Fact-checked by Grok 2 weeks ago

Atar

Atar (Avestan: ātarš), also known as Ātar or Atash, is the Zoroastrian concept of holy fire, revered as a sacred yazata (divinity) and a manifestation of Ahura Mazda's divine energy and goodness.^[1]^[2] In Zoroastrian theology, Atar symbolizes purity, righteousness (asha), and the cosmic order, serving as a warrior against evil forces led by Angra Mainyu (Ahriman) and as a medium connecting the earthly and divine realms.^[1]^[2] Fire in Zoroastrianism is not an object of worship in the idolatrous sense but is venerated as one of the seven primordial creations of Ahura Mazda, specifically under the guardianship of the Amesha Spenta Asha Vahishta (Best Righteousness), representing truth and order.^[1]^[2] It embodies both physical and spiritual light, providing warmth, illumination, and life-sustaining energy, while metaphorically signifying divine protection and the purifying force in eschatological events such as the final renovation of the world (Frashokereti), where molten metal from fire will separate the righteous from the wicked.^[2] Atar is described in the Avesta, particularly in the Yasna and Atash Nyayesh (Fire Liturgy), as the "son" of Ahura Mazda and a vital participant in rituals that maintain cosmic harmony.^[1] Historically, the veneration of Atar traces back to Indo-Iranian traditions where fire was central to hearth cults, but Zoroaster reformed it into a symbol of monotheistic devotion, elevating it from domestic flames to a cosmic principle.^[2] During the Achaemenid Empire (c. 550–330 BCE), fire-holders were used in royal contexts, such as at Pasargadae, though dedicated fire temples emerged later in the Parthian (247 BCE–224 CE) and Sasanian (224–651 CE) periods.^[2] The Sasanians established grand fire temples housing eternal flames, including the three great fires—Adur Farnbag (fire of priests), Adur Gushnasp (fire of warriors), and Adur Burzen-Mihr (fire of farmers)—which served as spiritual and social centers until the Arab conquests disrupted many sites, though some ancient fires, over 2,000 years old, persist today in places like Yazd, Iran.^[1]^[2] Among Parsi Zoroastrians in India, the tradition continued with the establishment of the first Atash Bahram (victory fire) in Sanjan in 936 CE, now including eight such high-grade fires maintained with rigorous purity.^[1] Rituals involving Atar emphasize purity and reverence, with fires classified into grades such as Atash Bahram (highest, requiring 16 specific fires for consecration over rituals spanning the Yasna and Vendidad), Atash Adaran (for communal worship), and Atash Dadgah (for private use).^[1] Priests (mobeds) tend these flames using silver tongs and dry, aromatic woods like tamarisk, offering fuel, incense, and milk five times daily during the gah prayer periods, while laypeople perform the boi ceremony at home hearths.^[1]^[2] Atar has a dedicated month (the ninth) and day (the ninth), celebrated with feasts, and plays a key role in festivals like Nowruz, underscoring its enduring centrality in Zoroastrian identity despite the faith's minority status today.^[2]

Etymology and definition

Linguistic origins

The term Atar derives from the Avestan noun ātarš, the nominative singular form denoting fire as a physical and symbolic element central to ancient Iranian culture.^[3] The etymology of ātarš is unknown.^[3] It reflects a shared Indo-Iranian heritage where fire held ritual and domestic significance, as evidenced by parallels in early Vedic texts.^[3] Over time, the term underwent phonetic shifts in Iranian languages: from Avestan ātarš (with the nominative -š ending) to Middle Persian ādūr (reflecting intervocalic changes and rhotacism), and eventually to Modern Persian ātaš or āzar, preserving the core meaning of fire while adapting to regional dialects.^[4] Parallels in the Rigveda highlight shared Indo-Iranian ritual functions of fire, where the Vedic fire god Agni performs similar priestly roles—such as carrying offerings to the divine—but employs the distinct term agni from PIE *h₁n̥gʷnis, diverging from the monotheistic framing of Atar in Zoroastrian texts.^[3]

Conceptual overview

In Zoroastrianism, Atar represents the divine embodiment of holy fire, encompassing both visible flames and an invisible, spiritual essence that symbolizes purity, truth (asha), and the immanent presence of Ahura Mazda, the supreme deity.^[5]^[6] This sacred fire is fundamentally distinct from profane or ordinary fire, which lacks ritual consecration and divine significance, serving instead as a conduit for spiritual connection and cosmic order.^[7]^[8] Atar's core attributes highlight its paradoxical nature: it burns without consuming fuel or producing smoke, embodying an eternal, self-sustaining energy that purifies the soul and material world.^[5]^[9] As an agent of ritual purity, Atar works in tandem with water (Aban), another elemental force, to cleanse impurities and facilitate offerings to the divine, underscoring its role in maintaining harmony between the physical and metaphysical realms.^[6]^[7] Furthermore, Atar forms one of the seven fundamental creations in Zoroastrian cosmology, associated with Asha Vahishta (Best Truth), one of the Amesha Spentas, reflecting its integral place in the structured universe fashioned by Ahura Mazda.^[5]^[8] Historically, Atar's dual nature as both an elemental force and a divine entity traces back to early Zoroastrian texts, where it transcends mere physical combustion to embody a non-material essence of light and righteousness.^[5]^[6] This conceptualization, evident from the Gathas around 1500–1000 BCE, evolved through later Avestan and Pahlavi literature, emphasizing fire's role as a visible symbol of an invisible divine order without altering its abstract, transcendent qualities.^[9]^[7]

