Food for Nowruz

It’s spring, flowers full and happiness in the green-grass vine
All the blossoms are blooming except mine
Lose not heart, free spirit, on New Year’s day
I heard from the lips of a lily today
Do not sing the seven illusions this New Year’s eve I beg thee:
Complaint, curse, corruption, cacophony, clumsiness, chaos & cruelty.
The seven symbols make, of serene greenery, scented hyacinth and sweet apple
Senged, samanou, salway and song spell.
Send the seven symbols to the table of a lover.
Throw the seven illusions to the door of an ill wisher.
It?s New Year’s eve: rid the heart of darkness
Eventually this black night will turn to light and brightness
Carry out the New Year tradition and God willing
Bring back the feeling to that of the excellent beginning.
— Bahar

When I first learned about Persian New Year, all I knew was that it was customary to eat seven foods whose names started with S. Since I didn’t know the Farsi words for the foods, my daughter and I celebrated for years by eating spaghetti squash, spinach salad with sunflower seeds, smoked salmon and strawberries and shortbread for dessert.

In recent years, thanks to the internet, we’ve enjoyed traditional recipes like kookoo sabzi (an herb frittata recipe I’ve included in the Eostre packet) and a yogurt and spinach dip (the white and green colors symbolize spring). This year, also thanks to the internet, I was able to find a book about Persian cooking, Food of Life, by Najmieh Batmanglij, which provided me with the poem above, and some new information for Nowruz.

According to Batmanglij, meals are traditionally served on a sofreh, a cotton tablecloth embroidered with poems and prayers, of course, in the beautiful calligraphy of the Iranian language. This idea fascinates me as I wonder how I could create a sacred cloth that would embody prayers and poems. English words are not quite as visually gorgeous. Perhaps I could make a tablecloth embroidered with spring flowers to use every Nowruz.

As with the Easter and the Passover table, setting the table for Nawruz is part of the ceremony. Each item has its symbolism. Batmanglij says the seven S’s — sabzeh (sprouts) samanou (a dish of wheat germ or lentils), sib (apples), sonbol (hyacinth), senjed (jujube), seer (garlic) and somagh (sumac) — represent the seven good angels, heralds of life and rebirth, health, happiness, prosperity, joy and beauty.

Whenever I see the buds appear on my neighbor’s contorted filbert, I know that Nowruz is approaching as that is the gnarled branch I always pick to put on my table to represent the twisting paths of life. Batmanglij says I should have seven branches from gnarled trees (olive and pomegranate) on my table.

According to Batmanglij, Iranians always eat noodles at the start of anything new. They represent the choice of paths that life offers us. Picking your way through the tangled strands symbolized picking out the best paths in life. So noodles are eaten on Nowruz, the New Year, and also on the third day after friends or relatives have left on a trip (to help them find their way. Eating this soup on the eve of Nowruz will make a wish come true. The traditional noodle soup is called Ash-e Reshteh. You can find a recipe for it here.

Another dish served on the eve of Nowruz is Ajeel-e Moshgel Goshah (which means unraveller of difficulties), a mix of seven dried fruits and nuts: pistachio, walnut, hazelnut, pumpkin seed, peach raisin and fig.

Fish is another traditional dish served on Nawruz because it brings good luck. Batmanglij provides a recipe for a dish called Sabzi Polo Ba Mahi, or Rice with Fresh Herbs and Fish.

3 cups of long-grain (preferably basmati) rice
1/2 cup chopped chives or scallions
1-1/2 cups coarsely chopped parsley
1-1/2 cups chopped fresh dill
2/3 cup butter
1/2 tsp ground saffron, dissolved in 2 T hot water
3 whole cloves garlic, unpeeled
2 whole leeks, thoroughly washed
1 large white-fleshed fish, about 3 pounds
1/2 cup flour for dredging
4 T oil
Juice of 2 bitter oranges, or 2 lemons

Cook the rice. In a pot, heat half the butter with a drop of the dissolved saffron. Add 2 spatulas of rice and 1 spatula of the herbs, garlic cloves and leeks. Repeat, arranging the rice in the shape of a pyramid. Pour over it the remaining butter, and half the saffron and hot water. Place a clean dishtowel or paper towel over the pot and cover with a lid. Cook 10 minutes over medium heat and then 50 minutes over low heat. While the rice is cooking, clean the fish (if necessary) and cut into six pieces. Wash and pat dry. Dredge in a mixture of flour and salt. Brown fish in the oil in a skillet, over a low heat. Remove the saucepan of rice from the heat and allow to cool for five minutes. Open the pot and remove 2 T of the saffron-flavored rice and set it aside for a garnish. Using a spatula, gently remove the rest of the rice and set it on a platter, without disturbing the crust at the bottom of the pan. This golden crust is a prized part of the meal and is set on a separate platter. Arrange the fish on a serving platter and garnish it with the bitter-orange or lemon juice and the remaining saffron.

Sweets are also an important part of Nawruz, as decorations on the table and a way of invoking sweetness for the coming year, so baklava would make a great dessert. Here’s a recipe from Batmanglij (she mentions in her book, but not this recipe, that you can use purchased filo pastry dough instead of making your own).

References:
Batmanglij, Najmieh, Food of Life, Mage Publishers 1986

First published march 12, 2012

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Nowruz: Persian New Year

The Persians have always celebrated the new year at Spring Equinox with the wonderful holiday of Nowruz (pronounced NO-ROOZ). And in some way, you might say, Nowruz was the start of my career as a calendar priestess.

It was the first new holiday I adopted and made my own, back when I was a college student. I found a brief (two-sentence description) of it in an almanac and began celebrating it with my college roommates. We would put a candle in the middle of the living room and jump over it on Red Wednesday, to get rid of all the things we didn’t want to bring forward into the new year. Once my daughter was born, it became a family tradition.

The Persians call the Spring Equinox Nowruz or Nourooz which means New Day. The Nourooz greeting is “Har Roozat Nourooz Va Nouroozat Pirouz” which means “May your every day be the new day and each new day be a successful one.”

According to Anneli Rufus, the festival is preceded, like Easter and Passover, with a thorough house-cleaning. The evening before, Iranians serve an omelet heavy with spinach, dill and parsley and also munch on bowls of ajeel-e moshgel goshah, “unraveller of difficulties,” a mixture of pistachios, walnuts, hazelnuts, pumpkin seeds, dried figs, peaches and raisins. Note that most of these are seeds as befits a spring feast.

The evening meal on the day of Nowruz, is a grand feast, on the scale of Passover and Easter, and both the decoration of the table and the sorts of food served have symbolic significance. I’ve been celebrating Nowruz for years, using a set of directions from that long ago almanac page. I set my table with a leaf floating in a bowl of water, a mirror, yogurt, colored eggs, sweets, a holy book, rose water and a candle for every child in the house.

Rufus’ directions for decorating the table are similar but slightly different and equally intriguing: Gnarled branches which represent the twisting path of life. An orange floating in a bowl of water, to represent the world floating in space-time. A goldfish swimming in a bowl (also featured in feasts honoring St Joseph on March 19 and Maimuna, the day following the eight days of Passover). Plus tinted eggs, milk, rose water, candies, fruit, incense, narcissi, pastries, candles, coins and a mirror for every member of the household.

