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SECTS

306 B.C.) as stating that Time is the father of Oromasdes or Light and Arimanius or Darkness.[1]

The Armenian writer Eznik, in the fifth century A.D., attests the existence of a sect that held Zrovan or Time as the sovereign lord and was named after it. The sect, he says, holds Zrovan as the generative principle of everything, and it was from this primordial principle that both Ormizd and Arhmn have sprung. They are its twin children.[2] The Armenian historians credit Mihr Narsih, the premier of Yazdagard II, with speaking of Zarvan as the prime originator of Ormazd and Ahriman.[3] According to the teachings of this sect, as portrayed by these writers, Zarvan existed when the earth was not, and the heaven was not, and brooded over the thought of begetting a son who would create the universe. A doubt crossed his mind, the account claims, at the end of a thousand years, lest his sacrifice should turn out fruitless and he would not be blessed with a child. The sacrifice, however, turned out fruitful, but not without mishap. Zarvan conceived two offspring, one as the result of his sacrifice, the other as the outcome of the doubt that had desecrated his mind. He resolved to give sovereignty to him who was born first. Ormazd, who seems to have been possessed of fore-knowledge even before he was thus born, read the thought of his father Zarvan, and gave it out to his comrade in the embryo. Ahriman thereupon perforated the womb and came into existence before Ormazd. He demanded sovereignty from his begetter, Zarvan, who disowned this ugly, dark creature, and gave the sceptre into the hands of Ormazd, who was resplendent with light. Ahriman now charged his father with breaking his vow. In order to free himself from this accusation, Zarvan entered into a covenant with Ahriman, and decreed that the empire of the universe should be conjointly ceded to both Ormazd and Ahriman for nine thousand years, though the right of priority was ever to be with the Good Spirit. After the expiration of this period, Ormazd, it was destined, should be at liberty to deal with his wicked brother as he liked.[4]

  1. See Fox and Pemberton, Passages in Greek and Latin Literature relating to Zoroaster and Zoroastrianism, p. 107.
  2. Blue, ib., p. 70, 71.
  3. Elisaeus, The History of Vartan, p. 11, 12.
  4. Cf. Eznik, translated in Wilson's The Parsi Religion, p 542, 543, Bombay, 1843; Elisaeus, The History of Vartan, p. 11, 12.