Scriptural depictions

In the Gathas

In the Gathas, the hymns attributed to Zoroaster composed around 1500–1000 BCE, Atar appears as an abstract, non-anthropomorphic force symbolizing divine energy, heat, and the principle of asha (truth and cosmic order), rather than a personified deity. This portrayal emphasizes Atar's role as an instrument of Ahura Mazda's will, facilitating the discernment between good and evil in the ongoing cosmic struggle against druj (the lie and chaos). Unlike later texts, Atar lacks personal attributes or independent agency, functioning instead as an extension of asha to uphold righteousness and expose falsehood.^[1] A key reference occurs in Yasna 31.3, where Atar serves as the medium through which Ahura Mazda promises satisfaction or recompense to both contending parties—the adherents of asha and those of druj—alongside truth itself: "That satisfaction which Thou hast created for both factions together with Thy spirit and hast promised (to them) through fire and truth." This verse positions Atar centrally in eschatological judgment, where fire tests souls at the end of time, allowing the righteous to pass unharmed while burning the wicked, thereby revealing the ultimate verdict of divine order.^[10] Such fiery ordeals underscore Atar's purifying function in separating truth from deception, though the Gathas do not enumerate specific types, a detail elaborated in subsequent Avestan literature.^[1] In Yasna 34.4, Atar is invoked as a powerful ally of asha, aiding the faithful in their battle against druj by detecting and grasping sinners: "Now, we wish Thy fire, Lord, which possesses strength through truth and which is the swiftest, forceful thing, to be of clear help to Thy supporter but of visible harm, with the powers in its hands, to Thy enemy, Wise One."^[10] Here, fire acts as a judicial tool, embodying the heat of truth to affirm the community's commitment to righteousness and to combat chaos without any hint of personification.^[1] This abstract depiction reinforces Atar's integration with asha, serving as a cosmic force that strengthens the divine order rather than an entity to be worshiped independently. Yasna 43.5 further highlights Atar's eschatological significance, portraying Ahura Mazda as the one who, at the "final turning point of creation," assigns prizes to actions and words—good for the good, bad for the bad—through his wisdom, with fire linked to this discerning process as an extension of asha: "But I have already realized Thee to be virtuous, Wise Lord... when I saw that Thou didst determine actions as well as words to have their prizes, namely, bad for the bad, a good reward for the good, (each to be given) through Thy skill at the final turning point of creation."^[10] In ritual contexts within the Gathas, such as this hymn, Atar symbolizes the vital energy channeled in offerings to Ahura Mazda, invoking divine favor and the triumph of order over chaos.^[1] This non-personified role evolves into more anthropomorphic depictions in post-Gathic texts.

In post-Gathic Avestan texts

In the Younger Avesta, Atar evolves from an abstract principle in the Gathas to a fully personified divinity, frequently invoked as the "son" of Ahura Mazda, emphasizing its divine origin and intimate connection to the supreme creator.^[11] This personification is evident in Yasna 25.7, where Atar is hailed as "the Fire, Ahura Mazda's son, the holy lord of the ritual order," underscoring its role as a sacred entity worthy of worship alongside other fires and ritual elements.^[11] This filial designation highlights Atar's function as an executor of Ahura Mazda's will, bridging the cosmic and ritual realms in post-Gathic compositions. Dedicated praises to Atar appear prominently in the Atash Nyayesh (Fire Liturgy), a key Younger Avestan text that invokes its protective qualities against evil forces and associations with fertility and prosperity.^[12] These hymns portray Atar as a guardian that repels demonic threats and bestows blessings of abundance, reflecting its expanded role in ensuring both physical and spiritual well-being for devotees.^[13] Such invocations mark Atar's integration into the broader pantheon of yazatas, with ritual formulas emphasizing its radiant power and benevolence. The Younger Avesta also classifies sacred fires into five distinct types, each linked to societal and cosmic functions, as enumerated in Yasna 17.11.^[13] These include atar bərəzi-savah (fire of high benefit, associated with ritual purity); atar vohu-fryāna (good and protecting fire, in humans); atar urvāzišta (most joyful fire, in plants); atar vazišta (swiftest fire, as lightning); and atar spəništa (most holy fire, before Ahura Mazda).^[13] This categorization, developed in priestly traditions, illustrates Atar's multifaceted presence across human endeavors, from sacred ceremonies to everyday existence. A pivotal example of Atar's ritual centrality appears in Yasna 62, a litany dedicated to the fire divinity, where offerings of wood, incense, and libations are presented to Atar as Ahura Mazda's son.^[11] Verses such as 62.1 declare, "I offer my sacrifice and homage to thee, the Fire, O Ahura Mazda's son," seeking blessings of health, prosperity, and protection in return.^[11] This hymn signifies the transition from the Gathas' metaphorical fire to a concrete ritual focus, positioning Atar as the recipient of haoma and other oblations in the Yasna liturgy.^[13]

