Iranian Peoples and Non-Iranians of the Persianate Societies Celebrate Norouz

LONDON, (CAIS) -- Today the Earth enters the spring equinox and Iranians all over the world, irrespective of their religious creed or ethnicity, celebrate Norouz which last 13 days according to the millennia-old Iranian tradition. For Iranian peoples Norouz which literally means the dawn of a new day is considered to be the most important celebration of the year; it is the greatest symbol of Iranian cultural and national identity, which has outlived all adversities and adversaries.^[1]

Norouz is celebrated not only in Iran, but also in former Iranian territories, known as the Greater-Iran or the Persianate Societies^[2], including, Armenia, Arran (nowadays the Republic of Azerbaijan), Afghanistan, Bahrain, Dubai, Georgia, Iraq, Pakistan, Kazakhstan, Kyrgyzstan, Tajikistan, Turkey, Turkmenistan and Uzbekistan. Norouz tradition has also been stretched beyond Iran’s cultural sphere and it is now celebrated by many non-Iranians in the Middle East, Crimea and the Balkan Peninsula.

“Iranian oral tradition takes Norouz as far back as 15,000 years ago, before the last ice age. Pre-historic and mythical Iranian King Jamshid (Avestan Yima) is said to be the person who introduced Norouz celebrations to symbolise the transition of the proto-Indo-Iranians from hunter gathering to pastoralism. The Historians however, believe the celebration began circa 3,700 years ago with the prophet Zarathushtra and his Divine revelation (daenā).^[3] Some 12 centuries later, in 487 BCE, Darius the Great of the Achaemenid dynasty (550-330 BCE) celebrated Norouz at his newly built Persepolis in Iran. Recent research shows that the Persepolis was built not only as the seat of government for the Achaemenid kings, but also as a centre for receptions and ceremonial festivities especially Norouz,^[4] since it was the place the Achaemenid king received gifts on Norouz from his subjects from all over the Persian Empire. The walls of the great royal palace depict scenes of the celebrations.”^[5]

“Iranians under the Parthian dynasty (248 BCE - 224 CE) continued celebrating Norouz but we do not know the details --it should have, more or less, followed the Achaemenid pattern. During the Sasanian dynasty (224-651 CE), preparations began at least 25 days before Norouz. Twelve pillars of mud-bricks, each dedicated to one month of the year were erected in the royal court. Various vegetable seeds--wheat, barley, lentils, beans, and others--were sown on top of the pillars, they grew into luxurious greens by the New Years Day. The pillars were removed on the 16th day and the festival came to a close. The occasion was celebrated on a lower level by all peoples throughout the empire.”^[6] Since then, the peoples of the Iranian culture, whether Zoroastrian, Jews, Christians, Muslims, Baha’is, or others, have celebrated Norouz precisely at the time of vernal equinox, the first day of the first month of Farvardin (on about March 20/21).^[7]

The Wednesday night before Norouz a bonfire is prepared to celebrate Chahār Shanbeh Suri, ‘Ember Wednesday’. People of all ages jump over the fire yelling, "Sorkhi-ye to az man; Zardi-ye man az to" (give me your red colour; and take back my sickly pallor), representing the bad fortune being left behind and destroyed by the fire, and prosperity and happiness for the New Year brought by the fire's light, warmth and cleansing power. However, holiday preparations began 15 days ago with the planting of vegetable seeds in a shallow bowl so the there is several inches of green for the celebration. The family cleans the house wearing new clothes to symbolise purification and the dawning of a new life.^[8]

On the night of Norouz the family gathers around Norouz table known as haft-seen, which "is prepared with seven objects with the letter 'S' from the Persian alphabet. Apart from seven ‘S’s, number of other items are placed on the spread including a holy scripture revered by the family, or Persian poetry such as Shāhnāmeh (the Book of Kings) and Divān-e Hāfez”^[9], hard-boiled decorated eggs, a Mirror with lit candles as a symbol of fire and live gold fish a fish bowl. In the old days they would be returned to the riverbanks, but today most people will keep them.^[10]

Traditionally the Norouz table was consisted of not seven 'S's, but essential items as the reflections of the pastoral and sedentary conditions of ancient Iranian peoples and their beliefs, especially with regard to the Zoroastrians Amesha Spentas. With the widespread of the Zoroastrian religion and the belief that the souls of the departed would come down to earth and partake in the table was behind the preparation for Norouz Table on the eve of celebration.^[11] Therefore the essential items for Norouz spread were:^[12]

Also, during vernal equinox the elder members of family were reciting from the Holy Avesta, which is communication from the Divinity and the acceptance of the Creator, and obedience (Saroshā)^[13].

