www.chnpress.com In harmony with the rebirth of nature, the Iranian New Year celebration on Norouz always begins on the first day of spring. The specific time of the Vernal Equinox, which varies every year, is called “Saal Tahvil”. This year’s Saal Tahvil falls exactly at Wed 3:37:26 AM Tehran’s time.
The term Norouz first appeared in Persian records in the second century AD, but it was also an important day during the Achaemenid times (550-330 BC), where kings from different nations under Persian Empire used to bring gifts to the emperor (Shahanshah) of Persia on Norouz.
The first calendar was found in Persepolis inscriptions. It consisted of twelve months, probably beginning in autumn. This calendar was a solar calendar, including leap years.
The second calendar was the Avesta calendar which was the origin of the current Iranian calendar.
In ancient Iran lunar months were used in a different way. The week, which was one of the bases of the Semitic calendar, did not exist. Instead, the month was divided into thirty days, each month having a specific name.
The year in the Avestaian calendar was comprised of 365 days which made up twelve 30-day months. The five remaining days were called “Panjeh”.
In the old Persia, the time of the king’s coronation was considered the beginning of the calendar and the years were named after the kings. In 247 BC, concurrent with beginning of Parthian dynastic era (248 BC- 224 AD), the origin of the calendar was changed. During the Sassanid dynastic era, the calendar was once again changed to what was used to during the Achaemenid era.
In the Sassanid era (224-651 AD), collecting taxes by the government was started at Norouz (the first day of the New Year). With advent of Islam, the tradition of collecting taxes and many other Persian traditions were adopted by the Abbasid caliphs. However, since they did not take the leap year into account, each year the time of Norouz changed. Then they decided to take the leap year into account, as the Persians had it during the pre-Islamic period.
It is not exactly known when and how Norouz emerged. Some people believe that natural changes in climate gave birth to Norouz. Some researchers consider it a national festival, while others regard it as a religious feast.
According to Zoroastrian belief, the month of Farvardin (the first month of the Iranian solar calendar) refers to the Faravashis (spirits) which return the material world during the last ten days of the year. Therefore, the Zoroastrians honor the ten-day period in order to make the spirits of their deceased ancestors happy. Others have narrated tales about the origin of Norouz. One version is that on this day, Kia Khosrow, son of Parviz Bardina, ascended the throne and made Iranshahr flourish.
Another version is that on this special day (1st of Farvardin), Jamshid, the Pishdadi king, sat on golden throne while people carried him on their shoulders. They saw the sun’s rays on the king and celebrated the day.
Yet another story mentions Solomon who lost his ring and, as a result, lost his reign. After searching for it for forty days, he found his ring and recovered his sovereignty. Hence, the people cried, “Norouz (the new day) has come”.
In ancient times the Norouz festival started on the first day of Farvardin (March 21), but it is not certain how long that lasted. In some royal courts the festivities continued for one month. According to some documents, the Norouz general festival was held until the fifth day of Farvardin, and the Norouz special festival continued until the end of the month. Perhaps, during the first five days of Farvardin, the Norouz festival was of a public and national nature, while during the rest of the month it assumed a private and royal aspect, when the kings received the common people at the royal court.
According to some Babylonian evidence, Achaemenid kings sat in the veranda of their palace during Norouz celebrations receiving representatives of different states who offered their precious gifts to the kings. It is said that Darius the Great, an Achaemenian king (421-486 B.C.), visited the temple of Baal Mardook, the great deity in ancient Babylon, at the outset of every New Year.
Norouz was widely celebrated during Parthian and Sassanid dynastic eras by holding special rituals and ceremonies. On Norouz morning, the king wore his adorned garments and entered the court alone. Then, someone famous for his lucky steps arrived in the court. Next, the supreme Moobed (Zoroastrian priest), holding a golden cup and ring and coins, a sword, a bow and arrow, ink, a quill and flowers arrived at court, reciting a special prayer.
High-ranking government officials arrived after the supreme Moobed, presenting their gifts to the king. The king sent the precious gifts to the treasury and distributed other gifts among the audience. Twenty-five days before Norouz, twelve pillars made of mud bricks were built in the courtyard; and twelve different kinds of seed were sown on tops of the pillars.
On the sixth day of Norouz, they picked the newly grown plants and strewed them over the floor in the court, not collecting them till the 16th of Farvardin, called Mehr Day. Building a fire was another public custom observed particularly on the eve of Norouz. The fire which Iranians by tradition build on the last Wednesday of the year has its origin in this ancient custom. Ancient Persians respected fire; it was believed fire can help purify the air.
On the first morning of Norouz, people sprinkled water on one another. After prevailing of Islam, the custom was still preserved, however the form of which was changed and instead of pure water rose-water was used. Among other Norouz traditions was bathing on 6th of Farvardin (March 26) and offering sugar to each other as a gift. The most glorious tradition, however, was allowing legumes to grow in a shallow dish of water, called “Sabzeh”.
Even after domination of Islam in Iran, Norouz feast maintained its importance among Persian people. Norouz was celebrated during the Samanid (875-999 AD) and Ghaznavid dynastic eras (963–1187 AD), until Mongols invaded Persia. During the invasion of Mongols in Iran, like many other national traditions, Norouz somehow lost its significance. However, it gradually regained its original significance with the pass of time once again.
During Safavid era (1501–1736 AD) Norouz flourished again and it was practiced in royal courts. Nader Shah celebrated Norouz even in time of war. Afterwards Norouz preserved its important among Iranians.
Today, Norouz is celebrated as splendidly as ever. Setting the Haftsin (Norouz table) and sitting around it at the turn of the year, wearing new garments, presenting Eidi (gifts of crisp paper money) to children, sprinkling rose-water, eating sweets and celebrating sizdeh-be-dar (13th Farvardin or 2nd April) are practiced by Iranians, even those living abroad.
Muslim Iranians light candles as a symbol of ancient Persian’s respect for fire, and place the Holy Quran on the Norouz table to show their esteem for this divine book. In recent years, by honoring the Norouz festival, Iranians have proven their dedicated attachment to their national customs and traditions while firmly believing in Islamic beliefs.
Today, Norouz is considered as a common cultural heritage among Iranians and some other nations which were once considered as a part of great Persian Empire or has adopted this traditional custom. Norouz ceremony is celebrated in Iran, Afghanistan, Turkey, India, Tajikistan, Kyrgyzstan, Azerbaijan, Uzbekistan, Kazakhstan, and Turkmenistan.
In an attempt to maintain this common culture and heritage and creating unity among the Caspian Sea regional countries the first Festival of Common Heritage of Caspian Sea Littoral States and Central Asia was held by Iran’s Cultural Heritage and Tourism Organization in Mazandaran province, northern Iran from 15 to 19 April 2006 with attendance of representatives from some regional countries. Having a special focus on Norouz, the first session of the International Festival with the title of “Norouz in Iran and Neighboring Countries”, provided an opportunity for the participant countries to gather and discuss their common cultural background for the first time.
Iran and the other countries who share Norouz ceremony, have prepared a dossier to submit it to UNESCO in an attempt to inscribe this historical tradition in list of UNESCO’s Oral and Intangible Heritage. Heads of UNESCO’s national commissions in ten countries sharing the Norouz tradition will get together in Tehran in April 2007 for a final review of Norouz file to be sent to UNESCO for inscription in World Intangible Heritage list.
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