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Showing posts with label Zoroastrianism. Show all posts

Sculpture of Atropates (Aturpat), Darius III's General and Satrap of Media

by Mahir Khalifa-zadeh*

Created: August 03, 2024

Download PDF: 

https://www.researchgate.net/publication/383305094_ATURPAT_ATROPATES_-_DARIUS_III'S_GENERAL_AND_KING_OF_MEDIA_-ATROPATENE

ATROPATES (Avestan: Atərəpāta; Old Persian: Ātrpātah and Pahlavi: Ātūrpāt; Ancient Greek: Ἀτροπάτης Atropátēs; (370 BC – 321 BC) was a Medes (Old Persian: 𐎶𐎠𐎭Māda-a) and nobleman (possibly had very distant relation to the Achaemenid House) and satrap of Media (Ancient Greek: Μεγάλη) and general who served Darius III and Alexander of Macedon. He was a founder of the independent kingdom Media - Atropatene (Ancient Greek: Ἀτροπατηνή or Lesser Media) and the dynasty that was named after him. Atropates’ descendants ruled the kingdom until the 2nd century CE. The kingdom was established in c. 323 BC and was the only Iranian region to remain under Zoroastrian authority from the Achaemenids to the Muslim Arabs' conquest.

Atropates (Ātūrpāt), King of Media – Atropatene,

Military History Museum, sculpture 2006, Baku, Azerbaijan 

General Atropates attracts the attention of historians because a couple of hypotheses exist regarding the origins of the name Azerbaijan. According to the classic tradition, the name comes from the time of Alexander of Macedon’s conquest of the Achaemenid Empire. 

In particular, it presumably originates from General Atropates, a commander of the Achaemenid King Darius III's army's right wing in the Battle of Gaugamela (Ancient Greek: Γαυγάμηλα, also known as the Battle of Arbela) in 331 BC. 

Atropates, as satrap (Median/Old Persian: xšaçapāvān, Parthian/Arsacid Pahlavi: šahrabof Media, commanded Median, Arrānian (Latin: Albanian), Sacasenian, Cadusian, and Arminian (inhabitants of the Achaemenid's province of Armin/a, Old Persian: 𐎠𐎼𐎷𐎡𐎴Elamite: Harminuya, Ancient Greek: Arminyaya, Latin: Armenia) troops. 

Ilya Dyakonov indicated that Arrānians (Albanians) and Cadusians participated in the battle as allies of Atropates, not the Persians. Thus, he believed that Atropates' political influence extended far to the north of the Aras/Araxes River.

On the eve of the Gaugamela battle, Atropates commanded the mounted reconnaissance squad that Darius III sent to reconnoiter the field.

Intriguingly, during the Battle of Gaugamela, Atropates’ units pushed Alexander of Macedon’s army to halt its advance and implemented defensive measures. Only Alexander’s personal intervention with fresh troops allowed the Macedonians to stop their retreat and concentrate on a victorious advance in the center, facing troops under the direct command of Darius III. 

Indeed, it was a unique moment in the battle. The Macedonian left wing had begun to retreat, and if King Darius III had realized and utilized it, the battle’s outcome would have been completely different. However, as is well known, Darius III’s poor commanding and leadership skills resulted in the catastrophic defeat of the Achaemenid Army. 

When Darius lost the battle, he flew to the Medes' capital of Ecbatana (Achaemenids' summer capital), where Atropates tried to help him to get a new army.

One month after Darius III’s death in June 330 BC, Atropates surrendered to Alexander. Later, in a personal meeting, Alexander mentioned Atropates’ military skills and esteemed him so highly that his daughter was married to Perdiccas - a close ally of Alexander and commander of the Macedonian cavalry. The marriage occurred at the famous mass wedding in Susa in February 324 BC. Atropates traveled to Susa with Alexander and offered 100 Amazons, as Greeks called beautiful female archers from Media and Arrān (Latin: Albania, present-day Azerbaijan), for the Macedonian military elite.

In 324 B.C. Atropates pacified unrest against the Greeks, and Alexander decided to keep him as a King of the land, which later became the independent (or semi-independent, vassal of Arsacid Parthia) kingdom of Atropatene (Parthian/Arsacid Pahlavi: Āturpātakān, Pahlavi: Ādurbādagān) with its capital at Ganzak/Gazaca (Ancient Greek: Γάζακα). 