Whatever the decorations, the menu always consists of seven items that begin with the letter S. Rufus provides a list of the haft-sin, the Zoroastrian seven S’s: apples (sib), hyacinth (sonbol), garlic (seer), sumac (somagh), jujube fruit (senjed), sprouted seeds (sabzeh) and a wheat germ dish called samanon. Another 7 items that begin with SH are often served: wine (sharab), sugar (shakar), milk (shir), syrup (shireh), honey (shahd), candy (shirini) and rice-pudding (shir-berenj).

However, if these foods are not readily available in your area, you might consider doing what I have done for years, since I didn’t know the Farsi names of the dishes until recently. We eat seven foods that begin with S in English. Our usual menu includes smoked salmon, spinach salad with sunflower seeds and sprouts, spaghetti sauce, served over spaghetti squash, and strawberries and shortbread for dessert, and a glass of syrah (or sparkling soda) to sip.

Like most New Year’s meals, the food eaten at the Nowruz dinner has symbolic importance. The theme is the green of spring and most dishes feature either vegetables or the color green. One exception is a dish of mahi safid dudi, smoked white fish. Another dish usually found on the Nawruz table is kuku, a souffle-like vegetable and herb pie, in which the eggs represent fertility and happiness. Bread is dipped into a special yogurt and spinach dip: the white is for purity, the green for spring. Recipes for these two dishes can be found here. Other traditional dishes include sabzi polow, basmati rice with seven vegetables, and panir va sabzi, a salad of fresh raw vegetables, basil, tarragon, scallions, red radishes, and mint with feta cheese. For recipes, go here.

In the twelve days that follow Nowruz, Persians visit friends and families, share meals and give gifts. The holiday season ends with a picnic on the Thirteenth Outside (this year on April 3rd).

I realized after reading this recent New York Times article that calling this holiday Persian New Year has political implications.  I call it that because that’s how I was first introduced to it over 25 years ago and also because the holiday was first recorded in historical time when it was celebrated by Darius the Great at his new palace in Persepolis in 587 B.C.E. The holiday is now celebrated in Central Asia, Caucasus, South Asia, Northwestern China, the Crimea and some groups in the Balkans. Under some Muslim regimes, celebrating Nowruz was discouraged as it was seen as a frivolous, pagan festival.

It seems a living example of a process that happens over and over again, where a conquering people or religion tries to eradicate the ceremonies of the native people, like the Christians with the pagan holidays of Europe or the Puritans with May Day. However, like those efforts which were unsuccessful, the celebration of Nawruz has not been squashed. In fact, the UN put it on the List of the Intangible Cultural Heritage of Humanity in 2009.

Rufus, Anneli, The World Holiday Book, Harper San Francisco 1994

Wikipedia article

Photo by Cathy Moore of her Nowruz table.

first published March 12, 2012

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A Poem for St David’s Day

FebruarySince March 1st is the feast day of St. David, the patron saint of Wales, I thought I would share a Welsh poem with you. And since March 1 is famously the start of a windy month (March either comes in like a lamb or like a lion, reversing its nature at the end of the month), I wanted to share a poem (see the YouTube video below) about the Wind by Dafydd ap Gwilym (who is named after the saint as Dafydd is the Welsh spelling of David).

Dafydd ap Gwilym is one of my favorites of the Welsh poets. He wrote in the fourteenth century and his poetry is clearly influenced by the troubadour tradition. His favorite topics were nature and romance and he combines them beautifully in poems about trysting with the woman he loves in a grove of birch trees. In this particular poem, the poet addresses the wind and asks him to carry a message to his beloved.

If you would like to hear the Welsh version of this, you can listen to it here.

For a really interesting (but somewhat academic) article on the meter of Welsh poetry and why Wales has produced so many great poets, check out this article on “Extreme Welsh Meter” by Gwyneth Lewis from Poetry magazine: I’ve tried writing poetry using Welsh meters myself while I was in Wales and it is both incredibly difficult and incredibly rewarding. Can still recite whole verses form the poems I wrote because the rhyming and meter schemes made it so memorable.

The photo of the bird flying over the ocean was used to illustrate the month of Windy in my French Republican Calendar in 2013 and was taken by Melissa Gayle West. The French Republican Calendar for 2016 is still available and Melissa’s wonderful photo of sprouting moss decorates March (the month of Germinal, Sprouting).

First published February 28, 2015.

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Tu B’Shvat: Birthday of the Trees

I first learned about the Birthday of the Trees in Arthur Waskow’s wonderful book about Jewish holidays, Seasons of Our Joy. Celebrated on the full moon of the Jewish month of Shvat, it marked the year-end date for the fruit crop, the time when the tithe of fruit was calculated and paid. This was considered a pivotal point in the life cycle of the trees, when the sap began to rise again in trees which had been dormant during the winter. In Israel, the almond trees put forth blossoms. In 2017, it falls on February 11.

In the sixteenth century, the mystics of Safed associated the fruit tree with the Sephirot or Kabalistic Tree of Life. Thus, Tu B’Shvat was seen as the day the Tree of Life renews the flow of life to the universe. We can help heal the world, they said, by offering blessings. On Tu B’Shvat we bless the fruit before we eat it, thus the more fruit we eat the more blessings we can offer.

Many different customs developed as Jewish communities around the world created their own versions of Tu B’Shvat. According to Ellen Bernstein, in an article on the history of the holiday, in Bucharia and Kurdistan, it’s called the “day of eating the seven species” (see Deut. 8:8) and a dinner of thirty kinds of fruit is prepared. In India, fifty kinds of fruit are served. In Moroccan villages, the wealthiest villager invites everyone for a feast and sends the guests home with their hats full of fruit.

A Greek legend says that on Tu B’Shvat angels tap the head of each plant on this day and command them to grow. Another Greek legends says that trees embrace on this day and anyone who witnesses this will get their wish fulfilled. Women who want to get pregnant plant raisins and candy near trees on Tu B’Shvat night and pray for fertility. And in some places, young girls, eligible for marriage, are “married” to a tree. If the tree buds soon after, this is seen as a promise of the marriage to come. For families who have lost a loved one during the year, Tu B’Shvat can be celebrated as a holiday of rebirth and remembrance.

In modern Jewish practice, the Birthday of the Trees has been taken more literally and many communities plant trees on this day or send money to support the planting of trees in Israel. At the same time it has taken on a new symbolic significance as “a day of celebration and reaffirmation of the necessity of protecting God’s world.” A number of new Hagaddot have been developed which focus on healing the wounded earth.

One of these is called The Tree’s Birthday and was written by Ellen Bernstein. She uses the following correspondences to explain what is served during each of the courses:

1st course
Represents Assiya, earth, winter, the physical, west
Fruit with a hard outer shell (like coconuts, bananas, walnuts, pineapple, cantaloupe)
Glass of white wine

2nd course
Represents: Yetsira, water, spring, the emotional, south
Fruit with a hard inner core (like peaches, dates, apricots, plums)
Glass of white wine with a few drops of red in it

3rd course
Represents: Briav, air, summer, cerebral, east
Fruit that is soft throughout (strawberries, cranberries, grape, apples, figs, pears)
Glass half red and half white wine

4th course
Represents: Atsilu, fire, autumn, spiritual, north
No fruit at all
Glass of red wine

If you think fruit will not be substantial enough, seeds (like chickpeas and sunflower seeds), nuts and sprouts are also appropriate, along with crackers and cheese (foods of the season).

