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75-423: In lay use, the term is also used as an honorific to denote any Zoroastrian priest of any rank. Hormizd I appointed Kartir mowbadān-mowbad "high priest of priests ". The term mobad is a contraction of Old Persian magupati , the first half of the expression derived from Avestan : 𐬨𐬀𐬔𐬀 , romanized:  maga-, magu- and [𐬞𐬀𐬌𐬙𐬌] Error: {{Lang}}: invalid parameter: |3= ( help ) . The word

150-484: A pyre , fire from trades where a furnace is operated, and fires from the hearths as is also the case for the Atash Adaran . Each of the fires is then subject to a purification ritual before it joins the others. Thirty-two priests are required for the consecration ceremony, which can take up to a year to complete. A temple that maintains an Adaran or Behram fire also maintains at least one Dadgah fire. In contrast to

225-694: A " magi an ". Through the Greek adjective [μαγικός] Error: {{Lang}}: invalid parameter: |3= ( help ) and Old French : magique , mobed is distantly related to the English language word " magic ". Priests in the community in India , the Parsis , are required to be male from a priestly family (the "Athornan" class or caste). According to Parsi tradition, Athornan mobeds have held the responsibility of preserving and promoting religion since pre-Zoroastrian times of

300-560: A bell, which is rung five times a day at the boi – literally, '[good] scent' – ceremony, which marks the beginning of each gah , or 'watch'. Tools for maintaining the fire – which is always fed by wood – are simply hung on the wall, or as is sometimes the case, stored in a small room (or rooms) often reachable only through the sanctum. In India and in Indian-Zoroastrian communities overseas, non-Zoroastrians are strictly prohibited from entering any space from which one could see

375-431: A building. The basic structure of present-day fire temples is always the same. There are no indigenous sources older than the 19th century that describe an Iranian fire temple (the 9th century theologian Manushchir observed that they had a standard floor plan, but what this might have been is unknown), and it is possible that the temples there today have features that are originally of Indian origin. On entry one comes into

450-431: A fire in a vase-like container identical in design to the present-day afrinagan s. The Indian Zoroastrians do however export these and other utensils to their co-religionists the world over. One of the more common technical terms – in use – for a Zoroastrian fire temple is dar be-mehr , romanized as darb-e mehr or dialectally slurred as dar-e mehr . The etymology of this term, meaning 'Mithra's Gate' or 'Mithra's Court'

525-400: A fire temple may enter the innermost sanctum itself, which is closed on at least one side and has a double domed roof. The double dome has vents to allow the smoke to escape, but the vents of the outer dome are offset from those of the inner, so preventing debris or rain from entering the inner sanctum. The sanctum is separated from the anteroom by dividers (or walls with very large openings) and

600-781: 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 . 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

675-420: A large space or hall where congregation (also non-religious) or special ceremonies may take place. Off to the side of this (or sometimes a floor level up or down) the devotee enters an anteroom smaller than the hall he/she has just passed through. Connected to this anteroom, or enclosed within it, but not visible from the hall, is the innermost sanctum (in Zoroastrian terminology, the atashgah , literally 'place of

750-623: A major city today in Iran. He promoted the Zoroastrian priest Kartir to the rank of chief priest ( mowbed ) and gave the Manichaean prophet Mani permission to continue his preaching. It was under Hormizd I that the title of "King of Kings of Iran and non-Iran" became regularized in Sasanian coinage ; previously, the royal titulary had generally been "King of Kings of Iran". Hormizd I

825-452: A reminder of their faith in an increasingly persecuted community since fire originating from a temple was not a tenet of the religious practice. 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

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900-487: Is also attributed as its founder. Modern historians (citing Šahrestānīhā ī Ērānšahr ) usually consider Hormizd to be its actual founder. He also founded the city of Ram-Hormizd-Ardashir (meaning "Ardashir's peace of Hormizd"), abbreviated as Ram-Hormizd . He refounded the city of Artemita as Dastagird , whose royal residence would later serve as an important place for the shahanshahs Khosrow I ( r.  531–579 ) and Khosrow II ( r.  590–628 ). Hormizd

