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The
Beginning of the New Year in Achamenian Period
By: Shahrokh Razmjou
Nowrouz is a very old festival even older than millenniums and governments. Has
the Achamenian dynasty had such a festival to begin the New Year? Have they
known the first of farvardin and the moment of vernal equinox as well as the
entrance of sun to the Aries as the occasion for holding this festival?
Answering to this question we should take a look at Achamenian calendar. With
regard to existing inscription such as Babylonian calendar as well as the text
achieved from treasury and Persepolis fortification we can completely determine
the exact date of bissextiles and the beginning of New Year.Nowrouz is always
happening at the moment of sun entrance to the aries which is also the exact
time of vernal equinox.
At least there are some documents available from Sassanid period. This date is
the first of Farvardin equal to 21st of March therefore it is expected that in
Achamenian calendar the beginning of the first day of the first month of the
year should be equal to 21st of March. First from time point of view we should
know when the beginning of the New Year in Achamenian period was. As it is
perceived from inscriptions of Achamenian period, the time for beginning of the
New Year has not been a determined and exact date and the reasons are very
complicated. Due to the remaining documents of allover the Achamenian period,
the beginning of the New Year in Achamenian period has been fluctuated between
21st of Esfand (12th of March) and 9th of Ordibehesht (29th of April).
But generally it was a determined time which was from the 1st of Farvardin (21st
of March) to 3rd of Ordibehesht (23rd of April) Due todocuments allover the
Achamenian period we can observe that only in the third year of Cambyses throne
the beginning of the New Year has happened on 21st of March. The year 527 p.m
According to statistics the beginning of the New year has been held on 29th of
Farvardin (18th of April) which the day that holds the first rank after that the
next ranks are allocated to 9th 11th and 19th of farvardin.
The following table demonstrated the number of days of New Year in Achamenian
period. According to Babylonians calculations in the Achamenian calendar once
upon a several years one month was being added to the 6th or 12th month. The
beginning of the first day of the 13th month or the same bissextile month
demonstrates that the beginning of this month has been determined on the first
day of Farvardin and several days around it. The thirteenth month in bissextile
years has begun on first of Farvardin for nine times in Achamenian calendar.
Although the existing documents from Achamenian period show a fluctuating
boarder of New Year beginning undoubtedly New Year has being begun in the spring
(at least the official or formal year) in Achamenian period. This time
circulation has been based on the common calculations performed mostly in
Babylon by Babylonian priesrs or Iranian magus according to many reports Iranian
magus have been in Babylon and as we know observations, Astronomy and calendar
have been performed by clergies Although there arre no documents and evidence of
holding Nowrouz festival in Persepolis we can not accept that there were no
ceremonies performed there with the beginning of spring and natures revival as
weel as the beginning of New Year. Now we can investigate several instances to
get a clue for this.
Apadana hall in Persepolis is one of the largest and most important buildings of
Persepoils platform and it is one of the first plans that has been executed in
this comlex Observing this hall it is perceived this hall has been built as a
court hall or ceremonial castle its planning and construction has been done
during Darius and Xerxes throne. The internal wall of northern stairways has a
very beautiful relieves classified into several groups the first group is
Elamits soldiers following them as the second group are the high ranking and
great Persians and Medes walking alternately towards middle stairways. As they
have a friendly conversation they are accompanying each other. Some of them
holds the other hands and some of them are talking to somebody who has put his
hand on his shoulder (of course the conversation from is not picture but it is
intimated to the viewer). Most of them hold a lotus in their hand.
There were two relieves in the middle stairways in this building taken later to
treasury court, has been belonged to Apadansa hall the scene is showing the
court in front of a king who is Xerxes not Darius. Later this relief had become
as an Achamenian permanent and ceremonial motif in most of them details and
forms have been well observed pictured a natural form. These relieves showing
thses persons who have flowers in their hand is an evidence of happening of this
setting in the spring which is a proper season for flowers growth (the existence
of artificial flowers in that period in refused due to different reasons).
According to historical reports Iranians have paid a particular attention toward
gardens and paradises additionally excavations in Pasargade showed that
Achamenian castles had been built in the middle of rivers and gardens. Flowers
and plants relieves are observed allover persepolis.
