪.‬‬
‫ﻫﻔﺖ ﺷﻴﻦ‬
‫ﺷﻤﺎﺭﻯ ﮔﻤﺎﻥ ﻣﻰﻛﻨﻨﺪ ﻛﻪ ﺧﻮﺍﻥ‬
‫ﻧﻮﺭﻭﺯﻯ ﺍﺯ ﻫﻔﺖ ﻓﺮﺁﻭﺭﺩﻩ ﺑﺎ ﺁﻭﺍ ﻳﺎ‬
‫ﺣﺮﻑ ﺁﻏﺎﺯﻳﻦ »ﺷﻴﻦ« ﻧﻪ »ﺳﻴﻦ«‬
‫ﺗﺸﻜﻴﻞ ﻣﻰﺷﺪﻩ ﺍﺳﺖ‪ .‬ﻓﺮﺁﻭﺭﺩﻩ ﻫﺎﻳﻰ‬
‫ﭼﻮﻥ‪ :‬ﺷﻴﺮ‪ ،‬ﺷﻜﺮ‪ ،‬ﺷﻴﺮﻳﻨﻰ‪ ،‬ﺷﺮﺑﺖ‪،‬‬
‫ﺷﺮﺍﺏ‪ ،‬ﺷﻴﺮﻩ‪ ،‬ﺷﻤﻊ ﻭ ﺷﻤﻌﺪﺍﻥ ﻭ‬
‫‪ ...‬ﻛﻪ ﭘﺲ ﺍﺯ ﻳﻮﺭﺵ ﺍﻋﺮﺍﺏ ﻭ ﺁﻭﺭﺩﻩ‬
‫ﺷﺪﻥ ﺍﺳﻼﻡ ﺑﻪ ﺍﻳﺮﺍﻥ‪ ،‬ﻭ ﺑﻪ ﺧﺎﻃﺮ‬
‫ﺣﺮﺍﻡ ﺷﻤﺮﺩﻩ ﺷﺪﻥ ﺷﺮﺍﺏ ﻧﺰﺩ‬
‫ﻣﺴﻠﻤﺎﻧﺎﻥ‪ ،‬ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮﺍﻯ ﺍﺯ ﻣﻴﺎﻥ‬
‫ﻧﺮﻓﺘﻦ ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻳﺸﺎﻥ‪ ،‬ﻧﺎﭼﺎﺭ ﻫﻔﺖ‬
‫ﺳﻴﻦ ﺭﺍ ﺑﻪ ﺟﺎﻯ ﻫﻔﺖ ﺷﻴﻦ ﺑﺮ ﺳﻔﺮﻩ‬
‫ﺁﻧﻬﺎ ﻳﻜﺴﺎﻥ ﺑﻮﺩ‪ ،‬ﻫﺮ ﻛﺪﺍﻡ ﺍﺯ ﺩﺍﻧﻪﻫﺎ ﻛﻪ‬
‫ﮔﺬﺍﺭﺩﻩﺍﻧﺪ‪.‬‬
‫ﺍﻳﻦ ﺳﺨﻦ ﻧﻤﻰﺗﻮﺍﻧﺪ ﺩﺭﺳﺖ ﺑﺎﺷﺪ‪،‬‬
‫ﭼﺮﺍ ﻛﻪ ﭼﻨﺪ ﻧﺎﻡ ﺍﺯ ﺁﻧﻬﺎ ﺗﺎﺯﻯ ﻫﺴﺘﻨﺪ‬
‫ﻭ ﻧﻤﻰﺗﻮﺍﻧﻨﺪ ﺩﺭ ﭘﻴﺶ ﺍﺯ ﻳﻮﺭﺵ‬
‫ﺗﺎﺯﻳﺎﻥ ﻛﺎﺭﺑﺮﺩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ ﻭ ﺑﻴﺸﺘﺮ‬
‫ﮔﻤﺎﻥ ﻣﻰﺭﻭﺩ ﻛﻪ ﺑﺮ ﺯﺑﺎﻥ ﺁﻭﺭﺩﻥ‬
‫ﭼﻨﻴﻦ ﭼﻴﺰﻫﺎﻳﻰ‪ ،‬ﮔﻮﻧﻪﺍﻯ ﻣﺒﺎﺭﺯﻩ ﺑﺎ‬
‫ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ‪ ،‬ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﻣﻰ‬
‫ﺗﺎﺯﻳﺎﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺩﻳﮕﺮ ﺧﻮﺍﻥ ﻳﺎ ﺳﻔﺮﻩﻧﺸﻴﻨﺎﻥ‬
‫ﻧﻮﺭﻭﺯﻯ‬
‫ﺑﻪ ﺟﺰ ﻫﻔﺖ ﺳﻴﻦ‪ ،‬ﺑﺴﺘﻪ ﺑﻪ ﺁﻳﻴﻦ ﻳﺎ‬
‫ﺭﺳﻢ ﻣﺮﺩ ِﻡ ﻫﺮ ﺟﺎ‪ ،‬ﭼﻴﺰﻫﺎﻯ ﺩﻳﮕﺮﻯ‬
‫ﻧﻴﺰ ﺑﺮ ﺧﻮﺍﻥ ﻳﺎ ﺳﻔﺮﻩ ﻫﻔﺖ ﺳﻴﻦ‬
‫ﻧﻬﺎﺩﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﻫﺮ ﻛﺪﺍﻡ ﻧﻤﻮﺩ ﻭ‬
‫ﺳﻤﺒﻞ ﻭﻳﮋﻩﺍﻯ ﻫﺴﺘﻨﺪ‪ .‬ﺍﻳﻦ ﭼﻴﺰﻫﺎ‬
‫ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ‪:‬ﺁﻳﻴﻨﻪ‪ ،‬ﻣﺎﻫﻰ )ﭘﻴﺸﺘﺮﻫﺎ‬
‫ﻣﺎﻫﻰ ﺩﻭﺩﻯ ﺑﺮ ﺧﻮﺍﻥ ﻣﻰﻧﻬﺎﺩﻧﺪ ﻭ‬
‫ﺍﻣﺮﻭﺯ ﺑﻴﺸﺘﺮ ﺯﻧﺪﻩ ﻭ ﺳﺮﺥ ﺭﻧﮓ(‪،‬‬
‫ﺷﻤﻊ ﻓﺮﻭﺯﺍﻥ ﻭ ﺷﻤﻌﺪﺍﻥ‪ ،‬ﺁﺗﺶ ﻭ‬
‫ﺁﺗﺸﺪﺍﻥ‪ ،‬ﮔﻼﺏ‪ ،‬ﺗﺨﻢ ﻣﺮﻍ‪ ،‬ﻧﺎﻥ‪،‬‬
‫ﺁﻭﻧﺪﻯ ﭘﺮ ﺍﺯ ﺁﺏ ﻛﻪ ﻧﺎﺭﻧﺠﻰ ﺩﺭ ﺁﻥ‬
‫ﺷﻨﺎﻭﺭ ﺑﺎﺷﺪ‪ ،‬ﻧﻘﻞ ﻭ ﺷﻴﺮﻳﻨﻰ‪ ،‬ﺷﻜﺮ‪،‬‬
‫ﺷﻴﺮ‪ ،‬ﮔﻞ‪ ،‬ﺑﻴﺪﻣﺸﻚ‪ ،‬ﺍﺳﭙﻨﺪ ﻳﺎ‬
‫ﺍﺳﻔﻨﺪ‪ ،‬ﺳﻤﻨﻮ )ﺑﻪ ﮔﻮﻳﺶ ﺗﺎﺟﻴﻜﻰ‬
‫ﻳﺎﺳﻤﺷﻨﺮﺍﻚ‪،‬ﺏ‪.‬ﻭ َﻳﺷﺮﺍﻤﺯﺎﺭﻯﻯﺳﺑﺎﻤﻨﻧﻬﻰﺎ(ﺩ‪ ،‬ﻣﻥﻴﻮﺷﻩﻴ‪،‬ﺮﺑﺎﻩﺩﻩﻭ‬ ‫ﺍﻳﺮﺍﻧﻰ ﭘﻴﺸﻴﻨﻪ ﺩﺍﺭﺩ ﻭ ﺑﺮﺁﻣﺪﻩ ﺍﺯ ﺷﺶ‬
‫ﺷﺮﺑﺖ ﻭ ﺷﺮﺍﺏ ﻫﻔﺖ ﺷﻴﻦ ﻭ ﻫﻔﺖ‬
‫ﺳﻴﻦ ﺭﺍ ﻫﻤﺮﺍﻩ ﻣﻰﺳﺎﺯﻧﺪ‪ .‬ﻛﺘﺎﺏﻫﺎﻯ‬
‫ﺩﻳﻨﻰ ﮔﻮﻧﺎﮔﻮﻥ‪ ،‬ﻭ ﺑﻪ ﻭﻳﮋﻩ ﺷﺎﻫﻨﺎﻣﻪ‬
‫ﺍﺯ ﻫﻔﺖﺳﻴﻦﻧﺸﻴﻦﻫﺎ ﻫﺴﺘﻨﺪ‪ .‬ﺩﻳﻮﺍﻥ‬
‫ﺣﺎﻓﻆ ﻛﻪ ﺑﻴﺸﺘﺮ ﺍﺭﻭﭘﺎﻳﻴﺎﻥ ﺁﻥ ﺭﺍ‬
‫ﻫﻤﭽﻮﻥ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﻣﻰﺷﻨﺎﺳﻨﺪ ﻭ ﺳﺮﻭﺩﻫﺎﻯ ﺧﻴﺎﻡ ﻭ‬
‫ﺩﻳﮕﺮ ﺳﺮﺍﻳﻨﺪﮔﺎﻥ ﻧﻴﺰ ﺑﺮ ﺧﻮﺍﻥ ﻭ ﻳﺎ‬
‫ﻗﺮﺍﺭ ﻣﻰﺩﺍﺩﻧﺪ ﻭ ﺑﺮ ﺧﻮﺍﻥ ﻣﻰﻧﻬﺎﺩﻧﺪ‪.‬‬
‫ﺳﻔﺮﻩﻫﺎ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﻮﻧﺪ‪.‬‬
‫ﻫﻔﺖ ﺳﻴﻦ ﻧﺸﻴﻦﻫﺎ ﻧﻤﻮﺩ ﻭ‬
‫ﺳﻤﺒﻞ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻰ ﻫﺴﺘﻨﺪ؟‬
‫ﺳﻴﺐ ﻧﻤﻮﺩﺍ ِﺭ ﺭﺍﺯ ﻭ ﺭﻣﺰ ﻋﺸﻖ ﻭ‬
