Fire Temples

In Middle Persian (ātaxš kadag or kadag ātaxš) is a Zoroastrian term referring to a specific type of building in which the sacred fire (ātaxš spandīna) was kept.

In Zoroastrian Pahlavi texts, this term is used more frequently than its less common synonyms, such as ātaxš māni (“domestic fire”) or ātaxš xānagī (“household fire”).

The Parthians used a similar word, ātarōšan, meaning “a place where the fire burns.”

Fire Temples in Ancient Iran

According to myth, the discovery or control of fire dates back to the Pishdadian era. People, moved by its light and warmth, regarded fire as Godly divine light (fravaxš aḥurāyī) and sought to preserve it. At first, fire was kept inside homes, but since there was always a risk of it being extinguished, special houses were designated for maintaining the fire, and specific individuals were appointed to keep it continuously burning.

In the earlier days of ancient Iranian life—when there were no established cities or governments—fire temples (ātaxš-kadag) were open structures, closely attached to communal life, beliefs, and needs. They were shaped by simplicity and accessibility. If not for the symbolic association between the dome of the fire temple and the vault of the sky , and the practical need for protection, the fire might even have been left directly open to the sky.

Architecturally, a fire temple was nothing more than a four-arched dome structure (čahār-ṭāq), a design concept born of Iranian culture. It embodied the simplest geometric composition: a serene, dignified volume raised in balance, with each stone placed in such a manner so that its weight was transferred not upon itself but onto the earth.

The four-arched structure, whose origins lie deep within the mythic landscape of Iran, has evolved over time, yet it has retained its simple, symmetrical, and open form—transformed only in appearance and never in essence.

In most fire temples, entrance begins through transitional spaces or vestibules, which sometimes extend in four directions around the plan. These areas, while serving functional purposes such as conducting religious ceremonies, were not primarily intended to isolate the fire from open space—otherwise the essential function of the simple čahār-ṭāq would be compromised.

The central covered space, where the fire place is located, has no direct opening to the outside. This reflects great care to protect the fire from any impurity. The covering of the space is natural and practical, shielding the fire from wind and rain. At the same time, the subdued lighting enhances the sacred brilliance of the flame, allowing it to be seen even from a distance.

Classification of the Formal, Functional, and Structural Characteristics of Fire Temples

Type I:

This group of fire temples, known as open fire temples, consists of a space enclosed by four load-bearing walls, covered by a simple dome and is used as a space for coming and going, stopping, and performing simple religious ceremonies.

The plan of these temples is symmetrical, open on all four sides, each aligned perpendicularly to the others. The entrances on each of the four sides were marked by relatively tall arches.

Type II:

Internally, this type resembles the first group, but it differs in exterior form. The main walls are thicker, creating small surrounding spaces around the central chamber, or in some cases, simple auxiliary spaces have been added from the outside, usually near the main entrance.

Three possible purposes are considered for these added areas:

1. To conduct certain religious ceremonies (functional role).

2. To support the construction of higher walls, allowing the dome to rise higher (structural role).

3. To enhance the dignity and proportional balance of the building (aesthetic role).

Type III:

This type includes a more developed structure, consisting of a central, dense core surrounded by an open area that gradually takes on a regular, organized form.

The main body of the temple—especially the prayer place, where the sacred fire is enshrined—merges with subsidiary sections of the building, forming a unified architectural mass.

The open space, which in the previous types was blended with the natural ground, now becomes more defined and measured. The overall form combines enclosed and semi-enclosed areas.

Entrance to the fire place sanctuary occurs only after passing through spaces used for religious rituals. Hence, there is no direct connection between the fire place and the open exterior and only limited sunlight reaches the interior.

Type IV:

In this form, the fire temple is located within an open courtyard—usually a square or rectangular precinct—enclosed by buildings or surrounding walls.

The arrangement of spaces in these temples does not strictly follow the earlier structural schemes, nor do they exhibit a rigid architectural formalism; rather, they embody a more flexible and adaptive approach.

