Akitu festival

http://www.livius.org/aj-al/akitu/akitu.htm

Akitu: the Babilonian New year's festival, celebrated to honor the supreme god
Marduk, his crown prince Nabû and other gods.

The name Akitu is very ancient. In the third millennium BCE, the Sumerian
population of southern Mesopotamia celebrated the á-ki-ti-še-gur-ku, the festival
of the sowing of barley. It was celebrated in the first month of the year, that is in
March/April. In the Babylonian calendar, this month was known as Nisannu (and
in the modern Jewish calendar is still called Nisan). Since the festival was
celebrated on the first days of the Babylonian year, we can call it a New year's
festival. In fact, the ancient Babylonians already called it rêš šattim, 'beginning of
the year'.

The festival -better: conglomerate of festivities- was celebrated on two locations in

Babylon: in the temple of the supreme god Marduk, the Esagila, and the 'house of
the New year' which was situated north of the city. The two gods who were in the
center of the festival were Nabû and his father, the supreme god Marduk, who was
in the first millenium BCE usually called 'Bêl', Lord, because his real name was
considered too holy to be pronounced.

On 4 Nisannu, the high priest of the Esagila (šešgallu) opened the festival, saying
that the new year had begun. To the populace, this meant the beginning of a
holiday of a week. On the same day, the king went to the temple of Nabû, where
the high priest gave him the royal scepter. He then traveled to Borsippa, a city 17
kilometers downstream from Babylon that had a famous Nabû temple. Here, he
spent the night. At the same time, the šešgallu recited the Babylonian creation epic
(Enûma eliš) in the house of the New year.

Marduk and his snake dragon

Gods, demons and symbols of ancient Mesopotamia,1992)

The fifth of Nisannu saw the king's return to Babylon, accompanied by the statue of
Nabû from Borsippa. The statue was left behind in the Uraš gate, and the king went
to the Esagila to greet Marduk. He had to do this humbly, laying down his weapons,
crown and scepter. The šešgallu listened to the king's words that he had not sinned
against Marduk and hit him very hard on the cheek (the king had to have tears in
his eyes). Perhaps, this was a punishment for sins that were unwillingly committed.
Kneeling in front of the statue of Marduk, the king receives an oracle about the
glorious future, and was given back his royal insignia. At sunset, the king and the
šešgallu performed a not completely understood ritual with a white bull.

Next day, the statue of Nabû visited the temple of Ninurta, where it defeated two
enemies (in the form of golden statuettes). Then, it continued to the Esagila,
where it joined Marduk's statue. At the same time, other statues of other gods
arrived at Babylon.

On 7 Nisannu, the statues were cleaned and received new dresses. On the next day,
the festival reached its climax when all statues were brought out from their rooms
and shown to the Babylonian populace. All gods were now present to honor Marduk,
and their 'parliament' announced its policy for the next year. (One is reminded of
the 'state of the union' speech by the American president.) As far as we know, this
policy was always one of blessing, fortune and success. After these joyful tidings,
the gods started a tour through the city to the river. Here,
The Akitu procession (From W. Andrae, Das wieder entstandene Assur, 1977)
they boarded a small fleet, that brought them to the house of the New year. The
king himself guided the supreme god. On the last part of the route, the ships were
placed on chariots, so that the gods were driven to the house of the New year in
ships.

The people were singing all kinds of songs. Three of them can be reconstructed: a
frivolous hymn to the goddess of sexuality and love Ištar, a song in which Marduk's
father Enlil was ridiculed as a god in the gutter, and an antiphonal hymn in which
the gods were asked why they were not in their temples and replied that they had
to be with Marduk.

What happened in the house of the New year on 9-10 Nisannu, is not known, but it
seems that sacrifices were made by the king and that the spoils of war were
presented to the gods. On 11 Nisannu, the gods returned to the Esagila, where
they repeated their parliament. After this, they saw Nabû off, and went home.

The Akitu festival continued for centuries, and not only in Babylon. At the beginning
of the third century CE, it was still celebated in Emessa in Syria, to honor the god
Elagabal; the Roman emperor Heliogabalus (218-222) even introduced it in Italy.

Literature

K. van der Toorn, ‘Het Babylonische Nieuwjaarsfeesr’ in Phoenix. Bulletin van het
Voorzaziatisch-Egyptiscg Genootschap Ex Oriente Lux 36/1 (1990) 1029
Assyrian new year
http://en.wikipedia.org/wiki/Assyrian_New_Year

From Wikipedia, the free encyclopedia

Assyrians in traditional clothes,

celebrating Kha b-Nisan in the
Turkish area of Tur Abdin

The Assyrian new year (Assyrian: Akitu) lies on April 1. Traditionally falling on the vernal
equinox, it was moved to April 1 when the Gregorian calendar was adopted by Assyrian
Christians. The festival is called Akitu in ancient Assyrian and Kha b-Nisan or Ha b-Nison("First
of Spring") in Neo-Aramaic. It is celebrated by Assyrians around the world with parties, parades
and many other ceremonies held in honor of the event. It is currently the year 6758 according to
the Assyrian calendar.

History

Kha B'Nissan celebrations in

the Iraqi area of Alqosh (2006)

In ancient times Assyrians celebrated new year on March 21, according to the ancient Assyrian
calendar. In ancient times, the "Akitu" event were held in the first month of the year (Nissanu) in
the Assyrian calendar. The word "Kha" means one or first in the Assyrian language, thus it is
dubbed "Kha b-Nissan". The date then and as it is now, is the very beginning of Spring.

In Assyria, during ancient times, this festival was the most important event on the year. People
from all over the Empire came to either the political capital, Nineveh or the religious capital,
Babylon and participated in the celebration. There were elaborate and magnificent processions
to and from the great temple in Babylon called “Esagila”.
Although Iranians and other groups have been continuously celebrating this day on March 21
even after the fall of Assyrian Empire (In Iran the New Years Day is called Noruz meaning "New
Day".) Celebration of Nissan after the decline of the Assyrian Empire had been in abeyance for
many centuries until the mid-twenty century. At this time some Assyrian communities re-started
celebrating Nissan. Since, at this time the Assyrians were Christians using Gregorian calendar,
they moved their new year from March 21st to April 1st. This tradition would quickly spread
among all Assyrians and now it is celebrated by Assyrians in all over the world.