Bernstein provides readings which she culled from sources as varied as the Bible, the Whole Earth Catalog, e.e. cummings and Rumi to celebrate the elements associated with each season, for instance, the passage where Mole first sees the river from Wind in the Willows for water. Each course begins with a song or dance appropriate for the season. For each course, the plate of fruits are blessed and before drinking the wine, a toast is offered to the season. The traditional blessing is “Blessed art thou, O Lord our God, Ruler of the Universe, who creates the fruit of the tree” or “the fruit of the vine,” but you can adapt that so it fits your concept of the divine. As Bernstein comments:

“Because there is no specified liturgy for the holiday, Tu B’Sh’vat readily lends itself to creative interpretation.” If you don’t want to do a complicated ritual, you might simply add fruit to your evening meal on the night of the full moon. One of the injunctions for Tu B’Shvat is to eat a new kind of fruit, one you’ve never tried before.

My first Tu B’Shvat seder was one I hosted at my apartment with a group of friends from The Beltane Papers. We didn’t have a copy of Bernstein’s book at the time, so we improvised our own ritual. I asked each of the guests to bring a reading that represented the various elements. At the start of each course, I brought out plates of fruit of the appropriate kind. Each of the guests chose a fruit and blessed it. Instead of using the traditional Jewish blessing, which we didn’t know, we made up our own words of praise, speaking about our relationship with or appreciation for the fruit. After the fruit had been consumed, we poured the ritual glasses of wine and someone offered a toast to the season.

The details are lost in the fog of time but I remember the juiciness: the kitchen counter dripping with fruit juice, the table crowded with plates of fruit, sticky fingers, juice running down the chin. There’s a certain lightheadedness associated with a meal, hours long, consisting only of fruit and wine. Although I was drinking white grape juice and cranberry juice rather than wine, I too felt the lightening as we moved from the heavy element of earth to the most insubstantial element, fire.

We were in the middle of our second course when the full moon appeared in the eastern windows of my apartment, striking us with wonder. It was a magical moment as we sat bathed in her rays, feeling our kinship with others who had sat feasting for centuries under the full moon of early spring.

Tu B’Shvat Links:

This website has a long list of articles; some of the links are broken; scroll down to the bottom for links to recipes:
http://www.jr.co.il/hotsites/j-hdaytu.htm

Let me know if you know of other good resources for Jewish holidays on the web.

Resources:
Bernstein, Ellen, “A History of Tu B’Sh’vat,” “The Tu B’Sh’vat Seder,” in Ecology and the Human Spirit: Where Nature and the Sacred Meet, ed. Ellen Bernstein, Jewish Lights 2000
Bernstein, Ellen, The Tree’s Birthday: A Celebration of Nature, 1988. No longer in print.
Elon, Ari, Naomi Hyman and Arthur Waskow, eds., Trees, Earth and Torah, Jewish Publication Society 1999.
Fitzgerald, Waverly, “Tu B’Shvat: Reawakening the Tree of Life,” The Beltane Papers, Issue Four, Samhain 1993
Waskow, Arthur, Seasons of Our Joy, Beacon Press 1982

All the photos were taken by me in my neighborhood in April of 2010 while on a tree walk with Arthur Lee Jacobson.

First published 2/6/2012.

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Lucky Moons for 2017

New moon of spring, photo by Alyss Broderick

An important part of doing magic is being in touch with the flow of energy as it expresses itself through the universe, especially through the cycles of the stars, the sun and the moon. Keeping track of these cycles is easy if you have any one of the popular calendars which list the moon sign like the WeMoon Almanac or the Pocket Astrologer or the Moon Phases card.

During every lunar cycle (or moonth, the term Donna Henes uses to remind us of the root of the word month), the moon passes through your astrological sun sign. This is often a time of personal power, when you feel truly in sync with your personality. Helen Farias noted that wishes (prayers, affirmations, spells) expressed on the day the moon was in her sun sign were usually granted. If you know your moon sign, you may also notice a shift of energy when the moon moves through this sign, which will also happen once every lunar cycle. Often this is a time when you are sensitive and aware of your feelings.

Full harvest moon, photo by Cate Kerr

You also have several other moon power points during the year. The moon will be new in your sun sign once a year and full in your sun sign once a year. The New Moon, when the moon is dark or invisible is a seed point, a time for going deep within and attuning with spirit. Since it always happens near your birthday, you can use it as a time for setting an intention for the upcoming year. The full moon in your sign is more likely to be the time for a party (too bad it’s half a year away from your birthday), a time for going out into the world, connecting with other people and expressing yourself creatively.

The moon will pass through all of its phases in your sign during the year. You might also want to note when it is in your sign in the first quarter and the last quarter. The first quarter moon in your sun sign would be a good time for initiating a project or casting a spell, planning or going on a vision quest. The last quarter moon is a time for reflecting on your achievements, evaluating your experiences and grieving your losses (perhaps with a ritual of letting go).

Now that you know the principles, you can also pay attention to these power points when they fall in the same sign as your natal moon or the sign of your Ascendant. Each one can be occasion for a ritual.

Charting Your Moon Power Points

The chart below can help you identify your Moon Power Points for the coming year. Dates are taken from Jim Maynard’s 2017 Pocket Astrologer for Pacific Time. Leos get two fresh starts with two new moons, and they’re going to need it with all those eclipses in their sign. Aquarius and Pisces also have eclipses paired with their moon power points. For a great description of how eclipses affect you, see this article by Susan Miller. https://www.astrologyzone.com/all-about-eclipses-a-guide-for-coping-with-them/

Moon Phase New Full First Quarter Last Quarter
Seed point,
make wish
Celebrate Initiate a project,
state intentions
Reflect, evaluate,
let go, banish
Aries Mar 27 Oct 5, harvest moon Jan 5 Jul 16
Taurus Apr 26 Nov 3 Feb 3 Aug 14
Gemini May 25 Dec 3 Mar 5 Sep 12
Cancer Jun 23 Jan 12 Apr 3 Oct 12
Leo Jul 23 &
Aug 21, eclipse
Feb 10,
eclipse
May 2 Nov 10
Virgo Sep 19 Mar 12 Jun 1 Dec 9
Libra Oct 19 Apr 10 Jun 30 Jan 8, 2018
Scorpio Nov 18 May 10 Jul 30 Jan 19
Sagittarius Dec 17 Jun 9 Aug 29 Feb 18
Capricorn Jan 16, 2018 Jul 8 Sep 27 Apr 19
Aquarius Jan 27 Aug 7
eclipse
Oct 27 May 18
Pisces Feb 26
eclipse
Sep 6 Nov 26 Jun 17

References:

This article first appeared in the Winter 1998 issue of The Beltane Papers: A Journal of Womens Mysteries.

Farias, Helen was the founding mother of The Beltane Papers. Until her untimely death in 1994, her wisdom and scholarship could be found in every issue. She frequently wrote about calendar customs and working with lunar and solar energies.

Henes, Donna, Celestially Auspicious Occasions: Seasons, Cycles & Celebrations, Perigee/Berkley 1996

Ask about these calendars at your local bookstore. If you can’t find them there, contact the publisher directly.

Pocket Astrologer is a handy guide created by Jim Maynard containing detailed astrological information for the year. It is available in a wall calendar, an engagement calendar, or, my favorite, the little pocket-sized book, for either Eastern or Pacific time. Order it from Quicksilver Productions, www.quicksilverproductions.com

Lunar Phases card: A simple tool for tracking the moon’s cycles, a one page card on stiff paper which can be ordered from Snake and Snake Production at www.snakeandsnake.com.

