Widespread Enthusiasm for Cyrus Day; Is Iran Witnessing an 'Ancientism Movement'?

Reports and images received this year from Iran testify to the widespread enthusiasm of Iranians from various classes and ethnicities for commemorating World Cyrus Day (November 7, corresponding to October 29). This enthusiasm was such that a twenty-kilometer-long line of cars formed leading to the tomb of Cyrus the Great in Pasargad, with many having traveled to this destination the day before. Such enthusiasm for commemorating Cyrus Day has drawn media attention to a growing behavior among Iranians towards their ancient roots. Meanwhile, the Islamic Republic government shows little interest in commemorating this day, having not included any day in the official calendar to honor someone respected by various nations, sects, and religions. It should not be forgotten that the designation of a day as Cyrus Day was initiated by Iranians abroad, not by government officials who have designated a day for every small occasion. Despite the spontaneous enthusiasm of the people in recent years for commemorating this day, there is no evidence that the Islamic Republic has made special arrangements, even at minimal levels, for this occasion to facilitate visitors. Some reports indicated that to reduce the number of visitors to Pasargad due to renovations (!), visits to Pasargad were canceled from November 1 to 10 this year, perhaps to decrease the number of visitors. Although visits to this tomb continue almost every day throughout the year, the spontaneous movement of Iranians to visit the tomb of Cyrus during Nowruz travels and especially on World Cyrus Day holds symbolic meaning. The most prominent symbolic aspect of this widespread enthusiasm could perhaps be termed the 'Ancientism Movement of Iranians.' The Ancientism Movement of Iranians can be defined as a return to ancient Iranian roots. While the celebrations of Chaharshanbe Suri, Nowruz, or Sizdah Bedar are among the ancient rituals that have never been forgotten by Iranians, the extensive visits by people to 'Babak Castle,' a remnant from the Sasanian era, or the commemoration of World Cyrus Day, which did not exist until ten years ago, certainly carries special social meaning. The reason the author uses the term 'movement' for such an event is first due to the 'spontaneity' of such behavior and second due to its 'widespread' nature (the ethnic and linguistic diversity of the visitors). If these two characteristics have truly formed in the behavior of Iranians, using the term Ancientism Movement is not an inappropriate description of what is happening, as based on these two characteristics, one can assume that public enthusiasm for commemorating the manifestations of ancient Iran will increase among various segments of Iranians in the coming years. The question of why such widespread enthusiasm for the manifestations of ancient Iran is currently taking shape in such increasing dimensions requires independent research to understand what phenomenon is occurring and why in Iran. It suffices to say here that if such widespread enthusiasm for the tomb of Cyrus had occurred during the Pahlavi dynasty (which reverted the Iranian calendar to a 2,500-year calendar and held 2,500-year celebrations alongside Pasargad), it would have been difficult to classify it as a type of 'movement.' At that time, the ruling authority was keen on nurturing ancient Iranian roots. What distinguishes the behavior of Iranians in recent years is the 'increasing trend' of enthusiasm for roots that, if we do not say the current Iranian government's will is opposed to it, we can at least say it is not a priority for the current government. For example, it is rare to see senior officials of the Islamic Republic visiting these symbols of ancient Iran, and there have been few statistics or figures from government officials regarding budget allocation for the restoration and maintenance of Pasargad. It is also rare to see state media encouraging people to visit ancient Iranian sites in their advertisements. Meanwhile, the lack of attention from government officials to concerns arising from neglect of these ancient sites has caused many to lament. For instance, the filling of the Sivand Dam, located 10 kilometers from Pasargad, has raised serious concerns about damage to the ancient city of Persepolis (Takht-e Jamshid) and the tomb of Cyrus, which are primarily made of limestone and moisture-absorbing materials, yet the completion stages of the project continue regardless of these concerns. The lack of attention from the Islamic Republic to the manifestations of ancient Iran is well known, but is this approach to the manifestations of ancient Iran due to a sense of 'threat' that the Islamic Republic perceives from the inclination towards ancient Iran, or is it due to neglecting an 'opportunity' that attention to a figure like Cyrus could provide for Iran? In the first case, ancientism is interpreted against Islamism. Narratives about Sheikh Sadeq Khalkhali's decision to destroy Pasargad in the early revolution exemplify the conflict between Islamism and ancientism. However, the efforts of some Muslim intellectuals to cover Cyrus with the 'garment of prophecy' is another side of the coin, which not only does not see a threat in commemorating Cyrus but considers it an opportunity to connect the religions of Judaism, Christianity, and Islam, all of which remember Cyrus with greatness. The respect and reverence of Jews (and consequently Christians who believe in the Old Testament) for Cyrus the Great is well known. Jews remember Cyrus with greatness. His name is explicitly mentioned in first-hand Jewish sources as the liberator of the Jews after the conquest of Babylon. However, what is noteworthy is the interpretation of those Quran commentators (including Allameh Tabatabai in Tafsir al-Mizan and even Makarem Shirazi in Tafsir al-Namuneh and many others) who identify the 'reformer' mentioned in the Quran as 'Dhul-Qarnayn' with Cyrus the Great. Interestingly, these commentators have used verse 94 of Surah Al-Kahf, where God tells Dhul-Qarnayn, 'O Dhul-Qarnayn, Gog and Magog are corruptors in the land,' as evidence to argue that if Dhul-Qarnayn (Cyrus) was not a prophet, God would not speak to him. God's speaking to Cyrus is a sign of his prophethood. The claim of this note is not to enter into interpretive discussions and prove or disprove these claims in Judaism, Christianity, and Islam. The claim of this note is that due to Cyrus's prominent position in these religions, there are those who see this characteristic of his as an opportunity to unite these religions around his great ideas, which are manifested in the Cyrus Cylinder (generally referred to as the first human rights document). In the brief explanation given, the claim of this note is that, firstly, symbols of a movement can be found in the behavior of Iranians, especially in the last decade, which can be termed the Ancientism Movement of Iranians, and secondly, this movement, depending on how one interprets it, can be seen as a threat to the Islamic Republic if ancientism is positioned against Islamism, or it can be seen as an opportunity for the Islamic Republic if ancientism is not positioned against Islamism.