Authentic Gatha Zoroastrianism

For Iranian Zoroastrians, summer begins with the pilgrimage to Pir-e-Sabz; literally the “ancient green” or “greenness/verdure from ancient past.” This remote mountain site is the most popular and most visited of the Zoroastrian mountain shrines today.

Zoroastrianism never had the notion of an anthropomorphic GD, and has felt the presence of the divine in nature. Mountains, sacred trees, springs, waterfalls, woods, lakes are thought to be charged with manö “creative spiritual energy” and serve as ideal shrines or places of worship.

Herodotus also confirms this. He writes; “the Persians have no images of the gods, no temples nor altars, and consider the use of them a sign of folly. This comes, I think, from their not believing the gods to have the same nature with men, as the Greeks imagine. They ascend the summits of the loftiest mountains, and there offer their worship to the sun and moon, to the earth, to fire, to water, and to the winds.”

As the prosecuted Zoroastrians had to seek refuge in the most inhospitable, arid and desolate parts of central Iran, they stood out by creating marvels of agriculture and lush, amazing fruit gardens in the middle of the most inhospitable high deserts of Iran. They did not have towering mosques or majestic domes, but worshipped high in their secret mountain shrines by the sacred springs and waterfalls.

The Ancient Green or “Pir e Sabz” is the most sacred of such mountain shrines near the city of Ardakan in Yazd Province. It is a pilgrimage point for thousands of Zoroastrians from Iran, India and North America from June 14-June 19. Notable features of this mountain shrine include the ever-dripping spring (chak-chak) located at the cave high above. Legend has it that these drops are tears of grief that the mountain sheds in remembrance of Nik- bánou, the daughter of the last Sassanid monarch. Growing beside the holy spring is an immense and ancient tree.

The actual shrine is the high cave above and is sheltered by two large bronze doors. The shrine enclosure is floored with marble and its walls are darkened by incense and fires kept eternally burning in the sanctuary. In the cliffs below are several roofed pavilions constructed to accommodate pilgrims.

In popular belief, this shrine is where Nik- bánou, second daughter of the last pre-Islamic Persian Monarch, Yazdegerd III of the Sassanid Empire, was cornered by the invading Arab army. Fearing capture Nikbanou prayed a heartfelt prayer. In response, the mountain cliffs miraculously opened up and sheltered her into the mountain spring or cave before the bewildered Arab eyes.

The legend is identical to that of Bibi Shahr-bánou. Shahr-bánou is the older sister and the Sassanid princess whose mountain shrine lies near Ray (Avestan Riga, south of Tehran.) Both of these mountain shrines are beside a living spring and an ancient sacred tree; dedicated to Bánou-Pars, “Grand Lady of Persia.”

The other notable mountain shrines in Zoroastrian inhabited areas of the high desert province of Yazd are:

Säeti Pir; east of Yazd, often visited on the way to the shrine of Pir-e Sabz.

Pir-e Náräestounæ; in the mountains, six miles east of Yazd; pilgrimage period later part of June, after Pir-e Sabz.

Pir-e Bánou-Pars; near Sharif-ábád; pilgrimage period in early July.

Pir-e Náraki; at the foot of Mt. Naräekæ, south of Yazd; pilgrimage period in mid-August.

Pir-e Häerisht; near Sharif-ábád.

In recent times in mid-spring, Zoroastrians again after a thousand years; take pilgrimage to the lush foothills of the highest peak in Iran or Mount Damavand (5,610 m (18,406 ft high) and perform their ancient worship there. Also, pilgrimage to the ruins of the once most glorious Royal Sassanid fire temple in the mountains of the northwestern Azerbaijan region by the banks of a sacred lake high in the mountains, has become possible again.

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Zoroastrianism highly recommends a vegetarian diet, rich in fresh fruits, vegetables, herbs, nuts, hearty bread and wine. According to Herodotus, the Magi (Zoroastrian Priests/Wise Men) diet consisted of grapes, cheese, herbs, wine and hearty bread; they paid great respect to fire, water and celestial luminaries; and exposed their dead to scavenge of vultures.

What Herodotus reports about the vegetarian diet of the Magi has its precedence in the poetic gáthás of the seer/prophet Zarathushtra. In Yasna 32.8 we read about Yima (Norse Ymir), and his great lapse/falling. The second rhymed verse line of Yasna 32.8 states; “to please us men, (Yima) foresworn GD of the living, and bite into the flesh of animals to eat.” The key words are contained in the 2^nd stanza of the verse: “gáüsh bagá khvaremnö.”

Gáüsh is life, animal life; Compare with Lithuanian gyvata “life,” Lithuanian gyvas “living, alive.” Living Gaia is personified by bull/cattle; Proto Indo European gwoús, Sanskrit gáús, Latvian guovs, Armenian gaus Swedish ko, English cow, Greek bous, Latin. bov.

Zarathushtra in his poetic songs/gáthás, talks repeatedly about géúsh úrvaa “the soul of the living animals.” The concept of géúsh úrvaa emphasizes that animals are endowed with a soul and intelligence, that this world is a living being with a soul, and that the nature of gaia or all living entities are closely related.

Avestan baga is a term for “GD”, but also for “good fortune.” The cognate term in the Vedas is bhaga, Slavic bog “god” chieftain or leader/lord comes also from the same ancient root.   The original meaning of the word is “to allot riches or good fortune.” In the Rig Veda, bhaga is the Divine Providence who supervises the dispensation of  fortune and good luck to each mortal corresponding to his/her receptivity.

