Persepolis and the Importance of Now Rouz
Background Events
The burning of Persepolis in 330BC is one of the most significant events in the story of Alexander the Great. Having captured Babylon and Susa in Autumn of 331BC, Alexander the Great left Sisygambis and the remaining captive women of the royal family in Susa while he moved on to capture Persepolis. Before doing so, it is mentioned by Curtius Rufus (Book 5, 2(22)) that Alexander had spoken to Sisygambis and confirmed to her the same status and respect as his own mother, Olympias. Other sources mention that this was when Alexander provided the royal women with Greek tutors.
Moving in winter time to capture Persepolis meant first the territory of the Uxian people and then breaching the Susian gates. The Uxian territory was governed by the satrap Medates, who was married to the daughter of Sisygambis' sister, who decided to fight rather than capitulate to Alexander's forces. Medates was defeated, in a tactical mountain manoeuvre that seems to be a characteristic of Alexander's drive to overcome traditional military obstacles and use surprise as a weapon in battle (Curtius Rufus, Book 5 3(5)), and was saved only by appealing to Sisygambis who intervened by letter on his behalf. This is a measure of the respect and influence she had achieved.
(Note: This is a useful thing to note, because we can now establish that mail correspondence between Sisygambis and Alexander was possible. There is evidence elsewhere that mail in the Persian Empire travelled very quickly and safely across the royal roads, in as little as three days from Susa to the frontiers, which is faster than 21Century mail systems. One of the devices we will use in the proposed book are letters of correspondence between Siygambis and Alexander. It is known that Alexander corresponded with his birth mother, Olympias, in Macedonia (Carney, 2006 pp.53-54). In addition it is useful to note that about the time that Alexander was confirming the status of Sisygambis as an "adopted" mother, his own mother left Macedonia for her homeland of Molossia, probably for reasons related to her antipathy for Antipater (Carney, 2006 p.52).)
Alexander next moved to breach the Susian gates, then held by Ariobarzanes, satrap of Persia, with 25000 troops. The Susian gates were a narrow gorge with very steep sides which forced the advancing army into a narrow and indefensible position (Curtius Rufus, Book 5 3 (17)-(21)). For possibly the first time Alexander had been stopped in his relentless drive. The troops under Alexander's command are not clear but the suggestion is that they were less than under the Persian command. After retreating for a few days, Alexander found a Lycian captive who was able to act as a guide providing a narrow back access pathway across the mountain. Thus Alexander was able to attack Ariobarzanes both from both sides of the pass. With 5000 infantry and 40 cavalry, Ariobarzanes broke through the Macedonian line and retreated to Persepolis where, unexplicably, he was denied entry and died at the hands of the pursuing forces (Rufius Curtius, Book 5 4).
(Note: This passage has great significance for those familiar with the battle at Thermopylae in 480BC. Leonidas, the Spartan King, with a select group of 300 Spartans and a small supporting Greek army defended the pass of Thermopylae against the might of Xerxes' army. They held the pass for three days and were defeated only when a Greek showed the Persians a path that circumvented the Greek position.(Herodotus, 1996 Book VII) While this did not save Athens from being sacked and the Acropolis being burnt, it did provide the Greek navy with time to prepare for the battle of Salamis. The contrast with the battle at the Susian Pass is interesting.)
Persepolis then fell to the forces of Alexander the Great in January 330BC. The great misfortune of Persepolis was that there was no satrap to hand over the city (though Fox (2004, pp. 258) states Alexander was welcomed by the city governor) and it appears the citizens of Persepolis had fled the city, many expecting the worst from Iskander the Destroyer. Inexplicably, Darius III had also fled to Ecbatana (in north west Iran) to regroup and prepare for a final battle with 30,000 infantry (including 4,000 Greeks), 4,000 archers and 3,300 cavalry (Curtius Rufus, Book 5 8). Persepolis and with it the Royal Treasury and the Zoroastrian Temple were laid open to plunder and destruction.