Current

Assyrians of today celebrate the 1st of April by holding parades and parties. They also gather in
clubs and social institutions and listen to the poets who recite the story of creation. The men
and women wear traditional clothes and dance in parks for hours.

After the formation of the Turkish state, Khab Nissan along with the Noruz were banned from
public to celebrate. Assyrians in Turkey were first allowed to publicly celebrate Ha b-Nison in
2005, after organisers received permission from the government to stage the event, in light of
democratic reforms adopted in support of Turkey's EU membership bid.

Ancient Akitu events

First to third Day

The priest of Ésagila (Marduk’s house) would recite sad prayers with the other priests and the
people would answer with equally sad prayers which expressed humanity's fear of the unknown.
This fear of the unknown explains why the high priest would head to the Ésagila every day
asking for Marduk's forgiveness, begging him to protect Babylon, his holy city. This prayer was
called the "The Secret Of Ésagila".

Fourth Day

The same rituals would be followed as in the previous three days then at night the Epic of
Creation "Enuma Elish" (when on high) would be recited, telling the story of how the universe
and the seasons were created, then how all gods united in god Mardukh following his victory
over Tiamat the dragon. The recitation of this Epic was considered the beginning of
preparations for the submission of the King of Babylon before Mardukh on the fifth day of Akitu.

Fifth Day

The submission of the king of Babylon before Mardukh. The king would enter to the Easagila
accompanied by the priests, they would approach all together the altar where the high priest of
the Eesagila impersonates Mardukh then he approaches the king, begins to strip him of his
jewelry, scepter and even his crown then he would slap him hard while the latter would kneel
and begins to pray asking for Mardukh's forgiveness and submitting to him saying: "I have not
sinned O Lord of the universe, and I haven't neglected your heavenly might at all"... Then the
priest in the role of Mardukh says: "Don't be afraid of what Mardukh has to say, for he will hear
your prayers, extends your power, and increases the greatness of your reign". After this the king
would stand up and the priest would give him back his jewelry, scepter and crown then slaps
him hard again hoping for the king to shed tears, because that would express more the
submission to Mardukh and respect to his power. When the priest returns the crown to the king
that means his power was renewed by Mardukh, thus April would be considered not only the
revival of nature and life but also to the State as well. Thus, these ceremonies would make the
greatest and most feared personalities of that time (kings of Babylon and Nineveh) submit to the
greatest god , and live a humbling moment with all the population, sharing prayers to prove their
faith before the might of God. Following his presence in his earthly home Babylon and renewing
its king's power, god Mardukh stays in the "nether world mountain" (a tower composed of seven
floors, known in the Torah as the Tower of Babylon) where was Mardukh's dwelling or the
Easagila (in the Torah God would dwell on a "mountain" Psalms 74:2). During this day
according to the tradition of Akitu, Mardukh would enter his dwelling and is surprised by the evil
gods who will fight him, then he's taken prisoner and awaits for arrival of his son god Nabu who
would save him from "Nought" and restores his glory.

Sixth Day

The arrival of God Nabu in boats accompanied by his assistants of brave Gods coming from
Nippur, Uruk, Kish, and Eridu (cities ancient Babylonia). The Gods accompanying Nabu would
be represented by statues which would be mounted on boats made especially for the occasion].
Here the people in huge numbers would begin their walk behind their king towards the Easagila
where Mardukh is held prisoner, chanting the following:"Here's he who's coming from far to
restore the glory of our imprisoned father".

Seventh Day

On the third day of his imprisonment Nabu frees Mardukh. The evil gods had closed a huge
gate behind him when he entered his dwelling. Mardukh would be fighting till Nabu's arrival,
when he would break in the huge gate and a battle would go on between the two groups, until
Nabu comes out victorious and frees Mardukh.

Eighth Day

When Mardukh is set free, the statues of the gods are gathered in the Destinies Hall "Upshou
Ukkina", to deliberate his destiny, there it is decided to join all the forces of the gods and bestow
them upon Mardukh. Here, the king implores all the gods to support and honour Mardukh, and
this tradition was an indication that Mardukh received submission from all the gods and was
unique in his position.

Ninth Day

The victory procession to the "House of Akitu" where Mardukh's victory in the beginning of
Creation over the dragon Tiamat (goddess of the nether waters) is celebrated. The House of
Akitu which the Assyrians of Nineveh called "Bet Ekribi" (“House of Prayers” in old Assyrian
language), was about 200 meters outside the city's walls, where there were wonderful trees
decorated and watered carefully out of respect to the god who's considered the one to grant
nature its life. The victory procession was the population's way to express its joy at Mardukh's
(Ashur) renewal of power and the destruction of evil forces which almost controlled life in the
beginning.

Tenth Day

Arriving at "Bet Akitu", god Mardukh begins to celebrate with both the upper and nether world
gods (the statues of gods were arranged around a huge table such as in a feast) then Mardukh
returns to the city at night celebrating his marriage to goddess "Ishtar" where earth and heaven
are united, and as the gods unite so is this union arranged on earth. Thus the king personifies
this union by playing the role of marrying the highest priestess of the Eesagila where they would
both sit at the throne before the population and they recite special poems for the occasion. This
love is going to bring forth life in spring.

Eleventh Day

The gods return accompanied by their Lord Mardukh (Ashur) to meet again in the Destinies Hall
"Upshu Ukkina", where they met for the first time on the eight day, this time they will decide the
fate of the people of Mardukh (Ashur). In ancient Assyrian philosophy Creation in general was
considered as a covenant between heaven and earth as long as a human serves the gods till
his death, therefore, gods' happiness isn't complete except if humans are happy as well, thus a
human's destiny will be to be given happiness on the condition that he serves the gods. So
Mardukh and the gods renew their covenant with Babylon then he returns to his upper house
(Heaven).

Twelfth Day

The last day of Akitu. The gods return to Mardukh's temple (the statues are returned to the
temple) and daily life resumes in Babylon, Nineveh, and the rest of the Assyrian cities.

