Norooz

The festival of Nowruz is approaching and most persons of Persian cultural heritage will celebrate this ancient festival at the vernal equinox. Most Iranians will celebrate it as Khorshidi year 1391, yet they all know that the age of Nowruz goes much further back in history than this date. Persian legends trace back Nowruz to king Jamshid, a prehistoric king with many magical attributes. Legends are valuable in their own right, yet it would be interesting to know when for the first time Nowruz has been recorded in a historical and documented manner. A great Persian astronomer and master of the art of calendar was the late Mr. Zabih Behrooz (1890-1971). His two books about the art of calendar making in Persia are uncontested classics in this field. Based on studying some ancient Persian calendars found in Tourfan, China, that were printed in the Journal of Royal Asiatic Society-October 1945, Behrooz was able to calculate that the year Zero for devising these calendars was the spring equinox of the year 1725 BCE. This benchmark he realized to be of enormous significance. Using this year as a starting point, a great amount of astronomical data reaching us from ancient times and making no sense, would fall in place and compliment one another with great harmony. Some Zoroastrian texts pointed to a special Nowruz that Zoroaster as an astronomer was supposed to have calculated when he was 42 years old. Behrooz made an assumption that this historic Nowruz of 1725 BCE could only be that special Nowruz inculcated by Zoroaster. Iranian and Zoroastrian scholars examining Behrooz’s work concluded that he had a valid point and other dates related to Zarathushtra based on this benchmark year were assumed. The Zoroastrians of Iran accepted the dates 1767 BCE as the year of birth, 1738 BCE as the year of assenting to be a prophet, and 1690 BCE as the year of passing away of Zarathushtra. We must remember that other than 1725 BCE which has historic bases, these other dates pertaining to the life of Zarathushtra are assumptions and secondary dates. This Nowruz of 2012 CE, Iranian Zoroastrians will be celebrating their Nowruz of 3750 ZRE (Zoroastrian Religious Era) because they decided to start their calendar from 1738 BCE, the date they consider Zarathushtra to have been chosen as a prophet by Ahura Mazda. Nowruz is a cultural and national festival and as such it will be robbed of its strength if a particular religion monopolizes it as only their own. All Persons of Persian heritage love and celebrate Nowruz while all of them are not Zoroastrians. Besides, it is the year 1725 BCE that is of historic significance and not 1738 BCE. The years calculated from the benchmark of 1725 BCE were referred to as “Nowruzi Shahriyari” years. Here “Shahriyari” stands in contrast to “Dini”, as “Civil” contrasts with “Religious”. If we want to adopt a non religious beginning for Nowruz, the year 1725 BCE is the only befitting and logical choice. In conclusion, we can trace the earliest Nowruz to a historic date of 1725 BCE. Since the years calculated from this benchmark are called “Nowruzi Shahriyari,” this spring equinox of 2012 CE is the Nowruz 3737 NS (Nowruzi Shahriyari). This system of dating is non-religious and all persons of Persian heritage can celebrate it with comfort and joy. MAY WE ALL HAVE A VERY HAPPY NOWRUZ 3737 NS. Mehr Afzoon, Parviz Varjavand.