Atropates had a last interview with Alexander in Media in 324-323, who came to inspect the breeding of the ancient world-famous Nisaean horses for the Macedonian army (Alexander's Bucephalus was a Nisaean horse). 

Alexander acknowledged the geostrategic location of the Medes' Ecbatana for its approximately equal distance from Babylon, Susa, and Persepolis. In Ecbatana, Alexander left a huge treasure of 180,000 talents as a special reserve garrisoned by a force of 6000 Macedonians. By establishing the military base for Alexander's main army, Ecbatana became the most important military center of his empire. Ecbatana was the place where Bessus (Bactria's Viceroy and the slayer of Darius III) was executed and his body was publicly exposed to the Macedonian soldiers.

After Alexander's death in June 323 BC, Atropates did not participate in Alexander's satraps and generals meeting in Babylon. However, thanks to his diplomatic and political skills, he became one of only two non-Macedonians (along with Alexander's Bactrian father-in-law Oxyartes, Old Persian: 𐎢𐎺𐎧𐏁𐎫𐎼, Median: Huvaxštrah, Greek: Ὀξυάρτης) who were listed as holding a satrapy after the division of the empire between Alexander's successors.

It should be highlighted that Atropates was a strong follower of Zarathustra (Zoroaster) and his name was neither Median nor Persian but Zoroastrian. The name Ātūrpāt originates from Avesta's word “Âtare-pâta”, (keeper of the fire) was one of the sons of Zarathustra. The transcription of the name Ātūrpāt from Pahlavi (Middle Persian) could be “protected by fire”.

Atropates enjoyed full support from Zoroastrian priests or Magi/Magus (Old Persian: 𐎶𐎦𐏁 magušPahlavi: maguš; Ancient Greek μάγος magos) to minimize the Greeks’ impact on Zoroastrianism in Media-Atropatene. Truly, as some sources indicate, Atropates and his successors in Atropatene were zealous adherents of Zoroastrianism from Achaemenian times.

Indeed, the Achaemenids favored Goddess Anāhītā fire temple had been sacked and desecrated by Alexander the Great, who had burnt there the 12,000 ox-hides on which the original Avesta was written in golden lettering and which had been placed in the Fortress of Archives in the city of Istakhr in Pārs. 

However, Atropates was able to secure the fire temple of Ādur Gušnasp in Šiz (now Azar Gushnasp in Takht-e Soleyman, Iranian Azerbaijan), where the other copy of the Holy Avesta was preserved and copied on calf skins.

Atropates (Ātūrpāt) meets Alexander of Macedon, painting 1956,
National Museum of History, Baku, Azerbaijan

Later, under the order of Sasanian King Shāpūr I (r. 240-272), the fire of Ādur Gušnasp (the last survived Great Fire of State) was classified as the empire’s most sacred victorious (Pahlavi: pērōzgar) warriors’ (Pahlavi: artēštār) class fire of the highest grade, holding the rank of “cathedral”.

The fire of Ādur Gušnasp, as Ataš Bahrām (Parthian: Ātaš-i Wahrām or Pahlavi: Ādur Bahrām - “fires of Victory,” the Zoroastrian name of the God of War and Victory), was the most sacred or “cathedral” fire of the highest grade in Zoroastrianism, established in the late Achaemenid or Parthian era in Ādurbādagān in Media. Each new king, as Sasanian King Shāpūr I proclaimed, was obligated to make a pilgrimage on foot after coronation to Ādur Gušnasp, providing royal gifts and celebrating Nowruz (Pahlavi: No Ruz).

Next, following the administrative and military reforms of the Sasanian kings Kawād I (r. 473-531) and his oldest son Xusrō I Anōšīrvān (r. 531- 579), the name Ādurbādagān [Azerbaijan] was extended toward Caucasia, covering Arrān (Latin: Albania) and Armin (Greek: Arminyaya, Latin: Armenia). 

