Fire worship
or deification of fire, or fire rituals, religious rituals centred on a fire, are known from various religions. Fire has been an important part of human culture since the Lower Paleolithic. Religious or animist notions connected to fire are assumed to reach back to such early prehuman times.
Indo-European religions
In Indo-European languages, there were two concepts regarding fire: that of an animate type called *H₁n̥gʷnis, and an inanimate type *péh₂wr̥. A similar distinction existed for water.Fire rituals that are commonly found among Indo-European peoples have been firstly attested by the Vedas, with hymns dedicated to the fire god Agni.
Albanian
In Albanian tradition the fire cult and ritual practices have played a prominent role. Enji is the name of the fire god, evidently contained in the week day name that was dedicated to him – e enjte – the Albanian word for Thursday. The Fire – Zjarri – is deified in Albanian tradition as releaser of light and heat with the power to ward off darkness and evil, affect cosmic phenomena and give strength to the Sun, sustain the continuity between life and afterlife and between the generations. The divine power of Fire is used for the hearth and the rituals, including calendar fires, sacrificial offerings, divination, purification, and protection from big storms and other potentially harmful events. Fire worship and rituals are associated with the cult of the Sun, the cult of the hearth and the ancestor, and the cult of fertility in agriculture and animal husbandry. The practices associated with ritual fires among Albanians have been historically fought by the Christian clergy, without success. The fire god Enji was presumably worshiped by the Illyrians in antiquity and he may have been the most prominent god of the Albanian pantheon in Roman times by interpreting Jupiter, when week-day names were formed in the Albanian language. The belief in a prominent fire and wind god, who was referred to as I Verbti, and who was often regarded more powerful than the Christian God, survived in northern Albania until recent times. Under Christianisation the god of fire was demonised and considered a false god, and it was spread about that anyone who invoked him would be blinded by fire. The purifying power of fire underlies the Albanian folk belief according to which the fire god is the enemy of uncleanliness and the opponent of filth.File:Childe Harold's pilgrimage - a romaunt .jpg|thumb|250px|Albanian warrior dance in circle around fire, drawing from the book Childe Harold's Pilgrimage written by Lord Byron in the early 19th century. Practiced for several hours with very short intervals, the dance gets new vigour from the words of the accompanying song that starts with a battle cry invoking war drums, and which is of a piece with the movement and usually changed only once or twice during the whole performance. The ritual purifying fire is traditionally used by Albanians, in particular singing and dancing around it, to gain protection and energising from its supernatural power.
In Albanian tradition, Fire is deeply respected. To spit into it is taboo. Albanian solemn oaths are taken "by fire", and the worst curse formulas are cast for the extinguishing of the individual's, family's and clan's fire. The lineage is identified with an original fire, and the members of a same tribe/clan are "from the same fire". Zjarri i Vatrës is regarded as the offspring of the Sun and the sustainer of the continuity between the world of the living and that of the dead and between the generations, ensuring the survival of the lineage. The absence of fire in a house is traditionally considered a great curse. Protectors of the hearth are Gjarpri i Vatrës, a household benign serpent, and Nëna e Vatrës. Zjarret e Vitit are associated with the cosmic cycle and the rhythms of agricultural and pastoral life. The ritual collective fires or bonfires in yards lit before sunrise to celebrate the main traditional Albanian festivities such as Dita e Verës, Shëngjergji, the winter festivals, or mountain pilgrimages, often accompanied by animal sacrifices, are related to the cult of the Sun, and in particular they are practiced with the function to give strength to the Sun and to ward off evil according to the old beliefs. Zjarri i Gjallë, Zjarri i Egër, or Zjarri i Keq – traditionally kindled with rudimentary fire making tools and techniques – is the ritual purifying Fire used for the cleansing, protection, healing, and energising of livestock and humans. Albanian folk beliefs regard the lightning as Zjarri i Qiellit and consider it as the "weapon of the deity". During big storms with torrential rains, lightning and hail, which often cause great damage to agriculture, livestock, and to the rural economy in general, Albanians traditionally bring outdoors Fire as a continuous chain or in a container, as well as ember and fire-related metallic objects, seeking assistance from the supernatural power of the Fire, in order to turn the storm away and to avert the harms it can cause to the community.
Armenia
Armenia carries an ancient tradition of fire worship called Trndez '', a feast of purification in the Armenian Apostolic Church and Armenian Catholic Churches, celebrated 40 days after Jesus' birth. The celebration of Trndez is pagan in origin, and is originally connected with sun/fire worship in ancient pre-Christian Armenia, symbolizing the coming of spring and fertility. It was originally referred to as Derendez, meaning “a bundle of straw in front of your house.” In ancient Armenia, the event was associated with the worship of Vahagn, the Armenian god of fire, sun, war, and courage. People believed that the strength of the fire would eradicate the winter’s cold and allow for fertile land and a prosperous harvest. Couples, especially newlyweds, would jump over the Trndez'' flames for luck, prosperity, and fertility. The fire’s ashes were believed to have healing properties as people would use it as an ointment for pain and rub it into their eyelids to improve their eyesight.Baltic
The Holy Fire is referred to as Ugnis szwenta in Lithuanian, and the 'Mother of Fire' is referred to as Uguns māte in Latvian.Fire is very often mentioned by chroniclers, when they were describing Lithuanian rituals. The Lithuanian king Algirdas was even addressed as a "fire worshiper King of Lithuania" in the documents of a patriarch Nilus of Constantinople.
Celtic
had Belenus, whose name, "shining one", associated him with fire.Graeco-Roman
Fire worship in Graeco-Roman tradition had two separate forms: fire of the hearth and fire of the forge. Hearth worship was maintained in Rome by the Vestal Virgins, who served the goddess Vesta, protector of the home, who had a sacred flame as the symbol of her presence in the city. The Greek equivalent of the goddess was Hestia, whose worship took place more commonly within the household. The fire of the forge was associated with the Greek god Hephaestus and the Roman equivalent Vulcan. These two seem to have served both as craft-guild patrons and as protectors against accidental fires in cities. Also associated with fire is the titanic god Prometheus, who stole fire for humans from the gods. Most forms of worship in Graeco-Roman religion involved either cooking or burning completely an animal on a fire made on an altar in front of a temple.Hinduism
In the Vedic tradition of Hinduism, fire is a central element in a yajna ceremony, with Agni, "fire", playing the role as mediator between the worshipper and the other gods. Related concepts are the Agnihotra ritual, the invocation of the healing properties of fire; the Agnicayana ritual, which is the building of a fire altar to Agni; and Agnistoma, which is one of the seven Somayajnas. In the Vaishnava tradition of Hinduism, Agni is considered the tongue of Vishnu, hence rendering all sacrifices offered to any given deity ultimately a sacrifice to Vishnu.In modern Hinduism, Yajna is the general terms for the many types of rituals conducted before a fire, with homa the term for relatively small fire pujas conducted in a domestic setting, or as part of a wedding ceremony. The fire is very carefully constructed and tended by a specialist Brahmin pujari, with much reciting of appropriate passages from sacred texts.
Indo-Iranian
Archaeologically, evidence for Indo-Iranian fire worship and the rite of cremation is found at the transition from the Sintashta-Petrovka to the Andronovo culture around 1500 BC. Fire worship was prevalent in Vedic, with Agni the fire god, and the ancient Iranian religion. Whereas cremation became ubiquitous in Hinduism, it was prohibited in Zoroastrianism.Evidence of fire worship has also been found at the Indus Valley sites of Kalibangan and Lothal.