After royal palaces, fire temples are considered the most important architectural remains from the Sasanian period.

They served as sanctuaries for the veneration of fire and the performance of religious rituals and therefore were built according to specific architectural and symbolic principles.

Sasanian fire temples and sanctuaries, continuing a millennia-old tradition, were widespread throughout Iran and across the Sasanian Empire.

Their architectural form was generally consistent: a square structure with four arched openings on each side, supporting a dome over the central space—hence the common designation “Čahār-Ṭāq”

During the reign of the Sasanians in Iran, three highly revered and magnificent fire temples enjoyed particular prestige and fame due to their great antiquity:

Ādur Faranbag

Ādur Gushnasp

Ādur Burzēn-Mihr

Each of these three great fire temples was associated with one of the major social classes of the Sasanian era:

Ādur Faranbag (Ādur Xwarrah) — the Fire of the Priests (ātaxš ī mōbēdān),

Ādur Gušnasp — the Fire of the Warriors,

Ādur Burzēn-Mihr — the Fire of the Farmers.

During the Sasanian period, Ādur Faranbag was located in Kāriyān, in Fārs province .However, historical and textual evidence suggests that it was originally situated in Khwarazm and was later transferred to Fārs.According to the Bundahišn, Jamshid established the fire of Ādur Faranbag in a worship place on Mount Khwarazm. It is said that the glory of Jamshid (Xwarrah-ī Jamshid) rescued this fire from Zahāk.During the reign of King Vishtāsp, the fire was taken from Khwarazm and transferred to Kabulistan.

Ādur Gušnasp, apparently the ancient fire of the Magians of Media, was located near Lake Urmia, most likely at Shiz (Takht-e Soleymān) in Azerbaijan, and was regarded as the most important fire temple during the Sasanian period.

Ādur Burzēn-Mihr stood on Mount Revand near Nishapur.

It is noteworthy that each of these three fires was associated with the homeland of one of the three great Iranian dynastic peoples:the Persians (Pārs),the Medes (Mād), and the Parthians (Pārt).

During the Sasanian period, the Burzēn-Mihr fire, belonging to the Parthian region, held relatively less political importance compared to the other two.

Function of Fire Temples

From ancient times, fire temples have served as religious, educational, and cultural complexes.

In addition to being places of worship, they included libraries, schools, and adjoining halls, forming centers where the fires of love, knowledge, devotion, wisdom, and harmony were kept ever burning.

Within these sanctuaries, the principles of Asha—truth, righteousness, and order—were cultivated and spread throughout the community.

Fire

In the Avesta, the words for fire appear in several forms: ātərə, ātr, aθr, ātar;

in Old Persian as ātar;

in Middle Persian as ādur or ātaxš;

and in New Persian as āzar or āteš.

Fire, regarded as the seventh creation, is the symbol of divine light and power and the manifestation of Ahura Mazda’s creation.

The reverence for fire in ancient Iran stems not only from its religious significance but also from its many practical benefits. For this reason, Iranians since earliest times have honored the preservation and protection of fire as one of the four fundamental elements of nature.

Zoroastrians believe that fire symbolizes Asha (purity and truth); it dispels impurity and darkness, constantly rising upward, burning itself while giving light, warmth, and strength to others, driving the wheels of progress.

Zoroastrians revere fire as the symbol and banner of their identity and take pride in it.

The flames that burn in fire temples, Darb-e Mehrs, Adrians, and Ātaš Bahrāms are enduring relics of a civilization thousands of years old, kept alive by the devotion of their ancestors to this every day. 

Zoroaster, the messenger of the faith of truth and wisdom, was born in the land of Iran about 1,700 years before the birth of Christ, on the sixth day of Farvardin (corresponding to the day of Khordad). According to the hymns of Zoroaster (the Gathas), Ahura Mazda is the sole creator of the universe, worthy of praise and worship. The word Ahura Mazda means “the great, all-knowing, life-giving being.” Zoroaster describes God as one, unique, kind, and the sole creator, and he presents intellect and good thought, together with Asha (truth and righteousness), as the means to know Him.