Particularly, King Xusrō I Anōšīrvān established the kust-ī Ādurbādagān (region of Ādurbādagān) military command holding Ādurbādagān’s general (Pahlavi: spāhbed), who was at the time the famous Iranian hero - Prince and General Rostam Farrokhzād of Ādurbādagān.

Finally, as someone assumes, General Atropates (Āturpāt) occupies a significant place in the history of Azerbaijan. His name, possibly, is a key to understand the origin of the name Azerbaijan - a land of fire (Azerbaijani: odlar yurdu).

Eventually, the Pahlavi name Ādurbādagān evolved into the Turkified form of Azarbaijan/Azerbaijan. This is where the Republic of Azerbaijan and the Iranian province of Azerbaijan get their name.

* Khalifa-zadeh M., Research Professor, Ph.D, Canadian Historical Association, 130 Albert Street, Suite 1912, Ottawa, ON, K1P5G4, Canada

Sources:

"ADHARBAYDJAN (AZARBAYDJAN)", (i) Province of Persia, (ii) Soviet Socialist Republic The Encyclopedia of Islam: New Edition [Volume I A - B]GIBB, H. A. R.; KRAMERS, J. H., LEVI-PROVENCAL, E.; LEWIS, B.; PELLAT, CH.; & SCHACHT, J. (ed.) Published by E. J. Brill / Luzac & Co. 1986, 188-192.

“ATROPATES”, LIVIUS.org, https://www.livius.org/articles/person/atropates/

Bosworth C.E., "ARRĀN", Encyclopedia Iranica, 2017, Vol. II, Fasc. 5, pp 520-522, available online at: http://www.iranicaonline.org/articles/arran-a-region

Chaumont M.L., "ATROPATES", Encyclopedia Iranica, 2017, Vol. III, Fasc. 1, pp. 17-18, available online at: https://iranicaonline.org/articles/atropates-aturpat-lit

Dandamayev M., “MAGI”, Encyclopedia Iranica, available at: https://www.iranicaonline.org/articles/magi

Dyakonov I., Очерк истории древнего Ирана", (History of Ancient Iran), in Russian, Izdatelstvo Vostochnoi Literaturi, Moskva, 1961, 444.

Dyakonov I., "История Мидии: От древнейших времен до конца IV в до н.э". (History of Medes: From Ancient times till the end of IV BC), in Russian,  Publisher, Moskva-Leningrad, Academy of Science of the USSR, 1956, 488.

Ghodrat Dizaji M., Disintegration of Sasanian hegemony over Northern Iran (AD 623-643), Iranica Antiqua, 2011, Vol. 46, 315-329, DOI:10.2143/IA.46.0.2084424

Ghodrat-Dizaji M., Administrative Geography of The Early Sasanian Period: Case of Ādurbādagān, Iran: Journal of the British Institute of Persian Studies. 2007, Vol.45, 87-93, https://doi.org/10.1080/05786967.2007.11864720

Heckel W., "In the Path of Conquest", Oxford University Press, 2020, 336.

Khalifa-zadeh M., Sasanian Imperial Strategy and King Xusrō I Anōšīrvān’s Reform: The Case of Ādurbādagān and Arrān (Caucasian Albania), International Journal of History, 2024, Vol. 6, Issue 1, 111-121. https://doi.org/10.22271/27069109.2024.v6.i1b.271

Khalifa-zadeh M., From Sasanian Adurbadagan to Modern Azerbaijan: Historical Background and Developments, In book: Recent Trends in Arts and Social Studies, Edition: First, Chapter: 8, Publisher: B P International, London, Kolkata, 2023: 116-136. https://doi.org/10.9734/bpi/rtass/v9/7649A

Khalifa-zadeh M., Adurbadagan and Arran (Caucasian Albania) in the Late Sasanian Period, International Journal of History, 2023, Vol5, Issue 2, 15- 18, DOI: 10.22271/27069109.2023.v5.i2a.220

Khalifa-zadeh M., and Maksymiuk K., Reforms of Sasanian king Khusro I and the northern bank of the Araxes – Arrān (Caucasus Albania), Historia I Świat, Vol. 12, 167–182. https://doi.org/10.34739/his.2023.12.10

Mayor A., "AMAZONS IN THE IRANIAN WORLD". Encyclopedia Iranica; available at https://iranicaonline.org/articles/amazons-ii

