Aug 1965

C 10 medium for old irifidom Lc- k (t.'K.) t t '^e,. A., I' «-V as I K •t VOL I No. 10 Contents: AUGUST 1965 ¦ 1 1 Page EDITORIAL ... ...J The Religion of Zarathushtra —by Dr. M. D. Karkhanavala, Apocalypse —by Dr. S. H. Batlivala Firdausi ’s Satire on Sultan Mahmud —by Khurshed N. Pavri The Bombay Parsi Association Khshnoom—by P. N. Tavaria Two Soimets on The First Khordad-Sal —by Ardeshir F. Khabardar & Sohrab H. Batlivala Dr. Dadabhai Naoroji —byP.B. Warden Rahe-Mazdyasni —by Dastoor Khurshid Daboo ... Book Review A Russian War Song—(by The Boston Poet) ... 3 5 11 17 23 25 ’I if' '! Managing Editor : P. B. WARDEN, M S. (Bom. ), D.P.M. (Bom. ) 31 33 36 40 41 ¦jl ADVISORY EDITORIAL BOARD Dasturji Navroz Minocher-Homji, M.A. Ervad Dr. M. D. Karkhanavala, M.Sc., Ph.D. Dr. R. N. Cooper, M.S, (London), F.R.C.S. (Eng.) Mrs, Gool K. Savakshah Mrs. Shera N. Vazifdar, M.Com, Dr. R. C. Cooper, M.Com., Ph.D. (Econ.), F.C.A. Mr. Jehangir F. Shroff Prof. Nadir Ardeshir Mody, M.A„ LL. B. Dr, Sohrab H. Batliwala, Ph.D. Mr. Bejon N, Desai, M.A., B.Ed. Single Copy: 75 paise. Yearly subscription for 12 issues Rs. 6. Inland, Sh. 15 for U.K. and 2 dollars for U.S,A, Office Address: C/o Warden ’s (Mysore) Pvt Ltd., 378, Grant Road, BOMBAY 7. Patj^sbed and edited by Editor-Proprietor P. B. Warden frona 378, Grant Road, Bombay 7. and printed by him at Godrej Memorial Printing Press, Gamadia Colony, Tardeo, Bombay 1. ii 1 ¦ it li •I I 'lld (t cI This issue of Parsiana covers a period of our Navroz-Pateti and Khordad Saal according to Shehnshahi Calendar. We wish a HAPPY NEW YEAR to alL our subscribers, members of the Editorial Advisory Board, contributors of articles, collaborators of printing press, and all others who have jointly helped us to make Parsiana a satisfactory success. My special thanks are due to Mr. Poonawala senior and his two sons who jointly manage The Commercial Art Engravers — as block-makers to prominent Advertising Agencies and other business concerns — for their care, concern and liberality which have made Parsiana numbers so artistic and elegant. It is the earnest desire of the Editor-Proprietor to see that Parsiana acts as genuine medium for expression by our younger generation of their hopes, inclinations and aspirations as true Zoroastrians and help revive our specific culture, which may contri ­ bute to our better understanding of ourselves and give-and-take of the good of other concurrent cultures around us. This can be achieved only when our younger writers come out with their best — and it is the silent duty of all who like Parsiana to coax them out and contact our world of reality and with the vigour of their youth scatter away the clouds of pessimism about our future integrity. If a Wasil has evil foreboding to harbour a picture to draw. Read, Dr. Batliwala s article in exhilerating New Year news. Amen, r ; f ¦a Batliwala IDr) has a resplendent this issue. It isSr FRONT PAGE PICTURE ZARATHUSHTRA IN TRAINING UNDER KUROSH BURZIN This appealing and attractive picture shows Zarathushtra as a boy of about eight to nine years of age, when His father Pourusha- spa put Him under a pious and learned priest KURUSH BURZIN for training in religious ceremonies, natural philosophy and under ­ standing of the Universe and the Three R’s. All of these He grasped and later improved upon. Mazdayashni Daen existed before Zara ­ thushtra eliminated several of its undesirable traits and practices and substituted belief in only one God — Ahura Mazda and none other. The daen renovated by Him is Mazdayashni Zarathushti Daen, of which we are the present custodions with the onus of leaving it in legacy as we have inherited it in succession. Observe an Atash^Kadeh in a mountain cave. This picture is Exhibit No. 18 of the Exhibition of Oil Paintings about Zoroaster ’s Life. Artist :— Naval J. Jijina. Price Rs. 150 for oil painting copies 24” x 30”. rtf For better Painting and Decoration of Buildings, Flats etc. Call N. DAVAR & CO. 26A, Syndicate Bank Building Sir P. M. Mehta Road. BOMBAY I. AND i WOOD-WORTHS Home and Office Furniture Manufacturers “ Commerce Centre ” Tardeo - Bombay 34. * * * I ftUBtagaBE i i3 « The Religion of Zarathushtra ERVAD DR. M. D. KARKHANAVALA, b.a.. M.Sc. M.S , Ph.D. THE ERA OF ZARATHUSHTRA (Continued) In the previous instalment (Vol. I No. early Greek historians were not only 3) we had concluded from historical and closer in the timescale to the event, but philological evidence that, the era of had much more access to the early histo- Zarathushtra given by some Western ry of Iranians, than we probably have scholars and the Bundaheshn as 600 B.C., now. They lived and travelled in Iran is an impossible date. This erroneous when the great Achemenian empire was date though enjoying wide popularity in flourishing and the libraries of Persepolis Western literature must be discarded as it and other great Iranian cities were intact, stands completely discredited. We will now re-examine the historical, philological and religious evidence, supp­ lement it with the