The Research Institute of Cultural Heritage and Tourism organized a session to commemorate the second anniversary of Sadeh’s global registration. Esteemed speakers, including Zohreh Zarshenas, Pedram Soroushpour, Mehrdad Ghadrdan, Afshin Namiranian, Sarvar Tarapurwala, and Ali Elnet, discussed the origins and cultural significance of this ancient Iranian festival. Alireza Hassanzadeh served as the session’s moderator.
Sadeh’s Ancient Roots in Iranian Culture
The event began with an audio message from Zohreh Zarshenas, a linguist and professor at the Institute for Humanities and Cultural Studies, congratulating participants on the global recognition of Sadeh. She explained that Sadeh, historically referred to as “Sadaq” in its Arabicized form, has been celebrated since ancient times on the tenth night of Bahman month (equivalent to Mehr day in the Zoroastrian calendar). Traditionally, people collected firewood to light large bonfires in towns, villages, or on mountaintops.
Zarshenas referred to Ferdowsi’s Shahnameh, which attributes the festival to the discovery of fire by King Hushang:
“From Hushang, this Sadeh remains a memory / May another such great king come to be.”
She also mentioned Al-Biruni’s Al-Athar al-Baqiyah and Nowruznameh, which associate Sadeh with Fereydoun’s victory over Zahhak and the celebration of freedom from oppression. Early Islamic writings further connect the festival to the mythological figures Gayomart—the first human—and Mashya and Mashyana, the progenitors of humanity.
The Origins and Traditions of Sadeh
Zohreh Zarshenas discussed interpretations of the name Sadeh and its connection to the number 100, citing ancient calendars and agricultural traditions:
The festival marked 100 days since winter began, celebrating the decline of extreme cold.
It fell 50 nights and 50 days before Nowruz, totaling 100 days.
It was tied to the countdown of 100 days before the harvest.
While some interpretations are modern, Zarshenas noted that Sadeh is absent from ancient Zoroastrian texts like the Avesta. The name likely originates from the Middle Persian Sadag. Historically, it wasn’t an official celebration in ancient Iran or among Parsis in India today. However, it has become a major cultural and religious event for modern Zoroastrians.
Ferdowsi referenced Sadeh in Lohrasp’s era, and Al-Biruni linked its formalization to Ardashir Babakan’s time in the 3rd century CE. Over time, it became a symbol of cultural identity and pride.
Traditionally, Sadeh featured public gatherings, collective wood collection, large bonfires, music, and dancing, emphasizing unity and community spirit.
The Roots and Significance of the Sadeh Festival
Zarshenas, citing Mehrdad Bahar, explained that the term “Sadeh” may stem from an Avestan root meaning “manifestation,” though no such term exists in Avestan or Middle Persian texts. Bahar viewed Sadeh as an ancient, non-Aryan ritual involving fire-lighting to magically enhance the sun’s warmth and hasten its effects.
She also referenced Farzaneh Goshtasb’s research, which links the Sadeh festival to Rapithwin, a significant Zoroastrian deity associated with warmth, growth, and life preservation during winter. This deity collaborates with fire-related figures like Ordibehesht, Soroush, and Bahram to combat winter’s cold and its demonic forces.
Additionally, Zarshenas noted Mehrdad Ghadrdan’s connection of Sadeh to the Hirumba festival, celebrated annually at the Pir-e-Herisht shrine in Sharifabad, Yazd. This ancient Zoroastrian event includes fire-lighting, sacrifices, remembrance of the deceased, and active youth participation.
She concluded that Sadeh, deeply rooted in ancient myths, celebrates the discovery of fire. “Exploring the origins of Iranian festivals is complex but crucial,” she said, “as they carry hidden elements of ancient beliefs. Each study illuminates this rich heritage further.”
Sadeh Festival: A Symbol of National Identity
Mobed Pedram Soroushpour, a member of the Mobeds Association, praised the efforts of the Cultural Heritage and Tourism Research Institute, particularly Dr. Hassanzadeh, in registering Iran’s intangible heritages. He acknowledged the importance of these efforts but emphasized that much more remains to be done given Iran’s vast cultural history, requiring collective effort.
Soroushpour discussed two key historical periods that have shaped traditions: modernism and globalization. Modernism, emerging in the late 18th century, sought to replace superstitions with rationalism. While it contributed to various fields, it initially clashed with deeply rooted traditions, leading to resistance. Over time, a more balanced approach evolved, respecting traditions while encouraging progress, acknowledging their long-standing wisdom.