Minorsky V., Roman and Byzantine Campaigns in Atropatene, Bulletin of the School of Oriental and African Studies, University of London, 1944, Vol. 11, No. 2, pp. 243-265, Published by Cambridge University Press on behalf of School of Oriental and African Studies, 2013, https://www.jstor.org/stable/609312

Sharifzadeh A., "Eternal Fires of Ancient Iran–On the Sasanian-era Ādur Gušnasp Zoroastrian Temple", Eternal Fires of Ancient Iran–On the Sasanian-era Ādur Gušnasp Zoroastrian Temple – borderlessblogger 

Shifman I., “Александр Македонский”, (Aleksandr Makedonskiy), in Russian, Izdatelstvo Nauka, Moskva, 1988, ISBN 5-02-027233-7бб, 205.

Schippmann K., “AZERBAIJAN iii. Pre-Islamic History”, Encyclopedia Iranica, Vol. III, Fasc. 2, 221-224, available at https://iranicaonline.org/articles/azerbaijan-iii

Sykes P.M. "A History of Persia", Published by London Macmillan and Company, St. Martin's Street, London 1915, Vol I, 742. https://archive.org/details/dli.ernet.547

Toumanoff C., Introduction to Christian Caucasian History I: The Formative Centuries (IVth-VIIIth), Traditio, Vol. 15 (1959), 1-106.

Yamamoto Y., The Zoroastrian Temple Cult of Fire in Archaeology and Literature (I). Orient 15, 1979, 19-53.

A.V. Williams Jackson, "Zoroaster The Prophet of Ancient Iran", Legare Street Press, 2021, 352 

ABŞ-ın “Obscure Histories” sayti Bakıdakı Qız qalasından (Baku Maiden Tower) bəhs edib


AZƏRBAYCAN RESPUBLİKASININ
DİASPORLA İŞ ÜZRƏ DÖVLƏT KOMİTƏSİ










Tarixi hadisələri işıqlandıran ABŞ-ın “Obscure Histories” (Müəmmalı Tarix) beynəlxalq onlayn platformasında “Qız qalası: Zərdüştliklə bağlı əfsanələr və memarlıq sirləri” sərlövhəli məqalə yayımlanıb.

Kanadanın Toronto şəhərində  yerləşən "Azerbaijan in Global Context" (azglobalcontext.org) - Media ve Analysis Mərkəzinin təsisçisi və direktoru, Kanada Siyasi Elmlər Assosiasiyasının üzvü, professor Mahir Xəlifəzadənin ve Kanada universitet tələbəsi Leyla Xəlifəzadə ilə birgə qələmə aldıqları məqalədə paytaxt Bakının əsas memarlıq və tarixi abidəsi olan Qız qalasından bəhs edilib. Bu abidənin tarixi köklərinin qədim zamanlara – Azərbaycandakı zərdüştlük dövrünə gedib çıxdığından bəhs edilib. 

Məqalədə Bakının zəngin tarixi və mədəni irsə malik olması, İçərişəhər və Şirvanşahlar sarayı ilə birlikdə UNESCO-nun Ümumdünya İrs Siyahısına daxil edilən Qız qalası barədə akademik müzakirələrin aparıldığı, abidəyə dair əfsanələrin  Azərbaycan ədəbiyyatında əks olunduğu, Azərbaycanın məşhur yazıcılarının, bəstəkarlarının və rəssamlarının əsərlərində Qız qalasının vəsf edildiyi barədə ətraflı məlumat verilib. 

Məqaləni aşağıdakı linkdən oxumaq mümkündür:

https://www.obscurehistories.com/post/baku-s-maiden-tower-zoroastrian-legends-architectural-mysteries














THE LEGEND OF BAKU MAIDEN TOWER (Zoroastrian legends)

by Mahir Khalifa-zadeh* and Leyla Khalifazadeh**

Created:  17 February 2017
Updated: 10 April 2026

Download PDF:

Maiden Tower (Azerbaijani: Qiz qalasi), Baku, Azerbaijan

Baku's Holy Fire Temple-Tower (Maiden Tower), reconstruction by Prof Davud A.Akhundov

Baku Maiden Tower, painting, Tahir Salahov

The Maiden Tower (Azerbaijani: Qiz qalasi) is a legendary and world-famous landmark in Baku, Azerbaijan. Since 2001, the tower, along with Baku's Walled City (Old City) and the Palace of Shirvanshahs (Azerbaijani: Şirvanşahlar Sarayı), has been included on UNESCO's World Heritage List.

