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Ateshgah of Baku
From Wikipedia, the free encyclopedia
The Baku Ateshgah (from Persian: Atashgh, Azerbaijani: Atgah [1]) or "Fire Temple" is a castlelike religious structure in Surakhani,[2] a suburb of greater Baku, Azerbaijan. "Atash" ( )is the Persian word for fire. The pentagonal complex, which has a courtyard surrounded by cells for monks and a tetrapillar-altar in the middle, was built during the 17th and 18th centuries. It was abandoned after 1883[citation needed ] when oil and gas plants were established in the vicinity. The complex was turned into a museum in 1975 and now receives 15,000 visitors a year. It was nominated for World Heritage Site status in 1998 and was declared a state historical-architectural reserve by decree of the Azeri President on 19 December 2007.[3]
Image of the Fire Temple on an Azerbaijan postage stamp from 1919. General information Type Location Ancient Hindu Temple Surakhani, Baku, Azerbaijan Museum
Contents
Current tenants
1 Etymology 2 History 2.1 Structure 2.2 Indian local residents and pilgrims 2.3 Zoroastrian local residents and pilgrims 2.4 Inscriptions and likely period of construction 2.5 Examination by Zoroastrian priests 2.6 Claimed visit by Czar Alexander III 2.7 Exhaustion of the natural gas 3 Public recognition 4 See also 5 External links and photographs 6 References and further reading
Etymology
The Persian toponym Atashgah (with Russian/Azerbaijani pronunciation: Atashgyakh/Ateshgah) literally means "home of fire." The Persian-origin term atesh ( )means fire, and is present in several languages as a Persian loan-word including in Azerbaijani and Hindustani. Gah ( )derives from Middle Persian and means "throne" or "bed". The name refers to the fact that the site is situated atop a now-exhausted natural gas field, which once caused natural fires to spontaneously burn there as the gas emerged from seven natural surface vents. Today, the fires in the complex are fed by gas piped in from Baku, and are only turned on for the benefit of visitors.
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Surakhani, the name of the town where the Ateshgah is located, likely means "a region of holes" (/suraakh is Persian for hole), but might perhaps be a reference to the fire glow as well (/sorkh/surkh is Persian for red). A historic alternative name for Azerbaijan as a whole has been Odlar Yurdu, Azeri for land of fires.[4]
History
Surakhani is located on the Absheron peninsula, which is famous for oil oozing out of the ground naturally, as well as for natural oil fires.[6] Seven holes with eternal fires were mentioned by German traveler Engelbert Kmpfer who visited Surakhany in 1683.[7] Surakhany in Tati (language of Surakhany, close to Persian) means hole with the fountain. In other words, Yotnporakyan Bagink and Surakhany are practically calques. Armenian historian Ghevond (8th century), describing the invasion of the Khazars in the Caucasian Albania in 730 AD, mentioned area Atshi-Baguan.[8] Sarah Ashurbeyli notes that the Atsh is distorted Atesh (fire) and Atshi-Baguan means Fires of Baguan and that we are talking about Baku. Word Baguan comes from the word Baga which means God in Old Persian.[9] In general, eternal flames of Apsheron peninsula were worshiped not later Sassanian times. Estakhri (10th century) mentioned that not far from Baku (i.e., on the Apsheron Peninsula) lived fire worshippers.[10] This was confirmed by Movses Daskhurantsi in his reference of the province of Bhagavan (Fields of the Gods i.e., Fire Gods).[11] In the 18th century Atashgah was visited by Zoroastrians. This confirms the Persian handwriting Naskh inscription over the entrance aperture of one of the cells, which speaks about the visit of Zoroastrians from Isfahan: Persian inscription:
)(
Transliteration of Persian inscription: tai saf keide hamon dak jey bavni reside t bdak sl-e nav-e nozl mobrak bd goft xne od ru *sombole sane-ye hazr-o-sad-o-panjh-o-hatom Translation:[12] Fires stand in line