Followers of Zoroaster’s faith, who call themselves Mazdayasnis, meaning worshippers of Mazda (God), offer their prayers with a pure body and mind, facing the light, and give thanks to God. During their worship, Zoroastrians wish for a life full of comfort and prosperity for all good-minded and virtuous people in the world, and they honor fire alongside the three other elements: water, earth, and air.

During their worship, they use the light of fire, like other sources of light, as a direction for prayer (Qibla). Zoroastrians turn toward Ahura Mazda five times a day to perform their prayers. The daily prayer times, or gāhs, are as follows:

Hawan Gāh: from sunrise until noon

Rapithwin Gāh: from noon until three hours past noon

Uziren Gāh: from three hours past noon until sunset

Aiwisruthrem Gāh: from sunset until midnight

Ushahin Gāh: from midnight until before sunrise

Fire in the Avesta

In Yasna 17, verse 11, five types of fire are mentioned, each of which is individually venerated. These five types of fire are:

1. Berezisavangha fire (Avestan: bərəzi savangha, Pahlavi: buland sūd)

2. Vohu Frian fire (Avestan: vohū fryāna, Pahlavi: weh franaftār)

3. Urvazishta fire (Avestan: urvāzišta, Pahlavi: frāx ziwišnān)

4. Vazishta fire (Avestan: vāzišta, Pahlavi: wāzišta)

5. Spenishta fire (Avestan: spəništat, Pahlavi: abzōnig)

According to Pahlavi interpretations, these five types of fire are defined as follows:

Berezisavangha fire means “highly beneficial fire” and is referred to as the absolute fire, Atar Behram (the fire of the fire temple).

Vohu Frian fire is the fire that exists in the bodies of humans and animals, i.e., the innate heat that sustains living beings; without it, life would be impossible.

Urvazishta fire means “the most joy-giving fire” and is found in plants and vegetation.

Vazishta fire means “the most advancing fire,” interpreted as celestial lightning.

Spenishta fire is the eternal fire residing in the spiritual realm (the firmament), shining before Ahura Mazda.

According to some Pahlavi interpretations, Berezisavangha fire is further divided into three smaller classes: the Dādgāh fire, the Adurān fire, and the Atar Behram fire.

Dādgāh fire (daitya gātu in Avestan, meaning “designated place” – Vendidad, chapter 8) is the household fire that burns in homes. It is considered the life of the family and is present in all living beings. Keeping the household fire burning is a religious principle and is considered as important, if not more, than the other two classes. In ancient Iran, it was not permitted to let this fire go out, and even until recent decades, many Zoroastrians in Yazd and Kerman adhered to this tradition. This is the same fire kindled during public religious ceremonies and maintained throughout the rituals.

Adurān fire (ādūr ī ādūrān, “fire of fires”) is higher in rank than the Dādgāh fire and is specific to villages and towns. Fires from different local guilds, both Zoroastrian and non-Zoroastrian, are gathered, purified, and then enthroned in the fire temple (Darmar / Dar-e Mehr). The Adurān fire consists of four fires representing the main guilds of the time.

The highest rank of fire, Atar Behram (Verethragna / Vahram), is the most important fire in the Zoroastrian faith, revered since ancient times. It is associated with the deity Verethragna (Bahrām). This fire is created by combining sixteen different fires, each of which is itself consecrated according to specific rituals, and after purification, they are unified and maintained in the fire sanctuary. On a deeper level, this fire symbolizes the unity, cooperation, and solidarity of the different elements of society.

Aduriyan (Fire Temple) of Tehran

The Aduriyan of Tehran was registered on 11 Esfand 1381 (March 1, 2003) under the name Aduriyan and listed as number 7442 in the National Heritage Register of Iran.