975-625: Is correct, the temple of the Farnbag fire then lay 10 miles southwest of Juwun, midway between Jahrom and Lar . ( 28°1′N 53°1′E  /  28.017°N 53.017°E  / 28.017; 53.017  ( Darmesteter's projection of the location of the Temple of the Farnbag fire ) ) According to Parsi legend, when (over a thousand years ago) one group of refugees from (greater) Khorasan landed in Western Gujarat , they had

1050-405: Is ever recited before it. A list of the nine Atash Behrams: The outer façade of a Zoroastrian fire temple is almost always intentionally nondescript and free of embellishment. This may reflect ancient tradition (supported by the prosaic nature of the technical terms for a fire temple) that the principal purpose of a fire temple is to house a sacred fire, and not to glorify what is otherwise simply

1125-426: Is from the gods". The phrase "and non-Iran(ians)" had already been in use in the inscriptions of Shapur I, and in rare cases his coin mints, but was first regularized under Hormizd. The extended title demonstrates the incorporation of new territory into the empire, however what was precisely seen as "non-Iran(ian)" ( aneran ) is not certain. The reverse of Hormizd's coin portrayed two attendants, an addition that

1200-615: 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,

1275-414: Is problematic. It has been proposed that the term is a throwback to the age of the shrine cults, the name being retained because all major Zoroastrian rituals were solemnized between sunrise and noon, the time of day especially under Mithra's protection. Etymological theories see a derivation from mithryana (so Meillet) or *mithradana (Gershevitch) or mithraion (Wilcken). It is moreover not clear whether

1350-476: Is slightly raised with respect to the space around it. The wall(s) of the inner sanctum are almost always tiled or of marble, but are otherwise undecorated. There are no lights – other than that of the fire itself – in the inner sanctum. In Indian-Zoroastrian (not evident in the modern buildings in Iran) tradition the temples are often designed such that direct sunlight does not enter the sanctuary. In one corner hangs

1425-554: Is the Gujarati language word for 'house of fire' and thus a literal translation of atashkada . In recent years, the term dar-be mehr has come to refer to a secondary sacred fire (the dadgah ) for daily ritual use that is present at the more prestigious fire temples. Overseas, in particular in North America, Zoroastrians use the term dar-be mehr for both temples that have an eternally burning fire as well as for sites where

1500-515: Is the lowest grade of sacred fire, and can be consecrated within the course of a few hours by two priests, who alternatingly recite the 72 verses of the Yasna liturgy. Consecration may occasionally include the recitation of the Vendidad , but this is optional. A lay person may tend the fire when no services are in progress. The term is not necessarily a consecrated fire, and the term is also applied to

1575-436: 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

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1650-497: Is unclear why Hormizd supported Kartir and Mani, both of whom represented a different religion. The Iranologist Touraj Daryaee has suggested that it was possibly part of his attempt to control both religions, which were both seeking to become the main religion in the empire. According to the Iranologist Prods Oktor Skjaervo , Hormizd was like his two predecessors, a "lukewarm Zoroastrian". Hormizd

1725-559: Is usually given the epithet of nēw or yaxī/yaxē (both meaning "brave") in Manichean Middle Iranian sources, possibly indicating his accomplishments in warfare. It was seemingly under Hormizd that the two New Year festivals ( Nowruz ) in the month of Farwardin were linked together to design a festival that lasted six days. In primary sources, Hormizd is credited as the founder of the city of Hormizd-Ardashir (present-day Ahvaz ), however, in some instances Ardashir I

1800-454: 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

1875-592: 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

1950-503: The hutokshih (artisans and laborers). Eight priests are required to consecrate an Adaran fire and the procedure takes between two and three weeks. The highest grade of fire is the Atash Behram "Fire of victory", and its establishment and consecration is the most elaborate of the three. It involves the gathering of sixteen different "kinds of fire", that is, fires gathered from 16 different sources, including lightning , fire from