Greek Revenge - The Destruction of Persepolis
The initial sack and plunder of Persepolis was just that, a looting of the Royal Treasury accompanied by the unfortunate killing of people and stories of families electing to suicide heroically rather than face the rape and pillage of the marauding Greeks. Alexander quickly arranged for the treasury of Persepolis to be shipped out, initially to Macedonia but ultimately in Hamadan (Fox, 2004 pp.268), and then he quickly moved with a light rapid force in the heart of winter to subdue the rest of the province of Persia.
The burning of Persepolis occured a few months later, in May 330BC. The main army forces had been stationed in Persepolis, for a well deserved rest while Alexander had moved to secure the province. Easily accomplished, Alexander then waited for the weather to turn before mounting the next expected challenge against Darius III. The story told is one of revenge by the Greeks for the burning of Athens and of the Acropolis in particular.
Both Plutarch (1973,7(38) pp.295 ) and Curtius Rufus (Book 5 7(1)-(8) pp: 107) have a similar tale of revenge driven by an excess of wine and the urging of an Athenian courtesan. During one of the banquets, the courtesan Thais (who was the companion and later the wife of the general Ptolemy) urged Alexander to burn the Palace in revenge for the burning of the Acropolis by Xerxes (son of Darius I). Apparently, Alexander took the lead (perhaps as a matter of honour for how could one allow a courtesan to throw the first torch?) and the great palace in Persepolis was effectively destroyed by fire.
It is said by Plutrach that Alexander repented the deed quickly and tried to save the burning buildings but it was too late. The temple was built with a cedar roof and it was almost impossible to stop the roof burning. Archeological excavations apparently discovered 30 feet of ashes covering the ruined temples (Kriwaczek, 2003).
That basically is the Greek side of the story! There is, however, a Persian side to the story, some of it anecdotal and some enshrined in the classical literature of Persia.
Disaster at Persepolis - The Persian Story
The history of Iskander the Destroyer is told in the classic history of Persia written by Ferdowsi (and completed just before his death in 1020AD). The Shahnameh is revered as the classic poetic history of Persia (http://www.answers.com/topic/shahnameh) and there is an acclaimed recent translation by Dick Davis (Ferdowsi, 2006)which however is in prose rather than poetry. I will abstain from any further comments until I have read a number of translations.
There are a number of other references however which I have found fascinating, all of them in the book "In Search of Zarathustra" by Paul Kriwaczek (2002):
• The suggestion is made that Xerxes destroyed the Parthenon in 480BC because it contained figures of idolatry (2002, pp: 192) and, like his father Darius I, Xerxes was a strong believer in Ahura Mazda as a single god. Unlike Cyrus II, the founder and grandfather of Xerxes who tolerated many different faiths as long as the showed appropriate deference and tribute, Xerxes appeared to be part of a battle that included a fight against the Mage supporting other pretenders to the throne.
• Somewhere in the book, to be confirmed, there is also a suggestion that Darius I had become incensed at the Greeks because they had not chosen to present their tributes to Ahura Mazda and himself at Persepolis during the annual Now Rouz festival. He had become so angry with the Greek lack of tribute that he assembled the invasion forces to ensure due respect and tribute. This is where Now Rouz first makes an important appearance.
• One of the tour guides at Persepolis suggested that Alexander the Great had become incensed because appropriate tribute had not flowed to him during the traditional Now Rouz period of tribute (Krawiczek, 2002 pp: 146). We must recall that Darius III was still alive at Now Rouz and perhaps the loyalties were too difficult to arrange. Who was the rightful ruler of Persia? Why should tribute be made to a person who had no idea of the Now Rouz rituals for the Persian Empire?
• Zoroastrian tradition has it that many sacred texts were destroyed during the fire at the Temple but that the son of Darius III ordered that two copies of the sacred text Avesta and commentary Zand be prepared from the remaining fragments and oral traditions (Krawiczek, 2002 pp: 87, 203 and 215).