Akitu (the New Year Festival) and Newruz (Nuroz)

By Fred Aprim
4/27/2004

http://www.aina.org/articles/akituandnuroz.pdf

Many nationalities, ethnic and religious groups in the Near/Middle East and Central Asia, like
the Assyrians, Persians, Afghanis, Kurds, and Baha'is celebrate the arrival of spring season.
This occasion, mostly celebrated on March 21 (for Baha'is will be then on the 22nd since their
day starts at sunset), represent the beginning of these groups' national calendar and their own
new year. However, since the Kurds of Iraq have aroused suspicion by politicizing this ancient
tradition, which is not theirs to start with, it was important to explore and differentiate between
the myth from one hand and the historical and traditional accounts from the other.

The Akitu festival is one of the oldest recorded religious festivals in the world, celebrated for
several millennia throughout ancient Mesopotamia. Yet, the Akitu was more than just a religious
ceremony—it acted as a political device employed by the monarchy and/or the central
priesthood to ensure the supremacy of the king, the national god, and his capital city. Politics
and religion in Mesopotamia were irrevocably intertwined. Myths and their supportive rituals
justified social institutions and legitimized rulers. Akitu festival was a tool wielded by the
monarchy and ruling class to promote state ideology. 1 The Akitu festival demonstrates the
effectiveness of religion as a political tool. Some of the earliest reference date back to the
middle of the third Millennium B.C. referring to an Akitu building or celebration at Nippur. In the
pre-Sargonic period, the Akitu Festival is attested at Ur, providing for example the names for its
months. Economic documents indicate that in the Sargonic and Ur III periods (2350 – 2100
B.C.), the Akitu was a semi-annual festival, being observed first at Ur, Nippur, and Uruk, and
later in Babylon and Assyria. The arrival of spring season was celebrated lavishly in Assyria and
Babylonia for 12 (twelve) days in what is documented as the Akitu (Sumerian A-ki-ti) Festival or
New Year Festival. The Assyrian and Babylonian Akkadian term used for the festival is called
rêš šattim (resh shattim), today's Assyrians continue to use the term "resh shita," meaning "the
beginning of the year," which begins in the month of Nisan, the first month of the year for the
Assyrians/Babylonians. The history of Akitu Festival is recorded in cuneiform and is translated
to many languages as a genuine Mesopotamian tradition. Additionally, parts of these festivities
were recorded in the Sumerian Epic of Creation.2

In Mesopotamia, when it came to agriculture, these festivities were celebrated twice a year.
For fallow lands the Spring Equinox marked the important phases of washing the land to
remove impurities such as excess of salinity, as well as to ensure the appropriate softening up
the soil, whereas the Autumn Equinox marked the beginning of harvest. For cultivated fields,
on the other hand, the Spring Equinox marked the beginning of harvest, whereas the Autumn
Equinox marked the fallowing season. Furthermore, the highlight of the Akitu Festival was the
Akitu procession, which commemorated the god leaving his temporary residence and entering
his new permanent residence in his chosen city for the very first time. The inner meaning of
the festival was therefore the celebration of the time the god had chosen that specific place as

1
Bidmead, Julye. The Akitu Festival: Religious Continuity and Royal Legitimation in
Mesopotamia. Gorgias Dissertations: Near Eastern Studies 2, 2002.
2
Saggs, H. W. F. The Greatness that was Babylon. New York: Mentor Books, 1968.
his city, to guard and protect from that moment until the end of times.3

During the festivities, the creation epic of Enûma eliš was recited, while the people sang all
kinds of hymn and songs.4 Contenau puts the Akitu Festival in Babylon this way. The Akitu
Festival came to have a double character. It originated in nature festival, with features which
expressed simultaneously nature's grief at the death of all growing things and her joy at their
rebirth. On to this had been grafted the glorification of Marduk. In Babylon, Marduk received in
his temple of Esagila all the gods of other great cities in the shape of their statues, the first
being his son Nabu, worshiped in Borsippa. Marduk disappears, but then grief is changed to
gaiety on his reappearance, and the entire company of gods was escorted in a great procession
to the temple outside the city, known as Akitu. In between, many sacred performances took
place, which glorified Marduk as hero and victorious against Chaos and included a sacred
marriage ceremony. After the ceremonies, the statues were returned to their temples. 5 In
Assyria, almost similar rituals took place; however, the supreme god was Ashur and he had to
fight the monster Tiamat. On the second of Nisan, god Ashur, after receiving a breakfast, left his
temple in a chariot drawn by white horses leading a procession of gods to the Akitu House in
the open country outside Nineveh where the special rituals took place.6

When the Medes and Scythians (aided by the Babylonians) attacked Assyria and its capital
Nineveh, the Medes came in direct contact with Assyrian civilization. The influence of Assyrian
civilization on many dynasties that originated from the Zagros Mountains and beyond, including
the Medes, Persians, Achaemenids, and Parthians is well attested by many scholars and
history books. The influence of Assyrian art and system of ornamentation at the monumental
stairway of the Apadana at Persepolis (Pasargadae) is a living proof.7 Yet, earlier, it was a
civilization of the Iranian plateau, the Elamites, who adopted the written language of Akkadian
as the most universal language of the area for two millennia. Furthermore, much of what is
known about Elamite civilization comes to us from Sumerian, Babylonian, and Assyrian
records. 8 Suffice to know that Akkadian was so important to the Achaemenid Persian King
Darius I that he used it in his very famous tri-lingual inscription at the Rock of Behistun.