2025-642: 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

2100-604: The 'Fire of Warharan', none of them are more than 250 years old. The legend that the Indian Zoroastrians invented the afrinagan (the metal urn in which a sacred fire today resides) when they moved the fire from Sanjan to the Bahrot Caves is unsustainable. Greek historians of the Parthian period reported the use of a metal vase-like urn to transport fire. Sassanid coins of the 3rd-4th century CE likewise reveal

2175-460: The 17th century the fire (now) at Udvada was the only continuously burning one on the Indian subcontinent . Each of the other settlements had a small building in which rituals were performed, and the fire of which the priests would relight whenever necessary from the embers carried from their own hearth fires. The Parsis called such an unconsecrated building either dar-be mehr or agiary . The latter

2250-530: 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 17.11, and it is described in a Zend commentary on that verse as "the one burning in Paradise in

2325-636: The Adaran and Behram fires, the Dadgah fire is the one at which priests then celebrate the rituals of the faith, and which the public addresses to invoke blessings for a specific individual, a family or an event. Veneration of the greater fires is addressed only to the fire itself – that is, following the consecration of such a fire, only the Atash Nyash es, the litany to the fire in Younger Avestan ,

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2400-472: The Iranian deities Mithra or Anahita . Fire temple A fire temple ( Persian : آتشکده ātashkadeh ; Gujarati : અગિયારી agiyārī ) 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 [is] regarded as the basis of ritual life", which "are essentially

2475-471: The New Year ( Noruz ). The priesthood is trigradal. The chief priest of each temple has the title of dastur . Consecration to this rank relieves him of the necessity of purification after the various incidents of life that a lesser priest must expiate. Ordinary priests have the title of mobad , and are able to conduct the congregational worship and such occasional functions as marriages. A mobad must be

2550-485: The advantage that they are readily understood even by non-Zoroastrian Iranians. In the early 20th century, the Bombay Fasilis (see Zoroastrian calendar ) revived the term as the name of their first fire temple, and later in that century the Zoroastrians of Tehran revived it for the name of their principal fire temple. The term darb-e mehr is also common in India, albeit with a slightly different meaning. Until

2625-552: The ash of such a fire with them. This ash, it is said, served as the bed for the fire today at Udvada . This fire temple was not always at Udvada. According to the Qissa-i Sanjan , 'Story of Sanjan', the only existing account of the early years of Zoroastrian refugees in India and composed at least six centuries after their arrival, the immigrants established a Atash-Warharan , 'victorious fire' (see Warharan for etymology) at Sanjan . Under threat of war (probably in 1465),

2700-650: The basis of our culture. In antiquity, there were many female priests, politicians, warriors and this even up to the Sasanian time,” he said. Potential corroboration may be found in the oral tradition of the Parsis, which acknowledges a female priest named Testar as among those who fled religious persecution and forced conversions in Arab-conquered Persia to establish a new homeland in Sanjan, Gujarat around

2775-491: 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

2850-553: 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

2925-754: The criteria for the eligibility and training of mobedyars to include women. As of 2010, the North American Mobeds Council had successfully trained six mobedyars to perform outer liturgical ceremonies and bereavement services in the absence of an ordained priest. In 2009-2010, the chairman of the Council of Zoroastrian Priests in Tehran , Mobed Soroushpur, suggested opening the priesthood to women after research on ancient Zoroastrian documents that revealed evidence of female clergy in ancient Persian times. "The concepts of equality have always been at

3000-831: The district of Kavul just as it there even now remains" ( IBd 17.6). That the temple once stood in Khwarezm is also supported by the Greater (Iranian) Bundahishn and by the texts of Zadsparam (11.9). However, according to the Greater Bundahishn , it was moved "upon the shining mountain of Kavarvand in the Kar district" (the rest of the passage is identical to the Indian edition). Darmesteter identified this "celebrated for its sacred fire which has been transported there from Khvarazm as reported by Masudi " . If this identification