“Bhagavan” and “Bhagya” are terms used to refer to Gd and/or Good Fortune in various Indic languages. Also, the name Baghdad is NOT Arabic but comes from the ancient Persian baga (baga-data: “god given”, “gift of good fortune/god.”

Baga’s secondary meaning is; “a bite, a piece bitten off, to bite, act of biting.” Compare with Old High German bizzo “biting,” German Bissen “a bite, morsel”, from Proto Indo European bheid- “to split.”

The third word “khvaremnö /xvaremnö/svaremnö;” comes from the Proto Indo European root svar/swar, Old Norse sverja, Danish sverge, Gothic swaren, German schwören, “to swear, to swear falsely, abandon or renounce an oath.” The Old Church Slavic term svara, “defy, rebel, foreswear;” has maintained the original sense of the word to a great degree.

khvaremnö /xvaremnö/svaremnö secondary meaning is “to gulp, gnaw to bits, devour, glut, swallow.” Compare with Proto Indo European svel/swel-“to eat, drink,” Old Norse svelgr “devour, swallow, consume, destroy,” Old Church Slavic, ziro, “glut, destroy, eat up.”

Word play is a common feature of ancient Aryan poetry. The ancient commentary and translation of “gáüsh bagá  khvaremnö ” is reaffirmed by other Avestan passages as well as in the great epic Persian poetry of Shahnamæ.

In Zámyaad Yasht. 34; Yima lies and commits treachery (drüj.) Divine glory flies away from him hence. But what was his treachery/cruelty??? He renounced GD and introduced the eating of animal meat.

We also read in Shahnamæ; that devil presented himself as a renowned cook. There were few animals then, because humanity was vegetarian, until Ahriman taught people to kill animals. Devil provided food from the bodies of birds and animals, which delighted Żaḥḥāk (substituted for Yima in the Avestan original,) who promised him whatever he desired. The cook asked for permission to kiss his shoulders as though he was his dearest friend. But where the dvil kissed him two black serpents grew. Whenever Żaḥḥāk tried to cut them off, more grew in their place. Ahriman reappeared in the guise of a physician and said cutting them off was impossible; instead they should be fed only with human brains.

In the Norse Mythology Ymir plays a similar role to Yima in the poetic gathas. The Norse Ymir is the ancestor of all jötnar. Jötnar are a race of “flesh and man eaters” in Viking mythology. Jötunn comes from the root “to eat, glutton, devour.”

We also read in the 2^nd rhymed verse line of Yasna 28.9, and the ancient commentary of the same; about the conference of the future 3 saöšyants  “saviors” with vohü manö  “awe inspiring mind/spirit.

The ancient commentary elaborates as follows; the first saöšyant, like his two successors, will confer with the Auspicious Indestructible virtues of GD, and bring afresh the revelation first brought by Zoroaster. People will live more harmoniously, disease will not prove fatal, death will only happen through old age or murder; so Evil’s greatest weapon, death, will begin to lose its power.

Then the second savior, Öshidarmah, will be born, creation will flourish. People will cease eating meat and consume only vegetables and water. Good will be in the ascendancy before the birth of the third and final saöšyant.

With the birth of the Saöšyant; disease, death, and cruelty will disappear; vegetation will flourish perpetually, and people will eat only spiritual food. The material world will move forward in eternal progress and youthful energy for all eternity, which Öhrmazd had desired from the beginning.

I like to conclude by the words of saintly great Sassanid High Fire Priest “Atúrpat-e Ömeetan in Denkard BookVI.

“kú .san enez a-ón kú úrvar khvarishn bväd shóma mardóman kú diir.zivishn bväd, úd az tani góspand pahrezad, ce amar vas/vaß , eg óhrmaz i khvadáy ay.yári i góspand ray úrvar vas/vaß dád.”

“They hold this also: Be (bväd) plant eaters (úrvar khvarishn) i.e vegetarian; O you, mortals (mardóman,) so that you may live long (dir.zivishn.) Keep away from the tangible/physical body of cattle (tani góspand), and deeply reckon that Öhrmazd, the Lord has created plants in great number.”

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Haúrvatát; well-being, health and unfading force/energy

May the 25^th is the Jashan/Avestan Yashn, literally “joyous union” day of Haúrvatát . Avestan Haúrvatát, Persian khordád is the auspicious spiritual power that presides over the third month of the Zoroastrian calendar and over the sixth day of each month.

Haúrvatát comes from the root “har,” Old English and Old Frisian “hal” Old Norse and German “heil” and Greek “holos;” “health, wholeness, well-being, undamaged and undefiled energy/force, physical and spiritual health.” Haúrvatát is EACH and EVERY “well-being and benefit,” the Source of EVERY “wisdom and advantage.”

In the poetic gathas, haúrvatát is of feminine gender; and mentioned in association with ameretát (also feminine; indestructibility, imperishability, immortality; Greek ambrosios, ambrosia.)

Sanskrit/Vedic Sarvátāti/Sarvátāt (fem. “spiritual wellness, perfect health”) is a cognate of Haúrvatát. Also, in the Maga Brāhmaṇas’ calendrical lists, the day of Hórdād corresponds to that of Manyuu “spirit/mind” and Anna “food of the immortals.” (See Panaino, 1996, pp. 45, 48-49).

Yasna 51.7 in the poetic gathas; is the main rhymed verse in which a clear connection between “haúrvatát and ameretát” and “the most auspicious and brightest spirit/energy of Ma(n)zdá” (spénishtá mainyü) is established. The same rhymed verse establishes a correspondence between “haúrvatát and ameretát,” with waters of life, power of growth and plants; which becomes the norm in later Zoroastrian literature.

