Iranians around the world celebrate Yalda, which is one of the most ancient Persian festivals. The festival dates back to the time when a majority of Persians were followers of Zoroastrianism prior to the advent of Islam.
On Yalda festival, Iranians celebrate the arrival of winter, the renewal of the sun and the victory of light over darkness.
Considered the longest night of the year, Yalda eve is the night when ancient Iranians celebrated the birth of Mithra, the goddess of light.
Yalda, which means birth, is a Syriac word imported into the Persian language. It is also referred to as Shab-e Chelleh, a celebration of winter solstice on December 21–the last night of fall and the longest night of the year.
Ancient Persians believed that evil forces were dominant on the longest night of the year and that the next day belonged to the Lord of Wisdom, Ahura Mazda.
In addition to Iran, Central Asian countries such as Afghanistan, Tajikistan, Uzbekistan, Turkmenistan and some Caucasian states such as Azerbaijan and Armenia share the same tradition and celebrate Yalda Night annually at this time of the year.
On this night, family members get together (most often in the house of the eldest member) and stay awake all night long. Dried nuts, watermelon and pomegranate are served, as supplications to God for increasing his bounties, as well classic poetry and old mythologies are read aloud.
Iranians believe those who begin winter by eating summer fruits would not fall ill during the cold season. Therefore, eating watermelons is one of the most important traditions in this night.
Pomegranates, placed on top of a fruit basket, are reminders of the cycle of life–the rebirth and revival of generations. The purple outer covering of a pomegranate symbolizes birth or dawn, and their bright red seeds the glow of life.
As days start lengthening, ancient Iranians believe that at the end of the first night of winter which coincides with December 21 this year, darkness is defeated by light and therefore they must celebrate the whole night. As the 13th-century Iranian poet Sa’di writes in his book Boustan: “The true morning will not come until the Yalda Night is gone.”
Early Christians linked this very ancient Persian celebration to Mithra, goddess of light, and to the birth anniversary of Prophet Jesus (PBUH). In birth, sun and Prophet Jesus (PBUH) are close to each other, says one Iranian tale of Yalda.
Today, Christmas is celebrated slightly off from Yalda Night. However, Christmas and Yalda are both celebrated in a similar fashion by staying up all night and celebrating it with family and friends, and eating special foods.
In most ancient cultures, including Persia, the start of the solar year has been marked with the celebration of the victory of light over darkness, and the renewal of the sun. For example, 4,000 years ago, Egyptians celebrated the rebirth of the sun at this time of the year. Their festival lasted for 12 days to reflect the 12 divisions in their solar calendar.
The ancient Roman festivals of Saturnalia (god of agriculture, Saturn) and Sol Invicta (sun god) are amongst the best known celebrations in the western world.
Iranians adopted their annual renewal festival from the Babylonians and incorporated it into the rituals of their Zoroastrian religion. The last day of the Persian month Azar is the longest night of the year, when the forces of evil are assumed to be at the peak of their strength.
The next day, which is the first day of the month ‘Dey’ known as ‘khorram rooz’ or ‘khore rooz’ (the day of the sun), belongs to Ahura Mazda, the lord of wisdom. Since days become longer and nights shorter, this day marks the victory of the sun over darkness. The occasion was celebrated as the festival of ‘Deygan’, which is dedicated to Ahura Mazda on the first day of ‘Dey’.
Fires would be burnt all night to ensure the defeat of the forces of evil. There would be feasts, acts of charity and prayers performed to ensure the total victory of sun–essential for the protection of winter crops. There would be prayers to Mithra (Mehr) and feasts in his honor, since Mithra is the Eyzad responsible for protecting “the light of the early morning”, known as ‘Havangah’. It was also assumed that Ahura Mazda would grant people’s wishes, especially those desiring an offspring if all rites are performed on this occasion.
One of the themes of the festival was the temporary subversion of order. Masters and servants reversed roles. The king dressed in white would change place with ordinary people. A mock king was crowned and masquerades spilled into the streets. As the old year died, rules of ordinary living were relaxed. This tradition persisted till the Sassanian rule and is mentioned by Birouni, the eminent scientist and traveler, and others in their recordings of pre-Islamic rituals and festivals.