Noruz, a festival marking start of the new Iranian year, is celebrated in Iran. Passage of time has not reduced importance of the traditional festival and it is being observed by people more gloriously each year than the previous year. Norouz rites start in the northwestern Iranian city of Orumieh (West Azarbaijan) alike other parts of Iran before commencemnt of the new year. A month before Norouz housewives start dusting and cleaning every part of their houses, dusting furniture and washing carpets. The practice represents renewal and refreshment. The house should be brushed off any dirt, because ancient Iranians held that the soul of their departed family members frequented their home on the eve of Noruz. Chaharshanbe-Soori (Fire Festival) is one of the ceremonies held prior to advent of the new year. Chaharshanbeh Soori is an old Iranian tradition, coming on the last Tuesday night of the old year. On the occasion, people rejoice themselves by visiting friends, especially those losing their beloved ones in the previous year. The Chaharshanbeh Soori ceremony is observed by kindling fires in the alleys at nightfall. The mirthful people in groups make buns of fire as token of removing every filth and dirt from the face of mother nature and make every thing clean and pure. On the last Tuesday of the year the youth and young adults go to the roof tops and ask owners owners of the buildings to give them gifts. The tradition is called by regional inhabitants as `Shal Astama'. In the past, the young boys fallin love of a girl, went to the rooftop of their beloved's residence and asked her family to give them bonus and gifts. In Chahrshanbe Soori the people leap over bonfires, prepare special nuts, cook special dishes and offer each other gifts. The day after the festival, regional inhabitents go to springs and fill jars full of water and drink it along with their breakfast the next day. Before approach of the new year, the people also buy new clothes, nuts and grow Sabzeh (Sabzeh or growing the seedlings of cereals is a tradition practised on the eve of Norouz, having its roots in ancient Iranian customs. Iranians used to march 12 mud-brick columns around their royal courtyards in which they planted a particular kind of seed, comprising wheat, barley rice, bean, broad bean, lentil millet, chick pea, sesame, mongo and mazie. Every year, during the harvest, on the 6th of Farvardin (March 27), people used to sing and play musical instruments. Iranian families came together around the courtyard and rejoiced during the harvest. The number of mud columns represent the 12 month of the year. The columns are preserved until the 16th of Farvardin when the whole family will asssess the growth of the seeds. The tallest seed is chosen as the year's plant for cultivation. Growing Sabzeh in homes for the Noruz has its own process and is the work of housewives. At least 10 days prior to the Noruz, a housewife takes handfuls of seeds, the number of which depend on the number of members of the family, and wishes for their health, happiness and prosperity as she places them in a clay pot full of water until they germinate and turn white. Then the housewifre spreads them in a clay pot full of water until they sprout. She then transfers the seedlings on a copper plate and covers them with a piece of cloth sprayed with water. When Sabzeh turns green the housewife decorates them with a red ribbon. The people also set `Haftseen' table clothe. With the approach of the new year, Iranians get their tables ready with seven articles that symbolize the triumph of good over evil. The tradition traces to the antiquity but is still practized widely. The seven articles comprise 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 seeds (Sabzeh) all beginning with the Persian /S/ sound. Number seven has been regarded as magical by Iranians since ancient times and has reference to the highest angles. Muslims place holy Qoran and Zoroastrians put hte Avesta on their New Year table to implore God's blessings. A jar of water is sometime added, symbolizing the purity and freshness, along with bread which is a traditional symbol of sustainer of life. It is common to put fresh milk, cheese, fruits and dates on the table. Wild olive and apples are symbols of love and pomegranates as fruites venerated by Iranians. Coins are used to symbolize prosperity and spherical sour oranges representing the earth. With the commencemnt of the New year, all members of the family wear t heir clean and new dress and gather around the Haftseen table of Noruz. The family members then pray for their porsperity by the word of `O Reformer of hearts and minds, Director of day and night and transformer of conditions, change ours to best in accordance with your will.'' When the new year is announced from radio or television, members of the family hug each others, offer sweets to each other and congratulateed the New Year and wish each other a year full of prosperity and success better than the previous year. Then the eldest member of the family (usually the father) presents the Eidi (new year gift) to the others. Eidi is usually new and unused notes that have been put between the pages of the Holy Book. Visiting relatives during Norouz is among other customs practised. Turkish astrologers maintain that the Zodiac consists of a 12-year cycle, each year of which is named after an animal. They predict characteristics of each year's events according to the characteristics of the animal the year is called after. The elderly in Azarbaijan have firm belief in the issue. They take each year as a symbol of clashes, friendships, detente, rainfall, drought, fertility, price hikes, breach of friendship bonds, and firm friendship bonds.

