Zurvanism
Zurvanism is a theological concept that emerged as a noteworthy variant of Zoroastrianism during the late Achaemenian period and gained significance in the Parthian and Sāsānian eras of ancient Persia. Central to Zurvanism is the figure of Zurvan, who represents "time" and is regarded as the father of the twin spirits Ahura Mazda (the good) and Ahriman (the evil). This belief system is characterized by a fatalistic perspective on life and existence, suggesting a predetermined cosmic order.
The origins of Zurvan, potentially a pre-Zoroastrian deity associated with the Medes, have led to various scholarly interpretations about its development and influence. Historical sources on Zurvanism are primarily late and non-Zoroastrian, leading to debates about its true nature and impact. Some historians argue that Zurvanism was a dominant philosophy during the Sāsānian period, while others view it as a more popular folk religion in contrast to the Zoroastrianism of the elite and court. The geographic prevalence of Zurvanism may have been concentrated in southwestern Iran, reflecting regional variations in religious practice at the time. Overall, Zurvanism represents a complex and often contentious facet of ancient Persian religious thought.
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Zurvanism
Date: 300 b.c.e.-700 c.e.
Locale: Persia (modern Iran)
Zurvanism
Zurvan, also known as Zrvan in Avestan and Zurwan in Pahlavi, was the chief god of a late form of Zoroastrianism that developed in the late Achaemenian period and became important in the Parthian period (245 b.c.e.-224 c.e.) and Sāsānian period (224-651 c.e.) in Persia. Some have speculated that Zurvan may have been a pre-Zoroastrian god of the Medes.
From the third century c.e. onward, Zurvan (“time”) was held to be the father of the twin spirits mentioned in a Zoroastrian text, the good Ormazd (Ahura Mazda) and the evil Ahriman (Angra Mainyu). Zurvanism was fatalistic in its outlook.
Because almost all the sources are late and non-Zoroastrian, there is considerable disagreement about the nature of this movement. The Denkard, a late, ninth century c.e. Pahlavi text, speaks of Zurvanism as a demon-inspired heresy.
Its very existence in the late Achaemenian period and the Parthian period is more inferred than proven. Some scholars believe that Zurvanism was a dominant philosophical movement during the Sāsānian period. Others think that Zurvanism was the religion of the people as opposed to the Mazdaism (that is, Zoroastrianism) of the court. Some believe that Zurvanism was prevalent in southwestern Iran, while Mazdaism was popular among the Parthians.
Bibliography
Boyce, Mary. A History of Zoroastrianism: Under the Achaemenians. Leiden, Netherlands: E. J. Brill, 1982.
Boyce, Mary. Zoroastrians: Their Religious Beliefs and Practices. London: Routledge and Kegan Paul, 1986.
Clark, Peter. Zoroastrianism: An Introduction to an Ancient Faith. Sussex, England: Sussex Academic Press, 1999.
Zaehner, R. C. The Dawn and Twilight of Zoroastrianism. New York: G. P. Putnam’s Sons, 1961.
Zaehner, R. C. Zurvan: A Zoroastrian Dilemma. Oxford, England: Oxford University Press, 1955.