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Esfahani Bavani came to Badak "Blessed the lavish New Year", he said: The house was built in the month of Ear in year 1158. The 1158 year corresponds to 1745 AD. Bavan is the village near Esfahan. The word Badak is a diminutive of Bad-e Kube. (The name of Baku in the sources of the 17th and 18th centuries was Bad-e Kube). At the end of the reference is the constellation of Sombole /Virgo (AugustSeptember). In the name of the month the master mistakenly shifted the l and h at the end of the word. According to Zoroastrian calendar Qadimi New Year in 1745 AD was in August. Interesting information about Zoroastrian from Baku mentioned by D. Shapiro in A Karaite from Wolhynia meets a Zoroastrian from Baku.[13] Avraham Firkowicz, a Karaite collector, wrote about his meeting in Darband in 1840 with fireworshiper from Baku. Russian officer introduced the fireworshipper to Firkowicz as the Bramin. Firkowicz asked him Why do you worship fire? Fireworshiper replied that they do not worship fire at all, but the Creator, which is not a person, but rather a matter (abstraction) called Qr, and symbolized by fire. Term Qr (kirdar) means in Pahlavi and Zoroastrian Persian one who does, creator. And there is an exact replica of this eternal natural gas flame temple on a smaller scale in India at Kangra valley Himachal Pradesh. This Indian temple is called Jwalamukhi, Jwala meaning a natural fire and Mukhi meaning mouth in Sanskrit. There the fire is considered an incarnation of the goddess Durga.
Atashgah inscriptions
An inscription from the Baku Atashgah. The first line begins: I salute Lord Ganesh ( ), the second venerates the holy fire (, Jwala Ji) and dates the inscription to Samvat 1802 ( , or 1745-46 CE). The Persian quatrain below is the sole Persian inscription on the temple[5] and, though ungrammatical, [5] also refers to the fire ( )and dates it to 1158 () Hijri, which is also 1745 CE.
Structure
Some scholars have speculated that the Ateshgah may have been an ancient Zoroastrian shrine that was decimated by invading Islamic armies during the Muslim conquest of Persia and its neighboring regions.[14] It has also been asserted that, "according to historical sources, before the construction of the Indian Temple of Fire (Atashgah) in Surakhani at the end of the 17th century, the local people also worshipped at this site because of the 'seven holes with burning flame'."[15] Fire is considered sacred in both Indo-Iranian branches of An inscribed invocation to Lord Shiva in Hinduism and Zoroastrianism (as Agni and Atar Sanskrit at the Ateshgah. [16][17] respectively), and there has been debate on whether the Atashgah was originally a Hindu structure or a Zoroastrian one. The trident mounted atop the structure is usually a distinctly Hindu sacred symbol (as the Trishul, which is commonly mounted on temples)[18] and has been cited by Zoroastrian scholars as a specific reason for considering the Atashgah as a Hindu site.[19] However, an Azeri presentation on the history of Baku, which calls
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the shrine a "Hindu temple", identifies the trident as a Zoroastrian symbol of "good thoughts, good words and good deeds".[20] One early European commentator, Jonas Hanway, bucketed Zoroastrians and Hindus together with respect to their religious beliefs: "These opinions, with a few alterations, are still maintained by some of the posterity of the ancient Indians and Persians, who are called Gebers or Gaurs, and are very zealous in preserving the religion of their ancestors; particularly in regard to their veneration for the element of fire."[21] Geber is a Persian term for Zoroastrians, while Gaurs are a priestly Hindu caste. A later scholar, A. V. Williams Jackson, drew a distinction between the two groups. While stating that "the typical features which Hanway mentions are distinctly Indian, not Zoroastrian" based on the worshipers' attires and tilaks, their strictly vegetarian diets and open veneration for cows, he left open the possibility that a few "actual Gabrs (i.e. Zoroastrians, or Parsis)" may also have been present at the shrine alongside larger Hindu groups.[22]
