Takht-i Sulaiman is located high in the mountains of northern Iran and consists of the remains of an ancient city. Excavations in 1959 by the German Archaeological Institute show that Takht-i Sulaiman was the center of Mazdaism or Zoroastrianism. That was an ancient religion in which everything revolved around the eternal battle between the god of creation and the spirit of evil.
Sassanid city
The ruined Sassanid city of Shiz high in the mountains of northern Iran was called Saturiq by the Mongols and is now called Takht-i Sulaiman (Throne of Solomon). Takht-i Sulaiman was discovered in 1819, but not properly explored until 1937 and 1959. In the heart of this city is a lake of 100 meters in diameter. The deep water is rich in minerals, which have been deposited in large quantities over the centuries. As a result, steep sides of up to 40 meters high have formed and deep stone channels have been carved into the hills. Before the advent of Islam, this mysterious, beautiful lake and its surroundings were an important religious center in Iran.
The Three Wise Men
The Three Wise Men (Magi) came from Saveh in Iran to Bethlehem to worship Jesus. They were probably priests of Zoroastrianism or Mazdaism. The Magi were originally members of a tribe in northwestern Iran. The Dutch word ‘magie’ comes from Magi and was once used to describe the religious rites of Mazdaism.
History of Mazdeism
The beginning
The history of Takht-i Sulaiman and Mazdaism begins with the oldest inhabitants of Iran, the Aryans.’ Iran’ means ‘land of the Aryans’. These Aryans worshiped the elements (especially fire and water) as the manifestations of their gods. The area around Takht-i Suleiman exhibited two powerful natural phenomena, namely volcanoes and hot spring-fed lakes. Those two natural phenomena were very important to them.
The change
About 600 BC. Zarathustra (an Aryan priest who saw himself as a prophet) changed the polytheistic Aryan faith into a new, unique doctrine with a monotheistic slant. Zarathustra came with his teaching after it was revealed to him that he had been chosen as prophet of Ahura Mazda. He regarded Ahura Mazda (the Lord of Wisdom) as the supreme god. He would eventually win the battle against Angra Mainyu (Evil) with the help of lesser gods. Man had to determine his own position in this battle and would be judged accordingly in the afterlife. The Greeks called Zarathustra: ‘Zoroaster’. Zarathustra incorporated certain aspects of the old religion into the new faith. The fire remained sacred, was elevated to the symbol of Ahura Mazda and retained its important place in the home and temple. Furthermore, the followers did everything possible not to defile the elements, which was especially reflected in the attitude towards death.
Dakhmes
Bodies of the deceased were not allowed to be buried, because that would pollute the earth. They were also not allowed to be burned, because that would pollute the fire. So they built large round death towers (dakhmes) and laid the dead naked on top of them. The corpses were pecked bare by the vultures, while the ‘body spirits’ were drawn heavenward by the sun’s rays. The holy book of Mazdaism (the Avesta) described how the dead should be placed on a dakhme. Men were laid out on one side, women on the other. When the bones were eaten bare, they were thrown into a pit in the middle of the dakhme. Due to the belief that fire should not be polluted, current adherents still rarely practice cremation.
State religion
When the Sannanids got a king, namely King Ardasjir, who came to power in the 3rd century AD, Mazdaism was elevated to the state religion. Altars with burning fires appeared all over Iran, some on a high rock, others in a fire temple. Such a fire temple was called a Chahar taq (four arches). This name refers to the layout of the temple: a square with a column on each corner, an arch on each side and a dome on top.
Remark
A coin from the 3rd century AD. shows the importance of Mazdaism during the Sassanids.
Sacred fire
Almost all cities, towns and provinces had their own sacred fire. There were different categories, namely:
- Atur Gushnasp (the fire of warriors and kings);
- Atur Burzen-Mihr (the fire of the peasants);
- Atur Farnbag (the fire of the priests).
Remark
We only know where Atur Gusjnasp (the Royal Fire) burned, namely in the fire temple of Takht-i Sulaiman, the remains of which were found on the lake.
King Chosroes
The Sassanid king Chosroes I lived from 531 to 579 AD. He renovated the fire temple and built a city near the religious center. Also in Cresiphon (on the Tigris) he had built a beautiful palace that was so beautiful that the people thought it was the work of ghosts. He then turned Takht-i Sulaiman into an important place of worship. Chosroës planned with precision and flair. He built a procession road that led from a beautiful entrance in the northern gate straight through the fire temple to the lake. From that time on – after the grand coronation ceremony at Cresiphon – the Sassanid kings made a pilgrimage to Takht-i Sulaiman to invoke the favor of the gods at the altar of the Royal Fire.
The downfall
In 624 AD. Takht-i Sulaiman was plundered and never restored to its former glory, although the Mongols rebuilt it once more. The Royal Fire no longer burned, the Arab conquerors declared Islam the state religion, and eventually little more of this once flourishing religious center was left than a few ruins.
The ‘Parses’
Zarathustra’s followers left Persia in the 8th century AD. to escape persecution by the Muslims. Contact with Iranian co-religionists was only restored in the 15th century. Current ‘parses’ live mainly in Pakistan and India, but there are followers all over the world. They still honor the ancient customs and rites of their faith. For example, a Pars priest covers his mouth to prevent his breath from contaminating the fire. According to Mazdaism, the fire (the sacred symbol of Ahura Mazda) must remain pure. Every religious ritual must be performed by a priest. The priesthood is exclusively hereditary. Lay people cannot become priests.