‫ﻭ ﻛﺎﺭﻯ ﻫﻢ ﺑﺎ ﺷﻤﺎﺭﻩﻯ ﻫﻔﺖ ﻧﺪﺍﺭﻧﺪ‪.‬‬
‫ﺩﻟﺪﺍﺩﮔﻰ ﻭ ﺑﺎﺭﻭﺭﻯ ﺍﺳﺖ‪.‬‬
‫ﺳﻨﺠﺪ ﻧﺸﺎﻧﻪ ﻣﻬﺮ ﻭ ﻋﺸﻖ ﺍﺳﺖ‪.‬‬
‫ﺳﻜﻪ ﺍﮔﺮ ﮔﺬﺍﺷﺘﻪ ﺷﻮﺩ ﺑﻴﺎﻧﻰ ﺍﺯ‬
‫ﺁﺭﺯﻭﻯ ﺑﻰ ﻧﻴﺎﺯﻯ‪ ،‬ﻓﺮﺍﻭﺍﻧﻰ ﻳﺎ ﺑﺮﻛﺖ‬
‫ﻣﺎﺩﻯ ﻭ ﺑﻰ ﻧﻴﺎﺯﻯ ﺍﺳﺖ‪.‬‬
‫ﺳﻤﻨﻮ‪ ،‬ﺑﻴﺎﻧﻰ ﮔﻴﺎﻫﻰ ﻛﻪ ﺧﻮﺭﺩﻧﺶ‬
‫ﺍﺯ ﺑﺎﻳﺴﺘﻪﻫﺎﻯ ﻧﻮﺭﻭﺯﻯ ﺍﺳﺖ ﻭ ﺁﻥ ﺭﺍ‬
‫ﻧﻤﻮﺩ ﺭﻭﺍﻥﻫﺎ ﻭ ﺍﺭﻭﺍﺡ ﭘﺎﻙ ﻳﺎ ﻓﺮﻭﻫﺮﻫﺎ‬
‫ﻓﺮﺁﻭﺭﺩﻩ ﻭ ﺩﺍﺩﻩﻯ ﻛﺸﺎﻭﺭﺯﻯ ﻣﻰﻧﻬﻨﺪ‬
‫ﻧﻴﺰ ﻣﻰﺩﺍﻧﻨﺪ‪.‬‬
‫ﺳﺒﺰﻩ‪ ،‬ﺗﺎﺯﻩ ﺭﻭﻳﻴﺪﻩ ﺍﺯ ﮔﻨﺪﻡ‪ ،‬ﺟﻮ‪،‬‬
‫ﻋﺪﺱ‪ ،‬ﺍﺭﺯﻥ ﻭ ﺩﻳﮕﺮ ﺩﺍﻧﻪﻫﺎ‪ ،‬ﻧﺸﺎﻧﻪ‬
‫ﺯﺍﻳﺶ ﻭ ﺑﺎﺭﻭﺭﻯ ﻭ ﻧﻮﺯﺍﻳﻰ ﻭ ﺑﺮﻛﺖ‬
‫ﺩﺭ ﻃﺒﻴﻌﺖ‪ .‬ﺭﻧﮓ ﺳﺒﺰ ﺁﻥ ﺭﻧﮓ ﻣﻠﻰ‬
‫ﻣﺬﻫﺒﻰ ﺍﻳﺮﺍﻧﻴﺎ ِﻥ ﺑﺎﺳﺘﺎﻥ‪.‬‬
‫ﺳﻤﺎﻕ ﻭ ﺳﻴﺮ‪ ،‬ﺍﺯ ﺩﺍﺩﻩﻫﺎﻯ ﻃﺒﻴﻌﻰ‬
‫ﭘﺮﻭﺭﺩﮔﺎﺭﻯ‪ .‬ﺳﻴﺮ ﮔﻨﺪﺯﺍ ﻭ ﺁﻟﻮﺩﮔﻰ‬
‫ﺯﺩﺍﺳﺖ‪.‬‬
‫ﺳﻨﺒﻞ ﻭ ﮔﻞﻫﺎﻯ ﺩﻳﮕﺮ‪ ،‬ﻧﺸﺎﻧﻪﺍﻯ ﺍﺯ‬
‫ﺯﻳﺒﺎﻳﻰ ﻃﺒﻴﻌﺖ‪.‬‬
‫ﺷﻤﻊ ﻭ ﺷﻤﻌﺪﺍﻥ‪ ،‬ﻧﺸﺎﻧﻪ ﻛﺎﻧﻮﻥ ﮔﺮﻡ‬
‫ﺧﺎﻧﻮﺍﺩﻩ ﻣﻰﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎﻥ ﻧﺸﺎﻧﻪ ﺑﺮﻛﺖ ﺍﺳﺖ‪.‬‬
‫ﺷﻴﺮ ﻧﺸﺎﻧﻪ ﺯﺍﻳﺶ ﻭ ﻳﺎﺩﻯ ﺍﺳﺖ ﺍﺯ‬
‫ﺁﻓﺮﻳﻨﺶ ﺍﻧﺴﺎﻥ‪.‬‬
‫ﺗﺨﻢ ﻣﺮﻍ‪ ،‬ﺗﺨﻢ ﻭ ﺗﺨﻤﻪ ﻭ ﻧﻤﺎﺩﻯ‬
‫ﺍﺳﺖ ﺍﺯ ﻧﻄﻔﻪ ﻭ ﻧﮋﺍﺩ‪.‬‬
‫ﺍﻧﺎﺭ‪ ،‬ﻧﻤﺎﺩﻯ ﺍﺯ ﺑﺎﺭﻭﺭﻯ ﻭ ﻣﻴﻮﻩﺍﻯ‬
‫ﺍﺳﺖ ﻛﻪ ﺍﺯ ﺩﻳﺮﺑﺎﺯ ﭼﻮﻥ ﻣﻴﻮﻩﺍﻯ‬
‫ﻣﻘﺪﺱ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍﻡ ﻣﺮﺩﻣﺎﻥ ﭘﺸﺘﻪ‬
‫ﺍﻳﺮﺍﻥ ﺑﻮﺩﻩ ﺍﺳﺖ‪.‬‬
‫ﺍﺳﭙﻨﺪ ﻳﺎ ﺍﺳﻔﻨﺪ‪ ،‬ﺍﺯ ﺳﭙﻨﺘﺎ ﺑﻪ ﭼﻢ ﻭ‬
‫ﻣﻌﻨﻰﻣﻘﺪﺱﻭﮔﻨﺪﺯﺩﺍﻳﻰﻛﻨﻨﺪﻩﺍﺳﺖ‪.‬‬
‫ﺁﺏ‪ ،‬ﻧﺸﺎﻧﻪ ﺭﻭﺷﻨﻰ ﻭ ﭘﺎﻛﻰ ﺍﺳﺖ‪.‬‬
‫ﻣﺎﻫﻰ ﺯﻧﺪﻩ‪ ،‬ﺍﮔﺮ ﭼﻪ ﺷﻤﺎﺭﻯ ﺁﻥ‬
‫ﺭﺍ ﺧﻮﺍﻥ ﻭ ﺳﻔﺮﻩﻧﺸﻴﻦ ﻧﻤﻰﺩﺍﻧﻨﺪ‪،‬‬
‫ﻧﻤﺎﺩﻯ ﺍﺳﺖ ﺍﺯ ﺟﻨﺒﺶ ﻭ ﭘﻮﻳﺎﻳﻰ‬
‫ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ‪.‬‬
‫ﻧﺎﺭﻧﺞ ﻭ ﺁﺏ‪ ،‬ﻧﻤﺎﺩ ﺁﺳﻤﺎﻥ )ﻓﺮﺍﻣﻮﺵ‬
‫ﻧﻜﻨﻴﻢ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻛﻬﻦ ﺍﺯ ﺳﺘﺎﺭﻩﺷﻨﺎﺳﺎﻥ‬
‫ﻧﺎﻣﺪﺍﺭ ﺑﻮﺩﻩﺍﻧﺪ(‪.‬‬
‫ﺁﻳﻴﻨﻪ‪ ،‬ﻧﻤﺎﺩﻯ ﺍﺯ ﻭﺟﺪﺍﻥ ﻭ ﺑﺎﺯﺗﺎ ِﺏ‬
‫ﺍﻧﺪﻳﺸﻪ‪ ،‬ﮔﻔﺘﺎﺭ ﻭ ﻛﺮﺩﺍﺭ ﺁﺩﻣﻰ ﺍﺳﺖ‪.‬‬
‫ﮔﻼﺏ‪،‬ﺑﻴﺎﻧﻰﺍﺳﺖﺍﺯﻋﺸﻖﻭﺩﻟﺪﺍﺩﮔﻰ‪.‬‬
‫ﮔﻞ ﺑﻴﺪﻣﺸﻚ‪ ،‬ﮔﻞ ﺍﺳﻔﻨﺪ ﺍﺳﺖ ﻭ‬
‫ﻧﺸﺎﻧﻪ ﺳﭙﻨﺪﺍﺭﻣﺰﺩ‪.‬‬
‫ﻧﻘﻞ ﻭ ﺷﻴﺮﻳﻨﻰ ﻧﺸﺎﻧﻪ ﺷﻴﺮﻳﻦﻛﺎﻣﻰ‬
‫ﺍﺳﺖ‪.‬‬
‫و ه ﻮروز‬
‫ﻧﻮﺭﻭﺯ ﺑﺎﺳﺘﺎﻧﻰ ﺁﻏﺎﺯ ﺯﻧﺪﮔﺎﻧﻰ‪ ،‬ﺷﺎﺩﻯ ﻭ ﺷﺎﺩﻣﺎﻧﻰ ﺍﺳﺖ‬ ‫‪ ‬ﻧﻮﺭﻭﺯ ﻛﻬﻦ ﺗﺮﻳﻦ ﻭ‬
‫ﻣﺎﻧﺪﮔﺎﺭﺗﺮﻳﻦ ﺟﺸﻨﻰ ﺍﺳﺖ‬
‫ﻣﺎﺯﻳﺎﺭ ﻗﻮﻳﺪﻝ‬ ‫ﻛﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﻴﻮﻧﺪ ﺑﺎ ﺁﻏﺎﺯ‬
‫ﺯﻧﺪﮔﻰ ﻭ ﺯﻳﺴﺖ ﺑﻮﻡ ﻳﺎ‬
‫ﺍﻧﺪﺍﺧﺘﻦ ﻭ ﺷﻤﺎﺭﻩ ﻫﻔﺖ‪ ،‬ﺑﻪ ﺩﺳﺖ‬ ‫ﺧﻮﺍﻥ ﮔﺬﺍﺷﺘﻪ ﻣﻰﺷﻮﺩ ﺭﺍ ﺩﺍﺭﻧﺪﻩﻯ ﺭﻣﺰ‬ ‫ﺑﺮﺍﺑﺮﻯﻭﻳﻜﺴﺎﻧﻰﺑﻬﺎﺭﻯﺑﺎﺷﻨﺪ‪،‬ﻣﻰﻧﺎﻣﻨﺪ‪.‬‬ ‫ﺗﺨﺖ ﺭﺍ ﻣﻰﺑﺮﺩﻧﺪ ﻭ ﭼﻮﻥ ﭘﺮﺗﻮ ﺁﻓﺘﺎﺏ‬
‫ﺭﺳﻴﺪﻩ ﻭ ﺧﻮﺍﻧﺪﻩﺍﻡ‪ .‬ﺣﺎﻝ ﺍﮔﺮ ﺩﻳﮕﺮ‬ ‫ﻭ ﺭﺍﺯﻫﺎ ﻭ ﻧﺸﺎﻧﻪﺍﻯ ﺍﺯ ﺗﻮﺍﻧﺎﻳﻰ ﻭ ﺩﺍﻧﺎﻳﻰ‬ ‫ﻫﻤﭽﻨﺎﻥ ﻛﻪ ﺩﺭ ﻣﻬﺮﺭﻭﺯ ﺍﺯ ﻣﻬﺮﻣﺎﻩ ﻧﻴﺰ‬ ‫ﺑﺮ ﺁﻥ ﺗﺨﺖ ﺑﺘﺎﺑﻴﺪ ﻭ ﻣﺮﺩﻡ ﺁﻥ ﺭﺍ ﺩﻳﺪﻧﺪ‬ ‫ﻃﺒﻴﻌﺖ ﺑﺮ ﭘﺎ ﻣﻰ ﺩﺍﺭﺩ ‪.‬‬
