"From Nowruz till Nowruz, the Philosophy of Iranian Zoroastrian celebrations and ceremonies’

In the book "From Nowruz till Nowruz”, Cyrus Niknam explores how to hold and the philosophy of Iranian Zoroastrian celebrations and ceremonies, passing a solar year. In this book, he has tried to collect all the customs and related ceremonies and to explain how the ceremonies are held as well.

More pages of Niknam‘s book is dedicated to celebrating Nowruz. The orders and ceremonies include 32 celebrations, each of which is considered as a sign of depth and precious heritage of Iranian culture and civilization.

At the beginning he explains that in ancient Iranian belief, happiness is a good display of forgiveness and felicity of Ahura Mazda. So the task of man is to pass life with joy and peace. Therefore holding ceremonies which are compatible with nature and religious orders are appreciated and is very important.

Then he speaks of the emergence of Nowruz and explores its relation with religious beliefs. Nowruz (New Year) holding style among Zoroastrians familiarizes the reader to the traditional symbols and the manners of welcoming Nowruz.

It is obvious that Nowruz has an unbreakable relationship with the growing and blooming of grass. Putting Sabzeh ( wheat, barley, mung bean or lentil sprouts growing in a dish - symbolizing rebirth) on Haft seen ("Haft seen/Haftsā"; or the seven 'S's ,a traditional table setting on Nowruz) is itself a symbol and sign of refreshing and rebirth of life at the beginning of a new year. Therefore, the order of how to make a Nowruz Sabzeh among Zoroastrian has been another short speech topic in the book "From Nowruz till Nowruz”.

Referring to the great quintet and small quintet (the last ten days of a year), develops the book topics towards the Zoroastrian traditional foods on Nowruz and their recipes. Milk Bread, or "sweet komaj" which is a kind of cookie, various sweet confects called “Halva”, " seven Donar Ash " a kind of soup prepared from seven types of grains and cereal grains, "Sirag" which is a kind of oily bread and, " Sira and Sedab " which is used in religious ceremonies, are some other types of food provided on Nowruz and served for Nowruzi guests.

But celebrating Nowruz, has special fields and customs. Therefore Niknam recalls some points about the place of religious events and its conditions and the spread of religious ceremonies as well and explains some practices of the religious ceremony on Nowruz. until he reaches the fire lighting on the roofs.

Late on the last day before the New Year, Zoroastrians bring branches of wood prepared in advance, to the roof and fire them on roof height. Such procedures are associated with this belief that in the final days of a year, the deaths’ spirits return to the earth and lighting fire, they welcome them and show their happiness of their coming.

Other Nowruzi Topics of the book to be mention include, Nowruzi Table: Haft Seen, Nowruzi visiting and New Year's prayer on the first day of the year, (prayer of the day Ormazd and Farvardin). The Sixth day of Farvardin (April 26th); which is Asho Zartosht birth day, has significant position among Zoroastrians and they held special ceremony in this day. Comment on this ceremony, is another topic of the book “From Nowruz till Nowruz “.

Descriptions about Zoroastrians’ shrines, makes the reader aware of the New Year Thirteen day rituals among Zoroastrians. 48 days of the year enjoy also special features among Zoroastrians during which they avoid eating meat. These days which are called "Nober" and considered important for human health; has a short explanation in the book of Niknam as well.

Another considerably mentioned celebration in this book is “FARVARDINGAN" or “Farvardag Celebration ". This is the first holiday of the year and is associated with deaths’ pure spirits. Thus, in this day (April 8th); Zoroastrians go to the tombs and the, prayer for deaths’ spirits happiness. Explanations about the ritual of Sadri Wearing are offered and then the feast of Ordibeheshtgan, held on the second day of Ordibehesht (April 22th), is mentioned. Talking about "Gahanbar celebrations" , which is associated with agriculture and land, provide another useful knowledge to the reader.

"Khordadgan and the prayer ceremony in the "suttee pir" and "green pir” shrines explain about the Zoroastrian marital ceremonies besides courtship , engagement, witnessing, wedding and other matrimonial customs. Zoroastrian ceremonies of deaths that is called “mass loaf "is a custom which is well-explored by Niknam in a way that the reader can be aware of its stages of holding.