Globalization, unlike modernism, is an ongoing process focused on human interconnectedness. Initially aimed at replacing diverse traditions with a universal standard, it has since evolved to appreciate and preserve cultural identities. Soroushpour emphasized Iran’s significant role in this context, highlighting its rich heritage and influential figures like Asho Zoroaster, whose teachings impacted global thought.
Regarding the Sadeh Festival, Soroushpour emphasized its role in national identity, unity, and resilience. “Sadeh strengthens national confidence and serves as a tool for overcoming crises,” he said. In today’s complex world, shared cultural values are crucial for societies to navigate challenges and emerge stronger.
Soroushpour, addressing the misconceptions about Iranian festivals, said: “One reason for the fluctuating view of national identity since the revolution is the religious perspective. I’m not criticizing it, but we need to reflect on it. When a society is based on a particular religion, elements of national identity seen as opposing it are often suppressed. Policymakers, researchers, and cultural leaders must openly discuss this as it impacts our land and future generations. We need to create space for reflection on how to turn these elements into national strengths.”
He continued, “Throughout history, these strengths have been recognized. In the 4th century, Mardavij revived national identity through grand celebrations of Nowruz and Sadeh. Even in the Safavid era, these festivals persisted, though less prominently. In recent years, Sadeh was celebrated magnificently in Kerman, and it was for all the people, not just Zoroastrians.”
Soroushpour added, “One of the grandest Sadeh festivals was held in 2015 in Cham village, Yazd. However, since the following year, the event was restricted to private gatherings for Zoroastrians. I question why this celebration was stopped. What harm did it cause to national unity and security?”
He went on, “Iran is the homeland of all Iranians, and we Zoroastrians are here because of our love for Iran. We hope everyone will unite. I’m not advocating for a return to the past, but we must acknowledge that nations progress by understanding their history. By valuing the past, we can build a better future.”
Finally, Soroushpour concluded: “The international recognition of Sadeh is just the beginning. We must continue this effort, embrace our national heritage, and use it to strengthen unity and ensure a bright future for our country.”
Mehrdad Ghadrdan, a researcher with a PhD in Ancient Cultures and Languages, shared his thoughts on the Sadeh festival. He explained that while discussing the festival is easy, analyzing it deeply is complex. He chose to approach it from the Ishraqi perspective.
The Ishraqis believe there are two types of light: one tangible, perceived through the senses, symbolized by fire or the sun; and the other inherent, understood through intellect. They view humans as reflecting this light, with wisdom as the key to awareness.
Ghadrdan further explained that in ancient Iran, fire temples gathered the four sacred elements, symbolizing divine creation and directing prayers to the one true God, not to fire itself. Zoroaster, in the Gathas, emphasized that the foundation of the world is ‘asha’ (truth), a divine attribute, and a symbol was created for people to comprehend its spiritual significance.
He continued, stating that the Spenta Mainyu is the creative force of the world, with outward and inward aspects. When it faces outward, it becomes ‘asha’; when inward, it creates ‘Vohu Manah.’ Ahura Mazda, a combination of ‘Ahura’ (life-giving) and ‘Mazda’ (wisdom), represents divine essence.
Ghadrdan mentioned a quote attributed to Plato that humans innately love truth, beauty, and goodness. Philosophers classify wisdom into three categories: theoretical (seeking knowledge), practical (aimed at good), and productive (focused on beautifying the world). All three rely on knowledge, with fire being the key to unlocking it. Through fire, humanity achieved great feats with the guidance of divine wisdom.
In closing, Ghadrdan urged, “At a time of global conflict, it is our duty to preserve and spread joy.”
Afshin Namiranian, president of the Zoroastrian Association of Tehran, expressed gratitude to the Research Institute of Cultural Heritage and Tourism, particularly Dr. Hasanzadeh and his team, for securing global recognition for the Sadeh festival. He highlighted key points that shared a common spirit.
Namiranian emphasized that Zoroastrians celebrate Sadeh together, with active participation from all generations. This collaborative effort is central to Zoroastrian festivals. Now that Sadeh has global recognition, he urged everyone to join in its celebration. While Zoroastrians have long been the guardians of the festival, Sadeh truly belongs to all Iranians, and embracing this will help preserve and expand it nationwide.
He acknowledged the existence of Iranophobia and cautioned against amplifying such sensitivities. Although Zoroastrians will continue their celebration of Sadeh, it’s crucial that it becomes a national event. Namiranian noted that the global recognition of Sadeh is not just about receiving a UNESCO plaque but about utilizing its potential. He concluded by suggesting that smaller cities take the lead in organizing the festival, with the Research Institute advising decision-makers to ensure it is celebrated throughout Iran in the years to come.