Theological significance

As a yazata

In Zoroastrian theology, Atar is classified as a yazata, a divine being worthy of worship, closely aligned with the Amesha Spenta Asha Vahishta, the embodiment of best righteousness and truth.^[14] This association underscores Atar's role in upholding cosmic order and moral purity, as it is invoked alongside Asha Vahishta in liturgical texts to symbolize the fiery aspect of divine truth.^[15] The dedicated litany to Atar, known as the Atash Niyayesh, serves as a primary vehicle for supplications, where devotees seek protection from evil forces and demonic influences through Atar's purifying power. Atar possesses multifaceted attributes as a yazata, functioning as a protector of ritual and spiritual purity by warding off defilement and falsehood.^[14] It is revered as a fertility-bringer, granting boons such as offspring, prosperity, and the growth of vegetation, thereby sustaining life's vitality in alignment with divine creation. As a warrior entity, Atar combats demons and aids in cosmic battles, such as escorting the yazata Mithra to smite adversaries of righteousness, embodying a fierce opposition to Angra Mainyu's forces.^[16] These qualities highlight Atar's dynamic presence in the Zoroastrian pantheon, where it bridges the material and spiritual realms through its visible and invisible forms. Distinct from supreme deities like Ahura Mazda, Atar holds a subordinate position as the "son" of the creator god, executing his will while remaining essential for human-divine mediation.^[17] The consecration of the highest-grade sacred fires, such as the Atash Bahram, involves 1,128 purification ceremonies to ensure ritual purity.^[1] Scriptural invocations, such as those in the Atash Niyayesh, further emphasize this mediatory function by channeling prayers against evil. Atar is under the special protection of the Amesha Spenta Asha Vahishta, as fire is the creation entrusted to it.^[18]

Relation to Ahura Mazda and Amesha Spentas

In Zoroastrian cosmology, Atar represents the seventh and final creation of Ahura Mazda, manifesting as fire to embody the divine light and wisdom that illuminate the ordered universe. This placement positions fire as the culmination of the six prior creations—sky, water, earth, plants, animals, and humanity—each overseen by one of the Amesha Spentas, with Atar serving as a tangible symbol of Ahura Mazda's creative potency and the sustaining energy of goodness.^[19] Atar's primary theological association is with Asha Vahishta, the Amesha Spenta of Best Truth or Righteousness, under whose protection fire upholds cosmic order and moral purity as a visible agent of divine law. This bond underscores Atar's role in preserving the integrity of creation against chaos, with fire invoked alongside Asha Vahishta in rituals to reinforce righteousness. Secondarily, Atar links to Vohu Manah, the Amesha Spenta of Good Mind, particularly in contexts of ritual intellect and defense against evil, where the two collaborate to safeguard the world, as seen in texts depicting their joint opposition to Angra Mainyu's assaults.^[2]^[20] Theologically, Atar exhibits interdependence with Ahura Mazda, functioning as a channel for the supreme deity's energy without possessing independent creation myths of its own; instead, it derives its sanctity directly from Ahura Mazda's essence, often described as being "of the same nature" as the Wise Lord. This relationship proves essential during Frashokereti, the eschatological renewal, where Atar assists in the final purification by melting the cosmic metal to judge souls—warm and nourishing for the righteous, punishing for the wicked—thus facilitating the eternal triumph of good and the restoration of creation.^[2]

Worship and rituals

Fire in Zoroastrian ceremonies

In Zoroastrianism, the veneration of fire as Atar in ceremonial contexts dates back to the Achaemenid period (c. 550–330 BCE), with evidence of structured altars and practices from the 6th century BCE, marking an evolution in ritual observance, though the earliest Gathic texts contain no evidence of dedicated fire temples and instead highlight fire's inherent centrality to worship as a symbol of divine purity and presence.^[1]^[21]^[22] Central to the Yasna, the primary liturgical ceremony, fire functions as the sacred altar's focal point, where the zaotar priest recites Avestan hymns while tending the flame with offerings of haoma juice (prepared by pressing the plant and mixing it with water) and milk for the libation, incense, all performed alongside the barsom bundle of sacred twigs to invoke Atar's blessings for spiritual renewal and cosmic order.^[23]^[24]^[25] The ritual underscores fire's role as a mediator between the human and divine realms, with the priest ensuring the flame remains unpolluted to facilitate the efficacy of invocations directed to Ahura Mazda through Atar.^[1] Daily Zoroastrian practices integrate fire through the lighting of a divo, a simple oil lamp fueled by sesame or ghee, which laypeople maintain in homes to symbolize Atar's perpetual vigilance and ward off spiritual impurity.^[26] Accompanying this, the Atash Niyaesh—a litany praising fire as the "son of Ahura Mazda" and source of health and strength—is recited five times daily during the Boi ceremony, corresponding to the five gahs (periods of the day), with small pieces of sandalwood offered to the flame as a gesture of devotion and renewal.^[1] Fire further embodies purification in everyday rituals, where individuals pass their hands or walk over a low flame after potential contact with impurities, such as returning from unclean environments, to restore ritual purity and align with Atar's cleansing essence.^[26]^[27] This practice, rooted in the broader emphasis on fire as a purifying agent, ensures participants approach prayers or communal gatherings in a state of spiritual readiness.^[1]

