Мишин Д.Е. Зороастрийская сакральная география Сасанидской державы

Мишин Д.Е. Зороастрийская сакральная география Сасанидской державы // Исторический вестник. 2024. Т. XLVIII. С. 82–111.

Аннотация

В зороастрийском вероучении огонь был местом, куда первоначально являлись боги, направляясь в земной мир; поэтому именно при огне человек имел больше всего возможностей общаться с ними. Кроме того, и сам огонь считался божеством. Поэтому зороастрийская сакральная география представляет собой географию святилищ огня. В Сасанидской державе наибольшим поклонением пользовались древние священные огни Адур-Фарробаг или Адур-Фарнбаг (покровитель сословия священнослужителей) в Карийане, Адур-Гушнасп (покровитель сословия воинов) в аш-Шизе и Адур-Бурзин-Михр (покровитель сословия тех, кто жил своим трудом) в районе Сабзевара. Личный огонь царя считался царём над огнями. Поскольку зороастрийское вероучение призывало к всемерному распространению святилищ огня, для сасанидского времени есть много примеров того, как их воздвигали цари, сановники, священнослужители и иные люди, имевшие достаточно средств. В то же время, в случаях, когда считалось, что существование того или иного огня противоречило общественному устройству, огонь мог быть перенесён на другое место или погашен.

Ключевые слова: Зороастризм, Сасаниды, священные огни, Адур-Фарробаг, Адур-Гушнасп, Адур-Бурзин-Михр.

Мишин Дмитрий Евгеньевич – кандидат исторических наук, Старший научный сотрудник Института востоковедения Российской Академии Наук.

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Mishin D.E. Zoroastrian Sacred Geography of the Sasanid Empire // Historical Reporter. 2024. Vol. 48. P. 82–111.

Abstract

This article is an attempt to present a geographical re-construction of the Sasanid empire’s western and In Zoroastrian doctrine, fire was where gods first arrived on their way to the material world. Consequently, it was at the fireplace that a human had most chances to communicate with gods. Besides, fire itself was regarded as a divinity. Therefore, the Zoroastrian sacred geography is that of fire-temples. In the Sasanid empire the ancient fires Adur-Farrōbāg (or Adur Farnbāg), protector of the priestly caste, standing at Kāriyān, Adur-Gushnasp, protector of the warrior caste, at al-Shīz, and Adur-Burzēn-Mihr, protector of those who worked, in the region of Sabzevar, were the most revered ones. The king’s fire was considered as the ruler of other fires. Since Zoroastrianism called upon propagation of fire temples, there are numerous cases of those being built by kings, dignitaries, priests and other people who had enough means to do that. However, where the existence of a sacred fire was regarded as incompatible with the social order, the relevant fire could be moved to another place or extinguished.

Key Words: Zoroastrianism, Sasanids, Sacred Fires, Adur- Adur-Farrōbāg, Adur-Gushnasp, Adur-Burzēn-Mihr.

Dmitry E. Mishin – C.Sc. (History), Senior Research Fellow at the Institute of Oriental Studies, Russian Academy of Sciences.

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