Yaldaa, the Iranian Christmas!
With many thanks to Dr. Nooriala for his contribution to Rozaneh
Esmail Nooriala Yaldaa,
the Iranian Christmas! A lecture given atColorado
Persian Society On
December 20, 2001. First of all let me apologize for my harsh voice that is punctuating my words and sentences with a mixture of dry coughs and hard breaths. It is the same old Winter again, difficult and miserable, and I have been invaded by its invisible army of cold weather that comes, conquers your body and puts you under house arrest for some times. In these last two days I have been talking, or perhaps I should say ãprayingä, to the Iranian Sun God, Mithra, who is supposed to defeat this invisible enemy and bring back the warmth and health of the better times. I, of course, have used cold medicine as well, just to be cautiously on the safe side. You never know which one will be more effective, prayer or medicine. So, itâs always better to use a mixture of them. The
interesting point is that we, Iranians, did not use to think of a God
called Mithra some two decades ago for such problems, if for anything
else. Many of us had not even heard of his name. But, it is more that 20
years that Iranians all over the world are getting together in a night
such as tonight and celebrate his mythical birth. Celebration aside, I
would like to say a few words about this strange phenomenon of highly
socio-cultural significance in the contemporary history of my country. During
the last 23 years, millions of Iranians have been driven out of their
motherland due to political, social and economic hardships. And it has
been during this long period of exile that we have begun a new search
for our roots, not because we are now living as aliens in new habitats
but because we have become emphatically stricken by an alien version of
religion Islam in our own habitat. The coming to political power of a
certain stratum of the Shiite Muslim clergy in Iran and its forceful
imposition of what it sees as ãIslamic rulesä on us has created a
certain psychological upheaval in all of us, forcing us to remember a
far-away past when Iran was an independent empire with its own
home-brewed religion(s). We have been reminded that our great country
was invaded, conquered and in many ways, raped by the
newly-turned-Muslims of Arabian Peninsula some 1400 years ago. The
Islamic Revolution seems a re-run of that catastrophe! All
through our history, we have oscillated between the heritage of a
natural religion developed by our forefathers and the rule of some
abstract religion that has come out of the necessities of our civil life
that has delimited our freedom and has tainted our lives with unnatural
conditions. The important thing to note is that if the abstract religion
has changed, say from Zoroastrianism to Islam, the natural religion has
been left the same each time appearing in a new disguise to suit our new
needs. In every historical period the abstract religion has done its
best to annihilate this natural religion and delete it from the communal
memory of us Iranians and, at each high historical moment, that natural
religion has reappeared out of many ordinary traditions, rituals, and
festivities that punctuate our daily lives to revive our hope for a
better future. In
fact, the history of Iran and Iranians during the last 1400 years could
be read as the history of Iranian resistance towards the prevalence of
Arabic culture and traditions. This history has had its periods of
inactivity, as well as many periods of high active endeavors. There are
many historical names we still give to our children that signify such
historical struggles. For example, the two Persian names of Baabak and
Afshin remind us of the bloody resistance movements that those great men
did put up against the Arab domination of Iran. Our great poet, Ferdowsi,
was able to preserve our Persian language single-handedly through his
masterpiece, Shahnaame, merely by emphasizing on the non-Arabic cultural
traits of our history and culture. Poets, thinkers and mystics like
Haafez, Mowlanaa and Saâdi were instrumental in giving new and humane
interpretations to many brutal and uncivilized traditions that were
imposed on a country with 3000 years of pre-Islamic history. And
their endeavors were based on their reference to a heritage that was
given to them by their fathers and mothers under the check of a hostile
political force that burnt the libraries, changed historical facts and
fabricated whatever that was necessary to convert a nation to a culture
completely alien to its upbringing. And
23 years ago we came across one of these moments of high history. The
brand of Islam that was advocated and implemented by the ruling clergy
in what came to be known as the Islamic Revolution was not one of the
home-brewed Iranian versions of Islam, but a brutal and bloody version
that claimed to be the true Islam of the prophet Mohammad himself. One,
of course, could embark on negating this claim by studying the Islamic
history and showing the discrepancies that might be hidden in the
former. And many of scholars have been doing so. But, on a national and
popular scale, the result of our experience with the Islamic Revolution
was the onset of a fresh search for finding something mysterious that
could be named as ãIranianism.ä Our
younger generation, though not directly involved in that Revolution, had
to face this problematic too. They had to accept their Iranian identity
in the eyes of the non-Iranian environment that encircled them and
looked at them as Iranian. But, at the same time, they had to prove to
the world that what was being presented as Iranian culture by the zealot
Islamic government is not what really could be branded as Iranian. So,
two generations, with two different agendas, were forced to search their
common roots, hidden under the surface of a thick historical mishmash. It
was, and it has always been, this onset of research for the roots that
opens our eyes to our ancient ways of seeing the world, our true
original ãreligion.ä But what am I saying? Another religion yet
again? Arenât we escaping from the atrocities of a religious oligarchy
just now? So, why should we find refuge in the arms of another one ö a
religion even older than the present one? To
me, the fact of the matter is that there are always two kinds of
religions in all societies. We can call them ãnatural religionsä and
ãsupernatural (or abstract) religionsä. The human societies have all
begun with the natural one. The
natural religions are systems of interpreting the world around us and
making its ever-repeating movements acceptable to our inquisitive
brains, upon the limited knowledge and understanding we have in each
historical period. In this process, the elements of nature are first
ãpersonified.ä They come to be seen and begin to behave like human
beings. And then, being much more powerful than the fragile man, they
become regarded as super-persons that have their own independent agenda
and affect the humanâs life in so many ways. We have to learn how to
deal with these super powers that are ever present in our daily lives.