In this way, the Zoroastrian tradition of Now Rouz takes on an importance that is intriguing as well as presenting a great opportunity for storytelling. We must now turn to a description of Now Rouz, both contemporary and ancient.
The Celebration and Traditions of Now Rouz
Now Rouz (or Norooz) is the traditional celebration of the New Year heralded by the Spring equinox. (In the southern hemisphere, the timing and seasons make it the Autumn equinox. Just for the record, Now Rouz in 2007 will occur in Melbourne, Australia at exactly 10:07am on March 21st, courtesy of the Melbourne Planetarium).
In Iran, Now Rouz is a celebration of joy and family gathering. Though it is tempting to see it as a single day celebration, it is in reality a 13 to 20 day event of preparing for the new year, divining the prospects for the future and cleaning away old problems. In contemporary society, these events include:
• Khaneh Tikani _ literally shaking the house clean or what we would call a spring cleaning. This is a time for shaking off the winter blues, for welcoming the summer and preparing for the new year's festivities.
• Chahar Shanbeh Souri _ on the eve of the last wednesday of the passing year, seven brush fires are lit and people jump over the flames often saying "Sorkhi-e to az man, Zardi-e man az to" loosely translated as "Your fiery-red to me and my sickly yellow to you". It is traditional to serve a bean and noodle soup (Ash-e Chahar Shanbeh Souri) on this day.
• Shab-e Jome _ A big feast of chicken and rice is served the next day, Thursday after Chahar Shanbeh Souri, and this ritual assures one of a similar meal during the next year. (Clearly from a time when chicken was more of a treat). This day is also known as Rouz-e Barat or "Day of the Dead" when alms and gifts are distributed at the cemetery.
• Sa'at-e Tahvil _ the time of New Year itself, not midnight, is celebrated as a moment of forgiveness, a time for building positive relationships and exchanging Now Rouz greetings "Sal-e No Mobarak". If you are lucky Haji Firouz wearing a red suit will regale you with funny tales while Amoo Norouz will distribute presents. A dish traditionally served on this day is Kuku-ye Sabzi (Batmanglij, 2006 pp:120)
• Deed o-Bazdeed _ for the next 12 days, it's time to visit all the relatives starting with the eldest grandparents and moving progessively across the extended family from closest kin to more distant kin.
• Sizdah Bedar _ on the 13th day of the New Year it is traditional and considered lucky to celebrate on a picnic outside the home. It is, just like Chahar Shanbeh Souri, considered the right time to wish for what you want and need from life.
In addition to the events there are a number of important ceremonies that are observed:
• Sofreh Haft Sin _ The seven items strating with the letter "s" each represent a different wish for the New Year: sib (apples - health and beauty), sekkeh (coins 0 wealth and prosperity), seer (garlic - health and digestion), serkeh (vinegar - age and patience), sabzi (greens - growth and renewal), samanu (wheat pudding - sweetness and fertility), somak (a spice - sunrise and conquering evil) and senjed (lotus fruit - love and passion). The Sofreh Haft Sin is prpepared two days before Now Rouz and is put away after Sizdah Bedar.
• Growing Sabzi _ The tradition is for wheat grains to be germinated from about two weeks before Now Rouz, usually by the women. This had a practical significance in that it suggested how well the crops would fare in the coming season. (Clearly of significance in agricultural communities).
• Tokhmeh Morgh _ Hard-boiled aggs are prepared the day before and coloured either red, yellow or green (favoured colours of Zoroastrians and of course almost the colours of the Iranian flag). Tradition varies as to when they should be eaten but some are on the morning of Now Rouz by the head of the household.
The traditions for Now Rouz do vary in parts of Iran, especially for Sofreh Haft Sin.
One of my favourite variations appears unexpectedly in an anecdote by Paul Kriwaczek (2003, pp.13) as told to him by a schoolteacher in Zazd. Before Islam, Now Rouz was celebrated with a Sofreh Haft Shin. Notice the difference between Haft Shin and Haft Sin. The seven items were sharab (wine - celebration), shir (milk - nourishment), sharbat (sherbet - enjoyment), shamshir (sword - security), shemshad (box - wealth), sham (candle - illumination) and shahdaneh (hemp seed - enlightenment). What a wonderful collection of items, each of which can probably be traced to pre-Zoroastrian times.