Haúrvatát and Ameretát’s identification with, and protective function over, waters, powers of growth and plants is well documented in Pahlavi literature (Denkart 3.316.3, Denkart 7.2.37, Zád-spram, 35.39 and Sháyäst na-Sháyäst 15.8; 65.)  Furthermore, in Zoroastrian rituals and Jashan ceremony, haúrvatát is represented by fresh spring water or pure rainwater in a bowl.

In Haptan háiti or “seven poetic chapters;” haúrvatát and ameretát are substituted with the words flourishing, thriving (tevishí) and ever renewed youthful energy (útayüití.) The origin of this substitution can also be traced to the 3rd rhymed verse line of Yasna 51.7.

Haúrvatát and Ameretát or “every spiritual power/science and indestructibility;” are called the prize of mortals in the poetic gathas, (See the 3^rd rhymed verse line of Yasna 47.1 and the ancient commentary of the same.)

Also, the duo of haúrvatát and ameretát take mortals to the enchanting domain of a “wow inspiring spirit/mind” and the celestial house of music, (See the 3^rd rhymed verse line of Yasna 32.15 and the ancient commentary of the same.)

The Koranic story of Hārut and Mārut (Sura 2.96), where the two appear as Babylonian malik/angels and  are able to ascend and descend from the heavens, thanks to an amazing knowledge of “every science” can be traced back to the above cited gathic verse of Yasna 32.15.

The Book of Enoch also mentions these two Zoroastrian Auspicious Spirits in connection with “every science and immortality” as Arioch and Marioch. An echo with the Manichean khröštag (Persian Khordad) “Right Call” and Padwākhtag “Correct Answer” has been correctly suggested by Édouard Chavannes and Paul Pelliot.

In Armenia hawrot-mawrot is the name of the tuberose, a flower used on the ASCENSION day in popular rites. Also, Hárút is a popular Armenian male name. The legend of Arōt kaì Marōt, referred to in John VI Cantacouzenus (14th century) can be traced back to the same Zoroastrian origins.

The third month of the Cappadocian called “Aroatata” and ancient Chorasmian “hrwtt” are all inspired by the original Zoroastrian Haúrvatát.

According to the Zoroastrian tradition on the day Hórdād (6^th day) of the month Fravardīn (1^st month), after the drön (holy bread) is consecrated, Hórdád/Haúrvatát makes intercession for the person whose WEAL/WELL BEING is determined for the following year (see also Dhalla, pp. 366-67).

The 4^th Avestan hymn or the 4th Yasht is dedicated to Haúrvatát. In Avesta, defiling waters and argument while eating and drinking are named as great transgressions against Haúrvatát. (See Mēnōg ī khirad 2.33; and Denkart 9.19.1.)

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We read in the Zoroastrian literature a lot about Sraöshá; Sraöshá to Ahúrá-Ma(n)zdá the GD of Wisdom and Genius; Sraöshá to Ameshá or Amertá Speñtás, the Auspicious Indestructible Powers/the Auspicious Immortals; Sraöshá to the Yazatás, the Adorable Spiritual Beings; Sraöshá to Pure Rulers (“hú.khshathrá”), Sraöshá to Good Parents; Sraöshá to Wise Counsel/Teachers.

Sraöshá is hearing, listening, Inspiration.  It comes from the root srü, Compare with Old Church Slavic slusati “to hear,” Gothic hausjan, Old Norse heyra, German hören; sound, listening, hearing.

Sraöshá is an inner melody or inspirational wisdom; the delicate rhythm, music of the universe. Accordingly, the poetic gáthás is an inspired verse; a revelation of the “melodies, sounds, vibes, music of the worlds” HEARD by the seer/prophet (ereshis/rishi) from the enchanted seat ( gátüm) of the GD of Genius ( See Yasna 28.5, the second rhymed verse line.)

What was HEARD was then translated into poetic songs/ gáthás by the ancient bard. This is identical with the Sanskrit concept of shrúti. The language of the Veda for example is shrúti, a rhythm not composed by the intellect but HEARD, an inspirational melody vibrating out of the Infinite to the inner audience of the human who had previously made himself/herself fit for the higher, divine knowledge.

We read in Yasna 57.8; “Sraöshá  who first chanted the gáthás, the five sacred verses of Zarathúshtrá; with their poetic measure, their rhythm/flow, their gnosis/commentary, their questions (frashná) and their answers ……

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April 30^th is the start of Maiδyö.zarem; mid-spring or literally mid green season.  Avestan zarem means “fresh green color, verdure.” Compare with Lithuanian zalias “green,” Old.Church.Slavic. zelenu, Polish. zielony, Russian. zelenyj “green.”

Maiδyö.zarem marks the first “gāhān-bār.” Gāhān-bārs are seasonal thanksgiving festivals and the first of these thanksgiving feasts is Maiδyö.zarem.  All but necessary festive work is forbidden. Maiδyö.zarem starts on April 30^th and lasts 5 days, ending on May 4th.

The word “gāhān-bār” is Middle Persian. Gāhān refers to gāthās or the poetic songs of the prophet; Compare with Lithuanian. giedoti “to sing”. For during these thanksgiving days; Gāthās or the sacred verses of the Avesta are chanted. “Bār” means produce, fruit, what the earth BEARS forth.

According to Avestan passages this is the festival of “flower extracts, saps, nectars and syrups.” Maiδyö.zarem celebrates springtime fertility with community gatherings and much joyous festivity.  This holiday has much in common with ancient pre-Christian Roman festival of Flora, the Germanic Walpurgis Night celebrations and Gaelic Beltane.

