Mithra (, ; , ; , ) is an ancient Iranian deity (yazata) of covenants, light, oaths, 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 (Asha), 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.Beck, Roger (2002-07-20). "Mithraism". Encyclopaedia Iranica, Online Edition. Retrieved 2012-09-07. Several characteristics of the later Roman Mithras are present in the Avesta. The tenth book of Yashts shows the deity's close connections with the social and cosmic order, the securing of fertility and water supply, the connection to the sun, and the ethical conditions imposed on the faithful. These four important themes appear in a different, but recognizable form in the Roman cult.Richard L. Gordon: From Miθra to Roman Mithras. In: Michael Stausberg, Yuhan Sohrab-Dinshaw Vevaina, Anna Tessmann(Hrsg.): The Wiley Blackwell Companion to Zoroastrianism. 2022, S. 454. . According to Boyce, the earliest literary references to the Mithraic mysteries are by the Latin poet Statius, about 80 CE, and Plutarch (c. 100 CE).
4486 Mithra, a near-Earth asteroid, is named after Mithra.
Etymology 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 mehr and Armenian Mihr and Mher ultimately derive.
In the Avesta As a member of the Iranian ahuric triad, along with Ahura Mazda and Ahura Berezant (Apam Napat), Mithra is an exalted figure. As the god of contract, Mithra is incapable of being deceived, 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.
In the Yasna 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), "the Yazad (Divinity) of the Spoken Name" (Yasna 3:5), and "the Holy," (Yasna 3:13).
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. The lack of Mithra's presence in the Gathas 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.".
In the Khorda Avesta In the Khwarshed Niyayesh The Khorda Avesta (Book of Common Prayer) also refer to Mithra in the Litany to the Sun, "Homage to Mithra of Wide Cattle Pastures," (Khwarshed Niyayesh 5), "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), "I shall sacrifice to his mace, well-aimed against the Skulls of the Daevas" (Khwarshed Niyayesh 15). Some recent theories have claimed Mithra represents the Sun itself, but the Khorda Avesta refers to the Sun as a separate entity – as it does with the Moon, with which the Sun has "the Best of Friendships," (Khwarshed Niyayesh 15).
In the Mihr Yasht
The Avestan Hymn to Mithra (Yasht 10) is the longest, and one of the best-preserved, of the Yashts. It begins with the command of the supreme god of Zoroastrianism, Ahura Mazda, that Mithra be venerated as much as himself, as the god who guarantees contracts, and then develops the different aspects of this god in the form of praises and prayers..Philippe Swennen, « L'hymne avestique à Mithra », dans . Mithra is described in the Mihr Yasht, the Middle Persian term for the tenth book of the Yashts, as a powerful god and one of the Ahuras (lords).Yašt 10,25 and 69. The god is also described there as "the strict guardian of the contract, patron of warriors, master of the entirety of the Iranian countries, inciter of the dawn, and god of the diurnal heaven, which he travels through in a chariot surrounded by an escort of attendants".Kellens, J. (1987-12-15). "https://www.iranicaonline.org/articles/avesta-holy-book/". Encyclopaedia Iranica, Online Edition. Retrieved 2026-04-03.
Mithra bestows wonderful blessings and brings disasters upon those who break contracts, fight against their contractual partners, and are not bound by oaths. Whether Mithra is angry or peaceful, he remains a benefactor of humankind, who, in turn, cannot live in peace without a love of truth. Mithra constantly observes and oversees everything that exists between heaven and earth. He embodies a sacred concept that is essential for a society in daily life. He is a deity for men of authority: the master of the house, the head of the village, the tribal leader, and the ruler of the land.Paul Thieme: Mithra in the Avesta. In: Jacques Duchesne-Guillemin (Hrsg.): Etudes Mithriaques: Actes Du 2E Congres International, Teheran (= Actes Iranica. Band 17). Leiden 1978, S. 501–510. (archive.org) He has a solar aspect, which seems just as ancient as his role as guarantor of contracts. He is, however, not the Sun itself (that is the god Hvare-khshaeta). Mithra is mentioned as the bringer of rain. He increases the waters and makes plants grow with the rain.باوندپور، محمدرضا؛ جمالی، یوسف؛ کریم، محمد؛ جدیدی، ناصر؛ هاشمی، اعرابی؛ السادات، شکوه (۲۰۲۰-۱۱-۲۱). «بررسی نقش ایزدمهر در متن مذهبی مهر یشت اوستا». فصلنامه تاریخ. ۱۵ (۵۸): ۱۷۹–۱۹۱. شاپا 2008-0271. دریافتشده در ۲۰۲۱-۱۰-۲۵. Mithra is also charged with propagating the Zoroastrian religion.