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German traveler Lerch who visited the temple in 1733, wrote that here there are 12 Guebres or ancient Persian fire worshipers.[34] J. Hanway visited Baku in 1747 and left few records of Ateshgah. People, who worshiped fire in Ateshgah he calls "Indians", "Persians" and Guebres.[35] S. Gmelin, who visited Ateshgah in 1770, wrote that in the present Ateshgah lived Indians and descendants of the ancient Guebres.[36] In 1820 the French consul Gamba visits the temple. According to Gamba here lived Hindus and Persian guebres, the followers of Zoroaster.[37] The Englishman Ussher visited Ateshgah in September 19, 1863 He calls it "Atash Jah" and said that there are pilgrims from India and Persia [38] German Baron Max Thielmann visited the temple in October 1872 and in his memoirs he wrote that Parsi community of Bombay sent here a priest who after a few years will be replaced. His presence is necessary, because here come the pilgrims from the outskirts of Persia (Yazd, Kerman) and from India and remain in this sacred place for several months or years.[39] In 1876 English traveler James Bruce visited Ateshgah. He noted that the Bombay Parsi Punchayat provides a permanent presence in the temple of their priest.[40] E. Orsolle, who visited the temple after Bruce, said that after Parsi priest died in 1864, the Parsi Punchayat of Bombay a few years later sent another priest here, but the pilgrims who came here from India and Iran have already forgotten the sanctuary, and in 1880 there was nobody.[41] O'Donovan visited the temple in 1879 and refers about religious worship of Guebres.[42] In 1898 in the Men and Women of India magazine was published an article entitled "The ancient Zoroastrian temple in Baku. Author calls Ateshgah as "Parsi temple," and notes that the last Zoroastrian priest was sent there for about 30 years ago (that is, in the 1860s.).[43] J. Henry in 1905, in his book also noted that 25 years ago (i.e. about in 1880) in Surakhani died last Parsi priest.[44]
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There is a famed shrine to Jwala Ji in the Himalayas, in the settlement of Jawalamukhi, in the Kangra district of Himachal Pradesh, India to which the Atashgah bears strong resemblance and on which some scholars (such as A. V. Williams Jackson) suggested the current structure may have been modeled.[5] However, other scholars have stated that some Jwala Ji devotees used to refer to the Kangra shrine as the 'smaller Jwala Ji' and the Baku shrine as the 'greater Jwala Ji'.[14] Other deities mentioned in the inscriptions include Ganesh and Shiva. The Punjabi language inscriptions are quotations from the Adi Granth, while some of the Sanskrit ones are drawn from the Sat Sri Ganesaya namah text.[5]
Public recognition
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An illustration of the Baku Fire Temple was included on two denominations of Azerbaijan's first issue of postage stamps, released in 1919. Five oil derricks appear in the background.[52] By a presidential order issued in December 2007, the shrine complex, which had hitherto been officially associated with the "Shirvanshah Palace Complex State Historical and Architectural Museum-Reserve" ( - - ) was declared as a distinct reserve by the Azeri government (the "Ateshgah Temple State Historical Architectural Reserve, - ).[3] In July 2009, the Azeri President, Ilham Aliyev, announced a grant of AZN 1 million for the upkeep of the shrine.[53]
See also
Khinalyg Gobustan Yanar Dag Zoroastrianism in Azerbaijan Hinduism in Azerbaijan List of World Heritage Sites in Azerbaijan
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6.
7.
15.
16. 17.
18.
19.
20.
21.