‫ﭘﮋﻭﻫﺸﮕﺮﺍﻧﻰ ﺑﻪ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺩﺳﺖ‬ ‫ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﭘﺮﻭﺭﺩﮔﺎﺭ ﻳﮕﺎﻧﻪ ﻣﻰﺷﻨﺎﺳﻨﺪ‬ ‫ﺑﺮﺍﺑﺮ ﺷﺐ ﻭ ﺭﻭﺯ ﺩﺭ ﭘﺎﻳﻴﺰ ﺭﺍ ﺩﺍﺭﻳﻢ‪.‬‬ ‫‪‬ﻧﻮﺭﻭﺯ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺟﺸﻦ‬
‫ﻭ ﺁﻧﻬﺎ ﺭﺍ ﭼﻮﻥ ﻛﻼﻡ ﭘﺮﻭﺭﺩﮔﺎﺭﻯ ﺑﺮ‬ ‫ﺧﺎﻧﻪ ﺗﻜﺎﻧﻰ ﻧﻮﺭﻭﺯﻯ ﻭ ﺳﻔﻴﺪ‬ ‫ﺍﻳﻦ ﺭﻭﺯ ﺭﺍ ﻋﻴﺪ ﮔﺮﻓﺘﻨﺪ‪«.‬‬ ‫ﻣﻠﻰ ﻣﻴﻬﻨﻰ ﻣﺮﺩﻣﺎﻥ ﺍﻳﺮﺍﻥ‬
‫ﻳﺎﻓﺘﻪﺍﻧﺪ‪ ،‬ﺩﺭﺧﻮﺍﺳﺖ ﺁﮔﺎﻫﻰ ﺩﺍﺭﻡ‪.‬‬ ‫ﻣﻰﺷﻤﺎﺭﻧﺪ ﻭ ﺗﻨﻬﺎ ﺩﻳﻮﺍﻥ ِﺣﺎﻓﻂ ﻭ‬ ‫ﻧﮕﺎﻩ ﺩﺍﻧﺸﻮﺭﺍﻧﻪ ﻓﺮﻫﻨﮓ ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ‬
‫ﺑﻨﺎ ﺑﺮ ﺁﻧﭽﻪ ﺁﻣﺪ ﺷﻤﺎﺭﻯ ﺑﺎﻭﺭ ﺩﺍﺭﻧﺪ ﺩﺭ‬ ‫ﺷﺎﻫﻨﺎﻣﻪ ﻓﺮﺩﻭﺳﻰ ﺭﺍ ﺑﺮ ﺧﻮﺍﻥ ﻣﻰﻧﻬﻨﺪ‪.‬‬ ‫ﻛﺮﺩ ِﻥ ﻇﺮﻑﻫﺎ‬ ‫ﺩﺭ »ﻧﻮﺭﻭﺯﻧﺎﻣﻪ«‪ ،‬ﻛﻪ ﺁﻥ ﺭﺍ ﺍﺯ ﺧﻴﺎﻡ‬ ‫ﻧﻮﺁﻭﺭﻯ ﻭ ﻧﻮﮔﺮﺍﻳﻰ ﺩﺭ ﻓﺮﻫﻨﮓ ﺍﻳﺮﺍﻥ‬
‫ﺯﻣﺎﻥ ﭘﺎﺩﺷﺎﻫﻰ ﻫﺨﺎﻣﻨﺸﻴﺎﻥ ﺁﻳﻴﻦ ﺑﺮ‬ ‫ﺑﺴﻴﺎﺭﻯ ﻧﻴﺰ ﻛﺘﺎﺏ ﺁﺳﻤﺎﻧﻰ ﺁﻳﻴﻦ ﺧﻮﺩ ﺭﺍ‬ ‫ﺑﻪ ﭘﻴﺸﺒﺎﺯ ﻧﻮﺭﻭﺯ ﺭﻓﺘﻦ ﺩﺭ ﺑﺴﻴﺎﺭﻯ‬ ‫ﻧﻴﺸﺎﺑﻮﺭﻯ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ ،‬ﮔﺰﻳﻨﺶ ﺍﻳﻦ ﺭﻭﺯ‬ ‫ﺟﺎﻳﻰ ﻧﻜﻮ ﻭ ﺍﺭﺯﻧﺪﻩ ﺩﺍﺭﺩ‪.‬‬
‫ﺭﻭﻯ ﻫﻔﺖ ﭘﺎﻳﻪ ﻳﺎ ﺳﺘﻮﻥ‪ ،‬ﻫﻔﺖ ﮔﻮﻧﻪ‬ ‫ﺑﺮ ﺧﻮﺍﻥ ﻣﻰﮔﺬﺍﺭﻧﺪ ﻛﻪ ﺍﻭﺳﺘﺎ ﻳﺎ ﮔﺎﺕﻫﺎ‬ ‫ﺷﻬﺮﺳﺘﺎﻥﻫﺎ ﺍﺯ ﺍﻭﻝ ﺍﺳﻔﻨﺪﻣﺎﻩ ﺁﻏﺎﺯ‬ ‫ﺍﺯ ﺩﻳﺪﮔﺎﻩ ﺟﻤﺸﻴﺪﺷﺎﻩ ﺭﺍ ﭼﻨﻴﻦ ﻧﻮﺷﺘﻪ‬
‫ﺩﺍﻧﻪ ﻭ ﮔﻴﺎﻩ ﻫﻤﭽﻮﻥ ﻧﺨﻮﺩ‪ ،‬ﻋﺪﺱ‪ ،‬ﻟﻮﺑﻴﺎ‪،‬‬ ‫ﺑﺮﺍﻯ ﺯﺭﺗﺸﺘﻴﺎﻥ‪ ،‬ﺗﻮﺭﺍﺕ ﺑﺮﺍﻯ ﻳﻬﻮﺩﻳﺎﻥ‪،‬‬ ‫ﻣﻰﺷﻮﺩ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ‪ ،‬ﻣﺎﻩ ﺍﺳﻔﻨﺪ ﺭﺍ‬ ‫ﺍﺳﺖ‪» :‬ﺳﺒﺐ ﻧِﻬﺎﺩﻥ ﻧﻮﺭﻭﺯ ﺁﻥ ﺑﻮﺩﻩ‬ ‫ﺍﻳﻦ ﻧﻮﮔﺮﺍﻳﻰ ﺑﺎ ﺑﺮﺧﻮﺭﺩﺍﺭﻯ ﺍﺯ‬
‫ﺫﺭﺕ‪ ،‬ﺑﺮﻧﺞ‪ ،‬ﮔﻨﺪﻡ‪ ،‬ﺟﻮ‪ ،‬ﻣﺎﺵ‪ ،‬ﺑﺎﻗﺎﻟﻰ‪ ،‬ﻭ‬ ‫ﺍﻧﺠﻴﻞ ﻳﺎ ﻛﺘﺎﺏ ﻣﻘﺪﺱ ﺑﺮﺍﻯ ﻣﺴﻴﺤﻴﺎﻥ‬ ‫ﺩﺭ ﺷﻤﺎﺭﻯ ﺍﺯ ﺷﻬﺮﻫﺎﻯ ﺍﻳﺮﺍﻥ‪ ،‬ﻣﺎﻩ ﻋﻴﺪ‬ ‫ﺍﺳﺖ ﻛﻪ ﺁﻓﺘﺎﺏ ﺭﺍ ﺩﻭ ﺩﻭﺭ ﺑﻮﺩ‪ .‬ﻳﻜﻰ‬ ‫ﺑﻨﻴﺎﺩﻫﺎﻳﻰ ﺩﺍﺩﮔﺮﺍﻧﻪ‪ ،‬ﺧﺮﺩﻭﺭﺯﺍﻧﻪ‪ ،‬ﻭ‬
‫ﻫﻤﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺭﺍ ﻣﻰﺭﻭﻳﺎﻧﺪﻧﺪ ﻭ ﺍﺯ ﺁﻧﺠﺎ ﻛﻪ‬ ‫ﻭ ﻗﺮﺁﻥ ﺑﺮﺍﻯ ﻣﺴﻠﻤﺎﻧﺎﻥ ﻣﻰﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ‪.‬‬ ‫ﺁﻥ ﻛﻪ ﻫﺮ ﺳﻴﺼﺪ ﻭ ﺷﺼﺖ ﻭ ﭘﻨﺞ ﺷﺒﺎﻥ‬ ‫ﻫﻤﺮﺍﻩ ﺑﺎ ﺭﺍﻯ ﻭ ﮔﺰﻳﻨﺶ ﺭﺍﻫﮕﺸﺎﻯ ﻓﺮﺩﺍ‬
‫ﺗﻤﺎﻣﻰ ﺷﺮﺍﻳﻂ ﻭ ﻭﻳﮋﮔﻰﻫﺎﻯ ﺭﻭﻳﺎﻧﺪﻥ‬ ‫ﻫﻔﺖ ﺳﻴﻨﻰ‪ ،‬ﻫﻔﺖ ﺳﻴﻦ‪ ،‬ﻫﻔﺖ‬ ‫ﻣﻰﻧﺎﻣﻨﺪ‪.‬‬ ‫ﺭﻭﺯ ﻭ ﺭﺑﻌﻰ ﺍﺯ ﺷﺒﺎﻥ ﺭﻭﺯ ﺑﻪ ﺍﻭﻝ ﺩﻗﻴﻘﻪ‬ ‫ﻭ ﻓﺮﺍﻳﻴﺎﻥ ﺟﻬﺎﻥ ﺑﻮﺩﻩ ﻭ ﻫﻴﭻ ﮔﺎﻩ ﺍﺯ‬
‫ﺧﺎﻧﻪ ﺗﻜﺎﻧﻰ ﺍﺯ ﺑﺎﻭﺭﻫﺎﻯ ﻛﻬﻦ ﺍﻳﺮﺍﻧﻰ‬ ‫ﺣﻤﻞ ﺑﺎﺯ ﺁﻣﺪ ﻭ ﺑﻪ ﻫﻤﺎﻥ ﺭﻭﺯ ﻛﻪ ﺭﻓﺘﻪ‬ ‫ﺭﺍﻩ ﺩﺍﻧﺶ ﻭ ﺑﻴﻨﺶ ﺑﻴﺮﻭﻥ ﻧﺮﻓﺘﻪ ﺍﺳﺖ‪.‬‬
‫ﺑﻬﺘﺮ ﻭ ﺑﺎﺭﻭﺭﺗﺮ ﺭﺷﺪ ﻣﻰﻛﺮﺩ ﺭﺍ ﺑﺮﺍﻯ‬ ‫ﺷﻴﻦ ﻭ ﻳﺎ ﻫﻔﺖ ﭼﻴﻦ‬ ‫ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﺍﺳﺘﺎﻯ ﭘﺎﺳﺪﺍﺭﻯ ﺍﺯ‬ ‫ﺑﻮﺩ‪ ،‬ﺑﺪﻳﻦ ﺩﻗﻴﻘﻪ ﻧﺘﻮﺍﻧﺪ ﺑﺎﺯ ﺁﻣﺪﻥ‪ ،‬ﭼﻪ‬ ‫ﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻮﺷﺪﻧﻰ ﺑﺎ ﺧﺎﻧﻪﺗﻜﺎﻧﻰ‬