The timing of Now Rouz and the symbols are very reminiscent of the traditions and timing of Greek Orthodox Easter. [This has a special meaning for me as my first name (Lambros) is derived from the Greek word for Easter (Lambri) though the term used for Easter is Pascha (hence the Italian first name of Pasquale).] Easter is a time of "anagenisis" or resurrection in the Greek Orthodox Tradition. In fact, many argue that Easter is a more important event in the Orthodox tradition than Christmas Day.
The traditions of Pascha need to be observed to be understood. Just before midnight, the church is planged into darkness and a single solitary candle flame is brought forth from the altar. This flame then spreads from person to person, a ripple of flame and light extinguishing the darkness. People the say to each other "Christos Anesti" meaning Christ has Arisen and the response is "Alithos Anesti" meaning Truly he has been Resurrected.
The tradition of Easter eggs is also quite important. Hard boiled eggs are usually dyed red. Now this is the fun part! Surkh is a Persian word meaning red coloured (see meaning of Soorki in wikipedia reference - English words of Persian origin). Surkh is sometimes used as one of the Sofreh Haft Sin (Kriwaczek, 2006 pp: 198). The tradition is for two people to try to crack each other's egg, the one with an intact egg having the greater fortune! Dare I say that our traditional Easter Sunday meal was ..... chicken with rice.
When exactly is the Orthodox Easter Sunday (i.e. the date of Resurrection)? Well, the Greek Orthodox Archdiocese of America states "According to the ruling of the First Ecumenical Synod in 325, Easter Sunday should fall on the Sunday following the first full moon after the vernal equinox". (See http://www.goarch.org reference) Yep, that means it is connected to Now Rouz but in a way that one adjusts for the inaccuracies of the Julian calendar. Why the Sunday following the full moon? Because the reverend fathers did not want it to fall on the same day as the Jewish Passover. What a wonderful statement that makes!
Summary and Concluding Thoughts
We have come a long way from the initiual discussion about the destruction of Persepolis and the connection to the celebration of Now Rouz by the Persian Kings, especially Darius I and Xerxes. This all forms a wonderful backdrop for us, as the implications are enormous.
Just feeding the army of Alexander over the five months from January through May, without the usual gifts and collection of provisions from across the Persian satrapies, would have denuded the countryside of food. Simple logistics suggests this would have placed great hardship on the population of the Persian satrapy. Not only were they without the glory of the traditional Now Rouz celebration, the priests had been scattered if not killed and their food supplies for New Year were given to barbarians to feast on in the ghostly city of Persepolis. Ahura Mazda would not have been pleased!
One wonders if Alexander was truly missing the counsel of Sisygambis at such a critical time in his journey from Greek Conqueror to Regent of the Greaco-Persian Empire? One also wonders if the saying is not true "Be careful of what you wish for; It may come true!"
Bibliography
Batmanglij, Najmieh (co-authors Davis, Dick and Owens, Burke) "From Persia to Napa - Wine at the Persian Table" Mage Books 2006
Ferdowsi, Abolqasem "Shahnameh - The Persian Book of Kings" Translated by Dick Davis, Viking Adult 2006
Fox, Robin Lane "Alexander the Great" Penguin Books - reissued with updates 2004
Herodotus "The Histories" Penguin Classics reprint edition 1996
http://en.wikipedia.org/wiki/Iranian_Calendar
http://www.goarch.org/en/ourfaith/articles/article7070.asp
http://en.wikipedia.org/wiki/List_of_English_words_of_Persian_origin
Kriwaczek, Paul "In Search of Zarathustra - The First Prophet and the Ideas that Changed the World" Phoenix - Orion Books 2003
Quintus Curtius Rufus "The History of Alexander" Penguin Classics Reprint 2004
The burning of Persepolis in 330BC is one of the most significant events in the story of Alexander the Great. Having captured Babylon and Susa in Autumn of 331BC, Alexander the Great left Sisygambis and the remaining captive women of the royal family in Susa while he moved on to capture Persepolis. Before doing so, it is mentioned by Curtius Rufus (Book 5, 2(22)) that Alexander had spoken to Sisygambis and confirmed to her the same status and respect as his own mother, Olympias. Other sources mention that this was when Alexander provided the royal women with Greek tutors.