From time immemorial to the present day, the Turks and Iranians have lived together with good neighborly relations and got along very well where they have differed. Within the limits of their communications, they have attained the completion and evolution of numerous common cultural elements. One of the most significant cultural elements of this sort, is Noruz, being our topic of discussion. The Persian 'Noruz' means 'New Day'. It is the first day of the solar year on the Iranian calendar. In the Roman calender, it falls on the 9th of March, and on the Christian calender it falls on the March 21 (or March 20). The Turks still, based on the Roman calender, celebrate the 9th of March. Meanwhile, there is the trace of Norouz in the Arab sources. Noruz as the commencement of the new year, is traced back to a far-fetched history. For the very first time in Iran, during the rein of Jamshid its evolution took place. Later, within the dynasty of Achaemenids and Sassanids, it continued with more developed and immense traditions, in a larger scale, while with the advent of Islam, it found its place in the grand Eids of Iranians. Prior to the advent of Islam, at the time of Zoroastrians, being the official religion of Iran, Noruz held a significant place. In the contemporary era, still within the Zoroastrians of Iran and India, this celebration is held as the life celebration (YASAN). On this day, the angel guards of ghosts, and the dead are prayed for, while several ceremonies take place. Within the Noruz Eid, the Parsees shake hands with their right, while exchanging hearty words. Noruz tradition has stretched to the Middle east and the Balkan peninsula, and is celebrated within the Turks of these regions. On the other hand, the majority of Arab countries, headed by Egypt and Iraq, have given significance to Noruz among their Eids. Among several names like Vavriz, Noruz, Nevrus, Cagan and Bozkurt, they have celebrated this Eid from way back in history. They had accepted the Eid as the Eid of nature, creation, resumption of life, as well as the sign of the new year's start. The acceptance of this day as the starting mark of the new year was specified in the calender of which Nezammolmolk, the minister of Jalaleddin Malekshah had prepared and had accepted as the starting mark of the new year among the Turk governments. Within the Turk kings and among their traditions, Noruz was recognized, while in their celebrations the king and the officials exchanged gifts, marking it into a tradition. The tradition of exchanging gifts was mainstream prior to the Otoman dynasty. Meanwhile, we will become informed of this custom amid the related story of the attempted assassination of Erkus, one of the ministers of Sultan Sanjar. Planning to render two Arab horses to the Sultan on Noruz, Erkus was killed with the stabling of two supporters of Islamism. The ceremonies of rendering gifts continued within a greater extent during the Ottoman dynasty. At the time of Noruz, the commanders would present gifts to then chancellor and ministers as the gifts of Noruz. Meanwhile, the officials of the imperial court led by the chancellor would also present gifts to the king. Among these gifts, the horses ornamented with jewels, arms and rare garments were present. Also in this day the astronomer would present his made calender, for which the king would render gifts to him. Also, amid the Nourouz ceremonies of the Ottomans, several banquets were arranged. On the 22nd of March, the commander of the forces would serve a banquet to the ministers. Among the food, a sweet mixture made out of various spices were prepared, being served to the guests. This Noruzi mixture was of special importance in the ceremonies. In the imperial court, the doctor would add various other things like perfume, placing it in the covered crystal places. At the very start of the night, he would take it to the Sultan. This mixture was served to the women of Hareem, the ministers and grand figures. The common belief was that the mixture served as a source of energy and health. This ceremony went on till the termination of Ottoman dynasty. Meanwhile, commoners would also eat cookies on this day. The belief was that if someone taste the Noruzi mixtures, ailments would not power in till the end of the year. Even, within the first year of the establishment of the republic, Noruz with its several ceremonies were celebrated as an Eid. Amid ceremonies held in Ankara in 1925, for the commemoration of Noruz in the presence of the officials, rows of the military holding flags of red and blue, marched. In this year, Noruz was recognized as the marking start of the new year, however, in the financial and calculation message, Noruz was still marking start of the financial year. Noruz is celebrated among various people of the world. on this day, they go to the lands, playing sports and games. As well as olding parties, rendering presents and playing on Noruz, singing Noruzi poems were also customary. The poets would make poems were also customary. The poets would make poems admiring kings and other prominent figures. The source of these poems can be found in the Persian literature. On the verge of Noruz, the poet would sing poems for the kings and figures while presenting their needs within them. In the Persian archaic literatures, specially in the period of Parisis, making poems and rendering to the kings were a part of tradition.

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NOWRUZ, THE ZARATHUSHTRIAN NEW YEAR
Dr. Ali A. Jafarey

CALENDAR

Almost all of us know that the year is approximately 365.25 days long. All of us know that the seasons are regular and March means the coming of spring, June the beginning of summer, September the beginning of fall, and December means the coming of winter.

Many know that spring begins with the vernal equinox on about 21 March, summer with the summer solstice or about 22 June, fall with the autumnal equinox on about 23 September, and winter with the winter solstice on about 23 December.

Some know that the "tropical," solar, or seasonal year is of exactly 365 days, 5 hours, 48 minutes, and 45.5 seconds, or 365.2422454 days, that one day is added every four years to compensate for the loss of four 5 hr 48 min 45.5 sec, that each of the equinoxes and solstices have their precise time of beginning pre-calculated and published by many world observatories and other astronomical establishments, and that the astronomical and astrological worlds follow the tropical year.

Very few know that the official Iranian and Afghani calendars, both of Zarathushtrian origin, are tropical. Only a small number of us know that if the beginning of the year is considered from the precise start of vernal equinox, there shall never be any need to have a leap year at all -- the reason why the ancient Zarathushtrians did not have it!

The Iranians of old had a tropical calendar for many centuries. The downfall of the Sassanian Empire in 7th century disrupted the astronomical structure of the religion and the state. The 365-day year, followed by the majority of Zoroastrians in India and Pakistan with little astronomical knowledge, for the last eleven hundred years has advanced the calendar to where Nowruz now occurs in the late summer. However, almost all Zartoshtis in Iran and a minority of Parsis of India and Pakistan follow the "Fasli" or seasonal calendar. It is an almost tropical calendar. It is corrected by observing the leap year.

Meanwhile, although Iranians, converted to Islam, observed and are observing the Muslim lunar calendar for religious purposes, the Iranian calendar was soon restored within a century for administrative and economical reasons.

LEGEND AND HISTORY

Nowruz [pronounced NO-ROOZ] in Persian means "New[-year]-day". It is the beginning of the year for the people of Afghanistan, Azerbaijan, Iran, and Tajikistan. Other Asian republics of the former Soviet Union are joining the group, and the latest report says that Turkey too has decided to declare Nowruz a holiday. It is also celebrated as the new year by the people of the Iranian stock, particularly the Kurds, in the neighboring countries of Georgia, Iraq, Syria, and Turkey. It begins precisely with the beginning of spring on vernal equinox, on about March 21.

