Nowrūz

Nowrūz (Persian: نوروز‎, IPA: [nouˈɾuːz], meaning "[The] New Day") is the name of the Iranian/Persian New Year in Iranian calendars and the corresponding traditional celebrations. Nowruz is also widely referred to as the "Persian New Year".
Nowruz is celebrated and observed by People of Iran, Afghanistan, Tajikistan and the related cultural continent and has spread in many other parts of the world, including other parts of Central Asia, Caucasus, South Asia, Northwestern China, the Crimea and some groups in the Balkans.

Nowruz marks the first day of spring and the beginning of the year in the Persian calendar. It is celebrated on the day of the astronomical Northward equinox, which usually occurs on March 21 or the previous/following day depending on where it is observed. As well as being a Zoroastrian holiday and having significance amongst the Zoroastrian ancestors of modern Iranians and Afghans. it is also celebrated in parts of the South Asian sub-continent as the new year. The moment the Sun crosses the celestial equator and equalizes night and day is calculated exactly every year and Iranian families gather together to observe the rituals.

Originally being a Zoroastrian festival, and the holiest of them all, Nowruz is believed to have been invented by Zoroaster himself, although there is no clear date of origin. Since the Achaemenid era the official year has begun with the New Day when the Sun leaves the zodiac of Pisces and enters the zodiacal sign of Aries, signifying the Spring Equinox. Nowruz is also a holy day for Sufis, Ismailis, Alawites,Alevis, Babis and adherents of the Bahá'í Faith.
The term Nowruz in writing first appeared in Persian records in the 2nd century AD, but it was also an important day during the time of the Achaemenids c. 548–330 BC), where kings from different nations under the Persian empire used to bring gifts to the Emperor, also called King of Kings (Shahanshah), of Persia on Nowruz. The significance of Nowruz in the Achaemenid empire was such that the great Persian king Cambyses II's appointment as the king of Babylon was legitimized only after his participation in the New Year festival (Nowruz).

The UN's General Assembly in 2010 recognized the International Day of Nowruz, describing it a spring festival of Persian origin which has been celebrated for over 3,000 years.[25][26] During the meeting of The Inter-governmental Committee for the Safeguarding of the Intangible Heritage of the United Nations, held between 28 September – 2 October 2009 in Abu Dhabi, Nowrūz was officially registered on the UNESCO 

The term Nowruz is a Persian compound-word and consists of:
now (Old Persian nava) means "new" and has the following cognates, in English new, in Latin novus, German neu, Sanskrit nava, etc. The Persian pronunciation differs in the many dialects of the language: while the eastern dialects have preserved the original diphthong (IPA: [næuˈɾoːz]), the western dialects usually pronounce it with a different diphthong (IPA: [nouˈɾuːz]), and some colloquial variants (such as the Tehrani accent) pronounce it with a monophtong (IPA: [noːˈɾuːz]).
rōz (also with various pronuciations, such as rūz,rose.rooz rozh, or roj) means "day" in Middle- and Modern Persian. The original meaning of the word, however, was "light". The term is derived from Avestan *rowch-, itself derived from Proto-Indo-European *leuk- (l r and k ch sound changes are common in Indo-European languages), and is related to Sanskrit ruci, Latin lux, Armenian luys and, in fact, English light.
The first day on the Iranian calendar falls on the March equinox, the first day of spring, around 21 March. At the time of the equinox, the sun is observed to be directly over the equator, and the north and south poles of the Earth lie along the solar terminator; sunlight is evenly divided between the north and south hemispheres.

In c. the 11th century CE major reforms of Iranian calendars took place and whose principal purpose was to fix the beginning of the calendar year, i.e. Nowrūz, at the vernal equinox. Accordingly, the definition of Nowruz given by the Iranian scientist Ṭūsī was the following: "the first day of the official new year [Nowruz] was always the day on which the sun entered Aries before noon".

Bas-relief in Persepolis. A Zoroastrian symbol of Nowruz – on the vernal equinox the powers of the eternally fighting bull (personifying the Earth) and lion (personifying the Sun) are equal.

