The right to salt
Sahand Iranmehr
In its simplest definition, the right to salt means having trust as an individual and social capital. The trust that is the result of living together and entwining the destiny of human beings in a society based on ethics. A right that, although it is tied to salt in its symbolic aspect, but in its real aspect, it is memories and joint actions and reactions in a bed of coexistence.
One of the weighty and thoughtful verses of Hafez is this poem:
O heart, my beard is salt on your lips
Keep it right, I’m going, God bless you
This story of bread and salt in our culture and literature is an interesting story and one of the subtleties of behavior that had and still has a deep meaning for people in the past and now for some. If someone becomes someone’s guest and spends some time with him and eats food from his table, he is committed to the right of mamalhat. The so-called salt was stuck. The minimum meaning of this bread and salt was to eat it, and the maximum was to become a friend of Garambah and Golestan, and to travel and attend, which also became a commitment. Rafiq Garmabeh and Golestan can of course also give the same meaning as bath and Golestan, but mostly the meaning was the companionship of the time of suffering and happiness, because the bath was hot and exhausting and suffocating, and Golestan was with fragrance, herbs and rhododendrons. Travel and presence also meant absence and presence, and travel could cause absence, and staying in the city, home, and country meant being present. Keeping the right to bread and salt was so important that Ferdowsi considers it a proof of authenticity and race:
I will ask him to seal bread and salt
I doubt the purity of the race
Sana’i also considers it to be a promise from the old days and it is necessary for the followers:
Remember the old covenants
The founder’s right to bread and salt
Saadi also considers humanity in respecting this right:
O pupil of my eyes
Make people bread and salt.
For my generation, that sequence from Rozi Roozari series, where Qulikhan, with the help of experience and cleverness, forces Murad Bey to eat bread and commit to abandoning the caravan, is the most concrete manifestation of this ancient tradition.
With these explanations, this story of Attar in the tragedy book has another salt:
Shabrowi and his friend went to the house to steal. While searching, Shabro finds a piece of bread and puts it in his mouth, but suddenly he remembers the custom of eating salt and says to his friend: Let’s leave this house soon.
Bread and salt were eaten here
If you become arrogant, you will fly away
Let’s go back to that verse of Hafez:
Hafez has already taken a taste of his lover’s lips and has established the right of malice with her salty lips. This salt has been sprinkled on Rand Shiraz’s beard and wound, and we know that the wound is treated with salt, and of course the eunuch is persecuted and blamed, but he does not complain, and he is happy with such a favor, what remains is to respect the right to salt, so plunder This flower face is not allowed, maybe here Hafez, like Shabroi Attar, gives the same call to his friend, who is the same bearded and salt-stained heart, that we should remove undue greed from this house: God bless you! (goodbye).
#thoughts
@sahandiranmehr
This post is written by monese_ghamgosar