 Background

Numerous scientific sources have confirmed Baku’s Maiden Tower as being a paramount example of Zoroastrianism and pre-Islamic architecture in Azerbaijan and Iran. In particular, some archaeological and architectural evidence indicates the tower to be the Holy Fire Temple-Tower of Zoroastrians, dating back to approximately the eighth to seventh century BC. As scientists argue, the tower had seven fire exits on the top, symbolizing the Zoroastrian "seven steps" or "seven skies" to get to heaven. 

Intriguingly, Nizami Ganjevi, a great Azerbaijani poet, in his poem "Eskandar-nameh" wrote:

In that place was a fire built round with stone,

Which the fire-worshipper used to call – “Khudi-soz”,

For it, were a hundred priests (erbadan) of the fire-temple with collar of gold.”

Interestingly, modern Zoroastrians interpret “Khudi-soz” as "burning itself,” which possibly refers to the burning of natural oil or gas fires. “For it, were a hundred priests/ erbadan" - to stand before the sacred fire so many erbads/ hīrbad  (Pahlavi: harpat, the lowest rank priest) could only in the very large temple, which, as modern Zoroastrians believe, could be Baku's Maiden Tower - Atash/ Aaatash Kadeh or Apaam Naptaar.

According to modern Zoroastrian sources, in Apaam Naptaar words, the word Naptaar is the root of the current word Naphtha (Middle Persian: naft - wet, Ancient Greek: νάφθαArabic نَفْط nafṭ petroleum). This Naphtha flows like a liquid and so its Aatash is called "Aap" meaning liquid. The line: “In that place was a fire built round with stone”, means that a fire was burning itself surrounded by stone i.e. round stone walls of the tower.

Legends and mysteries

There exists a rich pool of mysteries and legends related to Baku's Maiden Tower that have survived to the present day. However, some key mysteries remain unresolved: What is the tower's purpose? Why does it have the kind of design it has?

The tower is covered by a cloud of legends and epics deeply rooted in Azerbaijan's history, religion, and culture. Some legends have even become the subject of scenarios for ballets and theatre plays that have themselves become part of Azerbaijan's national heritage and identity. In particular, one such play is the Maiden Tower ballet, a world-class Azerbaijani masterpiece created by the Azerbaijani composer Afrasiyab Badalbeyli in 1940, of which a remake was performed in 1999.

Interestingly, up to 20 legends are related to the Maiden Tower, a large number of which connect to Baku's medieval or Islamic period. However, at least two such legends, which have come down to the present day, are deeply rooted in Azerbaijan's Zoroastrian or pre-Islamic period. We believe that the most impressive and colorful story to come out of Baku's ancient Maiden Tower is the Zoroastrian legend of the virgin girl savior with fire-colored hair.

Legend of Fire-Color-Haired Virgin Girl Savior

A long time ago, there existed the ancient town-fortress of Āš-i Bagawān/ Atāsh-i Bagawān (note: ancient name of Baku in Pahlavi/Middle Persian; AvestanĀš - fire; Old Persian: bagāha; Middle Persian: bāga/ bāgh means god and wān - area or place of [God's fires]). The fortress had a Fire Temple-Tower. At one point in Atāsh-i Bagawān's history, the enemy managed to encircle the fortress. The enemy requested that the fortress must be submitted, but Atāsh-i Bagawān's people surrender refused it. Consequently, the enemy launched a siege to demolish the fortress and capture all the inhabitants into slavery. As a result, many fortress defenders died while attempting to stop the enemy's attacks.