‫ﻛﺸ ِﺖ ﺁﻥ ﺳﺎﻝ ﺑﺮ ﻣﻰﮔﺰﻳﺪﻧﺪ‪ .‬ﺍﻳﻦ ﻛﺎﺭ‬ ‫ﭘﻴﺶ ﺍﺯ ﺍﻳﻨﻜﻪ ﺑﻪ ﺧﻮﺍﻥ ﻳﺎ ﺳﻔﺮﻩ‬ ‫ﺯﻳﺴﺖﺑﻮﻡ ﻳﺎ ﻃﺒﻴﻌﺖ ﻭ ﻫﻤﭽﻨﻴﻦ‬ ‫ﻫﺮ ﺳﺎﻝ ﺍﺯ ﻣﺪﺕ ﻫﻤﻰ ﻛﻢ ﺷﻮﺩ ﻭ ﭼﻮﻥ‬ ‫ﻭ ﺍﻧﺪﻭﻩﺯﺩﺍﻳﻰ ﻫﻤﺮﺍﻩ ﺍﺳﺖ ﻭ ﺑﻪ ﻫﻤﻪ‬
‫ﺍﻓﺰﻭﻥ ﺑﺮ ﺩﺭﺑﺎﺭﻫﺎﻯ ﺷﺎﻫﻰ ﻭ ﻓﺮﻣﺎﻧﺮﻭﺍﻳﻰ‬ ‫ﻧﻮﺭﻭﺯﻯ ﭘﺮﺩﺍﺧﺘﻪ ﺷﻮﺩ ﻣﻰﺧﻮﺍﻫﻢ ﺑﻪ‬ ‫ﺑﻪ ﻛﺎﺭﮔﻴﺮﻯ ﺩﺳﺘﻮﺭﺍﺕ ﺑﻬﺪﺍﺷﺘﻰ ﻭ‬ ‫ﺟﻤﺸﻴﺪ ﺁﻥ ﺭﻭﺯ ﺩﺭﻳﺎﻓﺖ‪ ،‬ﻧﻮﺭﻭﺯ ﻧﺎﻡ ﻧﻬﺎﺩ‬ ‫ﻧﺸﺎﻥ ﻣﻰﺩﻫﺪ ﻛﻪ ﺳﺮﻣﺎ ﻫﺮ ﺁﻧﭽﻪ ﻫﻢ‬
‫ﺩﺭ ﻫﻤﻪ ﺧﺎﻧﻪﻫﺎ ﻧﻴﺰ ﺍﻧﺠﺎﻡ ﻣﻰﺷﺪ ﻭ ﺭﺳﻢ‬ ‫ﻧﻮﺷﺘﻪﺍﻯ ﺍﺯ ﺍﺑﻮﺭﻳﺤﺎﻥ ﺑﻴﺮﻭﻧﻰ ﻭ ﺩﺭ‬ ‫ﻫﻤﭽﻨﻴﻦ ﭘﺎﻛﻴﺰﮔﻰ ﺳﺮﭼﺸﻤﻪ ﻣﻰﮔﻴﺮﺩ‪.‬‬
‫ﺍﻣﺮﻭﺯﻯ ﺭﻭﻳﺎﻧﺪﻥ ﺳﺒﺰﻩ ﭘﻴﺶ ﺍﺯ ﻧﻮﺭﻭﺯ ﻭ‬ ‫ﺩﺭ ﺭﻭﺯﮔﺎﺭﺍﻥ ﮔﺬﺷﺘﻪ‪ ،‬ﻫﺮ ﺳﺎﻝ ﺩﻭ‬ ‫ﻭ ﺟﺸﻦ ﻭ ﺁﺋﻴﻦ ﺁﻭﺭﺩ‪«.‬‬ ‫ﮔﺰﻧﺪﻩ ﺑﺎﺷﺪ‪ ،‬ﺳﭙﺮﻯ ﻣﻰﺷﻮﺩ‪.‬‬
‫ﻧﻬﺎﺩﻥ ﺁﻥ ﺑﺮ ﺭﻭﻯ ﺳﻔﺮﻩ ﻫﻔﺖﺳﻴﻦ ﺭﺍ ﻫﻢ‬ ‫ﭘﻴﻮﻧﺪ ﺑﺎ ﺳﺒﺰﻛﺮﺩﻥ ﺩﺍﻧﻪﻫﺎ ﺑﭙﺮﺩﺍﺯﻡ‪.‬‬ ‫ﺑﺎﺭ‪ ،‬ﻳﻚ ﺑﺎﺭ ﺩﺭ ﻫﻨﮕﺎﻡ ﺟﺸﻦ ﻣﻬﺮﮔﺎﻥ ﻭ‬ ‫ﻧﻮﺭﻭﺯ ﺑﺰﺭگ‬ ‫ﻧﻮﺭﻭﺯﺍﺯﺩﻳﺪﮔﺎﻩﺷﺎﻫﻨﺎﻣﻪﻓﺮﺩﻭﺳﻰ‬
‫ﺳﺮﭼﺸﻤﻪ ﮔﺮﻓﺘﻪ ﺍﺯ ﺁﻥ ﺳﻨﺖ ﻣﻰ ﺩﺍﻧﻨﺪ‪.‬‬ ‫ﺍﺑﻮﺭﻳﺤﺎﻥ ﺩﺭ ﺁﺛﺎﺭﺍﻟﺒﺎﻗﻴﻪ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ ﺍﺯ‬ ‫ﻳﻚ ﺑﺎﺭ ﻧﻴﺰ ﺩﺭ ﻫﻨﮕﺎﻡ ﺟﺸﻦ ﻧﻮﺭﻭﺯ ﺧﺎﻧﻪ‬ ‫ﺩﺭ ﺷﺎﻫﻨﺎﻣﻪ ﺩﻭ ﺑﺎﺭ ﻧﻮﺁﻭﺭﻯﻫﺎﻳﻰ‬
‫ﭼﺸﻴﺪﻥ ﺷﻜﺮ ﻭ ﺭﻭﻏﻦ ﺯﻳﺘﻮﻥ ﻣﺎﻟﻴﺪﻥ‬ ‫ﺗﻜﺎﻧﻰ ﻣﻰﻛﺮﺩﻧﺪ ﻛﻪ ﺍﻳﻨﻚ ﻛﻤﺘﺮ ﺩﺭ‬ ‫ﺭﻭﺯ ﻧﺨﺴﺖ ﻓﺮﻭﺭﺩﻳﻦ ﻣﺎﻩ »ﻧﻮﺭﻭﺯ‬
‫ﺗﻮﺍﻧﺴﺘﻪ »ﻫﻔﺖﭼﻴﻦ« ﻧﻴﺰ ﻧﺎﻣﻴﺪﻩ ﺷﻮﺩ‪.‬‬ ‫ﺑﻪ ﺗﻦ ﺍﺯ ﺳﻮﻯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺑﺮﺍﻯ ﺗﻨﺪﺭﺳﺖ‬ ‫ﻫﻨﮕﺎﻡ ﺑﺮﮔﺰﺍﺭﻯ ﺟﺸﻦ ﻣﻬﺮﮔﺎﻥ‪ ،‬ﺧﺎﻧﻪ‬ ‫ﻋﺎﻣﻪ« ﻳﺎ »ﻧﻮﺭﻭﺯ ﻛﻮﭼﻚ« ﮔﻔﺘﻪ ﻣﻰ‬ ‫ﻫﻤﺮﺍﻩ ﺑﺎ ﺁﻏﺎﺯ ﺑﻬﺎﺭ ﺩﺍﺭﻳﻢ‪.‬‬
‫ﻣﺎﻧﺪﻥ ﺩﺭ ﺳﺮﺍﺳﺮ ﺳﺎﻝ ﺳﺨﻦ ﻣﻰﮔﻮﻳﺪ‪،‬‬ ‫ﺷﺪ ﻭ ﭘﻨﺞ ﺭﻭﺯ ﺁﻏﺎﺯﻳﻦ ﻓﺮﻭﺭﺩﻳﻦ ﻣﺎﻩ‬ ‫ﻧﺨﺴﺘﻴﻦ ﻧﮕﺎﻩ ﺑﻬﺎﺭﺍﻧﻪ ﺷﺎﻫﻨﺎﻣﻪ‪،‬‬
‫ﻫﻔﺖ ﺳﻴﻨﻰ‬ ‫ﻣﻰﺍﻓﺰﺍﻳﺪ‪»:‬ﻭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ‬ ‫ﺗﻜﺎﻧﻰ ﻣﻰﻛﻨﻨﺪ‪.‬‬ ‫ﺟﺸﻦ ﻧﻮﺭﻭﺯ ﻫﻤﮕﺎﻧﻰ ﺑﻮﺩ ﻭ ﻫﻤﻪﻯ‬ ‫ﺑﺎ ﻛﺪﺧﺪﺍﻳﻰ ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﻛﻴﻮﻣﺮﺱ‬
‫ﺑﺎﻭﺭ ﺩﻳﮕﺮ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ ﺩﺭ ﺭﻭﺯﮔﺎﺭﺍﻥ‬ ‫ﺩﺭ ﺑﺎﻣﺪﺍﺩ ﺍﻳﻦ ﺭﻭﺯ )ﺷﺸﻢ ﻓﺮﻭﺭﺩﻳﻦ(‪،‬‬ ‫ﻣﺮﺩﻣﺎﻧﻰ ﻛﻪ ﺩﺭ ﭘﺸﺘﻪﻯ ﺍﻳﺮﺍﻥ‬ ‫ﻣﺮﺩﻣﺎﻥ ﺑﻪ ﺑﺮﮔﺰﺍﺭﻯ ﺟﺸﻦ ﻭ ﻭ ﺷﺎﺩﻣﺎﻧﻰ‬ ‫)ﺯﻧﺪﻩﻯ ﻣﻴﺮﺍ(‪ ،‬ﻫﻤﺮﺍﻩ ﺍﺳﺖ‪ .‬ﻧﻜﺘﻪﺍﻯ‬
‫ﻛﻬﻦ ﺩﻭﮔﻮﻧﻪ ﻓﺮﺁﻭﺭﺩﻩ ﺍﺯ ﻛﺸﻮﺭ ﭼﻴﻦ‬ ‫ﺑﺮ ﻛﻮﻩ ﭘﻮﺷﻨﮓ ﺷﺨﺼﻰ ﺻﺎﻣﺖ ﻭ‬ ‫ﺯﻧﺪﮔﻰ ﻣﻰﻛﺮﺩﻩﺍﻧﺪ ﻫﻤﻮﺍﺭﻩ ﻧﻤﻮﺩ ﭘﺎﻛﻰ‬ ‫ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ ﻭ ﺭﻭﺯ ﺷﺸﻢ ﻓﺮﻭﺭﻳﻦ ﻣﺎﻩ ﺭﺍ‬ ‫ﻛﻪ ﺗﺎ ﺑﻪ ﺍﻣﺮﻭﺯ ﺷﺎﻳﺪ ﺍﺯ ﻧﮕﺎﻩ ﻣﺎ‬
‫ﺑﻪ ﺍﻳﺮﺍﻥ ﻭﺍﺭﺩ ﻣﻰﺷﺪ‪ .‬ﻳﻜﻰ ﺁﻭﻧﺪﻫﺎ ﻳﺎ‬ ‫ﺧﺎﻣﻮﺵ ﺩﻳﺪﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﻳﻚ ﻃﺎﻗﻪ‬ ‫ﻭ ﭘﺎﻛﻴﺰﮔﻰ ﻭ ﭘﺎﺳﺪﺍﺭﻯ ﺍﺯ ﺩﺍﺩﻩﻫﺎﻯ‬ ‫»ﻧﻮﺭﻭﺯ ﺑﺰﺭگ« ﻧﺎﻡ ﻧﻬﺎﺩﻩ ﺑﻮﺩﻧﺪ‪ .‬ﺍﻳﻦ ﺭﻭﺯ‬
