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Zoroastrian
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The Zoroastrian afterlife is determined by the balance of the good and evil deeds, words, and thoughts of the whole life. For those whose good deeds outweight the bad, heaven awaits. Those who did more evil than good go to hell (which has several levels corresponding to degrees of wickedness). There is an intermediate stage for those whose deeds weight out equally.
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Eleven divinities of the Zoroastrian pantheon have both a day-of-the-month and a month-of-the-year dedicated to them. A special Yasna or Jashan (meaning "worship", "oblation") service is then held in their honor on those day/month intersections.
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In classical Zoroastrian accounts of the new strict dualist system, Ohrmazd and Ahriman appeared as two separate prime causes existing from the beginning - two absolutely independent and diametrically opposed spirits. Ohrmazd is the Creator who is 'all goodness and all light' and dwells in the Endless Light above, while Ahriman is the Destroyer who is 'all wickedness and full of death'
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It is "Maga" in the Zoroastrian scripture. "Maga" in Avesta and "magha" in Sanskrit is derived from "maz/mah" meaning "to be great, magnanimous, liberal, generous." Maga/magha means "greatness, magnanimity, generosity." The adjective is magavan/maghavan, "great, liberal, generous, magnanimous." The Sanskrit adjective is used mostly in honor of Indira, the Rigvedic god of clouds and rains, who was "generous" enough to bring riches to the Vedic Aryans by driving the drought away.
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The Zoroastrian calendar uses the Y.Z. suffix for its calendar era (year numbering system), indicating the number of years since the coronation in 632 CE of Yezdegerd III, the last monarch of the Sassanian dynasty.
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This formulation does not seem Zoroastrian, because it sounds "polytheistic". But the Jewish Bible has similar ambiguities, e.g. "Who is like thee among the gods, O Yahweh? (Exodus 15: 11). Zoroastrianism tended to incorporate lesser deities as "angels" and "archangels".
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