Fire temples and grades of fire

Fire temples, known as atashgah in Persian, represent dedicated spaces for the veneration of sacred fire in Zoroastrianism, where eternal flames are meticulously tended by priests referred to as magi in classical sources or athravan in Avestan texts. While archaeological and literary evidence indicates that formalized worship of sacred fire through open altars and hearth fires dates back to the Achaemenid Empire (c. 550–330 BCE), with depictions on seals and reliefs showing kings performing rituals before fire, enclosed temple structures likely emerged later during the Parthian (247 BCE–224 CE) and Sasanian (224–651 CE) periods.^[28]^[22]^[1] These priests maintain the flames continuously, feeding them sandalwood and performing daily rituals to ensure the fire's purity and endurance, symbolizing the divine presence of Atar as a yazata.^[1] Zoroastrian fire temples house consecrated fires classified into three hierarchical grades, each with distinct levels of ritual purity, purpose, and consecration requirements. The highest grade, Atash Behram (fire of victory), is reserved for major temples and involves the amalgamation of fires from 16 diverse sources, representing the triumph of good over evil and cosmic harmony; it serves as a focal point for advanced liturgical ceremonies.^[1]^[29] The middle grade, Atash Adaran (fire of fires), is consecrated from fires originating in the four social classes—priests, warriors, agriculturists, and artisans—and is used for communal worship in mid-level temples, accessible to lay devotees under priestly supervision.^[1] The lowest grade, Atash Dadgah (fire of the hearth), derives from ordinary domestic or ritual fires and is employed for basic ceremonies, often in smaller shrines or temporary setups, emphasizing fire's role in everyday purity.^[1] Notable examples include the Atash Behram in Yazd, Iran, where a sacred fire has burned continuously since 470 CE, relocated several times but preserved for over 1,500 years, underscoring the tradition's resilience.^[30] The consecration of these graded fires, particularly the Atash Behram, is an elaborate ritual process symbolizing the unification of diverse elements of creation into a singular divine force. It begins with the collection of fires from 16 natural and human sources, such as lightning strikes, cremation pyres, potters' kilns, blacksmith forges, and goldsmith workshops, each purified through repeated ceremonies to remove impurities.^[1]^[29] These fires are then merged progressively over several stages, involving Yasna and Vendidad recitations performed by pairs of priests, typically spanning 8 to 12 months or longer depending on the number of officiants, culminating in the enthronement of the unified flame on a symbolic stone pedestal within the temple.^[31]^[29] For Atash Adaran and Dadgah, the process is simplified, using fewer sources and shorter durations, typically 2–3 weeks for Atash Adaran and a few hours to days for Atash Dadgah, but still emphasizing ritual purity to invoke Atar's protective essence.^[1]^[32] This merging ritual embodies the Zoroastrian principle of cosmic unity, where disparate fires from the natural and social worlds converge to represent the wholeness of Ahura Mazda's creation.^[1]

Cultural and historical role

In ancient Iranian society

In ancient Iranian society, fire, embodied as the divinity Atar, served as a central agent of purity and truth in various social and legal practices. It was invoked during legal oaths to ensure veracity, with individuals passing through flames or holding hot metal to affirm innocence in disputes, reflecting its role as a divine judge that revealed guilt or purity.^[33] In matrimonial ceremonies, fire symbolized the sanctity of union and warded off malevolent forces, as couples circled a sacred flame during rituals to invoke blessings for fertility and harmony.^[27] Similarly, in funerals, a priest recites prayers before a consecrated fire to aid the soul's transition, though exposure on dakhmas was primary to prevent pollution of the sacred elements.^[27]^[34] The athravan priests held hereditary guardianship over sacred fires, forming one of the three primary social classes in ancient Iranian society alongside warriors and agricultors. As descendants of pre-Zoroastrian fire specialists, athravans maintained perpetual flames in homes and temples, performing rituals to sustain Atar's divine presence and ensuring its ritual purity through daily feedings of clean wood.^[35] Their role extended to mediating community affairs, leveraging fire's symbolic authority to resolve conflicts and preserve social order.^[36] Atar influenced the Zoroastrian calendar, named as the ninth month (Āzar) and day, underscoring fire's integral place in temporal structure. The festival of Azargān (Ādargān), celebrated on the ninth day of this month, honors Atar through special prayers at fire temples and communal feasts.^[37] Archaeological evidence from the Achaemenid period (c. 550–330 BCE) reveals state-sponsored veneration of Atar, with fire altars excavated at Pasargadae featuring ash-filled depressions indicative of ritual use. At Persepolis, reliefs and seals depict winged figures tending flames on altars, suggesting centralized worship integrated into imperial ceremonies from the reign of Cyrus the Great onward.^[22]

Symbolism in royalty and art

In Achaemenid royal iconography, fire altars served as prominent emblems of divine kingship, frequently appearing in glyptic art from Persepolis where they are depicted in ritual scenes involving the king or heroic figures safeguarding the sacred flame. These representations, found on seals and reliefs, underscored the monarch's role as protector of cosmic order and purity, linking royal authority to the eternal light of Ahura Mazda. For instance, the detailed imagery in Persepolitan cylinder seals illustrates fire altars flanked by attendants or in processional contexts, symbolizing the integration of Zoroastrian fire worship into imperial legitimacy.^[38]^[39] During the Sasanian period, the fire altar motif persisted as a key symbol on coinage, prominently featured on the reverse of silver drachms issued by Ardashir I (r. 224–242 CE), the empire's founder. These coins portray the altar as a fluted column with flames, often without attendants in early types, embodying the king's personal dynastic fire and his descent from divine lineage as a Mazda-worshipper. The design emphasized the unity of the realm under Zoroastrian orthodoxy, with the altar representing unyielding royal power and protection against disorder.^[40]^[41] Artistic traditions further incorporated fire-related motifs, such as the Faravahar—a winged disk symbolizing divine glory (khvarenah)—in seals, textiles, and reliefs, where it evoked the radiant, protective essence of fire akin to Atar's eternal vigilance. In Sasanian seals and Naqsh-e Rustam carvings, these winged forms, sometimes paired with flame motifs, denoted the monarch's eternal rule and safeguarding from chaos, appearing in royal investiture scenes to affirm celestial endorsement.^[42]^[43] Politically, Sasanian rulers invoked fire's purity in inscriptions to legitimize their rule, as seen in Shapur I's Ka'ba-ye Zartosht text, which details the establishment of royal sacred fires honoring the dynasty.^[44] Similarly, Achaemenid kings like Darius I integrated divine elements in reliefs such as Behistun, where the king's triumph is framed by symbols of order upholding asha (truth) against falsehood.