latest scientific discove- examined most critically the archeologi- ¦ lies in the fields of geology and archaeo- ' religious history of ancient logy based on the most modern techni- Babylon and has established very perti- ques and draw fresh conclusions about “ the most probable date. We will then find how all these evidence point to the same government in Babylon by about 4,500 B.C.; how these Turanians who, as all Assyriologists agree, had migrated to Babylon from more Northern regions, Kad given to this new settlement of their’s names of places and things as well as introduced names of deities and persons reminiscent and derivable from the older Zarathushtrian (Iranian) system. Thus after about 4,500 B.C. Babylon was Part n The late Mr. Mehrjibhai Kooka in his scholarly work on “the Age of Zarathu ­ shtra from Babylonian Researches ” has cal, and religious history of ancient nent facts. He has shown how the Tura ­ nians had established a well-settled period in the early dawn of human civi ­ lization viz. about 8400 years from noW; as the most probable date for the era of : Zarathushtra. Histoneal evidence The most reliable historical evidence is provided by the early Greek historians who lived much closer to that discredited date of 600 B.C. and yet have given dates of great antiquity. For example Aristotle ruled by at least eight Median^ings^who who lived from 384 to 322 B.C. has <------- ---------- given a date which works out to (, ' J called themselves Zoroaster (Zarathush- 6,348 trish). He cites from Benfey’s Monats B.C. Eudaxes also gives an identical date, Namen (names of months) wherein that whereas Hermipes and Hermodorse give 1------------ dates corresponding to 6,209 B.C. These the names learned author has shown that most of of the Jewish months are 5t VEDIC t Kavya Ushanas Traitana, son of Aptya Trita (also a famous physician) Yama (Raja), son of Vaivasvata the word “Asura ” corresponding to the Avesta word “Ahura ” which means “The Creator ” or “Source of Existence ” is found in this good sense only in the very old Vedic writings. Later it begins to connote, as it does even to-day — the symibolism of all evil nate. Conversely the word Deva which in the Zarathushtrian religion stands for the Devil, is found to be elevated in the Vedic religion to signify, as it does even to-day the Godhead. It is in fact commo ­ nly applied to connote the Dieties, the Devil incar- derivable from the Iranian and interest­ ingly enough the order is the same. Sine the Jewish months are same as that in Babylonian calender which has been in use since the time of Hammurabi (about 2,300 B.C.), the early Iranian (Turanian) influence is very evident. Kooka also shows how the more abstract ideas of Zarathushtra about the Amesa Spentas (Ameshaspends) and Yazats had come to be anthropomorphized in Babylonian reli­ gious lore through the intervening periods of Iranian occupation. From astronomi- antithesis of their original meaning. Thus cal calculations based upon the position of the star Sirius at the time of the Autumnal Equivinox mentioned in those writings, Kooka shows that this early period of Turanian migration would be about 5,000 to 5,300 B.C. He therefore rightly concludes that since Zarathushtra must be prior to these events, the era of Zarathushtra must be earlier than 5,000 B.C. and in no event can it be after this date. The Vedas also provide us some valu ­ able clues by providing similarities in Brahmanical and Zarathushtrian litera ­ ture and religion. Firstly we find that almost upto the time of King Kai Vish­ tasp and therefore of Zarathushtra, the Aryan group lived as one. This is evident from the names of earlier heroes and kings found to be common to the Aryan stock. To illustrate a few, we find: AVESTA Kava Us (Commonly- Kaikaus); Thraetona (commonly- Faredoon) son of Athawyo ; Thrita (famous physician); Yima Khsheta (commonly Jamshed) salvation 'only through righteousness, son of Vivanghvat ; The fight that ensued is often vividly % 2 The list of such names common to both is extensive, but it terminates just about the time of the Kianian King Vishtasp. Not only that, words of com ­ mon origin begin to signify the very Consideration of facts like these, lead to the conclusion that the Aryans had a common earlier religion (about which we will discuss later) and a common cul ­ ture and civilization. Even before the advent of Zarathushtra there was a schism in the ideas and ideologies of this ancient religion. This schism became com ­ plete and permanent with the advent of Zarathushtra and his utter and unswer­ ving abhorrence of the practices of the Deva-worshippers, his life-long crusade against them and his eternal message of (1) (2) (2) (4) 6- <¦ recounted in the Avesta. Eventually the which Cyrus and his successors in about Deva-worshipping fraction jnisraited 500 B.C. inscribed their deeds on moun- away from the old land and after centu ­ ries of migration through the Hindukush regions found their way into India and came to be known as the Indo-Aryans. ,,¦0 It is