Its origin dates back to the Babylonian New Year celebration. They believed that the first creation was order, which was born out of chaos. To appreciate and celebrate the first creation, they held a festival and all roles were reversed. Disorder and chaos ruled for a day and eventually order was restored at the end of the festival.
The Iranian Jews, who are amongst the oldest inhabitants of the country, in addition to Shab-e Chelleh, also celebrate the festival of Illanout (tree festival) at around the same time.
The celebration of Illanout is very similar to Shab-e Chelleh’s. Candles are lit and a variety of dried and fresh winter fruits are eaten. Special meals are prepared and prayers are performed. There are also festivals in parts of southern Russia, which are identical to Shab-e Chelleh with local variations. Sweet bread is baked in the shape of humans and animals. Bonfires are lit, around which people danced and made movements resembling crop harvesting.
Comparisons and detailed studies of all these celebrations will shed more light on the forgotten aspects of this wonderful and ancient festival, where merriment was the main theme of the festival.
One of the other traditions of Yalda night, which has been added in recent centuries, is the recitation of the classic poetry of Hafez, the Iranian poet of 14th century AD. Each member of the family makes a wish and randomly opens the book and asks the eldest member of the family to read it aloud. What is expressed in that poem is believed to be the interpretation of the wish and whether and how it will come true. This is called Faal-e Hafez (Hafez Omen).
Coinciding with the beginning of the winter, Yalda is an occasion to celebrate the end of the crop season. It is today an event to thank the Lord for all blessings and to pray for prosperity in the next year.
Compiled By: Firouzeh Mirrazavi
Deputy Editor of Iran Review
Source: Iran Review
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FESTIVAL OF ZAYESHMEHR
(YALDA)
Zayeshmehr also known as Yalda and Shab-e Cheleh in Persian is celebrated on the eve of the first day of the winter (December 21-22) in the Iranian calendar, which falls on the Winter Solstice and forty days before the next major Iranian festival “Jashn-e Sadeh (fire festival)”.
As the longest night of the year, the Eve of Zayeshmehr or the Birth of Mithra (Shab-e Yalda) is also a turning point, after which the days grow longer. It symbolised the triumph of Light and Goodness over the powers of Darkness.
Yalda celebration has great significance in the Iranian calendar. It is the eve of the birth of Mithra, the Sun God, who symbolised light, goodness and strength on earth. Shab-e Zayehmehr is a time of joy. The festival was considered pone of the most important celebrations in ancient Iran and continues to be celebrated to this day, for a period of more than 5000 years.
Yalda is a Syriac word meaning birth (NPer. milād is from the same origin) in the 3rd century CE, Mithra-worshippers adopted and used the term ‘yalda’ specifically with reference to the birth of Mithra.
The original Avestan and Old-Persian term for the celebration is unknown, but it is believed that in Parthian-Pahlavi and Sasanian-Pahlavi (Middle-Persian) it was known as Zāyishn (zāyīšn-i mithr/mihr – birth of Mithra). The New Persian “Shab-e Cheleh Festival” is a relatively recent term. The celebration was brought to Iranian plateau by the Aryan (Iranian) migrants around middle of the 2nd millenniums BCE, but the original date of celebration could be reach as far as pre-Zoroastrian era, around 3rd to 4th millennium BCE.
In Ancient Iran, the start of the solar year has been marked to celebrate the victory of light over darkness and the renewal of the Sun. The last day of the Iranian month of “Āzar” (21st December) is the longest night of the year, when the forces of Ahriman (darkness) are assumed to be at their peak. While the next day, the first day of the month of “Dey” known as “Khorram rūz” or “Khur rūz” (the day of the sun, 22 December) symbolises the creator, Ahura Mazda (the Lord of Wisdom). Since the days are getting longer and the nights shorter, this day marks the victory of the sun over darkness, and goodness over evil. The occasion was celebrated in the festival of “Deygān” dedicated to Ahura Mazda, on the first day of the month of “Dey” (December-January).