Mythology and folklore

Myths involving Atar

In Zoroastrian mythology, Atar features in a confrontation with the demonic dragon Aži Dahāka, symbolizing the triumph of order over chaos. According to post-Avestan traditions, Ātar and Aži Dahāka, along with his brother Spitiyura, faced each other in a battle of threats, where Ātar's warnings proved most effective, foiling the dragon's destructive schemes.^[45] This act underscores Atar's role as a purifying force and warrior against druj (chaos and the lie). The Vendidad (Fargard 1) separately recounts the hero Thraetaona, also known as Fereydun, born in the land of Varena to confront the three-headed, three-mouthed serpent Aži Dahāka, a manifestation of Angra Mainyu's destructive forces who had usurped the world from the righteous king Yima, leading to his binding beneath Mount Damāvand.^[46] Atar's involvement extends to the cosmological origins of creation, where he serves as the vital spark animating key elements of the material world. The Pahlavi text Bundahishn describes how Ahura Mazda first manifests fire from infinite light as one of the primordial creations, with Atar embodying this divine energy that infuses life into plants and metals.^[47] Plants derive their growth and vitality from Atar's warming and illuminating presence, while metals gain their form and strength through fire's transformative heat, reflecting the interconnectedness of the seven good creations in Zoroastrian cosmology. This mythic tie positions Atar not merely as an element but as an active yazata fostering fertility and endurance against the assaults of the evil spirit. In eschatological narratives, Atar assumes a pivotal role in the final renovation of the world, known as Frashokereti, under the guidance of the savior figure Saoshyant. According to the Bundahishn (chapter 30), at the end of time, Atar collaborates with the yazata Airyaman to melt the metals within the earth's mountains and hills, forming a vast river of molten metal that sweeps across the land.^[47] This fiery torrent acts as the ultimate judgment: it burns and annihilates the wicked, purging all corruption, while to the righteous it feels like warm milk, allowing safe passage and resurrection. Through this purification, Atar ensures the eternal victory of asha (truth and order), completing the cosmic cycle begun in creation.

Folk traditions

In Persian folk traditions, Atar manifests as a household and communal guardian against malevolent forces, particularly through rituals that invoke fire's purifying power. Families maintain hearth fires as embodiments of divine protection, believed to repel evil spirits like jinn by drawing blessings and repelling impurity, a practice sustained in oral stories emphasizing fire's role in safeguarding homes and prosperity.^[48]^[49] A prominent example appears in Nowruz celebrations, where fire sprites or elemental spirits associated with Atar feature in tales of renewal; villagers light small fires or lamps to guide benevolent spirits while banishing winter's malevolence, portraying Atar as an active ally in seasonal rebirth. During Chaharshanbe Suri, the eve of the last Wednesday before Nowruz, participants jump over bonfires while chanting "Zardi-ye man az to, sorkhi-ye to az man" (My yellowness to you, your redness to me), symbolically transferring ailments and misfortunes to the flames in exchange for Atar's warmth and vitality. This Zoroastrian-derived custom underscores fire's folklore role in exorcising jinn-like entities and fostering communal harmony.^[50] Regional variations highlight Atar's localized attributes. In Kurdish lore, Atar connects to mountain fires, revered in Newroz festivities where hilltop bonfires symbolize purification and triumph over tyranny; tales depict these flames as Atar's extensions, warding off demonic forces and linking to ancient Zoroastrian fire temples in rugged terrains like Kurdistan's highlands. Parsi communities preserve stories of wandering flames, drawn from migration legends where sacred embers, embodiments of Atar, accompanied refugees across seas seeking safe consecration, enduring storms as tests of divine fidelity before establishment in India.^[51]^[52]^[53] Post-7th century syncretic elements integrate Atar-like fire motifs with Islamic imagery, especially in Sufi poetry. In works by poets like Rumi, fire symbolizes divine love and ecstatic union, blending Zoroastrian purity concepts with mystical illumination to represent the soul's burning quest for God, evident in verses evoking flames as both destroyer of ego and revealer of eternal light. This fusion appears in Persian folklore tales where wandering fires seek "consecration" through prayer, mirroring Sufi themes of spiritual journey amid cultural transition.^[54]

Modern observance

In contemporary Zoroastrianism

In contemporary Zoroastrian communities, particularly among Parsis in India and Iranis in Iran, the maintenance of sacred fires remains central to religious life, with key fire temples serving as focal points for worship. The Iranshah Atash Behram in Udvada, Gujarat—revered as the oldest continuously burning Zoroastrian fire, consecrated around 721 CE—undergoes regular restoration efforts to preserve its sanctity, including structural repairs and ritual purity protocols tended by hereditary priests. In Mumbai, home to over 40 fire temples, daily rituals involve priests fueling the flames with sandalwood and ensuring perpetual burning through vigilant oversight, adapting ancient practices to dense urban environments. Similarly, the Yazd Atash Behram in Iran houses a fire ignited in 470 CE, where priests perform similar maintenance amid a growing tourist presence, symbolizing the enduring role of Atar as a divine emissary.^[55]^[56]^[57] Festivals honoring Atar continue to blend tradition with modern contexts, especially following 20th-century migrations that concentrated Zoroastrian populations in cities like Mumbai and Tehran. The Sadeh festival, observed on the 50th day before Nowruz around late January, features communal bonfires lit after sunset to celebrate fire's discovery and the waning of winter, with participants jumping over the flames while reciting prayers to ward off evil and invoke purity—a rite adapted for urban parks and community halls to accommodate larger gatherings. Azargan, held in the month of Ādar (around mid-November), involves visits to fire temples for prayers, house cleanings, and carrying embers home to light household fires, fostering family unity in contemporary settings like apartment complexes among diaspora Parsis. These celebrations, once rural, now incorporate amplified prayers and eco-conscious fire management in cities, reflecting post-migration resilience.^[58]^[59]^[60] Zoroastrian communities face significant challenges in sustaining Atar's veneration, notably a sharp decline in priesthood numbers due to low birth rates and disinterest among youth. In Mumbai's Parsi strongholds, where the global Zoroastrian population is approximately 110,000–120,000 as of 2025, fewer than 20 priests capable of performing higher liturgical ceremonies serve dozens of temples, prompting initiatives like relaxed training requirements to attract recruits since the early 2020s. Environmental pressures, including urban pollution and resource scarcity, complicate sacred fire maintenance, as priests navigate fuel sourcing while upholding ritual purity amid broader ecological advocacy within the faith. Efforts to address these issues emphasize community education and inter-generational transmission to preserve Atar's role in daily and festive observances.^[61]^[62]^[56]

