نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشیار گروه اسلامی، پژوهشکدۀ باستان‌شناسی، پژوهشگاه میراث‌فرهنگی و گردشگری، تهران، ایران
2 دکترای باستان‌شناسی، گروه باستان‌شناسی دانشکدۀ ادبیات، واحد علوم و تحقیقات، دانشگاه آزاد اسلامی، تهران، ایران
3 دانشجوی دکترای باستان‌شناسی، گروه باستان‌شناسی، دانشکدۀ علوم انسانی، دانشگاه تربیت مدرس، تهران، ایران
چکیده
کلیدواژه‌ها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Abstract
Sassanid dynasty mainly known as a religious government that tried to develop Zoroastrianism through Iran. Religious structures are among the most outlined archaeological evidence, generally known as “Chahar Taqi”. Despite of vast studies about Sassanid religious architecture, during recent half century, there are ambiguities about excavated Sassanid religious sites, including religious function, and relation to the three sacred fires. The site A of Bandian Dargaz, was excavated during late 20th century, is one of the most important Sassanid sites at northeastern Iran, for architectural spaces and modeling. It was suggested as a Bahram V’s sanctuary. Later, the suggestion changed to a lord house or a burial complex. The authors attempt to present better understanding of the architectural identity and function of site A, considering comparing the D architectural space of Bandian, known as fire temple, to similar architectures and adaption to Zoroastrian rites. The most significant question is the function of Architecture D of Bandian Site A, in relation to the triad sacred fires, and any relevant application. Consequently, what was the function of Bandian Site A, considering the function of Architecture D? Methodologically, present paper follows descriptive-analytical method, while it has a fundamental nature. The data collected in a bibliographic and field work, which compare the sites in filed, use disseminated reports, and adaptation architectural spaces to Zoroastrian rites. Comparison of “T” form platform of Space D to the features of Space B of Takht-i-Suleiman, and internal features of the modern Zoroastrian Yazišngāh, architectural limitation for keeping fire except Ātaš Dādgāh, and finally conditions relevant to the Zoroastrian Yazišngāh can indicate Space D of Bandian as Yazišngāh, whereas the fire was the third sacred Ātaš Dādgāh. Present paper is significant for a new presentation of the identity of Bandian Dargaz complex, and revelation of a Sassanid family Fire Temple.
Keywords: Bandian Dargaz, Sassanid Period, Ātaš Dādgāh, Fire Temple, Zoroastrianism.
Introduction
Sassanid dynasty mainly known as a religious government that tried to develop Zoroastrianism through Iran. Religious structures are among the most outlined archaeological evidence, generally known as “ChaharTaqi”. Despite of vast studies about Sassanid religious architecture, during recent half century, there are ambiguities about excavated Sassanid religious sites, including religious function, and relation to the three sacred fires. One of the most important Sassanid religious site that recognized through recent decades is Bandian Dargaz. The site, consisting of three neighboring mounds, is located 2 Km northwest of Dargaz town, mound A has a structure known as the Prayer Hall, whereas the mound B has a structure known as Borj-i-Khamooshi [silence tower] (Heidarpoor & Rahbar 2009: 16; Rahbar 2007: 460-466). Historical phase consists of three sub phases, where the architectural complex of Prayer Hall is in the 2nd phase. The excavation area was 21×20 m2, including a hypostyle architecture that has few friezes and cornices and fillets, a cruciform architecture known as fire temple, a rounded space and few halls and chambers, which called as “ossuary” [Ostudan in Persian], “Barashnūmgāh” by the excavator (Rahbar 2004: 8) (fig. 1).