Fires would be burnt all night to ensure the defeat of the forces of Ahriman. There would be feasts, acts of charity and a number of Zoroastrian deities honoured and prayers performed to ensure the total victory of the sun that was essential for the protection of winter crops. There would be prayers to God Mithra (Mithr/Mihr/Mehr) and feasts in his honour, since Mithra is an īzad (av. Yazata) and responsible for protecting “the light of the early morning”, known as “Hāvangāh”. It was also believed that Ahura Mazda would grant people’s wishes in that day.
One of the themes of the festival was the temporary subversion of order, as the masters and servants reversed roles. The king dressed in white would change place with ordinary people. A mock king was crowned and masquerades spilled into the streets. As the old year died, rules of ordinary living were relaxed. This tradition in its original form persisted until the fall of Sasanian dynasty (224-651 CE), and is mentioned by the Persian polymath Bīruni and others in their recordings of pre-Islamic rituals and festivals.
The Iranian traditions merged into ancient Rome belief system, in a festival dedicated to the ancient god of seedtime, Saturn. The Romans exchanged gifts, partied and decorated their homes with greenery. Following the Iranian tradition, the usual order of the year was suspended. Grudges and quarrels would be forgotten and wars interrupted or postponed. Businesses, courts and schools were closed. Rich and poor became equal, masters served slaves, and children headed the family. Cross-dressing and masquerades, merriment of all kinds prevailed. A mock king, the Lord of Misrule, was crowned. Candles and lamps chased away the spirits of darkness.
Another related Roman festival celebrated at the same time was dedicated to “Sol Invictus” (the Invincible Sun) dedicated to the God Mithra. This ancient Iranian cult was spread into the Roman world by Emperor Elagabalus (r. 218 to 222 CE) and declared as the god of state.
With the spread of Christianity, Christmas celebration became the most important Christian festival. In the third century various dates, from December to April, were celebrated by Christians as Christmas. January 6th, was the most favoured day because it was thought to be Jesus’s Baptismal day (in the Greek Orthodox Church this continues to be the day to celebrate Christmas). In year 350, December 25th it was adopted in Rome and gradually almost the entire Christian church agreed to that date, which coincided, with the Winter solstice and the festivals, Sol Invicta and Saturnalia. Many of the rituals and traditions of the pre-Christian festivals were incorporated into the Christmas celebration and are still observed to this date.
It is not clear when and how the word “Yalda” entered to the Persian language. The massive persecution of early Christians in Rome which brought many Christian refugees into the Sasanian Empire and it is claimed that these Christians re-introduced and popularised “Yalda” in Iran. Gradually “Shab-e Yalda” and “Shab-e Cheleh” became synonymous and the two are used interchangeably. With the conquest of Islam the religious significance of the ancient Iranian festivals was lost. Today “Shab-e Cheleh” is merely a social occasion, when family and friends get together for fun and merriment. Different kinds of dried fruits, nuts, seeds and fresh winter fruits are consumed. The presence of dried and fresh fruits is reminiscence of the ancient feasts to celebrate and pray to the ancient deities to ensure the protection of the winter crops.
Iranian Jews, who are amongst the oldest inhabitants of the country, in addition to “Shab-e Cheleh”, also celebrate the festival of “Illanout” (tree festival) at around the same time. Illanout is very similar to the Shab-e Cheleh celebration. Candles are lit and all varieties of dried and fresh winter fruits are served. Special meals are prepared and prayers are performed. There are also very similar festivals in many parts of Southern Russia that are identical to “Shab-e Cheleh” with local variations. Sweetbreads are baked in the shape of humans and animals. Bonfires are made and dances resemble crop harvesting. Comparison and detailed studies of all these celebrations no doubt will shed more light on the forgotten aspects of this wonderful and ancient festival, where merriment was the main theme of the festival.
Because Shab-e Yalda is the longest and darkest night, it has become to symbolise many things in Persian poetry; separation from a beloved one, loneliness and waiting. After Shab-e Yalda a transformation takes place – the waiting is over, light shines and goodness prevails.
‘ The sight of you each morning is a New Year
Any night of your departure is the eve of Yalda’ (Sa’adi)
‘With all my pains, there is still the hope of recovery
Like the eve of Yalda, there will finally be an end’ (Sa’adi)
By Massoume Price
Edited by CAIS
Source: CAIS-The Circle of Ancient Iranian Studies