Moving in winter time to capture Persepolis meant first the territory of the Uxian people and then breaching the Susian gates. The Uxian territory was governed by the satrap Medates, who was married to the daughter of Sisygambis' sister, who decided to fight rather than capitulate to Alexander's forces. Medates was defeated, in a tactical mountain manoeuvre that seems to be a characteristic of Alexander's drive to overcome traditional military obstacles and use surprise as a weapon in battle (Curtius Rufus, Book 5 3(5)), and was saved only by appealing to Sisygambis who intervened by letter on his behalf. This is a measure of the respect and influence she had achieved.
(Note: This is a useful thing to note, because we can now establish that mail correspondence between Sisygambis and Alexander was possible. There is evidence elsewhere that mail in the Persian Empire travelled very quickly and safely across the royal roads, in as little as three days from Susa to the frontiers, which is faster than 21Century mail systems. One of the devices we will use in the proposed book are letters of correspondence between Siygambis and Alexander. It is known that Alexander corresponded with his birth mother, Olympias, in Macedonia (Carney, 2006 pp.53-54). In addition it is useful to note that about the time that Alexander was confirming the status of Sisygambis as an "adopted" mother, his own mother left Macedonia for her homeland of Molossia, probably for reasons related to her antipathy for Antipater (Carney, 2006 p.52).)
Alexander next moved to breach the Susian gates, then held by Ariobarzanes, satrap of Persia, with 25000 troops. The Susian gates were a narrow gorge with very steep sides which forced the advancing army into a narrow and indefensible position (Curtius Rufus, Book 5 3 (17)-(21)). For possibly the first time Alexander had been stopped in his relentless drive. The troops under Alexander's command are not clear but the suggestion is that they were less than under the Persian command. After retreating for a few days, Alexander found a Lycian captive who was able to act as a guide providing a narrow back access pathway across the mountain. Thus Alexander was able to attack Ariobarzanes both from both sides of the pass. With 5000 infantry and 40 cavalry, Ariobarzanes broke through the Macedonian line and retreated to Persepolis where, unexplicably, he was denied entry and died at the hands of the pursuing forces (Rufius Curtius, Book 5 4).
(Note: This passage has great significance for those familiar with the battle at Thermopylae in 480BC. Leonidas, the Spartan King, with a select group of 300 Spartans and a small supporting Greek army defended the pass of Thermopylae against the might of Xerxes' army. They held the pass for three days and were defeated only when a Greek showed the Persians a path that circumvented the Greek position.(Herodotus, 1996 Book VII) While this did not save Athens from being sacked and the Acropolis being burnt, it did provide the Greek navy with time to prepare for the battle of Salamis. The contrast with the battle at the Susian Pass is interesting.)
Persepolis then fell to the forces of Alexander the Great in January 330BC. The great misfortune of Persepolis was that there was no satrap to hand over the city (though Fox (2004, pp. 258) states Alexander was welcomed by the city governor) and it appears the citizens of Persepolis had fled the city, many expecting the worst from Iskander the Destroyer. Inexplicably, Darius III had also fled to Ecbatana (in north west Iran) to regroup and prepare for a final battle with 30,000 infantry (including 4,000 Greeks), 4,000 archers and 3,300 cavalry (Curtius Rufus, Book 5 8). Persepolis and with it the Royal Treasury and the Zoroastrian Temple were laid open to plunder and destruction.