There are many legends and myths about the Persian origin and Kurdish adopted New Year,
also known as Newruz (also written NuRoz). To Persians, Nu Roz (new day, time or usually
translated to New Year) ceremonies are symbolic representations of the ancient concept of the
"End and the Rebirth." Few weeks before the New Year, Iranians (Persians) clean and
rearrange their homes. They make new clothes, bake pastries, and germinate seeds as sign of
renewal. The ceremonial cloth is set up in each household. Troubadours (Haji Firuz) disguise
themselves with makeup and wear brightly colored outfits of satin. These Haji Firuz parade the
streets while singing and dancing using tambourines, kettle drums, and trumpets to spread
good cheer and the news of the coming new year. Last Wednesday of the year (Chahar
Shanbeh Suri), bonfires are lit in public places and people leap over the flames, shouting: "Give
me your beautiful red color and take back my sickly pallor!" With the help of fire and light
symbols of good, people hope to see their way through the unlucky night -the end of the year-to
the arrival of springs longer days. Traditionally, it is believed that the living were visited by the
spirits of their ancestors on the last day of the year. Many people specially children, wrap
themselves in shrouds symbolically reenacting the visits. By the light of the bonfire, they run
through the streets banging on pots and pans with spoons (Gashog-Zani) to beat out the last
unlucky Wednesday of the year, while they knock on doors to ask for treats. In order to make
wishes come true, it is customary to prepare special foods and distribute them on this night.
Noodle Soup a filled Persian delight, and mixture of seven dried nuts and fruits, pistachios,
roasted chic peas, almond, hazelnuts, figs, apricots, and raisins9, or seven well-known crops,
familiar to the Persians prior to the advent of Islam and the Arab domination.

3
http://www.gatewaystobabylon.com/religion/sumerianakitu.htm
4
http://www.livius.org/aj-al/akitu/akitu.htm
5
Georges Contenau. Everyday Life in Babylon and Assyria. London: Edward Arnold Ltd, 1955.
6
Saggs, H. W. F. The Might That Was Assyria. Reprint. London: Sidgwick & Jackson, 1985.
7
Andre Parrot. The Arts of Assyria. New York: Golden Press, 1961.
8
http://www.san.beck.org/EC6-Assyria.htm (The Persian Empire).
9
http://www.aiap.org/norooz/about_norooz.html
The Achaemenian Persians had four major residences one for each season. Persepolis was
their spring residence and the site for celebrating the New Year. Stone carvings in Persepolis
show the king seated on his throne receiving his subjects, governors, and ambassadors from
various nations under his control. They are presenting him with gifts and paying homage to him.
These scenes resemble greatly Assyrian art in Assyrian king's palaces. Although there is not
too much about the details of the rituals, still, it is well known that mornings were spent praying
and performing other religious rituals. Later on during the day, the guests would be entertained
with feasts and celebrations. Furthermore, the ritual of sacred marriage took place at this palace.
Most of these same rituals were rooted in ancient Mesopotamia. 10 Zarathushtra (called
Zoroaster by the Greeks) is said to have lived between 628-551 B.C. Other accounts pin his
birth date in 570 B.C. It is documented that it was he who converted the Chorasmian King
Vishtapa. Other historians and traditions go further and claim that he lived between 1400 and
1200 B.C. It is also possible that there could have been more than one Zarathushtra. Either way,
it is known fact that Zoroaster had great influence and impact on Persian religion. Even if he
had lived around 1400 B.C., his influence came about two millennia and perhaps more after the
Akitu Festival was practiced in Mesopotamia. The point is that it is very likely that the Persians
had copied the principles of the New Year Festival from the much earlier Assyrian/Babylonian
civilization than from the latter Zoroaster.

Meanwhile, Kurdish nationals, especially those of Iraq, and for a good reason that I will
address later, narrate the most unsubstantiated accounts about the origin of Newruz. For
example, Ardishir Rashidi-Kalhur, claims that the Kurds' ancestors started to celebrate this
festival in the mountains of kurdistan in 728 B.C. Rashidi-Kalhur goes yet further and claims
that the original name of the celebration was the Kurdish word "NuRoj" and not "Nuroz" since
Kurdish is the original language of the Iranians, it predates and precedes the Persian language
by 1,200 years. The writer, however, admits that the modern Kurdish language was derived
from Fahli language (Pahli language, which in ancient times was known as Pahlavi).

It was after the Arab invasion, he states, that the "P" in Pahli switched to "F" and thus Fahli.11
Fact is that historical references or reliable documentation, which prove the presence of
specific people under the name of Kurds who celebrated this occasion in antiquity, are absent.
As far as the outrageous claim that Kurdish language preceding the Persian, I will leave that to
linguists to argue.

Other Kurds have associated the Kurdish Newruz with a Persian legend but manipulated the
origin of certain figures in that legend to suit Iraqi Kurdish national objectives. If you ask Kurds
of Iraq today what is Newruz; they will immediately reply, "it is the celebration of the victory of
Kawa the Kurdish smith over the cruelty of the Assyrian king Zahak." According to the Kurdish
version of the legend, two snakes grew on the shoulders of the Assyrian King Zahak, which
caused him much pain. Each day these snakes were to be fed the brains of two children to
alleviate the king's pain. Every family had to contribute in feeding the snakes by scarifying their
children; thus, people hated the Assyrian king and could not tolerate seeing their children being
killed. Kawa has already sacrificed 16 out of 17 of his children previously; however, his turn
came again to sacrifice his last daughter. Kawa thought how to rescue his last daughter and
tricked everybody by presenting the brains of sheep instead of children. With time, the other
people began to practice the same trick while the saved children were hid in the Mountains of
Zagros. Kawa trained these children on how to become fighters and depend on themselves. In
time, Kawa turned the children into an army and one day they revolted and marched towards
King Zahak's castle and Kawa smote the king with his hammer and the two serpents withered.
Kawa then climbed to the top of the mountain above the castle and lit a large bonfire to tell all
the people of Mesopotamia that they were free. Hundreds of fires all over the land were lit to
spread the message and the flames leapt high into the night sky, lighting it up and cleansing the
air of the smell of Dehak and his evil deeds. The fires burned higher and higher and the people
sang and danced around in circles holding hands with their shoulders bobbing up and down in
rhythm with the flute and drum. The women in bright colored sequined dresses sang love songs

10
http://tehran.stanford.edu/Culture/nowruz.html
11
http://www.KurdishMedia.com (Article titled "History of Newroz" by Ardishir Rashidi-Kalhur of
the Kurdish American Education Society.)
and the men replied as they all moved around the flames as one.12 Although many groups
celebrate Newruz (Nuroz), Kurds state that it is especially important to them as it is also the
start of the Kurdish calendar and that it reflects the Kurds own long struggle for freedom.

