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 Fire,
the provider of heat and light and the source of life and growth, was the center
of all religious rituals of the ancient Indo-Iranians, and till this day, fire
plays an important role in the religious ceremonies of the Hindus and
Zoroastrians.
Since early time, human beings had seen the fire ‘fall from the sky’ in the form
of lightning, witnessed the volcanoes erupt and spew molten lava and had
experienced the heat and light generated by these natural occurrences. But, when
humans learned the art of lighting the fire they gained an upper hand in the
animal kingdom; for they could now scare away the ferocious animals and
illuminate dark and dingy caves. Humans soon learned to control the fire by
keeping it under ashes and blazing it into flames by feeding it with wood and
dry grass, and this probably led to their transition from nomads to settlers.
The development of methods and tools for controlling and using fire was critical
in human evolution and is believed to have allowed early humans to spread
northward from the warm climates of their origins into the more severe
environments of Europe and Asia. Evidence exists for deliberate fire use in the
PALEOLITHIC PERIOD, beginning about 500,000 years ago; while, NEOLITHIC sites
have yielded objects that may have been fire making tools: drills for producing
friction heat in wood and flints for striking sparks from iron pyrites.
In those days it was a labor to light a fire so it was prudent to keep it
smoldering. Fire was very precious, it required constant attention and was
affectionately kept in a special place, the hearth. For the very early settlers,
most activities, such as cooking, eating, socializing and sleeping, were
centered around the hearth. This special place became an altar and fire became
the object of veneration. Since fire played a very important part in the social
and domestic life of the early settlers it was regarded as a special object of
deep homage, presiding in their hearth, dispelling darkness of night and
bestowing warmth in the cold and dreary winter. Fire was fed with animal fat and
flesh, grains and incense which rose in smoke to reach the gods in the sky.
Thus, with the ability to produce and control fire, humans could now not only
create heat and light but cook foods that were difficult to eat in their raw
state, drive game toward killing stands, and keep dangerous animals away from
home hearths. With fire, wood could be worked to a strong, sharp point; clay
pots could be baked to a stonelike hardness; and land could be cleared for
planting. Eventually, the use of fire brought about the birth of civilizations
based on the smelting and forming of metals.
 The
cult of fire can be traced back to the Indo-European period, and even today,
fire in the form of lighted lamps, burning candles, incense and blazing wood
adorns the places of worship of most religions. The Avestan word Athra has its
equivalent Agni, in Sanskrit; and Ignis, in Latin. The cult of ever burning fire
seems to have been wide spread among the Indo-Iranians. Since the sun by day and
the fire by night were the only sources of illumination, the Indo-Iranians came
to realize the brightness of their own hearth fires to that of the sun in the
sky. The sun was also necessary for the growth of plants, just as fire was
necessary to prepare the food that nourished them, and they became aware of the
central role played by the sun and fire in sustaining their life. The regular
pattern of the rising and setting of the sun helped them to realize the
established truths within the universe and a link between sun and fire was
formed. Fire came to be recognized as the symbol of Truth and Order (‘ASA’ in
Avestan and ‘RTA’ in Sanskrit). This in turn led to the use of fire as the
tester of truth and fire ordeals were used to establish a person’s innocence.
According to Pahalvi texts, molten metal was poured on the chest of the accused
or the person was made to drink hot fiery ‘soogand’ (burning sulphur). If the
person survived the ordeal it was taken as a sign of innocence. Such extreme
measures, probably served as detriments to bad deeds and false testimony. Fire
has played a central role in many religions. It has been as a god (for example,
the Indo-Iranian Agni) and recognized as a symbol of home and family (the hearth
fire) in many cultures. It has also been a symbol of purification and renewal.
Zarathushtra reformed the fire cult and made it the symbol par excellence of
Ahura Mazda. In his Gathas he speaks of fire as a bright and powerful creation
of Ahura Mazda and prefers fire instead of idols as a symbol of divinity. In its
simplest form fire is that which burns and gives out light. Fire can consume all
organic matter and is able to transform most inorganic matter. The burning be
may likened to that which destroys evil by consuming or changing. The light may
been seen as that which makes life possible by providing heat and energy that
permeates all of Ahura Mazda’s creations. Light in its various manifestations,
whether it be from the fiery substance in the depths of the earth, or the glow
of the sun, or the twinkle of the stars, is emblematic of Nature and Ahura
Mazda. In his Gathas, Zarathushtra mentions Fire eight times in Yasna 31.3,
31.19, 34.4, 43.4, 43.9, 46.7, 47.6 and 51.9. Fire is described as bright, warm
and energetic faculty of Ahura Mazda. Zarathushtra refers to the Divine Fire as
the agency that derives its power form Asha (Truth, Immutable law) and rewards
the righteous and the truthful. The epithet for fire in the Gathas is athro
asha aojanho(the true strong fire).
Yasna 34.4, a verse in the Atash Nyaesh, says:
at tôi âtręm ahurâ aojônghvańtem ashâ usęmahî asîshtîm ęmavańtem stôi rapańtę
cithrâ-avanghem at mazdâ daibishyańtę zastâishtâish dereshtâ-aęnanghem. (in
Avestan)
Thus, O Ahura we yearn through Asha for thy Fire, mighty, most-enduring and
courageous, giving clear guidance in life to the earnest believers; but O Mazda
to those with destructive tendencies, it overcomes their violence by the power
of its flames.
(English translation from "The philosophical, spiritual and ethical
interpretation of the Gathas of holy Zarathushtra" by Framroz Rustomjee).