Greek Revenge - The Destruction of Persepolis
The initial sack and plunder of Persepolis was just that, a looting of the Royal Treasury accompanied by the unfortunate killing of people and stories of families electing to suicide heroically rather than face the rape and pillage of the marauding Greeks. Alexander quickly arranged for the treasury of Persepolis to be shipped out, initially to Macedonia but ultimately in Hamadan (Fox, 2004 pp.268), and then he quickly moved with a light rapid force in the heart of winter to subdue the rest of the province of Persia.
The burning of Persepolis occured a few months later, in May 330BC. The main army forces had been stationed in Persepolis, for a well deserved rest while Alexander had moved to secure the province. Easily accomplished, Alexander then waited for the weather to turn before mounting the next expected challenge against Darius III. The story told is one of revenge by the Greeks for the burning of Athens and of the Acropolis in particular.
Both Plutarch (1973,7(38) pp.295 ) and Curtius Rufus (Book 5 7(1)-(8) pp: 107) have a similar tale of revenge driven by an excess of wine and the urging of an Athenian courtesan. During one of the banquets, the courtesan Thais (who was the companion and later the wife of the general Ptolemy) urged Alexander to burn the Palace in revenge for the burning of the Acropolis by Xerxes (son of Darius I). Apparently, Alexander took the lead (perhaps as a matter of honour for how could one allow a courtesan to throw the first torch?) and the great palace in Persepolis was effectively destroyed by fire.
It is said by Plutrach that Alexander repented the deed quickly and tried to save the burning buildings but it was too late. The temple was built with a cedar roof and it was almost impossible to stop the roof burning. Archeological excavations apparently discovered 30 feet of ashes covering the ruined temples (Kriwaczek, 2003).
That basically is the Greek side of the story! There is, however, a Persian side to the story, some of it anecdotal and some enshrined in the classical literature of Persia.
Disaster at Persepolis - The Persian Story
The history of Iskander the Destroyer is told in the classic history of Persia written by Ferdowsi (and completed just before his death in 1020AD). The Shahnameh is revered as the classic poetic history of Persia (http://www.answers.com/topic/shahnameh) and there is an acclaimed recent translation by Dick Davis (Ferdowsi, 2006)which however is in prose rather than poetry. I will abstain from any further comments until I have read a number of translations.
There are a number of other references however which I have found fascinating, all of them in the book "In Search of Zarathustra" by Paul Kriwaczek (2002):
• The suggestion is made that Xerxes destroyed the Parthenon in 480BC because it contained figures of idolatry (2002, pp: 192) and, like his father Darius I, Xerxes was a strong believer in Ahura Mazda as a single god. Unlike Cyrus II, the founder and grandfather of Xerxes who tolerated many different faiths as long as the showed appropriate deference and tribute, Xerxes appeared to be part of a battle that included a fight against the Mage supporting other pretenders to the throne.
• Somewhere in the book, to be confirmed, there is also a suggestion that Darius I had become incensed at the Greeks because they had not chosen to present their tributes to Ahura Mazda and himself at Persepolis during the annual Now Rouz festival. He had become so angry with the Greek lack of tribute that he assembled the invasion forces to ensure due respect and tribute. This is where Now Rouz first makes an important appearance.
• One of the tour guides at Persepolis suggested that Alexander the Great had become incensed because appropriate tribute had not flowed to him during the traditional Now Rouz period of tribute (Krawiczek, 2002 pp: 146). We must recall that Darius III was still alive at Now Rouz and perhaps the loyalties were too difficult to arrange. Who was the rightful ruler of Persia? Why should tribute be made to a person who had no idea of the Now Rouz rituals for the Persian Empire?
• Zoroastrian tradition has it that many sacred texts were destroyed during the fire at the Temple but that the son of Darius III ordered that two copies of the sacred text Avesta and commentary Zand be prepared from the remaining fragments and oral traditions (Krawiczek, 2002 pp: 87, 203 and 215).
In this way, the Zoroastrian tradition of Now Rouz takes on an importance that is intriguing as well as presenting a great opportunity for storytelling. We must now turn to a description of Now Rouz, both contemporary and ancient.