‫ﻇﺮﻑﻫﺎﻳﻰ ﻛﻪ ﺍﺯ ﺟﻨﺲ ﻛﺎﺋﻮﻟﻴﻦ ﺑﻮﺩﻧﺪ‬ ‫ﻣﺮﻭ ﺩﺭ ﺩﺳﺖ ﺩﺍﺭﺩ ﻭ ﺑﻪ ﺍﻧﺪﺍﺯﻩ ﻳﻚ‬ ‫ﻃﺒﻴﻌﻰ ﺑﻮﺩﻩﺍﻧﺪ‪ .‬ﭼﻨﺎﻧﭽﻪ ﺑﻪ ﻧﻮﺷﺘﻪ ﻫﺎﻯ‬ ‫ﺧﺮﺩﺍﺩﺭﻭﺯ ﺍﺯ ﻓﺮﻭﺭﺩﻳﻦ ﻣﺎﻩ ﻭ ﺯﺍﺩﺭﻭﺯ ﺍﺷﻮ‬ ‫ﭘﺎﺭﺳﻰﺯﺑﺎﻧﺎﻥ ﺩﻭﺭ ﻣﺎﻧﺪﻩ ﺑﺎﺷﺪ‪:‬‬
‫ﻭ ﺍﻣﺮﻭﺯﻩ ﻧﻴﺰ ﺩﺭ ﺑﻴﺸﺘﺮ ﺧﺎﻧﻪﻫﺎ ﻫﺴﺖ‬ ‫ﺳﺎﻋﺖ ﭘﻴﺪﺍﺳﺖ ﺳﭙﺲ ﺍﺯ ﭼﺸﻢ ﭘﻨﻬﺎﻥ‬ ‫ﺗﺎﺭﻳﺨﻰ ﻧﮕﺎﻩ ﻛﻨﻴﻢ ﻣﻰﺑﻴﻨﻴﻢ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ‬
‫ﻭ ﺑﻪ ﻧﺎﻡ ﭼﻴﻨﻰ ﺷﻨﺎﺧﺘﻪ ﻣﻰﺷﻮﻧﺪ‪،‬‬ ‫ﻣﻰﺷﻮﺩ ﻭ ﺗﺎ ﻳﻚ ﺳﺎﻝ ﺩﻳﮕﺮ ﺍﻳﻦ ﻭ ﻗﺖ‬ ‫ﺭﺍ ﺑﻪ ﻫﻤﻴﻦ ﺍﻧﮕﻴﺰﻩﻯ ﭘﺎﺳﺪﺍﺭﻯ ﺍﺯ ﻣﺤﻴﻂ‬ ‫ﺯﺭﺗﺸﺖ ﺍﺳﭙﻨﺘﻤﺎﻥ ﺍﺳﺖ‪.‬‬ ‫ﭼﻮ ﺁﻣﺪ ﺑـﻪ ﺑﺮﺝ ﺣﻤﻞ ﺁﻓﺘﺎﺏ‬
‫ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻳﻰ ﻓﻠﺰﻯ ﻛﻪ‬ ‫ﺁﺷﻜﺎﺭ ﻧﻤﻰﮔﺮﺩﺩ‪ «.‬ﺍﺑﻮﺭﻳﺤﺎﻥ ﺳﭙﺲ ﺍﺯ‬ ‫ﺯﻳﺴﺖ‪ ،‬ﻃﺒﻴﻌﺖ ﭘﺮﺳﺖ ﻧﺎﻣﻴﺪﻩﺍﻧﺪ‪.‬‬ ‫ﺍﺑﻮﺭﻳﺤﺎﻥ ﺑﻴﺮﻭﻧﻰ ﺩﺭ ﻛﺘﺎﺏ »ﺍﻟﺘﻔﻬﻴﻢ«‬
‫ﺳﻴﻨﻰ )ﻭﺍژﻩ ﻋﺮﺑﻰ ﺷﺪﻩ ﭼﻴﻨﻰ( ﻧﺎﻣﻴﺪﻩ‬ ‫ﮔﻔﺘﻪ ﺯﺍﺩﻭﻳﻪ ﻣﻰﺁﻭﺭﺩ‪»:‬ﺯﺍﺩﻭﻳﻪ ﺩﺭ ﻛﺘﺎﺏ‬ ‫ﺩﺭ ﻣﻮﺭﺩ ﭘﺎﻛﻴﺰﮔﻰ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩﺭ ﺧﺎﻃﺮﺍﺕ‬ ‫ﻣﻰﻧﻮﻳﺴﺪ‪»:‬ﻧﻮﺭﻭﺯ ﻧﺨﺴﺘﻴﻦ ﺭﻭﺯ ﺍﺯ‬ ‫ﺟﻬﺎﻥ ﮔﺸﺖ ﺑـﺎ ﻓﺮ ﻭ ﺁﻳﻴﻦ ﻭ ﺗﺎﺏ‬
‫ﻣﻰﺷﺪﻧﺪ ﻭ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﻧﻤﻮﻧﻪﻫﺎﻳﻰ ﺍﺯ ﺁﻧﻬﺎ‬ ‫ﺧﻮﺩ ﮔﻔﺘﻪ ﻛﻪ ﺳﺒﺐ ﺍﻳﻦ ﺍﺳﺖ ﻛﻪ‬ ‫»ﺳﻴﻨﻮﻫﻪ« ﭘﺰﺷﻚ ﻓﺮﻋﻮﻥ ) ﻛﻪ ﺑﺎ‬ ‫ﻓﺮﻭﺭﺩﻳﻦ ﻣﺎﻩ ﻭ ﭘﻴﺸﺎﻧﻰ ﺳﺎﻝ ﻧﻮ ﺍﺳﺖ‪ ،‬ﻭ‬
‫ﺭﺍ ﺑﺮﺍﻯ ﺁﻭﺭﺩﻥ ﺍﺳﺘﻜﺎﻥﻫﺎﻯ ﭼﺎﻯ ﻭ‬ ‫ﺁﻓﺘﺎﺏ ﺍﺯ ﻧﺎﺣﻴﻪ ﺟﻨﻮﺑﻰ ﻛﻪ ﺍﻓﺎﻫﺘﺮ ﺍﺳﺖ‬ ‫ﭘﺸﺘﻜﺎﺭ ﺷﺎﺩﺭﻭﺍﻥ ﺫﺑﻴﺢﺍﷲ ﻣﻨﺼﻮﺭﻯ ﺑﻪ‬ ‫ﺷﺸﻢ ﻓﺮﻭﺭﺩﻳﻦ ﻣﺎﻩ )ﺭﻭﺯ ﺯﺍﻳﺶ ﺯﺭﺗﺸﺖ(‬ ‫ﺑﺘﺎﺑﻴﺪ ﺍﺯ ﺁﻥ ﺳﺎﻥ ﺯ ﺑﺮﺝ ﺑﺮﻩ‬
‫ﻣﻴﻮﻩ ﻭ ﻫﻤﺎﻧﻨﺪ ﺁﻧﻬﺎ ﺑﻬﺮﻩ ﻣﻰﮔﻴﺮﻳﻢ ﻭ‬ ‫ﻓﺎﺭﺳﻰ ﺑﺮﮔﺮﺩﺍﻧﺪﻩ ﺷﺪﻩ ﺍﺳﺖ( ﺑﻪ ﺑﻮﺩ ِﻥ‬ ‫ﻧﻮﺭﻭﺯﺑﺰﺭگﻧﺎﻣﻴﺪﻩﻣﻰﺷﺪﻭﺑﺎﺷﻜﻮﻩﺗﺮﻳﻦ‬
‫ﻫﻤﺎﻥ »ﺳﻴﻨﻰ« ﻣﻰﻧﺎﻣﻴﻢ‪.‬ﺑﻪ ﮔﻤﺎﻥ ﺍﻳﻦ‬ ‫ﻃﻠﻮﻉ ﻣﻰﻛﻨﺪ‪.‬‬ ‫ﮔﻮﻧﻪﺍﻯ ﺍﺯ ﺗﻮﺍﻟﺖﻫﺎﻯ ﺑﻬﺪﺍﺷﺘﻰ ﺍﺷﺎﺭﻩ‬ ‫ﺑﺨﺶ ﺟﺸﻨﺸﺎﻥ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺑﻮﺩ‪«.‬‬ ‫ﻛﻪ ﮔﻴﺘﻰ ﺟﻮﺍﻥ ﮔﺸﺖ ﺍﺯ ﺁﻥ ﻳﻜﺴﺮﻩ‬
‫ﭘﮋﻭﻫﺸﮕﺮ‪ ،‬ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﺑﺎ ﺩﺍﺩﻩ ﻫﺎﻯ‬ ‫ﺑﻴﺎﻥ ﺍﻳﻦ ﻣﻄﻠﺐ ﺍﺯ ﺁﻥ ﺍﺳﺖ ﻛﻪ‬ ‫ﺷﺪﻩ ﺍﺳﺖ‪ .‬ﺍﻭ ﻣﻰﻧﻮﻳﺴﺪ ﻛﻪ ﺁﻧﺎﻥ ﺑﻪ‬ ‫ﺩﻣﺸﻘﻰ ﺩﺭ ﻧﺨﺒﺔﺍﻟﺪﻫﺮ ﻧﻮﺷﺘﻪ ﺍﺳﺖ‪:‬‬
‫ﺯﻳﺴﺖﺑﻮﻣﻰ ﻳﺎ ﻃﺒﻴﻌﻰ ﺁﺭﺍﻳﺶ ﻣﻰﺷﺪ‪،‬‬ ‫ﺍﺑﻠﻴﺲ ﻟﻌﻴﻦ ﺑﺮﻛﺖ ﺭﺍ ﺍﺯ ﻣﺮﺩﻡ ﺯﺍﻳﻞ‬ ‫ﺍﺗﺎﻕﻫﺎﻯ ﭘﻮﺷﻴﺪﻩﺍﻯ ﻛﻪ ﺟﻮﻯ ﻛﻮﭼﻚ‬ ‫ﺷﺸﻤﻴﻦ ﺭﻭﺯ ﺍﺯ ﻧﺨﺴﺘﻴﻦ ﻣﺎﻩ ﺳﺎﻝ‪،‬‬ ‫ﻛﻴﻮﻣﺮﺱ ﺷﺪ ﺑﺮ ﺟﻬﺎﻥ ﻛﺪﺧﺪﺍﻯ‬
‫ﻭ ﺷﻤﺎﺭﻩﻯ ﻫﻔﺖ ﻛﻪ ﺩﺭ ﺑﺎﻭﺭﻫﺎﻯ ﺩﻳﻨﻰ‬ ‫ﻛﺮﺩﻩ ﺑﻮﺩ ﺑﻪ ﻗﺴﻤﻰ ﻛﻪ ﻫﺮ ﺍﻧﺪﺍﺯﻩ‬ ‫ﺁﺑﻰ ﺩﺭ ﺁﻥ ﺭﻭﺍﻥ ﺑﻮﺩ ﺭﻓﺘﻪ ﻭ ﺭﻓﻊ ﺣﺎﺟﺖ‬ ‫ﻧﻮﺭﻭﺯ ﺑﺰﺭگ‪ ،‬ﻧﺎﻣﻴﺪﻩ ﻣﻰﺷﻮﺩ‪ .‬ﺷﺎﻫﺎﻥ‬
‫ﺧﻮﺭﺩﻧﻰ ﻭ ﺁﺷﺎﻣﻴﺪﻧﻰ ﺗﻨﺎﻭﻝ ﻣﻰﻛﺮﺩﻧﺪ‬ ‫ﺍﻳﺮﺍﻥ ﺩﺭ ﭘﻨﺞ ﺭﻭﺯ ﺍﻭﻝ ﺳﺎﻝ‪ ،‬ﺑﻪ ﻛﺎﺭ ﺍﺩﺍﺭﻩ‬ ‫ﻧﺨﺴﺘﻴﻦ ﺑﻪ ﻛﻮﻩ ﺍﻧﺪﺭﻭﻥ ﺳﺎﺧﺖ ﺟﺎﻯ‬
‫ﺍﻣﺸﺎﺳﭙﻨﺪ ﻭ ﺍﻫﻮﺭﺍﻣﺰﺩ ﻣﻰﺑﺎﺷﺪ‪ ،‬ﺳﭙﺲ ﻭ‬ ‫ﺍﺯ ﻃﻌﺎﻡ ﻭ ﺷﺮﺍﺏ ﺳﻴﺮ ﻧﻤﻰﺷﺪﻧﺪ ﻭ‬ ‫ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫ﻛﺸﻮﺭ ﻣﻰﭘﺮﺩﺍﺧﺘﻨﺪ‪ ،‬ﺭﻭﺯ ﺷﺸﻢ ﺭﺍ ﺑﺎ‬
