Part One: Origins, History, and Civilizational Reach
1. Etymology and Meaning
The word "Nowruz" is a compound of two Persian elements: "now" (meaning new) and "ruz" (meaning day), collectively conveying the concept of a "New Day." This day marks the first day of the year in the Iranian calendar (Farvardin month) and coincides precisely with the vernal equinox (the Sun's entrance into the constellation of Aries).
2. Mythological Origins
The oldest known account of Nowruz's emergence is recorded in the 11th century AD by the sage Abolqasem Ferdowsi in the "Shahnameh" (Book of Kings) . According to this narrative, Jamshid (a mythical Pishdadian king), after establishing his rule over the world and bringing prosperity, crafted a jewel-studded throne and seated himself upon it. On that day, the divine glory (Farr) shone upon him, and people gathered around him in joy, naming that day "Nowruz." In other accounts (by Abu Rayhan Biruni and Tha'alibi), Jamshid, riding a chariot carried by demons, journeyed in a single day from Mount Damavand to Babylon. Upon seeing him radiant like the sun, people exclaimed, "This is a new day!" In Iranian mythology, this festival symbolizes the triumph of light over darkness and the inauguration of a new cosmic order.
3. Ancient Historical Background
Although the precise historical origin of Nowruz remains uncertain, archaeological evidence and ancient texts suggest its roots extend to the pre-Achaemenid era.
- Achaemenid Period (550–330 BC): Many scholars interpret the bas-reliefs at Persepolis as depicting representatives of various nations bringing gifts during a Nowruz celebration. While this interpretation is debated, Xenophon's (Greek historian) accounts of spring celebrations in Pasargadae lend credence to the observance of such rituals during this era.
- Parthian and Sassanian Periods (247 BC – 651 AD): The earliest direct references to Nowruz appear in Middle Persian (Pahlavi) texts from the Sassanian era. During this time, Nowruz was established as the most significant national and religious festival, observed with elaborate ceremonies.
- Connection to Zoroastrianism: Nowruz has deep roots in Zoroastrian beliefs. The ritual of Farwardigan (commemorating the souls of the departed) during the final days of the year and its connection to Nowruz exemplifies this profound link.
4. Calendar Fixation and Astronomical Precision
In the 11th century AD (during the Seljuk era), a group of scholars led by Omar Khayyam and commissioned by Khajeh Nizam al-Mulk developed the Jalali calendar. In this calendar, the beginning of the year (Nowruz) was precisely defined based on the vernal equinox, achieving a level of astronomical accuracy surpassing that of the contemporary Gregorian calendar.
5. Nowruz in the Islamic Era
Following the advent of Islam, Nowruz not only persisted but also integrated with new cultural concepts. In Afghanistan, some traditions associate the commencement of Caliph Ali's (AS) caliphate with Nowruz, imbuing the festival with a religious dimension. In Iran, Shia scholars and narrators of hadith transmitted accounts legitimizing the celebration. Post-Islamic Iranian dynasties proudly revived Nowruz, and poets like Rudaki and Farrokhi Sistani composed numerous verses in its praise.
6. International Recognition
The cultural richness, antiquity, and message of peace and friendship embodied by Nowruz led the United Nations General Assembly to adopt Resolution 64/253 in 2010, designating March 21 as the "International Day of Nowruz." Earlier, in 2009, UNESCO inscribed Nowruz on the Representative List of the Intangible Cultural Heritage of Humanity. The ECO Secretariat and the ECO Cultural Institute annually organize grand ceremonies to honor this shared heritage.
Part Two: Pre-Nowruz Rituals Across the ECO Region
1. Chaharshanbe Suri and Fire Rituals
- Iran: On the eve of the last Wednesday of the year, people light bonfires and leap over them, chanting the famous verse, "Zardi-ye man az to, sorkhi-ye to az man" (My yellowness is yours, your redness is mine). This act symbolizes the transfer of sickness and misfortune to the fire and the absorption of its warmth and health.
- Republic of Azerbaijan: During the four Wednesdays leading up to Nowruz, each dedicated to an element (Water, Fire, Wind, and Earth), people celebrate and jump over fires.
- Türkiye: Among Kurds and Alevis, lighting bonfires and leaping over them constitutes a primary Nowruz ritual.
2. Qashoq Zani (Spoon Banging) and Similar Customs
- Iran: The ritual of Qashoq Zani involves individuals, often young people, covering their faces and going incognito to neighbors' doors, banging spoons against bowls. The householder, upon hearing the sound, comes out and fills the bowl with nuts, sweets, or money. This tradition traces back to ancient Zoroastrian beliefs about the return of Fravashis (souls of ancestors) during the year's final days.