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April 22^nd is the feast of “artá.vahisht” in the Avestan calendar. Ashá or Artá is excellence, virtue, ARTISTIC ability and skillful ingenuity.  The root of the word Ashá or Artá is the same as the Greek Areté and Aristos; words which show superlative ability, goodness and superiority. The word “Aristos” like Avestan “Ashöi/Artöi” is used to denote purity, nobility.”

Ashá /Artá like Vedic ṛta; is “the artistic ingenuity, superb brilliance and excellence” that shapes reality and bring luminous/beautiful visions into reality. Ashá or Artá is the wondrous (vahishtá) truth of Ahúrmazd, called also “rásti or ráßti Ahúrmazd,” in the ancient commentaries.

Ashá /Artá is grammatically neuter. It is the essence of the worlds/universe and is symbolized by fire and all illuminations. Through Ashá /Artá; Ahúrá Mazdá established the brilliant course of sun, moon and stars (Yasna 44.3, 3^rd rhymed verse line). It is through Ashá /Artá that Ahúrá Mazdá made the plants grow (Yasna 48.6, 3^rd rhymed verse line.)

Its religious significance is further shown by the fact that it is the guardian of Rapithwin or noon. Noon is the time of maximum brilliance. One of the 4 most sacred Zoroastrian manthras, the Ashem vohü (Yasna 27.14,) is wholly devoted to Ashá /Artá as the principle of “artistic ingenuity, brilliance and excellence.”  The khšnüman or liturgical invocation of Ašá is “Ašá/Artá Vahistá;” most beautiful, wondrous, wow inspiring. In Yasna 35.7, Ašá has the epithet of sairä “superb” and in Yasna 37.4, raöch.ang.hvant, “luminous energy.”  

The highest virtue according to the Ashem vohü manthra; is insight into the truth of things and goodness. All other virtues are derived from this original excllence. Happiness is the brightness and splendor of new horizons (úshtá.) And in this odyssey lies the most wondrous truth of Ahúrá Mazdá.  

We read in the Vársht.manthar commentary that Ashem-vohü is the praising of excellence; which is itself the true awe/knowledge of Ahúrá Mazdá. It is the eternal progress of the worlds, the better state of prayers/visions, true happiness and illumination of the soul. Ashá /Artá is the light/energy of whoever exercises vision and wisdom for the good ruling of the worlds. Through the excellence and virtue of Ashá /Artá one becomes godlike ahü (Old Norse aesu and ansu;) and solver of riddles ratü (Old Norse raða, German. raten “to advise, counsel,” solve riddles/German rätsel.)

In Yasna 33.11, 2nd rhymed verse line; Ashá /Artá is called with the epithet of “world-furthering” frádat.gaätha.  A true Mazdá-worshipper must be Ashavan or Artavan “possessed of Ashá /Artá.

Ashavan or Artavan is a being/person of the highest virtue; using all their abilities potentialities, effectiveness and wit to further the world and achieve real progress. For Ashá/Artá is explicitly linked with realization, and mastery. In an ancient Pahlavi commentary it is said that Vohüman dwells in one’s brilliant ideas, Srösh in one’s eloquent speech, but Ashá /Artá in one’s superb enterprise (Holy Dénkart 3.13-14).

What Ahúrá Mazdá has created through his “Auspicious, Bright Spirit;” all that which is speñtö.dáta, is described as being the “world,” “sphere,” “gaia” of Ašá/Artá;  ašahyá gaäthá (Yasna. 31.1, , 2^nd rhymed verse line, 2^nd stanza and Yasna 43.6, 3rd rhymed verse line).

Furthermore, Artá (Modern Iranian ard-), occurs as an element in popular Zoroastrian/ Ancient Iranian personal names such as ardeshir, ardavan. (see Justi, Namenbuch, pp. 31-40).

Those pseudo intellectuals who equate Ashá/Artá with the mechanical laws of nature and/or status quo realities and call themselves erroneously gathic; have simply NO  genuine knowledge of the poetic gathas.

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Persian is an Indo-European and NOT Semitic language. It is primarily spoken in Iran, Afghanistan, Tajikistan and countries which historically came under Persian influence.

Persian in its essence and core vocabulary is a continuation of Pahlavi or Middle Persian; the official religious and literary language of Zoroastrian Sassanid Airan/Iran. Pahlavi itself is a continuation of the language of the Ancient Persian Empire in the Achaemenid era.Persian is one of the few Aryan languages for which close philological relationships between its ages can be established with relative ease. Persian vocabulary and grammar is similar to many contemporary European languages. New words are extensively formed by compounding – two existing words combining into a new one, as is also common in German.

After the calamitous Arab invasion of Iran, Persian began to adopt many words from Arabic. New Persian contains a considerable amount of Arabic words which were Persianized and often take a different meaning and usage than the Arabic original. The overall range of Arabic vocabulary used varies from 2% frequency in the Shahnamae,14% in material culture,to 40% of everyday literary activity according to John R. Perry.

Because of a succession of Turkic dynasties in Iranian history, the Mongolian and Turkic elements in the Persian should also be mentioned. The Turkish and Mongolian vocabulary in Persian is minor in comparison to that of Arabic and these words are mainly confined to military, terms and political titles.

Since the nineteenth century, French and English and many other languages have contributed to the technical vocabulary of modern Persian.

Use of foreign synonyms instead of Persian words is a common practice in everyday communications. In addition to the Persian vocabulary, the equivalent synonyms from multiple foreign languages can be used. For example, the phrase “thank you” can be expressed using the French word merci, or the hybrid Persian-Arabic word moteshaker-am (moteshaker being grateful in Arabic and “am” in farsi meaning I am), or by the pure Persian word “sepass.”