The essential objects of the Norouz table however are very ancient and meaningful, while the idea of the haft sin having seven items starting with 'S' is recent and the result of popular fancy tastefully developed into this pleasant ritual:^[14] (the number of the items however can be higher than seven)

The whole table which energises and involves all our senses symbolises all that is Good: truth, health, light, justice, reflection, warmth, life, love, happiness, production, prosperity, virtue, immortality, generosity, and nature.^[15]

The Sabzeh (sprouts) are kept until Sizdah-bedar, the 13th day of the New Year when families picnic out in the nature. It is on that day that the Sabzeh should be thrown in running water, so that lethargy, lassitude and wariness are washed away.^[16]

"This day inaugurates a happy New Year. Friends and neighbours usually organize a picnic in the countryside at which noodle soup or dishes of rice in sauce are eaten. People go and see the streams and rivers swollen with melted snow. The young play traditional games and sports, and the girls weave together fresh herbs, singing as they do so in a low voice: "The thirteenth day, next year, at my husband's, a baby in my armsl" (Sizdah bedar - sāle degar - khāne-ye shohar – bacheh baghal). No conflict should be initiated on that day."^[17]

"In all the rites of Norouz there is one constantly recurring feature: the conflict between light and darkness. It is no coincidence that legend should attribute the invention of this feast to Jamshid, the legendary king and divine heroe who triumphed over the forces of darkness."^[18]

Equinox for Norouz 3746 ZRE (Zoroastrian Religious Era)^[1⁹^] / 1387 Khorshidi

Happy Norouz to all and May the Norouz bring happiness and peace to people around the globe; and as the saying in Persian goes, "har rūzetān norūz bād" (May your everyday be Norouz).

[1] Ansari, N., 'Noruz and its Symbolism', Iran-va-Jahan (Link)

[2] The term is referring to countries which once were part of Iran, or nations and societies that are either ethnically Iranians or their cultures based on or strongly influenced by the Persian language, Iranian culture, literature, art, and identity.

[3] Suren-Pahlav, Sh., “An Introduction to Daenâ Vanuhi, The Good Religion of Asho Zarathushtra”, CAIS Online (Link).

[4] Oriental Institute, “Persepolis and Ancient Iran”, Oriental Institute Online (Link)

[5] Jafari, A. A., 'Norouz (New Day); The New Year of the Iranian Peoples', CAIS Online (Link)

[6] Ibid

[7] Ibid

[8] Saporito, E., 'ISCA celebrates Persian New Year traditions', The Daily Student Newspaper of the University of Pittsburgh, dated 4/1/03 (Link)

[9] Ibid

[10] Price, M., “Norooz, The Iranian New Year”, CAIS Online (Link)

[11] Shahbazi, A. Sh., 'Haft Sin', CAIS Online (Link)

[12] Ibid, and CAIS, 'Amesha Spentas', CAIS Online (Link)

[13] CAIS, 'Amesha Spentas', CAIS Online (Link)

[14] Shahbazi, A. Sh., 'Haft Sin', CAIS Online (Link)

[15] Ansari, N., 'Noruz and its Symbolism', Iran-va-Jahan (Link)

[16] Ibid

[17] Zarrinkoub, A., “Struggle of Day and Night”, UNESCO Courier, January 1990.

[18] Ibid

[19] Suren-Pahlav, Sh., “An Introduction to Daenâ Vanuhi, The Good Religion of Asho Zarathushtra”, CAIS Online (Link).

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