Hajji Firuz

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For the village in Iran, see Hajji Firuz, Iran. For the neolithic complex, see Hajji Firuz Tepe.

Haji Firuz (Persian: هاجی فیروز - Hāji Firuz‎), also spelled Hajji Firuz, is a fictional character in Iranian folklore who appears in the streets by the beginning of Nowruz. His face is covered in soot, and he is clad in bright red clothes and a felt hat. By the beginning of Nowruz, he dances through the streets while singing and playing a tambourine. He is the companion of Amu Nowruz (Uncle Nowruz).

Etymology[edit]

Haji Firuz is also called Xawje Firuz. Xawje means "master", and firuz is translated as "victor". Haji (Persian: هاجى - Hāji‎) is a form of addressing, and is unrelated to the meaning of the word Hajji; much like using 'sir' to address a person in English without the person being a knight. It is written with the second last letter of the Perso-Arabic alphabet.[1]

History[edit]

In the traditional songs he sings, he introduces himself as a serf trying to cheer people as his lords. As a blackfaced serf, it is a controversial character, reviewed as a racist symbolism.[2] Half of is face is sometimes painted white, to prevent the criticism.

In some references, it is believed that Haji Firuz is based on a tradition called Mir Nowruzi. Mir Nowruz was a comical figure chosen to rule the municipality for the last five days of the year (Panje). The temporary five-day king (Shah e Panj Ruze) would often parade the city with a group of singers and dancers for the Nowruz Celebrations.[3]

Mehrdad Bahar opined that the figure of the Haji Firuz is derived from ceremonies and legends connected to the epic of Prince Siavash, which are in turn derived from those associated with the Mesopotamian deities of agriculture and flocks, Tammuz (Sumerian Dumuzi). Later, he claimed that the blackened face of Haji Firuz symbolizes his returning from the world of the dead, his red clothing is the sign of the blood of Siavash and the coming to life of the sacrificed deity, while his joviality is the jubilation of rebirth, typical of those who bring rejuvenation and blessing along with themselves. He speculates that the name Siyāwaxš might mean "black man" or "dark-faced man" and suggests that the black part of the name may be a reference either to the blackening of the faces of the participants in the afore-mentioned Mesopotamian ceremonies, or to the black masks that they wore for the festivities.[4]

Typical songs[edit]

Hajji Firuz on a road in Tehran

Hāji firouz e, sāl-i ye ruz e (It’s Haji Firuz, it’s only one day a year)

Hame midunan, man am midunam (Everyone knows, I know as well)

Eyd e Nowruz e, sāl-i ye ruz e (It's Nowruz, it’s only one day a year)


The following song is usually sung with a traditional "funny accent" or a mimicking of a speech impediment:

Arbāb e xod am, "sāmmule aleykom" (Greetings, my own lord)

Arbāb e xod am, sar et-o bālā kon (Raise your head, my own lord)

Arbāb e xod am, lotf-i be mā kon (Do me a favor, my own lord)

Arbāb e xod am, be man nigā kon (Look at me, my own lord)

Arbāb e xod am, boz-boz e qandi (My own lord, the billy goat)

Arbāb e xod am, čerā nemi-xandi? (Why don’t you smile, my own lord?)[4]


Beškan beškan e, beškan! (It's a snap-snap, snap!)

Man nemi-škanam, beškan! (I won't snap, snap!)

Injā beškanam, yār gele dāre (If I snap here, this one will complain)

Unjā beškanam, yār gele dāre (If I snap there, that one will complain)

In siāh e bičāre če qad howsele dāre! (How patient this poor blackened is!)

References[edit]

  1. ^ John Richardsohn:Wilkens, Charles, ed. (1810). [1]. London: F. & C. Rivingson, p. 626 and p. 628
  2. ^ Faces around the World: A Cultural Encyclopedia of the Human Face By Margo DeMello – Black Face, Page 28
  3. ^ According to research by Dr. Mahmoud Roh-ol-Amini based on the writings of Allamah Mohammad Ghazvini on "Mir-Norouzi" in the early twentieth century.
  4. ^ a b Omidsalar, Mahmoud. "ḤĀJI FIRUZ". Encyclopedia Iranica. Retrieved 2012-01-08. 

See Also[edit]

Books[edit]

External links[edit]