Few other versions of the legend coincide the day of the revolt of Kawa exactly with the fall of
the Assyrian Empire in 612 B.C. These versions claim that the saved children gradually became
a community, married to each other, and brought onwards offspring. Kawa then trained them as
fighters and established in them the love of freedom and liberty. This Kurdish version then
claims that on March 21, 612 B.C., Kawa led them in an attack on the king's palace, and ended
one of the darkest rules in the Middle East.13

Neither Persian nor Afghani people celebrate Newruz based on this precise Kurdish version of
the myth that includes an Assyrian king. Although the Persian version mentioned King Zahak;
however, there is no connection to Assyrians. In fact, and according to Dr Hussein Tahiri, a
1991 Iranian calendar published by a group called the Guardians of the Iranian Culture, outlines
the seventh of October as the anniversary of the victory of Kawa over the Arab Zahak. In view
of this group, Zahak was an Arab.14 The story of Zahak is told in the 13th century Ferdosi's
(Persian poet) Shahnameh (the book of Kings). These are mythical stories about the Persian
history. According to this source, Zahak was an Arab king and ruled one day short of 1000
years. He was not killed by Kawa (Kaveh) as the Kurds claim but was captured by the Persian
king Feraydune and chained in the mountain of Damavand north of Tehran where he died. By
the way, according to Ferdosi, Feraydune ruled for 500 years. This legend is therefore dated to
post Islamic Arab conquest, and since there was no Arab influence in the region before Islam,
therefore it cannot predate the Assyrian/Babylonian narratives. Other legends claim that Zahak
was the last king of the Medes. This latter legend states that the Persians revolted against the
evil deeds of the king of the Medes.

Where does this connection between the Persian (Iranian) and Kurdish legends coincide, even
if in some aspects? History tells us that the name Iran was derived from the word "Aryana,"
which meant "the [land] of the Aryans." These Aryans entered the Iranian plateau in around
1,500 B.C. Earlier, the land was occupied by aboriginal Caspians. The two main Aryan tribes
were the Medes and the Persians. Later, the Medes lived the northern region of the plateau
while the Persians moved south to the Elamite land.15 The Zagros Mountains became the
home of many of these two groups. History tells us further that the Assyrian King Tiglath-
pileser III conquered and deported 65,000 Medes, replacing them on the Iranian plateau with
Aramaeans. Additionally, Assyria's Sargon II defeated dozens of Median chiefs and settled
30,000 captured Israelis in the towns of the Medes in the late eighth century B.C..16 This mix of
people in the Iranian plateau and Zagros Mountains could have planted the seeds of a new
breed of people who became later known as Kurds.

The story of the Kurdish Kawa has been used a lot by Kurdish nationals and resistance
movements, especially by Iraqi Kurds. However, Dr. Hussein Tahiri states that when and how
Kurdish Newruz began is not clear for the Kurds and that there is much ambiguity about the
origin of the practice. The claim by the Kurds that Newruz is the celebration of the victory of
Kawa, the Smith, over Azhdahak or Zahak seems contradictory and ambiguous as well. Tahiri
adds that the Kurds have done no research on the origin of Newruz. The available research is
from the Persians, and they regard Newruz as an Iranian national celebration. So why do Kurds
practice or create a blind culture, asks Dr. Hussein Tahiri. 17 Furthermore, why do Kurdish

12
a) http://www.kurdmedia.com/ac/ac.asp?id=130 (Article by Mark Campbell titled "Kawa and
the story of Newroz.")
b) Abdul Rahman Ghassemlou. "Kurdistan and the Kurds." Balinge, JN Wesanin Jina Nu, 1991.
c) http://www.kurdishyoungsters.8k.com/whats_new.html
13
http://members.lycos.co.uk/peyman01/Kawa.html (Internet page titled Kurdish heroes / Kawa.)
14
http://www.kurdmedia.com/reports.asp?id=133 (Article by Dr. Hussein Tahiri titled: Is Newruz
the Kurdish national day?)
15
Jack Finegan. Light from the Ancient Past. Vol. 1. London: Oxford University Press, 1969.
16
http://www.san.beck.org/EC6-Assyria.html (The Persian Empire)
17
http://www.kurdmedia.com/reports.asp?id=133 (Article by Dr. Hussein Tahiri titled: Is Newruz
the Kurdish national day?)
nationalists and history writers invent such a myth, i.e. a Kurdish hero executing presumably the
end of Assyrian cruel king and indirectly sometimes and directly in others as being the reason
for the end of the Assyrian empire? There is not one reliable historical fact linking the fall of
Assyria at the hands of a group of people called Kurds, not even one. Why would Kurds then
take a Persian tradition, manipulate it to represent "Kurdish" traditions, and then politicize it in
such manner? It is obvious that Kurdish nationalists in the last century, or century and a half,
have realized the real historic threat of Assyrians to Kurdish national dream in Iraq. Only
Assyrians have legitimately a historical claim to Assyria (northern Iraq) since Kurds are not the
original inhabitants as they are mainly from the Zagros Mountains in present Iran and southern
Armenia, in the mountains of Hakkari (Kurds call kurdistan). Therefore, they see it necessary to
plant this feeling of struggle and conflict in the hearts and minds of common Kurds; such
feelings lead naturally to hatred towards indigenous Assyrians. It is the Kurdish nationalist's way
to demonize and incriminate the Assyrians so that the Assyrian case in their own homeland be
undermined.
In conclusion, the Nisan New Year Festival (Akitu) was rooted in Sumer, Assyria, and
Babylonia before any Aryan people (Persians or Kurds) moved to the region of the Near East.
Meanwhile, it is very clear from the point of view of many historians that there is an ambiguity
in the origin of Newruz for Kurds. Since the origin of the Kurds as people is ambiguous,
therefore, it is natural that the origin of their traditions is ambiguous as well. Kurdish nationals
must stop fabricating stories like that of Kawa and the mysterious Assyrian cruel king who
allegedly was the reason behind killing two children daily. Spreading such illusionary and
fanciful stories is geared towards one purpose and that is planting feelings of bigotry and
hatred among Kurds towards the Assyrians; the rightful and original owners of northern Iraq
lands (Assyria). These mythical stories are regrettable and deplorable; they do not serve
mankind in any civil way.
 Kurd's - Persian New Year and
its Assyrian - Babylonian origin
William Warda
Mach 24, 06

http://christiansofiraq.com/norooz.html

In citing background information about the Iranian New year Davood N. Rahni writes:

