The Khastegari is a one-time formality and it serves to inform the parents of the decision and have their thoughts shared in the process. XII, Fasc. Then she would light the candles, while silently begging a husband from the eponym of that fountain (Šakurzāda, p. 90). the similes fandoq and fandoq-band for hennaed fingertips, and fandoq bastan “to attach a hazelnut,” fandoqi kardan “to make the [fingertip look] like a hazelnut,” mentioned by Moḥammad Pādšāh, p. 3180). In this ceremony tea and Iranian desserts such as bāmiyeh (light doughnut balls), Nān-e berenji (rice flour cookies), chocolates, ājil (nuts and dried fruit), are served as part of the festivities. Dioscoridan and Galenic influence may be detected also in the medical uses of henna in traditions (aḥādiṯ, rewāyāt) attributed by Shiʿite transmitters of Hadith to the Prophet, Imams, etc. As attested by Chardin (III, pp. The henna was left to 'ferment' overnight (because of this custom, henna was seen as being in … 49-50) on negār-bandi. Hennaed fingertips are called fandoqča (lit. This kind of [painting] spreads on the bosom . Geographical distribution. I, pp. . ], p. 126; see also pp. Before the henna is applied, coins or gold are also placed in her hands. Ceremony of Taking the Bride. Pietro Della Valle (d. 1652) reports a curious episode during his trek to Māzandarān in 1618. In Persia, they sometimes henna the back and flanks of a sheep for adornment (Forutan, p. 33). According to Manṣur Aminizāda’s report (2002), the area under henna cultivation in Šahdād (Ker-mān Province) was 130 ha in 1341 Š./1962-63, but it has now decreased to about 2 ha; in Bam šahrestān (including Narmāšir, etc. writes that hennaing one’s “hands, and especially nails . Eating sweet food stuffs at celebratory events such as an engagement ceremony carries symbolism such as wishing for sweetness in the couple's life in general. It generally takes place at the girl’s home and among women, although either side can choose to host it. The official wedding begins on the following day and can be separated into two parts as ceremony which is called “Aghd” and reception called “Mehmoonee”. Concerning these designs (called negār) and drawing them (negār-bandi), Thonnelier, the translator and annotator of the Ketāb-e Kolṯum Nana (a jocular opuscule by Āqā Jamāl Ḵvānsāri [d. 1709 or 1713], in which he ridicules the superstitious beliefs and customs of women in the Safavid period, accurately reports (p. 29): “It is in public bathhouses that Persian ladies . The majority of the night is spent dancing and socializing. These sugar cones are softly ground together above the bride and bridegroom's heads by a happily married female relative (and/or maid of honor) throughout the ceremony to shower them in sweetness. eating sweets). In order to get rid of a co-wife, if she had long hair, orpiment was secretly added to her rang o ḥanā (Katirāʾi, p. 265). destined to be conveyed later to the groom’s home. Meanwhile, a similar ceremony goes on at the groom’s house, but performed by the male close relatives of the bride, and the platter is brought in and turned around by a male performer; however, the first snatching boy is again from the groom’s family. ©2020 Encyclopædia Iranica Foundation, Inc. All Rights Reserved. On the eve of the ʿId-e Feṭr (Feast of fast-breaking), they would apply the blessed henna to the hair of the girl involved, believing and hoping that the latter’s baḵt would be “untied” until the next ʿId (Katirāʾi, p. 120). Late in the evening, the candles are lighted, and the platter is brought in by a good-looking female relative of the groom, who must be a bāš-i butōy woman (Turk. The “ḥanā-ye si tabārak” was also used for the same purpose. Tehran, 1976. After this ceremony, late at night, the platters are taken to the groom’s home by professional ṭabaq-carriers accompanied by the musicians and a host of merrymakers. Greek Persian Connections » ... Henna Ceremony. Jean Chardin (III, pp. adornment, as because it prevents chapped skin”; quoted by Massé, p. 781). In olden times, when it was time for a young man to get married, his family would look for potential brides who came from families of similar standing in the community. 1: Esfahan, ed. . Fāṭema ʿAlāʾi Yazdi, “Ḥanā o ṣāderāt,” Sonbola, no. Ḥanā-bandān is performed with great local variations in procedure and elaboration in Persia even by many urbanized but traditional families. Although there is no henna plantation in Yazd Province, the henna powder available for domestic use and for export is labeled “ḥanā-ye Yazd,” because diligent Yazd businessmen buy in advance all the Kermān henna leaves produce, transport it to the city of Yazd, where it is ground in special stone mills and then bagged up for marketing (Vaḵšuri, p. 28; Forutan, p. 78). The first visit could be for the parties to become acquainted. Ṣadiq Ṣafizāda, Ṭebbe-e sonnati dar miān-e Kordān, Tehran, 1982. . 65-66, according to whom, “the best henna (kupros) grows in Ascalon and Canopus.”