In the above verse, Zarathushtra tells us that Athra (Fire) gives clear guidance
and help to the faithful by illuminating the path of Asha which is easily
perceived by the truthful. The help that Athra gives is reserved for the person
whose actions are in accordance with Asha for the help itself is in accordance
with Asha and cannot violate the natural law, nor can it protect those who are
lazy, irrational or evil. Thus, Athra is the faculty of Ahura Mazda that guides,
illuminates and protects those who use their Vohu Mano (Good Thinking) to
understand Asha and can only help those who work to promote Asha. Zarathushtra
made fire the symbol of his religion, a symbol which in terms of sublimity,
grandeur and purity is unequal by any of its kind in this world. He did not
enjoin the worship of fire but only of Ahura Mazda whose very nature is eternal
light.
The zest for fire in Zoroastrianism became the quest for truth. In the Atash
Nyaesh, fire is figuratively mentioned as tava atarsh puthra Ahurae Mazda
(thou fire son of Ahura Mazda). This is similar to the methaphors 'Father of
Truth' (Yasna 44.4 and 47.3) and 'Father of Good Thought' (Yasna 31.8 and 45.4)
that Zarathushtra uses in his Gathas to refer to Ahura Mazda. The Avesta tells
us that just as fire can burn and destroy physical impurity in the same way it
can remove spiritual uncleanliness or sin. The fire of Ahura Mazda is mighty
through Asha and will bring manifest joy unto the righteous but a visible harm
unto the wicked (Yasna 43.4). At Frasho Kereti it is through fire that profit
will be bestowed upon righteous and the wicked will be destroyed (Yasna 51.9).
According to the creation story, when Ahura Mazda fashioned the seventh
creation, Fire, it permeated into the other six creations, made them dynamic and
brought them to life (Bundahishm). The Amesha Spenta, Asha Vahista, who
represents Best Truth is the protector of fire and is assisted by the Yazatas
Adur, Srosh and Behram.
For almost a thousand years after the advent of Zarathushtra, only the hearth
fire in every home called Dadgah, was venerated and propitiated. Sometime before
the Achaemenian era, permanent fire altars appear to have been adopted for the
veneration of fire. These were the king’s personal fires of worship and were
dedicated to the Yazata of Victory, Verethragna. This Avestan term literally
means defeater of the enemy. It became corrupted into Pahalvi as Varharan and
subsequently into modern Persian as Behram. The late Pahalvi texts show that all
fires were regarded as warriors fighting for the Spenta creation, not only on
the physical plane, against darkness and cold, but also on the spiritual one,
against the forces of vice and ignorance. Hence, all great fires were dedicated
to Victory, in a spirit of courage and hope. It was customary to carry burning
embers from these fires in front of a Zoroastrian army when it advanced to
combat the infidel. The Behram fires were kept burning day and night by priests
appointed by their kings. It was during this period that the priesthood became
very powerful and the priests began to elaborate the rituals of purification for
establishing such fires. In the late Achaemenian period, Zoroastrian priests
introduced temple worship of fire in opposition to the then prevalent image
worship of the divinity Anahita. Another class of fire called Atash Adaran,
meaning Fire of different Fires, was developed. This fire was considered to have
a lower grade than the Atash Behram fire because it was formed of embers from
hearth fires of priests, warriors, farmers and artisans, the four classes of the
Iranian society of that time. Eventually, there came into existence the Behram,
Adaran and Dadgah fires.
A Zoroastrian is not a fire worshiper but through the veneration of fire is able
to generate an intimate communion with Ahura Mazda. When Zoroastrians stand in
devotion before a sacred fire they believe that they are standing in the
presence of the radiating power of Ahura Mazda. When they pray before a fire
they pay homage to the creation that represents life and the inherent nature of
Ahura Mazda -- total goodness.
In his immortal epic, the Shahnameh, Firdosi repels the charge of fire-worship
often hurled against the Zoroastrians by his words: Na gui ke atash-parasta
budand Parastanda a pak yazda budand, which means, do not say they
(Zoroastrians) are fire worshipers, for they worship only God, the Holy.
The Avesta also describes sixteen types of fires: Adar Shaidan, Adar Khoreh,
Adar Mino Karko, Adar Farnbag, Adar Farah (glourious), Adar Gushpasp, Adar
Khorda, Adar Burzen Meher, Atash Dara, Atash Berezo-Savangh, Atash Vohu Fryana,
Atash Urvazishta, Atash Vazishta, Atash Spenishta, Atash Nairoghanga.
Berezo-Savangh means great benefit. This fire is described as the one which
glitters and gives energy to all of Ahura Mazda’s creations.
Vohu Fryana means loving the good. This fire is described as the life-force
residing in the bodies of men and women. This is the fire that reflects the
emotional light that manifests through love, compassion, righteousness and
justice in every person.
Urvazishta means most joyful. This fire is described as the life-force in
plants. It symbolically represents happiness and joy within the world.
Vazishta means swiftest. This is the fire of lightning and it reminds us of the
vast power and swiftness that lies within the creator. Spenishta means most
beneficent. It is the fire which is kept in use in the material world. It comes
from Endless light and it reflects the inherent nature of Ahura Mazda who is
total goodness.
In the Avesta FIRE expresses multi-dimensional ideas for it helps humans through
enlighten that truth can bring in terms of knowledge and understanding, it
bestows just rewards to the truthful and deceitful at the time of judgment and
works towards the fulfillment of Asha and therefore the final victory of good
over evil. To a Zoroastrian FIRE has various meanings, such as the fire of
inspiration, the fire of love, the fire of righteousness, the fire of emotion,
the fire of compassion, the fire of devotion, the fire of the life giving force
in all of Ahura Mazda's creations.
This
page has been taken from
www3.sympatico.ca/zoroastrian.
Please send your comments or suggestions to:
soli.bamji@nrc.ca
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