"The Norooz Festival is immortalized in the Decree of Cyrus the Great, founder of the Persian
Achaemenid Empire, granting national, cultural and religious freedoms to the peoples of
Babylon and beyond in 542 B.C.E."1

There is no mention of Norooz in any of the inscriptions by Cyrus. The invasion of Babylon by
the Persians took place on October 4th 539 B.C., months before the Spring equinox the first day
of the later Persian new year. Cyrus could not have granted the Babylonians any rights 3 years
before his invasion of the city. Historical evidences suggest that the Persian Norooz was
borrowed from the Babylonians after the conquest facilitated by the Priests of Marduk and
perhaps also by the exiled Jews.

Inscriptions by the Babylonian priests, their king Nebunaid and Cyrus indicate that there was
ongoing conflict between the Priests of Marduk and their king who attempted to elevate the
Harranian deity Sin above Marduk consequently causing the hatred of him by the general
population. To make matters worst Nabunaid left the country and lived in the oasis of Tima in
northwest Arabia for 17 years.

During his absence the New year was not celebrated because king played an important role in
the ceremonies. Canceling of the New year was undoubtedly a great disappointment for the
Babylonians who considered its observance not only as a time for joy also an important
religious obligation.

Such despair is evident in one Babylonian inscription :

"On the eleventh year [of the Nabunaid's rule] ... 'The King did not come to Babylon for the
Ceremonies of the month Nissanu, Nabu did not come to Babylon, Bel [Marduk] did not go out
in procession, the festival of the New Year was omitted.."2

After defeating Nabunaid's army in Opis The Persian troops marched to Sippar and took it
without opposition and Cyrus entered Babylon without a battle. "On the third day of Arahshamnu
(October) Kurash (Cyrus) entered Babylon, green twigs were spread in front of him - the state of
"peace" (shulmu) was imposed upon the city."3

Cyrus's kindness to the Babylonians and the Jews was clearly a pay-back for the fact that he
did not have to fight the population of the city who had in fact helped him to conquer it.

The involvement of the Priests of Marduk in helping the Persian conquest of Babylon is implied
in an inscription by Cyrus.

1
http://www.payvand.com/news/06/mar/1209.html
2
James B. Pritchard edit. The ancient Near East, An Anthology of Texts and Pictures, Princeton
University Press 1958 p. 203.
3
ibid p. 204.
"Nabunaid was heretical; he changed the details of worship. He was also an oppressor....But
Bel-Marduk cast his eye over all countries, seeking for a righteous ruler.. Then he called by
name cyrus, King of Anshan and pronounced him ruler of the lands."4

Since the city was captured without bloodshed with the cooperation of the population it was
natural that Cyrus in contrast to Nabunaid would appeal to the Babylonian's religious
sensitivities which he seems to have had detail knowledge of. In another inscription Cyrus
declares that Marduk the great lord was pleased with his deeds and sent friendly blessings to
'the King who worships him, and his son Cambyses ' .'5

The book of Isaiah implies that Jews were also part of the effort to help Cyrus invasion of
Babylon which it would pave the way for their return to Israel.

"This is what the Lord says to his anointed, to Cyrus, whose right hand I take to subdue nations
before him and to strip kings of their armor, to open before him so that gates will not be
shut."(Isaiah 45) Given the Jewish exiled hatered of the Babylonians such posibility can not be
dismissed. "Sit in silence, go into darkness Daughter of the Babylonians; no more you will be
called Queen of Kingdoms.(Isaiah 47: 5) ....They will come upon you in full measure, despite
your many sorceries and your potent spells." (Isaiah 47: 9)

It is important to note that the chapters 40-55 of the Biblical book of Isaiah also knwon as
'Second Isaiah' or 'Deutero-Isaiah' were added to the book by unknown Babylonian Jewish exile
within the period of 546 to 538 B.C.E..6

After the invasion, Persians adopted many of the Assyro-Babylonian social, political and
administrative innovations. Historians believe that the Persian empire owed much to the
Assyrian accomplishments. "Assyrian art, science, literature and technology, integrated from
many sources and revealed by excavation" have influenced the later nations including those in
Europe.7 It should not surprise us that Persians borrowed their New year from the Babylonians.

In 538 B.C. Cambyses the son of Cyrus was installed as the king of Babylon and on the 4th day
of Nissanu [March 24th of the western calendar] he went through the historic New Year ritual of
paying homage to Bell [Marduk] and Nabu thereby he was appointed officially the viceroy of
Marduk in Babylon with headquarter in Sippar. 8 This is the first mention of a Persian king
participating in the celebration of the New year festival which later became to be known as
Nowruz. When Cyrus was killed on the battlefield in 530 B.C. Cambyses inherited the empire's
throne. As king of Babylon he had presided for eight previous years over the Babylonian New
year celebrations which by then had been gradually passed on to the Persians.

4
ibid pp. 206-8.
5
ibid p.207.
6
http://www.hope.edu/academic/religion/bandstra/RTOT/CH10/CH10_2.HTM
7
J.E. Curtis and J. E. reade editors, Art and Empire, Treasures form Assyria in the British
Museum, the trustee of the British Museum, 1995 p. 31.
8
Burn, Andrew Robert "Persia and the Greeks, the Defense of the West 546-478 B.C.", Stm
Marin's Press, Inc. 1968 p. 58.
In the Persian capital Persepolis or Pasargad founded by
Cambyses and finished by Dariush engravings show
various nations of the empire bringing gifts to the King
during the New Year's celebration, There is no historical
evidence to show that either the Medes or the Persians
observed the Spring Equinox as New Year before the
conquest of Babylon.

