( Google's translations: Deutsch
)
Norouz
in the Course of History
The
calendar keeps track of months and years. There is no record of calendars and
the way people calculated dates in the pre-Achaemenian era. After the
Achaemenids, however, two kinds of calendar were created.
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. For example,
they said, 'the fifth month of Ardeshir's seventh year of rule'. In 247 B.C.,
beginning with the Parthian era, the origin of the calendar was changed.
Beginning with the Sassanid dynasty, again the calendar was changed to that used
in the Achaemenian era.
At the time of Yazdgerd, the last Sassanid king, the year 631 A.D. was chosen as
a new beginning for the Iranian calendar. Since no king ascended the throne
after him, that calendar remained in use as the Yazdgerdi calendar.
In the Sassanid era, collecting taxes by the government started at Norouz (the
first day of the new year). After the Arab invasion of Iran, when Persians were
converted to 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. They then
decided to take the leap year into account, as the Persians had nit he
pre-Islamic era. Thus originated the Motavakkeli calendar and Mo'tazedi history.
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 t the
material world during the last tend days of the year. Therefore, the
Zoroastrians honor the ten-day period in order to make the spirits of their
deceased ancestors happy. The tradition by some of going to cemeteries before
Norouz may have its origin in this belief. 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
(January 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.
The Norouz celebration is an ancient, national Iranian custom. The details of
Norouz celebrations before the Achaemenian era are not known to us. There is no
mention of Norouz celebrations in Avesta. It is not known either how the Norouz
festival was viewed from the standpoint of the religious beliefs of ancient
Persians. However, there exist some references to Norouz festival in a few books
written in the Sassanid era.
According to some Babylonian works, Achaemenian 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 Ba'al Mardook,
the great deity in ancient Babylon, at the outset of every new year.
The Parthians and Sassanids also celebrated Norouz every year by holding special
rituals and ceremonies. On the morning of Norouz, 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
converting to Islam, the custom was preserved, only they used rose-water
instead. 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".
During the fist two centuries after Islam, the Norouz festival was not observed
earnestly due to changes in the social and political circumstances. Gradually,
the greedy Omayyad caliphs, wishing to increase their revenues through Norouz
gifts, revived the custom of celebrating the Norouz festival. Beginning with the
Abbasid era, the caliphs began to respect Persian traditions.
Released from the domination of Arabs, Persians began to revive their ancestors'
customs. According to the great Persian scientist. Aburayhan Birooni, in the 4th
century A.H. (After Hejira), the rulers of Khorassan Province presented new
uniforms to their guards and troops on Norouz.
Norouz festival was also celebrated by the Samanid and Ghaznavid dynasties until
the Mongols invaded Persia.
After the Mongol invasion, as any other national tradition, Norouz last its
significance. Nevertheless, as time passed, it was gradually observed again. In
the Safavid era, Norouz flourished again.
After the Safavid dynasty the Norouz celebration maintained its status and was
regularly observed in royal courts. Nader Shah celebrated Norouz even in time of
war. In the Qajar era, the Norouz tradition was preserved; the Qajar monarches
presented outfits, horses, money and adornments to their troops. The common
people also celebrated Norouz gloriously.
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 Persians' respect for fire,
and place the Holy Qur'an on the Norouz table to show their esteem for this
divine book. In recent years, by honoring the Norouz festival, Iranians have
demonstrated their steadfast attachment to their national customs and traditions
while firmly believing in the holy religion of Islam.
Norouz Traditions
Joyous Forecasters
Mir-e-Norouz, Atash Afrouz and Hadji Firouz, are traditional expressions that
herald the joyous coming of Norouz. Hadji Firouz is regarded as the more
enduring of the other two New Year announcers.
According to Iranian tradition, Hadji Firouz was a man in red clothes who went
from street to street singing and beating a tambourine on New Year's eve (which
is also the eve of spring). He was usually accompanied by one or two other
persons. It is said that he and his companions were symbols of an old custom in
Azarbaijan, called "Chisdon Chikhdim," according to which Haji Firouz sang from
the streets to inform people that spring had come and that winter has gone. In
return, people gave him gifts or money for the good news that he brought.
