Saed News: Najmuddin Gilani, a historian, regarding other philosophies behind pouring water behind a traveler, noted: In ancient Elam, the god Shazi, or Shadi, was the protector of pure and sacred individuals. During the Sassanid period, this god was also revered.
According to a report from Saad News and quoted from ISNA:
Najmuddin Gilani, a professor of history at Ferdowsi University of Mashhad, said: "Water is fundamentally a factor of prosperity and one of the general factors in the formation of civilizations. Most great civilizations have arisen near rivers, such as the Mesopotamian civilization and the Elamite civilization, which arose near the Karun River."
He added that many ancient customs and traditions are still repeated today. He mentioned that during the Sassanid and ancient Elamite periods, when armies went to war, they would pour a jar of water near the closest river. They did this because the goddess Anahita, the goddess of waters, the mother goddess, the goddess of war, and the protector of the soldiers, was asked to protect the warriors. According to him, this is one of the reasons for pouring water behind a traveler.
This historian further explained other philosophies of pouring water behind a traveler: "In ancient Elam, the god Shazi, or Shadi, was the protector of pure and sacred individuals. During the Sassanid era, the goddess of waters was the protector of the soldiers."
He continued: "In Jungian psychology, water, like the archetype of the mother, plays a role. I believe that the goddess of waters, the mother (who is often invoked when water is poured behind a traveler), and the maternal archetype in Jungian psychology all work together to ensure the safe return of the traveler. In ancient times, travel was not as easy and was very dangerous, which is why travel was seen as a kind of death and rebirth. Hence, water was poured behind the traveler as a symbol of protection."
Gilani emphasized the sanctity of water, saying, "Herodotus reports that Persians did not wash their faces and hands in water, as they did not want to disrespect or defile it. Similarly, Agassias mentions this. This shows the sacredness of water among the ancient Persians. If this sacredness still existed in our modern culture, we would not witness the pollution and contamination of our waters."
Gilani also addressed water pollution, stating: "The Simareh River, one of the rivers in the west of Iran, was so clean in ancient times due to the reverence for water that the Achaemenids would boil its water in large containers and take it with them to Greece to use it for its lightness and palatability. However, today, due to the negligence of people and relevant authorities, the river has become so dirty and polluted that walking in it could lead to skin diseases. This shows that the reverence for water has been lost, and if this reverence were maintained, considering droughts and the need for efficient water use, we would not allow water to be wasted."
He continued, "Among the Aryans and their ancestors, there was a deity named Shazi or the goddess of waters, who protected the pure and innocent. If they wanted to determine whether someone was guilty or innocent, they would make the person cross a river. If the river swept them away, they were considered impure, and if it didn't, they were considered pure. This shows the purifying and cleansing role of water."
This professor further explained: "In China, there is a goddess of waters, and in India, water holds a high status. For example, they had a water festival during the monsoon season, where they danced and celebrated. In ancient Egypt, rivers like the Nile were sacred and worshipped as gods due to the essential role water plays in providing sustenance. In Babylon and Greece, the sacredness of water was similarly recognized."
Gilani also discussed the sanctity of water in ancient Iranian culture: "The famous prayer of Darius asks God to save his land from three things: drought, lies, and war, which were seen as sources of misery for the people. In the Avesta, water holds a high status, and two chapters, Aban Yasht and Tishter Yasht, are dedicated to the goddess of waters. The Avesta says: 'We praise all the waters created by God; we praise all the flowing waters in the rivers.'"
Regarding the medicinal properties of water, Gilani said: "In the Avesta and the Shahnameh, the healing properties of water are mentioned. For instance, in the Shahnameh, it is stated that Yazdegerd suffered from nosebleeds and was advised to use water from a spring in Khorasan, and this treatment healed him."
Gilani also discussed how geographical place names reflect the role of water in naming locations, such as: Haft Cheshmeh (Seven Springs), Ab Danan (Water Containers), and many towns named in similar ways.
He added, "In Islam, nearly 63 verses in the Quran mention water, highlighting its significance. In the Quran, water is referred to as the source of life. When we perform ablution before prayer, we do so to cleanse ourselves, and the act of ritual washing (ghusl) is for purification. All of these factors indicate the elevated status of water."