Persian has influenced the vocabularies of other languages like Urdu and to a lesser extent Hindi as well as Turkic languages like Ottoman Turkish. Persian has also had a significant lexical influence, via Ottoman Turkish, on Bosnian, especially as spoken in Bosnia and Herzegovina.

Persian was the only Indo-European language known and used by Marco Polo at the Court of Kublai Khan and in his journeys through China.

For five centuries prior to the British colonization, Persian was widely used as a second language on the Indian subcontinent. It took prominence as the language of culture and education in several Muslim courts on the subcontinent and became the sole “official language” under the Mughal emperors. Beginning in 1843, though, English gradually replaced Persian in importance on the subcontinent.

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On the thirteenth day of spring on or about April 2^nd, the Zoroastrian new year celebrations is concluded by a mass picnic outdoors, a joyous celebration of GD’s beautiful nature, and leaving the sprouted seeds (lentils, wheat, barley or other sprouted grains) by a running stream, river, lake or a natural pool of clean, sweet water.

Contrary to the commonly held erroneous belief, 13 is NOT an ominous number in Zoroastrianism. Quiet to the contrary, 13 is a very auspicious number, associated with good luck and bright fortune. We read in the 1^st Avestan hymn/Yasht, concerning the names of Ahúrá Mazdá;  thrí-dasö sevishtö “13^th the most auspicious/the brightest,” referring to the 13^th name of GD.

Furthermore, in the Zoroastrian calendar the 13^th day of each month is named after Týshter; the brightest and most victorious star in the sky. The brilliant and auspicious appearance of Týshter (believed by many to be Sirius,) in the celestial sky heralds rain, bountiful harvest, and fulfillment of good intentions. Týshter, farsi Tir is related to the Norse rune Tyr, the rune for victory.

The special custom of sprinkling (rose) water on each other as the symbol of rainfall, and the collection of and placing a bowl of rainwater with a sprig of thyme in it on the Nowruz table is an ancient Zoroastrian custom. In rural areas of Iran, to this day many people still greet Nowruz by collecting rainwater for their Nowruz sofra and by kindling bonfires on rooftops, in alleys or in courtyards.

The ancient custom of offering sabzee or the sprouted greens (lentils, barley, wheat and other sprouted grains) to the waters/streams on the 13^th is an act that celebrates the power of growth and renewal. Knotting the offered sprouted greens is another ancient custom. When the knot is opened through plant growth, it is believed that luck and good fortune will open and wishes come true.

The later blasphemous belief that the sabzae is supposed to have collected all the sickness, pain and ill fate hiding on the path of the family throughout the coming year has NOTHING to do with Zoroastrianism and is opposed to the Zoroastrian deep reverence for nature, plant life and growth. Such beliefs are later additions in Islamic times to degrade Zoroastrian/ancient Aryan customs and prevent people from celebrating the beautiful ancient holidays.

Similarly jumping over fire and throwing trash/garbage into fire are NOT Zoroastrian customs, and are indeed blasphemous from a Zoroastrian point view. Reciting poems such as “may my paleness be yours” to the fire whiling jumping over it, are sacrilege in our religion. Such evil customs where introduced by Moslem invaders as a means to insult the ancient love for light, fire and illumination among ancient Iranians.

Zoroastrians did and to this day do welcome their holidays and especially the new year celebrations with lights/illumination from bonfires on rooftops, in alleys or in courtyards and by burning incense. The leaping flames symbolically energize the renewal and growth of the plant life in nature.

The use of great many lamps, candles, bonfires, lavish decoration, illumination with bright lamps (cherāghāni) and FIREWORKS had a long history in ancient Zoroastrian Iran. Also, the custom of festive bands going around singing, dancing, and playing music and receiving gifts from neighborhood families is an authentic ancient custom.

Furthermore, It is believed in the Zoroastrian religion that the spirit of the departed ones visit the earthly realm/dimension in the days before vernal equinox; and the illumination from bonfires and candles, as well as sacred verses and seeing the living happy, makes the departed souls truly happy. Thus, it is customary to light candles in their memory, recite prayers and offer dishes of sweets.

This ancient Zoroastrian belief is also reflected in the following words of the 6^th shia Imam Jaʿfar-e Ṣādeq (who was himself half Zoroastrian;) “Nowruz is a most blessed day because it was on this day when God made the Sun rise, the wind blow, and the earth flourish; the occasion when He made a covenant with the pre-existing souls of mankind to worship none but Him/GD……

Yet, jumping over fire/bringing the sole of foot into contact with the fire and throwing anything but clean, fragrant fuel into the fire is strictly PROHIBITED according to the ancient Südgar commentary of Yasna 34.4.

In fact, the Christian converts used to stamp on the fire with their foot as a sign of disrespect and insult for their former Zoroastrian faith; this insult was later strongly encouraged by moslem invaders in hope that the people will no longer light bonfires or make merry next to their bonfires, hence putting an end to the ancient new year celebrations.

Yet, it is so UNFAIR and IRONIC that the very customs introduced by the moslem invaders; to extinguish the new year bonfires by jumping and stamping over them or to spoil the auspiciousness of the 13^th day of spring by declaring it as ominous and cursed; are now being used by today moslem clerics and scholars as polemic against ancient Iran and Zoroastrianism.