. The henna ceremony is usually held by the bride's family the day before the wedding and henna paste is applied on the bride's hands and sometimes the groom's hands and feet as the family gets ready to send their daughter off to start a new chapter in her life. Lythraceae), a shrub with fragrant, usually greenish white flowers (for an accurate morphology thereof see Dymock et al., II, p. 43; Polatschek and Rechinger, p. 2). The timing of the henna ceremony was moved from the night before the wedding, or a few days before the wedding, to the week before the wedding or even earlier. This may be held as early as a year before the wedding itself, in order to allow time for all the wedding arrangements to be made. Back from the public bathhouse, “they stain her hands and feet, at the same time painting her eyebrows and forehead with antimony powder called Surma.” After this ceremony the rest of the herb (sic) is sent to the groom. The groom's parents usually give a gift to the bride at this ceremony. , Paris, 1881. report). 45, Graz, 1968. Ḥabib Yagmāʾi, Tehran, 1982. The ceremony is rich with old customs and stunning details conducted in … If the woman so wishes, henna can also be placed on her feet and hair. Traditionally, on Pātakhti (Persian: پاتختی‎) the bride wears a lot of floral ornaments and the decoration of the house with flowers is provided by the groom's family. 4381). 11, Tehran, 1989, pp. Aug 2, 2019 - Explore Parsi's board "Iranian Wedding", followed by 975 people on Pinterest. together with pomegranate bark . According to ʿAlāʾi Yazdi (pp. henna; Laufer, Sino-Iranica , pp. . from various regions in Persia. ; Majlesi, XLIV, p. 203, XLVI, p. 298, LXXVI, p. 101). essentially of brides, and some [of the bridal henna paste] is distributed to the guests at the marriage feast.” William Francklin (pp. Hana Bandān (Persian: حنابندان‎) is the ceremony held one day before the wedding in the house of either the bride or the groom, but It generally takes place at the bride's house and among women. 188-89. Pietro della Valle, Viaggi di Pietro Della Valle; tr. Henry-René d’Allemagne, Du Khorassan au pays des Bakhtiaris, 4 vols., Paris, 1911; tr. . The henna paste must remain there overnight and is washed away the next morning. In 1874 Johann Schlimmer (pp. William Dymock et al., Pharmacographia Indica . Meanwhile, a decorated sini ([large] round metallic platter) has been prepared. Of course, merrymaking (eating, singing, playing music) is a necessary adjunct of these hennaing sessions (Höltzer, p. 53, evidently reporting on a wealthy family). small hazelnut; cf. which they chop up . Edward Balfour, The Cyclopaedia of India and of Eastern and Southern Asia . ʿAbd-al-Ḥosayn Saʿidiān, Dāyerat-al-maʿāref-e sarzamin o mardom-e Irān, Tehran, 1981. However, some modern authors have reported the survival of variations of some old customs until recent times among the villagers, tribesmen, etc. , London, 1695; tr. Maḥmud Katirāʾi, Tehran, n.d.; tr. used by many Arabs and Muslims to rub and clean their gums and teeth) are “among the sonan (traditional practices) of prophets (al-morsalin; Majlesi, LXXVI, pp. 52-53) is probably the first to have spoken of šab-e ḥanā-bandi (lit., night of hennaing), which precedes the wedding. 371-72), this adornment was current in 17th-century Persia. At this stage, both man and woman are happy with each other and traditionally, both their families have agreed to the union and any conditions concerning the marriage. . Already Jean-Baptiste Tavernier, in his description of Yazd in 1654, related (I, p. 171) that “they [Yazd natives] make a lot of rose water, and of another kind of water [sic], extracted from . This ceremony is also called Tabagh Bārān. Other uses. Once both parties had established serious intentions for the relationship, the man's family would bring sweets and a larger bouquet and officially pop the question. During the festive evening, the mud-like henna dye is generously applied by the bride’s mother or grandmother, in a circular shape, first on the palms of … indicates that in the agricultural year 1984-85 about 2,400 ha were under henna plant cultivation in the whole province of Kermān (p. 35). After the guests are gone, the girl’s hand is freed and the said gifts are collected. ], in Deraḵšān, p. 32); Negārinā ba šamšir-at če ḥājat / Marā ḵod mikošad dast-e negārin “O sweetheart, thou needst not a sword [to kill me], [for] thy negārin hand itself killeth me” (Saʿdi [13th cent. Most of the uses, mainly external, attributed to henna in traditional (Galenic) medicine in the Islamic period (see, e.g., Ebn al-Bayṭār, s.v., tr. The matrimonial ḥanā-bandān. 245-89, where a Tāt poet from the village of Čāl, southwest of Qazvin, describes the practice of hannā-bandān of a bride. ], cited by Šaraf-al-Din Rāmi [2nd half of the 14th cent. . dye their head hair and eyebrows [the latter with sorma], and artfully color with henna their beautiful bodies with odd designs, most often representing trees, birds and other animals, the sun, the moon, or stars. 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