Tradition takes Nowruz as far back as 15,000 years-before the last ice age. King Jamshid (Yima or Yama of the Indo-Iranian lore) symbolizes the transition of the Indo-Iranians from animal hunting to animal husbandry and a more settled life in human history. Seasons played a vital part then. Everything depended on the four seasons. After a sever winter, the beginning of spring was a great occasion with mother nature rising up in a green robe of colorful flowers and the cattle delivering their young. It was the dawn of abundance. Jamshid symbolizes the person/people who introduced Nowruz celebrations.

Avestan and later scriptures show that Zarathushtra improved, as early as 1725 BCE, the old Indo-Iranian calendar. The prevailing calendar was luni-solar. The lunar year is of 354 days. An intercalation of one month after every thirty months kept the calendar almost in line with the seasons. Zarathushtra, the Founder of the Good Religion, himself an astronomer, founded an observatory and he reformed the calendar by introducing an eleven-day intercalary period to make it into a luni-solar year of 365 days, 5 hours and a fraction.

Later in the post-Gathic period, the year was made solely a solar year with each month of thirty days. An intercalation of five days was, and a further addition of one day every four years, was introduced to make the year 365 days, 5 hours, and a fraction. Still later, the calendar was further corrected to be a purely solar year of 365 days 5 hr 48 min 45.5 sec. The year began precisely with the vernal equinox every time and therefore, there was no particular need of adding one day every four years and there was no need of a leap year. This was [and still is] the best and most correct calendar produced that far.

Some 12 centuries later, in 487 BCE, Darius the Great of the Achaemenian dynasty (700 to 330 BCE) celebrated the Nowruz at his newly built Persepolis in Iran. A recent research shows that it was a very special occasion. On that day, the first rays of the rising sun fell on the observatory in the great hall of audience at 06-30 a.m., an event that repeats itself once every 1400-1 years. It also happened to coincide with the Babylonian and Jewish new years. It was, therefore, a highly auspicious occasion for the ancient peoples. The Persepolis was the place, the Achaemenian king received, on Nowruz, his peoples from all over the vast empire. The walls of the great royal palace depict the scenes of the celebrations.

We know the Parthians (250 BCE to 224 CE) celebrated the occasion but we do not know the details. It should have, more or less, followed the Achaemenian pattern. During the Sassanian time (224 to 652 CE), preparations began at least 25 days before Nowruz. 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 Year Day.

The great king held his public audience and the High Priest of the empire was the first to greet him. Government officials followed next. Each person offered a gift and received a present. The audience lasted for five days, each day for the people of a certain profession. Then on the sixth day, called the Greater Nowruz, the king held his special audience. He received members of the Royal family and courtiers. Also a general amnesty was declared for convicts of minor crimes. 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.

Since then, the peoples of the Iranian culture, whether Zartoshtis, Jews, Christians, Muslims, Baha'is, or others, have, under Arab, Turk, Mongol, and Iranian rulers, celebrated Nowruz precisely at the time of vernal equinox, the first day of the first month, on about March 21.

ERAS

Zartoshtis have six seasonal thanksgiving festivals, called "Gahanbars," to celebrate in a year. Vernal Equinox, called Hamaspathmaidhaya in Avesta, meaning "Middle of Equal Paths," or in simpler rendering "vernal equinox" is the top celebration. It was called in later days as "Nava Saredha" and still later Now Sal, both meaning "New Year". Today it is known as Nowruz, New Day. It is the first day of spring in the Northern Hemisphere.

The early Zarathushtrians counted their era, the Zarathushtrian Religious Era (ZRE), from Nowruz (vernal equinox) of 1737 BCE. It may be noted that the credit of precisely calculating ZRE goes to an Iranian scholar, the late Zabih Behruz. Right now, we are going through the last month of 3739 ZRE. It was practically revived by the Zarathushtrian Assembly 12 years ago and has been happily adopted by the Zartoshtis in Iran and abroad, including in North America.

The Zarathushtrian era was abandoned when the Achaemenian monarchy was influenced by the prevailing custom in the Mesopotamia. The year started with the accession to the throne of every monarch. That is the reason why Zoroastrians-followers of the Fasli (solar), the Shahenshahi (majority of Parsis), the Qadimi (a minority of Parsis and Iranis of India and Pakistan) calendar-have the Yazgerdi era, the year King Yazdgerd ascended the throne in 632 CE. Both Shahenshahi and Qadimi reckoning have a year of 365 days only. They have advanced almost seven months by gaining one day every four years. It means that they gave up the leap year (avardâd sâlgâh) about 852 years ago-in about 1150 CE. All Iranian Zoroastrians follow the Fasli, the seasonal or the solar calendar.