For example the renowned shia cleric, the late Morteza Motahari said: “In the last Wednesday of the year, ….. Many families — which we must call families of idiots — many families of idiots light fires, set logs on fire, and then grownups with their big statures jump over fire. ‘Oh fire, my sickly yellow to you, your vibrant red to me.‘ How ignorant this is. Why do you do this? ‘……The Quran says, (recites line from the Quran). Even if your fathers and ancestors acted in this way, when you see that it is a foolish act and a sign of the stupidity of your forefathers, then cover it up. Why do you keep repeating this evidence of ignorance every year? This is just evidence of ignorance. You strive to keep this evidence of ignorance alive. We had such idiots for fathers and mothers.

The same cleric says in another recording; “ Our first day of the month of Farvardin (Nowruz, the First day of the Iranian calendar) is CURSED. What’s the difference between the 1st or 2nd or 3rd or 4th or 13th or 14th or 15th of Farvardin? What must we do to escape this cursed state? You go out and tie knots in stalks of grass instead of going to the mosque. [inaudible] This is a day that symbolizes our superstition and ignorance. It’s a holiday? [inaudible] These things are against Islam. ‘They’re donkeys (stupid), idiots, it is stupidity, it is ignorance, our forefathers were idiots.’

On March 8, Mehr News Agency published an article relating the fatwas or religious edicts of ‘seven grand ayatollahs’ on the new year celebrations. It should be pointed out that all of the clerics mentioned in the article are grand ayatollahs, and sources of emulation. Most notably Ali Sistani, considered by many to be the most senior Shiite cleric in the world, who is placed in fifth position:

His Excellency Ayatollah Ali Khamenei: Chahar shanbeh souri/jumping over fire has no meaning based on rationality/logic.
Makarem Shirazi: Purchasing and selling fireworks are religiously proscribed
Ayatollah Makarem Shirazi stressed that chahar shanbeh souri is a superstitious celebration based on the false customs of the ancients and that it has no place in Islamic culture. He reminded, ‘Traditions such as visiting relatives and friends, showing clemency, and aiding others must be encouraged but we must not surrender to the superstitious customs of the ancients. The purchase and sale and transport of fireworks, which can lead to accidents and injury, are not permissible and any profits from the aforementioned are religiously proscribed.
Ayatollah Sheikh Mohammad Taghi Behjat: Such actions have no legitimacy.
Ayatollah Sheikh Lotfollah Safi Golpayegani: It is wrong.
Ayatollah Seyed Ali Sistani: Actions which are detrimental to society and harm people, such as using fireworks or trading in them are not permissible.
Ayatollah Fazel Lankarani: Considering that it has dangers for life and limb and property, and harms others, and is against the laws and public order, it is not permissible.
Ayatollah Sheikh Mirza Javad Tabrizi: None of these acts have any religious basis and encouraging them is to encourage them to concentrate on worldly matters and not the ever-after. And their belief that this enjoins the people to preserve the nation and honor is a false belief. That which compels the people to find honor and preserve the nation is faith and nothing else.

It should be added that all the aforementioned grand ayatollahs approve and even encourage “chest beating, opening of the scalp with razors thus making one’s head  bleed, and other forms of self beating” during the mourning rituals of the holy month of moharram.”

Excellencies; After many centuries, It is finally time for some fairness and unbiased scholarly research; what you use as polemic against the ancient seer/prophet, are the very same customs that Moslem invaders introduced to prevent the joyous celebration of new year and to insult and extinguish fires of illumination. The sun does not always hide behind dark clouds.

Your position has changed little since the time of shia scholar Abu Ḥāmed Moḥammad Ḡazāli (1058-1111) who declared that all festive acts must be abandoned and one should fast on such days and not even mention the name of Nowruz and Sada so that these “Zoroastrian observances” become “degraded and turned into perfectly ordinary days and no name or trace of them shall remain” (Ḡazāli, I, p. 522).

I like to conclude by a hadith/ tradition attributed to Prophet Mohammad  who describes the Islamic Prophet accepting a bowl of sweets as the Nowruz gift and blessing the day as the occasion of renovation of life with all its associated special customs (Biruni, p. 215).

Another by the 1^st shia Imam ʿAli b. Abi Ṭāleb who received Nowruz gifts from a Zoroastrian, Persian landlord (dehqān) and said: “May every day of ours be a Nowruz!” (Jāḥeż, pp. 237-38).

ardeshir

The following beautiful verses are from the Avesta, the farvardin Yasht:

88.  zarathúshtra.hä spitáma.hä  iða ashaönö  ashím-cha fravashím-cha ýazamaidä, paöiryái vohü  mam.nánái, paöiryái vohü vaökús.hä, paöiryái vohü  vá.verezúsh.hä, paöiryái athaúrúnä, paöiryái rathaäshtá,i paöiryái vástryái fshüyäiñtä, paöiryái fra.vaäðái paöiryái fra.vaäðaya.mnái, paöiryái hang.han.anái, paöiryái hang.hanúshä gám.cha ashem.cha úkhðem.cha úkhðakhyá.cha sraöshem khshathrem.cha, víspa.cha vohü mazda.ðáta asha.cithra.

We adore the talent/gift (iða) and the fravashi of the virtuous Zarathúshtra; Who was the first in beautiful mind/spirit, who was the first in eloquent speech, who was the first  in superb workmanship; who was the first keeper of the flame, who was the first warrior/leader, the first farmer, the first in industry;  the first in the pursuit of wisdom, the first in teaching wisdom; the first who held and cherished animal life (gám,) excellence/virtue, discourse and speech, understanding of what is said, ability/power, and all the beautiful things gifted by Mazda(Wisdom,) that are a manifestation of virtue;

89.  ýö paöiryö áthrava ýö paöiryö rathaäshtáw ýö paöiryö vástryö fshúyáns,
ýö paöiryö cakhrem úrvaäsayata daäváat.cha aötát mashyáat.cha, ýö paöiryö stöish astvaithyáw staöt ashem náißt daävö fraörenata mazdayasnö zarathúshtrish ví.daävö ahúra-tkaäshö.