- Republic of Azerbaijan: A similar custom called Papag Atma (Hat Throwing) exists, where children place their hats in front of neighbors' doors and hide, waiting for the neighbors to fill the hats with treats.
- Türkiye: Various traditional games and social gatherings are common during the Nowruz period.
3. Kuzeh Shekani (Pot Smashing) and Fal-Gush (Eavesdropping for Omens)
- Iran: In the past, people would smash old earthenware jars, symbolizing sorrow and ill fortune, from rooftops into the alley to ward off calamity. Fal-Gush, or standing at crossroads to eavesdrop on conversations and interpret the first heard words as omens for one's wishes, was another ancient custom practiced on Chaharshanbe Suri eve.
Part Three: Nowruz Spreads and Symbols in the Ten ECO Countries
1. Iran: Haft Sin
The centerpiece of Nowruz celebrations in Iran is setting the Haft Sin spread. This spread features seven symbolic items whose names begin with the letter "Sin" (س) in Persian:
- Sabzeh (Wheat, barley, or lentil sprouts): Symbolizing rebirth and freshness (grown days before Nowruz).
- Samanak (Sweet wheat germ pudding): Symbolizing power, blessing, abundance, patience, and divine bounty.
- Sib (Apple): Symbolizing beauty, health, love, and well-being.
- Sir (Garlic): Symbolizing purity, protection, health, and warding off illness.
- Serkeh (Vinegar): Symbolizing patience, acceptance, the passage of time, maturity, and wisdom.
- Senjed (Dried oleaster fruit): Symbolizing wisdom, love, affection, thought, and decision-making.
- Somāq (Sumac spice): Symbolizing the sunrise, patience, and the victory of good over evil.
Other elements commonly found on the spread include a copy of the Quran (for spirituality and guidance), a mirror (for purity and brightness), candles (light and life), painted eggs (fertility and progeny), goldfish (vitality), and coins (sustenance and blessings).
2. Afghanistan: Haft Mewa and Haft Sin
In Afghanistan, the dominant tradition is the preparation of "Haft Mewa" (Seven Fruits) , consisting of seven types of soaked dried fruits (such as raisins, pistachios, almonds, walnuts, senjed, dried apricots, and hazelnuts). This fruit compote symbolizes abundance and is consumed at the start of the new year. However, in some urban areas, the Haft Sin spread is also prepared in the Iranian style. Nowruz in Afghanistan is also known as the festival of tree planting, honoring farmers.
3. Republic of Azerbaijan: Khoncha
In the Republic of Azerbaijan, the Iranian-style Haft Sin is not common. Instead, the "Khoncha" (special Nowruz tray) is prepared. The Khoncha includes sprouts (səməni), candles, painted eggs, and traditional sweets (shakarbura, pakhlava, gogal). Interestingly, the Azerbaijani Nowruz table also features at least seven items starting with the letter "S," though they differ: Su (water), Sud (milk), Səməni (wheat sprouts), Səbzə (fresh greens), Sumakh (sumac), Sümbül (hyacinth), etc. The səməni, tied with a red ribbon, takes the central place on the Khoncha. The day before Nowruz, families visit cemeteries, and on New Year's Eve, the family gathers around the Khoncha, decorated with candles and a mirror.
4. Tajikistan: Samanak and Local Traditions
In Tajikistan, the classical Haft Sin spread is not prevalent. Nowruz is celebrated with local dishes, poetry recitations, the preparation of Samanak (samanu), and folkloric rituals.
5. Uzbekistan: Sumalak and Communal Celebrations
In Uzbekistan, the Haft Sin spread is also uncommon. Nowruz is marked by the preparation of Sumalak (samanu) during night-long communal gatherings. Women gather around large cauldrons, taking turns stirring the Sumalak while singing songs and making wishes for the new year. Traditional music, folk dances, and various games are integral parts of Nowruz in Uzbekistan.
6. Turkmenistan: Samanak and National Rituals
In Turkmenistan, the Haft Sin spread is not practiced. Nowruz focuses more on national rituals, music, and special Nowruz dishes. Samanak (samanu) is prepared as part of the Nowruz traditions.
7. Kazakhstan: Közhe
In Kazakhstan, the Haft Sin spread is absent. Nowruz traditions center around preparing a special dish called "Közhe" (or "Nauryz Közhe"), a traditional soup made from seven specific ingredients (not necessarily starting with any particular letter). Today, Kazakhstan celebrates Nowruz under the title "Nauryznama" for ten days (from March 14th to 22nd). This includes setting up yurts, preparing traditional foods, nomadic sports, and handicraft exhibitions.