Tirgan and how to celebrate it, the pitcher horoscope ceremony which is called by Zoroastrian "check Duleh", Amordadgan celebration, the ceremony of Naraki pir, and Shahrivargan, are the other topics in the book. Until we reach the well-known name to celebrate that is "Mehregan" which sound more familiar among people. Niknam’s comments on this feast and also Abangan and Azargan celebrates, are along with some references to the Death Day of Zoroaster (December 26th) and Gahanbar celebrations. Celebrations of Deygan, Bahmangan, and Esfandgan, were the other joyful days which are celebrated among Zoroastrians.

Niknam dedicated a part of his book to Sadeh celebration and its manner of holding and has mentioned something about a ritual called “Hiremba " which is held in a village called Sharif Abad ,Ardakan and is similar to firefighting on Sadeh. The final pages of the book are adorned by interesting photos of Zoroastrians’ feasts and their shrines.

Reprint of the book “From Nowruz till Nowruz ; Traditional Rituals and Ceremonies of the Zoroastrian”, researched and written by Cyrus Niknam; has been published in three thousand copies by Forouhar publishing institute on the suggestion and ordering of Anthropology Research Center of Iran Tourism , Handicrafts and Cultural Heritage Organization.

I wonder what Achmadinejad and the Ayatollahs in Iran think about Zoroastrianism. On the one hand it’s an infidel religion, but on the other it’s part of what separated Persia from the rest of the Arab world and made it distinctive. I could imagine them taking some kind of pride in that. Or maybe not: I know they’ve driven Farsi underground, and if they are that contemptuous of the classical language of Persia, they probably feel the same about its religion.

Nowruz -- New year.

Zoroastrianism dates back to 1700 BC (or 700 BC, it's kind of vague) and is named after the prophet Zoroaster

It is one of the oldest monotheistic religions (though the worship is focussed on one god, it is a dualistic religion in the sense of equal forces).

Zoroaster was born in what is now Azerbaijan and his religious beliefs arise from indo-irani beliefs

Proto-Indo-Europeans had 2 "families" of gods -- in the most primitive form, among the Nordics, these remained, as the Aesir and Vanir.

Among Indo-Iranis these two families were the Daevas/Devas and Ahuras/Asuras

Among the Indics, the devas were slowly elevated post the Vedic times to the higher supernatural beings, to the only gods and the Asuras were first bad supernatural beings and then post Christian influences (Christianity came to India in the 1st century with St. Thomas) the Asuras were relegated to demonic status as in present day Hinduism

Among the Iranics, the opposite happened -- the Ahuras ("s" in Indic languages becomes "h" in Iranic, hence the people who lived on the Indus river are Sindhis in India and were the ones from whom the term Hindu derives) were elevated and daevas just remained as gods of the hearth (like that other Indo-European race, the Latins who called their daevas as "genus")

Zoroaster came along and said one should only worship Ahura Mazda (the God of Light) who is the only good God. Aingra Mainyu is his opposing number and mankind fights alongside Ahura Mazda against Aingra Mainyu

Zoroastrianism introduced the idea of angels too as distinct entities -- and this lead to the devolution in the form of Yazidism where they believe that God left the earth to the care of 12 angels, led by the Peacock Angel (Melek Taus)

Yazidiism along with Mandaens and Manichaenism, Druze and Allawis are fascinating studies in how communities co-mingled beliefs to their central tribal identities

The Yazidis are Kurds (or Medes as they were), an Irani people. They retained their version of Zoroastrianism through the persecutions by Islam (Moslems consider them devil worshippers)

The Mandaens revere Adam, Abel, Seth, Enosh, Noah, Shem, Aram and especially John the Baptist as the founders of their religion and consider Moses, Jesus and Mohammed as false prophets -- these guys seem to be descendents of Abraham and may very well be some of the "lost tribes". They believe in strong dualism too, like the Zoroastrian belief (unlike the Yazidis who believe there is no "satan" and good and evil reside in each person). Of course the fact that they consider the founders of Judaism, Christianity and Islam as false hasn't really helped them be liked :)

Druze seem to be a syncretism of Abrahamic beliefs mixed with Platonic and the Allawis are Gnostics imho.

Thanks for all your pings Cronos. Been very busy. Will read them over the w/end.