3075-503: The fire is only kindled occasionally. This is largely due to the financial support of such places by one Arbab Rustam Guiv, who preferred the dialectal Iranian form. Functionally, the fire temples are built to serve the fire within them, and the fire temples are classified (and named) according to the grade of fire housed within them. There are three grades of fires, the Atash Dadgah, Atash Adaran, and Atash Behram. The Atash Dadgah

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3150-466: The fire was moved to the Bahrot Caves 20 km south of Sanjan, where it stayed for 12 years. From there, it was moved to Bansdah, where it stayed for another 14 years before being moved yet again to Navsari , where it would remain until the 18th century. It was then moved to Udvada where it burns today. Although there are numerous eternally burning Zoroastrian fires today, with the exception of

3225-544: The fire' in which the actual fire-altar stands). A temple at which a Yasna service (the principal Zoroastrian act of worship that accompanies the recitation of the Yasna liturgy) may be celebrated will always have, attached to it or on the grounds, at least a well or a stream or other source of 'natural' water. This is a critical requirement for the Ab-Zohr , the culminating rite of the Yasna service. Only priests attached to

3300-649: The fire(s). While this is not a doctrinal requirement (that is, it is not an injunction specified in the Avesta or in the so-called Pahlavi texts), it has nonetheless developed as a tradition. It is, however, mentioned in a 16th-century Rivayat epistle ( R. 65). In addition, entry into any part of the facility is sometimes reserved for Zoroastrians only. This then precludes the use of temple hall for public (also secular) functions. Zoroastrians insist, though, that these restrictions are not meant to offend non-Zoroastrians, and point to similar practices in other religions. There

3375-403: The fire. The priest will use a special ladle to proffer the holy ash to the layperson, who in turn daubs it on his or her forehead and eyelids, and may take some home for use after a Kushti ceremony. A Zoroastrian priest does not preach or hold sermons, but rather just tends to the fire . Fire Temple attendance is particularly high during seasonal celebrations ( Gahambar s), and especially for

3450-543: The fires were categorized according to their sanctity. "It seems probable that there were virtually only two, namely the Atash-i Vahram [literally: "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

3525-420: The hearth fire, or to the oil lamp found in many Zoroastrian homes. The next highest grade of fire is the Atash Adaran , the "Fire of fires". It requires a gathering of hearth fire from representatives of the four professional groups (that reflect feudal estates): from a hearth fire of the asronih (the priesthood), the (r)atheshtarih (soldiers and civil servants), the vastaryoshih (farmers and herdsmen) and

3600-745: 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

3675-539: 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

3750-400: The injunctions of Yasna 3.1 and Yashts 14.55 that describe which fuels are not (in particular, any not of wood). In present-day Zoroastrian tradition, the offering is never made directly, but placed in the care of the celebrant priest who, wearing a cloth mask over the nostrils and mouth to prevent pollution from the breath, will then – using a pair of silver tongs – place the offering in

3825-513: 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

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3900-422: The main temples known as Atash Behrams ; the remainder are the smaller temples known as agiaries. 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

3975-475: The mobed base for the benefit of North American Zoroastrians. Due to the shortage of priests, the community in India considered a project to train any Parsi man to serve as a mobed assistant or paramobed in the 1970s. The plan was launched in the early 2000s using a new term for these priestly assistants: behdin pasban s. In 1995, the North American Mobeds Council (NAMC) created a program to teach and ordain assistants called mobedyar s or paramobed s to address

4050-490: The mythical King Jamshid . [I]n the early to mid 1900s, for various reasons, the young of the then mobeds were encouraged by their elders to be initiated as mobeds but to pursue other careers and professions. Though this resulted in a shortage of mobeds [in India], it generated an unexpected benefit to Zoroastrianism. Highly educated and enterprising young mobeds settled in North America following their secular studies and founded

