Zurvanism

 

Farid Shoolizadeh

Amordad bi-weekly 

One of the prevailing beliefs among Iranians before Zarathushtra was Zurvanism, or belief in fate and fatalism (determinism, fatalism).  Zurvanism is a kind of philosophy which is based on eternal and unchangeable power of fate.  Followers of this philosophic idea believed that from the beginning to the end of the world nothing but the will of endless time (Zurvan) will exist, and all creatures move in the path that is pre-destined and disobeying is neither possible nor destined!  From the direct features of this faith not even its name has remained, but some principles of Zurvanism still prevail in the nature and behavior of some groups of Iranians, and of course its harmful affects has afflicted our society. . .

In the philosophy of Zurvan all creatures in the world are a game in the hands of faith and therefore it is clear that in the world of Zurvanists there is neither responsibility nor reward and punishment of the deeds of human beings.  In other words, from the beginning there is a pre-written page in the book of destiny for each creature, and besides that nothing will happen nor should it be expected to happen!  In today's way of thinking this system of life is similar to the instinctive lives of most of the animals; those which are subjected to their instinct.  In the Pahlavi book "Shekand Gamanik Vichar", written by Mardan Farrokh Urmazdad, regarding this subject, we read: "They (Zurvanists) think this way that this world with its changes, organism and order, and the units it is made of, the difference of one unit with the other, intervening and mixing one with the other, all and all are taken from the endless origin,. . . and also piety and forbearance

remains without reward and sin without punishment, heaven and hell no more exist and no sign of pious deed or sin, and therefore existence is only material and there is no spirituality."

The philosophy of Zurvanism does not believe in the events of life stemming from invasion and discrimination, because it believes that whatever happens is the will of a power beyond good and evil.  Rich is rich because it is the will of Zurvan (time) and the weak is weak because it is the will of Zurvan.  The philosophy of Zurvanism believes that greed has no meaning, because no one can want for more than is his share and cannot gain more.  This contentment is a guarantee that life is not wasted in greed and desire!!

If we study Zurvanism from sociology point of view we will understand that in a society where Zurvanism prevails no one feels that his rights have been aggressed because instead of 'right' people only have 'share'.  Because every aggressor or dictator acts according to the will of Zurvan, he is accepted as part of the universal order and the sharp edge of injustice is never felt in a Zurvanist society, the roots of tyranny and demand for justice will fade soon and the spirit of freedom will disappear in its seed.

There is much doubt about Zurvanism originating from the Aryans.  It is mostly thought that Zurvanism is one of the faiths of the natives of Iran plateaus before the arrival of Aryans.  Dr Mehrdad Bahar, the famous Iranian mythologist, believed that faith in Zurvan, as it prevailed under the name 'Zurvan' in the history of Iran, has had no Aryan origin and belonged to the natives of Iran before the arrival of the Aryans.  After arrival of the Aryan people to Iran, gradually, the original features of Zurvanism penetrated into their religious beliefs and created the myth of Zurvan and the story of its giving birth to Urmazd and Ahriman (good and evil).  The word 'Zurvan' was used in the Avesta language and seen in various parts of Avesta.  The word 'Zurvan' appears intermittently in Yasna, Yashtha, Vandidad and 'Khordeh Avesta', but the role of Zurvan in Avesta is different from Zurvanism before Zarathushtra.

In Yasna, chapter 9 verse 11, and Tir Yasht, chapter 6 verse 28, the word Zurvan comes together with the word 'rapithven' (mid day), which means noon and noon time. In Aban Yasht, chapter 30 verse 129 and Farvardin Yasht, chapter 15 verse 56, this word is only used for expressing time (unspecified time):  "Now, the plants are growing to please Ahura Mazda and the 'Amshaspandan' in places created by Mazda, in places selected by the 'Izads', at a time that has been determined".  From these parts of Avesta it is understood that Zurvan, or time, is not self-existent, but is under the command of his creator, i.e., Ahura Mazda.

The word Zurvan, in Farvardin Yasht, chapter 15 verse 53,55 and in Zamyad Yasht, chapter  3 verse 26, comes with the adjective 'long and lengthy', which is interpreted as long time, which gives us the meaning of 'lengthy nature of time'.  In Vandidad, chapter 6 verse 1 and chapter 7 verse 5, the word Zurvan comes in the form of a question, i.e., 'what time'.  In Yasna, chapter 72 verse 10 and Khorshed Niyaysh, verse 8, the word Zurvan comes together with its attribute 'endless' and 'eternal'.

In Yasna, chapter 62 verse 3 Zurvan is put at the level of less important Izads having good and strong qualities.  As indicated in Avesta text, Zurvan does not have an expanded reflex in this holy book and is not given importance.  Application of this name was somewhat like today's version, i.e., for showing 'time'.

The philosophy of Zurvanism is also reflected in the Shahnameh of Ferdowsi.  The wise man of Toos talks about symbols in the story of Zal, Rostam's father, which are signs of the teachings of Zurvanism.  In fact, with poems about Zurvan, Shahnameh is relecting the scattered scripts of Zurvanists.  In addition, it gives a picture of time as the victorious and ruling god. The word 'Zal' has roots in Avesta, meaning 'holy and wise' and enlightening, and a sign of ancientness of time.