Sadeh: A Jewel of Iranian Culture
Mobed Sarvar Tarapurwala, a doctoral student in Ancient Iranian Languages, also spoke at the Sadeh UNESCO celebration. He expressed his admiration for Iran’s culture, history, and civilization, highlighting that Sadeh, rightfully a cultural gem of the country, deserves recognition.
He explained that Sadeh is celebrated by lighting a fire, which in Persian literature symbolizes light, purity, righteousness, and justice. For centuries, Iranians have sworn by light, but in Zoroastrianism, fire represents the connection between human wisdom and the infinite wisdom of Ahura Mazda.
Tarapurwala emphasized that in Zoroastrianism, fire is not just a physical element but a spiritual force symbolizing truth and the bond between humans and Ahura Mazda. Fire reminds us of our duty to uphold truth and justice. In Yasna 62, fire is poetically praised, and the “Fire Prayer” from the Khordeh Avesta is recited during key celebrations like Sadeh, house openings, and Sedreh Pushi.
He further explained that fire connects the soul to Ahura Mazda’s light. The “Fire Prayer” invokes joy, freedom, awareness, and wisdom, and by reciting it, Zoroastrians reaffirm their commitment to truth, wisdom, and purity in life. During Sadeh, the fire is lit while the prayer is recited, symbolizing the renewal of wisdom and truth.
Tarapurwala concluded that Sadeh is more than a fire festival; it is a ritual deeply rooted in Iranian culture and worldview. It celebrates knowledge, enlightenment, and victory over ignorance. Lighting the fire during Sadeh symbolizes the illumination of hearts and minds on the path of truth.
Lastly, he noted that Sadeh strengthens social bonds, reinforces national identity, and contributes to sustainable development. With its global recognition, it offers an opportunity to introduce this ancient tradition to the world, particularly to Iranian youth, who may be familiar with foreign festivals but are unaware of Sadeh’s long history.
Community Groups Should Organize Sadeh
Ali Ilent, a researcher from Khorasan, was the final speaker. He thanked the Zoroastrians for preserving the Sadeh festival throughout history and highlighted several Khorasan towns and villages where the festival is still celebrated. He said, “In Khorasan, fire is honored, and lighting lamps is a common practice. Sadeh is celebrated in South Khorasan’s Sarayan, Ferdows, Tabas, and villages, as well as in Turbat Jam, Kashmar, Bajestan, and Vardaskan. In North Khorasan, Jajarm and its villages also observe the festival.”
Ilent continued, “In Shashtemad village in Razavi Khorasan, Sadeh was held three days ago. In South Khorasan, some religious villages celebrate with poems about overcoming winter’s hardships and preparing for farming.”
He mentioned that in Turbat Jam, where people are Sunni, there is a strong focus on cultural heritage, but last year’s planned Sadeh celebration was canceled due to sensitivities.
Ilent concluded by suggesting that to ensure Sadeh’s preservation, either an overseeing organization should be formed, or community groups should manage the event. He stressed that neglecting national festivals harms national identity and unity.
Our Call for the Nationwide Celebration of Sadeh
The session was chaired by Dr. Alireza Hassan-Zadeh, associate professor and head of the Anthropology Research Center at the Research Institute of Cultural Heritage and Tourism. He opened the event by saying, “Sadeh represents light and hope, strengthening the sense of belonging among Iranians, particularly as it is a festive and joyous occasion.”
Hassan-Zadeh disagreed with Mehredad Bahar’s theory on the origin of Sadeh, stating, “Bahar was influenced by 19th-century European scholars of religion and mythology, without citing their work. The idea that pre-Aryan elements like Nowruz and Sadeh existed in Iranian culture, which Bahar suggested, is not accurate. If Bahar had explored the Zarahān festivals, he would have seen how Aryans carried these traditions and brought them to Europe.”
He also praised the scholars who assisted in compiling the Sadeh dossier and recognized the late Farshad Salamatian for his invaluable contribution to the preparation of Sadeh’s global registration file.
In closing, Hassan-Zadeh declared, “I would like to officially announce that we, at the research center, strongly support holding grand celebrations of Sadeh across the country, especially in Kerman, where the celebration was missed last year.”
The session, titled “Second Anniversary of Sadeh’s Global Registration,” took place on Sunday, February 7, 2025, at Parseh Hall, Research Institute of Cultural Heritage and Tourism.