WeMoon Almanac, a lovely engagement calendar, featuring original art, good writing and astrological lore, published by Mother Tongue Inc. For more information see:www.wemoon.ws

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Hanukkah: Festival of Lights

OLYMPUS DIGITAL CAMERA This blog was originally written for the holiday lore blog at Amber Lotus. The Jewish holiday of Hanukkah, like the stringing of Christmas lights on trees and houses, and the lighting of the Advent candles, celebrates light during the darkest time of the year. The Jewish holiday calendar is still a lunar calendar and that means that the theme of light and dark can play out in the timing of the moon as well as the sun. Hanukkah always begins on the 26th of Kislev, three days before the dark moon closest to the full moon that is closest to the Winter Solstice, so at the darkest time of the moon and at the darkest time of the sun. Most Jewish holidays are linked to a pivotal moment in Jewish history. For Hanukkah, that moment is the victory of the Maccabees against the Hellenistic overseers of the Land of Israel who outlawed Jewish religious practices (and punished them with death) while reinstating pagan rituals. In 166 BCE, when the Maccabees recaptured Jerusalem, they chose the 26th of Kislev as the day to purify and rededicate the temple which had been desecrated three years earlier. But the temple contained only one sealed flask of oil, only enough to light the lamps for one day. Miraculously that oil lasted for the eight days of the ceremonies. But as Arthur Waskow points out in his wonderful book on Jewish holidays, Seasons of Our Joy, the Greeks were probably celebrating a Winter Solstice ritual on that day and by claiming the same day for their festival the Maccabees

were rededicating not only the Temple but the day itself to Jewish holiness; were capturing a pagan solstice festival that had won wide support among partially Hellenized Jews, in order to make it a day of God’s victory over paganism. Even the lighting of candles for Hanukkah fits the context of the surrounding torchlight honors for the sun.

The main ritual for Hanukkah involves lighting candles in the menorah, a candelabra that contains eight candles in a row. The first candle on the right is lit on the first night (December 25 in 2016) and each night an additional candle is lit until all eight are burning. Since the lit candles are not to be used for any practical purpose, many menorahs have a space for a ninth candle, a shammas or shammash, which is set above (or below) the others and used to light them. The candles are lit just s night falls and are left to burn for a half an hour. No work is to be done while the candles are burning (just as the candles are not to be used for practical purposes). Instead this half hour is a time for contemplation, for saying blessings and singing songs, eating special foods and playing games. In some Sephardic communities, women do not work at all on the first and eighth days of Hanukkah, and in some places, they don’t work on any of the eight days. Just as the Sabbath is the day for rest provided during the week, so are the eight days of Hanukkah a time of rest at this pivotal point in the year. hanukkah geltHanukkah foods are cooked in oil: potato latkes and fritters and jam-filled doughnuts, all recall the miracle of the long-lasting oil. Children play with a dreidl and are sometimes given gifts, particularly Hanukkah gelt. I’ve always loved those thin gold-foiled chocolate coins which remind me of the gifts of money so common at New Year festivals (the Romans, for instance, gave coins as New Year Gifts) and certainly,with the return of light in the darkness, the new year is born. Photo of Hanukkah gelt was taken by Liz West and posted at Flickr. Photo of the silver menorah (found at Wikipedia) was taken by Ladislav Flaigl and released into the public domain.

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An Advent Garden

by Erin Fossett

The December holidays can be a hectic if festive time of year, a season that can leave us ungrounded and disconnected from our natural rhythms. And yet, this season can also be a call to strengthen these connections, while paying tribute to some of the most fundamental relationships in our lives: our connections to the earth, to plants and animals, and to the people around us.

One way we try to honor these connections in our home is an advent garden, a tradition that has become an anchor of my family’s celebration. It is also a tradition that can be adapted to your own beliefs and traditions, expressing what the season means for you.

To make our garden, I spread a starry blue cloth on a corner table at the beginning of December, and then add four unlit votive candles. Other people might want to use an advent wreath of pine boughs, though I admit that I’m too intimidated by florist wire to try this myself. Instead, I arrange a spiral of small stones to symbolize the first week of advent, the Festival of Stones, which commemorates the earth in its most basic form.

The first light of Advent is the light of stones,
Light that lives in seashells, in crystals and in bones.

This verse is one I learned at my son’s Waldorf school. It can also be found on a wonderful collection of holiday music, The Christmas Star, by Mary Thienes-Schunemann. Every evening, we gather before bedtime around the garden. We turn out every light, even the Christmas tree. Then, singing this verse, I light a single candle for the first week of advent. We might sing a song, and I might read a fable or myth of the earth, including creation myths from various cultures. One source of wonderful stories for the solstice season is The Return of the Light, by Carolyn McVickar Edwards.

This first week, our focus is on our connection to the earth. We try to go on a hike or snowshoe, and my children keep an eye out for special rocks that they can add to our spiral. In years past, I have also wrapped individual stones, seashells and crystals in tissue paper. Each night, my children choose one to unwrap and we add it to the garden. We end our ritual with Silent Night, or another song, and I lead them upstairs by candle light.

The second light of Advent is the light of plants
Plants that reach up to the sun and in the breezes dance.

The second week of advent we celebrate the Festival of Plants. I add pine boughs and moss to the garden, and I may wrap up some pinecones for the children to open, as well as seed packets that we can plant in the spring. I try to keep most of the garden natural, but my children like to add their own touches, and it’s always interesting to see what they come up with. We’ve had the plastic pine trees from my son’s train set, bits of orange peel and a pomegranate. The important thing is to make it personal, an expression of what has meaning for you.

This week, we talk a lot about plants, celebrating the bounty of the earth and expressing gratitude for the people who grow our food. We also pay special attention to our garden, thanking the sleeping plants outside. This year, we’re even talking about planting a tree during the holiday season. We light two candles this week, and continue with our stories of the natural world, reading stories such as The Miracle of the First Poinsettia by Joanne Oppenheim.

The third light of Advent is the light of beasts
Light of hope that shines in the greatest and the least.

The third week of advent, we celebrate the Festival of Animals. Our garden is starting to take shape now, and the children get excited adding figures of favorite animals from their toy collections and our nativity set, as well as small animals that I’ve felted. We may set out a bowl of birdseed, or a bit of hay, to represent caring for animals.

Last year, we also made bird feeders from pine cones dipped in peanut butter and bird seed and hung them out in our backyard. We leave carrots out for the bunnies and pumpkin seeds for the squirrel who visits our back door a few mornings a week. We tell animal stories and think about how much we appreciate all living things. One group of stories that my children particularly love is James Herriot’s Treasury for Children, which includes a family favorite, “The Christmas Kitten.” We light our third candle and celebrate the growing brilliance of our garden.

The fourth light of advent is the light of you and I,
The light of love and friendship, to give and understand.

The final week of advent is the Festival of Human Beings. Add to the garden pictures of special people: relatives and historical figures that have inspired you. My children like to include doll house people as well as figures from our crèche set. By the end of the week, our garden is quite crowded. My children often play in it, moving the figures around.

I set up a pathway of little gold stars leading to the table, and each day move Mary and her donkey a little closer to the garden. All four candles are lit and their brilliance is reflected my own children’s faces. Books I like to read this week include All I See is a Part of Me by Chara Curtis and The Shortest Day by Wendy Pfeffer, which also includes some craft ideas for celebrating the solstice.