Ateshgah of Baku, Azerbaijan
The celebration has its roots in Ancient Iran. Due to its antiquity, there exist various foundation myths for Nowruz in Iranian mythology. In the Zoroastrian tradition, the seven most important Zoroastrian festivals are the six Gahambars and Nowruz, which occurs at the spring equinox. According to Mary Boyce,
“ It seems a reasonable surmise that Nowruz, the holiest of them all, with deep doctrinal significance, was founded by Zoroaster himself. ”
Between sunset of the day of the 6th Gahanbar and sunrise of Nowruz was celebrated Hamaspathmaedaya (later known, in its extended form, as Frawardinegan). This and the Gahanbar are the only festivals named in the surviving text of the Avesta.
The Shahnameh, dates Nowruz as far back to the reign of Jamshid, who in Zoroastrian texts saved mankind from a killer winter that was destined to kill every living creature. The mythical Persian King Jamshid (Yima or Yama of the Indo-Iranian lore) perhaps symbolizes the transition of the Indo-Iranians from animal hunting to animal husbandry and a more settled life in human history. In the Shahnameh and Iranian mythology, he is credited with the foundation of Nowruz. In the Shahnama, Jamshid constructed a throne studded with gems. He had demons raise him above the earth into the heavens; there he sat on his throne like the sun shining in the sky. The world's creatures gathered in wonder about him and scattered jewels around him, and called this day the New Day or No/Now-Ruz. This was the first day of the month of Farvardin (the first month of the Persian calendar).
The Persian scholar Abu Rayhan Biruni of the 10th century AD, in his Persian work "Kitab al-Tafhim li Awa'il Sina'at al-Tanjim" provides a description of the calendar of various nations. Besides the Persian calendar, various festivals of Arabs, Jews, Sabians, Greeks and other nations are mentioned in this book. In the section on the Persian calendar (Persian: تقویم پارسیان‎), he mentions Nowruz, Sadeh, Tiregan, Mehregan, the six Gahanbar, Parvardegaan, Bahmanja, Isfandarmazh and several other festivals. According to him: It is the belief of the Persians that Nowruz marks the first day when the universe started its motion. The Persian historian Abu Saʿīd Gardēzī[36] in his work titled Zayn al-Akhbār under the section of the Zoroastrians festivals mentions Nowruz (among other festivals) and specifically points out that Zoroaster highly emphasized the celebration of Nowruz and Mehregan.