We have to attract their love, affection and emotions. And for doing so,
we have to have affectionate and emotional relationships with them. We
have to live with them in peace. We should not be afraid of them. In
fact, they are all providing us with all we need for our existence. In a
way, we are mixed with them, we are parts of their world and it is upon
our coexistence with them that the life can be preserved in peace and
prosperity. On
the other hand, the abstract religions are the result of a much later
stage of the development in the human societies and reflect the advent
of the civil life in the cities with central governments and complicated
legal requirements. The center of this new religious universe comes in
the shape of a single omnipresent and omnipotent God who has created us
and wants us to live according to his rules and laws. This God is an
abstract one who is not tangible through our senses and daily
experiences. He talks to us in installments and through his prophets,
saints and, ultimately, the Church or the Mosque that claims to be the
embodiment of the sacred heritage of the religion. Living
under the rules of an abstract Gods is hard and difficult. These rules
are against human desire for freedom of action and expression. And,
then, once a religious institution becomes able to attain the political
power, a harsh drive towards uniformity and non-individuality begins.
This is against the human nature too. It is based upon coercion and
fear, threat and torture. And it ultimately forces its subject to find a
way to curb its imposing might. This is always a high turning point of a
history. This is that important historical moment when a nation begins
to find a way out of its deadlock through searching for its new, but
also very very old identity. In
the recent times, we experienced such a situation nearly 100 years ago
ö in a period that became known as the Constitutional Revolution. 100
years before that, Iranians were pushed by their religious leaders into
a war with their neighboring power, Russia, and were shamefully defeated
and crushed by the might of a modernized Russian army. They lost many
vast areas of their country and found out that their God did not help
them in their ãholy warä (Jihaad) for defeating the Russian foes.
This experience became the beginning of a search for a new national
identity. Our intellectuals looked for something helpful amongst the
scattered reminiscences of our pre-Islamic history and came up with a
total package that could modernize Iran and give some kind of needed
glory to it. Remember Malkam Khaan? Mirza Agha Khan e Kermani?
Taghi-zaade? Saadegh Hedaayat? Ahmad Kasravi? Nimaa Yushij? Pour-Daavud?
Go and read them and see what they are presenting in their writings. The
important thing is that, as you can see, here again, what had come to
our aid was our pre-Islamic heritage. And what I want to show you
tonight is the fact that we again are resorting to the same heritage to
find our new answers for our new problems. All through
our history, we have oscillated between the heritage of a natural
religion developed by our forefathers and the rule of some abstract
religion that has come out of the necessities of our civil life that has
delimited our freedom and has tainted our lives with unnatural
conditions. The important thing to note is that if the abstract religion
has changed, say from Zoroastrianism to Islam, the natural religion has
been left the same each time appearing in a new disguise to suit our new
needs. In every historical period the abstract religion has done its
best to annihilate this natural religion and delete it from the communal
memory of us Iranians and, at each high historical moment, that natural
religion has reappeared out of many ordinary traditions, rituals, and
festivities that punctuate our daily lives to revive our hope for a
better future. Think
for a moment about the power that is hidden in an ordinary but highly
popular festivity called ãChaar-shanbe Suri.ä
This last Spring, it could make the religious rulers of Iran so
furious that they had to put hundreds of its young participants in jail.
