The Panji observances according to the ancient Zoroastrian calendar began on 21 Tir and continued for five days. On this occasion, an interview was conducted with Mobedyar Shah-Bahram Belivani regarding the significance of these ceremonies.
The Zoroastrian assistant priest of Yazd Province explained that some Iranian Zoroastrians—including residents of Sharifabad (Ardakan, Yazd), Mazraeh Kalantar (Meybod), Zeynabad, and several other communities—continue to perform religious ceremonies such as Gahambar, Panjeh Veh, Hirmba, and others according to the ancient non-leap-year Zoroastrian calendar in order to preserve their ancestral traditions.
Belivani noted that remaining faithful to these traditions is commendable because they strengthen the foundations of religious belief and can provide a sense of peace amid the distractions of modern life.
At the same time, he emphasized that holding religious ceremonies simultaneously according to the official Zoroastrian calendar with leap-year adjustments would promote greater unity and harmony among Zoroastrians.
Nevertheless, he stressed that preserving ancient customs remains highly valuable.
He explained that one such ceremony is Panjeh Veh (the Great Panjeh), which, according to the ancient calendar, begins on 21 Tir (equivalent to Ahunavad and Gathabyo in the old reckoning). It is observed in Sharifabad, Mazraeh Kalantar, and possibly other communities that continue to follow the non-leap calendar. The ceremony coincides with Hamaspathmaedaya, the sixth and final Gahambar of the year, symbolizing the equality of day and night. It continues for five days, ending on 25 Tir, and concludes at dawn on 26 Tir with the traditional lighting of a sacred fire on rooftops.
Belivani added that all rituals are performed in the same manner as the sixth Gahambar according to the leap-year Zoroastrian calendar, and the rooftop fire-lighting ceremony serves as a welcome to Nowruz as calculated under the ancient non-leap calendar.
He further explained that the Zoroastrian religious calendar, like Iran's modern national calendar, is solar, consisting of twelve months whose names are derived from the Avesta. Each month contains 30 days.
The remaining five days of the year follow the thirtieth day of the Zoroastrian month of Esfand and are known as the Behizak Panjeh or Khamsa-ye Mostaraqeh ("the five supplementary days"). Each of these five days has its own distinct name derived from the Gathas of Asho Zarathustra.
The 30 days of every Zoroastrian month are named as follows:
1. Dadvah Ahura Mazdā, 2. Vohu Manah, 3. Aša Vahišta, 4. Khšathra Vairya, 5. Spenta Ārmaiti, 6. Haurvatāt, 7. Ameretāt, 8. Dadvah Ahura Mazdā, 9. Ātar, 10. Āpō, 11. Hvar, 12. Māh, 13. Tištrya, 14. Geuš Urvan, 15. Dadvah Ahura Mazdā, 16. Mithra, 17. Sraoša, 18. Rašnu, 19. Fravašayō, 20. Verethragna, 21. Rāman, 22. Vāta, 23. Dadvah Ahura Mazdā, 24. Daēna, 25. Aši, 26. Arštāt, 27. Asmān, 28. Zam, 29. Manthra Spenta, 30. Anaghra Raočā.
Belivani also recalled that, following legislation passed by the Iranian National Consultative Assembly on 11 Farvardin 1304 (1925 CE), the first six months of the national calendar were changed to 31 days, the following five months to 30 days, and Esfand to 29 days (or 30 days in leap years).
He further explained that in the leap-year version of the Zoroastrian calendar, the additional day is known as Avardad (Ovardad) or the "extra day." In earlier times, Zoroastrians corrected the calendar by omitting one month every 120 years. After the fall of the Sasanian Empire and the hardships that followed the Arab conquest of Iran, this intercalary month was neglected and eventually forgotten. As a result, many religious traditions were preserved by their ancestors according to the non-intercalated (non-leap) calendar, and some communities continue this practice today.
Today, with the aid of mathematics and astronomy, the Zoroastrian religious calendar has once again been accurately regulated. Consequently, the majority of Zoroastrians now observe their religious ceremonies at their proper astronomical times. Belivani concluded that today's community should remain grateful to earlier generations for preserving these ancient traditions under difficult historical circumstances.
Zoroastrians of Hasanabad Commemorate the Hozuro and Shabash Ceremonies
The Zoroastrians of Hasanabad, Meybod, held the traditional Hozuro and Shabash ceremonies on the evening of 1 Amordad 1405 (according to the ancient Zoroastrian calendar) at the Khodarahm Hall in the Hasanabad Dar-e Mehr complex.
Hozuro is the name Zoroastrians use for the celebration of the birth of Asho Zarathustra (Zoroaster). According to Zoroastrian tradition, this day commemorates several auspicious events. The Shabash ceremony is one of the customs associated with this celebration and, according to the official Zoroastrian calendar, is observed on Khordad Day of Farvardin Month, corresponding to 6 Farvardin.
During the Shabash ceremony, members of the community present offerings to the guardian of the sacred fire. These donations are used for the upkeep of the Dar-e Mehr (fire temple) and its affairs. By adhering to this long-standing tradition and following the ancient Zoroastrian calendar, the Zoroastrians of Hasanabad continue to observe this ceremony annually, regarding it as an important part of their religious and cultural heritage.
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