Persepolis all nations stair case. Notice the people from across the Achaemenid Persian Empire bringing gifts. Some scholars have associated the occasion to be either Mehregan or Nowruz.
Although it is not clear whether proto-Indo-Iranians celebrated a feast as the first day of the calendar, there are indications that both Iranians and Indians assumed the first day of autumn as the beginning of new year season. There are reasons that Iranians may have observed the beginning both autumn and spring, related to the harvest and the sowing of seeds, respectively, for the year.
Boyce and Grenet explain the traditions for seasonal festivals and comment:"It is possible that the splendor of the Babylonian festivities at this season led the Persians to develop their own spring festival into an established new year feast, with the name Navasarda 'New Year' (a name which, though first attested through Middle Persian derivatives, is attributed to the Achaemenian period). Since the communal observations of the ancient Iranians appear in general to have been a seasonal ones, and related to agriculture, it is probable, that they traditionally held festivals in both autumn and spring, to mark the major turning points of the natural year".
We have reasons to believe that the celebration is much older than that date and was surely celebrated by the people and royalty during the Achaemenid times (555–330 BC). It was, therefore, a highly auspicious occasion for the ancient Iranian peoples. It has been suggested that the famous Persepolis complex, or at least the palace of Apadana and the Hundred Columns Hall, were built for the specific purpose of celebrating Nowruz. Although, there may be no mention of Nowruz in recorded Achaemenid inscriptions (see picture)[40] There is a detailed account by Xenophon of Nowruz celebration taking place in Persepolis and the continuity of this festival in the Achaemenid tradition.
in 539 BC the Jews came under Persian rule thus exposing both groups to each others customs. According to Encyclopædia Britannica, the story of Purim as told in the Book of Esther is adapted from a Persian novella about the shrewdness of harem queens suggesting that Purim may be a transformation of the Persian New Year. A specific novella is not identified and Encyclopædia Britannica itself notes that “no Jewish texts of this genre from the Persian period are extant, so these new elements can be recognized only inferentially”. The Encyclopaedia of Religion and Ethics notes that the Purim holiday is based on a lunar calendar while Nowruz occurs at the spring equinox (solar calendar). The two holidays are therefore celebrated on different dates but within a few weeks of each other, depending on the year. Both holidays are joyous celebrations. Given their temporal associations, it is possible that the Jews and Persians of the time may have shared or adopted similar customs for these holidays. The story of Purim as told in the Book of Esther has been dated anywhere from 625–465 BC, while Nowruz is thought to have first been celebrated between 555–330 BC. It remains unclear which holiday was established first.
Nowruz was the holiday of Arsacid/Parthian dynastic Empires who ruled Iran (248 BC-224 AD). There are specific references to the celebration of Nowruz during the reign of Vologases I (51–78 AD), but these include no details. Before Sassanids established their power in West Asia around 300 AD, Parthians celebrated Nowruz in Autumn and 1st of Farvardin began at the Autumn Equinox. During Parthian dynasty the Spring Festival was Mehragan, a Zoroastrian and Iranian festival celebrated in honor of Mithra.
Extensive records on the celebration of Nowruz appear following the accession of Ardashir I of Persia, the founder of the Sassanid dynasty (224–651 AD). Under the Sassanid Emperors, Nowruz was celebrated as the most important day of the year. Most royal traditions of Nowruz such as royal audiences with the public, cash gifts, and the pardoning of prisoners, were established during the Sassanian era and persisted unchanged until modern times.
Nowruz, along with Sadeh (celebrated in mid-winter), survived in society following the introduction of Islam in 650 AD. Other celebrations such Gahanbar and Mehragan were eventually side-lined or were only followed by the Zoroastrians, who carried them. There are records of the Four Great Caliphs presiding over Nowruz celebrations, and it was adopted as the main royal holiday during the Abbasid period.
In the book Nowruznama ("Book of the New Year", which is attributed to Omar Khayyam, a well known Persian poet and Mathematician, a vivid description of the celebration in the courts of the Kings of Persia is provided:
“ From the era of Kai Khusraw till the days of Yazdegard, last of the pre-Islamic kings of Persia, the royal custom was thus: on the first day of the New Year, Now Ruz, the King's first visitor was the High Mobad of the Zoroastrians, who brought with him as gifts a golden goblet full of wine, a ring, some gold coins, a fistful of green sprigs of wheat, a sword, and a bow. In the language of Persia he would then glorify God and praise the monarch. This was the address of the High Mobad to the king : "O Majesty, on this feast of the Equinox, first day of the first month of the year, seeing that thou hast freely chosen God and the Faith of the Ancient ones; may Surush, the Angel-messenger, grant thee wisdom and insight and sagacity in thy affairs. Live long in praise, be happy and fortunate upon thy golden throne, drink immortality from the Cup of Jamshid; and keep in solemn trust the customs of our ancestors, their noble aspirations, fair gestures and the exercise of justice and righteousness. May thy soul flourish; may thy youth be as the new-grown grain; may thy horse be puissant, victorious; thy sword bright and deadly against foes; thy hawk swift against its prey; thy every act straight as the arrow's shaft. Go forth from thy rich throne, conquer new lands. Honor the craftsman and the sage in equal degree; disdain the acquisition of wealth. May thy house prosper and thy life be long!" ”
Following the demise of the Caliphate and the subsequent re-emergence of Persian dynasties such as the Samanids and Buyids, Nowruz was elevated to an even more important event. The Buyids revived the ancient traditions of Sassanian times and restored many smaller celebrations that had been eliminated by the Caliphate. According to the Syrian historian Yaqut al-Hamawi, the Iranian Buyid ruler ʿAżod-od-Dawla (r. 949-83) customarily welcomed Nowruz in a majestic hall, wherein servants had placed gold and silver plates and vases full of fruit and colorful flowers. The King would sit on the royal throne (masnad), and the court astronomer came forward, kissed the ground, and congratulated him on the arrival of the New Year. The king would then summon musicians and singers, and invited his boon companions. They would gather in their assigned places and enjoy a great festive occasion.
Even the Turkic and Mongol invaders did not attempt to abolish Nowruz in favor of any other celebration. Thus, Nowruz remained as the main celebration in the Persian lands by both the officials and the people.