Cleanliness & Purification

For a Zoroastrian, cleanliness is indeed close to godliness. Keeping clean with ritualized bathing and washing was part of not just a daily routine, but a routine for the different gahs / gehs, or divisions of the day as well. When a person was contaminated in some fashion - or as a preventative measure against any possible contamination - then a further process of purification was prescribed.

Cleanliness and purification involved not just people, but clothing and the physical space occupied or used by them.

Cleanliness & purity in clothing and the covering of the mouth

The cleansing prescriptions were especially pertinent in ancient times and in dry, dusty climes: daily bathing (nahn or nahan) were possible, the washing of hands and face before every meal and prayers for the five / four divisions of the day, the washing of hands, face and feet and the removal of shoes before entering a place of worship, the wearing of white undergarments and white ceremonial clothing, the covering of the face by priests (who were also physicians in ancient times), and the ritualized cleaning of a space or any implements (to prevent the spread of disease symbolized as the spread of evil), were all part of ritualized cleansing.

The purification prescriptions included the use of a disinfectant such as bull's urine (which though odd by today's standards, was one of the few readily accessible and effective disinfectants in ancient times), the smoke or aroma released during the burning of certain woods, and rituals to remove the evil eye.

The concepts behind cleanliness and purification involved the body, mind, spirit and soul - cleanliness and purity in both the physical and spiritual realms.

Cleansing & Purification Ceremonies

The cleansing and purification ceremonies prepare a person, space or article for a religious ceremony and include spiritual and physical cleaning.

Evil Eye & Protection Against Evil

A person who wishes another ill, is jealous, envious, or angry towards another person, is said to have the evil eye. The evil eye can have negative consequences for the target of the ill feelings and there are rituals to remove the ill effects of the evil eye. The rituals extend to generally removing all evil lurking around a person and protecting a person against evil.

The concept of the evil eye and removing the effect of the evil eye has no discernable foundation in Zoroastrianism other than the determination to combat evil in all its forms at all times. The rituals to ward off evil are nevertheless a pervasive part of various Zoroastrian ceremonies. Even though some may relegate the concept to superstition, the various rituals to remove the evil eye add interest and tradition to the ceremonies of which they are a part.

The methods used to remove and ward off evil are practiced differently by Zoroastrians with origins in Iran and India. Zoroastrians from Iran burn espand while Zoroastrians from India perform the achu michu ritual.

Burning Espand / Esfand

Espand or Esfand Peganum Harmala Seed

One method for removing the effects of the evil eye is the burning of espand/esfand seeds. This practice is popular among the Zoroastrians of Iran, Afghanistan and Tajikistan and indeed for the rest of the mainly Muslim population in these countries.

Espand commonly refers to the dried seed of Peganum harmala, a perennial herb shrub from the Zygophyllaceae or Caltrop family, sometimes mistakenly called wild or Syrian rue. Espand grows in the arid regions Iran, Afghanistan, Tajikistan, Pakistan and India (where it is called harmal or harmala) to a height of thirty to sixty centimetres (one to two feet).

The method of using espand is to sprinkle the seeds on a bed of hot charcoals (any source will do) in a handheld container or censer. As the esfand burns, it pops and crackles producing an aromatic smoke that adds to the mystique. The censer is circled seven times over the head of the person receiving the ritual.

Espand over heat

The name espand or esfand is the modern contracted form of the older Avestan name spenta armaiti meaning equanimity (see Amesha Spentas) and the name of an archangel. While the number seven corresponds to the divine heptads of God and the six archangels, the seven circles of the smoking censer around the recipient's head, also limits the amount of smoke inhaled by the recipient.

In Afghanistan and Tajikistan, the ritual is particularly popular for removing the evil eye from children, newborns and the mothers, as for people returning from funerals. The person performing the espand on someone is called the espandi and espandis can be found selling their services on the street to passers who feel the need to have the effects of the eye evil removed. One can perform the espand on oneself.

Often, the prayer is replaced by this short poem, considered by some to be a version of a Zoroastrian prayer with Shah Naqshband as a replacement for Spendarmand (a later form of Spenta Armaiti and an earlier form of Espand).

Espand (Peganum Harmala) Sprig

The Dari (Afghan) version is:
Espand balaa band
Barakati Shah Naqshband
Jashmi heach jashmi khaish
Jashmi dost wa dooshmani bad andish
Be sosa der hamin atashi taze.

The Farsi (Tajik) version is:
Espand balla band
Ba haq shah-e-naqshband
Chashm-e-aaish chashm-e-khaysh
Chashm-e-adam-e bad andaysh
Besuzad dar atash-e-taiz

... both of which roughly translate to:
Espand stop (band) evil (bla or balla)
With King Naqshband's blessings / command
Eyes of none, eyes of relatives
Eyes of friends, eyes of enemies
Burn in this glowing fire.

The mention of fire here brings up the various concepts and symbolisms behind fire in Zoroastrianism, one being its transformative nature and the second as a symbol of asha and wisdom's ability to overcome evil and ignorance represented by darkness.