‫ﺑﺎ ﮔﺬﺷﺖ ﺯﻣﺎﻥ ﺑﻪ ﺁﻥ ﺍﻓﺰﺩﻭﻩ ﺷﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﻧﻴﺰ ﺑﺎﺩ ﺭﺍ ﻧﻤﻰﮔﺬﺍﺷﺖ ﺑﻮﺯﺩ ﻛﻪ ﺳﺒﺐ‬ ‫ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﻳﺎ ﺳﻔﺮﻩ ﻫﻔﺖﺳﻴﻦ‬ ‫ﻛﻪ ﻣﺎﻩ »ﺣﻤﻞ« ﺑﻪ ﭼﻢ ﻭ ﻣﻌﻨﻰ‬
‫ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎﻯ ﻛﻬﻦ ﺁﻣﺪﻩ ﺍﺳﺖ ﻛﻪ‬ ‫ﺭﻭﻳﻴﺪﻥ ﺍﺷﺠﺎﺭ ﺷﻮﺩ ﻭ ﻧﺰﺩﻳﻚ ﺷﺪ‬ ‫ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﭼﻴﺴﺖ؟ ﭼﻪ ﺩﺭﻭﻧﻤﺎﻳﻪ‬ ‫ﺧﻮﺩ ﺧﻠﻮﺕ ﻣﻰﻛﺮﺩﻧﺪ‪.‬‬ ‫»ﺑﺮﻩ« ﻭ ﺑﺮﺍﺑﺮ ﺑﺎ ﻓﺮﻭﺭﺩﻳﻦ ﻣﺎﻩ ﺍﺳﺖ‬
‫ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﻋﺒﺎﺭﺕ ﺑﻮﺩ ﺍﺯ ﺩﺍﻧﻪﻫﺎ ﻭ‬ ‫ﻛﻪ ﺩﻧﻴﺎ ﻧﺎﺑﻮﺩ ﮔﺮﺩﺩ‪ .‬ﺳﭙﺲ ﺟﻢ ﺑﻪ ﺍﻣﺮ‬ ‫ﻭ ﻓﻠﺴﻔﻪﺍﻯ ﺩﺍﺭﺩ؟ ﺍﺯ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻰ ﮔﺮﺩ‬ ‫ﺍﺑﻮﺭﻳﺤﺎﻥ ﺩﺭ ﺁﺛﺎﺭﺍﻟﺒﺎﻗﻴﻪ ﺩﺭ ﺑﺎﺭﻩ ﻧﻮﺭﻭﺯ‬
‫ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻯ ﻛﺸﺎﻭﺭﺯﻯ ﻫﻤﭽﻮﻥ ﺑﺮﻧﺞ‪،‬‬ ‫ﺧﺪﺍﻭﻧﺪ ﻭ ﺭﺍﻫﻨﻤﺎﻳﻰ ﺍﻭ ﺑﻪ ﻗﺼﺪ ﻣﻨﺰﻝ‬ ‫ﻣﻰﺁﻳﺪ ﻭ ﺁﻥ ﭼﻴﺰﻫﺎﻳﻰ ﻛﻪ ﺑﺮ ﺧﻮﺍﻥ‬ ‫ﻭ ﺭﻭﺯ ﺷﺸﻢ ﻓﺮﻭﺭﺩﻳﻦ ﻳﺎ ﻧﻮﺭﻭﺯ ﺑﺰﺭگ‬ ‫ﻧﮕﺎﻩ ﺩﻳﮕﺮ ﺑﻬﺎﺭﺍﻧﻪ ﺷﺎﻫﻨﺎﻣﻪ ﻭ‬
‫ﻧﺨﻮﺩ‪ ،‬ﻋﺪﺱ‪ ،‬ﻟﻮﺑﻴﺎ‪ ،‬ﮔﻨﺪﻡ‪ ،‬ﺟﻮ ﻭ ﻣﻴﻮﻩ‬ ‫ﺍﺑﻠﻴﺲ ﻭ ﭘﻴﺮﻭﺍﻥ ﺍﻭ ﺑﻪ ﺳﻮﻯ ﺟﻨﻮﺏ ﺷﺪ‬ ‫ﻧﻮﺭﻭﺯﻯ ﻳﺎ ﺳﻔﺮﻩ ﻫﻔﺖﺳﻴﻦ ﮔﺬﺍﺷﺘﻪ‬ ‫ﻣﻰﻧﻮﻳﺴﺪ‪»:‬ﺩﺭ ﺭﻭﺯ ﺷﺸﻢ ﺍﻳﻦ ﻣﺎﻩ ﻧﻮﺭﻭﺯ‬ ‫ﻓﺮﺩﻭﺳﻰ‪ ،‬ﺑﺎ ﻧﺎﻣﮕﺬﺍﺭﻯ ﻧﺨﺴﺘﻴﻦ ﺭﻭﺯ‬
‫ﻭ ﮔﻞ‪ ،‬ﺧﺸﻜﺒﺎﺭ ﻭ ﻣﺎﻧﻨ ِﺪ ﺁﻧﻬﺎ ﻛﻪ ﺩﺭ‬ ‫ﻭ ﺩﻳﺮﮔﺎﻫﻰ ﺩﺭ ﺁﻧﺠﺎ ﺑﻤﺎﻧﺪ ﺗﺎ ﺍﻳﻨﻜﻪ ﺍﻳﻦ‬ ‫ﻣﻰﺷﻮﻧﺪ‪ ،‬ﻧﻤﻮﺩ ﭼﻪ ﭼﻴﺰﻫﺎﻳﻰ ﻫﺴﺘﻨﺪ؟‬ ‫ﺍﺳﺖ ﻛﻪ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻋﻴﺪ ﺑﺰﺭﮔﻰ ﺍﺳﺖ‬ ‫ﺑﻬﺎﺭ ﻫﻤﺮﺍﻩ ﻣﻰﺷﻮﺩ ﻛﻪ ﺑﻨﻴﺎﻧﮕﺬﺍﺭ‬
‫ﺁﻭﻧﺪﻫﺎﻯ ﻓﻠﺰﻯ ﭼﻴﻨﻰ ﻳﺎ ﻫﻤﺎﻥ ﺳﻴﻨﻰ‬ ‫ﻏﺎﺋﻠﻪ ﺭﺍ ﺑﺮ ﻃﺮﻑ ﻧﻤﻮﺩ ﺁﻧﮕﺎﻩ ﻣﺮﺩﻡ ﺍﺯ‬ ‫ﺁﻳﺎ ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﻳﺎ ﺳﻔﺮﻩ ﻫﻔﺖ‬ ‫ﻭ ﮔﻮﻳﻨﺪ ﻛﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺍﺯ‬ ‫ﻧﻮﺭﻭﺯ‪ ،‬ﺑﺰﺭﮔﺘﺮﻳﻦ ﺟﺸﻦ ﻣﻴﻬﻨﻰ‬
‫ﻧﻮ ﺑﻪ ﺣﺎﻟﺖ ﺍﻋﺘﺪﺍﻝ ﻭ ﺑﺮﻛﺖ ﻭ ﻓﺮﺍﻭﺍﻧﻰ‬ ‫ﺳﻴﻦ ﻳﺎ ﻫﻔﺖ ﺷﻴﻦ ﺍﺯ ﻫﻔﺖ ﺁﺧﺸﻴﺞ ﻳﺎ‬ ‫ﺁﻓﺮﻳﻨﺶ ﺟﻬﺎﻥ ﺁﺳﻮﺩﻩ ﺷﺪ ﺯﻳﺮﺍ ﺍﻳﻦ‬ ‫ﻣﺮﺩﻣﺎﻥ ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﺟﻤﺸﻴﺪ ﭘﺎﺩﺷﺎﻩ‬
‫ﻫﻨﻮﺯ ﺩﺭ ﺩﻳﮕﺮ ﻛﺸﻮﺭﻫﺎﻯ ﭘﺸﺘﻪﻯ‬ ‫ﺭﺳﻴﺪﻧﺪ ﻭ ﺍﺯ ﺑﻼ ﺭﻫﺎﻳﻰ ﻳﺎﻓﺘﻨﺪ ﻭ ﺟﻢ ﺩﺭ‬ ‫ﻋﻨﺼﺮ ﻃﺒﻴﻌﻰ ﻛﻪ ﻧﺎﻣﺸﺎﻥ ﺑﺎ ﺁﻭﺍ ﻳﺎ ﺣﺮﻑ‬ ‫ﺭﻭﺯ ﺁﺧﺮ ﺭﻭﺯ ﺷﺶ ﮔﺎﻧﻪ ﺍﺳﺖ ﻭ ﺩﺭ‬ ‫ﭼﻬﺎﺭﻡ ﭘﺸﺘﻪ ﺍﻳﺮﺍﻥ )ﭘﺲ ﺍﺯ ﻛﻴﻮﻣﺮﺱ‪،‬‬
‫ﺍﻳﺮﺍﻥ‪ ،‬ﺳﻴﻨﻰﻫﺎﻯ ﭘﺮ ﺍﺯ ﺧﺸﻜﺒﺎﺭ ﻭ‬ ‫ﺍﻳﻦ ﻫﻨﮕﺎﻡ ﺑﻪ ﺩﻧﻴﺎ ﺑﺎﺯﮔﺸﺖ ﻭ ﺩﺭ ﭼﻨﻴﻦ‬ ‫ﺍﻳﻦ ﺭﻭﺯ ﺧﺪﺍﻭﻧﺪ ﻣﺸﺘﺮﻯ ﺭﺍ ﺑﻴﺎﻓﺮﻳﺪ ﻭ‬ ‫ﻫﻮﺷﻨﮓ ﻭ ﺗﻬﻤﻮﺭﺱ( ﻣﻰﺩﺍﻧﺪ‪ .‬ﻭ‬