obvious that the era of Zarathush ­ tra must precede the period of migration of the Indo-Aryans. The late Lokmanya Tilak in his classic work on “Orion —the antiquity of Veda ” has shown, particu ­ larly from astronomical references con ­ tained in the Vedas, that even the later Vedas were composed well before 1300 B.C. by which time the Indo-Aryans were well settled in India. He puts the migra ­ tory period as lasting about 5,000 to 3000 B.C. Thus the era of Zarathushtra has to be prior to this period, as fights went on within the Aryan settlement for centuries before the actual migration began. $ Philological Evidence Proof of the great antiquity of the Avesta and therefore of Zarathushtra is provided by the internal evidence of the language itself. Among the Iranian lan ­ guages, the Avesta is the accepted mother of all subsequent languages from the Cuniform, through Pahalavi and Pazend to the present day modern Persian. In the family of Indo-Germanic languages also, the Avesta is about the oldest. And within the Avesta itself the language of the Ga- thas i.e. the language used by Zarathustra himself, is undisputably considered as the oldest. When therefore we compare the Aves- ta, even the latest or the youngest Avesta with the language of the Cuniform in migrated 500 B.C. inscribed their deeds tainside tablets for posterity to note and revere, we find the two to be significantly different. Philologists are agreed that the language of the Avesta could not possib ­ ly have transformed into the language of the Cuniform in a period less than atleast 1,000 years. Many scholars feel that a period of at least 2 to 3 thousand years must have elapsed as it is very likely that a thousand years were probably required for the language of the Gathas to trans ­ form that of the later Avesta. This is not only very probable but also reasonable when one compares similar changes in other languages, for example the English of Chaucer and present day English. In the 600 years, apart from words deriving some antithetical meanings, not very extraordinary changes have taken place, that is to imply that changes in languages are a slow process. In any event, as Dr. Haug has stated, on the basis of linguis­ tic evidence, the era of Zarathushtra could be earlier but not later than about 2,300 B.C. Comparison with the language and contents of Vedas, would place the period as more than 5,000 B.C. Modem Scientific Evidence On the basis of historical and philolo­ gical evidence one could say that the era of Zarathushtra was anywhere from 7000 to 2000 B.C. To solve this ancient riddle, we now turn to the youngest of sciences — atomic science — to help us out. One of the off-shoots of the peaceful uses of atomic energy is the ever-increa ­ sing application of radio-isotopes. A 1radio-isotope of a particular element's similar to the naturally occurjiig stable ocunterpart in all respects except for a small but fixed difference in weight for its giving off invisible radiation. About 15 years ago Dr. Libby of the University of California, showed that all living matter (men, plants, animals, seeds etc) acquire by the process of breathing a certain fixed (equilibrium) amount of carbon- 14, the radioactive isotope of common carbon, the most important constituent of all living matter. This carbon-14 is formed in the atmosphere due to certain naturally occuring pheno­ mena. When the living matter dies (ceases to breath and therefore maintain equili­ brium), the amount of carbon- 14 decrea ­ ses following the laws of radio-active de ­ cay. In the case of carbon-14, the amount decreases by one-half its initial concentration, every 5,700 years, i.e. if we started with say KXX) atoms of car ­ bon-14, then after the first 5,700 years there would be 500 atoms left, after the second 5,700 years, 250 atoms left; after the third 5,700 years period, 125 atoms left and so on. Dr. Libby therefore showed that the amount (no. of atoms) of carbon- 14 now present in any ancient material that once lived, would give us directly the time elapsed since it ceased to live. - Using this technique of “Carbon- 14 Dating ”, Dr. Maurice Ewing of the Lamont Geological Observatory, Colum­ bia University showed in 1958 that the last ice-age took place about 11,000 years ago and that prior to this last ice-age, the region Of the present North Pole enjoyed a temperate climate where “there was neither heat nor cold ”. This fact is evidenced by the fossils of the fauna and -flora of the temperate climate found in sediments deeply buried. Similarly the region of the present Sahara Desert in Africa w^s also flourishing with'greenery. But all this disappeared rather abruptly about 11,000 years ago, due to certain phenomena occuring in nature. The geologists also tell us that during the last ice-age, the huge sheet of ice that covered vast portions of the earth, (the regions of present day northern Europe, America and Asia) was in most places about two miles thick. This is deduced from the pressure that would have been exerted on rocks which are found to