Митра: Ирандық әуежай, уәде, жарық және анты құдайы

Zoroastrian divinity of covenant, light, and oath
the Zoroastrian yazata

Mithra ( Miθra, Miθra), commonly known as Mehr or Mithras among Romans, is an ancient Iranian deity of covenants, light, oath, justice, the sun, contracts, and friendship. In addition to being the divinity of contracts, Mithra is also a judicial figure, an all seeing protector of Truth, and the guardian of cattle, the harvest, and the Waters. The Romans attributed their Mithraic mysteries to Zoroastrian Persian sources relating to Mithra. Since the early 1970s, the dominant scholarship has noted dissimilarities between the Persian and Roman traditions, making it, at most, the result of Roman perceptions of Zoroastrian ideas.

Together with the Vedic common noun mitra, the Avestan common noun miθra derives from Proto Indo Iranian *mitrám (Mitra), from the root *mi "to bind", with the "tool suffix" tra "causing to". Thus, etymologically mitra/miθra means "that which causes binding", preserved in the Avestan word for "Covenant, Contract, Oath". In Middle Iranian languages (Middle Persian, Parthian etc. ), miθra became mihr, from which New Persian مهر mehr and Armenian մհեր mihr/mher ultimately derive.

Like most other divinities, Mithra is not mentioned by name in the Gathas, the oldest texts of Zoroastrianism and traditionally attributed to Zoroaster himself, or by name in the Yasna Haptanghaiti, a seven verse section of the Yasna liturgy that is linguistically as old as the Gathas. As a member of the Iranian ahuric triad, along with Ahura Mazda and Ahura Berezaiti (Apam Napat), Mithra is an exalted figure. Together with Rashnu "Justice" and Sraosha "Obedience", Mithra is one of the three judges at the Chinvat Bridge, the "Bridge of Separation" that all souls must cross. Unlike Sraosha, however, Mithra is not a psychopomp, a guide of souls to the place of the dead. Should the Good Thoughts, Words, and Deeds outweigh the Bad, Sraosha alone conveys the Soul across the Bridge. As the god of contract, Mithra is undeceivable, infallible, eternally watchful, and never resting. Mithra is additionally the protector of cattle, and his stock epithet is "of Wide Pastures." He is guardian of the waters and ensures that those pastures receive enough of it. The lack of Mithra's presence in the texts was once a cause of some consternation amongst Iranians. An often repeated speculation of the first half of the 20th century was that the lack of any mention (i. e., Zoroaster's silence) of Mithra in these texts implied that Zoroaster had rejected Mithra. This ex silentio speculation is no longer followed. Building on that speculation was another series of speculations, which postulated that the reason why Zoroaster did not mention Mithra was that the latter was the supreme God of a bloodthirsty group of daeva worshipers that Zoroaster condemned. However, "no satisfactory evidence has yet been adduced to show that, before Zoroaster, the concept of a supreme god existed among the Iranians, or that among them Mithra – or any other divinity – ever enjoyed a separate cult of his or her own outside either their ancient or their Zoroastrian pantheons." The Avestan Hymn to Mithra (Yasht 10) is the longest, and one of the best preserved, of the Yashts. Mithra is described in the Zoroastrian Avesta scriptures as "Mithra of Wide Pastures, of the Thousand Ears, and of the Myriad Eyes," (Yasna 1:3), "the Lofty, and the Everlasting the Province Ruler,"(Yasna 1:11), "Whose Word is True, who is of the Assembly, Who has a Thousand Ears, the Well Shaped One, Who has Ten Thousand Eyes, the Exalted One, Who has Wide Knowledge, the Helpful One, Who Sleeps Not, the Ever Wakeful. We sacrifice to Mithra, The Lord of all countries, Whom Ahura Mazda created the most glorious, Of the Supernatural Yazads. So may there come to us for Aid, Both Mithra and Ahura, the Two Exalted Ones,"(Khwarshed Niyayesh 6 7),]]

[[Image:Taq e Bostan High relief of Ardeshir II investiture. jpg|thumb|Investiture of Sassanid emperor Ardashir II (3rd century CE bas relief at Taq e Bostan, Iran. On the left stands the yazata Mithra with raised barsom, sanctifying the investiture. Royal names incorporating Mithra's (e. g., "Mithradates") appear in the dynasties of Parthia, Armenia, and in Anatolia, in Pontus and Cappadocia. The youthful Apollonian type Mithra is found in images from other countries of Iranian culture in the Parthian period, such as Commagene in the Roman Parthian border and the Kushan Empire on the Indo Iranian border. Citing Boyce, Sundermann remarks, "It was among the Parthian Manicheans that Mithra as a Sun God surpassed the importance of Narisaf as the common Iranian image of the Third Messenger; among the Parthians the dominance of Mithra was such that his identification with the Third Messenger led to cultic emphasis on the Mithraic traits in the Manichaean God." Unrelated to these Mihrs are Parthian and Sogdian Mytr or Mytrg. Although sharing linguistic roots with the name Mithra, Werner Sundermann established that those names denote Manicheanism’s equivalent of Maitreya.

According to Boyce, the earliest literary references to the mysteries are by the Latin poet Statius, about 80 CE, and Plutarch (c. 100 CE).