Mithra in the context of "Yazata"

Ahura Mazda (/əˌhʊərə ˈmæzdə/ ə-HOOR-ə MAZ-də), also known as Ormazd and Horomazes, is the principal God and sky deity in Zoroastrianism. He is the first and most frequently invoked spirit in the Yasna. The literal meanings of the words Ahura and Mazda are "lord" and "wisdom", respectively.

The first notable invocation of Ahura Mazda occurred during the Achaemenid period (c. 550–330 BC) with the Behistun Inscription of Darius the Great. Until the reign of Artaxerxes II (c. 405/404–358 BC), Ahura Mazda was worshipped and invoked alone in all extant royal inscriptions. With Artaxerxes II, Ahura Mazda was gathered into a triad of deities with Mithra and Anahita. In the Achaemenid period, the only known representation of Ahura Mazda at the royal court was an empty chariot drawn by white horses, which was used to invite Ahura Mazda to accompany the Persian army into battle.

Ancient Iranian religions were a set of ancient beliefs and practices of the Iranian peoples before the rise of Zoroastrianism. The religion closest to it was the historical Vedic religion that was practiced during the Vedic period. The major deities worshipped were Ahura Mazda and Mithra from Iran to Rome, but Atar was also worshipped, as names of kings and common public showing devotion to these three exist in most cases. But some sects, the precursors of the Magi, also worshipped Ahura Mazda, the chief of the Ahuras. With the rise of Zoroaster and his new, reformatory religion, Ahura Mazda became the principal deity, while the Daevas were relegated to the background. Many of the attributes and commandments of Varuna, called Fahrana in Median times, were later attributed to Ahura Mazda by Zoroaster.

The Iranian peoples emerged as a separate branch of the Indo-Iranians in the 2nd millennium BC, during which they came to dominate the Eurasian Steppe and the Persian Plateau. Their religion is derived from Iranian religions, and therefore shares many similarities with the Vedic religion of India. Although the Persian peoples left little written or material evidence of their religious practices, their religion is possible to reconstruct from scant Iranian, Babylonian and Greek accounts, similarities with Vedic and other Indo-European religions, and material evidence.

Bagrevand (also spelled Bagrewand) was a region of Armenia.

The Old Iranian etymology of the name is disputed. It is either derived from *bāγa.raivanta ("rhubarb garden") or baga-raēvanta-, which either means "the rich giver" (Mithra) or "the bounteous God" (Ahura Mazda).

Proto-Indo-Iranian religion was the religion of the Indo-Iranian peoples and includes topics such as the mythology, legendry, folk tales, and folk beliefs of early Indo-Iranian culture. Reconstructed concepts include the universal force *Hṛta- (Sanskrit rta, Avestan asha), the sacred plant and drink *sawHma- (Sanskrit Soma, Avestan Haoma) and gods of social order such as *mitra- (Sanskrit Mitra, Avestan and Old Persian Mithra, Miϑra) and *bʰaga- (Sanskrit Bhaga, Avestan and Old Persian Baga). Proto-Indo-Iranian religion is an archaic offshoot of Indo-European religion.

Mithraism, also known as the Mithraic mysteries or the Cult of Mithras, was a Roman mystery religion focused on the god Mithras. Although inspired by Iranian worship of the Zoroastrian divinity (yazata) Mithra, the Roman Mithras was linked to a new and distinctive imagery, and the degree of continuity between Persian and Greco-Roman practice remains debatable.The mysteries were popular among the Imperial Roman army from the 1st to the 4th century AD.

Worshippers of Mithras had a complex system of seven grades of initiation and communal ritual meals. Initiates called themselves syndexioi, those "united by the handshake". They met in dedicated mithraea (singular mithraeum), underground temples that survive in large numbers. The cult appears to have had its centre in Rome, and was popular throughout the western half of the empire, as far south as Roman Africa and Numidia, as far east as Roman Dacia, as far north as Roman Britain, and to a lesser extent in Roman Syria in the east.

The Garni Temple is a classical colonnaded structure in the village of Garni, in central Armenia, around 30 km (19 mi) east of Yerevan. Built in the Ionic order, it is the best-known structure and symbol of pre-Christian Armenia. Considered an eastern outpost of the Greco-Roman world, it is the only largely preserved Hellenistic building in the former Soviet Union.

It is conventionally identified as a pagan temple built by King Tiridates I in the first century AD as a temple to the sun god Mihr (Mithra). A competing hypothesis sees it as a second century tomb. It collapsed in a 1679 earthquake, but much of its fragments remained on the site. Renewed interest in the 19th century led to excavations in the early and mid-20th century. It was reconstructed in 1969–75, using the anastylosis technique. It is one of the main tourist attractions in Armenia and the central shrine of Armenian neopaganism.

Orontes IV (Old Persian: *Arvanta-) was the son of King Arsames and is recorded as ruling Armenia from inscriptions found at the historic capital of the Orontid dynasty, Armavir. He was the founder of the city of Yervandashat and Ervandakert.In his reign the religious site of Bagaran was founded. Large bronze statues in the Hellenistic style of the gods, Zeus (Aramazd), Artemis (Anahit) and Herakles (Vahagn) were brought there and set up in temples dedicated to them. He is also said to have founded a shrine at Armavir dedicated to Apollo (Mithra), a golden statue of four horses pulling a chariot with Apollo as god of the Sun. This was later destroyed by the Sassanid Persian army in the 4th century AD.

Antiochus III, King of the Seleucid Empire, instigated a revolt against Orontes, headed by Artaxias I. Aramaic inscriptions found at Armavir state that King Orontes IV died at the hands of his own army, in other words by betrayal from Artaxias I. Artaxias I was appointed as King of Armenia, by Antiochus.

Zoroastrianism has been practiced in Armenia since the fifth century BC. It first reached the country during the Achaemenid and Parthian periods, when it spread to the Armenian Highlands. Prior to the Christianization of Armenia, it was a predominantly Zoroastrian land. The yazatas (deities) Mithra (Mihr) and Verethragna (Vahagn) particularly enjoyed a high degree of reverence in the country.

Bahrām Chōbīn (Persian: بهرام چوبین) or Wahrām Chōbēn (Middle Persian: 𐭥𐭫𐭧𐭫𐭠𐭭; died 591), also known by his epithet Mehrbandak ("servant of Mithra"), was a nobleman, general, and political leader of the late Sasanian Empire and briefly its ruler as Bahram VI (r. 590–591).

Son of general Bahram Gushnasp and hailing from the noble House of Mihran, Bahram began his career as the governor of Ray, and was promoted to the army chief (spahbed) of the northwestern portions of the empire after capturing the Byzantine stronghold of Dara, fighting in the war of 572–591. After a massive Hephthalite-Turkic invasion of the eastern Sasanian domains in 588, he was appointed as the spahbed in Khorasan, beginning a campaign that ended in a decisive Iranian victory.