be crushed flat. On the basis of these scientific facts about the time and characteristics of the earth before, during and after the ice-age, I showed in 1959 how these help us to unambiguously fix the period of King Jamshed and thence of Zara ­ thushtra. In the Avesta (Hom Yasht (Yasha Ha 9) para 4 and 5 and Vendidad Fargard 2) we have a description of the time of King Jamshed and the coming of the ice-age during his reign. It is significant that while in the religious texts of almost all nations there is the story of a flood indi ­ cative of a major world cataclysm, the Avesta is unique in being alone to men • tion and describe the advent of ice. We are told in the Hom Yasht (para 5) that in the reign of the illustrious King Jam- shed, there was “neither heat nor cold ”. These words are identical with those used by the scientists 11,000 years later. The Vendidad further tells us that this fairland of the Aryans — Airyana-Vaeja enjoyed a temperate climate and then it ‘5i ¦ 8- It must however be borne in mind that the scientific date of 11,000 years is accurate within a couple of centuries. Thus there could be a spread of about 5 was bligfited so that when it recovered it had “ten months of winter and two months of summer ” (Fargard 1). In Fargard 2, it is described how Jamshed was told by Ahura Mazda that “on this 400 years. Nevertheless the date arrived fair land of the Aryans, there will come at from this simple calculation is in a cold like man has never known before ” remarkable agreement with the dates and how the ice will cover the land given by the early Greek historians, “from the bottom of the ocean to the height of the highest mountain. ” He was further told how he should make a cave Zarathushtra was the first to preach a in the ice and take there the good crea ­ tion so as to escape the calamity. It is well-known and well accepted that settled agricultural life and to advocate the practice of agriculture. “Yo yaom karaieiti, ho ashem karaieiti ” (Whosoever The era of Jamshed therefore would sows grain, sows righteousness) was the be certainly prior to and inclusive of the theme of his preachings and this was one ice-age, if not also the immediate post of the causes of the schism with the other ice-age period. This latter possibility is Aryan group that preferred a more nom- indicated from the fact diat we have the adic life. Thus one could expect that his Jamshedi Nowroze, when the King with birthplace and his period should corres- his subjects celebrated the deliverance pond to the earliest agricultural activities from the rigours of the cold. in human history, if one could somehow pinpoint and identify such activity. The scientific discovery of the earliest s In any event, it is unquestionably proved that the last ice-age took place about 11,000 years ago. We have a certain cultivated grain (agriculture) reported in evidence in the religious literature that August 1964, is therefore of extreme Zarathushtra was “born on roj Khordad, importance and significance to us. mah Fravardin, 2716 years after the Prof. Louis Dupree of the Pennsylva- deluge was completed ”. The ice-age and nia State University, U.S.A., during his the floods that came in the wake of the archeological excavations in northern melting of huge quantities of ice was such Afghanistan, discovered the oldest culti- a major event in the those early days, vated grain. The word cultivated is that mankind (and particularly th-r emphasized, because mankind from the Aryans) counted their years from that very early days of its evolution had lived event, just as to-day we refer to some on wild grain, but cultivated other fixed points like birth of Jesus, implies agriculture, whereby man began reign of King Yazdagard, or of King to grow domesticated grain. A carbon- 14 Vikrama etc. If therefore, we subtract dating of these grains gave their age as 2,716 from 11,000, we get 8284 years about 9000 years from now. From a from now as the time for the birth of study of the earliest domesticated grain Zarathushtra. found in other regions, it was concluded but 9 r !'S’ ': that agriculture first began in this region exaggerated. To-day we have un^saila- of northern Afghanistan (north-eastern ble evidence based on scientific investi- 3 . n _ region of Bactria or gations that man was not just made all Balkh, the accepted birthplace of Zara- of a sudden over-night and that top in thushtra) and then spread out west to about 4,000 B.C. These erroneous beliefs Greece and Mesopotamia. This has been are based on a blind and unquestioning referred to as the Neolithic Revolution, acceptance of Biblical statements. The because agriculture was as revolutionary scientific facts now tell us, as did the an activity then, as was the industrial re- ^y^sta all through the ages, that man volution a century ago. Thus one finds gy^iy^j fj-gni the primates as a result of that the birthplace of agriculture and of natural evolution of life on this Zarathushtra are identical and it is no surprise also that the periods coincide reasonably