The Assyro-babylonian new year originated during the

Sumerian period in mid third millennium B.C. was the
most important religious ceremony which was observed
starting on the spring equinox (March 20-21), the day of
creation and also of the rebirth of the nature, according to
their religion. During the New Year ceremonies the story
of the Creation describing the battle between Marduk and
Tiamat leading to the creation of the world, all the living
things including mankind was recited and enacted.9 Babylonian New Year Procession
at the Ishtar's Gate

Assyrian king Sennecherib had engraved the event at the "Bet Akitu" on a pair of copper doors
at Assur . His inscription reads: "I engraved upon the gate the gods who marched in front and
the gods who marched behind him [Assur], those who ride in chariots, and those who go on foot
[against] Tiamat and the creatures [that were] in her."

Alexander the Great according to the Greek historians participated in the Persian new year
festivities in 330 B.C. He was asked to go through a ritual ordeal which consisted of fighting a
"monstrous death demon" and emerge victorious. This seems to have been a reenactment of
Marduk's battle with Tiamat as told in the assyrian -Babylonian creation story. Alexander's
Participation in this event renewed his rule for another year as Ahura Mazda's vice regent on
the earth.10

Assyrian depiction of battle between Assur and Tiamat

9
Alexander Heidel, "The Babylonian Genesis, The Story of Creation", The University of Chicago
Press 1951 pp. 16-17.
10
Green, Peter "Alexander of Macedon, 356-323 N.C. A historical biography" copyright 1991, p.
314.)
Assyrian and Babylonian kings were considered viceroys of god on earth, every new year the
king had to go through a ritual which led to his dethroning by the high priest in the presence of
Marduk or Assur to confess that he 'had not sinned against the land and had not neglected the
divinity' his crown was returned to him by the high priest and his kingship was extended for
another year.11 This concept seems to have survived among the Persians. The kings of the
Sassanian dynasty were also considered the regents of the Ahura Mazda and were known as
"Bokh" or "Minu Chehre Az Eazadon" i.e. 'related to god', also 'Farah Eizadi' i.e 'guided by
god".12

Bas-reliefs of that era show Sassanian kings receiving their crown from the Mobed Modbedan
i.e. the Zoroastrian high priest. It is interesting to note that the Persian emblem of Aura Mazda
with minore differences seem to be identical to that of the Assyrian god Assur.

Evidence also suggests that the practice of the Sacred Marriage of the Assyro-Babylonian new
year intended to insure the fertility of the land was also part of the Persian New year
celebrations."..the [Achaemenian] king spent the first night of the New Year with a young
woman. The offsprings of such union would be sent to a temple and they would normally end up
as high-ranking religious officials."13

Another aspect of the Nowruz celebrations, not practiced since the medieval times, was called
'Kosa Rishin' which seems to have had Mesopotamian origin. It was a play acted at the market
place involving a temporary king or False Ameir who was mocked and made fun of and
ultimately driven away. We know that during the Sumerian period one aspect of the Akitu
festival involved the mocking of a substitute king for a day usually a criminal dressed in royal
regalia. In one instance when the real king unexpectedly died the false king Enlil-Bani inherited
his throne. 14 The concept of the substitute king was also practiced by the Assyrians and
Babylonians. When Alexander was in Babylon one day he was surprised to find a young man
clad in the king's robes with a crown on his head sitting on his throne. He asked him who he
was or what he was doing, the man did not answer. Later Alexander was informed that the
young man was a prisoner who was told to put king's robes on, sit on the throne and say
nothing. This was the "Mesopotamian ritual of the substitute king enthroned when the omens
foretold danger to the true king."15

After the conquest of Babylon in 539 BC, the Babylonian cyclic calendar became standard
throughout the Persian Empire. From the Indus to the Nile. Aramaic documents from Persian
Egypt, for instance, bear Babylonian dates besides the Egyptian. The royal years as in Babylon
began on Nissanu 1, which coincided with the vernal equinox. " It is probable, however, that at
the court itself the counting of regnal years began with the accession day while the Seleucids
and the Parthians maintained the Babylonian calendar."16

From the 1st century BC on the fiscal administration in northern Iran, used Zoroastrian month
and day names in the Pahlavi (the Iranian language of Sassanian Persia). "The origin and
history of the Zoroastrian calendar year of 12 months of 30 days, plus five days (that is, 365
days), remains unknown. It became official under the Sassanian dynasty, from about AD 226
until the Arab conquest in 621. Arabs introduced the Muslim lunar year, but the Persians
continued to use the Sassanian solar year, which in 1079 was made equal to the Julian year by
the introduction of the leap year.17

Assyrian limmu system, was also adopted by the Persians. 'It entailed casting the lot [Assyrian
puru] during the new year ceremonies to decide who among the top brass would be chief

11
Henri , Grankfort, "Kingship and the Gods, as Study of the ancient Near Eastern religions",
Chicago University Press 1948 p.320.
12
Nafissi, Saeid "Masseheyat Dar Iran", Noor Jahan Tehran, Iran 1964 pp. 40-41.
13
Massoume, "Iranian New Year Nowruz", http://persia.org/Culture/nowruz.html, May 2004.
14
Kids Discover 'Mesopotamia', Kids Discover 2000 p. 2 .
15
Joan Oates, "Babylon"Thames and Hudson 1979 page 40.
16
http://ragz-international.com/mesopotamiancalander.htm
17
ibid.
minister for the year which would be known by his name. A Pur, a small inscribed die dated
about 840 B.C., is now in the Yale Museum."

According to the Old Testament story of Esther during the Xerexe'x rule "lot was cast on the
Persian New Year in Nissan and Haman's name came up to be Chancellor for the year "from
day to day, from month to month, until the twelfth month, the month of Adar" (Esther 3:7). The
Chancellor's duty among other things was to collect the annual revenues for the Empire, The
Hebrew word "pur" which appears in Esther 3:7, 9:24 and 26 is usually taken to mean 'lots'. It is
derived from the Assyrian puru meaning a pebble used for casting lots. The Esther holiday
celebrated by the Jews is called Purim.