Since this final week usually includes the solstice, I try to focus on how we can bring more light into the lives of those around us. We may visit a soup kitchen, go to a nursing home, or take small homemade gifts to neighbors and friends.  On the day of the solstice, we try to forego electric lights as much as possible, and spend a lot of time outside (weather permitting). Last year, a friend gave each of us large white votive candles and we wrote our wishes and intentions for the coming year on the outside of our candles before lighting them. Another favorite solstice memory is of the snow cave we dug in the back yard one year. We set out votive candles in that sheltered space to represent the birth of the light. We left them lit in the snow as long as they lasted, long after my children went to bed, and it is a memory that still means a lot to each member of our family.

If the idea of the advent garden doesn’t appeal to you, you can think of other ways to incorporate your connections to the natural world into your holiday celebrations. Hike or snowshoe together with family and friends. Plant a tree or some indoor bulbs that you can enjoy during the winter months. Do something special to honor the animals, and to help the people around you. The important thing is to make the season meaningful for you and your family, celebrating traditions that will create memories and connections into the years ahead.

Erin Fossett is a freelance fiction writer and editor living in Colorado. Her fiction has been awarded by the Colorado Council on the Arts. She provides writing coaching and editing services through wild Word Writing and can be reached at wildwordmedia AT msn DOT com.

Erin Fossett provided the photos of her Advent Garden. The snowy scene was taken by Mary Claflin. Originally posted in November, 2010.

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Celebrating Advent

by Waverly Fitzgerald

The period of Advent, which means “to come,” is a period of anticipation, of looking forward, of waiting. What are we waiting for? In the Christian tradition: the birth of the Christ Child, who will be recognized as the Son of Light at Candlemas (February 2, when Mary presents him at the temple). In the pagan tradition, the rebirth of the Sun, for the Winter Solstice is the moment when the sun is at its nadir (for those of us who live in the Northern Hemisphere). For a few days, the sun appears to stand still, and then begins its northward journey again, bringing more light into the world with each passing day.

In the Church calendar, the first Sunday in Advent is the beginning of the Liturgical year. Advent is celebrated on the four Sundays before December 25, Christmas, beginning with the Sunday closest to November 30, St. Andrew’s Day. This period was first observed, as a time of solemnity and fasting, in medieval times. At the time of the Reformation, it became part of the liturgical calendar of Anglicans and Lutherans, and was subsequently adopted by other Protestant groups. According to Father Reardon, in Orthodox churches, Advent begins on the feast day of St. Phillip, November 15, and last for 40 days, echoing the 40 days of Lent in Spring. In fact, it is often called the Winter Lent or St Phillip’s Fast.

If you prefer to celebrate the rebirth of the Sun instead of Christmas as the turning point in the year, you could mark the beginning of Advent four Sundays before Winter Solstice (which is calculated astronomically and can fall on December 20, 21 or 22). This year, both Christian Advent and Pagan Advent begin on Sunday, November 28.

Most Advent customs have to do with marking time: opening doors in an Advent calendar, lighting candles in an Advent wreath, putting symbols on a Jesse tree. All of these customs are fairly modern. Though both evergreen wreaths and candles were important symbols during the winter holidays, the Advent wreath is first mentioned in the 19th century in Germany and spread to the United States in the 1930s. The first Advent calendar was also created in Germany in 1851 and the first printed versions were made in Munich in 1908. (We also have Germany to thank for the concept of the Christmas tree.) The idea of marking time with a Jesse tree (a symbol of the tree outlining Christ’s lineage on which symbols are placed that correspond with Bible stories) is even more modern, developed in American Protestant churches in the twentieth century. Before we used these devices for marking time, there were simpler customs, for instance, marking the passing days with chalk on a doorway, lighting a candle every day, or marking lines on a tall candle (like the one on the right which I found at the Wikipedia article on the Advent wreath) and burning it for a short period each day.

Although I remember Advent from my Catholic childhood, it was a minor celebration, easily overwhelmed by all the emphasis on Christmas (presents, decorations, etc.). But I have been a big fan of celebrating Advent ever since I read The Advent Sunwheel by Helen Farias (available at my store). She outlines a weekly ceremony to be performed every Sunday (Sunday being the Sun’s day) in which you light one candle on the Advent wreath, read a story (I love the stories Helen wrote but you could use any holiday or light-in-the-darkness tale), spend a few minutes enjoying the candlelight, then indulge in seasonal food and drink. This is a lovely tradition to share with family or friends. At our house, the grand finale comes on the Sunday before Solstice, when we host our annual Winter Solstice party and St. Lucy arrives to light the Sun candle in the center of the Advent wreath.

My particular spin on the tradition is to make my own Advent wreath from evergreens I collect in my neighborhood. It is part of my goal of living seasonally and knowing what is available at this time of the year. I go on a long walk on Wreath-Making Day, the Saturday before Advent begins, to gather the greens, returning every year to the same trees and bushes. In my neighborhood, I can find cedar, holly, pine, fir, spruce, and, I hope this year, my new best friend, cryptomeria japonica.

Another Advent-related holiday (which I have not celebrated) is Stir-Up Sunday, the Sunday before Advent begins, celebrated this year on the full moon of November 21 in 2010. The name comes from the Church of England collect for that day which begins “Stir up, we beseech thee, O Lord, the wills of thy faithful people.” That became a reminder that it was time to start stirring up the Christmas puddings and was parodied with this verse.

Stir up, we beseech thee
The pudding in the pot
And when we do get home
We’ll eat it piping hot.

Charles Kightly in The Perpetual Almanack of Folklore mentions the belief that Christmas puddings should always be stirred with a wooden spoon and all present should take a turn in order, mother, father, children and babies, by seniority, then visitors. I like it that the mother comes first in this list! Not so in Roman customs where the paterfamilias usually takes the lead.

I do observe another cooking-related Advent custom recommended by Helen Farias, and that is the baking of 13 different kinds of winter holiday cookies, including Lucy cats, Advent pretzels, gingerbread men, cinnamon stars (Zimsterne), and shortbread. Because that’s a lot of cookies, I begin baking them at the start of Advent, making three or four different kinds a week so that they will all be done in time for the Solstice Party. You can get my cookie recipes and a schedule for baking that will allow you to serve the appropriate cookie each Advent Sunday if you buy my Thirteen Cookies for Christmas book.)

Waverly Fitzgerald is a writer, teacher and dancer. She founded School of the Seasons, edits Living in Season and is the author of Slow Time: Recovering the Natural Rhythm of Life. First published November 07, 2010.

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Mid-Autumn Moon

On the full moon of the eighth Chinese lunar month, women celebrate the Moon. This moon is usually the full moon closest to the Equinox, and the same as the Harvest Moon in the West.  It corresponds with the Full Moon of September 16 in 2016.

In China, this is the beginning of the yin part of the year, when the dark takes precedence over the light, and the Moon is the symbol of yin energy, which also includes water, women and night. In the old Chinese agrarian system, autumn and winter were the women’s seasons.

The Moon Goddess, known as Hengo or Chang-o rules the Jade Palace of the Moon. Sometimes she is associated with a rabbit, sometimes with a toad. She drank the elixir of immortality meant for her husband and floated up to the Moon.

To honor the Moon, the women build an altar in the courtyard and put a figure of the Moon Hare in the center. Also on the altar are 13 moon cakes (to represent the 13 lunar months in the year), incense sticks, candles and plates of pomegranates, melons, grapes, apples and peaches. The pomegranates and melons represent children, the apples and grapes fertility and the peaches long life.

According to Anneli Rufus in The World Holiday Book, another popular fruit for the altars is the grapefruit-like pomelo, whose Chinese name, yow, is a homophone for “to have.” She also describes the filling of the moon cakes: sweet bean paste or lotus seed with a boiled egg at the heart to symbolize the moon.