well. This discovery provides yet another convincing argument against the utterly false and untenable date of ^8° 600 B.C., because as is now confirmed from scientific work that agriculture was . introduced in the Balkh region in about period of hum-an evolution, l^n^ 7 000 B C. it is impossible to expect may seem to us from the standpoint ot a • t • of Bactria planet. This period when mankind emer ­ ged as a separate species was some 2 to 1.6 million (20,00,000 to 16,00,000) years and even the final branching took place narly one million years ago. It must also be borne in mind that this as it XXX _______ -1 human lifetime, is extremely short when region adoption agriculture as compared to the nearly four to five Zarathushtra preaching in 600 B.C. in tlic same ——------- — -----i * i if it was something new. He would be billion (4,000,000,000) years that have preaching the adoption of this new field elapsed since the earth formed. It is of human endeavour only if he lived a^ equally important to remember that in the time of or very close after its the time span of human evolution ths introduction. period eight, or nine thousand years is an insignificant trifle — may be so far as It must also be mentioned that the we are concerned the most important followers of Ilm-e-Khshnoom have much trifle — and represents as a ratio just fic discoveries, maintained that th^e 300 ture as the period between the reign of evolution is a still more insignifi- King Vishtasp and the overrunning ot Iran by Alexander, do not refer to nor- field elapsed since the earth formed. It is It must also be mentioned that the prior to and independent of these scienti- about as much interval as a few days in fic discoveries, maintained that the 300 average human life span of 70 years, years mentioned in the Pahalavi litera- LQQ]- i-s 1 i 1 1 4 S’ 'Ir; APOCALYPSE DR. SOHRAB H. BATLIVALA, ph. d. I was surprised painfully and shocked very much to read the article under the caption “The Last of the Zoroastrians, ” by Mr. M. V. A. Wasil, in PARSIANA dated June 1965 (Volume I, Number 8, pages 27 and 28). It is all the more regret­ table that an enthusiastic person who calls himself a “Zoroastrian Revivalist, ” should now within six months from esta ­ blishing his revivalistic movement, envi­ sages decline, fall and annihilation of the very people he is trying to save. But fortunately, Mr. Wasil is labouring under a grave misapprehension. He seems to be mixing up Zoroastrianism with the way of life displayed by a hand ­ ful of sophisticated westernised cum Indianised Parsis who hardly practise the religion of their birth in their day to day life. Such persons have no zeal for their hoary and sublime spiritual heritage and to say the least, they are more non- Zoroastrian than Zoroastrian. To visua ­ lise the future of Zoroastrianism by observing the behaviour of a few luke­ warm and backsliding Parsi individuals, is like estimating the prospects of a great, capital after inspecting its slums and cesspools only. Even comparatively recent history of mountainous regions and far off deserted the Parsi community has furnished proofs villages of Iran. A timely succour from of its inherent powers of recuperation the Parsis of Bombay and the indefatiga- and sustaining stamina. Two hundred hie labours of the late Mr. Manekji years back, position of the Parsis in Limji Hataria, in getting the tax abolish- western India was little better than that of hewers of wood and drawers of water. In fact, the Parsis of that period, if one could judge their appearance from old portraits, looked like Banias wearing dhotis j hardly be distinguished from middle and lower class Hindus of Gujarat and Kathi- awad. Yet, with the advent of British rule, they came into their own and not only regained their nearly lost identity as Parsis, but soon attained an economic position and a social status far in advance of other surrounding Indian communities. and Kutchhi fentas They could corresponding situation occurred in Iran also. The Zoroastrians of Iran during the middle of the last century, were groaning under heavy Jezyeh (capi ­ tation tax) levied on them. They were going over to Islam by the thousands merely to save their worldly possessions from being taken away under the guise of this oppressive tax, since it was not payable by the Moslems. A critical situa ­ tion developed and it looked as if the few ' hundred remaining Zoroastrian families would also be wiped out in a matter of months. They were just managing to survive by taking to unapproachable 11 s»/ ! §d for good, saved this remnant from extinction. To-day, the tables have been iurned in Iran. Many a born Moslem of Iran, on coming to know of the grandeur and glory of ancient faith, eagerly wants to embrace it ! I am told on good autho ­ rity that recently, a certain Anjuman of picture of this very costly and risky Looking to the bulk of this neo-Zoroas- trian literature, well over a million Rials of Iranian currency must have been in­ vested and spent by these pro-Zoroastri- an elements of