4125-460: The ninth century. In 2011, eight women were certified to serve the community as mobedyars. However, female mobedyars in Iran may be restricted in their ability to serve their community in the same manner as mobeds, such as tending to fires in fire temples . Zoroastrian women have since been ordained in Iran and North America to serve the community as mobedyars. Since the mobedyar program was initiated in North America, there has been some pushback on

4200-600: The only area that Hormizd fought in: according to the Scriptores Historiae Augustae , the Roman rebel Cyriades assisted Shapur I and a certain Odomastes in the conquest of Antioch . The name Odomastes is an incorrect transliteration of Hormizd, and may thus suggest that after plundering Cappadocia, Hormizd took part in the siege of Antioch in 253 . Hormizd is mentioned in an inscription on

4275-411: The presence of Ohrmazd ." Although "in the eyes of [contemporary] Iranian Zoroastrian priests, the three fires were not 'really existing' temple fires and rather belonged to the mythological realm", several attempts have been made to identify the locations of the Great Fires. In the early 20th century, A. V. Jackson identified the remains at Takht-i-Suleiman , midway between Urumieh and Hamadan , as

4350-671: The restrictions placed on ordained mobedyars by the NAMC regarding the types of ceremonies mobedyars may perform. The community is grappling with the question of whether to permit any Zoroastrian to train to become a full-fledged mobed irrespective of caste, lineage, or gender. The concept of a universal priesthood would promote and encourage persons to train to become mobeds and mobedyars "regardless of their gender, ancestry or background". Hormizd I Hormizd-Ardashir , better known by his dynastic name of Hormizd I (also spelled Hormozd I or Ohrmazd I ; Middle Persian : 𐭠𐭥𐭧𐭥𐭬𐭦𐭣 ),

4425-570: The rites proper to the tending of a domestic fire, for the temple [fire] is that of the hearth fire raised to a new solemnity". For, one "who sacrifices unto fire with fuel in his hand ..., is given happiness". As of 2021 , 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

4500-552: The shortage of available mobeds across North America. The program was initially open to any male Zoroastrian, irrespective of Athornan (priestly) or Behdhin (non-priestly) caste or lineage. The first mobedyar was ordained in Virginia in late 1997. Another NAMC-trained mobedyar was ordained in California in 2004 after several years of serving the community. In 2008, the NAMC amended the original resolution passed in 1999 to broaden

4575-585: The temple of Adur Gushnasp. The location of the Mithra fire, i.e. that of Burzen-Mihr, Jackson "identified with reasonable certainty" as being near the village of Mihr half-way between Miandasht and Sabzevar on the Khorasan road to Nishapur . The Indian (lesser) Bundahishn records the Farnbag fire having been "on the glory-having mountain which is in Khwarezm " but later moved "upon the shining mountain in

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4650-434: The term referred to a consecrated inner sanctum or to the ritual precinct. Among present-day Iranian Zoroastrians, the term darb-e mehr includes the entire ritual precinct. It is significantly more common than the older atashkada , a Classical Persian language term that together with its middle Persian predecessors (𐭪𐭲𐭪 𐭠𐭲𐭧𐭱 ātaxš-kadag , -man and -xanag ) literally means 'house of fire'. The older terms have

4725-530: The wall of the Ka'ba-ye Zartosht at Naqsh-e Rostam near Persepolis in southern Iran, which Shapur I had created in order to praise his sons by citing their names and titles. In the inscription, Hormizd is given the title of Wuzurg Šāh Arminān ("Great King of the Armenians"). The 4th-century Armenian historian Agathangelos states that this title was only given to the heir of the shahanshah . When Shapur I

4800-623: The wars of Shapur I against the Roman Empire . He was made the king of Armenia after its conquest by Shapur I in 252. Hormizd is believed to be many modern historians to have taken part in Shapur I's second Roman expedition, which took place in the Roman provinces of Syria , Cilicia , and Cappadocia , and which lasted from 253 to 256. This is supported by the reports of the Cappadocian conquests. Cappadocia does not appear to have been