When Iranian Muslims returned to the solar year, they reckoned with the Hejra year in solar terms. It will be 1381 Khorshidi (solar) this Nowruz. The months are Zoroastrians-Farvardin, Ordibehesht, Khordad, Tir etc.-in Iran and Zodiac months in Afghanistan.

NOWRUZ TABLE

Every house gets a thorough cleaning almost a month before. Wheat, barley, lentils, and other vegetable seeds are soaked to grow on china plates and round earthenware vessels some ten days in advance, so that the sprouts are three to four inches in height by Nowruz.
Today, the ceremony has been simplified. A table is laid. It has a copy of the sacred book (the Gathas for Zarathushtrians), picture of Zarathushtra (or a Saint's picture by other creeds), a mirror, candles, incense burner, bowl of water with live gold fish, the plates and vessels with green sprouts, flowers, fruits, coins, bread, sugar cone, various grains, fresh, colorfully painted boiled eggs like "Easter eggs," and above all, seven articles with their names beginning in Persian with the letter "S" (seen) or "SH" (sheen). The usual things with "S" are vinegar (serkeh), sumac (somâgh), garlic (sîr), samanu (consistency of germinating wheat), apple (sîb), senjed (sorb), and herbs (sabzi). Those with an initial letter "SH" include wine (sharâ), sugar (shakar), syrup (shîreh), honey (shahd), candy (shîrîni), milk (shîr), and rice pudding (shîr-berenj). The seven articles are prominently exhibited in small bowls or plates on the table.
The table is laid with a white cloth. White represents spotless purity.
Let me repeat the brief play put up by young members of the Zarathushtrian Assembly to define the significance of the seven plates of "S" and seven plates of "SH." The youngsters, dressed in tune with what they represent, tell us by themselves their own significance. Those with "S" inform us:
First Plate: I am SERKEH, the vinegar. I am sour but I am a good preservative. I add taste to the things you want to preserve and relish. I symbolize tasty preservation.
Second Plate: I am SUMAC, exotic in my own way, I make your favorite kabobs have a tangy taste, a taste you relish. I symbolize taste.
Third Plate: I am SIR, garlic. Some may not like my aroma and others love it. I lower blood pressure. I pacify. I symbolize peace.
Fourth Plate: I am SAMANU, a sweetish paste, a kind of halwa, made from germinating wheat. I symbolize the sprouting spring, the time for happy growth.
Fifth Plate: I am SIB, apple. I symbolize the fruits of our world, both literally and allegorically.
Sixth Plate: I am SENJED, the tasteless berry of the sorb tree. I am the fruit of a tree which provides shade in summer. I symbolize the shelter and security you need when you want a rest.
Seventh Plate: I am SABZI, fresh green herbs. I come from green fields. I symbolize prosperity.
The seven plates with "SH" tell us:
First Plate: I am SHARAB, the wine. I am the nectar. I symbolize health and happiness, of course, if taken in moderation! To your health!
Second Plate: I am SHAKAR, sugar. I give your favorite foods their sweetness. I symbolize sweetness.
Third Plate: I am SHIR, milk, the first food one tastes in this world. I symbolize nourishing food.
Fourth Plate: I am SHIREH, syrup. I am the sap, the fluid essential for life, health and vigor. I symbolize vigorous health.
Fifth Plate: I SHAHD, honey. I am the sweet produce of the cooperative bees. I symbolize the sweet result of teamwork.
Sixth Plate: I am SHIRINI, candy, loved by those who have a sweet tooth. I simply symbolize sweetness with no sign of bitterness.
Seventh Plate: I am SHIR-BERENJ, rice pudding, and a tasty food. I symbolize food for taste and health.
The copy of the Gathas symbolizes guidance for a good life. The picture of Asho Zarathushtra reminds us of the author of the Gathas, the founder of the Good Religion and the Conveyer of the Divine Message. The mirror reflects our past and shows us our present so that we thoughtfully plan our future. The candles are light, warmth, and energy to lead a righteous life that would, in turn, radiate light, give warmth, and provide energy for others. The incense burner gives the fragrance we need to meditate, pray to God, and ask for help and guidance. The gold fish symbolizes a happy life, full of activity and movement. The plates of green sprouts represent creativity and productivity, and so do the colorfully painted eggs.

As you see, the whole table is beautifully laid. It symbolizes the Message and the Messenger, light, reflection, warmth, life, love, joy, production, prosperity, and nature. It is, in fact, a very elaborate thanksgiving table for all the good and beautiful things bestowed by God.