According to the inscription on the main hall of the temple, the building was named Aduriyan. Over the years, after its construction, the site became commonly known by other titles such as Mo’addad and the Zoroastrian Fire Temple of Tehran. Around 1353 SH (1974–1975), based on a decision by the council of Mobeds and the Zoroastrian Association of the time, the building’s name was restored to Aduriyan of Tehran. (For further details, see Atash dar Iran-e Bastan – Mobed Ardeshir Azargashasp)

Aduriyan or Aduran is the place where one of the three ranks of fire, the Adurān fire, is maintained. After the Sassanian period, many old fire temples in Iran were destroyed, and no new fire temples were constructed. Therefore, any place where a sacred fire was established by Mobeds was often given a different name. Names such as Dar-e Mehr, Mo’addad, Aduriyan, Atar Behram, and Niyayeshgah were used by Zoroastrians for small fire temples and places of worship, and the type of fire kept there did not necessarily correspond to the temple’s name.For example, the Aduriyan of Tehran houses a Behram (Verethragna) fire, which was transferred from Yazd to Tehran. Thus, Aduriyan is another name used for Zoroastrian fire temples.

Construction Aduriyan of Tehran

The foundation stone of the Aduriyan of Tehran was laid on Ashtad day of the month of Amordad (22nd of Amordad 1293 SH, corresponding to Zamyad day of Farvardin 1283 in the ancient zoroastrian calendar, or August 13, 1913 CE) by Arbab Keykhosrow Shahrokh, and with financial assistance from Parsis of India and Zoroastrians of Tehran, the construction was completed in Mehr 1296 SH (corresponding to Khordad 1286 in the ancient zoroastrian calendar, 1917 CE).

Arbab Keykhosrow wrote in his notes:

"I thought that a place of worship was necessary for the community, because until that time, there was no  Aduriyan in Tehran for a community of about 500 people, most of whom were engaged in trade and agriculture. At that time, the late Bahramji Bikaji, a generous Parsi who was traveling to Tehran, was consulted, and he promised his assistance. I gave him a description and he went to Bombay to act on it. Fortunately, some Parsis pledged funds for establishing the Aduriyan, both for the construction and for its ongoing maintenance."

In the official record of the Zoroastrian Association regarding the foundation stone of the Aduriyan, which coincided with the laying of the foundation stone of the Iraj School, it is stated:

"By invitation of the President of the Association, Mr. Mirza Keykhosrow, a large group of Zoroastrian elders and nobles, including Mr. Ardeshirji, Mr. Bahramji, and Mr. Shahpourji, along with Mr. Reza Gholikhan, Deputy of the Ministry of Education, Mr. Majd-ol-Saltaneh, representative of the Ministry of Foreign Affairs, Mr. Zaka-ol-Molk, Mr. Hakim-ol-Molk, Mr. Haj Seyed Nasrollah, and a group of educational enthusiasts, were invited to the designated land of the Association to lay the foundation stone for the girls’ school and the Aduriyan. Three and a half hours before sunset,as an auspicious act marking the inauguration of the Aduriyan,the Sedreh-pushi initiation ceremony was performed for three girls and three boys .

The Building of the Aduriyan of Tehran

In Zoroastrian culture, Aduriyan buildings and religious sites are characterized by simplicity combined with high artistry, rooted in Zoroastrian beliefs. The Zoroastrian symbols incorporated into the buildings—from the entrance portal to the overall architectural form—remind visitors of the high principles of Ahura Mazda as taught by Zoroaster.

In its base and initial design, the architecture of this fire temple follows the Sassanian four-arched (chahartaqi) model. According to plan, it strictly adheres to the four-arched layout, but its facade is largely influenced by Qajar-era architectural styles. Many buildings of this period combined traditional plans with facades inspired by Western architecture; however, the façade of the Aduriyan of Tehran reflects influences beyond merely adopting European styles of the Qajar period. It can be said that, similar to several other Iranian fire temples rebuilt in a Parsi style, its decorative elements are consciously inspired by Achaemenid works, particularly Persepolis (Takht-e Jamshid).