modern Iran. Zoroastri- ans of India or Iran hardly come into the ven- the Zoroastrians of Iran, was pressed to ture of production, publication and dis- admit such born Moslem Iranians into tribution of this new kind of Persian the Zoroastrian fold. To test whether it literature that is now being brought into was a genuine gesture on their part, the existence. I have read a number of such Anjuman invited written and signed app- books and can vouch for the fact that lications from those non-Zoroastrian they are worthy of the pen of any learned Iranians, who were anxious to adopt the Dastur. What is particularly striking Zoroastrian faith. It will be surprising about them is their diction and tone. The and heartening to persons like Mr. Wasil authors being Persians themselves, know to know that in a matter of days, four the psychological manner in which a hundred non-Zoroastrians came persona- normal Iranian would react and there- lly to the Offices of that particular Zoro- fore the style adopted by them is one astrian Anjuman and registered their that would readily attract an Iranian names and addresses with the Office- mind to appreciate the lofty principles of bearers, as individuals willing to embrace Zoroastrianism. Some of these works are Mazdayasni Zarathoshti Deen: actually written in the spirit of active As a concrete proof to show that such propaganda. They are addressed specifi- persons were not wanting to initiate non-Zoroastrian Iranians to persons were not wanting to initiate non-Zoroastrian Iranians to themselves into the Zoroastrian fold with Popularise Zoroastrianism amongst them any ulterior object or motive, but on the perfectly inoffensive and reverential other hand, were willing to sacrifice their ’tanner. Persian newspapers and periodi- own material resources in the cause of published in Iran often contain scho- the Zoroastrian religion, it is worth men- articles throwing light on different tioning that during the last ten years or ‘Aspects of Zoroastrianism of interest to so, scores of voluminous and costly books student and layman alike. Unfortu- on Avesta and Pahlavi texts, general lately, the Parsis of India are almost principles of Zoroastrianism and popular totally unaware of this astonishing renais- works on the culture of ancient Iran, have sance that is silently sweeping down Iran, been published in the Persian language iu favour of their ancient faith. What is by these very people. The books are most remarkable about this movement is written or compiled by authors who are the fact that the Government of Iran and Moslems, their publication is financed by leaders of enlightened public opinion. Moslems and they are bought and read there encourage all those who are now by thousands who are mostly Moslems, interested in this great cause which has ixj I 'i.£5i 12 the last ten years or .J<4- ¦ • number of non-Zoroastrian Iranians who would be willing to embrace the Zoroastrian religion on their own initia- So I am not at all pessimistic about answered me without any hesita- the future of Zoroastrianisim. Over 500 Moslem students in the Universities of Iran are now studying optionally Avesta and Pahlavi languages of the Zoroastrian scriptures either for their graduation or for their doctorate. Their Professors are also Moslems, but well versed in Zoroas ­ trian lore. Talks over the Tehran Radio are broadcast at short intervals on vari ­ ous topics connected with ancient and medieval Zoroastrian observances and religious practices, such as explaining significance of festivals like Naoroz, Tirgan, Mehrgan and Sadeh. In text­ books for school-going children prepared in Iran under the direction of Ministry of Education, great emphasis has been laid on the civilisation and culture of Iranians of the pre-Islamic times. In all probabili ­ ty, many of these children will turn out to be the torch-bearers of the ancient faith in days to come. Even now, many notable persons with pro-Zoroastrian leanings, come forward to give lectures in public on topics connected with the reli­ gion of Zarathushtra. Such lectures are usually well attended, particularly by non-Zoroastrians ! While the Second World Zoroastrian Congress was in sessions at Bombay during January 1964, as its slogan, “Back to the Ancient Irani ­ an Culture.” tion whatsoever, “Fifty thousand souls at least to begin with and about one-third of the entire population of Iran by the end of the next generation. ” It means that without any attempt at proselytism ais such, there are seven million potential Zoroastrians with us right now at this very moment ! Hence, we Indian Parsis of the present generation are not the last of the Zoroas ­ trians on earth; rather, we are the witnes­ ses to a new race of Zoroastrianis that is unobtrusively rising elsewhere. As the Persians would say, “May their tribe increase! ” When zeal and enthusiasm for the Zoroastrian religion began to flicker in Iran over twelve centuries ago, we Parsis kept them burning in India; now if we were to disintegrate here according to the dark