When the full moon rises after sunset, the woman of the house approaches the altar and bows to the moon, followed by all the other women present. They sit in the courtyard all night long, feasting and drinking, some studying the moon for auguries, some composing poems about the beauty of the moon and the night, some playing the game of “Capturing the Moon,” by trying to catch her reflection in a bowl of water.

In Korea, to the north, this is a harvest festival. In Vietnam, it is celebrated by children who march in the night, carrying lanterns shaped like animals, birds, and fish, moving with a swaying motion, and chanting nonsense rhymes.

In Japan, this holiday is called Tsukimi. People gather at lakes or in special moon-viewing pavilions and eat “moon-viewing noodles”: thick white udon in broth with an egg yolk floating on top.

Photo by Cate Kerr of Beyond the Fields We Know

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Flower of June: Roses

 

Venus Verticorida by Dante Gabriel Rossetti

Venus Verticorida by Dante Gabriel Rossetti

As I write this page, I am swimming in the sweet, spicy scent of the ruffled pink rose sitting in a vase of water on my desk.. Having recently been introduced to the serious art of wine tasting, I am educating my scent palate to register smells like tar and tobacco in wines. And I find the same acuity extends to flowers. Roses no longer just smell like roses; some are black cherry and others have the spiciness of carnations. This pink rose, however, is all rose: but on the peppery edge of rose.

The name rose simply means rose, according to the American Heritage Dictionary, although other sources derive it from Rhodes (where, apparently, roses grew) or from a Greek root meaning “red.” The word for Rose in Avestan, the language of Zoroaster, is vareda and in Armenian it is vard; and we see this root in the name of the midsummer festival Vartavar, the Flaming of the Rose. The Persian word for rose is gul, which also means flower, and is close to ghul, the word for spirit. Rose water is called gulab, as is a beverage made from water and honey or syrup, from which (via Arabia julab) we get the julep in mint juleps.

I have found more confusion in flower lore than anywhere else in my research. Of course, part of the problem with flowers is that it’s often hard to tell which plant is referred to by which name. But that seems hardly likely for roses. Still of the twelve books about flowers on my desk, every one tells a different (unattributed) story about the early references to roses.

What is clear is that the rose was cultivated by the Greeks. One source says Venus pricked herself on a thorn of a white rose and stained it red. Or that Cupid spilled red wine on it. But I can’t find these stories in my usual source for Greek mythology, Robert Graves.

stylized roseThe Romans adored roses and used them liberally in festivities, so liberally it is said that at one party, the guests were actually smothered by rose petals falling from the ceiling. This is not the origin of the term sub rosa. That comes from the Roman practice of hanging a rose over a conference table, which was supposed to indicate that everything spoken there would be held in confidence. For many centuries, roses were carved or painted on the ceilings of dining chambers to indicate that the diners could talk freely.

Horace in the Odes said: “Nor let roses be wanting to our feast.” The Sybarites slept on mattresses stuffed with rose petals. The rose garden of King Midas was one of the wonders of the ancient world. Apuleius in  Metamorphoses, gives them as decoration to Venus, who after an evening of revelry is described “Heavy with wine and all her body bound about with flashing roses.” Many legends aassociate the rose with Venus. It is her flower, par excellence.

For a while, because of the bad reputation roses had acquired under the Romans, Christians did not allow the rose in church, but eventually it was adopted into Christian iconography. Christ is shown crowned with rose thorns and Judas supposedly hanged himself from a rose tree. Mary is addressed with various rose titles, including Rose of Sharon, the Rose-bush, the Rose-garland, the Rose-garden, Wreath of Roses, Mystic Rose and Queen of the Most Holy Rose-garden.

To the Arabs, roses signify masculine beauty. It is said that the white rose sprang from the sweat of Mohammed on his journey to heaven.

In Germany, the rose is under the protection of the dwarfs or fairies and you must ask their permission before picking one, this is the mistake Beauty’s father made when plucking the rose from the Beast’s garden. In a reversal on this motif, other legends tell of people who were enchanted and turned into animals who regained their human form by eating a rose, for instance, Apuleius in the Golden Ass and St. Denis, the patron of France.

For many centuries in Greece, Rome and China, the rose was a funeral flower. In Switzerland, the cemetery is sometimes called the Rosengarten. In England it is customary to plant a rosebush on the grave of a lover who dies before the marriage, thus combining the themes of love and death. Seeing the petals of a rose fall is a sign of death for the Germans although it can be counteracted by burning some of the petals.

An Indian legend tells about a quarrel between Vishnu and Brhama about the most beautiful flower. Brahma insisted upon the lotus (the flower of July) until Vishnu showed him a rose.

A Brief History of Roses

rosa canina

Rosa canina

Roses have been cultivated in Greece and China for over 3,000 years. The earliest rose is the dog rose (Rosa canina). Fossils of this species from 35 million years ago were found in Montana. I just smelt a dog rose as I strolled home in the midsummer sunshine and it has the most intense fragrance of any rose.

Rosa gallica by Pieree Joseph Redoute

Rosa Gallica by Pieree Joseph Redoute

The next oldest rose is the  rosa gallica (gallica officinalis), a symbol of the sun in the 12th century BCE. It has a rich cherry color and flowers the size of a field poppy. This was the rose used as a symbol of Lancaster during the War of the Roses. A striped Rosa Gallica called Rosa Mundi commemorates Henry II’s mistress, Rosamund, hidden by him at Woodstock near Oxford, and murdered by jealous Queen, Eleanor of Aquitaine. It is also known as the apothecary rose because it was used by herbal healers.

The next distinct rose type comes from 1000 BCE and grew at the Temple of Aphrodite at Samos. It has loose petals, voluptuous and scented, and was known as the damask rose in England, supposedly because it came from Damascus. Because of its wonderful scent, it was used primarily used to make rose water.

Rosa damascena by Pierre Joseph Redoute

Rosa damascena by Pierre Joseph Redoute

Another early rose is the sweet briar or eglantine (rosa rubiginosa), which is mentioned by Chaucer and also appears in The Song of Roland:

On white carpets those knights have sat them down,
At the game-boards to pass an idle hour—
Checkers the old, for wisdom most renowned,
While fence the young and lusty bachelors
Beneath a pine in eglantine embowered.

translated by CS Moncrieff

I believe this is the rose in the rose hedge observed by Richard Jefferies, a naturalist, near a farm at Wick in Wiltshire:

Some of [the] briars stretch forth into the meadow, and then, bent down by their own weight, form an arch crowned with flowers. There is an old superstition about these arches of briar hung out along the hedge-row: magical cures of whooping-cough and some other disease of childhood can, it is believed, be effected by passing the child at sunrise under the briar facing the rising sun.

Chinese roses first arrived in Europe near the end of the 18th century. These were the tea-roses, possibly so-called because they were imported along with tea. In China they were often named for poetic concepts, like “Clear Shining after Rain,” while in France, new varieities were usually named for men, wives and mistresses. When crossed with hybrid perpetuals, these roses produced most modern roses.

The rose is a member of the Rosacae which also includes strawberries and raspberries, apples and almonds, plums and apricots.

For a much more thorough discussion, see:

http://www.csulb.edu/~odinthor/oldrose.html

 

Rose Holidays

There are many holidays associated with roses, many of them in June. And in fact, June is national Rose Month (so declared in America in 1969).

Rose Monday is celebrated in Germany on the Monday before Lent begins, with parades, masked balls, parties, satirical speeches and other Carnival events.