The enemy's commander ordered the cutting of water supply lines in an attempt to overthrow the fortress's defenders. Everybody in the fortress was thirsty. They had no water, nor food only blood and death. The Magupat (note: chief priest or Master of the Magi, Pahlavi: Maguštogether with the other mowbeds (Pahlavi: 𐭬𐭢𐭥𐭯𐭲, priests) prayed to the Holy Fire that was kept in the fortress's Fire Temple­ Tower, asking the God Ahura Mazdā to help and protect people. They prayed day by day and night by night, appealing to the All-Mighty and Merciful Ahura Mazdā to save their lives and push back the enemy.

Finally, Ahura Mazdā heard the Magi and people's prayers. One day, people saw a large piece of the Holy Fire falling from the top of the Fire Temple Tower. A beautiful girl came up from the fire. She had long fire-colored hair. The crowd went down on their knees and started to pray to her. The girl said: "not worry. I am here to help and protect you! Give me a sword and helmet! The enemy must not see my girl's hair. Open a fortress gate!"

Meanwhile, the enemy commander was waiting outside for a one-on-one fight with the fortress pahlevan. If the fortress pahlevan were to win the fight, the enemy's army would subsequently back away. However, if the enemy commander were to win, the fortress would be destroyed, and the surviving inhabitants would be enslaved.

The fortress gate opened, and the enemy commander saw that the pahlevan was coming for the hand-to-hand combat. The heavy battle began. In one of the god-blessing moments that ensued, the fortress pahlevan unhorsed the enemy and put a knife directly on his neck. The enemy commander screamed, "You win! Who are you? Take your helmet off. I want to see your face, Pahlevan!" He removed the helmet and saw that the fortress pahlevan was a beautiful girl with long, fire-colored hair. He exclaimed, "Oh, you are a girl! You are a brave and beautiful girl! If the girls of your fortress are so brave, I will never capture it! Do not kill me, beauty!"

He fell in love with her because of her beauty and bravery. He asked her to marry him. Surely, the girl did not kill him. She fell in love with him too because of his open heart.

Finally, the enemy did not capture the fortress, and the locals named it as the Maiden Tower.

Legend of Holy Virgin Girl Savior

Long ago, the fortress city of Bādkūbeh (note: means "city where the wind blows", another old (Sasanian?) name of Baku, in Persian: بادکوبه) was besieged by the enemy. Bādkūbeh had three lines of defense walls, but the enemy had all encircled them.

The siege continued for more than ninety days. Inside the fortress, close to the sea, there was a high and black steaming tower temple, in which old Zoroastrian rituals were performed to save the Holy Fire. The temple’s supreme mowbed (Magupat/ chief priest or Master Magi, Pahlavi: Maguš) Egirwand executed old fire rituals, proclaiming to the worshipers: “Tomorrow, the Shah will be killed by the unknown and virginal power.”

Suddenly, the temple door was opened and a virgin girl with flaming hair came out. She was illuminated by the temple’s holy fire and held a flaming sword in her hands. Covered by the flame, she exited the temple and stood by the principal mowbed (Magupat). The Magupat said, “You must save the Holy City, a capital of eternal fires, and save the Tower that created you!”

Thus, the moonfaced flaming girl looked for the last time at the temple tower and went into battle against General Nureddin and his troops. She kept her promise and saved her countrymen. But she fell in love with the enemy general, whom she killed with her sword. However, she killed herself as well, stabbing her own shoulder with the sword and giving her soul to the Holy Fire Temple. After her death, the winds of Khazri and Gilavar blew strongly for seven days. Since then, the Temple’s fires have stopped burning, and the Temple was named the Maiden Tower (Qiz Qalasi) after the holy virgin girl savior.

Legend of Why Baku Tower's Fires Stopped Burning

Once upon a time, the enemy besieged the fortress of Bādkūbeh. However, Bādkūbeh's people refused to give up. They decided to fight to the end and defend their lives. They fought with great bravery, but the situation inside the fortress increasingly worsened. The enemy launched a tight siege to overthrow the defenders and cut off their water supply. Meanwhile, the supreme Magi (Pahlavi: Maguš) or Magupat and other mowbeds (Pahlavi: mōbad, priest) prayed to the All-Mighty God Ahura Mazdā in the fortress's Holy Fire Temple-Tower. They prayed to Ahura Mazdā for help.