Family members, all dressed in their best, sit around the table and eagerly await the announcement of the exact time of vernal equinox over radio or television. The head of the family recites the Nowruz prayers, and after the time is announced, each member kisses the other and wishes a Happy Nowruz. Elders give gifts to younger members. Next the rounds of visits to neighbors, relatives, and friends begin. Each visit is reciprocated.
Zarathushtra's Birthday and Nowruz festival are celebrated by Zartoshtis at social centers on about 6 Farvardin (26 March).
Singing and dancing is, more or less for the first two weeks, a daily routine. The festivity continues for 12 days, and on the 13th morning, the mass picnic to countryside begins. It is called SIZDEH-BE-DAR, meaning "thirteen-in-the-outdoors." Cities and villages turn into ghost towns with almost all the inhabitants gone to enjoy the day in woods and mountains along stream and riversides. People sing, dance, and make merry. Girls of marriageable age tie wild grass tops into knots and make a wish that the following Nowruz may find them married and carrying their bonny babies!
Nowruz [pronounced NO-ROOZ] in Persian means "New[-year]-day". It is the beginning of the year for the people of Afghanistan, Azerbaijan, Iran, and Tajikistan. Other Asian republics of the former Soviet Union are joining the group, and the latest report says that Turkey too has decided to declare Nowruz a holiday. It is also celebrated as the new year by the people of the Iranian stock, particularly the Kurds, in the neighboring countries of Georgia, Iraq, Syria, and Turkey. It begins precisely with the beginning of spring on vernal equinox, on about March 21.

Tradition takes Nowruz as far back as 15,000 years-before the last ice age. King Jamshid (Yima or Yama of the Indo-Iranian lore) symbolizes the transition of the Indo-Iranians from animal hunting to animal husbandry and a more settled life in human history. Seasons played a vital part then. Everything depended on the four seasons. After a sever winter, the beginning of spring was a great occasion with mother nature rising up in a green robe of colorful flowers and the cattle delivering their young. It was the dawn of abundance. Jamshid symbolizes the person/people who introduced Nowruz celebrations.

Avestan and later scriptures show that Zarathushtra improved, as early as 1725 BCE, the old Indo-Iranian calendar. The prevailing calendar was luni-solar. The lunar year is of 354 days. An intercalation of one month after every thirty months kept the calendar almost in line with the seasons. Zarathushtra, the Founder of the Good Religion, himself an astronomer, founded an observatory and he reformed the calendar by introducing an eleven-day intercalary period to make it into a luni-solar year of 365 days, 5 hours and a fraction.

Later in the post-Gathic period, the year was made solely a solar year with each month of thirty days. An intercalation of five days was, and a further addition of one day every four years, was introduced to make the year 365 days, 5 hours, and a fraction. Still later, the calendar was further corrected to be a purely solar year of 365 days 5 hr 48 min 45.5 sec. The year began precisely with the vernal equinox every time and therefore, there was no particular need of adding one day every four years and there was no need of a leap year. This was [and still is] the best and most correct calendar produced that far.

Some 12 centuries later, in 487 BCE, Darius the Great of the Achaemenian dynasty (700 to 330 BCE) celebrated the Nowruz at his newly built Persepolis in Iran. A recent research shows that it was a very special occasion. On that day, the first rays of the rising sun fell on the observatory in the great hall of audience at 06-30 a.m., an event that repeats itself once every 1400-1 years. It also happened to coincide with the Babylonian and Jewish new years. It was, therefore, a highly auspicious occasion for the ancient peoples. The Persepolis was the place, the Achaemenian king received, on Nowruz, his peoples from all over the vast empire. The walls of the great royal palace depict the scenes of the celebrations.

We know the Parthians (250 BCE to 224 CE) celebrated the occasion but we do not know the details. It should have, more or less, followed the Achaemenian pattern. During the Sassanian time (224 to 652 CE), preparations began at least 25 days before Nowruz. 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 Year Day.

The great king held his public audience and the High Priest of the empire was the first to greet him. Government officials followed next. Each person offered a gift and received a present. The audience lasted for five days, each day for the people of a certain profession. Then on the sixth day, called the Greater Nowruz, the king held his special audience. He received members of the Royal family and courtiers. Also a general amnesty was declared for convicts of minor crimes. 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.

Since then, the peoples of the Iranian culture, whether Zartoshtis, Jews, Christians, Muslims, Baha'is, or others, have, under Arab, Turk, Mongol, and Iranian rulers, celebrated Nowruz precisely at the time of vernal equinox, the first day of the first month, on about March 21.

ERAS

Zartoshtis have six seasonal thanksgiving festivals, called "Gahanbars," to celebrate in a year. Vernal Equinox, called Hamaspathmaidhaya in Avesta, meaning "Middle of Equal Paths," or in simpler rendering "vernal equinox" is the top celebration. It was called in later days as "Nava Saredha" and still later Now Sal, both meaning "New Year". Today it is known as Nowruz, New Day. It is the first day of spring in the Northern Hemisphere.

