Before the message of Zoroaster echoed across the Iranian plateau and the Aryan peoples brought their beliefs to this land, the religious landscape of the region was immensely diverse and colorful. The indigenous peoples of this land, from ancient times, believed in a collection of deities, spirits, and forces of nature. These beliefs were rooted in their agricultural and pastoral lives and were closely intertwined with the cycles of nature and their daily needs. In every valley and mountain, and in every river and spring, a specific deity was worshipped, symbolizing the life-giving or destructive powers of nature.
A significant part of these ancient religions was based on the worship of natural phenomena. The sun as the source of light and heat, the moon as the guide of the night, the stars as celestial patterns, and the clouds as the bringers of rain, all possessed a divine aspect. Mountains, rivers, and trees were also considered the dwelling places of spirits and deities. This animistic worldview, meaning that a soul and spirit exist in all components of nature, helped the people of that era to establish a deep connection with the world around them and to turn to these forces for blessing and protection.
Among these ancient beliefs, the cults of mother goddesses held a special place. Archaeological findings from across the Iranian plateau confirm the existence of countless figurines of goddesses associated with fertility, birth, and abundance. These goddesses were a symbol of the creative and life-giving feminine force that arose from the earth and contributed to the fertility of the land, the multiplication of livestock, and the increase of the human population. The worship of these goddesses was a reflection of the importance of agriculture and survival in early societies.
One of the most prominent examples of these pre-Aryan civilizations was Elam, which was rooted in the southwest of Iran. The Elamite religion was very rich and complex, comprising a pantheon of numerous gods. Deities such as Humban (god of the sky and lord of the gods), Kiririsha (the great goddess and mother), and Inshushinak (the patron god of Susa and judge of the dead), were among the most important Elamite gods. Religious ceremonies and sacrifices played an important role in the lives of the Elamites, and they built magnificent temples, such as ziggurats, for the worship of their gods.
Furthermore, ancestor worship and rituals related to the dead also formed a significant part of these ancient beliefs. People believed that the spirits of their ancestors continued to watch over the living after death and could influence their fate. Therefore, burial ceremonies and memorials for the dead were conducted with great care and respect, and gifts were buried with the deceased to be of use in the afterlife. These practices were a sign of a belief in some form of life after death and the continued connection between the living and the dead.
Ritual ceremonies in this era were often accompanied by animal sacrifices, offering gifts to the deities, and performing religious dances and songs. Specific symbols were also used in these rituals, each having a particular meaning. These customs were used not only for the worship of the gods but also for strengthening social cohesion and transmitting cultural values from one generation to the next.
Given the proximity and cultural exchanges, the religious beliefs of Mesopotamia also had an influence on the religions of the Iranian plateau. Mesopotamian deities and religious concepts were sometimes directly or with modifications incorporated into the local pantheons of Iran. These exchanges indicate the continuous flow of culture and belief among ancient civilizations and had turned the Iranian plateau into a treasure trove of religious experiences.
With the arrival of the Aryan peoples and the emergence of Zoroaster, these ancient beliefs did not disappear overnight. In many cases, elements of these indigenous religions merged with the new beliefs and underwent syncretism. Some ancient deities like Mithra and Anahita, despite changes in their meaning and function, retained their place in the new religious system. This continuity and adaptation demonstrate the dynamism of Iranian culture, which was always ready to absorb and combine new elements with its ancient roots, and this very fact laid the groundwork for the policy of religious tolerance of Cyrus the Great in the future.