After several days of nonstop praying, Ahura Mazdā heard the priests' and Magi's blessings. A strong and devastating earthquake occurred, perishing the enemy troops. Thus, the All-Mighty Ahura Mazdā destroyed the enemy and Bādkūba's people escaped slavery, but the Holy Fires stopped burning on top of Bādkūba's Fire Temple­-Tower.

Comments: Why is Baku's Tower Named the Maiden Tower?

Intriguingly, except for the legendary background, no historical explanation or archaeological or written evidence describes why the tower was named the Maiden Tower. In this case, we have to explore possible religious explanations. 

Indeed, it is likely that the tower is named the Maiden Tower because it was never destroyed by the enemy. From the religious perspective, the temple was never humiliated or desecrated by evil/ Ahriman (Avestan: Angra/Aŋra Mainyu). Therefore, if the tower wasn’t desecrated by enemy/evil (Ahriman), so it would continue to be a "virgin" (untouched) - hence, a "Maiden" Tower­-Temple of Zoroastrian God Ahura Mazdā.

4th-6th century silver and gilt Sassanian vessel assumed to be depicting Goddess Anahita,
(Cleveland Museum of Art, PA, USA)

In the meantime, there is an unconfirmed hypothesis that Baku’s Maiden Tower is named a “Maiden” because the temple is dedicated to two associated deities, Fire and Anāhitā and so it is Ādur-Anāhīd or Fire of Anāhitā. 

The Goddess Anāhitā (Avestan: Ardvī Sūrā Anāhitā) is one of the major divinities in Zoroastrianism and is the goddess of purity, fertility, healing, wisdom, and water “she who possesses waters”. Notably, the tower was built close to the water - on the shore of the Caspian Sea. Additionally, it should be noted, that Greek geographer Strabo mentioned that the people of Arrān (Latin: Albania, present-day Azerbaijan) revered the goddess of moon and fertility Anāhitā-Selena.

Interestingly, Sasanian King Shāpūr I (r. 240-270 CE) established many Bāhram fires for his soul Xusraw Šāhbūhr and his daughter Xusraw Ādur-Anāhīd in Ērānšahr (Iran) and surrounding lands. Indeed, the tower has visible signs of the Sasanian construction methods, which were used to build the fire temple in Ādur Gušnasp in Iranian Azerbaijan (Pahlavi: Ādurbādagān), (now Azar Goshnasp Fire Temple complex in Takht-e Soleyman, Azerbaijan, Iran) and Darband fortress in Arrān (Caucasian Albania). 

In Sum, it should not be excluded from the considerations that the Tower may have been dedicated to the Zoroastrian Virgin Goddess of Anāhitā, whose name was preserved till modern days as the Maiden (Virgin) Tower.

*Mahir Khalifa-zadeh, research professor, Ph.D, member of the Canadian Historical Association, and Canadian Political Science Association, Ottawa, Canada.

**Leyla Khalifazadeh, York University, Toronto, Canada

Conflict of interest: Authors declare that they have no conflict of interest.

References

1- Baku's Maiden Tower Legendary Monument of Mystery, Azerbaijan International, Los Angeles Office Box 5217, Sherman Oaks, CA 91413, USA, http://www.azer.com/aiweb/categories/magazine/42_folder/42_articles/42_maidentower.html

 2- Maiden Tower Secrets of the Maiden Tower: What They Reveal about Early Man's Beliefs, Azerbaijan International, Los Angeles Office Box 5217, Sherman Oaks, CA 91413, USA, http://www.azer.com/aiweb/categories/magazine/ai143_folder/143_articles/143_mt_secrets.html

 3- Ashurbeyli S., "New evidences on the history of Baku and the Maiden Tower", in Azerbaijani, Journal of Arts, 1972, N2 (14), Azerneshr publishing house, in Azerbaijani, (Ашурбейли С. Б. Новые изыскания по истории Баку и Девичьей башни), Гобустан, Альманах искусств 1972, №2 (14). Азернешр, 1972 (на азерб. языке)

 4- Akhundov D., "The Architecture of Ancient And Early Medieval Azerbaijan", in Russian, Baku, 1986, ISBN 5-94628-118-6, Azerneshr publishing house, pp-311, (Ахундов Д. А. Архитектура древнего и раннесредневекового Азербайджана), Баку, Азернешр, 1986, pp 311, https://archive.org/details/arkhitektura-drevneqo-i-rannesrednevekovoqo-azerbaydjana

 5- Hassanov H., "Baku's Maiden Tower. A Pagan Monument of Baku", in Russian, ISBN 9789952273793, Baku, 2014, (Гасан Гасанов, Девичья башня : Бакинская Девичья Башня; Языческий комплекс),  Баку, 2014, pp 487.