(http://www.vohuman.org/Library/The%20Oil%20Field%20and%20Fire%20Temp%20at%20Surakhany/The% 20Oil%20Fields%20and%20the%20Fire%20Temple%20of%20Baku.htm), From Constantinople to the home of Omar Khayyam, London: McMillan ^ Marshall Cavendish (2007), Peoples of Western Asia (http://books.google.com/books?id=FZ2_aYHMl4IC), Marshall Cavendish Corporation, ISBN 0-7614-7677-6, "... Oil oozes up out of the ground in the region of the Apsheron ... natural oil fires were revered long ago by Zoroastrians, to whom fire is a sacred symbol ... " ^ Amoenitatum exoticarum politico-physico-medicarum fasciculi v, quibus continentur variae relationes, observationes & descriptiones rerum Persicarum & ulterioris Asiae, mult attentione, in peregrinationibus per universum Orientum, collecta, ab auctore Engelberto Kaempfero. Lemgoviae, Typis & impensis H.W. Meyeri, 1712. ^ Histoire des guerres et des conquetes des Arabes en Armenie, par leminent Ghevond, vardabet armenien, ecrivain du huitieme siecle (http://www.mediterranee-antique.info/Moyen_Age/Divers/Ghevond.htm) ^ . . : . . , , 2006. ^ Abu Ishaq Ibrahim ibn Muhammad al-Farisi al Istakhri. Ketb al-maslek wal-mamlek ^ History of the Caucasian Albanians by Movses Dasxuranci. Translated by C. J. F. Dowsett. London, 1961 ^ . . , . I, , , 1991 ^ Dan Shapira, A Karaite from Wolhynia Meets a Zoroastrian from Baku, in Iran and the Caucasus, Vol. 5, No. 1, 2001, pp. 105-106 ^ a b c d e f g h i j Ervad Shams-Ul-Ulama Dr. Sir Jivanji Jamshedji Modi, Translated by Soli Dastur (1926), My Travels Outside Bombay: Iran, Azerbaijan, Baku (http://www.avesta.org/modi/baku.htm), "... 'maybe, that before Moslem epoch it was Zoroastrian Fire Temple, which was destroyed by Arabs and later was restored by Hindu people for their purposes' ... Farroukh Isfandzadeh ... Not just me but any Parsee who is a little familiar with our Hindu brethrens religion, their temples and their customs, after examining this building with its inscriptions, architecture, etc., would conclude that this is not a Parsee Atash Kadeh but is a Hindu Temple ... informed me that some 40 years ago, the Russian Czar, Alexander III, visited this place with a desire to witness the Hindu Brahmin Fire ritual ... gathered a few Brahmins still living here and they performed the fire ritual in this room in front of the Czar ... I asked for a tall ladder and with trepidation I climbed to the top of the building and examined the foundation stone which was inscribed in the Nagrik [or Nagari] script ... the installation date is mentioned as the Hindu Vikramaajeet calendar year 1866 (equivalent to 1810 A. D.) ... " ^ a b Alakbarov, Farid (Summer 2003), "Observations from the Ancients" (http://azeri.org/Azeri/az_latin/manuscripts/land_of_fire/english/112_observations_farid.html), Azerbaijan International 11 (2). ^ Minocher K. Spencer (2002), Religion in life (http://books.google.com/books?id=YhzXAAAAMAAJ), Indian Publishers Distributors, "... Fire is held as a very sacred emblem both among the Hindus and Parsis ... " ^ Maneck Fardunji Kanga, Nryanaarm Sonaakke (1978), Avest: Vendidd and fragments (http://books.google.com/books?id=QUorAAAAIAAJ), Vaidika Samodhana Maala, "... For a very long time, the two groups ( ancestors of Hindus and Parsis ) were in close co-operation ... showing tenets and rites that were the same and also the later dissentions ... Yasna, rite = Yajna ... Atar = Agni, ever present at all rituals ... " ^ Leza Lowitz, Reema Datta (2004), Sacred Sanskrit Words: For Yoga, Chant, And Meditation (http://books.google.com/books?id=qIIfHN4JCcwC), Stone Bridge Press, ISBN 1-880656-87-6, "... His back left hand carries a purifying flame (agni) ... grasping a trident (trishul), and beating a drum from which all of the sounds of the universe emanate ... " ^ Hormusji Dhunjishaw Darukhanawala (1939), Parsi Lustre on Indian Soil (http://books.google.com/books? id=a7IcAAAAMAAJ), G. Claridge, "... There is a 'trishula' (trident' the symbol of Shiva clearly visible on the cupola ... " ^ Baku - Chapters of History - Azerbaijan - Part I (http://www.youtube.com/watch?v=XuIfYAjgpIM), 2008, "... The Atashgah ... is a castle-like former Hindu temple and monastery complex ... Zoroastrian symbol for "Good Thoughts, Good Words, Good Deeds ... " ^ a b c Jonas Hanway (1753), An Historical Account of the British Trade Over the Caspian Sea (http://books.google.com/books?id=etApAAAAYAAJ), Sold by Mr. Dodsley, "... The Persians have very little maritime strength ... their ship carpenters on the Caspian were mostly Indians ... there is a little temple, in which the Indians now worship: near the altar about 3 feet high is a large hollow cane, from the end of which iffues a blue flame ... These Indians affirm, that this flame has continued ever since the flood, and they believe it will last to the end of the world ... Here are generally forty or fifty of these poor devotees, who come on a pilgrimage from their own country ... they mark their foreheads with saffron, and have a great veneration for a
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22.
