Mazdaism

The worship of Ahura Mazda, as some Zoroastrian historians believe, was not originated by Zoroaster, but existed before the prophet's message, According to Robert Zahner, pre-Zoroastrian Ahura was undoubtedly also associated with the concept of truth or the idea of some kind of "universal order," as well as with water, light, or the sun.Robert Charles Zaehner. The dawn and twilight of Zoroastrianism 1961. — 371 p.

Emile Benveniste points out that Ahura Mazda is a very ancient deity and that the Zoroastrians used this name to refer to the Zoroastrian god. Even the central role assigned to this god in Mazdaism is not a Zoroastrian innovation, the title Mazdaism (worshipper of Mazda) found in Aramaic papyri from the Achaemenid period cannot be evidence that the Achaemenids were Zoroastrian, and the mention of the name Ahura Mazda in stone inscriptions is not evidence of this either, in the Achaemenid inscriptions, not only is Zoroastrianism not mentioned, but nothing else is mentioned that could give these inscriptions a Zoroastrian signal.بنونیست، امیل. دین ایرانی 36-31. بر پایهٔ متن‌های مهم یونانی. ترجمهٔ بهمن سرکاراتی. تهران: انتشارات بنیاد فرهنگ ایران.

Long before Zoroaster, the Iranians had specific religious beliefs and worshipped Ahura Mazda as a great god.{{Cite book |last=کاشانی |title=مجموعهٔ سخنرانی‌های دومین کنگرهٔ تحقیقات ایرانی |page=224 |trans-title=Collection of Lectures of the Second Iranian Research Congress}} In the Behistun Inscription, Darius only mentions Ahura Mazda as "the greatest of the gods." Ahura Mazda's name appears 69 times in Behistun, and Darius claims to be under Ahura Mazda's protection 34 times. Darius did not claim that Ahura Mazda was the only existing god. Darius also did not mention Ahura Mazda's great rival Angremenu.{{Cite book |last=Yamauchi |first=Edwin Masao |author-link=Edwin M. Yamauchi |title=ایران و ادیان باستانی |publisher=Atharan Qoqnoos |location=Tehran |translator-last=Pezez |translator-first=Manouchehr |trans-title=Iran and Ancient Religions}}

Jacques Duchesne-Guillemin wrote: “It seems easier to believe that the Achaemenids had never heard of Zoroaster, nor of his religious reforms". Abdolhossein Zarrinkoob wrote: "In the Achaemenid era, the Magis did not have a Zoroastrian religion, nor did they have a royal family, considering the role that the Mongols played in performing Persian religious ceremonies, and considering that the Achaemenid and dynastic religion could not conflict with the beliefs of the common classes of the Persian clans. It is clear that the Zoroastrian religion had not yet had an influence among the Persians during these periods".{{Cite book |last=Zarrinkoob |first=Abdolhossein |author-link=Abdolhossein Zarrinkoob |title=تاریخ مردم ایران، ایران قبل از اسلام |pages=195–196}}

{{See also|Turya (Avesta)}}

The northern branch of Mazdaism is known in modern historical studies as Turanism.Кузнецов Б. И. История религии бон // Митра владыка рассвета. — Минск: АСТРА, 2000. — 512 с. Turanism is an ethnic name for a group mentioned in the Avesta and named after the region of Turan but the Turanians are not mentioned in historical records of the first millennium BC.Great Britain Naval Intelligence Division 1920, p. 12: "[T]he term Turan is found neither in the inscriptions of Darius I (521-435 B.C.) nor in Greek writers" Achaemenid sources consistently use the term "Saka" to refer to the nomads of the northern steppes, while Greek authors often refer to them as "Scythians." However, scholars like Mary Boyce agree that the Turanians were Iranian steppe nomads living in the Eurasian steppes north of the ancient Iranians.Boyce 1996, p. 104: "In the Farvadin Yasht, 143-4, five divisions are recognized among the Iranians, namely the Airya (a term which the Avestan people appear to use of themselves), Tuirya, Sairima, Sainu and Dahi".Diakonoff 1999, p. 100: "Turan was one of the nomadic Iranian tribes mentioned in the Avesta. However, in Firdousi's poem, and in the later Iranian tradition generally, the term Turan is perceived as denoting 'lands inhabited by Turkic speaking tribes".Daniel 2012, p. 52: "They also included tales of the Kayanian kings, culminating in the reign of Kavi Vishtaspa (Goshtasp) and the warfare between the Iranians and their natural enemies, the Turanians (probably nomadic peoples to the north of Iran, later identified with the Turks)".

{{See also|Medes|Temple of Anahita (disambiguation){{!}}Temple of Anahita}}

Some researchers{{who|date=March 2025}} believe that it seems likely{{weasel inline|date=March 2025}} that the people of Media practiced a Mazdaism-type religion in the two centuries preceding the Achaemenid period,(en) W. W. Malandra, « Zoroastrianism i. Historical Review », dans Encyclopædia Iranica Online, 2005 (accessible http://www.iranicaonline.org/ [archive]). The practice of a Mazdaism religion in Media during the Achaemenid, Hellenistic, and Parthian periods is, however, attested by Greek accounts. Thus, a temple dedicated to the great Iranian goddess Anahita at Ecbatana, mentioned by Polybius, who reports its construction by the Achaemenid king Artaxerxes II, is still mentioned in the Parthian period by Polybius and Isidore of Carax. The latter mentions another great temple to this goddess (whom he likens to the Greek Artemis) in Media, at Kangavar, the ruins of which have been excavated .(en) M. L. Chaumont, « Anāhīd, iii. The Cult and Its Diffusion », dans Encyclopædia Iranica Online, 2002 (accessible http://www.iranicaonline.org/ [archive]).

Strabo, a Roman historian of the 1st century BC, referring to the ancient Greek historian of the 5th century BC, Herodotus, mentions ritual prostitution and tells us that the Medes, who served in the temples of Anahita:Strabo .Geographica 14 - 16

{{blockquote|They all practice debauchery. At the same time, they treat their lovers with such kindness that they not only show them hospitality and exchange gifts, but often give them more than they receive, for they come from wealthy families who provide them with the means to do so. However, they do not accept as lovers the first foreigners they meet, but mostly those of their own social standing.}}

{{See also|Snake worship}}

The culture and ideas of the ancient Sumerians, through the Babylonians and Assyrians, had an unexpected influence on the Medes.M. M. Dyakonov – Qədim İran tarixi oçerkləri, Moskva, 1961 səh 245 Besides worshipping Ahura Mazda, the Medes had a polytheistic based on polytheism and tribal deities (devas). Different tribes worshipped benevolent divine spirits. The serpent was worshipped by the Medes.Леонард Вулли – Ур Халдеев, Москва, 1961, ст. 41

• Religion in the Achaemenid Empire
• Religion in the Parthian era
• Religion in the Sasanian Empire

• {{cite web |first=Iraj |last=Bashiri |url=https://www.academia.edu/9582769 |title=Mazdian Cosmology |website=Academia.edu |access-date=2025-03-27}}

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