The Aduriyan of Tehran was constructed on a plot measuring 54 × 24 meters, with a total area of approximately 1,300 square meters. In addition to the open courtyard and a water pool in front of the main prayer hall, the complex includes several buildings: the central building (prayer hall), two eastern wings comprising a hall and caretaker’s quarters, and two western wings comprising the kitchen and western hall. These structures together form the full layout of the Aduriyan.

The Central Building (Prayer Hall)

The central building of the Aduriyan measures 17 × 12 meters, with a total area of 204 square meters. It is a quadrilateral structure with a white stone façade surrounding it. The main building has two entrances: the primary entrance on the eastern side, featuring a main portal supported by six columns, and a smaller entrance on the western side.

Inside, there is a hall with the fire chamber located at its center, surrounded on three sides by spaces designated for Zoroastrian worship and prayer. In the western part of the prayer hall, there is a section called Yazeshangah, specifically designed by the Mobeds for performing special religious ceremonies, known as Yazesh reading rituals.

The Fire room

The architectural design of the fire chamber in this fire temple, similar to other chahartaqi (four-arched) structures, is a quadrilateral area measuring 4.5 × 5.5 meters, with four walls (columns) and a dome above it. This quadrilateral area, located at the center of the prayer hall, has four portals. Three of these portals contain three glass windows each, while the fourth portal, facing the north of the complex, has a door that only the Mobed Atashband may enter for feeding and tending to the fire.

At the center of the fire chamber, there is a copper brazier (Atashdan or Afreengan) placed on a stone pedestal, which holds the sacred fire. 

Yazeshangah

In general, Yazeshan refers to Zoroastrian collective worship ceremonies conducted by the Mobeds. In a more specific sense, Yazesh reading (Yazeshkhani) is performed as an independent ritual with its own special procedures and customs.

The highest purpose of performing the Yazesh ritual is to help establish worldly order (the law of Asha). In the Yazesh ceremony, the order of the ritual is directly connected to the order of creation. From beginning to end, the ritual sequence reveals a purpose aimed at maintaining the overall cosmic order.

The Yazeshkhani rites are performed in a designated ceremonial space within the fire temple, called the Yazeshangah or Orwisgah. This space includes specific components and tools for the ritual, which symbolize the Amesha Spentas, the divine entities in Zoroastrianism.

Peripheral Buildings of the Aduriyan of Tehran

In addition to the internal sections of the Aduriyan, other cultural and educational facilities have been constructed around it to reflect the deeper meaning of early fire temple structures, which encompassed education, upbringing, healthing, and more.

These surrounding facilities include:

Firooz Bahram High School on the southern side,

Iraj and Khosrowi Halls for receptions and gatherings on the northern side,

Yeganegi Library and Clinic on the western side, and

The Zoroastrian Association building adjacent to the Aduriyan of Tehran.

The Fire of the Aduriyan of Tehran

The fire that burns in the current Zoroastrian fire temples of Iran, including those in Yazd and Tehran, originates from the Bahram fire of the Azar Farnbagh Fire Temple. Azar Farnbagh was destroyed around 498 SH (11th century CE), and the Zoroastrians took their sacred fire to a cave in Eshgeft Yazdan mountain, located between Aqda and Pars Banu in Yazd, for safekeeping.

The Bahram fire remained hidden in that cave for 30 years, after which it was moved for approximately 650 years among Zoroastrian villages surrounding Yazd. Around 1153 SH, the fire was returned to Yazd and kept secretly in a small house in the Dasturan neighborhood (Kuye Mobeds). In 1234 SH, the Behram fire was transferred to a suitable building constructed by benevolent Parsis from India, and eventually, it was enthroned in the current Yazd fire temple. (For further details, see Atash va Atashkadeh – Khodadad Khenjari)

The fire of the Aduriyan of Tehran comes from this same fire. In Azar 1296 SH (December 1917), it was transferred from Yazd to Tehran and enthroned in the Afreengan of the Aduriyan of Tehran.