23.
24.
25.
26.
27.
32.
red cow ... " ^ a b c d e f Abraham Valentine Williams Jackson (1911), From Constantinople to the home of Omar Khayyam: travels in Transcaucasia and northern Persia for historic and literary research (http://books.google.com/books? id=Z4aBAAAAIAAJ), The Macmillan company, "... they are now wholly substantiated by the other inscriptions ... They are all Indian, with the exception of one written in Persian ... dated in the same year as the Hindu tablet over it ... if actual Gabrs (i.e. Zoroastrians, or Parsis) were among the number of worshipers at the shrine, they must have kept in the background, crowded out by Hindus, because the typical features Hanway mentions are distinctly Indian, not Zoroastrian ... met two Hindu Fakirs who announced themselves as 'on a pilgrimage to this Baku Jawala Ji' ... " ^ Stephen Frederic Dale (2002), Indian Merchants and Eurasian Trade, 1600-1750 (http://books.google.com/books?id=GqEWw_54uVUC), Cambridge University Press, ISBN 0-521-52597-7, "... The Russian merchant, F.A. Kotov, identified all the Mughal-Indian merchants whom he saw in Isfahan in 1623, both Hindus and Muslims, as Multanis ... the 1747 Russian census of the Astrakhan Indian community, which showed that nearly all of these merchants came from Multan or nearby villages ... many of them traded for or with relatives in Azerbaijan or Gilan provinces who were, therefore, almost certainly Multanis themselves ... many influential Hindu merchants and bankers then lived in Bukhara and Samarqand ... " ^ a b Scott Cameron Levi (2002), The Indian diaspora in Central Asia and its trade, 1550-1900 (http://books.google.com/books?id=9qVkNBge8mIC), BRILL, ISBN 90-04-12320-2, "... George Forster ... On the 31st of March, I visited the Atashghah, or place of fire; and on making myself known to the Hindoo mendicants, who resided there, I was received among these sons of Brihma as a brother; an appellation they used on perceiving that I had acquired some knowledge of their mythology, and had visited their most sacred places of worship ... " ^ a b c George Forster (1798), A journey from Bengal to England: through the northern part of India, Kashmire, Afghanistan, and Persia, and into Russia, by the Caspian-Sea (http://books.google.com/books? id=CSkQAAAAYAAJ), R. Faulder, "... A society of Moultan Hindoos, which has long been established in Baku, contributes largely to the circulation of its commerce; and with the Armenians they may be accounted the principal merchants of Shirwan ... this remark arose from a view of the Atashghah at Baku, where a Hindoo is found so deeply tinctured with the enthusiasm of religion, that though his nerves be constitutionally of a tender texture and his frame relaxed by age, he will journey through hostile regions from the Ganges to the Volga, to offer up prayer at the shrine of his God ... " ^ James Justinian Morier (1818), A Second Journey through Persia, Armenia, and Asia Minor, to Constantinople, between the Years 1810 and 1816 (http://books.google.com/books?id=VjdtPAAACAAJ), A. Strahan, "... Travelling onwards, we met an Indian entirely alone, on foot, with no other weapon than a stick, who was on his road to Benares returning from his pilgrimage to Baku. He was walking with surprising alacrity, and saluted us