Yalda is one of the ancient Iranian celebrations, and the word “celebration” itself originates from the term “Yasan”, which refers to religious and ritual practices. Yalda symbolizes the birth of the sun. But the question arises: why should the blazing sun be born in the midst of the coldest season, and what is the connection between the birth of light and the darkest and longest night of the year?
Many of the rituals and festivals of every nation and civilization align with their ancestral way of life. Iranians were predominantly farmers, and atmospheric and celestial changes had a profound impact on their lives. A farmer works with his hands in the soil while keeping his eyes on the sky. Seasonal cycles, rainfalls, and droughts were crucial for their livelihood. Among many agrarian communities, we find goddesses or deities associated with rain, the sun, fertility, and abundance—deities who taught hunting, guarded wheat fields and pastures, and protected the sun and rain clouds.
Across the ancient world, annual festivals were held to honor these gods, and sacrifices were offered during harvests. Among these deities, the sun held a particularly significant position, even to the extent of being worshiped. In ancient Iran (before Zoroastrianism), there was a religion whose followers worshiped Mithra or Mehr, and today it is known as Mithraism. Mithra was the deity of the sun and light, rescuing people from drought and famine. In surviving depictions, Mithra is shown with a bow and dagger, teaching people to hunt. He is also seen riding the sun, serving as the guardian of light, oaths, and covenants.
In ancient beliefs, Yalda was regarded as the long night of battle between the God of the Sun (Izad-e Khorshid) and the Demon of Darkness (Ahriman-e Tariki). Unable to influence the celestial order or join the army of light, people would gather around fires in ritualistic ceremonies, praying and lighting flames to aid the sun in its struggle against the Demon of Darkness.
Yalda night was considered inauspicious, while the first day of Dey, when the sun emerged victorious from this mythical conflict, was celebrated as a day of blessings and prosperity.
Interestingly, Hafez likens the darkness of Yalda to the companionship of the tyrants of his time, suggesting that salvation lies in turning to the Sun of Truth:
“The company of rulers is the darkness of Yalda night
Seek light from the sun, and perhaps it shall rise”
The word Yalda originates from “birth,” and it fundamentally signifies the birth of the sun (Mithra and Mehr), which is born the day after the dark Yalda night. It begins its journey of growth until Nowruz, melts the snow in spring, brings greenery and prosperity to the world, and fosters the rebirth of nature. Yalda is cherished not merely because it is the longest night of the year but because it symbolizes the anticipation of the sun’s rebirth.
It appears that the rituals celebrating Mithra spread as far as Europe, where in the Roman Empire, Mithra was known as “Mithras.” Its traditions merged with some Christian rituals. Even the symbol of the Christian cross can be observed in Mithraic depictions. It seems that early Christians celebrated the 14th of Nissan, which corresponds to Ordibehesht in the Iranian calendar, but later, the Church designated December 25th as the celebration date. This coincides with the ancient Roman festival honoring the Sun God and intriguingly falls just five days after the Iranian Yalda!
Interestingly, according to Islamic beliefs, when Christ ascends to the heavens, he rises to the fourth heaven. In ancient cosmology, the fourth heaven is associated with the sun. John states, “Jesus is the light of the world.” Many poets have drawn on this connection between Christ and the sun. Hafez writes:
“The pure Christ deserves no less
Than to share a dwelling with the sun”
Or:
“If, pure and untainted, like Christ, you ascend to the heavens,
A hundred rays from your light will reach the sun“
Yalda marks the beginning of the “Great Forty” (Cheleh-ye Bozorg) of winter, which ends on the 10th of Bahman (40 days). From the 11th to the 30th of Bahman comes the “Small Forty” (Cheleh-ye Kuchak), lasting 20 days. This cheleh is reminiscent of the ceremonies held for a newborn’s birth, symbolizing the sun as an infant born after Yalda night. By the 10th of Bahman, the sun is considered to have reached its fortieth day, commemorated with a celebration called Sadeh in Iran.
Sadeh, meaning “rising” or “emergence,” has no connection to the number one hundred. During this festival, a massive fire was lit, and people rejoiced. Sadeh was one of Iran’s grandest celebrations and continued even in the Islamic era, inspiring numerous poetic tributes. One of the most spectacular Sadeh celebrations took place in Isfahan during the reign of Mardavij, along the banks of the Zayandeh River, featuring dazzling displays of fire. This fire was believed to assist the sun in warming the earth. Incidentally, Sadeh is also the festival of the discovery of fire.
In some parts of Iran, it was customary to light fires on the night of the 30th of Bahman, marking the end of the Small Forty.
As the Small Forty concludes on the 30th of Bahman, another celebration bridges the gap to Nowruz: Chaharshanbeh Suri (the Fire Festival). Held during the final week of Esfand, this festival involves lighting fires to warm the earth in preparation for the sun’s rebirth at Nowruz.
On Yalda night, people celebrate with seven fruits and seven types of nuts, collectively referred to as Shab-Chareh (night snacks). For newlywed brides, a symbolic gift called Shab-Chellei is sent, consisting of the same nuts, fruits, and other presents, as a gesture of blessing and prosperity.
Pomegranates and watermelons are seen as symbols of the fiery red sun, and it is believed that eating them on this night warms the body. Moreover, they held the belief that anyone who eats watermelon on Yalda night would not feel thirsty during the summer!