Northwest of Iran in the country of Azerbaijan, the land of the eternal fires, espand is called uzarlik. According to Jean Patterson and Arzu Aghayeva, one vendor, Movsum Asgarov from Lankaran stated, "My uzarlik is gathered wild in the Khizi mountains. It must be taken from a very remote place, where a rooster's crow cannot be heard. Then its effect will be even stronger." The Khizi mountains are located a few hours' distance north of Baku on the road to Guba.

Asgarov added "You burn uzarlik and then inhale the scent. Also, when people around you smell this smoke, they are stripped of the ability to cause you harm. After that, spread the ash on your forehead and neck. That will banish black energy from your blood vessels." While burning the uzarlik, he chants:

"Uzarliksan havasan, min bir darda davasan.
Na gadar ki, san varsan - dada, bala javansan"

Which translates as:
"Uzarlik, you are air, you are against a thousand and one grieves.
As long as you exist, fathers and sons will be young."

Another vendor told Jean and Arzu that he takes a small handful of uzarlik and salt which he circles around a person's head three times saying:

"Uzarliksan havasan, jami darda davasan.
Pis gozlari chikhardib ovujuna salasan."

This chant translates as:
"Uzarlik, you are air, you are against every grief.
Take out evil eyes and put them in the palm."

The uzarlik in the palm is then cast into a fire and burned. In Azerbaijan, black cumin (gara chorakotu) is also used in a manner similar to espand / uzarlik. When using black cumin, an odd number, say 7 or 13 seeds are burnt and the smoke is then spread around the home.

Those who partake of the espand ritual, attest to its efficacy especially during times of sorrow or depression, when it lightens the heart, raises the spirit and produces feelings of well-being, contentment and confidence.

The Espand plant was likely a member of the haoma family of 10,000 medicinal plants, the chief plant being ephedra.

Espand (Peganum Harmala) Clump

The espand plant is a rich natural source of five alkaloids, harmane, harmine, harmaline, harmalol and tetrahydroharmine (from the Indian name for the plant, harmal), the MAOI-A (monoamine oxidase inhibitor A), substances that have been used in modern medicine to treat clinical depression. The stems of the plant contain about 0.36% alkaloids, the leaves about 0.52%,the roots up to 2.5% and the seeds around 6%. The seeds have the highest concentration of alkaloids, but the rest of the plant could possibly have been used in conjunction with the other haoma / baresman medicinal and health promoting plants.

Extracts and smoke from the plant are known to have: analgesic and anti-inflammatory properties that also include being a central nervous system stimulant, antibacterial properties, effectiveness as a decoction for laryngitis, and the ability to reduce spermatogenesis and male fertility. Other properties include effectiveness against protozoans and malaria, and the ability to expel parasitic worms including tape worms. Anti-cancer and anti-tumour properties are reported including cytotoxicity to HL60 and K562 leukemia cell lines.

An extract produced by boiling espand in vinegar is used to alleviate toothache in central Iran.

A mixture of crushed espand seeds, honey, wine, chicken gall, saffron and fennel juice, is said to help strengthen weak vision.

In addition to relieving depression, the smoke from the seeds kills algae, bacteria, intestinal parasites, moulds, insects and inhibits the reproduction of the Tribolium castaneum beetle.

The root has be applied in some fashion to kill lice.

The seed produces a red dye that has also been used to alleviate the symptoms of certain skin diseases, skin cancer and subcutaneous cancers.

Individuals should never ingest the seed or extracts without expert guidance. Ingestion in excess can have harmful consequences, as can excessive inhalation of the smoke. The Zoroastrian guiding principle of moderation in lifestyle choices applies.

A comprehensive site on the web is: Erowid.

The Espand ritual of circling a censer over the head seven times, could that be the forerunner of the achu michu ritual described below.

Achu Michu

Purpose of the Ritual

Achu Michu before a wedding ceremony performed at home in Mumbai The final step with a little water in the tray or sace / ses

The achu michu is a ritual that performed by Indian Zoroastrians to remove the evil eye and any evil lurking around a person. It also cloaks a person with an aura of protection against the influences of the evil eye or lurking evil during a religious ceremony, thereby keeping the person spiritually pure.

With the addition of the tandorosti prayer, a prayer for a long, healthy and righteous life full of grace, the achu michu becomes a blessing ceremony that does not require the services of a priest. In Persian, tan means body and dorost means correct or healthy.

While the items used in the achu michu (coconuts, betel leaves and nuts) have been adapted from Hindu customs and have no explicit support or justification in Zoroastrianism, the ritual itself is likely a version of the espand ritual adapted after the Parsi migration to India. Regardless, it is an interesting tradition that adds to the various rituals of a ceremony. The symbolism, is that Zoroastrians are ever vigilant against evil and seek to walk the path of Asha or goodness.

The achu michu can be found being performed by the eldest woman of a family before a ceremony such as a navjote, wedding or jashan ceremony. It can also be performed at the door before guests enter a home to celebrate or participate in an event that has religious significance.

