If it were possible to portray all that is Eid-e Norouz in terms of American holidays, it would have to comprise of the fireworks of Fourth of July, the pleasant weather of Easter-time, the spirit of Christmas, and the fun of Halloween. The name of this holiday is closer to English than one would expect. From a linguistic standpoint, Persian is an Indo-European language and shares many etymological roots with Latin and ancient Greek derived tongues. Eid-e Norouz literally means “the festival of a new day”. Rouz means “day” and No means “new,” while Eid is an Arabic word for “festival.” The word for “new” in English, French, German, Spanish, Italian and Persian are all closely related. Norouz, being a festival day among many Middle Eastern and central Asian peoples, also leaves a remarkable footnote on Mother Earth’s journey around the sun. It is stretched across thirteen blissful days and begins on the first day of spring, which is marked by the vernal equinox, or Tahvil in Persian. On Tahvil, the sun is directly over the equator and the northern and southern hemispheres both have an equal amount of sunlight. This is a significant day because it is thought that under these conditions the movement of the universe began. The first day of spring varies annually between the 20th to the 22nd of March. There is evidence that Norouz was prevalent in ancient Persia and dates back to 250 BC. It has transformed into a more secular and cultural holiday that has emphasis on rebirth and new beginnings. The weeks prior to the New Year, Norouz celebrators engage in an activity called Khoone Takooni (house moving), which is similar to traditional Spring Cleaning. The symbol of rebirth is portrayed in troubadours called Haji Firouz. They paint their faced black and wear bright red clothing and sing and dance through the streets as a way of spreading good cheer for the New Year. Haji Firouz is a representation of the Sumerian god of sacrifice, called Domuzi, who was sacrificed on the eve of Norouz and reborn in the beginning of the New Year. He spreads the Norouz cheer, as Santa Claus does during Christmas. As in various other holidays, Norouz sets its own protocol and everlasting habits: Most importantly, Sofreh-ye Haft-sinn, which is a table set with an assortment of seven symbolic objects, all of which begin with the letter sinn (Your browser may not support display of this image. ). Why seven objects? Because seven is a sacred number in Persian tradition. According to beliefs, the seven visible planets influenced human interactions and special attention being given to these forces could bring good fortune for people. The seven objects are representative of the angelic heralds of life: rebirth, health, happiness, prosperity, joy, patience, and beauty. The Sofreh-ye Haft-sinn consists of sabzeh, (sprouts which are typically grown a few weeks prior to the New Year), samanu, (sprout pudding), sib (apple); senjed (wild olive), seer (garlic), somagh (sumac), and serkeh (vinegar). Persian traditions are typically derivatives of the Zoroastrian faith, which predates Islam. The significance of fire, that is still apparent in modern day Iran, is because in the Zoroastrian faith fire is seen as a fundamental exhibition of the divine powers and signifies goodness. This concept transcends into Persian culture by its presence on the Sofreh. The importance of fire is exhibited further in the Norouz celebrations on the eve of the last Wednesday of the year, Shab-e chehar-shanbeh sury, which means “the eve of the Red Wednesday.” The streets of Tehran are wild with fireworks, bonfires, and what have you on Shab-e chehar-shanbeh sury. In order to better understand the magnitude of enthusiasm this night entails, imagine a comfortably warm Fourth of July in an extremely patriotic city in America with the majority of its occupants ranging from 15 to 30 years of age. It is not just a night of craziness, as there are also traditional activities carried out on Chehar-shanbeh sury. A very common and fun one is jumping over a bonfire while chanting, “Zardi-e man az to; sorkhi-e to as man,” which means “My sickly yellow paleness is yours; your vivacious red color is mine.” The act of jumping over a fire is figuratively leaving the bad in the past and jumping literally forward into the New Year, accompanied with the mesmerizing powers of fire and absorbing those pleasant qualities fire has. The chant refers to healthiness and alludes to the fire representing health by virtue of its red color. It almost seems as though the chant assumes that the heralds of life are exchangeable with inanimate objects, such as fire, because it discusses the color exchange between a person and fire. During the thirteen days of Norouz, people engage in house visits and hosting. This segment often reminds me of Halloween because of the nature of it. You knock on a friend, neighbor, or relative’s door and they feed you and often times give gifts to children coupled with infinite blessings. These visitations are called Eid Didani, which literally translates into “the festival of seeing [one another].” The concept behind this activity is not only to eat infinitely delicious sweets and treats, but rather welcoming each other into the New Year. On the thirteenth day of Norouz, it is custom for families will visit parks and ritualistically discard the sabzeh, sprouts, to dispose of any bad energy that has entered the household within those thirteen days. Although I have spoken only about how Persians celebrate Norouz, there are many other countries that also celebrate this holiday; a few examples being Turkey, Tajikestan, and Afghanistan. The Persian New Year is a small example of how rich the Persian culture is. There are many other ways of celebrating Norouz and it is such an inclusive holiday that people from various faiths have adopted the rituals and customs of Eid-e Norouz and have adapted it to their liking. Overall the Norouz holiday encompasses, in many ways, the faiths and beliefs of the ancient Persians who started this festival. It is celebrated across Asia Minor, due to the vast size of the Persian Empire, and it has lasted throughout a long history because of the depth, unique, and personal message it carries.In other words, the thirteen-day cycle in many ways touches upon a multitude of resolutions, ideals, and paths we hope to embark upon in the following year. For this reason, Norouz has been able to span far and wide throughout centuries because it unifies the human element of love, compassion, and growth. Eid-e shoma mobarak!
Indispensable Norouz items
Spiritual or religious books, often times Hafez or Rumi writings are included for their importance in Persian history and spiritual significance for Persians (as well as non Persians).
Gold coins or money are included to represent and welcome wealth to the household.
Colored eggs are included to represent fertility and considering the convenient overlap in time with Easter, some families just purchase Easter Eggs and put them on the Sofreh.
An orange may be put in a bowl of water as a symbol of the earth floating in space. Gold fish are also commonplace as an addition to the Sofreh as a representation of Anahita, an angel of water and fertility.
Rose water is often included in many traditional Persian recipes and ceremonies, and it is not surprising that it is also added to the Sofreh. It is put next to blooming hyacinth or narcissus to spread the pleasant floral scents as well as representing purity, fertility, and beauty. Mirrors, not because they are incredibly vain but rather because it holds the hope of a bright future. On the Sofreh, a mirror is often placed holding the same sentiment. The mirror is often placed between two candles that are burning on the day of Norouz.