Other relieves of northern and eastern stairways of Apadana are allocated to
persons called tribute bringer because they are bringing the tributes of their
lands for king. Although there relieves are done in theAchamenian sculpture
style as it has been mentioned before these relieves are pictured in a very
natural from. If the number of the people in every group of countries
representative or the number of gifts was more than this the artist could easily
picture their number with a proper categorization. Therefore it is acceptable
that the number of every group of representative was the same number in relieves.
Additionally if the gifts were more than this artist could show the volume and
abundance of these goods by using other forms Therefore if the amount of gifts
was the same in relieves we wouldn’t accept that these had been presented to
king as the tributes of their lands because such an amount of gifts wouldn’t
show the annual tribute of acountry.
Additionally a ceremonial castle was not a proper proper place for carrying
annual tributes of countries and it was never necessary to gather that amount of
different goods in that place. Susa seems to be more proper than there from
official point of view. So if these things animsla presented to king are not
tribute they will be considered as gifts some gifts from representative of every
country for king. Calm and happy faces and people smiles of dependant countries
show no sign of compulsion fear and dread which is mostly seen in Assyrian
relieves why are they presenting gifts to king? Three hypotheses can be
propounded here one of them is kings birthday. According to Alkibiades book by
Aflatoon Greeks have mentioned the birthday ceremonies among Iranian people. The
second hypothesis is the anniversary of throne which shouldn’t be noticed the
reason is that although the anniversary of kings throne is the beginning of his
kingdom and dates are set since that event it is the date of his fathers death.
Fathers hold a very important and particular position among Achamenian dynasty
for Achamenian kings have always mentioned and emphasized their father names in
their inscriptions. Therefore holding such a celebration for this reason cannot
be true. Unless this ceremony has been performed as an introductory ceremony
following throne and it should be a long-term period after former kings death.
The third hypotheseis is the occasion of a festival for New Year or spring and
these gifts have been presented to king for this occasion. Similar ceremonies
have been performed in Sassanid period which has been permanent by now and that
is giving and getting Eidi and gifts. On the other hand people with gifts in
their hands walking towards king are from different countries and put on
especial cloths of their countries. The residents of cold northern lands with
their warm and completely covered cloth and residents of cold northern lands
with their warm and completely covered cloth and residents of warm southern
lands such as Egyptians and Ethiopians as well as Indians with their cool cloths
have been appeared here. For example Indians are walking toward castle with
light jackets and bare foots. This traditional cloth shows on that occasion the
weather has been moderate so people with warm and cool cloth have been appeared
together easily.
This is possible only at the beginning of spring in this region (in autumn due
to raining there were several problems for people) with regard to very hot
summer in this region and warm cloth the representatives of warm and cold winter
in this region undoubtedly representatives of countries such as Ethiopia and
India couldn’t bear that weather therefore the only appropriate season for all
these people to gather in one place could be spring. The same fact can be
perceived from the high-ranking Persians and Medes cloths. Medes are appeared
with warm and covered cloths trousers mostly made of leather and cloak with long
sleeves but Persians are accompanying them with their spacious and pleated
cloths.
The third relief in the stairways of Apadana belongs to the relief of lion and
cow which is also seen in other castles there are many justifications for this
relief by now such as Iranian lion is tearing the Babylonian cow which is not
true. Because there are no written documents or any similar relief with
inscription, we can not surely discuss it unless we achieve new documents in the
future. But some justifications hold astronomical aspects. In one of these
justifications cow is introduced as the Taurus and lion as the Leo. Appearance
of the Taurus in the morning is the sign of spring. In the middle of winter the
leo is settled beside the line of longitude but the Taurus is set in the west
and is disappeared. According to this idea, the lion has been presented as
appearing and victorious upon dying cow. Of course the Taurus had not been
considered in Zodiac. The oldest inscription in cuneiform mentioned the 12
constellations altogether and separately is an inscription in Babylonian
cuneiform known as VAT 4924 which is related to 9th of Ordibehesht 419 years
before Christ in other words the second Darius throne in Achamenian dynasty. In
this text 12 constellations have been mentioned with the same imaginary
divisions but instead of the Taurus the Cancer and the Virgo, there are Pleiades
Barsavosh and Sammak Azal.