with great good-humour, like one satisfied with himself for having done a good action. I believe that these religious feats are quite peculiar to the Indian character ... " ^ United States Bureau of Foreign Commerce (1887), Reports from the consuls of the United States, 1887 (http://books.google.com/books?id=KBASAAAAYAAJ), United States Government, "... Six or 7 miles southeast is Surakhani, the location of a very ancient monastery of the fire-worshippers of India, a building now in ruins, but which is yet occasionally occupied by a few of these religious enthusiasts, who make a long and weary pilgrimage on foot from India to do homage at the shrine of everlasting fire, which is merely a small jet of natural gas, now almost extinct ... " ^ von Eichwald, Karl Eduard (1834), Reise in den Caucasus, Stuttgart. ^ "Various Zoroastrian Fire-temples" (http://www.iras.ucalgary.ca/~volk/sylvia/FireTemple.htm). Retrieved 29 June 2013. ^ "The Ateshgyakh Temple" (http://www.sputnik.in-baku.com/inbound/atesh.html). Baku: Sputnik Tourism (inbaku.com). 7 March 2006.. ^ Chardin J. Voyages en Perse et autres lieux de 1Orient. Vol. II. Amsterdam, 1735. p. 311 (http://books.google.com/books? id=tpQOAAAAQAAJ&vq=Igmcoles&dq=related%3AOXFORD555089148&hl=ru&pg=PA311#v=onepage&q& f=false) ^ E. Kmpfer. Amoenitatum exoticarum politico-physico-medicarum fasciculi V, quibus continentur variae relationes, observationes et descriptiones rerum Persicarum et ulterioris Asiae, multa attentione, in peregrinationibus per universum Orientum, collecta, ab auctore Engelberto Kaempfero. Lemgovi : Typis & Impensis Henrici Wilhelmi Meyeri, Aul Lippiac Typographi , 1712, p. 253262 (http://elib.doshisha.ac.jp/denshika/amoenitatum/210/imgidx210.html)
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33. ^ J. Villotte, Voyage dun missionnaire de la Compagnie de Jsus en Turquie, en Perse, en Armnie, en Arabie et en Barbarie, Paris, 1730 (http://books.google.az/books? id=MQsPAAAAQAAJ&printsec=frontcover&dq=Voyage+d%25E2%2580%2599un+missionnaire+de+la+Comp agnie+de+J%25C3%25A9sus+en+Turquie&source=bl&ots=BBnluidwBi&sig=fnBZSnJwTj1BgKNe8TtdImCI_I&hl=ru&ei=Ce9XTYCiL4O88gaKoKCZBw&sa=X&oi=book_result&ct=r) 34. ^ . , 1733 1735 . , , . , . XLIV, , ., 1790 ., . 75 35. ^ Jonas Hanway. An Historical Account of the British Trade Over the Caspian Sea, 1753 (http://books.google.com/books?id=etApAAAAYAAJ) 36. ^ Samuel Gottlieb Gmelin. Reise durch Russlaud zur Untersuchung d. drei Naturreiche, p. 45 (http://books.google.az/books? id=X5AaAAAAYAAJ&printsec=frontcover&dq=Reise+durch+Russland+zur+Untersuchung+der+drey+NaturReiche&source=bl&ots=ckkAWDAx4D&sig=VCXNEJ5QbP3EAq9yu2tLLAF1Vk&hl=ru&ei=NUZWTYHsGoH78Ab08PnwBg&sa=X&oi=book_result&ct=result&resnu m=1) 37. ^ Jean Franoise Gamba. Voyage dans la Russie meridionale. II. Paris. 1826. P. 299 (http://books.google.az/books? id=ZUJCAAAAcAAJ&dq=related:HARVARD32044004538021&hl=ru&pg=PA299#v=onepage&q&f=false) 38. ^ Ussher. A Journey from London to Persepolis. pp. 208207, London, 1865. 39. ^ Thielmann, Journey in the Caucasus, Persia, and Turkey in Asia, Eng. tr. by Heneage, 2. 