forbodings of our Jeremiahs, the faith is being revived brightly^ in its own native land by Soshyant-like souls. Thus the wheel of our religious history goes round and round. As one of its sides goes down, the other goes up. Zarathush ­ tra truly sang about the Powers of Good and Evil swaying the course of Nature I met a scholarly and prominent Iranian together and by turns like the eternal ebb gentleman and inquired of him about the and flow of the ocean tides : 13- ,4 I 5 “And when together did these Spirits Twain Foregather at Creation ’s early dawn, Life did One make, the Other made Not-Life; And thus Creation ’s purpose is achieved ; Dar is the mind of those that cling to False, But rightly shines the mind that holds to Truth. Of these Twin Spirits he that is the False Doth ever choose performing evil deeds. But Righteousness doth choose the Holy One; He who would clothe himself in Light of Heav ’n, He who would satisfy Lord Ahura, Let him through deeds of Truth choose Mazda ’s Way. ” y ¦jaeggr. f« 14 MIC FF FB^ODUCTS Kamal Bldg., adjoining Radio Club Arthur Bunder Road, Colaba, Bombay 5. Manufacturers of OAKS BRAND SQUASH Squoshes Crushes Syrups QUAUTY SYRUP AjrriFiciAL By Appointment to H. E. Shri Sri Prakash, Ex-Governor of Maharashtra Suppliers to High Class Hotds, Air Lines, Well-known Clubs, Stevedoas to Shipping Companies, Oaks’ Products Must be Good. d’A- Gambling in cards is New Year ’s usual custom in many Pars! families. It begins from the Gathas and ends on Khordad-Saal. THE GAMBLING BSOTBEBBOOD *T&e devil t&k*UbI PitcbhtB down/* H \*^ a . © o © jsin’/ ' nr r Cf 4 Go flush with rummy and poker and then interpret these cartoons in the light of your experience of winners and losers. 15 t (R ¦ * ELECTRONIC ENOINEEI Firdausi’s Satire on Sultan Mahiin|)u^.lt(u.M) by KHURSHED NAVROJI PAVRI, B.A. ( Hons) ; In the biographies of Firdausi we are told that Sultan Mahmud of Ghazni, having appreciated the large number of couplets of the proposed SHAH-NAM­ AH already composed by Firdausi, com ­ missioned him to complete his work, with the promise of the payment of one gold coin (dinar) for every couplet he wrote. Firdausi completed the SHAH-NAMAH in about 60000 couplets, and expected a reward of 60000 dinars for his labour of over 30 years. But Sultan Mahmud, at the instigation of his minister, Hasan Maimandi, and others, sent to Firdausi a reward of 60000 silver coins (dihrems). Firdausi is said to have been at a Hamam- khana when the messenger carrying the silver coins reached him. Firdausi got very wild when he saw that the Sultan had not kept his promise, and had sent to him silver coins instead of gold ones; and in his disappointment and rage he gave away 20000 coins to the messenger, another 20000 coins to the keeper of the Hamamkhana, and the remaining 20000 to a Sherbet-seller, who was sitting out­ side the Hamamkhana. Then Firdausi is said to have written a very scathing satire on Sultan Mahmud, denouncing him and his ancestry, and then to have fled away from Ghazni. A. 1. Mar. Tech. (latflaX Radio (Mficcc* NiAMAH includes the satire as well. However, the number of couplets given in the various editions varies to a consi ­ derable extent. The satire, as generally given, consists of 100 to 150 couplets. The Gujarati edition of Kutar Brothers gives 116 couplets. The wording of some of the couplets is slightly different in some editions. The satire became very welkknown and popular, and it has survived along withUh^ monumental epic of the SHAH- NAMAH. Every edition of the SHAH- Upto recent times there did not appear to be any doubt about the authenticity of the satire, and it was accepted by Iranian, Indian, and Western scholars as a fact that Firdausi himself had written it. It was, however, admitted that there might have been some interpolations, varia ­ tions and changes here and there, on account of the fact that in those days copies of books had to be written by hand by different scribes. However, some critics have begun, of late, to throw a serious doubt on the authorship of the satire. They state that Firdausi could not have written the satire, and it was the composition of some one else, who passed it off as a work of Firdausi, and later other persons added some couplets of their own. In the first place, these critics say that Sultan Mahmud, being a Turk, could not have been interested in the glories of ancient Iran; and therefore the generally accepted story that Sultan Mahmud ordered Fir­ dausi to write the epic and promised to pay him one gold coin for every couplet 17¦¦¦ is a myth. > Further, if there was no such promise, there could be no question of a breach of it, and consequently there was nd cause for the alleged disappointment and fury on the part of Firdausi, resulting in a foully abusive satire. These critics say that the satire was originally said to consist of about half a dozen verses only, and gradually the number rose to earn a decent livelihood without such about 150, as adding couplets of their own. They con- known to have entertained in his