Norooz Spirit

Norooz is the Iranian new year festival. The word itself literally means "new day" in Persian language and the festival marks the beginning of the solar year as well as the new year on the Iranian and several other national calendars. At its core, the Norooz festival celebrates the awakening of the natural life. This awakening symbolizes the triumph of good, winning against the evil forces of darkness that are represented by the Winter. Norooz is the point when the oppressive presence of the cold Winter finally begins to retrieve with the commencement of the lively and hopeful Spring. This symbolic and poetic change corresponds to the mathematical instance of the sun leaving the zodiac of Pisces and entering the zodiacal sign of Aries, also known as the Spring Equinox. As described above, Norooz represents much of what Iranian/Persian character, history, politics and religion are all about. For centuries, Persians have applied the Norooz spirit to every dark challenge that has come their way. This spirit has made Norooz far more than just a New year celebration!

History of Norooz

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 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 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 Norooz may have its origin in this belief. Others have narrated tales about the origin of Norooz. 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, "Norooz (the new day) has come". In ancient times the Norooz 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 Norooz general festival was held until the fifth day of Farvardin, and the Norooz special festival continued until the end of the month. Perhaps, during the first five days of Farvardin, the Norooz 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 Norooz celebration is an ancient, national Iranian custom. The details of Norooz celebrations before the Achaemenian era are not known to us. There is no mention of Norooz celebrations in Avesta. It is not known either how the Norooz festival was viewed from the standpoint of the religious beliefs of ancient Persians. However, there exist some references to Norooz 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 Norooz 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 Norooz every year by holding special rituals and ceremonies. On the morning of Norooz, 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 Norooz, 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 Norooz, 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 Norooz. 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 Norooz, people sprinkled water on one another. After converting to Islam, the custom was preserved, only they used rose-water instead. Among other Norooz 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".

Islam and Norooz

During the fist two centuries after Islam, the Norooz festival was not observed earnestly due to changes in the social and political circumstances. Gradually, the greedy Umayyad caliphs, wishing to increase their revenues through Norooz gifts, revived the custom of celebrating the Norooz 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 Norooz. Norooz festival was also celebrated by the Samanid and Ghaznavid dynasties until the Mongols invaded Persia.  After the Mongol invasion, as any other national tradition, Norooz last its significance. Nevertheless, as time passed, it was gradually observed again. In the Safavid era, Norooz flourished again. After the Safavid dynasty the Norooz celebration maintained its status and was regularly observed in royal courts. Nader Shah celebrated Norooz even in time of war. In the Qajar era, the Norooz tradition was preserved; the Qajar monarchs presented outfits, horses, money and adornments to their troops. The common people also celebrated Norooz gloriously.

Today, Norooz is celebrated as splendidly as ever. Setting the Haftsin (Norooz 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 Norooz table to show their esteem for this divine book. In recent years, by honoring the Norooz festival, Iranians have demonstrated their steadfast attachment to their national customs and traditions while firmly believing in the holy religion of Islam.

Renewal: The Spirit of Season

As implied by its timing and natural significance, Norooz is a time of renewal and symbolizes rebirth, awakening, cleanliness and newness. A national tradition in almost all regions of Iran is the annual Norooz cleaning, which is likely to share its roots with the Spring Cleaning in the culture. Families wash their rugs and draperies, clean and wax their furniture and often repaint their homes' interior.

An almost iconic tradition associated with Norooz is when every person buys at least one set of new clothes. On the new year day, which is the first day of the month of Farvardin (March 21), families visit elders and friends in their new clothes. The spirit of Norooz is visible on this day!