The Celebration and Traditions of Now Rouz
Now Rouz (or Norooz) is the traditional celebration of the New Year heralded by the Spring equinox. (In the southern hemisphere, the timing and seasons make it the Autumn equinox. Just for the record, Now Rouz in 2007 will occur in Melbourne, Australia at exactly 10:07am on March 21st, courtesy of the Melbourne Planetarium).
In Iran, Now Rouz is a celebration of joy and family gathering. Though it is tempting to see it as a single day celebration, it is in reality a 13 to 20 day event of preparing for the new year, divining the prospects for the future and cleaning away old problems. In contemporary society, these events include:
• Khaneh Tikani _ literally shaking the house clean or what we would call a spring cleaning. This is a time for shaking off the winter blues, for welcoming the summer and preparing for the new year's festivities.
• Chahar Shanbeh Souri _ on the eve of the last wednesday of the passing year, seven brush fires are lit and people jump over the flames often saying "Sorkhi-e to az man, Zardi-e man az to" loosely translated as "Your fiery-red to me and my sickly yellow to you". It is traditional to serve a bean and noodle soup (Ash-e Chahar Shanbeh Souri) on this day.
• Shab-e Jome _ A big feast of chicken and rice is served the next day, Thursday after Chahar Shanbeh Souri, and this ritual assures one of a similar meal during the next year. (Clearly from a time when chicken was more of a treat). This day is also known as Rouz-e Barat or "Day of the Dead" when alms and gifts are distributed at the cemetery.
• Sa'at-e Tahvil _ the time of New Year itself, not midnight, is celebrated as a moment of forgiveness, a time for building positive relationships and exchanging Now Rouz greetings "Sal-e No Mobarak". If you are lucky Haji Firouz wearing a red suit will regale you with funny tales while Amoo Norouz will distribute presents. A dish traditionally served on this day is Kuku-ye Sabzi (Batmanglij, 2006 pp:120)
• Deed o-Bazdeed _ for the next 12 days, it's time to visit all the relatives starting with the eldest grandparents and moving progessively across the extended family from closest kin to more distant kin.
• Sizdah Bedar _ on the 13th day of the New Year it is traditional and considered lucky to celebrate on a picnic outside the home. It is, just like Chahar Shanbeh Souri, considered the right time to wish for what you want and need from life.
In addition to the events there are a number of important ceremonies that are observed:
• Sofreh Haft Sin _ The seven items strating with the letter "s" each represent a different wish for the New Year: sib (apples - health and beauty), sekkeh (coins 0 wealth and prosperity), seer (garlic - health and digestion), serkeh (vinegar - age and patience), sabzi (greens - growth and renewal), samanu (wheat pudding - sweetness and fertility), somak (a spice - sunrise and conquering evil) and senjed (lotus fruit - love and passion). The Sofreh Haft Sin is prpepared two days before Now Rouz and is put away after Sizdah Bedar.
• Growing Sabzi _ The tradition is for wheat grains to be germinated from about two weeks before Now Rouz, usually by the women. This had a practical significance in that it suggested how well the crops would fare in the coming season. (Clearly of significance in agricultural communities).
• Tokhmeh Morgh _ Hard-boiled aggs are prepared the day before and coloured either red, yellow or green (favoured colours of Zoroastrians and of course almost the colours of the Iranian flag). Tradition varies as to when they should be eaten but some are on the morning of Now Rouz by the head of the household.
The traditions for Now Rouz do vary in parts of Iran, especially for Sofreh Haft Sin.
One of my favourite variations appears unexpectedly in an anecdote by Paul Kriwaczek (2003, pp.13) as told to him by a schoolteacher in Zazd. Before Islam, Now Rouz was celebrated with a Sofreh Haft Shin. Notice the difference between Haft Shin and Haft Sin. The seven items were sharab (wine - celebration), shir (milk - nourishment), sharbat (sherbet - enjoyment), shamshir (sword - security), shemshad (box - wealth), sham (candle - illumination) and shahdaneh (hemp seed - enlightenment). What a wonderful collection of items, each of which can probably be traced to pre-Zoroastrian times.