Global influences and adaptations

The veneration of fire as a symbol of divine purity and light in Zoroastrianism, particularly through the concept of Atar, exerted influence on Judaism during the Babylonian exile and subsequent Persian rule, when Jewish communities encountered Zoroastrian practices under Cyrus the Great. This contact contributed to the development of later Jewish rituals emphasizing light, such as aspects of the Chanukah menorah lighting, to which some scholars link Zoroastrian fire veneration as a means of ritual purity and renewal.^[63] Similarly, these ideas of light overcoming darkness resonated in early Christianity, where fire and light motifs in texts like the Gospel of John echo Zoroastrian dualism, adapted to symbolize divine presence and salvation.^[64] Echoes of Atar's symbolism appear in syncretic religions like Manichaeism and Mithraism, which drew from Iranian Zoroastrian roots. In Manichaeism, founded by the prophet Mani in the 3rd century CE amid Sassanid Persia, fire evolved from Zoroastrian purifying Atar into a "pillar of fire" representing the soul's ascent and the cosmic struggle between light and darkness, integrated into rituals alongside water purity practices. Mithraism, a Roman mystery cult centered on the deity Mithra (a Zoroastrian yazata associated with Atar), incorporated fire altars and hearth rituals symbolizing cosmic order and enlightenment, reflecting Indo-Iranian fire worship traditions.^[65] In modern contexts beyond traditional Zoroastrianism, the purity of fire as embodied by Atar has inspired adaptations in environmental movements, where Zoroastrian reverence for natural elements—including keeping fire unpolluted—serves as a model for sustainability. Post-2020, amid heightened climate awareness, Zoroastrian communities and scholars have highlighted these principles in eco-theology, promoting rituals and advocacy that emphasize elemental protection to combat pollution and resource depletion, as seen in Canadian Zoroastrian initiatives for global environmental justice.^[66] This legacy positions Zoroastrianism as an early ecological framework, influencing broader interfaith efforts for planetary stewardship.^[67] Note that the term "Atar" also refers to a French axial-flow turbojet engine developed by Snecma in the mid-20th century, derived from German WWII designs, bearing no connection to Zoroastrian theology or symbolism.^[68]