Chahar Shanbeh Soori: The Bonfire

The Norooz holiday season includes several symbolic and meaningful celebrations and rituals begining with the last Wednesday of the year, called the Chahar Shanbeh Soori (translation yields "Wednesday Fire").On Tuesday evening (the night before the last Wednesday) every family celebrates the Chahar Shanbeh Soori. At the center of this traditional celebration is giving thanks for the fortune of having made it through another healthy year and to exchange any remaining paleness and evil with the life and warmth of the fire. Chahar Shanbeh Soori is deeply rooted in Iranians' Zoroastrian past (Persian people's dominant religion prior to Islam). The part of this night especially popular with the youngsters is the bonfire. Every family gathers several piles of wood or brush to be lit shortly after the sunset.

All family members line up and take turns jumping safely along (and over) the burning piles, singing to the fire: "Sorkheeyeh toe az man; zardeeyeh man az toe." This translates to: "Your redness (health) is mine; my paleness (pain) is yours." Although a recent addition and generally against the law in the urban areas, the sights and sounds of fireworks are very common to this night. Another routine of the Chahar Shanbeh Soori festival is the Iranian version of Trick or Treating associated with the Western Halloween night. Flocks of often young trick or treaters, hidden under a traditional Chador (veil) go from door to door banging a spoon against a metal bowl asking for treats or money. Another old and almost obsolete Chahar Shanbeh Soori ritual is Falgoosh (fortune hearing!) This ritual was carried out usually by young women wanting to know their chances of finding the "Mr. Right" in the coming year. Falgoosh is the act of standing in a dark corner spot or behind a fence and listening to the conversations of the passers by and trying to interpret their statements or the subject of their dialogue as an answer to one's question(s)! This is analogous to calling a psychic reader to find out your fortune!!! In the past several decades falgoosh has gradually become an almost unacceptable and "politically incorrect" ritual and is seldom practiced in the major urban areas.

Haft Seen: The seven symbols

On the night before Norooz, the entire family gathers around a table (or spread) with an arrangement of several items, each of which symbolizes a wish or theme. Of all the items in this arrangement, seven of them, starting with the Farsi letter "seen" (the English "S"), must always be included. The Farsi translation of number seven is "haft" -- hence the name Haft Seen. The Haft Seen spread is usually put out a couple of weeks before the Norooz day and symbolizes the holiday season and its special mood very much like the Christmas Tree for the Western holidays.

Zoroastrians celebrated the creation of life by offering their deity, Ahura Mazda, seven trays, full of symbolic objects representing truth, justice, good thoughts, good deeds, prosperity, virtue, immortality and generosity. The seven items starting with the letter "seen" in the contemporary Haft Seen are: Samanu Sekkeh Sabzee Sonbol Seer Senjed Serkeh Other items often included with the Haft Seen are apples, sugar cookies or pastries called Shirini, a mirror, candles, eggs, and a bowl with goldfish. Looking at the goldfish at the turn of the year is believed to bring good luck and fortune.

Seezdah Bedar: Dodging the bad number

On the thirteenth day of the new year, which also marks the end of the Norooz break for the school children, families leave their houses and head for the outdoors where they eat, play games, and celebrate a happy and healthy holiday season.

This tradition is called Seezdah Bedar (seezdah means thirteen) which in English translates to "getting rid of thirteen". This fun and exciting outing involves all family members and is intended to end the holiday season on a relaxing and positive note. The concept of avoiding the number thirteen is mainly to symbolize the will and power to deal with all evil in the new year.

An interesting ritual performed at the end of the picnic day is to throw away the Sabzee from the Norooz Haft Seen table. The sabzee is supposed to have collected all the sickness, pain and ill fate hiding on the path of the family throughout the coming year! Touching someone else's sabzee on this thirteenth day or bringing it home is therefore not a good idea and may result in absorbing their pain and hardship.

Another meaningful ritual performed with the dumping of the sabzee is that young single women tie the sabzee leaves prior to discarding it, symbolizing the wish to be tied in a marriage by the Seezdah Bedar of next year!

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Other Related Pages:
    What Should Be Learned From Spring By Martyr Morteza Motahhari
    Norouz; Declaration of Iranians' Livelihood, Eternity by Dr. Ali Shariati.

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The material for this page are reproduced from the IRNA.