Written by The term ĀTAŠKADA, meaning “house of fire” in New Persian, refers to Zoroastrian fire-temples where a sacred fire is perpetually maintained. Rooted in ancient Persian culture, these temples have evolved over centuries, reflecting the socio-religious transformations of their time. This article summarizes the historical, architectural, and cultural aspects of ĀTAŠKADA, integrating a detailed timeline, scholarly references, and a comprehensive chart for clarity.
Definition and Origins
ĀTAŠKADA originates from Middle Persian terms such as ātaxš-kadag and mān ī ātaxš. These names highlight the domestic and sacred nature of fire-temples, likening them to hearths, a cornerstone of Zoroastrian spirituality. The concept of temple-cult fire likely emerged in the Achaemenid period (4th century BCE), with archaeological evidence linking it to practices during the Seleucid and Parthian eras.
While no specific Old Persian term for a fire-temple exists in the Avesta, it is theorized that early Achaemenid emperors, such as Darius the Great, institutionalized fire worship within the broader context of Zoroastrian ritual practices. The remains at Kūh-e Ḵᵛāja in Sīstān and later structures reflect this continuity.
Evolution of Terminology
Throughout history, the names for fire-temples evolved:
- Achaemenid and Parthian Era: Likely referred to as ātarōšan (place of burning fire).
- Sasanian Era: Adopted terms like ātaxš-kadag and mān ī ātaxš.
- Post-Arab Conquest: Transitioned to Dar-e Mehr among Irani Zoroastrians, while Parsis in India used agiary.
- Modern Revival: Fasli reformists revived the term ātaškada in the 20th century, using it for prominent temples in Tehran and Bombay.
Early Fire-Temples: Achaemenid to Parthian Periods
Archaeological remains suggest that fire-temples emerged as sacred spaces during the late Achaemenid period. Sites such as Kūh-e Ḵᵛāja (Sīstān) include early altars and foundations, showing a Seleucid influence and later Parthian renovations. These early structures often served as both religious and administrative hubs, emphasizing the dual sacred and temporal power of the Achaemenid kings.
Parthian and Sasanian Innovations
Under the Parthians and Sasanians, fire-temples became architectural masterpieces, characterized by:
- Domed Sanctuaries (Gombads): Square layouts with central altars supported by four pillars.
- Ambulatories: Pathways surrounding the sanctuary for priests and worshippers.
- Complex Designs: Included storage for firewood and rituals, as well as gathering halls for festivals.
Notable examples include Ādur Gušnasp in Azerbaijan, featuring frescoes, marble paneling, and intricate stone carvings.
Architectural Features and Practices
Sasanian fire-temples embodied sacred purity and immovability of fire. Rituals occurred outside the gombad, ensuring that the sacred fire remained undisturbed. Modern discoveries reveal that some gombads had double roofs for ventilation, protecting the fire’s sanctity.
Post-Islamic Period and Modern Revival
Following the Arab conquest, many fire-temples were demolished or converted into mosques. However, remnants of older structures, such as those in Yazd and Fārs, retain traces of Zoroastrian architecture. In India, Parsis built modest agiarys during Muslim rule, evolving into elaborate Victorian-style temples under British influence.
In Iran, the late 19th century saw a resurgence in rebuilding Dar-e Mehrs, blending traditional Persian and Achaemenid-inspired designs.
Chronological Summary in Chart Form
| Section | Description |
|---|---|
| Definition and Origins | ĀTAŠKADA means “house of fire” in New Persian and refers to Zoroastrian fire-temples. The term is rooted in Mid. Pers. and has synonyms like mān ī ātaxš. |
| Terminology | Fire-temples were called ātarōšan in Parthian and Dar-e Mehr after the Arab conquest. Parsis in India also use “agiary.” |
| Earliest Remains | The earliest identified remains are at Kūh-e Ḵᵛāja in Sīstān, dating to Seleucid or early Parthian times. |
| Parthian and Sasanian Temples | Parthians and Sasanians built many fire-temples, notably Ādur Gušnasp. These had domed sanctuaries (gombads) with specific layouts. |
| Modern Usage | Faslis revived the term ātaškada in the 20th century. Zoroastrians of Tehran and Bombay adopted the term for new temples. |
| Architectural Features | Sasanian temples had domed sanctuaries surrounded by ambulatories, storage rooms, and worship areas. Sacred fires were immovable. |
| Islamic Period | Islamic conquest led to the demolition or conversion of fire-temples into mosques. Some remnants survive in Yazd and Fārs. |
| Parsi Fire-Temples in India | Parsi agiarys in India remained humble until British rule. Modern agiarys combine local and British architectural styles. |
| Rebuilding in Iran | 19th-century Iranian fire-temples were reconstructed in larger, impressive styles, some inspired by Achaemenid architecture. |
| Bibliography | Includes works by scholars like M. Boyce, R. Naumann, and F. M. Kotwal. Contains detailed studies and bibliographies. |
References
- M. Boyce, “The Sacred Fires of the Zoroastrians,” BSOAS 31, 1968, pp. 52-53.
- K. Schippmann, Die iranischen Feuerheiligtümer, Berlin and New York, 1971.
- M. Siroux, Bulletin de l’Institut français d’archéologie orientale 44, 1947, pp. 105-66.
- Encyclopaedia Iranica, “ĀTAŠKADA,” available online at iranicaonline.org/articles/ataskada.