Who was the first keeper of the flame, the first warrior/leader, the first farmer, the first in industry; the first who took the turning of the wheel from the hands of the Demons and of the cold-hearted mortals; who was the first in the physical world who sung the praise of excellence/virtue; thus bringing demons to naught (náißt daävö,) and professed himself a worshiper of Mazda/Wisdom, set against demons; through the learning/knowledge of Ahúra.

90. ýö paöiryö stöish astvaithyáw váchem aökhta ví-döyúm ahúrö-tkaäshem, ýö paöiryö stöish astvaithyáw vácim fra.mraöt ví-döyum ahúrö-tkaäshem, ýö paöiryö stöish astvaithyáw víspám daävö-dátem vava.cha ayasn.yám ava.hmyám, ýö sürö víspö-hújyáitish paöiryö tkaäshö dakhyúnám.

Who first in the physical  world uttered the speech that cast down demons, through the learning/knowledge of Ahúra; who first in the physical world professed the word that casts down demons, through the learning/knowledge of Ahúra; who first in the physical world declared that all the handiwork of demons is unworthy of adoration and affection; who had  his power/strength (sürö) derived from all the good things of life, who was the first learned/teacher of the lands;

91. ýahmi paiti víspem-mánthrem, ashem sravö ví.srúyata, ahü ratüsh.cha gaätha.nám staöta ashahä ýat mazishta.hä.cha vahishta.hä.cha sraäsh.ta.hä.cha paiti-frakhshta.cha daänayái ýat haitinám vahishtayái.

In whom was all the sound/music (srúyata) of manthra, the song/ode (sravö) of excellence; he was godlike (ahü) in the world, and the solver of riddles (ratüsh;) lauded the most magnificent, the most wondrous and the most beautiful virtues; had the guidance of seeing/ vision (daänayái,) the vision that is the most luminous/beautiful (vahishtayái ) of all revelations;

92. ýim ißen amesháw speñta, víspä hvare-hazaösha, fraöret frakhshni avi manö
zrazdátöit ang.hú.yat hacha, ahüm ratüm.cha gaätha.nám, staötárem asha.hä ýat mazishta.hä.cha vahishta.hä.cha sraäshta.hä.cha paiti-frakhshtárem.cha daäna.yáw ýat haitinám vahishta.yáw.

For whom the auspicious immortals/the brilliant indestructible ones; of one mind/passion (manö) and one heart; all desired; in one harmonious wish with the Sun; to be godlike (ahü) in the world, the solver of riddles (ratüsh;) to laud the most magnificent, the most wondrous and the most beautiful virtues; to have the guidance of  vision (daänayái,) the vision that is the most luminous/beautiful (vahishtayái ) of all revelations;

93. ýähä zánthaä.cha vakhshaä.cha, úrvásen ápö úrvaráws.cha, ýähä zánthaä.cha vakhshaä.cha, úkhshin ápö úrvaráws.cha, ýähä zánthaä.cha vakhshaä.cha,
úshta.tátem ni.mravañta, víspáw speñtö-dátáw dámán.

In whose birth and growth the waters and the plants delighted; in whose birth and growth the waters and the plants grew; in whose birth and growth all the creatures of the auspicious, bright creation recounted a tale of Joy,

94. úshta-nö zátö áthrava, ýö spitámö zarathúshtrö, frá-nö ýazáitä zaöthrábyö,  steretö-baresma zarathúshtrö, iða apám ví.jasáiti, vangú.hi daäna mázdayasnish, víspáish avi karshván ýáish hapta.

Joy to us, for he is born, the keeper of the flame, Spitama Zarathúshtra. He will celebrate us with libations of holy water, with sprigs and flowers; and the wondrous/beautiful Mazda/Wisdom Worship will come and expand through all the seven climes.

Nowruz or Nóvrooz or more correctly Naúvrooz or Naúvröž is the holiest and brightest day of the Zoroastrian year. It simply means “new light, new brilliance,” and refers to the new dawn/beginning that comes after the vernal equinox.  Vernal equinox is mentioned numerous times in Avesta. The word for vernal equinox in Avestan is “Hamas.path. maiðya.”

The Avestan term “hamas.path. maiðya” or “hamaß .path. maiðya” refers to the moment when the center/middle position (maiðya ) of the Sun is in the same/equal (hamaß) position/passage/path (Avestan Path) as the Earth’s equator. The term is specific to the moment when such a passage happens and when the celestial points/paths of intersection are at an equal/same length from each other.

Avestan “hamas / hamaß” is the same as Greek homos, Sanskrit samah, Gothic sama, Lithuanian similis meaning; “even, the same, equal.” Avestan “path” is the same as English “path” and has survived in farsi slang as paté. Avestan “maiðya” Sanskrit madhya, Proto Indo European medhyó, Old Norse miðr, Gothic midjis, Greek mesos, Latin medius, “middle, in between, center, occupying a middle position.”

Nóvrooz or naúvröj refers to the new brilliance, the new light, the new dawn or the new day that comes after the equinox or simultaneously occurs with it. For example in 2012, the moment of equinox and the time of dawn coincided in Bavaria, Southern Germany and the western parts of Austria.