References

[1]
[PDF] Fire and Fire-temples in Zoroastrianism Through the Ages - avesta.org
Jan 7, 2018 · By Dr. Kersey H Antia. Fire or light has always been an object of adoration or even veneration by people all through the ages.
[2]
None
Below is a merged summary of Atar (Fire) in Zoroastrianism based on the provided segments from "Zoroastrians: Their Religious Beliefs and Practices" by Mary Boyce. To retain all the detailed information in a dense and organized manner, I will use a table in CSV format, followed by a concise narrative summary that integrates the key points. This approach ensures all details are preserved while maintaining readability.
[3]
ĀTAŠ - Encyclopaedia Iranica
The hearth fire, providing warmth, light and comfort, was regarded by the ancient Iranians as the visible embodiment of the divinity Ātar.
[4]
ĀDUR - Encyclopaedia Iranica
ĀDUR (and ādar) Middle Persian word for “fire;” the Avestan form is ātar (of unknown derivation), and the late form is arabicized in New Persian as āẕar.Missing: scholarly | Show results with:scholarly
[5]
[PDF] Celestial Fire - Irfan Colloquia
Thus according to Zoroastrian apocalyptic imaginary, it is precisely the divine Fire (atar) and Truth (asha) that shall be 'embodied' or “made flesh” as it ...
[6]
The Light of the Sacred Fire
### Summary of Atar in Zoroastrianism
[7]
[PDF] THE ZOROASTRIAN FLAME | Beshara Magazine
Jun 29, 2018 · The easiest way of explaining the significance of these fires is that a consecrated fire is always seen as the 'Son of God', that is, the Son of ...
[8]
Fire in the mind: changing understandings of fire in Western civilization
In some societies, fire was a god; in others, a theophany, a manifestation of divine presence; in all, an inevitable part of sacrifice, ceremony and theology.
[9]
The Fire Cult During the Achaemenid Period
This study examines the sacredness of fire, temple structures, cult, and the relationship between fire temples and the cult of Anāhitā during the Achaemenid ...
[10]
[PDF] the-gathas-of-zarathustra-insler-1975.pdf - Zoroastrians.net
VOLUME ! THE GATHAS OF. ZARATHUSTRA by. S. INSLER.<|control11|><|separator|>
[11]
AVESTA: YASNA: (English)
And I offer the Haoma and Haoma-juice with a complete and sacred offering for the propitiation of the Fravashi of Zarathushtra Spitama the saint, and I offer ...
[12]
None
Nothing is retrieved...<|control11|><|separator|>
[13]
M.N. Dhalla: History of Zoroastrianism (1938), part 3 - avesta.org
Sep 21, 2003 · He is the warrior of the strong arms, who breaks the skulls of the demons. ... Yazata presiding over fire is Atar. Among both the Indians ...
[14]
(PDF) Zoroastrians: Their Religious Beliefs and Practices - Mary Boyce
This work presents an overview of Zoroastrian beliefs and practices, tracing the religion's historical journey from its origins in ancient Iranian empires.
[15]
10. MIHR YASHT ("Hymn to Mithra") - Khorda Avesta
It consists of long descriptive pieces, sometimes rather spirited, and of fervent prayers and invocations for mercy or protection.
[16]
https://www.avesta.org/ka/yt10sbe.htm
[17]
COSMOGONY AND COSMOLOGY i. In Zoroastrianism/Mazdaism
The seventh creation, fire (protected by Ardwahišt; Av. Aṧa Vahišta), was ... In Zoroastrianism it was therefore taught that Ahura Mazdā created light ...
[18]
[PDF] Zoroastrian theology from the earliest times to the present day
the creation of righteousness, Atar in company with Vohu Manah opposes the malice of the Evil Spirit. ^•'^^ When Yima, reft of his senses through the Kingly ...
[19]
On the Zoroastrian Temple Cult of Fire - jstor
This is a review article of a comprehensive and valuable work by Dr. Klaus Schippmann on the fire temples of ancient Iran. In the article it is suggested ...
[20]
YASNA - Encyclopaedia Iranica
Aug 15, 2006 · The Yasna is a composite text representing the editorial work of scholar-priests whose goal it was to produce an extended liturgy to accompany the ritual.Missing: Atar | Show results with:Atar
[21]
HAOMA ii. THE RITUALS - Encyclopaedia Iranica
At Yasna 62, the Ātaš niāyeš “prayer for Fire,” the rāspī puts on the fire the now-dried residue of twigs from the two parahōm preparations. Although this ...
[22]
BARSOM - Encyclopaedia Iranica
The object of holding the barsom and repeating prayers is to praise the Creator for the support accorded by nature and for the gift of the produce of the earth, ...Missing: Atar seventh
[23]
Zoroastrian Daily Life – PRACTICES and CUSTOMS
Keeping fire / Divo (natural oil lamp) in the house: When it is not possible to have a fire 24 hours of the day in the house, a divo (oil lamp) is kept burning ...
[24]
ZOROASTRIAN RITUALS - Encyclopaedia Iranica
As Zoroastrians left their bounded space and sought to become part of Iranian mainstream society, ritual boundaries were downplayed and the ritual function of ...
[25]
Fire Temple - World History Encyclopedia
Feb 11, 2020 · Fire temples are places of worship in the Zoroastrian religion. They were known as ataskada (“house of fire”) by the Persians but are best known today by their ...
[26]
FIRE ALTARS - Encyclopaedia Iranica
Dec 15, 1999 · This seems to have been part of the early Sasanian kings' desire to establish their dynastic fire as a symbol of the unity of the whole empire.
[27]
Atash Behrams - India
The Fire Temples are divided into 3 grades. The Fire belonging to the first grade is that enshrined in an Atash Behram, the second is the Fire of the ...
[28]
Sacred fire alive for 1550 years at Iranian Zoroastrian temple
Apr 5, 2018 · The sacred fire of the temple is said to have been burning since 470 AD in the Sassanian Empire. It was originally started in the Pars Karyan ...
[29]
How is an Atash Behram consecrated? (TMY – JJ of 27-5-18)
Sep 7, 2018 · The consecration of an Atash Behram generally follows the same six stages as that of an Adaran fire. However the main difference is that in an ...
[30]
[PDF] The Sacred Fires - Zoroastrians.net
This in turn led to the use of fire as the tester of truth. A person was put through a fire ordeal in order to establish his innocence or guilt. In.
[31]
ĀΘRAVAN - Encyclopaedia Iranica
Even in Zoroastrianism, however, the temple cult of fire does not appear to have been established until the fourth century B.C. (see further under ātaš); and it ...
[32]
Zoroastrian Priesthood - Atharvan, Magi, Modern Priests
The athravan and magi became Zoroastrian priests. In doing so they became bearers and keepers of the Zoroastrian spiritual flame as well.
[33]
IRANIAN FESTIVALS ((b)) - The Cambridge History of Iran
