Zurvanism
 

Zurvanism was a heretical form of Zoroastrianism. It is thought to have begun in the Achaemenid period of Persia and existed during the time of the Arsacid (Parthian) dynasty. However, it was during the era of the Sassanid (Sassanian) dynasty that Zurvanism became especially popular in Persia.
According to the doctrines of mainstream Zoroastrianism, Ahura Mazda is the supreme being and the creator of the world. He is the leader of the forces of light which oppose the forces of darkness led by the evil spirit Ahriman. Zoroastrianism has minor deities such as Mithra, Anahita, Yima, etc, but Ahura Mazda is considered to be the one 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. Zurvan was considered to be androgy nous. 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 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 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. One such is about a man who:
'with a sharp scythe strides insolently toward a 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 this world is such that if it were not for death in this 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 postive outlook.
Zurvanism lost out in the long run. It could not appeal to the majority of Zoroastrians.

Neal Robbins

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

P.P.S. I have met some Zoroastrians; they were ones from India. Their ancestors immigrated to India from Iran long ago. Those Zoroastrians are called Parsis. I discussed the topic of Zurvanism with them. They made the same observation that Hinnells stated, that Zurvanism did not survive, since it had too pessimistic an outlook.