Later Greeks substitute the Taurus the Cancer and the Virgo instead of Pleiades
Barsavosh and Sammak Azal. So the Taurus had not been considered as Zodiac
constellations but anyway it was one of the ten known considered as Zodiac
constellations but anyway it was one of the ten known constellation of those who
would have observed the stars. As we know many constellations in Babylon had
appeared after the occupancy of Babylon by kassites kassites have been
considered among Aryans who inmigrated before Persians and Medes and they were
living in Zagros mountains Perhaps these ideas and constellations have gone to
Babylon by them. Babylonian priests may complete these ideas.
Then during many years these constellations achieved twelve divisions whereas
before they had been based on the Babylonian beru unit equal to 1/12. The unmber
of petals of lotus is a sign of the same fact in other words the existence of 12
petals is the sign of 12 months But there are several lotuses with 13, 14 or 8
petals The Aries had been known by everybody it was the introduction of the
beginning of New Year. Spring begun with sunrise in the Aries. New sun does not
rise in the Aries because due to earth movements since two thousands years ago
sunrise has entered to the pisces so sun rises in the pisces putting fish in the
Haft seen has become common. Particularly two fish should be in the pitcher it
means that it is the symbol of the fish in the pisces Did lamb have any role in
the New Year ceremonies when sun did rise in the Aries there are relieves of
some people in the stairways of persepolis itself that are carrying dishes food
and lamb with themselves. According to their cloths undoubtedly these people had
been Persian and mede clergies.
These people are taking things with themselves for ceremonial customs this idea
that they are taking food for king is false taking too many live lambs which are
not prepared as food into ceremonial hall of the castle does not have a logical
concept Unfortunately we can not say what kinds of ceremonies have been held in
these castles such as lan ceremony mentioned many times in Persepolis
inscriptions These ceremonial customs didn’t have any occasional order from time
point of view. It can only be imagined that perhaps the same method would have
been followed if such customs and gift giving gad performed in these ceremonial
customs or for holding the New Year festival and beginning of spring. In
ceremonial custom of Lan to worship gods, different things have being brought
and according to inscriptions distributed among people such as sheep wheat,
floor, wine, beer, barely, fig and date these foods were being presented to
gods.
Among the mentioned items wheat floor, wine, barely and date have somehow been
presented in Haft Seen as it follows wheat and barely as Sabze floor as bread
wine as vinegar of course a glass of wine has been put in Haft Seen in the past.
Date has been being put in some of the Haft Seens it has been said that Sassanid
kings drank of a glass of milk that dates had been put in it in the Nowrouz
morning. Perhaps after changing the position of sunrise from the Aries to the
pisces Iamb has been replaced by fish additionally it can be said that serving
fish as Nowrouz foods can be of the same reason. Undoubtedly bringing grains and
cereals is one of the same customs which is very old too its background may
refer to the beginning of using technology in agricultural period and it is
always one of the oldest narrations. In old Testament in genesis at the fourth
episode it is written that Cain was shephers and Abel was farmer.
So we may refer the background of this festival to the human age and food
production Haft Seen should be presented with the same grains in the beginning
and during many years other things has been added to it. According to writers
and historiographers of Islamic period these ceremonies have been customary
during sassanid and even lslamic period.
In al Mahasen va Al Azdad book has been written an auspicious and well known man
entered the court in the Nowrouz morning who put a silver table in front of king.
Some cookies have been put beside the table made of different grains such as
wheat barely millet pea lentil rice sesame and cooked bean. He took seven kinds
of these grains and put it beside the table. Seven stems of willow olive quince
and pomegranate trees had been put in the middle of the table to foresee the
future they considered their from a good token As it is perceived from the
mentioned points we can under tand how the number seven is important. The oldest
text that Haft Seen with number seven has been mentioned in it is the book of
Abu Reyhan Birouni, he has written when Jamshid defeated Satan who had limited
the blessing goodness raining and verdure again these blessings were appeared.