8. Kyrgyzstan: Ethnic Celebrations and Local Cuisine
In Kyrgyzstan, the Haft Sin spread does not exist. Nowruz is celebrated with ethnic festivities, traditional competitions like horse racing, and local dishes.
9. Pakistan: Zoroastrian and Persian-Speaking Communities
In Pakistan, setting the Haft Sin spread is not a national custom. Nowruz is primarily observed among Persian-speakers, Shia Muslims, and Parsis (Zoroastrians).
10. Türkiye: Kurdish and Alevi Nowruz
In Türkiye, the Haft Sin spread is not present. Nowruz (Nevruz) is mainly celebrated among Kurds and Alevis as a ritualistic and socio-cultural event. Lighting bonfires, jumping over them, folk dances, and poetry recitations are key components.
Part Four: Samanak: A Common Culinary Element of Nowruz
The preparation of Samanak (also called Samanu, Sumalak, Səməni, etc.) is one of the most significant shared cultural practices among Nowruz-celebrating countries, though not universal.
- Iran, Afghanistan, Tajikistan, Uzbekistan, Turkmenistan, and the Republic of Azerbaijan: In these countries, preparing Samanak is a traditional communal ritual during the final days of the year. In Iran, it is a core component of the Haft Sin spread. In Uzbekistan, the night-long communal stirring of Sumalak accompanied by singing is a highlight. In the Republic of Azerbaijan, səməni halvası (sprout halva) is also made.
- Kazakhstan and Kyrgyzstan: The preparation of Samanak is primarily observed among Tajik and Uzbek minorities and is not considered a national tradition.
- Türkiye and Pakistan: The preparation of Samanak is not common in these countries.
Part Five: Sizdah Bedar and Concluding Rituals
- Iran: Sizdah Bedar (the thirteenth day of Farvardin) marks the conclusion of the Nowruz holidays. People spend the day outdoors in nature, based on the ancient belief that the number thirteen represents the chaos of the primordial world, which should be spent in nature to avoid bad luck. Tying blades of sprouted grass (sabzeh) to symbolize the tying of one's fortune (especially for unmarried individuals) and casting the Haft Sin sprouts into running water to return decay to nature are key rituals. The philosophy connects to the belief that creation occurred over 12,000 years, with the thirteenth day symbolizing the lingering chaos needing to be spent in nature.
- Afghanistan: People visit shrines and raise the alam (banner) at holy sites. Dehqan (Farmer's Day) is also celebrated, honoring agriculturists.
Part Six: Narratives of Creation and the Origin of Nowruz
Alongside earthly and folk rituals, Nowruz is intertwined with celestial and mythological narratives, lending it a cosmic depth.
- The Myth of Creation in Zoroastrianism: According to Pahlavi texts, on the day of resurrection, which will also occur on Nowruz, the world will become immortal and free of suffering, and Ahriman (the destructive spirit) will be destroyed. Thus, Nowruz symbolizes the re-creation of the cosmos and the final resurrection.
- The Myth of Jamshid and the Golden Age: The most famous mythological account of Nowruz's origin relates to Jamshid. His era in Iranian mythology is remembered as a golden age, a period brimming with blessings, joy, and immortality, hence the nation's greatest festival is tied to his name.
- The Return to the Beginning: Mircea Eliade, the renowned mythologist, argued that the New Year festival represents an opportunity for a "return to the beginning" and a ritual repetition of creation. Nowruz, in this view, symbolizes a return to primordial time and the renewal of creation.
Conclusion
From Qashoq Zani in Iran, evoking the return of ancestral spirits, to Kazakhstan's Közhe with its seven ingredients; from the Iranian Haft Sin with its profound philosophical symbols to the Azerbaijani Khoncha adorned with sun-and-moon-shaped sweets; from Afghanistan's Haft Mewa to Uzbekistan's Sumalak prepared with night-long songs and dances; and from the fire rituals of Türkiye to the vibrant festivities of Kyrgyzstan and Turkmenistan—all demonstrate that Nowruz is far more than a seasonal celebration. It is a complex mythological-ritual system. This system intertwines death and life, darkness and light, chaos and order.
This ancient festival, despite its local variations, carries at its core a set of universal messages: renewal, hope, solidarity, peace, and respect for nature. Nowruz is a magnificent display of cultural continuity and dialogue among civilizations. The ECO and its Cultural Institute, by honoring this shared heritage, emphasize Nowruz's role as a cultural bridge between nations and a symbol of regional cultural convergence. Nowruz, this ancient legacy, with the arrival of spring each year, offers over 300 million people across the ECO region and beyond a renewed opportunity for rebirth and connection with the primordial roots of existence.