‫ﺧﻮﺭﺍﻛﻰ ﺑﺮ ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﻣﻰﮔﺬﺍﺭﻧﺪ‬ ‫ﺭﻭﺯﻯ ﻣﺎﻧﻨﺪ ﺁﻓﺘﺎﺏ ﻃﺎﻟﻊ ﺷﺪ ﻭ ﻧﻮﺭ ﺍﺯ‬ ‫»ﺳﻴﻦ« ﻳﺎ »ﺷﻴﻦ« ﺁﻏﺎﺯ ﺷﺪﻩﺍﻧﺪ؟‬ ‫ﻓﺮﺧﻨﺪﻩﺗﺮﻳﻦ ﺳﺎﻋﺖﻫﺎﻯ ﺁﻥ ﺭﻭﺯ ﺳﺎﻋﺎﺕ‬ ‫ﺁﻥ ﺭﻭﺯﻯ ﺍﺳﺖ ﻛﻪ ﺟﻤﺸﻴﺪﺷﺎﻩ ﺑﺮ‬
‫ﺍﻭ ﻣﻰﺗﺎﻓﺖ ﻭ ﻣﺮﺩﻡ ﺍﺯ ﻃﻠﻮﻉ ﺩﻭ ﺁﻓﺘﺎﺏ‬ ‫ﺍﻳﻨﻬﺎ ﻭ ﺑﺴﻴﺎﺭﻯ ﭘﺮﺳﺶﻫﺎﻯ‬ ‫ﻣﺸﺘﺮﻯ ﺍﺳﺖ‪ .‬ﺯﺯﺗﺸﻴﻴﺎﻥ ﻣﻰﮔﻮﻳﻨﺪ ﻛﻪ‬ ‫ﺗﺨﺘﻰ ﻭﻳﮋﻩ ﻛﻪ ﺩﻳﻮﺍﻥ ﺁﻥ ﺭﺍ ﺑﺮ ﺩﻭﺵ‬
‫ﺩﺭ ﻳﻚ ﺭﻭﺯ ﺷﮕﻔﺖ ﻧﻤﻮﺩﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ‬ ‫ﺩﻳﮕﺮ ﻫﺮ ﺳﺎﻟﻪ ﻭ ﺩﺭ ﻫﻨﮕﺎﻣﻪ ﻧﻮﺭﻭ ِﺯ‬ ‫ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺯﺭﺗﺸﺖ ﺗﻮﻓﻴﻖ ﻳﺎﻓﺖ ﻛﻪ ﺑﺎ‬ ‫ﻣﻰﻛﺸﻴﺪﻧﺪ ﺑﺮﻧﺸﺴﺖ ﻭ ﺑﻪ ﺳﻮﻯ‬
‫ﺑﻨﺎ ﺑﺮ ﺍﻳﻦ ﺩﻳﺪﮔﺎﻩ‪ ،‬ﻫﻔﺖ ﺳﻴﻦ‪ ،‬ﻣﻰﺗﻮﺍﻧﺪ‬ ‫ﺭﻭﺯ ﻫﺮ ﭼﻮﺑﻰ ﻛﻪ ﺧﺸﻚ ﺷﺪﻩ ﺑﻮﺩ ﺳﺒﺰ‬ ‫ﺧﺠﺴﺘﻪﻯ ﺑﺎﺳﺘﺎﻧﻰ‪ ،‬ﺑﺮﺍﻯ ﺑﺴﻴﺎﺭﻯ ﺍﺯ‬ ‫ﺧﺪﺍﻭﻧﺪ ﻣﻨﺎﺟﺎﺕ ﻛﻨﺪ ﻭ ﻛﻴﺨﺴﺮﻭ ﺑﺮ‬
‫ﻫﻔﺖ ﺳﻴﻨﻰ ﺑﺎﺷﺪ ﻛﻪ ﺍﻧﺪﻙ ﺍﻧﺪﻙ‬ ‫ﻣﻰﺷﺪ ﻭ ﻣﺮﺩﻡ ﮔﻔﺘﻨﺪ »ﺭﻭﺯ ﻧﻮ« ﻳﻌﻨﻰ‬ ‫ﻣﺎ ﻭ ﻓﺮﺯﻧﺪﺍﻧﻤﺎﻥ ﭘﻴﺶ ﻣﻰﺁﻳﻨﺪ ﻭ ﭘﺎﺳﺦ‬ ‫ﻫﻮﺍ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﻋﺮﻭﺝ ﻛﺮﺩ ﻭ ﺩﺭ ﺍﻳﻦ‬ ‫ﺁﺳﻤﺎﻥ ﭘﺮﻭﺍﺯ ﻛﺮﺩ‪.‬‬
‫ﻛﻮﺗﺎﻩ ﺷﺪﻩ ﻭ ﻫﻔﺖ ﺳﻴﻦ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ‪.‬‬ ‫ﺭﻭﺯﻯ ﻧﻮﻳﻦ ﻭ ﻫﺮ ﺷﺨﺺ ﺍﺯ ﺭﺍﻩ ﺗﺒﺮﻙ‬ ‫ﮔﻮﻳﻰ ﺑﻪ ﺁﻧﻬﺎ‪ ،‬ﺑﻪ ﻭﻳﮋﻩ ﺩﺭ ﺩﻳﺎ ِﺭ ﻏﺮﺑﺖ ﻭ‬ ‫ﺭﻭﺯ ﺑﺮﺍﻯ ﺳﺎﻛﻨﺎﻥ ﻛﺮﻩ ﺯﻣﻴﻦ ﺳﻌﺎﺩﺕ ﺭﺍ‬ ‫ﺍﻳﻦ ﺷﺎﻩ ﺍﻳﺮﺍﻥﺳﺎﺯ ﭘﺲ ﺍﺯ ﺁﻧﻜﻪ‬
‫ﺩﺭ ﺗﺸﺘﻰ ﺟﻮ ﻛﺎﺷﺖ ﺳﭙﺲ‪ ،‬ﺍﻳﻦ ﺭﺳﻢ‬ ‫ﺑﺮﺍﻯ ﺁﺷﻨﺎ ﻧﻤﻮﺩﻥ ﻓﺮﺯﻧﺪﺍﻧﻤﺎﻥ ﺑﺎ ﻓﺮﻫﻨﮓ‬ ‫ﻗﺴﻤﺖ ﻛﻨﻨﺪ ﻭ ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﻛﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ‬ ‫ﺭﺷﺘﻦ‪ ،‬ﺑﺎﻓﺘﻦ‪ ،‬ﺩﻭﺧﺘﻦ‪ ،‬ﻭﻫﻤﭽﻨﻴﻦ‬
‫ﻫﻔﺖ ﺳﻴﻦ‬ ‫ﺩﺭ ﺍﻳﺮﺍﻧﻴﺎﻥ ﭘﺎﻳﺪﺍﺭ ﻣﺎﻧﺪ ﻛﻪ ﺭﻭﺯ ﻧﻮﺭﻭﺯ‬ ‫ﺍﻳﻦ ﺭﻭﺯ ﺭﺍ ﺭﻭﺯ ﺍﻣﻴﺪ ﻧﺎﻡ ﻧﻬﺎﺩﻧﺪ ﻭ‪ ...‬ﻫﺮ‬ ‫ﺑﻴﺮﻭﻥ ﻛﺸﻴﺪﻥ ﺁﻫﻦ ﺍﺯ ﺳﻨﮓ‪ ،‬ﻭ‬
‫ﺑﻪ ﻛﺎﺭ ﺑﺮﺩﻥ ﻭﺍژﻩ »ﻫﻔﺖ ﺳﻴﻦ« ﺑﺮﺍﻯ‬ ‫ﺩﺭ ﻛﻨﺎﺭ ﺧﺎﻧﻪ ﻫﻔﺖ ﺻﻨﻒ ﺍﺯ ﻏﻼﺕ ﺩﺭ‬ ‫ﭘﺮﺑﺎﺭ ﺍﻳﺮﺍﻧﻰ‪ ،‬ﻧﻴﺎﺯﻯ ﺑﺰﺭگ ﺍﺳﺖ‪.‬‬ ‫ﻛﺲ ﺩﺭ ﺑﺎﻣﺪﺍﺩ ﺍﻳﻦ ﺭﻭﺯ ﭘﻴﺶ ﺍﺯ ﺍﻧﻜﻪ‬ ‫ﺳﭙﺲ ﺳﺎﺧﺘﻦ ﺟﻨﮓ ﺍﺑﺰﺍﺭ ﻭ ﺯﺭﻩ ﻭ‬
‫ﺧﻮﺍﻥ ﻧﻮﺭﻭﺯﻯ ﺭﺍ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻛﻪ ﻫﺮ‬ ‫ﻫﻔﺖ ﺍﺳﻄﻮﺍﻧﻪ ﺑﻜﺎﺭﻧﺪ ﻭ ﺍﺯ ﺭﻭﻳﻴﺪﻥ ﺍﻳﻦ‬ ‫ﺑﺰﺭﮔﺘﺮﻳﻦ ﺍﻧﮕﻴﺰﻩ ﮔﺴﺘﺮﺩ ِﻥ ﺧﻮﺍﻥ‬ ‫ﺳﺨﻦ ﮔﻮﻳﺪ ﺷﻜﺮ ﺑﭽﺸﺪ ﻭ ﺑﺎ ﺭﻭﻏﻦ‬ ‫ﺟﻮﺷﻦ ﺭﺍ ﺑﻪ ﻣﺮﺩﻡ ﺁﻣﻮﺧﺖ ﻭ ﺧﺎﻧﻪ‬
‫ﺍﻳﺮﺍﻧﻰ ﻣﻰﺩﺍﻧﺪ‪ ،‬ﺑﺪﻳﻦ ﺳﺒﺐ ﻣﻰﺩﺍﻧﻨﺪ‬ ‫ﻏﻼﺕ ﺑﻪ ﺧﻮﺑﻰ ﻭ ﺑﺪﻯ ﺯﺭﺍﻋﺖ ﻭ ﺣﺎﺻﻞ‬ ‫ﻧﻮﺭﻭﺯﻯ ﺭﺍ‪ ،‬ﺳﭙﺎﺳﮕﺰﺍﺭﻯ ﺁﺩﻣﻴﺎﻥ‬ ‫ﺯﻳﺘﻮﻥ ﺧﻮﺩ ﺭﺍ ﭼﺮﺏ ﻛﻨﺪ ﺩﺭ ﻫﻤﻪ‬ ‫ﻭ ﮔﺮﻣﺎﺑﻪﺳﺎﺯﻯ ﻭ ﺑﺴﻴﺎﺭﻯ ﻛﺎﺭﻫﺎﻯ‬
‫ﻛﻪ ﺑﺮ ﺍﻳﻦ ﺧﻮﺍﻥ ﻳﺎ ﺳﻔﺮﻩ ﻫﻔﺖ‬ ‫ﺍﺯ ﺩﺍﺩﻩﻫﺎﻯ ﺍﻫﻮﺭﺍﻳﻰ ﻭ ﭘﺮﻭﺭﺩﮔﺎﺭﻯ‬ ‫ﺳﺎﻝ ﺍﺯ ﺍﻧﻮﺍﻉ ﺑﻼﻫﺎ ﺳﺎﻟﻢ ﺧﻮﺍﻫﺪ ﻣﺎﻧﺪ‪« .‬‬ ‫ﺑﺎﻳﺴﺘﻪ ﻭ ﺷﺎﻳﺴﺘﻪ ﺩﻳﮕﺮ ﺭﺍ ﺁﻏﺎﺯ ﻭ ﺑﻪ‬
‫ﺳﺎﻟﻴﺎﻧﻪ ﺣﺪﺱ ﺑﺰﻧﻨﺪ«‪.‬‬ ‫ﺩﺍﻧﺴﺘﻪﺍﻧﺪ‪ .‬ﺑﻪ ﻫﻤﻴﻦ ﺳﺒﺐ‪ ،‬ﺷﻤﺎﺭﻯ‬ ‫ﺳﺎﻣﺎﻥ ﺭﺳﺎﻧﻴﺪ‪ ،‬ﺑﻪ ﺳﺎﺧﺘﻦ ﻛﺸﺘﻰ ﻭ‬