Spring Cleaning
Iran the custom of welcoming the New Year by making a general house cleaning is
also practiced. "Spring clean" is observed days before Norouz with Iranians
cleaning every part o the house, dusting furniture and washing carpets. The
practice complements the new season and freshness that comes along with spring
and New Year. The old Iranian tradition of making houses very clean and spice
and span for the New Year celebration is rooted in the belief that the soul of
departed family members will come and visit the homes of loved ones on Norouz
eve.
Growing Grain Sprouts
The practice of preparing New Year sprouts from wheat for the New Year's eve
"Haft Seen" is an ancient one.
As far as tradition goes, generation to generation of Iranian families used to
put up 12 mud-brick columns around their royal courtyards, each planted with a
particular kind of seed. The seeds planted were usually wheat, barley, rice,
bean, broad bean, lentil, millet, chick pea, sesame, and maize.
Harvesting time was accompanied by the singing and playing of musical
instruments on the 6th of Farvardin (March 27) of every year, with joy and
happiness evident in each Iranian family gathered around the courtyard.
The number of mud pillars represent the 12 months of the year. The mud pillars
are to be kept intact until the 16th of Farvardin wen the whole family is to
assess the growth of the seeds. The seed that produces the tallest growth is
chosen as the year's choice plant for cultivation.
Growing sprouts in homes for the Norouz has its peculiar process and is the
responsibility of housewives.
At least ten days before Norouz a housewife takes a handful of seeds, the
quantity depending on the number of family members, and makes a wish for health,
happiness and prosperity as she places them in a clay pot full of water until
they germinate and turn white.
She then spreads them apart in a piece of cloth until they sprout. When the
sprouts appear, she transfers them to a copper plate and covers them with a
piece of cloth sprayed with water.
When the green plants reach a certain height the housewife ties them with a red
ribbon.
Haftseen
With the passing of a year and the coming of another, Iranians get their tables
ready with the seven articles that symbolize the triumph of good over evil. The
belief dates back to antiquity but the practice is still very much alive. The
seven articles usually used are vinegar (serkeh), apple (seeb), garlic (seer),
wild olive (senjed), sumac (somaq), juice of germinating wheat or malt mixed
with flour and brought to a consistency (Samanu) and a dish of specially raised
wheat or other seed spour (Sabzeh). Note that all articles begin with the
Persian "s" sound.
Number seven has been regarded as magical by Iranians since ancient times and is
symbolic of heaven's highest angels.
Along with the seven articles, Muslims place the Holy Qur'an and Zoroastrians
put the Avesta in their New Year table to implore God's blessings. A jar of
water is sometimes added to symbolize purity and freshness, along with bread, a
traditional symbol of a sustainer of life. It is usual to see fresh milk,
cheese, fruits, dates and coins on the New Year table. Wild olives and apples
are symbols of love and pomegranates are fruits venerated by Iranians. Coins are
used to symbolize prosperity and spherical sour oranges represent the earth.
The Arrival of New Year
When the clock strikes New Year all the members of the family in their clean and
new outfits gather around the Norouz table and Haftseen. The family begins the
New Year with a prayer for health, happiness and prosperity, usually along these
lines: "O Reformer of hearts and minds, Director of day and night and
Transformer of conditions, change ours to the best in accordance with Your
will."
After the initial celebration to welcome the New Year, the members of the family
hug and kiss each other, eat the bounties prepared for the New Year and wish
each other the best.
Then the oldest member of the family (usually the father) presents the Eidi (New
Year's gift) to younger members. The Eidi usually consists of new and unused
paper money that have been put between the pages of the Holy Book.
Visiting relatives during Norouz is among other customs widely practiced.
Sizdah Bidar
On Sizdah bidar (13th of Farvardin), people spend the day outdoors in order to
get rid of the bad omen that the number thirteen usually represents.
On this day people spend their time relaxing in the parks or mountainside.
Unmarried girls make a wish that the next year's Sizdah Bidar will be spent with
their ideal spouse.
In early days breaking dishes was also among the expensive customs practiced.
The belief, now extinct, was that it brought abundance.
On Sizdah Bidar people usually prepare Ash-e-reshteh (a kind of Iranian
traditional soup) and other dishes mostly made of herbs for eating.
Among the popular games played by children on this special day are "hide-and
seek," "tug of war' and "tip-cat."
Happy New Year!
Persian Empire Recreated
A movie about Iran
Persian (Iranian) Music
About Iran
Daily conversations
