Hajji Firuz

The temporary "five-day king" (Šāh e Panj Ruze) would often parade the city with a group of singers and dancers for the Nowruz celebrations.

[1][full citation needed] Mehrdad Bahar, a prominent Persian historian, opined in 1983 that the figure of Hajji Firuz may be derived from ceremonies and legends connected to the epic of Prince Siavash, which are in turn derived from those associated with the Mesopotamian deity of agriculture and flocks, Tammuz (Sumerian Dumuzi).

[2][3] Later, it was claimed that the blackened face of Hajji Firuz symbolizes his returning from the world of the dead,[4] his red clothing is the sign of the blood of Siavash and the coming to life of the sacrificed deity, while his joviality is the jubilation of rebirth, typical of those who bring rejuvenation and blessing along with themselves.

[5] In the last decade, there has been increasing research challenging the myths of Haji Firuz origins and instead looking into its connection to the Indian Ocean and Persian gulf slave trade realities as well as blackface practices.

Scholars such as Dr Beeta Baghoolizadeh and Parisa Vaziri, each from the point of view of their respective discipline, history, and comparative literature, connect Haji Firuz with a legacy tied to the Indian Ocean and Persian gulf slave trade as well as practices known as siyah-bazi, (meaning black play in Persian ), for blackface performance.

Hājji firuz e, sāl-i ye ruz e (It’s Hajji Firuz, it’s only one day a year) Hame midunan, man am midunam (Everyone knows, I know as well) Eyd e Nowruz e, sāl-i ye ruz e (It's Nowruz, it’s only one day a year) ارباب خودم، «سلامُ علیکم» !