بررسی و گونه‌شناسی آتشدان‌های آسیای میانه از سدۀ پنجم تا هشتم میلادی

Abstract
Fire worship stands as one of the most ancient beliefs in the early civilizations of the world. This practice likely originated in prehistoric societies and subsequently became integral to Zoroastrianism, evolving into a fundamental aspect of the faith. Archaeological evidence and linguistic analyses suggest that the roots of Zoroastrianism can be traced back to the second millennium B.C. in Central Asia. While precise details regarding the design of early Zoroastrian fire altars remain elusive, the emergence of fire temples and altars took on a more defined structure during the historical period, which coincided with the expansion of Zoroastrian beliefs. This research delves into the typology of fire-altars in Central Asia, with a particular emphasis on the formal developments of Zoroastrian fire-altars spanning the 5th to the 8th century A.D. The investigation raises two pertinent questions: What types of fire-altars were utilized in Central Asia during the period under consideration? Moreover, what formal changes did these fire-altars undergo from the 5th century A.D. to the onset of the Islamic era? To explore these questions, a descriptive-analytical approach has been adopted. The study further integrates archaeological evidence and comparative methodologies to effectively address the research inquiries. The findings of this study indicate that the fire-altars in Central Asia exhibited four distinct yet concurrent formal designs during the period from the 5th to the 8th centuries A.D.: 1) Parasol-shaped fire-altars, 2) Columned fire-altars, 3) Hourglass-shaped fire-altars, and 4) Schematized fire-altars. These structures typically featured a base, column, capital, and brazier, and were constructed in two varieties: portable and fixed. Furthermore, the embellishment of the fire-altars with a range of geometric, floral, and symbolic motifs not only highlights their aesthetic qualities but also suggests the presence of a spiritual environment, imparting a sense of vibrancy and life to the worshippers.
Keywords: Fire-altar, Central Asia, Zoroastrianism, The Historical Period, Early Islamic Centuries.
 
Introduction
Zoroastrianism ranks among one of the most ancient and enduring religions of the ancient world. While scholars specializing in Iranian studies have not reached a consensus on the origins of this Iranian faith, various dates have been suggested for its inception, ranging from the seventh millennium B.C. to the Achaemenid Period. Notably, evidence of Zoroastrian practices has been identified in Central Asia dating back to at least the first millennium B.C. Indicators such as Zoroastrian burial customs and the veneration of fire suggest the presence of this religion during that era in Central Asia. Initially, the sanctity of early Zoroastrian fire temples was determined by the presence of burning fire and vessels containing ashes; however, over time, fire-altars evolved into more structured forms, manifesting in diverse configurations throughout the historical period. The fire-altars in question were either unearthed through archaeological digs or illustrated on various artifacts such as containers, murals, sotōdāns, and funerary beds. The examined fire-altars exhibit a range of formal characteristics. In certain examples, the fire-altar features a conical base topped with a convex plate designed to hold the fire. Conversely, other fire-altars are characterized by columns and stepped plates at their lower levels. Additionally, another category of fire-altars comprises two conical structures stacked atop one another. Notably, some instances present unique designs, with their surfaces adorned with decorative motifs representing floral, faunal, and mythological themes. This research endeavors to analyze the morphology, typology, and development of Central Asian fire-altars from the late historical period through the early Islamic centuries, utilizing archaeological evidence as a foundation.
 
Typology of Central Asian Fire-Altars
An analysis of fire-altars in Central Asia, spanning the 5th to the 8th century A.D., has led to the identification of four distinct types. These fire-altars can be assessed through various criteria, including their form, discovery location, materials used, components, decorative elements, and whether they are designed to be fixed or portable. Based on their shapes, the fire-altars are categorized into four groups: 1) parasol-shaped, 2) columned, 3) hourglass-shaped, and 4) schematized. Some of these altars were uncovered during archaeological digs, while others are represented in artistic forms such as containers, murals, sotōdāns, and funerary beds. Although definitive conclusions regarding the medium of the depicted fire-altars cannot be drawn, it is evident that the fire-altar found at Ak-depe is constructed from clay, as confirmed by archaeological findings.
 
Conclusion
The veneration of fire represents one of the most ancient religious practices known in the ancient world. This tradition, originating in prehistoric times, later became a fundamental aspect of Zoroastrianism. While precise details regarding the inception of Zoroastrianism and the establishment of its initial fire temples and altars remain elusive, the advent of the historical era and the subsequent proliferation of Zoroastrianism led to the formalization and structuring of fire temples and altars. An analysis of fire altars from the 5th to the 8th century A.D. in Central Asia reveals that they can be categorized into four primary types: parasol-shaped, columned, hourglass-shaped, and schematized. This classification is based on the essential elements that constitute the fire altars, which include the base, column, capital, orb, horizontal plate, and brazier, all of which are critical components of Central Asian fire altars. Historically, these altars were utilized concurrently. This study illustrates the formal diversity of fire-altars in Central Asia during the period under examination. In terms of materials, the fire-altar at Ak-depe, which is made of clay, is the only example that can be definitively analyzed. Nevertheless, it is reasonable to hypothesize that some of the fire-altars in Central Asia, particularly the portable types, may have been constructed from either clay or metal. It is noteworthy that certain fire-altars in the region are stationary, like the one at Ak-depe, while others are mobile, as evidenced by the representation of a fire-altar on a silver vessel from Khwarezm, mural no. 7 in room no. 1 of Panjikent, and the funerary bed of Anyang. The ability to carry fire in portable fire-altars indicates the existence of mobile fire temples, which is a crucial element of Zoroastrianism in Central Asia. The fire-altar serves as a functional component within Zoroastrian fire temples; however, the intricate decorations adorning its surface highlight its aesthetic significance. These embellishments, which encompass a variety of geometric, floral, and symbolic designs, are meticulously carved into the base, column, capital, and brazier of the fire-altars, contributing to a spiritually enriching and vibrant atmosphere for both the sanctuary and its worshippers. A comprehensive analysis of the fire-altars in Central Asia reveals a diverse array of forms that were utilized concurrently over a span of at least four centuries. Despite variations in materials, structural characteristics, portability, and decorative elements, these fire-altars collectively underscore the enduring influence of Zoroastrianism and its religious manifestations in the region. When considered within a broader geographical framework that includes Iran and Central Asia, the extent and nature of cultural exchanges between these areas during the historical period become evident.