No Ruz
by Melinda C. Haren©2003
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No ruz (New Day) is the celebration of the Persian New Year and begins on the Spring Equinox. It is a celebration of life and renewal with
its roots in ancient Zoriastrian belief (the main religion in Persia prior to the Arabic Conquest in the 7th century A.D.).
No ruz celebrates the time when Ahura Mazda (the Zoriastrian God of Wisdom) created the cycle of life in the material world.
and is the most important of the seven Gahambars (feasts of obligation).
(1)
Seven is a sacred number in the Zoriastrian religion, representing the number of the seven creations and the seven holy immortals.
(2)
According to the Shah-nameh (Book of Kings), No ruz began as a celebration of the triumph of King Jamshid over the divs (demons). By
defeating the divs, he gained control of everything except the heavens. He then ordered the divs to hold up his throne made of jewels
to the sky. When the sun's rays hit his throne, the sky was ..."illuminated with a multitude of colors." This became the first day of the
year and the celebration of No ruz.
(3)
The oldest records of the celebration of No Ruz is during the Aechemenian period (550-330 B.C.). Stone carvings at Persepolis (the spring residence of the king)
depict the king celebrating No Ruz. He is pictured recieving gifts from territories under his control, taking part in prayers and enjoying feasts.
The king would also sleep with a young virgin that night as part of the "sacred marriage" ritual. Any children created from this
union would be raised in the temples,usually growing up to become a high-ranking religious official.
(4)
The celebrations lasted for six days, with the sixth day being the birthday of Zoriaster. This day was called No Ruz-e Borg (the Great New Day).
(5)
According to Jennifer Scarce, in the late middle ages, it was celebrated with
“..lavish gifts of new clothes to the social elite...Families joined in a meal which always included herbs and fruits."
(6)
Sir John Chardin also stated that all Persians bought a new outfit for the celebration of No'ruz.
"...it is customary, every New-years Day, to new Cloath throughout..." (7)
During the Sassanid period, the rituals which are still celebrated in modern Iran began.
(8)
No'ruz celebrations started five days before the New Year (generally March 21st on the Gregorian calendar) and continued for 21 days.
On the 19th day, another major festival was held.
(9)
(10)
During the Suri Festival (the time period of the five days prior to No ruz), they believed Forouhars (guardian angels) and the spirits of the dead would come to earth. While on earth, they would visit "thier human
counterparts." To prepare for thier arrival, everything in the city was cleaned, including the people, as part of a purification ritual. During the Suri Festival, bonfires were lit on rooftops and many
feasts were held.
(11)
This would also be the time the Sofreh-e Haft-Sin (cloth of seven dishes) would be set. The seven dishes represented the seven creations and the seven holy immortals.
These represented life/rebirth, health, happiness, prosperity, joy, patience and beauty. Ancient Zoriastrians grew seven seeds which symbolized the seventh feast of creation. The sprouting
of these seeds symbolized rebirth.
(12)
One of the seven dishes was Sabzeh (green shoots). This dish was made from wheat or lentil which was grown in a flat dish a few days before No ruz. The wheat represented new growth.
(13)
Another dish served was also made from wheat sprouts. This dish is called samanu which is a type of sweet pudding.
(14)
Seeb or apples were also served. Seeb represents health and beauty and is one of three fruits served. The second type of fruit served was senjed. Senjed is the dried fruit
of the Lotus tree and represents love. It is likely that this was not served until after the Mongol Conquest. The Lotus Tree is frequently seen in
oriental art. The fragrance from the Lotus Tree blooms were thought to intice people to fall in love. The third fruit served was somaq (sumac berries). Somaq represents the sunrise
and therefore the conquering of evil.
(15)
Today, garlic is used to make samano which is believed to ward off evil. Massoume Price, a Social Anthropologist and Human Ecologist
specializing in ancient Mesopotamian studies, states that samano possibly replaced haoma. Haoma was a mixture of herbs used for healing.
Haoma had special meaning in the Zoriastrian religion.
Wine, while banned by Islamic Law, was used as well. Wine represented age and patience.
(16)
Both Sir John Chardin and Thomas Herbert remarked frequently on the availability and use of wine in Persia, despite its banned status.
(17)
Wine and the drinking of wine is also pictured in several medieval Persian miniatures. Modern Iranians use serkeh (vinegar) instead as the drinking
of wine is punishable by law.
Other items were placed to represent wishes for the new year. Live fish, representing life were also placed on the Sofreh-e Haft-Sin.
At the end of No ruz, the fish were returned to the river. Lit candles as symbols of purification were placed on the cloth as well. Today, mirrors are
placed behind these candles to reflect and amplify the light. These may have been used during medieval times by the wealthy. Persian medieval poetry often used the mirror as a metophor for
enlightenment. Coins were placed to represent a wish for wealth and prosperity.
Eggs, a symbol of fertility, were colored red, green and yellow and placed on the Sofreh-e Haft-Sin.
(18)
Green has significance for both Zoriastrians and for Muslims, representing rebirth, renewal and Spring. Green is also referred to in the Qur'an as the color of the clothing
of those in Heaven wear and for medieval Muslims represented the prophets and his descendants. Red represented passion and renewal while yellow was the color dervishes wore in post-Islamic
Persia. Yellow for Muslims during the medieval period also represented mourning.
(19)
After the advent of Islam, other traditions were added or changed. On the last day of the year, bonfires were lit in public places. Fire and light, by Zoriastrian tradition, were symbols of
happiness and enlightment. People would jump over the bonfires as a way of purifying themselves.
(20)
This was also the night the Forouhars and the spirits of the dead would visit. Children would dress up
in shrouds (representing the spirits) and run through the streets banging pots with a Gashog zani (a type of spoon). The banging symbolized
the beating out of ill luck. They would also knock on doors and ask for special treats, in an early form of Halloween. This tradition is
still carried out today on Chahar Shanbeh Suri, or "Red Wednesday", which is celebrated on the last Wednesday of the year.
(21)
Bibliography