Agiary

A fire temple (; ) is a place of worship for Zoroastrians.
In Zoroastrian doctrine, ''atar'' and ''aban'' (fire and water) are agents of ritual purity.

Clean, white "ash for the purification ceremonies sregarded as the basis of ritual life", which "are essentially the rites proper to the tending of a domestic fire, for the temple ireis that of the hearth fire raised to a new solemnity". For, one "who sacrifices unto fire with fuel in his hand ..., is given happiness".

, there were 167 fire temples in the world, of which 45 were in Mumbai, 105 in the rest of India, and 17 in other countries. Of these, only nine (one in Iran and eight in India) are the main temples known as Atash Behrams; the remainder are the smaller temples known as agiaries.

History and development

Concept

First evident in the 9th century BCE, the rituals of fire are contemporary with that of Zoroastrianism itself. It appears at approximately the same time as the shrine cult and is roughly contemporaneous with the introduction of Atar as a divinity. There is no allusion to a temple of fire in the Avesta proper, nor is there any Old Persian word for one.

That the rituals of fire was a doctrinal modification and absent from early Zoroastrianism is also evident in the later ''Atash Nyash''. In the oldest passages of that liturgy, it is the hearth fire that speaks to "all those for whom it cooks the evening and morning meal", which Boyce observes is not consistent with sanctified fire. The temple is an even later development: from Herodotus it is known that in the mid-5th century BCE the Zoroastrians worshipped to the open sky, ascending mounds to light their fires. Strabo confirms this, noting that in the 6th century, the sanctuary at Zela in Cappadocia was an artificial mound, walled in, but open to the sky, although there is no evidence whatsoever that the Zela-sanctuary was Zoroastrian. Although the "burning of fire" was a key element in Zoroastrian worship, the burning of "eternal" fire, as well as the presence of "light" in worship, was also a key element in many other religions.

By the Parthian Empire (250 BCE–226 CE), there were two places of worship in Zoroastrianism: one, called ''bagin'' or ''ayazan'', was a sanctuary dedicated to a specific divinity; it was constructed in honor of the patron saint (or angel) of an individual or family and included an icon or effigy of the honored. The second, the ''atroshan'', were the "places of burning fire" which became more and more prevalent as the iconoclastic movement gained support. Following the rise of the Sassanid dynasty, the shrines to the Yazatas continued to exist, but with the statues – by law – either abandoned or replaced by fire altars.

Also, as Schippman observed, there is no evidence even during the Sassanid era (226–650 CE) that the fires were categorized according to their sanctity. "It seems probable that there were virtually only two, namely the ''Atash-i Vahram'' iterally: "victorious fire", later misunderstood to be the Fire of Bahram and the lesser ''Atash-i Adaran'', or 'Fire of Fires', a parish fire, as it were, serving a village or town quarter". Apparently, it was only in the ''Atash-i Vahram'' that fire was kept continuously burning, with the ''Adaran'' fires being annually relit. While the fires themselves had special names, the structures did not, and it has been suggested that "the prosaic nature of the middle Persian names (''kadag'', ''man'', and ''xanag'' are all words for an ordinary house) perhaps reflect a desire on the part of those who fostered the temple-cult ... to keep it as close as possible in character to the age-old cult of the hearth-fire, and to discourage elaboration".

The Battle of al-Qādisiyyah (636 CE) and the Battle of Nihavānd (642 CE) were instrumental to the collapse of the Sassanid Empire and state-sponsored Zoroastrianism; destruction or conversion (mosques) of some fire temples in Greater Iran followed. The faith was practiced largely by the aristocracy but large numbers of fire temples did not exist. Some fire temples continued with their original purpose although many Zoroastrians fled. Legend says that some took fire with them and it most probably served as a reminder of their faith in an increasingly persecuted community since fire originating from a temple was not a tenet of the religious practice.

Archaeological traces

The oldest remains of what has been identified as a fire temple are those on Mount Khajeh, near Lake Hamun in Sistan. Only traces of the foundation and ground-plan survive and have been tentatively dated to the 3rd or 4th century BCE. The temple was rebuilt during the Parthian era (250 BCE-226 CE), and enlarged during Sassanid times (226–650 CE).

The characteristic feature of the Sassanid fire temple was its domed sanctuary where the fire-altar stood. This sanctuary always had a square ground plan with a pillar in each corner that then supported the dome (the ''gombad''). Archaeological remains and literary evidence from ''Zend'' commentaries on the Avesta suggest that the sanctuary was surrounded by a passageway on all four sides. "On a number of sites the ''gombad'', made usually of rubble masonry with courses of stone, is all that survives, and so such ruins are popularly called in Fars ''čahār-tāq'' or 'four arches'."

Ruins of temples of the Sassanid era have been found in various parts of the former empire, mostly in the southwest ( Fars, Kerman and Elam), but the biggest are those of Adur Gushnasp in Media Minor (see also The Great Fires, below). Many more ruins are popularly identified as the remains of Zoroastrian fire temples even when their purpose is of evidently secular nature, or are the remains of a temple of the shrine cults, or as is the case of a fort-like fire temple and monastery at Surkhany, Azerbaijan, that unambiguously belongs to another religion. The remains of a fire-altar, most likely constructed during the proselytizing campaign of Yazdegerd II (''r.'' 438–457) against the Christian Armenians, have been found directly beneath the main altar of the Echmiadzin Cathedral, the Mother See of the Armenian Apostolic Church.

Legendary Great Fires

Apart from relatively minor fire temples, three were said to derive directly from Ahura Mazda, thus making them the most important in Zoroastrian tradition. These were the "Great Fires" or "Royal Fires" of Adur Burzen-Mihr, Adur Farnbag, and Adur Gushnasp. The legends of the Great Fires are probably of antiquity (see also ''Denkard'' citation, below), for by the 3rd century CE, miracles were said to happen at the sites, and the fires were popularly associated with other legends such as those of the folktale heroes Fereydun, Jamshid and Rustam.

The ''Bundahishn'', an encyclopaedic collection of Zoroastrian cosmogony and cosmology written in Book Pahlavi, which was finished in the 11th or 12th century CE, states that the Great Fires had existed since creation and had been brought forth on the back of the ox ''Srishok'' to propagate the faith, dispel doubt, and protect all humankind. Other texts observe that the Great Fires were also vehicles of propaganda and symbols of imperial sovereignty.

The priests of these respective "Royal Fires" are said to have competed with each other to draw pilgrims by promoting the legends and miracles that were purported to have occurred at their respective sites. Each of the three is also said to have mirrored social and feudal divisions: "The fire which is Farnbag has made its place among the priests; ... the fire which is Gūshnasp has made its place among the warriors; ... the fire which is Būrzīn-Mitrō has made its place among agriculturists" (''Denkard'', 6.293). These divisions are archaeologically and sociologically revealing, because they make clear that, since from at least the 1st century BCE onwards, society was divided into four, not three, feudal estates.

The Farnbag fire (translated as 'the fire Glory-Given' by Darmesteter) was considered the most venerated of the three because it was seen as the earthly representative of the ''Atar Spenishta'', 'Holiest Fire' of Yasna