The timing of Now Rouz and the symbols are very reminiscent of the traditions and timing of Greek Orthodox Easter. [This has a special meaning for me as my first name (Lambros) is derived from the Greek word for Easter (Lambri) though the term used for Easter is Pascha (hence the Italian first name of Pasquale).] Easter is a time of "anagenisis" or resurrection in the Greek Orthodox Tradition. In fact, many argue that Easter is a more important event in the Orthodox tradition than Christmas Day.
The traditions of Pascha need to be observed to be understood. Just before midnight, the church is planged into darkness and a single solitary candle flame is brought forth from the altar. This flame then spreads from person to person, a ripple of flame and light extinguishing the darkness. People the say to each other "Christos Anesti" meaning Christ has Arisen and the response is "Alithos Anesti" meaning Truly he has been Resurrected.
The tradition of Easter eggs is also quite important. Hard boiled eggs are usually dyed red. Now this is the fun part! Surkh is a Persian word meaning red coloured (see meaning of Soorki in wikipedia reference - English words of Persian origin). Surkh is sometimes used as one of the Sofreh Haft Sin (Kriwaczek, 2006 pp: 198). The tradition is for two people to try to crack each other's egg, the one with an intact egg having the greater fortune! Dare I say that our traditional Easter Sunday meal was ..... chicken with rice.
When exactly is the Orthodox Easter Sunday (i.e. the date of Resurrection)? Well, the Greek Orthodox Archdiocese of America states "According to the ruling of the First Ecumenical Synod in 325, Easter Sunday should fall on the Sunday following the first full moon after the vernal equinox". (See http://www.goarch.org reference) Yep, that means it is connected to Now Rouz but in a way that one adjusts for the inaccuracies of the Julian calendar. Why the Sunday following the full moon? Because the reverend fathers did not want it to fall on the same day as the Jewish Passover. What a wonderful statement that makes!
Summary and Concluding Thoughts
We have come a long way from the initiual discussion about the destruction of Persepolis and the connection to the celebration of Now Rouz by the Persian Kings, especially Darius I and Xerxes. This all forms a wonderful backdrop for us, as the implications are enormous.
Just feeding the army of Alexander over the five months from January through May, without the usual gifts and collection of provisions from across the Persian satrapies, would have denuded the countryside of food. Simple logistics suggests this would have placed great hardship on the population of the Persian satrapy. Not only were they without the glory of the traditional Now Rouz celebration, the priests had been scattered if not killed and their food supplies for New Year were given to barbarians to feast on in the ghostly city of Persepolis. Ahura Mazda would not have been pleased!
One wonders if Alexander was truly missing the counsel of Sisygambis at such a critical time in his journey from Greek Conqueror to Regent of the Greaco-Persian Empire? One also wonders if the saying is not true "Be careful of what you wish for; It may come true!"
Bibliography
Batmanglij, Najmieh (co-authors Davis, Dick and Owens, Burke) "From Persia to Napa - Wine at the Persian Table" Mage Books 2006
Ferdowsi, Abolqasem "Shahnameh - The Persian Book of Kings" Translated by Dick Davis, Viking Adult 2006
Fox, Robin Lane "Alexander the Great" Penguin Books - reissued with updates 2004
Herodotus "The Histories" Penguin Classics reprint edition 1996
http://en.wikipedia.org/wiki/Iranian_Calendar
http://www.goarch.org/en/ourfaith/articles/article7070.asp
http://en.wikipedia.org/wiki/List_of_English_words_of_Persian_origin
Kriwaczek, Paul "In Search of Zarathustra - The First Prophet and the Ideas that Changed the World" Phoenix - Orion Books 2003
Quintus Curtius Rufus "The History of Alexander" Penguin Classics Reprint 2004
posted by ozunani at 4:48 AM
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