The early Zarathushtrians counted their era, the Zarathushtrian Religious Era (ZRE), from Nowruz (vernal equinox) of 1737 BCE. It may be noted that the credit of precisely calculating ZRE goes to an Iranian scholar, the late Zabih Behruz. Right now, we are going through the last month of 3739 ZRE. It was practically revived by the Zarathushtrian Assembly 12 years ago and has been happily adopted by the Zartoshtis in Iran and abroad, including in North America.

The Zarathushtrian era was abandoned when the Achaemenian monarchy was influenced by the prevailing custom in the Mesopotamia. The year started with the accession to the throne of every monarch. That is the reason why Zoroastrians-followers of the Fasli (solar), the Shahenshahi (majority of Parsis), the Qadimi (a minority of Parsis and Iranis of India and Pakistan) calendar-have the Yazgerdi era, the year King Yazdgerd ascended the throne in 632 CE. Both Shahenshahi and Qadimi reckoning have a year of 365 days only. They have advanced almost seven months by gaining one day every four years. It means that they gave up the leap year (avardâd sâlgâh) about 852 years ago-in about 1150 CE. All Iranian Zoroastrians follow the Fasli, the seasonal or the solar calendar.

When Iranian Muslims returned to the solar year, they reckoned with the Hejra year in solar terms. It will be 1381 Khorshidi (solar) this Nowruz. The months are Zoroastrians-Farvardin, Ordibehesht, Khordad, Tir etc.-in Iran and Zodiac months in Afghanistan.

NOWRUZ TABLE

Every house gets a thorough cleaning almost a month before. Wheat, barley, lentils, and other vegetable seeds are soaked to grow on china plates and round earthenware vessels some ten days in advance, so that the sprouts are three to four inches in height by Nowruz.
Today, the ceremony has been simplified. A table is laid. It has a copy of the sacred book (the Gathas for Zarathushtrians), picture of Zarathushtra (or a Saint's picture by other creeds), a mirror, candles, incense burner, bowl of water with live gold fish, the plates and vessels with green sprouts, flowers, fruits, coins, bread, sugar cone, various grains, fresh, colorfully painted boiled eggs like "Easter eggs," and above all, seven articles with their names beginning in Persian with the letter "S" (seen) or "SH" (sheen). The usual things with "S" are vinegar (serkeh), sumac (somâgh), garlic (sîr), samanu (consistency of germinating wheat), apple (sîb), senjed (sorb), and herbs (sabzi). Those with an initial letter "SH" include wine (sharâ), sugar (shakar), syrup (shîreh), honey (shahd), candy (shîrîni), milk (shîr), and rice pudding (shîr-berenj). The seven articles are prominently exhibited in small bowls or plates on the table.
The table is laid with a white cloth. White represents spotless purity.
Let me repeat the brief play put up by young members of the Zarathushtrian Assembly to define the significance of the seven plates of "S" and seven plates of "SH." The youngsters, dressed in tune with what they represent, tell us by themselves their own significance. Those with "S" inform us:
First Plate: I am SERKEH, the vinegar. I am sour but I am a good preservative. I add taste to the things you want to preserve and relish. I symbolize tasty preservation.
Second Plate: I am SUMAC, exotic in my own way, I make your favorite kabobs have a tangy taste, a taste you relish. I symbolize taste.
Third Plate: I am SIR, garlic. Some may not like my aroma and others love it. I lower blood pressure. I pacify. I symbolize peace.
Fourth Plate: I am SAMANU, a sweetish paste, a kind of halwa, made from germinating wheat. I symbolize the sprouting spring, the time for happy growth.
Fifth Plate: I am SIB, apple. I symbolize the fruits of our world, both literally and allegorically.
Sixth Plate: I am SENJED, the tasteless berry of the sorb tree. I am the fruit of a tree which provides shade in summer. I symbolize the shelter and security you need when you want a rest.
Seventh Plate: I am SABZI, fresh green herbs. I come from green fields. I symbolize prosperity.
The seven plates with "SH" tell us:
First Plate: I am SHARAB, the wine. I am the nectar. I symbolize health and happiness, of course, if taken in moderation! To your health!
Second Plate: I am SHAKAR, sugar. I give your favorite foods their sweetness. I symbolize sweetness.
Third Plate: I am SHIR, milk, the first food one tastes in this world. I symbolize nourishing food.
Fourth Plate: I am SHIREH, syrup. I am the sap, the fluid essential for life, health and vigor. I symbolize vigorous health.
Fifth Plate: I SHAHD, honey. I am the sweet produce of the cooperative bees. I symbolize the sweet result of teamwork.
Sixth Plate: I am SHIRINI, candy, loved by those who have a sweet tooth. I simply symbolize sweetness with no sign of bitterness.
Seventh Plate: I am SHIR-BERENJ, rice pudding, and a tasty food. I symbolize food for taste and health.
The copy of the Gathas symbolizes guidance for a good life. The picture of Asho Zarathushtra reminds us of the author of the Gathas, the founder of the Good Religion and the Conveyer of the Divine Message. The mirror reflects our past and shows us our present so that we thoughtfully plan our future. The candles are light, warmth, and energy to lead a righteous life that would, in turn, radiate light, give warmth, and provide energy for others. The incense burner gives the fragrance we need to meditate, pray to God, and ask for help and guidance. The gold fish symbolizes a happy life, full of activity and movement. The plates of green sprouts represent creativity and productivity, and so do the colorfully painted eggs.