 6- Jonathan M. Bloom and Sheila S. Blair, "The Grove Encyclopedia of Islamic Art and Architecture", Oxford University Press, 2009, Vol N2, 239, http://www.oxfordreference.com/view/10.1093/acref/9780195309911.001.0001/acref-9780195309911

 7- Schippmann K., "Azerbaijan. Pre-Islamic History", Encyclopedia Iranica, 2014, Vol. III, Fasc. 2, pp. 221-224, available at:  http://www.iranicaonline.org/articles/azerbaijan-iii

 8- Khalifa-zadeh M., Sasanian Imperial Strategy and King Xusrō I Anōšīrvān's Reform: The Case of Ādurbādagān and Arrān (Caucasian Albania), International Journal of History, 2024, Vol. 6, Issue 1, pp 111- 121, DOI:  https://doi.org/10.22271/27069109.2024.v6.i1b.271

 9- "ANĀHITĀ", Oxford Classical Dictionary, available at: https://oxfordre.com/classics/display/10.1093/acrefore/9780199381135.001.0001/acrefore-9780199381135-e-399

 10- Gadjiyev M., The Mission of Bishop Israel Context of the Historical Geography of Caucasian Albania, In: “From Albania to Arrān. The East Caucasus between the Ancient and Islamic Worlds (ca. 330 BCE–1000 CE)”, Ed: Robert Hoyland, Gorgias Studies in Classical and Late Antiquity, Gorgias Press 2020, Vol. 25, 109-120,  https://doi.org/10.31826/9781463239893-009

11- Gignoux, Ph., “ĀDUR-ANĀHĪD,” Encyclopedia Iranica, I/5, p. 472; an updated version is available online at http://www.iranicaonline.org/articles/adur-anahid-3rd-century-a 

12-  Khalifa-zadeh M, Khalifazadeh L., "Baku's Maiden Tower: Zoroastrian Legends & Architectural Mysteries", Obscure Histories, 2023, USA, https://www.obscurehistories.org/post/baku-s-maiden-tower-zoroastrian-legends-architectural-mysteries

13- Khalifa-zadeh M., Khalifazadeh L., "Zoroastrian Legends of the Baku Maiden Tower", IRS-HERITAGE, 2023, N 55, pp 33-39, Baku, Azerbaijan, https://irs-az.com/en/article/531 or https://irs-az.com/sites/default/files/2023-09/Heritage_55_2023%20%28small%29%20copy%204.pdf

14- Kroyenbroek G., The Zoroastrian Priesthood After The Fall Of The Sasanian Empire, In: "Teachers and Teaching In the Good Religion"Harrassowitz, 2013, pp 195-210, available at: https://www.academia.edu/7660592/Kr_1987_Zoroastrian_Priesthood_after_the_Fall_of_the_Sasanian_Empire

15- Russell, J.R.,  “Armeno-Iranica,” in D.Bivar and J.Hinnells, eds., Papers in Honour of Professor Mary Boyce, Acta Iranica, Leiden, 1985, Vol. 25, pp. 447-458 https://www.azargoshnasp.net/history/Armenian/armeno-iranica.pdf

16- Zoroastrian Places of Worship (ZPOW), Avesta.org , https://www.avesta.org/dastur/wzse388-Baku_Azrebaizan_Maiden_Tower_7_Stories_Atash_Kadeh-100_Herbads_Praying.pdf

17- Oktor Skjaervø, The Avesta as source for the early history of the Iranians, In: The Indo-Aryans of Ancient South Asia, De Gruyter Brill, Berlin/Munich/Boston, 1995, 155-176, https://www.degruyterbrill.com/document/doi/10.1515/9783110816433/html