Every dried farm stem or tree were revived and renewed therefore people called
that day as New Day in other words new day and new circulation so everybody
planted a barely in a dish a memorial and hollyness then this custom remained
among Iranian people. Since then people planted seven grains in seven dishes in
Nowrouz and let them grow green.
They foresaw the good and bad products and the situation of farming and living
by observing this growth. So plants were formed the major elements of Haft Seen.
Perhaps it canbe said that Haft Seen word has been derived from Haft Sini (seven
trays): or maybe in the Islamic period Haft Sabze (seven green grains) have been
called as Haft Seen because this custom is counted as the customs before Islam.
In that period the alphabets after Islam Some of the things in haft Seen do not
begin with the alphabet seen such as mirror fish pomegranate brazier candy water
sour orange egg milk and etc. which are one of the major elements of Haft Seen
there is no need to mention that each of the items in Haft seen has a deep
concept and meaning whose background should be sought in the darkness of history.
But everything on Haft seen generally intimate the same thing and that is the
beginning of growth and blessing in the world and nature.
Doesn’t Persepolis itself express this concept? Allover Persepolis relieves of
growing and blooming flowers and plants can be seen on the walls between the
relives margins and even on the doors of tombs covered by lotuses. The distance
between the representative groups on the northern and eastern stairways of
Apadana has been covered by relieves of pine trees.
A row of plants is seen on the margins of stairs whose difference in height show
plants growth upwards and this is intimating the movement. These flowers are
even dug on the capitals and on the cows neck on the capitals in fact there are
scenes of plants growth and blooming as well as natures revival allover
persepolis In other words the repetition of world creation is done by Ahura
Mazda This is also emphasized by Darius Xerxes and other governors of Achamenian
dynasty in the beginning of the inscriptions particularly in Persepolis Ahura
Mazda is the great God who created the world sky and people as well as happiness
for people everything in this complex express the creation of spring blooming
and revival.
Footnotes:
1.Referto Parker & Dubbersrain 1956 to see the exact Achamenian calendar.
2.Ibid,P30
3.this information has been presented on the basis of the same book.
4. Refer to tilia investigation and other archeological monuments in Fars
p.230-242.
5. Stronakh 1372.
6. in Iran E.Alkibiades, when the first son who is heir to the crown is born a
celebration is held allover the country. According to humorous poems of our
country poet we come to this world as our neighbors are not informed. Refer to
Badi 1364 first volume p.61.
7. Refer to kent 1953 p150, XPF.
8. Refer to Razmjou 1375 p.28.
9. Refer to Razmjou, 1375 p, 28 and Ginerich, 1984
10. Refet to Razmjou 1375,p,28
11.Refer to Amin Tafreshi, 1376,p.30.
12. Razmjou 1376 p.161-186.
13. Razmjou 1376 p.167-169.
14. Farahvashi 1355 p.61.
15. Holly Book p.5
16. this does not mean that persepolis has been built ouly for hoding New Year
festivals.
Bibliography :
1.Stronakh, David, 1372 forming of the royal palace of Pasargade and its effects
on making gardens in Iran translated to kamyar Abdi Asar number 2 and 23 page
50-72.
2. Amin Tafreshi Babak 1376, number 73 page 30-31.
3. Badi Amir Mahdi 1364, Greeks and Barbarians translated by Ahmad Aram Volume I
and II parvaz publications.
4. Tilia Ann Brayt, 1972 investigation and repairing in Persepolis and other
archeological monuments in Fars Izmeo Roma.
5. Razmjou Shahrokh 1375 Origin of constellations in Zodiac astronomy number
54-55 page 25-29.
6. Razmjou Shahrokh 1379, lan Ceremonies and other ceremonial customs in
Achamenian period Yadbahar Agah Pulications, Tehran page 161-186.
7. Farahvashi Bahram 1355 Farvari world Tehran University.
8. Holly Book Old and New Testament Persian text 1981 print.
9. Gingerich O March 1984 the Origin of the Zodiac Sky & Telescope.
10. kent RG 1953 Old Persian Grammar American Oriental Society, New Hawen
Connecticut.
11. parker R.A Dubberstain W.H 1956 Babylonain Chronology Brown University press
providence, Rhode Island.
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