4875-649: Was "Hormizd-Ardashir", a combination of "Hormizd" and "Ardashir", the latter being the Middle Persian form of the Old Persian Ṛtaxšira (also spelled Artaxšaçā ), meaning "whose reign is through truth ( asha )". Hormizd was the third-born son of Shapur I ( r.  240–270 ). According to folklore, Hormizd's mother was a daughter of the Parthian dynast Mihrak . His two elder brothers were Bahram (the eldest) and Shapur Meshanshah , whilst Narseh

4950-738: Was a custom in India that Zoroastrian women were not allowed to enter the Fire Temple and the Tower of Silence if they married a non-Zoroastrian person. This custom has been challenged before the Supreme Court of India . When the adherent enters the sanctum he or she will offer bone-dry sandalwood (or other sweet-smelling wood) to the fire. This is in accordance with doctrinal statutes expressed in Vendidad 18.26-27, which in addition to enumerating which fuels are appropriate, also reiterates

5025-418: Was borrowed as Georgian : მოგუ-ი mogu-i and Classical Syriac : ܡܘܗܦܛܐ‎ , romanized:  mawhəp̄āṭā and from Parthian as Old Armenian : մոգպետ , romanized:  mogpet . Through Old Persian : 𐎶𐎦𐏁 , romanized:  maguš and Ancient Greek : μάγος , romanized :  magos , proto-Iranian *magu- is also identified as the origin of the Latin word magus ,

5100-454: 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

5175-405: Was first made by Shapur I, on whose coinage both attendants are depicted wearing mural crowns , whilst looking away from the fire temple between them. They most likely represented the shah. In the coinage of Hormizd, the attendants face the temple and are wearing different crowns. The figure on the left side represents Hormizd, whilst the figure on the right—depending on its portrayal—represents

5250-423: Was his younger brother. Hormizd had two sisters named Adur-Anahid and Shapurdukhtak . His grandfather was Ardashir I , the founder of the Sasanian Empire. The Sasanians had supplanted the Arsacid Empire as the sovereigns of Iran in 224, when Ardashir I defeated and killed the last Arsacid King of Kings Artabanus IV ( r.  213–224 ) at the Battle of Hormozdgan . Hormizd is first mentioned during

5325-540: Was not succeeded by his son Hormozdak, but by his brother Bahram (who became known as Bahram I ), who ascended the throne with the aid of Kartir. According to local folklore, Hormizd was buried in Ram-Hormizd. While Ardashir I and Shapur I generally used the title of "King of Kings of (Iran)ians" on their coinage, Hormizd had the title slightly modified, adding the phrase "and non-Iran(ians)". His full title thus read "the Mazda-worshiping, divine Hormizd, King of Kings of Iran(ians) and non-Iran(ians), whose image/brilliance

5400-476: Was on his deathbed, he crowned Hormizd as the new shahanshah of Iran, in May 270. Little is known of Hormizd's reign. He reportedly gave the Zoroastrian priest Kartir clothes that were worn by the upper class, the cap and belt ( kulāf ud kamarband ) and appointed him as the chief priest ( mowbed ). Like his father, Hormizd also granted the Manichaean prophet Mani permission to continue his preaching. It

5475-410: 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

5550-766: Was succeeded by his eldest brother Bahram I . The name of Hormizd (also spelled Ōhrmazd , Hormozd ) is the Middle Persian version of the name of the supreme deity in Zoroastrianism , known in Avestan as Ahura Mazda . The Old Persian equivalent is Auramazdā , whilst the Greek transliteration is Hormisdas . The name is attested in Armenian as Ormizd and in Georgian as Urmizd . His personal name

5625-422: Was the third Sasanian King of Kings ( shahanshah ) of Iran , who ruled from May 270 to June 271. He was the third-born son of Shapur I ( r.  240–270 ), under whom he was governor-king of Armenia , and also took part in his father's wars against the Roman Empire . Hormizd I's brief time as ruler of Iran was largely uneventful. He built the city of Hormizd-Ardashir (present-day Ahvaz ), which remains

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