‫ﻛﻪ ﻧﺎﻣﺸﺎﻥ ﺑﺎ ﺁﻭﺍ ﻳﺎ ﺣﺮﻑ ﺳﻴﻦ ﺁﻏﺎﺯ‬ ‫ﻫﻔﺖ ﭼﻴﻦ‬ ‫ﮔﺬﺍﺷﺘﻦ ﻛﺘﺎﺏﻫﺎﻯ ﺩﻳﻨﻰ ﺑﺮ ﺳﻔﺮﻩ‬ ‫ﻧﻮﺭﻭﺯ‬ ‫ﺳﻔﺮ ﺑﻪ ﺩﺭﻳﺎﻫﺎ ﺩﺳﺖ ﺯﺩ ﻭ ﺩﻳﺪﮔﺎﻩ‬
‫ﻣﻰ ﺷﻮﺩ‪ .‬ﻓﺮﺁﻭﺭﺩﻩﻫﺎﻳﻰ ﻫﻤﭽﻮﻥ‪ :‬ﺳﻴﺐ‪،‬‬ ‫ﻫﻔﺖﺳﻴﻦ ﺭﺍ ﻧﻴﺎﺯ ﻧﻤﻰﺩﺍﻧﻨﺪ‪ ،‬ﺯﻳﺮﺍ ﻫﻤﺎﻥ‬ ‫ﻧﻮﺭﻭﺯ ﻫﻨﮕﺎﻣﻰ ﺍﺳﺖ ﻛﻪ ﺧﻮﺭﺷﻴﺪ‬ ‫ﺟﻬﺎﻧﻰ ﺧﻮﺩ ﺭﺍ ﮔﺴﺘﺮﺵ ﺩﺍﺩ‪ .‬ﭘﺲ ﺍﺯ‬
‫ﺳﻴﺮ‪ ،‬ﺳﻤﺎﻕ‪ ،‬ﺳﻨﺠﺪ‪ ،‬ﺳﻤﻨﻮ‪ ،‬ﺳﺒﺰﻩ‪،‬‬ ‫ﺁﻧﭽﻪ ﭘﻴﺶ ﺍﺯ ﺍﻳﻦ ﻭ ﺍﺯ ﺁﺛﺎﺍﻟﺒﺎﻗﻴﻪ‬ ‫ﻓﺮﻭﺯﺍﻥ ﺭﻭﻯ ﻣﺪﺍﺭ ﺧﻂ ﺍﺳﺘﻮﺍ ﻗﺮﺍﺭ‬ ‫ﺳﻔﺮ ﺑﻪ ﺩﺭﻳﺎ ﻫﺎ ﺑﻮﺩ ﻛﻪ ﺁﻫﻨﮓ ﺳﻔﺮ‬
‫ﺳﻨﺒﻞ‪ ،‬ﺳﺒﺰﻯ ﻭ‪ ،...‬ﻛﻪ ﻫﻤﮕﻰ ﻃﺒﻴﻌﻰ‬ ‫ﺍﺑﻮﺭﻳﺤﺎﻥ ﺑﻴﺮﻭﻧﻰ ﺧﻮﺍﻧﺪﻳﺪ‪ ،‬ﻛﻬﻨﻪﺗﺮﻳﻦ‬ ‫ﮔﻮﻧﻪ ﻛﻪ ﺳﻌﺪﻯ ﻣﻰﮔﻮﻳﺪ‪:‬‬ ‫ﻣﻰﮔﻴﺮﺩ ﻭ ﺩﺭﺍﺯﺍﻯ ﺭﻭﺯ ﻭ ﺷﺐ ﺑﺮﺍﺑﺮ‬ ‫ﺑﻪ ﺁﺳﻤﺎﻥ ﻛﺮﺩ ﻭ ﻓﺮﻣﺎﻥ ﺩﺍﺩ ﺗﺨﺘﻰ‬
‫ﻧﻮﺷﺘﻪﺍﻯ ﺍﺳﺖ ﻛﻪ ﺩﺭﺑﺎﺭﻩ ﺳﺒﺰﻩ‬ ‫ﻣﻰﺷﻮﺩ‪ .‬ﺍﻳﻦ ﺑﺮﺍﺑﺮﻯ ﺭﺍ ﺑﻪ ﺯﺑﺎﻥ ﻋﺮﺑﻰ‬ ‫ﺩﺭ ﺧﻮﺭ ﺑﺴﺎﺯﻧﺪ ﻛﻪ ﺷﺎﻩ ﺑﺘﻮﺍﻧﺪ ﺑﺮ ﺁﻥ‬
‫ﺑﺮگ ﺩﺭﺧﺘﺎﻥ ﺳﺒﺰ ﺩﺭ ﻧﻈﺮ ﺭﻭﺯﮔﺎﺭ‬ ‫ﺍﻋﺘﺪﺍﻝ ﺭﺑﻴﻌﻰ )ﺭﺑﻴﻊ = ﺑﻬﺎﺭ( ﻛﻪ ﻫﻤﺎﻥ‬ ‫ﺑﻨﺸﻴﻨﺪ ﻭ ﺁﻥ ﺗﺨﺖ ﺑﺮ ﺩﻭﺵ ﺩﻳﻮﺍﻥ ﺑﻪ‬
‫ﺁﺳﻤﺎﻥ ﺑﺮﺩﻩ ﺷﻮﺩ‪ ،‬ﺍﻳﻦ ﭼﻨﻴﻦ ﻧﻴﺰﺷﺪ‬
‫ﻫﺮ ﻭﺭﻗﺶ ﺩﻓﺘﺮﻳﺴﺖ ﻣﻌﺮﻓﺖ ﻛﺮﺩﮔﺎﺭ‬ ‫ﻭ ﻣﺮﺩﻡ ﺁﻥ ﺭﻭﺯ ﺭﺍ »ﺭﻭﺯ ﻧﻮ« ﻧﺎﻣﻴﺪﻧﺪ‪.‬‬
‫ﻓﺮﺩﻭﺳﻰ ﺑﻨﺎ ﺑﺮ ﺩﺍﺳﺘﺎﻥﻫﺎﻯ ﻛﻬﻦ‬
‫ﺑﺴﻴﺎﺭﻯ‪ ،‬ﻫﺮ ﺩﺍﺩﻩ ﻃﺒﻴﻌﻰ ﻛﻪ ﺑﺮ‬
‫ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ ﻣﻰﺳﺮﺍﻳﺪ‪:‬‬
‫ﺑﻪ ﻓـﺮ ﻛﻴــﺎﻧﻰ ﻳﻜـﻰ ﺗﺨـﺖ ﺳﺎﺧﺖ‬
‫ﭼﻪ ﻣﺎﻳﻪ ﺑﺪﻭ ﮔﻮﻫﺮ ﺍﻧـﺪﺭ ﻧﺸﺎﺧﺖ‬
‫ﻛﻪ ﭼﻮﻥ ﺧﻮﺍﺳﺘﻰ ﺩﻳﻮ ﺑـﺮ ﺩﺍﺷﺘﻰ‬
‫ﺯ ﻫـﺎﻣﻮﻥ ﺑﻪ ﮔـﺮﺩﻭﻥ ﺑﺮ ﺍﻓﺮﺍﺷﺘﻰ‬
‫ﭼــﻮ ﺧـﻮﺭﺷﻴـﺪ ﺗﺎﺑﺎﻥ ﻣﻴـﺎﻥ ﻫــﻮﺍ‬
‫ﻧﺸﺴﺘﻪ ﺑـﺮ ﺍﻭ ﺷــﺎﻩ ﻓــﺮﻣـﺎﻧـﺮﻭﺍ‬
‫ﺟﻬـﺎﻥ ﺍﻧﺠﻤﻦ ﺷـﺪ ﺑــــﺮ ﺗﺨـﺖ ﺍﻭ‬
‫ﻓــﺮﻭﻣـــﺎﻧــﺪﻩﺍﺯﻓـــﺮﻩﺑﺨ ِﺖﺍﻭ‬
‫ﺑﻪ ﺟﻤﺸﻴﺪ ﺑـﺮ ﮔﻮﻫــﺮ ﺍﻓﺸــﺎﻧﺪﻧﺪ‬
‫ﻣـﺮ ﺁﻥ ﺭﻭﺯ ﺭﺍ ﺭﻭﺯ ﻧـﻮ ﺧـﻮﺍﻧﺪﻧﺪ‬
‫ﺳــﺮﺳـــﺎﻝﻧـﻮﻫﺮﻣــﺰﻓـﺮﻭﺩﻳﻦ‬
‫ﺑﺮﺁﺳــﻮﺩﻩ ﺍﺯ ﺭﻧــﺞ ﺭﻭﻯ ﺯﻣﻴـــﻦ‬
‫ﺑﺰﺭﮔــﺎﻥ ﺑـﻪ ﺷــﺎﺩﻯ ﺑﻴﺎﺭﺍﺳﺘﻨــﺪ‬
‫ﻣﻰ ﻭ ﺟﺎﻡ ﻭ ﺭﺍﻣﺸﮕﺮﺍﻥ ﺧﻮﺍﺳﺘﻨﺪ‬
‫ﭼﻨﻴﻦ ﺟﺸﻦ ﻓﺮﺥ ﺍﺯ ﺁﻥ ﺭﻭﺯﮔﺎﺭ‬
‫ﺑﻪ ﻣﺎ ﻣﺎﻧﺪ ﺍﺯ ﺁﻥ ﺧﺴﺮﻭﺍﻥ ﻳﺎﺩﮔﺎﺭ‬
‫ﺩﺭﺑﺎﺭﻩ ﻧﺎﻣﮕﺬﺍﺭﻯ ﻧﻮﺭﻭﺯ‪ ،‬ﻧﻪ ﺗﻨﻬﺎ‬
‫ﺩﺭ ﺷﺎﻫﻨﺎﻣﻪ ﻛﻪ ﺩﺭ ﺁﺛﺎﺭﺍﻟﺒﺎﻗﻴﻪ ﺍﺯ‬
‫ﺍﺑﻮﺭﻳﺤﺎﻥ ﺑﻴﺮﻭﻧﻰ ﻧﻴﺰ ﺳﺨﻦ ﺍﺯ‬
‫ﺟﻤﺸﻴﺪ ﺑﻪ ﻣﻴﺎﻥ ﻣﻰﺁﻳﺪ‪»:‬ﻧﺨﺴﺘﻴﻦ‬
‫ﺭﻭﺯ ﺁﻥ ﻧﻮﺭﻭﺯ ﺍﺳﺖ ﻛﻪ ﺍﻭﻟﻴﻦ ﺭﻭﺯ ﺳﺎﻝ‬
‫ﻧﻮ ﺍﺳﺖ ﻭ‪ ،...‬ﻋﻴﺪ ﺑﻮﺩﻥ ﻧﻮﺭﻭﺯ ﺭﺍ ﭼﻨﻴﻦ‬
‫ﮔﻔﺘﻪﺍﻧﺪ ﻛﻪ ﭼﻮﻥ ﺟﻤﺸﻴﺪ ﺑﺮﺍﻯ ﺧﻮﺩ‬
‫ﮔﺮﺩﻭﻧﻪ ﺑﺴﺎﺧﺖ ﺩﺭ ﺍﻳﻦ ﺭﻭﺯ ﺑﺮ ﺁﻥ‬
‫ﺳﻮﺍﺭ ﺷﺪ ﻭ ﺟﻦ ﻭ ﺷﻴﺎﻃﻴﻦ ﺍﻭ ﺭﺍ ﺩﺭ‬
‫ﻫﻮﺍ ﺣﻤﻞ ﻛﺮﺩﻧﺪ ﻭ ﺑﻪ ﻳﻚ ﺭﻭﺯ ﺍﺯ ﻛﻮﻩ‬
‫ﺩﻣﺎﻭﻧﺪ ﺑﻪ ﺑﺎﺑﻞ ﺁﻣﺪ ﻭ ﻣﺮﺩﻡ ﺑﺮﺍﻯ ﺩﻳﺪﻥ‬
‫ﺍﻳﻦ ﺍﻣﺮ ﺩﺭ ﺷﮕﻔﺖ ﺷﺪﻧﺪ ﻭ ﺍﻳﻦ ﺭﻭﺯ ﺭﺍ‬
‫ﻋﻴﺪ ﮔﺮﻓﺘﻨﺪ ﻭ ﺑﺮﺍﻯ ﻳﺎﺩﺑﻮﺩ ﺁﻥ ﺭﻭﺯ ﺩﺭ‬
‫ﺗﺎﺏ ﻣﻰﻧﺸﻴﻨﻨﺪ ﻭ ﺗﺎﺏ ﻣﻰﺧﻮﺭﻧﺪ‪«.‬‬
‫»ﺩﺳﺘﻪ ﺩﻳﮕﺮ ﺍﺯ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻣﻰﮔﻮﻳﻨﺪ‬
‫ﻛﻪ ﺟﻤﺸﻴﺪ ﺯﻳﺎﺩ ﺩﺭ ﺷﻬﺮﻫﺎ ﮔﺮﺩﺵ‬
‫ﻣﻰﻧﻤﻮﺩ ﻭ ﭼﻮﻥ ﺧﻮﺍﺳﺖ ﺑﻪ‬
‫ﺁﺫﺭﺑﺎﻳﺠﺎﻥ ﺩﺍﺧﻞ ﺷﻮﺩ ﺑﺮ ﺳﺮﻳﺮﻯ ﺍﺯ‬
‫ﺯﺭ ﻧﺸﺴﺖ ﻭ ﻣﺮﺩﻡ ﺑﻪ ﺩﻭﺵ ﺧﻮﺩ ﺁﻥ‬