9-12, London, 1876 40. ^ James Bryce. Transcaucasia and Ararat: Being Notes of a Vacation Tour in the Autumn Of 1876. (http://books.google.ru/books? ei=4jxLTOTTMJOlOL21mZYD&ct=result&id=2rVkZAViqtcC&dq=Transcaucasia+and+Ararat&q=fire#v=snip pet&q=Parsee&f=false) 41. ^ E. Orsolle. Le Caucase et la Perse. Ouvrage accompagn dune carte et dun plan. Paris, E. Plon, Nourrit et cie, 1885, pp. 130142 (http://catalog.hathitrust.org/Record/006773380) 42. ^ ODonovan E. Merv Oasis: Travels and Adventures East of the Caspian during the years 1879-80-81. 2 vols. New York, 1883 43. ^ Men and Women of India. Vol. 1, no. 12, p. 696, Bombay, Dec. 1898 44. ^ J. D. Henry, Baku, an Eventful History, 1906 (http://books.google.az/books? id=1ZkH_8D7E5cC&pg=PR1&lpg=PR1&dq=J.+D.+Henry,+Baku,+an+Eventful+History&source=bl&ots=kNPzXFLEQ&sig=ZtJxRy5v81a0jxLz9nFBsbITuIw&hl=ru&ei=IBIZTZDCFMq08QPcqMiDBw&sa=X&oi=bo ok_result&ct=result&resnum=2&ved=0CCAQ6AEwAQ) 45. ^ Parvez Dewan (Richard Delacy,ed.) (1998), Hindi & Urdu phrasebook (http://books.google.com/books? id=QkJH90HBlekC), Lonely Planet, ISBN 0-86442-425-6, "... The Hindu calendar (vikramaditiy) is 57 years ahead of the Christian calendar. Dates in the Hindu calendar are prefixed by the word: samvat ... " 46. ^ "Rare Hindu temple in Muslim Azerbaijan" (http://sify.com/news/international/fullstory.php?id=13267652). Sify. 28 September 2003. "... There are over 20 stone plaques, of which 18 are in Devanagari, one in Gurumukhi and one in Persian text. The temple was built on the spot where subterranean gas leaking out of the rocky ground used to burn day and night. Local records say that it was built by a prominent Hindu traders community living in Baku, and its construction coincided with the fall of the dynasty of Shirwanshahs and annexation by the Russian Empire following the Russo-Iranian war ... " 47. ^ J. P. Mallory, Douglas Q. Adams (1997), Encyclopedia of Indo-European culture (http://books.google.com/books?id=tzU3RIV2BWIC), Taylor & Francis, ISBN 1-884964-98-2, "... guelhx 'burn, glow; charcoal'. ... Lith zvilti 'gleam', Latv zvilnet 'flame, glow', OInd jvalati 'burns', jvala 'flame, coal' ... " 48. ^ Bryce, James (1878), Transcaucasia and Ararat: Being Notes of a Vacation Tour in the Autumn Of 1876 (http://books.google.com/books?id=FXgciRUra7kC), London: Macmillan. 49. ^ J. M. Unvala. Inscriptions from Surihani near Baku 50. ^ Elliot, Mark (2004), Azerbaijan with Excursions to Georgia (3rd ed.), Hindhead, UK: Trailblazer Publications, p. 153. 51. ^ Byrne, Ciar (February 2, 2005), Man-made wonders of the world under threat from war, want and tourism (http://www.independent.co.uk/travel/news-and-advice/manmade-wonders-of-the-world-under-threat-fromwar-want-and-tourism-483330.html), The Independent. 52. ^ Scott Standard Postage Stamp Catalogue (2007), "Azerbaijan", cat. nos. 9 & 10. Vargas and Bazleh,
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Azerbaijan International 3.2 (Summer 1995). 53. ^ "President of Azerbaijan allocates 1 million AZN for protection of "Ateshgah temple" preserve" (http://en.apa.az/news.php?id=104623). Azeri-Press Agency (APA). 1 July 2009. Retrieved 2009-07-21. "... allocated from the Presidents Reserve Fund for protection and material and technical supply ... " Alakbarov, Farid (2003). "Azerbaijan - Land of Fire" (http://azeri.org/Azeri/az_latin/manuscripts/land_of_fire/english/112_observations_farid.html). azeri.org.
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