Here is a good website I came across about 3 yrs ago. Has some pics too. It covers Norooz as well as other Zoroastrian celebrations (compares how Moslem vs Zoroastrian Iranians celebrate Norooz). Tho, it isn’t as thorough as the book you’ve mentioned.

http://www.heritageinstitute.com/zoroastrianism/nowruz/nowruz3.htm#table_i

I'm not really sure -- the Mandaens are very secretive about their religion, even their real numbers are unknown as they pretend to be whatever is the majority religion (for valid reasons as they are generally always persecuted).

All that is known is that their founder is hailed as John the Baptist who takes the role of quasi messiah it seems for them.

They have their own versions of the Torah and Apocalypse and a lot of oral tradition

altogether a very interesting sect to read about.

As an additional, though Christian read it's interesting to read the history of the Assyrian Church of the East/Chaldean Catholic Church.

Good point -- though I think yardstick meant to say that the Persianness is what distinguishes the Iranis from the Arab world.

Even the "arabs" are not really mostly Arab. Syrians, Iraqis are mainly descendents of Aram or Assyria. Egyptians are Copts in origin, north Africans are Berber and Yemenis are southern Arab (the same states as the kingdom of Sheba). the true Arabis are the nejd bedouins.

I was wrong about my point above. I take this corrective text below from the wikipedia article

In Zoroastrian tradition, the malevolent is represented by Angra Mainyu (also referred to as "Ahriman"), the "Destructive Principle", while the benevolent is represented through Ahura Mazda's Spenta Mainyu, the instrument or "Bounteous Principle" of the act of creation. It is through Spenta Mainyu that transcendental Ahura Mazda is immanent in humankind, and through which the Creator interacts with the world. According to Zoroastrian cosmology, in articulating the Ahuna Vairya formula, Ahura Mazda made His ultimate triumph evident to Angra Mainyu. As expressions and aspects of Creation, Ahura Mazda emanated the Amesha Spentas ("Bounteous Immortals"), that are each the hypostasis and representative of one aspect of that Creation. These Amesha Spenta are in turn assisted by a league of lesser principles, the Yazatas, each "Worthy of Worship" and each again a hypostasis of a moral or physical aspect of creation

Wouldn’t that be a nice solution—for a Zoroastric revival to sweep the Middle East!

It would be, but I doubt it would affect the "arab" world as it would be too alien

I can see Iranis, Azerbaijanis, Kurds, Baluchis, Uzbeks and Tajiks returning to Zoroastrianism and maybe some Pathans (though whether the Pathans were ever Zoroastrians as opposed to tribal religions is a moot point)

Egyptians had a movement called Pharoahnism in the late 1800s which idealised Egyptian past and was moving towards Copt history but for some reason (I don't know enough) the Moslem Brotherhood instead arose and became the motive force along with secular Baathists.

Among the Imazhighen (berbers)in north Africa there is a movement away from Islam which they see as a force trying to forcibly "arabize" them. We ought to push this sentiment.

Thanks! posting this from the link you gave http://www.heritageinstitute.com/zoroastrianism/nowruz/nowruz3.htm#table_i

The Nowruz spread (sofreh in Persian) in Zoroastrian homes has seven (haft in Persian) items beginning with the letter "sh" or "sheen". Therefore it called a haft-sheen spread or table. The seven items are:

Sharab or wine
Shakar or sugar
Shir or milk
Shireh or syrup
Shahd or honey
Shirini or candy
Shir-berenj or rice-pudding

The number seven represents:

God and God's six abstract attributes or archangels.
The seven aspects of temporal creation: fire, air, water, earth, plants, animals and human beings.
The seven ethical concepts: a good mind and wisdom, truthfulness and righteous deeds, self-reliance and autonomy, peace and serenity, wholeness and excellence, perseverance and steadfastness.
The seven acts of piety: generosity of the spirit and speaking well of others, material generosity and sharing, selfless help towards those in need, community participation and inclusion (through supporting the gahambars), honesty, piety, remembrance of the souls (specifically the fravashis) of the righteous and one's ancestors.
The seven features of Nowruz: renewed and reaffirmed commitment to personal goals grounded in goodness, renewed energy and a positive cheerful disposition, renewed positive relationships, cleanliness and good health, honour and care for the environment, and preserving the eternal spiritual flame.

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