The above facts clearly show the process by which the Assyro-Babylonian new year of the
spring equinox was transferred to the Persians which the Achaemenian kings embraced. If the
Persian Nowruz had a Zoroastrian origin, as some claim, elements which were not of the
Persian religion would not have been part it. Ruling nations seldom adopt the traditions of their
subjects but in the Persian's case Cyrus and Cambyses were eager to please the Babylonians
by showing they respected their religious practices. Since the New Year celebration was a very
important event for the Babylonians during which the legitimacy of the ruler was acknowledged
it was to the benefit of the early Persian kings to accept this tradition as their own.

Kurdish Newroz

Kurdish writers in recent times for political expediency have invented mythical origin for the
Newroz or Noruz, New year, their people celebrate on March 21st. They claim it is the
celebration of Kawa's victory over the Assyrian king Zahak.

One website describes the origin of the Kurdish New year as follows:

"On March 21st in the year 612 B.C., Kawa killed the Assyrian tyrant Dehak and liberated the
Kurds and many other peoples in the Middle East. Dehak was an evil king who represented
cruelty, abuse, and the enslavement of peoples. People used to pray every day for God to help
them to get rid of Dehak. On Newroz day, Kawa led a popular uprising and surrounded Dehak's
palace. Kawa then rushed passed the king's guards and grabbed Dehak by the neck. Kawa
then struck the evil tyrant on the head with a hammer and dragged him off his throne. With this
heroic deed, Kawa set the people free and proclaimed freedom throughout the land. A huge fire
was light on the mountaintop to send a message: firstly to thank God for helping them defeats
Dehak, and secondly to the people to tell them they were free. This is where the tradition of the
Newroz fire originates."18

The above claim is clearly fictitious intended to serve Kurds' political agendas. The Kurdish
nationalists by using a convoluted version of the Persian myth of Zahak who was not an
Assyrian wished to inspire their people to rise against the cruelty of the ruling governments. In
doing so they portray the ancient Assyrians as cruel, the enemies of the Kurds and all other
people thereby promoting hatred for the contemporary Assyrians.

To further add insult to the injury they claim their celebration of this day began in 612 B.C. which
is the year when Ancient Assyrians were defeated by the combined forces of the Medes,
Babylonians and the Scythians. However as we will shall see Kurd's Newroz or Newruz has
nothing to do with the fall of Assyria or the Zahak's myth. In fact the New Year they celebrate is
in reality that of the ancient Assyrians and Babylonians, originated in the third millennium B.C.
long before there was a mention of Kurds in history. Further more March 20-21 the first day of
this event is vernal equinox and has nothing to do with the fall of Nineveh which happened in
August of 612 B.C.. It is unconscionable for the Kurds who until recently were portraying
themselves as an oppressed people to further their political agendas at the expense of the
Assyrians especially since the latter have been subjected to repeated massacres by the former
during the last few centuries.

18
Newroz http://homepages.tig.com.au/~simko/newroz.html May 2004
Evidently Kurds acquired their knowledge of the Zahak's legend from the 11th century Persian
poet Ferdosi's Shahnameh (the Book of Kings) who identifies the tyrant king as Arab and not
Assyrian. Furthermore According to Ferdosi Zahak lived in Jerusalem and was killed by
Feraidoun and not Kawa (Persian Kaveh).19

After crossing the river Tigris the forces of Feraidoun "turned their faces towards the city which
is now called Jerusalem, for here stood the glorious house that Zahak had built. And when they
entered the city all the people rallied around Feraidoun, for they hated Zahak and looked to
Feraidoun to deliver them... Feraidoun did as he was bidden, and led forth Zahak to the Mount
Demawend [north of today's Tehran]. And he bound him to the rock with mighty chains and nails
driven into his hands, and left him to perish in agony. And the hot sun shone down upon the
barren cliffs, and there was neither tree nor shrub to shelter him, and the chains entered into his
flesh, and his tongue was consumed with thirst. Thus after a while the earth was delivered of
Zahak the evil one, and Feraidoun reigned in his stead."20

The disparity between the real story of Zahak and the one advanced by the Kurds is either due
to lack of specific knowledge of the myth or is a deliberate attempt to vilify the ancient Assyrians.
It is clear that Zahak's ruling center was not in Mesopotamia and he did not die on March 21,
612 B.C. and and his myth has nothing to do with the Kurds or Assyrians. There is always a
danger in defining historical event based on myths rather than documented historical evidences
because myths and legends can be easily perverted to satisfy the prejudices and political
ambitions of the moment. The same legend can be told in different ways to indirectly vilify this or
that people without regard to the truth as the Kurds have done in this case.While there is no
documented historical evidence for when and why the Kurds began to observe their Newroz or
Nowruz there is no doubt that they learned to celebrate it form the Persians. The Persian new
year Nowruz in addition to the Kurds is observed by the Afghan, Turks, and the Persian
speaking people of pakistan, India and Central Asia who were once part of that empire.

Regardless of its origin Nowruz during the last 2,500 years has evolved into a tradition which is
uniquely Persian and no longer resembles its ancient version. It is also celebrated by other
people related to the Persians or have came to contact with them including Kurds, Afgans,
Turks and others. For political reasons Kurds, in recent years, have invented fictitious stories
about why they celebrate their new year, in the process they vilify the ancient Assryians and
promote antagonism against their descendance. While myths may have been enough for the
primitive societies to explain important events in their life in today's world nothing less than
documented facts will do. The Kurd's explanation for the origin of their new Year or so-called
"National Day" contradicts all known historical facts. Assyrians who in the past have been
persecuted by their neighbors including the Kurds primarily because of their faith should not be
victimized for the sake of Kurds national ambitions. During the last few decades Kurds have
changed their predatory practices against their Assyrian neighbors but falsely explaining their
New Year celebration as an anti Assyrian crusade transform their Nowroz into a day of hate
rather than celebrating the renewal of nature which historical has been the reasons for its
observance.

19
Ferdosi, "Shah-Nameh", Moasseseh Chaap was Entesharrat Ameir Kabeir, Tehran Iran,
Chaape sevome 1344 pp.28-35.
20
http://www.farhangsara.com/shanhnameh_shahsofold3.htm