As you see, the whole table is beautifully laid. It symbolizes the Message and the Messenger, light, reflection, warmth, life, love, joy, production, prosperity, and nature. It is, in fact, a very elaborate thanksgiving table for all the good and beautiful things bestowed by God.

Family members, all dressed in their best, sit around the table and eagerly await the announcement of the exact time of vernal equinox over radio or television. The head of the family recites the Nowruz prayers, and after the time is announced, each member kisses the other and wishes a Happy Nowruz. Elders give gifts to younger members. Next the rounds of visits to neighbors, relatives, and friends begin. Each visit is reciprocated.
Zarathushtra's Birthday and Nowruz festival are celebrated by Zartoshtis at social centers on about 6 Farvardin (26 March).
Singing and dancing is, more or less for the first two weeks, a daily routine. The festivity continues for 12 days, and on the 13th morning, the mass picnic to countryside begins. It is called SIZDEH-BE-DAR, meaning "thirteen-in-the-outdoors." Cities and villages turn into ghost towns with almost all the inhabitants gone to enjoy the day in woods and mountains along stream and riversides. People sing, dance, and make merry. Girls of marriageable age tie wild grass tops into knots and make a wish that the following Nowruz may find them married and carrying their bonny babies!

On Spring Equinox, Day and Night Equal in Name Only

John Roach
for National Geographic News

Persian Name	Definition	Description & Symbolism	Position
Sabzeh	Spring Sprouts	Made from wheat or lentil this S signifies rebirth and renewal. Read about how you grow these sprouts at home.	The First S on the Sofreh.
Senjed	A sweet, dry fruit of a lotus tree	The fragrant and blooming lotus tree makes people fall in love so it is natural that its fruit would signify love and affection	The Second S on the Sofreh
Sib	Apple	A big red apple represents health and beauty.	Third S on the Sofreh
Samanu	Wheat Pudding	Wheat and wheat products signify sweetness and fertility.	Fourth S on the Sofreh
Serkeh	Vinegar	White Vinegar signifies age and patience.	Fifth S on the Sofreh
Somagh	Crushed Sumac berries	This S symbolizes the spice of life. Some say Somagh represents the color of the sunrise and with the sun all evil is conquered.	Sixth S on the Sofreh
Seer	Garlic	This medicinal S is a sign of good health.	Seventh S on the Sofreh
Sekeh	Gold Coins	Wealth and Prosperity	Optional S.
Sonbol	Hyacinth Flower	Purple or pink hyacinth are common on the Sofreh and also represent life and beatuy.	Optional S.
Sangak	Flatbread	Noon-e Sangak represents prosperity for the feasts. It can be accompanied by Naan-o Panir, which is Iranian feta cheese and fresh herbs to be eaten at the feast.	Optional S.
Sohan Asali	Honey Almonds	A sweet honey candy made with pistchios.	Optional S.
Gold Fish	Mahi	Gold Fish in a clear white bowl represents life and the end of the astral year associated with the constellation Pisces.	On the Sofreh
Ayne	A Mirror	To bring light & brightness into the New Year	Head of the Sofreh
Sha’am	Two Candelabras	Candles large or small can be used and symbolize fire & energy.	On either side of the mirror.
Tokhm-e Morgh	Decorated Eggs	Symbolizes fertility. Eggs are painted by children much like Easter eggs are painted.	On the Sofreh. Can be as elaborate as desired.
Ajil	Assorted Nuts	Iranians love nuts. They can be roasted pistachios, walnuts, almonds, and hazelnuts	On the Sofreh
Scriptures	Avesta, Gatha Scriptures, or Poetry depending on beliefs	Symbolizes blessings and faith in the New Year. You can also place a Divan-e Hafez or other book of faith and knowledge.	Placed in the middle. Put money in the pages of the book and give out Eidi after sal tahvil.
Shirini	Sweets & Pastries	Noghl, Baaghlavaa, Toot, Noon-e Berenji, Noon-e Nokhodchi and any other sweets you prefer	On the Sofreh
Esfand or Esphand	Wild Rue	A brazier "Manghal" holding burning coals sprinkled with "Esphand" a popular incense. It keeps the evil eye away and brings on health.	Nearby

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