Several saints with feast days in June are associated with roses. The yellow rose is the symbol of St. Nicomede whose feast day is June 1st. And the three-leaved rose is associated with St. Boniface on June 5. And on St. Barnaby’s day, June 11, it was customary in Great Britain to decorate churches and houses and even clergymen (who wore chaplets of roses while officiating)with Barnaby garlands of roses and sweet woodruff. Red roses are associated with St. George, whose feast day is April 23.

Ginzburg citing studies by Nilsson and Ranke says that the Christian festival of Pentecost derives from the Rosalia (a Roman ceremony honoring the dead, celebrated on May 10 and May 31). According to posts at several web sites that study ancient Roman religion, the standards of military units were brought out on these days and decorated with a garland of roses, presumably to honor soldiers from the unit who had died in combat.

The day before Pentecost is a day when many Christians visit and decorate the graves of their loved ones (and it may be the precursor of Memorial Day). And on Pentecost in Messina, according to Urlin, great quantities of roses wee dripped from the ceiling of the church during the singing of the famous Come Holy Spirit.

The Armenians have a festival called Vartavar or Flaming of the Rose. Originally a Midsummer festival, it is now celebrated at the same time as the Transfiguration, 98 days after Easter, but still involves the pagan customs inherited from the older holiday: decorating churches with roses, spraying each other with water and releasing doves.

Rose Water

The 16th century English herbalist, Gerard, recommended rose water for “the strengthening of the heart, and refreshing of the spirits and likewise for all things that require a gentle cooling. The same being put in junketting dishes, cakes, sauces and many other pleasant things, giveth a fine and delectable taste.”

Jean Gordon in her book, Cooking with Roses, provides instructions for distilling rose water:

Gather about a pound of fresh rose petals [be sure they have not been sprayed] from fragrant roses. Fill an aluminum tea kettle half full of water, strew rose petals thickly over the surface. Close the kettle and set over a low heat. Attach a clean rubber hose to the spout of the kettle and place the other end in a glass jar on the floor. Arrange the rubber hose so part of it is submerged in a pan of cold water. The essence of the rose petals will be extracted by the heat and carried off with the steam generated by the water. The vapors, on passing through that part of the rubber hose which is under water, are condensed and run into the glass jar in the form of rose water. Be certain the temperature is low, the petals do not clog the spout and that there is no obstruction in the tub, as the pressure of the steam may force the lid from the kettle and scatter petals over the walls and ceiling of the kitchen. Aside from this danger, rose water is not really difficult to distill. The first attempt may take time and patience, but after that success is almost certain.

When using rose water in cooking, Gordon suggests adding it near the end as the flavor is delicate and easily lost during baking and boiling. Add rose water to cakes, to frosting, to cookies (especially those with a delicate flavor like shortbread or sugar cookies).

Arabs use rose water with honey and butter to glaze a roasting chicken. In Greece, it flavors candies and pastries. In Turkey, a bottle of rose water sits on the table and is sprinkled over food for flavor. This same sprinkler is called attardane in India.

Rose water has also been used for baptisms and to purify mosques and temples. The Romans used rose water in their fountains.

Eating & Drinking Roses

Why not design a rose meal? You could serve rose sandwiches (rose petals and cream cheese), scones with rose jam or rose butter and rose tea (made from adding a few dried petals to black tea when steeping in the pot). For dessert, baklava or rose-flavored shortbread cookies or a rose cake decorated with crystallized rose petals.

For beverages, serve rose punch or rose wine, and use roses for cups. Lucy Maria Boston gives parties where she asks each guest to choose a globular rose to drink from. “It is rather a dribbly business,” she writes, “the roses leak, but utterly delicious; also long drawn out, the process can’t be hurried.” Shekinah Mountainwater suggests sprinkling rose petals in a cup of red wine or rose water. As you sip from it, the petals will caress your lips and the scent your nose.

Rose Blossom Punch

This punch recipe, which I believe comes from the Evelyn and Crabtree cookbook, features roses both visually (frozen in a block of ice) and with the flavor of rosewater.

3 pink unsprayed roses with about 6-inch stems, rinsed
8 cups dry white wine, chilled
1/2 cup kirsch
1 to 2 T rosewater
To serve:
small pink unsprayed rose petals and leaves, rinsed, and patted dry

To make the decorative ice cube:

The day before you plan to serve the punch, thoroughly rinse a cardboard milk or juice carton. Cut off the top and trim the sides to 7 inches. Put the roses in the carton and fill it to within one inch of the top with boiled and cooled water. Freeze overnight or until solid.

To make the punch:

Combine wine, kirsch and rosewater in a punch bowl. Remove the cardboard from the rose-studded ice cube and place in the bowl. Float small rose petals and leaves on top. Serve in long-stemmed wineglasses.

Rose Wine

The Gulistan, a collection of Persian wisdom, mentions a rose wine so strong that “a glass could make the sternest monarch merciful or make the sickliest mortal slumber amid his pains.” The Siberians make a bright red sparkling wine from the leaves of the wild rose, called Shimpovka.

1 quart dried rose petals
2 oranges
4 quarts water
2 lemons
2 pounds sugar
1 1/4 oz yeast cake

Add 2 quarts of water to the rose petals and boil for 20 minutes. Cool. Add lemons and oranges sliced very thin, the sugar and yeast dissolved in warm water. Add 2 additional quarts of boiled water. Let stand 8 to 10 days, stirring 2 or 3 times daily. Drain and put in a jug, lightly corked, until through working. Strain and pour into sterilized bottles and cork.

Rose Petal Jam

Gordon got this recipe from the Turkish Information Office.

1/2 pound red rose petals
1/2 pound white rose petals
3 pounds sugar
juice of 1 lemon

Place the red rose petals in a large jar in alternating layers of petals and sugar until all the petals are used. Press and pack tight. Using a different jar, repeat this process with the white rose petals. Set aside the remaining sugar for later use. Pour 3/4 cup hot water into each jar and cover each with a piece of damp cloth. Let stand for 3 days.

Strain the juice from the jar of white petals; discard the petals. Take the remaining sugar and add enough water to dissolve it; boil in an enamel saucepan to make a heavy syrup. Add the juice and petals from the red-petal jar and the juice of the white-petal jar. Bring to a boil and simmer until the mixture reaches the consistency of honey. Add the lemon juice and stir. Cool the jam and ladle into screw-top jars.

Every country has a slightly different way of preparing this treat. In Greece, 1 pound of rose petals are kneaded with 1 pound of sugar. This mixture is left to stand for a day. The following day, it is put into a pot, along with 3 pounds sugar, the juice of 1/2 a lemon and 3 glasses of water and boiled until it becomes a thick syrup.

rose nougatRose Conserve

There is also a way of making an uncooked rose petal preserve or conserve which seems very appealing to me. In Persia it is called Gulkanda, from Gul (for Rose) and Kanda (the same word which gives us candy). In India, a similar concoction is called Goolakund.

1 pound rose petals
3 pounds sugar3 pounds sugar

Crush the rose petals. Place a layer of sugar in a large jar and alternate with the crush petals until you’ve used all the sugar. Close the jar tightly and leave in the hot sunshine several days until all the sugar is melted. Serve as a jam.

Since it may be hard to obtain a pound of rose petals, you can reduce the quantities and use a cup instead. You can also use brown sugar instead of white. This was called Rose Tobacco in Colonial days.

Old Rose Recipes

Rose Butter

I love old recipes, both for the language and the technique. This one is over a hundred years old.