In the case of the navjote and wedding ceremonies it is performed after the nahan or ritual bath and immediately before a person enters the sacred space in which the ceremony is to be performed.

While the nahan or ritual bath, is a physical and spiritual cleansing ritual, the achu michu removes and protects the person against evil and the evil eye. The two ceremonies together cleanse and protect a person entering or participating in a religious ceremony or one that has religious significance.

The items used in the achu michu ritual are placed in a tray called the sace (also spelt 'ses'). For further information please see our page on the sace / ses.

The Achu Michu Ritual

The ritual starts with woman performing the achu michu and the recipient or recipients standing in front of one another either at the doorway or on a spot such a low stool called a patlo or yet an area decorated with chalk designs called rangoli. The officiating woman applies a tila mark (long for a man and round for a woman) of kunkun on the forehead of the recipient and presses rice in the palm of her hand on to the wet tila paste, to which the rice adheres.

Achu Michu before a navjote or initiation ceremony The initiate's grandmother circles an egg around his head

The officiating woman removes an egg from the sace, holds the egg in her right hand supported at the elbow with her left hand. She then circles her hand and egg around the heads of the receiver six times in a clockwise motion, and once in an anti-clockwise motion, for a total of seven circles after which she breaks the egg is then broken on the ground, or on a stone tile, symbolically destroying any collected evil, or as some believe - the evil eye.

The procedure is repeated with a coconut.

Next, the kutli (see above) or container of water is set aside and the tray containing the balance of the items is circled seven times and the contents cast aside. Finally, some water from the kutli is poured into the tray which is circled seven times as before, after which the water is sprinkled on both sides of the recipient or recipients. It is not uncommon for the officiating woman to crack her knuckles on the side of her head to mark the end of the process to extricate evil.

All the circling procedures above are design to absorb and destroy evil.

The closing of the ritual includes the woman performing the achu michu places a piece of rock crystal in the mouth of the recipient, in a sub-ritual called mithu-moonu or mouth sweetening to encourage sweet talk. Finally, she showers grains of rice over the heads of the recipient(s) as a blessing accompanied with wishes for health, happiness and contentment.

After the last achu michu action, the recipients may choose to touch the officiating woman's feet as a gesture of thanks, humility and respect. When the recipients start the motion of feet-touching, the woman performing the achu michu usually attempts to stop the feet-touching by gently pulling up on the upper arm of the recipient as a reciprocal gesture of humility - but the foot-touching usually proceeds. Alternatively, the two hug each other.

Nahan / Nahn Ceremony

The start of the Nahan, the ritual cleansing bath

The nahan (or nahn) is a ritual bath taken before a ceremony such as the Navjote or Sudreh-Pooshi initiation ceremony or a wedding ceremony.

In preparation for the bath, the person under the guidance of the officiating priest, recites a prayer (the baj) and then chews on a pomegranate leaf that the priest will have brought with him. After removing the chewed leaf, the person also either sips or places her or his lips to a small metal container containing nirang, gomez or taro (urine from a white bull). The urine is ritually consecrated in advance and is believed to have anti-bacterial and cleansing properties. It is part of an ancient practice when washing items and the body with the urine was an effective control against the spread of disease (also see Darmesteter 5.5). The priest will have added to the taro, a pinch of the bhasam or the consecrated ash from a fire at the fire-temple.

Next, the priest and person undergoing the nahan together recite the prayers of repentance, the patet, at the conclusion of which the priest leaves the bathroom and stands outside the door while the person bathes (if possible with consecrated water from the well of a fire temple). For the orthodox, the bath is a shortened version of the bareshnum ceremony described below and involves a symbolic cleaning with taro, sand and consecrated water, followed by a regular bath of the whole body using water to which a few drops of consecrated water have been added. All these steps were of great importance in prior days. Today, the steps are of symbolic importance.

On concluding the bath, the person will say their kusti prayers (unless, the nahan is being performed before an initiation or navjote ceremony), clothe themselves and come out of the bath.

[A Zoroastrian bathes daily before reciting her or his prayers, and though this is not the ritual nahan described above, it is nevertheless seen by orthodox Zoroastrian as a part of their daily religious rituals.]

Bareshnum Ceremony

Prior to being invested with the articles of the first two levels priesthood, the Navar and Martab initiates undergo a ritual purification to cleanse body and soul, called the bareshnum. The Navar for instance, undergoes two nine-day-and-night bareshnum ceremonies. The first time the initiate undertakes the bareshnum, he does so to cleanse himself. The second cleansing is on behalf (niyat) of the person in whose memory he is becoming a priest.

During the nine days, the initiate sips taro (see above) (consecrated white bull urine) and body cleansing with bull urine that is not consecrated, a scrubbing with sand, and a thorough wash of the whole body using consecrated water (consecrated by adding drops of taro and consecrated water) accompanied with ritual prayers.

The result of the bareshnum was a disinfecting, exfoliating and thorough cleansing.

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