Present paper attempts to revise the identity of Site A of Bandian, considering reading out of Architecture D, while revising function of the same space comparing available features to similar evidences. Considering architecture and inscriptions, Rahbar suggests the architectural complex of Bandian as a fire temple that founded after defeating Hephthalites by Bahram V, functionally as a Dastgerd fire temple (Rahbar 1999: 327-329). Gignoux denies Rahbar’s hypothesis and introduce the Bandian complex as a mansion, where probably belonged to a Marzban, who kept a domestic fire known as “Ātaš Ādarān” (Gignoux 2008: 165). Then, Gignoux suggested function of structures different to whatever the excavator introduced. For example, he differently suggested the ossuaries as storages of grains and food stuffs, whereas introduced the Round Space as an ossuary, not a Barashnūmgāh (Ibid: 166). Another hypothesis about Bandian is Howard-Johnston’s (2008: 126) that suggested the site, alongside with Gignoux, as a “Villa”. Also, Callieri compared Gignoux and Rahbar, then interpreted the function of Site, A, B, and C, while suggested the Round Space of Site A (Architectural Space G), alongside to Gignoux, a ritual complex relevant to the burials of Dastgerd that mentioned in the inscription of the hypostyle hall of the complex, where fire of “Dādgāh” were used (Callieri 2014: 93-98). It should be noted that Sadraei and his colleagues (2019: 171-190) assigned the paintings of the hypostyle hall to the battle of Bahram V in Kashmahin.
Discussion
The cruciform space, among architectural spaces of Bandian A, is the most important architecture that caused assigning fire temple to the structure, where the excavator calls “Architectural Space D”. The assignment is for the lack of obvious religious features in the other excavated spaces, whereas their probable function is relying on the identity of the cruciform architectural space, however, the inscriptions and engravings of the hypostyle hall indicate a simple structure, not a religious one. Considering lack of appropriate written source about Sassanian rites, the best way of determining identity and function of contemporary archaeological evidence is comparing to similar structures and conforming to later Zoroastrin rites that maintain earlier Sassanid roots. Therefore, one should consider modern religious rites that conform to Sassanian architecture, while finding the most similar structure to the space of Bandian Architecture D.
Relying on differences to the Sassanid ChaharTaqis with general four open entrances and the cruciform plan of this structure, one can compare only few architectures to this structure. Comparing two open entrances of the structure to the other similar architectures, the only comparable architecture to Architecture D of Bandian is Architecture B of Takht-i-Soleiman. There is a square stone plate with two cut stone blocks, a foot of a brazier, in addition to a pond (Von Der Osten and Naumann 2007: 5- 87; Naumann 1961: 37-38; 1977: 50).
Considering present platforms at architecture B of Takht-i-Suleiman and structure D of Bandian, one can compare the features to the platforms in the modern Yazišngāh. The difference is that the Yazišngāh of Takht-i-Suleiman has platforms next to the main ChaharTaqis, the location of praying the Ātaš Bahrām, while, in Bandian, the platforms positioned as the central building and unjuxtaposed to higher rank fires (Ādarān or Bahrām). Regarding earlier discussions by Rahbar and Gignoux about Yasna ceremony in D Architectural Space (Rahbar 2010-11: 168; Rahbar 2004: 11; Gignoux 2008: 165), it appears that both indirectly confirmed the architectural space as Yazišngāh, which is for unfamiliarity to Yasna ceremony that is performed only in Yazišngāh and with Ātaš Dādgāh (Boyd & Kotwal 1983: 304, 317); Rahbar wrongly calls the fire, an Ādarān and a local one (Rahbar 2010-11: 168), whereas Gignoux believes in the small size of Space D for reciting Yasna (Gignoux 2008: 165-166).
Conclusion
Comparison of “T” form platform of Space D to the features of Space B of Takht-i-Suleiman, and internal features of the modern Zoroastrian Yazišngāh, architectural limitation for keeping fire except Ātaš Dādgāh, and finally conditions relevant to the Zoroastrian Yazišngāh can indicate Space D of Bandian as Yazišngāh, whereas the fire was the third sacred Ātaš Dādgāh. Historical references to dynastic fire temples in Iranian Zoroastrian families and modern Indian Persians confirm continuation of family fire temples since Sassanid period to modern era. Therefore, considering evidences, one can assign site A of Bandian functionality to family fire temple; however, inscriptions and engravings of Space A confirm that the sanctuary of the Dastgerd belonged to the dynasty of Marzban [margrave]. Finally, considering lack of burials in Space E, and regarding evidences of activities including seals in Space B, one can deny Callieri’s theory that prefers burial for the complex of Bandian.
کلیدواژه‌ها [English]
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