Mithra reaches Hara Berezaiti and looks over the abode of the Aryans, "We sacrifice unto Mithra, the lord of wide pastures, .... sleepless, and ever awake; who first of the heavenly gods reaches over the Hara, before the undying, swift-horsed sun; who, foremost in a golden array, takes hold of the beautiful summits, and from thence looks over the abode of the Aryans with a beneficent eye." (Mihr Yasht 12-13). His dwelling on the Hara Berezaiti was built by Ahura Mazda, "We sacrifice unto Mithra, the lord of wide pastures, .... sleepless, and ever awake; for whom the Maker, Ahura Mazda, has built up a dwelling on the Hara Berezaiti, the bright mountain around which the many (stars) revolve, where come neither night nor darkness, no cold wind and no hot wind, no deathful sickness, no uncleanness made by the Daevas, and the clouds cannot reach up unto the Haraiti Bareza;" (Mihr Yasht 49-50). He is worshipped on the Hara Berezaiti by Haoma, "We sacrifice unto Mithra, the lord of wide pastures, .... sleepless, and ever awake; to whom the enlivening, healing, fair, lordly, golden-eyed Haoma offered up a sacrifice on the highest of the heights, on the Haraiti Bareza, he the undefiled to one undefiled, with undefiled baresma, undefiled libations, and undefiled words;" (Mihr Yasht 88).
His weapon is a club and the daevas flee at the sight of Mithra's club, "Swinging in his hands a club with a hundred knots, a hundred edges, that rushes forwards and fells men down; a club cast out of red brass, of strong, golden brass; the strongest of all weapons, the most victorious of all weapons; from whom Angra Mainyu, who is all death, flees away in fear; from whom Aeshma, the evil-doing Peshotanu, flees away in fear; from whom the long-handed Bushyasta flees away in fear; from whom all the Daevas unseen and the Varenya fiends flee away in fear." (Mihr Yasht 96-97).
In the Frawardin Yasht Alongside Apam Napat, Mithra maintains order in society, "There will Mithra, the lord of wide pastures, increase all the excellences of our countries, and allay their troubles; there will the powerful Apam-Napat increase all the excellences of our countries, and allay their troubles." (Frawardin Yasht 95).
In other texts Mithra is mentioned in post-Sasanian Pahlavi Zoroastrian literature, such as the Bundahishn and the Revayats. These texts state that the great god Ahura Mazda created him to be the most important being worthy of veneration (yazata). He is charged with watching over the world and humankind on behalf of the creator god, traveling the world to spread kindness and friendship, and protecting lost souls from injustice.
In the apocalyptic Zand-i Wahman yasn (7.19-20), Mithra—together with Nairyosangha, Arshtat, Rashnu, Verethragna, Sraosha and a personified Khvarenah—assists the hero Peshotanu.. In the fight, Mithra intervenes on Peshotanu’s side in the struggle against the daevas, who have exceeded their term of rule by 1,000 years, and defeats the daeva Aeshma, whereupon Aeshma and his followers flee back to Duzakh.Sundermann, W. (1988-12-15). "Bahman-yast-middle-persian-apocalyptical-text". Encyclopaedia Iranica, Online Edition. Retrieved 2025-06-18.
Late Zoroastrian text, the Mēnōg ī xrad (2.118), says at the entrance of the Chinvat bridge, the "Bridge of Judgement" that all souls must cross, there is a tribunal, over which Mithra presides in the company of Sraosha "Obedience" and Rashnu "Justice". 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.Tafażżolī, A. (1991-12-15). "https://www.iranicaonline.org/articles/cinwad-puhl-av/". Encyclopaedia Iranica, Online Edition. Retrieved 2026-01-21.
In tradition