Zurvanism was a heretical form of Zoroastrianism. It is thought to have
begun in the Achaemenid period and existed during the time of the Arsacid
(Parthian) dynasty. However, it was during the era of the Sassanid dynasty that
Zurvanism became especially popular in Persia.
According the doctrines of mainstream Zoroastrianism, Ahura Mazda is the
supreme being and the creator of the world. He is the leaders of the forces of
light which oppose the forces of darkness led by the evil spirit Ahriman.
Zoroastrianism had minor deities such as Mithra, Anahita, Yima, etc., but Ahura
Mazda is considered to be of the highest rank.
According to the tenets of Zurvanism, Zurvan was the creator of all and the
father of both Ahura Mazda and Ahriman. Therefore Zurvanism held that Ahura
Mazda and Ahriman were brothers. Zurvanism was considered to be androgenous. The
belief was that he existed alone before the heavens and the earth were created.
He desired to have a son and offered sacrifices for a millenium. After a
thousand years had passed, Zurvan doubted that he ever could have a son. Just as
he started doubting, two sons were conceived within him. They were twins and
their names were Ahura Mazda and Ahriman. Ahura Mazda was the fulfillment of
Zurvan's desires. Ahriman personified Zurvan's doubt. Zurvan declared that he
would bestow kingship upon the son that first came out of the womb. Ahura Mazda
heard what his father said and told Ahriman. Ahriman tore open the womb and
stood before Zurvan. He told Zurvan that he was Ahura Mazda. Zurvan was
horrified at the appearance of Ahriman and declared that he stank.
Zurvan began weeping. However, Ahura Mazda emerged from the womb and Zurvan was
joyous. He saw that Ahura Mazda was the fulfillment of his desire. Zurvan gave
him barsom twigs, which were the symbols of priesthood. Ahura Mazda created the
heavens and the earth. Zurvan made Ahura Mazda the ruler of the heavens.
However, Ahriman was allowed to rule the world below for 9,000 years.
In his book Persian Mythology John R. Hinnells makes this observation about
Zurvanism:

"One of the developments of the belief in Zurvan was the idea of a
materialistic universe, a development which may have taken place under foreign
influence. The idea was that the creation of the universe was not an act of God
but an evolutionary development of formless primeval matter, Infinite Time and
Space (Zurvan) into all that has form, the finite. The Infinite thus becomes the
finite. This process can, of course, stand without belief in a creator and it
seems that with this 'evolutionary' idea went a denial of heaven, hell, and all
future rewards or punishments. In short, this attribution of the evolution of
the world from the primal Time/Space, Zurvan, was based on a thoroughly
materialistic interpretation of the universe, fundamentally alien to the
orthodox Zoroastrian belief in a creator, a life after death and a stress on
rewards or punishments.
The evolution of the world from Time was taken by some to imply that the
world was bounded and controlled by the heavenly sphere. In terms of
astrological myth this meant that the fate of the individual was pre-determined
by the cosmic battle between the twelve signs of the Zodiac, representing the
forces of good, and the seven planets which oppress creation by ruling over its
fate. This fatalism, foreign to orthodox Zoroastrianism, exerted quite a degree
of influence in Persian thought. It not only entered some Zoroastrian writings,
but also appears in some passages of the vast epic, the Shah name. The poet
recounts the questioning of one Zal by the Magian hierarchy. As a test of his
religious knowledge he has to interpret a set of riddles. On such is about a man
who:
'with a sharp scythe strides insolently towards the meadow (full of greenery
and streams). Moist and dry he mows down and if thou make supplication he will
not hear thee.'
The interpretation of this riddle is that the man with the scythe is Time
and we are the grass. All are treated alike by the mower, no account is taken of
youth or old age, all in his path are cut down. The nature of the world is such
that if it were not for death in the world there would be no birth either."

Hinnells goes on to say that the gloomy outlook of Zurvanism and its
cynicism about birth and death sharply contrast with orthodox Zoroastrianism.
Mainstream Zoroastrianism is more optimistic and has a positive outlook.
Zurvanism lost out in the long run. It could not appeal to the majority of
Zoroastrians.

Neal Robbins

P.S. The Shah name ("Epic of Kings") was written by a Persian poet named
Firdausi Tousi. He lived from 935 to 1020 A.D.






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