Wash rose petals and put them in a stone jar, sprinkling them with fine salt. Next day gather some more and repeat until the jar is almost filled. Keep the jar well covered at all times with a lid and also wrapped in a coarse cloth. When you plan to make rice pudding or cake, weight the butter you intend using and put it in the jar on top of the rose petals overnight. By the time you take it out, it will have absorbed a very fine rose flavor, superior to that of rose water. Rose petals may be kept in this way for a year, until they bloom again.

Rose Conserve

This recipe is even older. It comes from the 16th century English herbalist, Gerard.

Take Roses at your plesure, put them to boyle in faire water, having regard to the quantity; for if you have many Roses you may take more water; if fewere, the lesse water will serve: the which you shall boyle at the least three or foure houres, even as you would boile a piece of meate, untill in the eating they be very tender, at which time the Roses will lose their colour, that you would thinke your labour lost, and the thing spoiled. But proceed, for though the Roses have lost their colour, the water hath gotten the tincture thereof; then shall you adde unto one pound of Roses, foure pound of fine sugar in pure pouder, and so according to the rest of the Roses. Thus shall you let them boyule gently after the sugar is put therto, continually stirring it with a wooden Spatula untill it be raw conserve, as well for the vertues and goodnesse in taste, as also for the beautifull colour.

Rose Treats

Baklava

1 package phyllo dough
1/2 cup melted butter
1 cup sugar
1 t mace
1 cup ground almonds or chopped pistachios
rose water or Baklava Rose Syrup (see below)

Lay a paper-thin sheet of phyllo dough on a buttered cake or pie tin and spread with melted butter, using a brush. Add five or six additional sheets, buttering each, then spread a mixture of the sugar, mace and nuts on top. Add 5 or 6 more layers and repeat. Do this until the baklava is about 2 inches high. With a sharp knife, cut crisscross slits on the top, about 1-1/2 inches apart. Bake in a 250 oven for about 1 hour. After you have taken it out of the oven, sprinkle it with rose water or Baklava Rose Syrup. Serve it with black coffee.

Baklava Rose Syrup

2 cups water
2 cups sugar
juice & rind of 1/2 orange
1 T rose water

Mix together the water, sugar, orange juice and rind. Boil for 3 minutes, then add the rose water.

Candied Rose Petals

2 cups fragrant rose petals
1/2 pound sugar
1 cup powdered sugar

Boil the sugar in 2 cups of water until the syrup spins a thread. Set on ice to cool. When the syrup starts to crystallize, dip the petals in with wire tongs or tweezers, a few at a time. Then take out and spread on waxed paper. When they begin to dry, dust with powdered sugar on one side and then on the other. Store in airtight containers.

Crystallized Rose Petals

Beat the white of one egg to a foam. Dip a small pastry brush (or use your fingers) in egg white and brush well over the sides of the rose petals. Be certain that no surplus egg white remains on the petal but that both sides are moist. Shake granulated sugar on both sides and place on a tray to dry in the refrigerator.

Rose Sugar

Bury a small fragrant rose in a screw-top glass jar full of sugar. Set on a windowsill that gets sun for several weeks. The scent of the rose will permeate the sugar.

Rose Fragrances

A story is told that the secret for making attar of roses was discovered by a princess at her wedding feast when she noticed that the rose petals floating in the water were leaving behind an oily residue as the sun made the water evaporate. This oily deposit was skimmed from the surface to make rose oil. Sixty thousand roses were required to make a single ounce of oil.

Tincture of Roses

Place the petals of fragrant roses, without pressing them, in a bottle. Pour some good spirits of wine over them. Then close the bottle and let it stand until required for use. It will keep for years and smells similar to attar of roses, which is much more expensive and difficult to make.

Attar of Roses

Fill a large glazed earthen jar with rose leaves, carefully separated from the cups; pour upon them spring water, just sufficient to cover them, and set the jar with its contents in the sun for two or three days, taking it under cover at night. At the end of the third or fourth day, small particles of yellow oil will be seen floating on the surface of the water. In the course of a week, these will have increased to a thin scum. The scum is attar of roses. Take it up with a little cotton tied at the end of a stick (sounds like a Q-tip to me) and squeeze it into a vial.

Rose Toilet Water

Press rose petals from the most naturally fragrant roses into a bottle. Add glycerin and keep tightly corked for four weeks. Strain or use directly from the bottle. A few drops added to rainwater make a fragrant rinse.

Rose Crafts

Roses and Rosariesrosenecklace

Many of you have probably heard, as I have, that rosaries were originally made from rose beads. But that is actually a fanciful derivation. The original rosaries were probably knotted ropes, and for gentlewomen, lovely strings of precious stones, much like the lovely Goddess rosaries Lunaea Weatherstone makes and sells.

But you can make beads from roses and one of my Living in Season friends, Eyln MacInnis, has created a Kindle book and a website devoted to explaining this craft. The rose bead necklace in the photo to the right is one she made.

References

Blackburn, Bonnie and Leofranc, Holford-Strevens, The Oxford Book of Days, Oxford Univ Press, 2000

Boston, L.M, Memory in a House, Macmillan 1974

Castleman, Michael, The Healing Herbs, Rodale Press 1991

Culpeper’s Complete Herbal, first published 1653, reprint version published by Wordsworth Editions (Cumberland House, Crib Street, Ware, Hertfordshire) 1995

Digby, Sir Kenelm, The Closet of Sir Kenelm Digby Knight Opened, ed by Anne MacDonell, London: Philip Lee Warner 1910

Frazer, Sir James, The New Golden Bough, abridged by Theodor H Gaster, New American Library 1959

Funk & Wagnalls Standard Dictionary of Folklore, Mythology and Legend, edited by Maria Leach, Harper & Row 1972

Gerard’s Herbal, edited by Marcus Woodward, London: Senate (Studio Editions, Ltd) 1994

Ginzberg, Carlo, Ecstasie: Deciphering the Witches’ Sabbats, translated by Raymond Rosenthal, Pantheon 1991

Gordon, Jean, The Art of Cooking with Roses, Walker & Company 1968

Goudge, Elizabeth, The White Witch, Popular Library 1958

Kightly, Charles, The Perpetual Almanack of Folklore, Thames and Hudson 1987

Luard, Elizabeth, Sacred Food, Chicago Review Press

Martin, Laura C., Garden Flower Folklore, Globe Pequot Press (Chester CT 06412), 1987

Mountainwater, Shekinah, Ariadne’s Thread: A Workbook of Goddess Magic, Crossing Press 1991

Perlman, Dorothy, The Magic of Honey, Avon 1971

Rago, Linda Ours, The Herbal Almanack, Washington DC: Starwood Publishing 1992

Rodale’s Encyclopedia of Herbs, edited by Claire Kowalchik & William Hylton, Rodale Press 1987

Spicer, Dorothy Gladys, The Book of Festivals, The Woman’s Press 1937

Urlin, Ethel, Festivals, Holy Days and Saints’ Days: A Study in Origins and Survivals in Church Ceremonies and Secular Customs, Gale Research 1979

Ward, Bobby J., A Contemplation Upon Flowers: Garden Plants in Myth &Literature, Timber Press 1999

Wells, Diana, 100 Flowers and How They Got Their Names, Algonquin Books of Chapel Hill 1997

Web Sites:

On Roman festival of Rosalia:

http://www.ancientworlds.net/aw/Post/347224

For sources:

http://omega.cohums.ohio-state.edu/mailing_lists/CLA-L/2006/05/0435.php

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