Atashband Mobeds (Fire-Keeping Priests)

The sacred fires of Zoroastrian fire temples have been kept burning for millennia by the Atashband Mobeds. In the Avesta, Zoroastrian priests are referred to as Atravan, and in Pahlavi texts as Atornan. This term is composed of two parts: Atra = fire, and van = keeper or guardian, meaning Azarban or “guardian of the fire.”

In the early days, this title was given to those whose sole duty was to guard the sacred fire. Later, especially during the Sassanian period, with the expansion of the Mobeds’ activities in various sciences and religious functions, they were divided into other groups, including Mobeds, Herbedan, Dasturan, and Andarzbedan.

The care of the sacred fire, depending on its rank, follows specific rituals known as “feeding the fire” (Boo). During these rites, the Atashband priests place dry and appropriate wood on the fire at each of the five daily prayer times, performing a special ritual while reciting a section of the Avesta called the Atash Niyayesh.

In the Avesta, four plants : Urvāsenah, Vohu Gaonah, Vohu Kerti, and Haδānēpata—are mentioned as the most fragrant offerings for Ahura-given fire. In ancient tradition, sandalwood, frankincense, agarwood, and pomegranate wood were associated with these plants.

Today, in Iranian fire temples, pruned wood from fruit trees such as peach, sour cherry, walnut, and almond is used to keep the sacred fire burning.

Etiquette for Entering the Prayer Hall

When entering a Zoroastrian fire temple or prayer hall, followers observe specific etiquette, such as washing hands and face, removing shoes, covering the head, maintaining cleanliness of clothing and body, observing silence, preserving the serenity of the place, and refraining from eating.

The Symbol of Faravahar

In traditional Zoroastrian belief, the human being is composed of five interrelated components, whose interaction fosters personal growth and connectivity. These five elements are: body and soul (related to the material world), psyche, mental power (reason and conscience), and Faravahar, which pertains to the spiritual aspect of human nature.

The term Faravahar is derived from two parts: far meaning “higher” or “divine,” and vahar meaning “carrier” or “mover.” This component is the most valuable part of human existence, as it represents a ray of the infinite light of Ahura Mazda, present within every person, and is the source of righteous energy (ashoi) in humans. Faravahar guides the psyche away from wrongdoing, deficiency, and falsehood, empowering humans with creativity and vitality, so that their soul may gradually follow the path of divine guidance and attain Spenta Mainyu, the sacred state.

During the Achaemenid period, an image called Faravahar became a national symbol inspired by core Zoroastrian principles. Each element of this symbol carries a meaning rooted in ancestral thought, accompanied by the phrase “Good Thoughts, Good Words, Good Deeds”, reflecting the comprehensive understanding of these beliefs:

The aged and radiant face of Faravahar reminds one to benefit from the experience of wise elders.

The raised right hand, directed forward, symbolizes prayer to Ahura Mazda and the pursuit of growth and progress.

The left hand ring represents covenant and the human bond with God, signifying adherence to Asha (righteousness).

The wings of Faravahar are divided into three parts, encouraging humans to follow Humata, Hukhta, and Hvarshta—good thoughts, good words, and good deeds.

The circular ring around the waist symbolizes the infinite universe, human transcendence over base desires, and the soul’s journey toward the source of light.

The two hanging strands at the bottom symbolize union with Spenta Mainyu (the benevolent spirit) and the rejection of Angra Mainyu (the evil spirit).

The lower part of the Faravahar’s wing is also divided into three sections, reminding one to overcome Druj-Mata, Druj-Vakht, and Druj-Rasht—that is, evil thoughts, evil words, and evil deeds—and teaching every individual how to distance themselves from impure thoughts, speech, and actions.