It is a powerful celebration because it is a ritual and a common social
action that is not related to any abstract and institutionalized
religion with its rigid rules. There is no sacred act or thing in it. It
is not an act of worshipping the fire. You make bundles of thistle and
thorns, put fire to them, and jump over them with joy and enthusiasm.
You become mixed with an element of nature, dance with its flames and
absorb its kind warmth. You do not think of an abstract God who is
sitting on a thrown somewhere in the Heaven and expects you to suppress
your joy and behave yourself in his ever lasting and expanding presence. So,
it is this unifying power of our ancient natural religion that has
helped us to preserve our identity and humanity all through this long
history of wars, victories and defeats. Therefore, let us ponder on this
unique source of cultural survival in some more details. As
far as the historical facts show, Iranians were a part of Arian tribes
that used to live in the meadows of the Central Asia. Some 8,000 years
ago, and due to some natural causes still exposed to scientific debate,
they began to move out of their habitats and scatter in all directions.
Some of them went to the lands that are now known as the Far East. Some
went to Indian sub-continent, some to present Europe and some others,
mostly from amongst tribes like Meds, Parts and Parsies (together known
as ãIraniansä), came into the present Iranian plateau from both
sides of the Caspian Sea, settling in the present Khoraasaan (East of
Iran) and Faars/Paars (South of Iran) and Azarbayeijaan (West of Iran).
This process of immigration took them more than 5 thousand years to a
final settlement. The studies in the realm of ancient languages show
that, even after thousands of years, the languages used by these
variegated immigrant tribes have preserved a lot of common features.
That is why we hear the linguists and archeologists talk about
Indo-European languages, with the ãIranian languages branchä as a
major offshoot of it. These
Arian tribes transported their natural religion with them too. And that
is why, for example, we can see the same natural Gods in both Iranian
and Indian mythologies. For the Arian tribes, there existed a pantheon
of natural Gods, consisting of a God for every natural phenomenon.
Amongst these natural gods, Mithra was considered to be the central
figure. It represented the Sun, as the source of life and growth. In
contrary to Arab tribes of the Arabian Peninsula who were exposed to the
deadly heat of an ever-shining sun that inspired them to conceive their
godsâ hell as the land of fire and heat, Arian tribes were in love
with the Sun. It is not an accidental fact that the word ãMehrä (a
later pronunciation for Mithra), has a double meaning in the Persian
language. It means ãSunä and ãLoveä at the same time. Mithra is
the protector of life, loving emotions, relationships and contracts and
the structure of the whole universe. And, on the earth, he is
represented by the element of fire. In fact, Arians were not the
worshipers of fire but esteemed this element as a part of the Sun whose
real embodiment was the gracious Mithra. In
this relation, it is interesting to ponder on the story of Mithraâs
birth. The universe was cold, dark and hardly squeezed in stone. And
Mithra was born out of that germinal stone in the longest and darkest
night of the year - the Solstice. The similarity of this myth with the
story of discovery of fire narrated by Ferdowsi is also interesting. He
says an Iranian mythological king made the first fire by pounding a
piece of stone on a boulder. Here, too, the fire is born out of the
bulky and hard body of the stone. The
selection of Solstice as the birth night of Mithra is also significant.
The sun is born in the longest night of the year. From the next dawn,
night is on retreat and days grow longer. Iranian called the first day
of Winter as ãKhorram ruzä that meant ãThe Happy Day.ä Thus,
they believed that in the depth of darkness, there was light and in the
depth of stone there was fire. You can follow this symbolism of natural
element all through the Iranian culture and literature: Hope is born
when you are totally desperate; Justice comes at the height of despotic
atrocities. The
festivities of Mithraâs birth are all based on the requirements of an
agricultural community with natural means of survival. Summer is gone,
weather is cold and harsh, there is no job left to be done. It is the
time of getting together during the long nights around the warmth of
fire and talk about the better days that are coming our way. We can
dance around the fire, sing songs, and eat agricultural products like
nuts, raisin and the last season's fruits. And go to bed with the
confidence that Sun, the great Mithra, is in his way to come and prevail
the next day. Mithraism,
as a natural religion, was not an institutionalized faith. It was
scattered and individualized. It was based on the unity of man and
universe and the ability of the former to rediscover this unity through
his love for Mithra. Mithra is the mother of all the eastern mystical
faiths and Buddhism, Manism, as well as the true Persian Erfaan are some
of its many interpretations. But
what makes it so relevant to our lives here in the West is the fact that
Christianity, as we know it, is also a mixture of a primitive form of
Christian faith and a highly developed version of Mithraism in the
fourth century of the Christian calendar. This amalgamation happened in
Rome, the capital of the Roman Empire. Mithraism
had never become the state religion of the Persian Empire. For more than
a thousand years, Iranian kings and courts refused to accept and adopt a
certain state religion. Religion was considered as a personal and
community-related matter and did not have anything to do with the
government. This, of course, does not mean that the king and his
administrators did not have their own religious faiths. But we see the
ancient kings praying to different Gods worshiped by their peoples and
the freedom of religion was the key to success in their empire building.