Festivals are a characteristic part of Zoroastrianism, a faith which enjoins on man the pleasant duty of being happy, but there are no fast days in this ...Missing: Azargan ancient
[34]
SAOC 72. The Ritual Landscape at Persepolis
This study seeks also to use the Persepolitan glyptic evidence as a springboard to re-visit the most famous “fire altar” depicted in Achaemenid art, that on the ...
[35]
The Fire Cult During the Achaemenid Period
Oct 17, 2025 · This study examines the sacredness of fire, temple structures, cult, and the relationship between fire temples and the cult of Anāhitā ...
[36]
SASANIAN COINAGE - Encyclopaedia Iranica
On most drachms, a Zoroastrian fire altar is depicted which might represent the individual king's fire, but this basic picture is subject to considerable ...
[37]
Sasanian Coins - The Barber Institute of Fine Arts
The reverse of all Sasanian drachms carried an image of an ateshtan, a 'fire altar', sometimes flanked by incense burners, sometimes flanked by attendants.
[38]
[PDF] FAROHAR/FRAVAHAR MOTIF - Heritage Institute
The Farohar/Fravahar motif is located at Persepolis, Iran, and is related to the use of icons and symbols in Zoroastrianism.<|control11|><|separator|>
[39]
FARR(AH) ii. ICONOGRAPHY OF FARR(AH)/XᵛARƎNAH
Aug 24, 2010 · The advent of Darius, and the rise of Ahura Mazdā to supremacy at the expense of other deities, required a major shift in kingly iconography.Missing: Atar | Show results with:Atar
[40]
AVESTA: VENDIDAD (English): Fargard 1.
### Summary of Myth Involving Atar, Fereydun, and Aži Dahāka (Vendidad Fargard 1)
[41]
https://barber.org.uk/sasanian/
[42]
The Bundahishn ("Creation"), or Knowledge from the Zand - avesta.org
Feb 24, 2022 · The Bundahishn is a Zoroastrian Pahlavi scripture. It has three main themes: creation, the nature of earthly creatures, and the Kayanians ...Missing: Atar spark
[43]
Fire & Light in Zoroastrianism. Kinds of Fire. Energy of Creation
Zoroastrians turn towards a flame (athra / atarsh / atash) or a source of light when they worship. The light can come from a natural source such as the sun, an ...
[44]
The Zoroastrian Flame | Beshara Magazine
Jul 4, 2018 · Khojeste: Every Zoroastrian should be a soldier of truth, be ashava, which is an Avestan word meaning 'possessor of truth'. If we are the ...<|control11|><|separator|>
[45]
None
Nothing is retrieved...<|control11|><|separator|>
[46]
Ignited by heroism, Newroz fire keeps burning bright - Rudaw
Mar 17, 2021 · This notion of a healing flame from a sacred fire draws on Zoroastrianism, an ancient faith that was dominant in Kurdish areas during pre- ...Missing: Atar | Show results with:Atar
[47]
Kurds blend mythology, modernity during Newroz celebrations
Mar 20, 2023 · In Zoroastrianism, the fires serve to scare away Angra Mainyu, the antithesis to the creator deity Ahura Mazda.
[48]
1. Qissa-e Sanjan Selections & Early Parsi History - Heritage Institute
The Zoroastrians were over-powered and fled by sea to Makran, the coast of Baluchistan to the east of Hormuz. The text reads: "He (Mujasa bin Masood) conquered ...
[49]
Sufi Themes and Imagery through Mawlānā's Naynāma: Part 2
Thus, fire carries divinity within itself, and plays a central role in Iranian civilisation both before and after the advent of Islam. In Zoroastrianism, fire ...Missing: influence | Show results with:influence
[50]
Iranshah : A Legacy Restored - Zoroastrians.net
Dec 11, 2023 · A book about the heritage restoration of the Iranshah Ātash Behram. This Fire Temple is the house of our most revered, oldest and continuously burning fire.Missing: contemporary maintenance Yazd digital monitoring
[51]
The last of the Zoroastrians | Religion | The Guardian
Aug 6, 2020 · If legend is to be believed, the fire was consecrated shortly after the arrival of the Parsis in India, and has been burning constantly for more ...
[52]
Iran's Zoroastrians keep ancient, sacred flame burning - AL-Monitor
Jul 23, 2023 · A Zoroastrian priest adds wood to the Atash Bahram ("Fire of Victory" or Eternal Flame) in the sanctum at the Fire Temple of Yazd in central ...Missing: digital | Show results with:digital
[53]
SADA FESTIVAL - Encyclopaedia Iranica
Aug 15, 2009 · That is why modern Zoroastrians would light their Sada and Hiromba fires near running water or over an underground canal (qanāt). The practice ...Missing: Azargan | Show results with:Azargan
[54]
Sadeh Festival, a Celebration for Blessings (Date, History)
Jan 30, 2016 · And as the fire becomes smaller youths jump over it. Another reason to celebrate this day is because most of cold winter days are passed now. As ...
[55]
Exploring the Azargan Festival! - SaedNews
Oct 28, 2025 · On this day, people would visit fire temples, offer prayers to Ahura Mazda, celebrate with joy, and carry embers from the sacred fire back home ...
[56]
Parsis in Mumbai fight existential decline in aspirants to priesthood
Nov 14, 2023 · With steadily declining numbers, some of India's Zoroastrians are looking to reduce the strain of becoming a priest in order to encourage more young men to ...
[57]
Zoroastrians confront depletion of their ancient faith | AP News
Jul 1, 2022 · Wary of persecution, many Zoroastrians left for destinations in western India, notably Mumbai and Gujarat. India's Zoroastrian population — ...
[58]
The Development of the Chanukah Oil Miracle in Context of ...
Dec 25, 2016 · Like the menorah, fire is central to the use of the altar ... In this way, both Zoroastrian and Jew appreciated the restored fire on the altar.
[59]
Influence of Zoroastrianism on Judaism and Christianity - Cais-Soas
The Jews greatly resisted the imposition of Zoroastrianism charading as Judaism. The construction of the temple designed by the great Persian king Cyrus for the ...
[60]
Yazata | Ahura Mazda, Fire Worship, Mithraism - Britannica
Oct 11, 2025 · The principal yazatas are mostly ancient Iranian deities reduced to auxiliary status: Ātar (Fire), Mithra, Anahita, Rashnu (The Righteous), ...
[61]
Overview Essay - Yale Forum on Religion and Ecology
... Zoroastrian sources. In the Avestan liturgies, the core constituents of the material world carry the title of yazata- 'venerable being' and appear as ...Missing: Atar | Show results with:Atar<|control11|><|separator|>
[62]
[PDF] Great ecological legacy of the Zoroastrian religion
Jun 28, 2023 · ○ “Zoroastrianism is the oldest of the revealed world- religions ... embedded in the religion: earth, water, trees, plants, fire are ...
[63]
SNECMA develops the first French jet engine - Safran
The ATAR 101V military engine, developed by SNECMA, is the first French jet engine.Missing: unrelated Zoroastrianism