The farsi word Rooz, Old Persian röj/röž comes from the Avestan “raöchá;” Sanskrit rócha, Latin, lucere, Old Church Slavic luci, Old.Irish loche, Old Germanic leukht/leucht,  German licht, “light, brightness, luminosity.” Avestan naúyv; Sankrit nava, Lithuanian naujas, Old  Church Slavic novu, Russian novyi, Latin novus, Greek neos, Farsi nóv/now, German neu, English new.

The celebration of “Naúvrooz or Nowrūz,” has deep doctrinal significance and was instituted by the prophet Zarathushtra himself. Since the Achaemenid era the official Iranian 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.

The oldest tradition is to greet the vernal equinox with painted eggs (the sculptures on the walls of Persepolis show people carrying decorated eggs for Naúvrooz,) with sprouting seven kinds of seeds such as wheat or lentil sprouts in dishes, with seven branches from flowering fruit trees in a vase, with seven kind fruits, dried fruits and nuts (walnuts, almonds, pistachio, hazelnut, raisins,….)  with a creamy sweet pudding made from wheat germ known as samanū, with a hearty bread made from seven kinds of grain, with fresh green herbs and cheese, with wine, with lit candles, incense, mirror, a bowl of fresh rain or spring water collected specially for the occasion (a sprig of thyme or ever green is always placed in the water,) rose water, silver or gold coins and with blooming  hyacinth flower.

Garlic cloves are also used in Naúvrooz decorations. Garlic was so esteemed by the Ancient Iranians for its healing powers and a means of warding off the evil eye and demonic powers that the Achaemenid Persians named one of their months thāi-garchi- “Month/time of garlic.”

The origin of “haft sin” or seven items starting with the letter “s” for the Naúvrooz table must have its origins in the offerings made to the 7 auspicious (speñtá) virtues/powers of Gd. Seven symbolizing infinity, is an auspicious (speñtá) number in Zoroastrianism and denotes eternal progress and bright new horizons. The Naúvrooz items as a whole reflect the beliefs of the ancient Iranians especially with regard to the Ameshá/Amertá Speñtá” or “the auspicious indestructible powers/virtues of Ahúrá Mazdá” and symbolic offerings made to them. The 12 month of the Iranian calendar and wild rue (popular incense) are both called sepand/esfand in farsi, derived from the Avestan speñtá/auspicious.

To this day, the moment of the equinox is calculated exactly. Families wear their new clothes and gather around the Naúvrooz table. At the strike of the clock indicating arrival of spring; prayers are recited, people look into a lamp/lit candle first, then look themselves into the mirror, afterwards apply some rosewater or other flower extracts to their face and exposed body parts. The family members then hug and kiss each other as part of the New Year greetings. Afterwards, gifts are exchanged and the oldest family member takes the lead in presenting the New Year’s gifts to the younger members of the household. The delicacies, pastries and drinks prepared for the occasion are served and consumed with much joy and unshakeable faith/hope in the start of better, brighter tomorrows.

As a general custom of Naúvrooz, 10 days before the arrival of the vernal equinox, people begin with cleaning their homes. Every part of the house, furniture, carpet…. is thoroughly cleaned, dusted and washed. This is to welcome the New Year with freshness. The ancient Iranians also believed that the soul of the departed family members visit the homes of their loved ones during this sacred period. Thus, according to the ancient Zoroastrian custom, prayers are offered, candles are lit, bonfires are made, holy water and flower extracts are offered to streams and rivers; all in honor of those loved ones who are no longer with us in this dimension. Also, a sesame nut butter based cake or a flour-based halva made with clarified butter, grain flour, nuts and sugar is traditionally offered in the memory of the departed ones. The belief that the souls of the departed visit their loved ones before the New Year clearly connects Naúvrooz with the All Souls festival.

Another very important Zoroastrian custom associated with Naúvrooz is a period of “pondering, reflection and evaluation” of past year’s thoughts, words and actions toward not just our fellow men, but all GD’s good creatures including the earth, waters, minerals, plants……. This is called “Pätat/Pætat” and is accompanied with heartfelt prayers, charity and an honest re-evaluation of ourselves.

I should add that the Kashmiri Pandits/Brahmins celebrate Naúvrooz (or Navreh in Kashmiri) on a date around the vernal equinox. The date, which usually falls between mid-March and mid-April, is determined by the Hindu lunar calendar every year. The day of the vernal equinox (coinciding with the Iranian Nowrooz) is also celebrated by the Kashmiri Pandits in the same manner as the lunar Navroz and is referred to as Sonth.Thal Bharun (meaning ‘filling the platter’) is a major Kashmiri Pandit Naúvrooz z tradition. It is similar to the Iranian Haft Sin. The items placed on the tray or platter generally include wheat or rice, a sweet pudding made from milk and cereal, fruits, walnuts, rosewater, a coin, a pen, an ink-holder, a mirror (for introspection, purity of thought and honesty), and a lit diya or clay lamp (representing satyaprakasa, the Light of the Truth). Besides, new clothes are worn and presents are exchanged.

Naúvrooz, apart from the Iranian nations, is also a holy day for Sufis, Ismailis, Alawites, and Alevis. Also, names of the New Year days in other calendars derive from it, like Nayriz in Egypt or Nayruz in Andalusia.

Yet, Naúvrooz was strictly banned during the Soviet era and fundamentalist moslems strictly prohibit the celebration of ancient Iranian festivals such as Nowruz and Mehragān, with the warning that those who celebrate them will be find themselves among the impious on the day of Resurrection (Ebn Taymiya, pp. 199-200).

ardeshir