Even the advent of the abstract religion of Zoroastra (Zartosht)
in the Iranian plateau did not put an end to the prevalence of
Mithraism amongst Iranians. It was only after the adaptation of
Christianity by the Roman Empire that the Sassanid kings of Iran decided
to unify their people under the banner of a state religion through
implementation of many brutal policies that ultimately worked to their
demise in the hands of the Muslim-Arab invaders. In
the meanwhile, the Iranian and the Roman Empires were engaged in a
more-than-300 years of war that, inevitably, did bring them together and
worked also as a cultural liaison between the two fighting nations.
Mithraism crept into the Roman Empire in many ways but mostly by the
Iranian soldiers that were captured in the battlefields. It soon
attracted the attention of the army leaders. Soon worshiping Mithra and being a Roman soldier became one.
Here, Mithraism was institutionalized and gained fixed rituals and
ceremonies and that is why we should not take what we read about the
roman Mithraism as what this faith was in Iran. At
the same time, and outside the roman army barracks, a new religion was
spreading amongst the mobs too. It was the worship of the son of the
Jewish God whose name was to be known as Jesus Christ. The idea was
rejected by the Jewish authorities but was welcomed by the suppressed
people. Within three centuries it became so prevalent that the Roman
Emperors were forced to accept Christianity as the state religion of
Rome. Nevertheless,
this state religion was to be different from what people had accepted in
their hearts. It was to be a mixture of army Mithraism and popular
Christian faith with some other added ingredients from Greek mythology
and even Egyptian history. There ensued an interesting process of
unification in which Mithra and Christ became one. Mithraâs birth
night became the birthday of Christ and many of the Mithraic rituals
were adapted as the Christian ones. I
do not intend to go into details of this unification. The important
thing I want to emphasis on is the fact that we have embarked on a
search for our true identity and have come up with a lot of information
that takes our origins out of the Arabic/Muslim culture and puts it at
and as the source of that culture and civilization that was developed by
Christian Europeans and Americans. We have discovered that our roots are
the same, our languages belong to the same family and, now, our
religious rituals, as far as they adhere to their natural frameworks and
perspectives, come from the same source. It
is both surprising and rejoicing to look at the Christmas tree and its
decoration and remind ourselves that this is the same evergreen or
Cypress tree (Sarv) that our ancestors used to decorate in their
cottages for the birth night of Mithra. This
universality of our New Year festivities opens the door to a more
humanistic and naturalistic perspective of mind for us all. Every Sunday
(that is the day of the Sun God!), we should remember that it is really
Mithra, the Arian and Iranian God of Sun and love, who is also being
worshipped in every Christian church. Every Christmas, we should remind
ourselves that it is Yaldaa again. Yaldaa means ãbirthä and in every
Yaldaa we celebrate both the rebirth of the Sun and the birth of a man
who is supposed to have come for the salvation of human kind. This is
the magic of cultural genetics at work. We are all from the same origin
and same sequence of genes. We are a configuration of natural elements.
A mixture of wind, earth, water and fire. And between two brackets of
ãashesä, it is the fire that symbolizes our life and well-being.
Fire makes us and swallows us, we make fire and coexist with it. We are
the created the and creator. As Mithra is. And
let me finish my words with a line of poetry by our great poet, Hafez,
who, I believe, was a Mithraic thinker and artist. By the magic of his
poetics, he reverses the cause-effect relationship between the Sun and
the life of the human kind and writes: Out
of the hidden fire in my chest Sun
is just a flame Keeping
the sky ablaze. Thank
you for your patience, May
Sun enlighten all your days Happy
New Year And
Merry Yaldaa to all of you.
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