court tend that the satire, in its present version, poets and men of art and culture. contams some verses which are plagia ­ risms, and some of the couplets have It was a custom, in the times in which Firdausi flourished, for men of art and culture to seek the patronage of some rich and influential persons in a high position, who might appreciate their work and take them under their patro ­ nage and protection. It was not possible in those days for such intellectual men to various persons went on patronage. Sultan Mahmud of Ghazni is epic, for twenty years he was in search of a patron, who would appreciate his work and give him a suitable reward, and to composition. His verses in this connection read :— “Moreover, fortune is not friendly to me. There is none to purchase this work of labour. Thus I lived and kept my composition secret. I kept to myself my poem for twenty years, and waited to see who could be worthy of such a treasure. ” Firdausi says in the SHAH-NAMAH been torn out of the context from the having written large portions of his SHAH-NAM^AH itself. They say further that in many couplets Firdausi ’s grand style is absent and the diction is poor, - and they are decidedly the composition might dedicate his mighty of some inferior versifiers. These critics have come to the conclusion that taken as a whole the satire is entirely spurious and falsely attributed to Firdausi. They affirm that a broad-minded, gentle, noble, and tolerant man like Firdausi could never have written this vile satire. We must grant that these critics are, no doubt, actuated by the praise-worthy motive to offer a tribute to the memory of a noble soul and to clear his character of what they consider to be a sad calumny. Now let us examine the arguments of si must have been about 60 years old, the critics in the light of what Firdausi when he could get an access into the has himself said in the SHAiH-NlAMAH. court of Sultan Mahmud of Ghazni. He has sometimes interrupted his narra- Firdausi has written a panegyric on tive to give vent to his personal feelings Sultan Mahmud in the early part of the on one subject or the other, and we may SHAH-NAMAH, and it is quite evident consider such couplets, apart from any therefrom that Sultan Mahmud had external evidence, so as to try to assess offered Firdausi his patronage and en- the correct position. couraged him to finish his work. Firdausi From the brief account of his life which is available it appears that Firdau- 18* ? He says ;— “May you not live too long in this world. Old age and poverty are a calamity. My age has gone beyond 60 years, and I have still to undergo toil and trouble. Thus have I spent 65 years in poverty, indigence, and drudgery. ” Taking all the above facts into consi ­ deration, we may be safe in coming to the conclusion that the reward given for his tremendous labour fell far short of what he had expected to be a suitable reward, Firdausi must have felt bitterly disappointed and aggrieved at what he must have thought to be a perfidy on the part of the Sultan. Human nature being what it is, it is but natural that in spite of the nobility of his soul and the magnanimity of his heart. Fir- conclusion for his starts the panegyric with the following stances is evident from some of his verses, couplet “I extended my hand in writing this NlAiMAH in the name of the exalted monarch. ” This verse shows that he dedicates his SHAH-NAMAH to Sultan Mahmud. The verse in praise of Sultan Mahmud, /Which follows, may sound rather as ful­ some flattery, for instance :— “Ever since the Creator created this world there has appeared no monarch like him. He has adorned the earth from east to west, and with his lustre a gold mine has appeared. ” Here and there in the course of the narrative also Firdausi has sung the praises of Sultan Mahmud. In one place he says :— “The lord of the world, to whom the dausl was moved to give full vent to his Moon and Saturn make obeisance, — his illustrious name has become the crown on the head of my ] and by his grace my t—*------------- ,. _ ., . shines like ivory.” Poetry came natural to him. Considering the state of his mind at the time, we need It seems clear from the dedication and surprised that he should have the verses in praise of Sultan Mahmud expressed himself quite bitterly in sca ­ that Firdausi, who had already composed verses, which are in contrast with a large part of his SHAH^NAMAH, verses of the panegyric, in which he completed the work under the patronage praised Mahmud to the skies. of the king. Firdausi does not say any ­ where that the king had promised to pay at but the inference from what he says is feelings of acute disappointment and condemn the conduct of the king. The NAiMAH, only way in which he might do so would blackened heart be to write some verses, for writing Even during the course of writing the gold coin for every couplet he wrote, SHAHA AMAH Firdausi had become 1- —uwarc of the fact that some hostile innu- quite clear and logical that he expected ences in the court of Sultan Mahmud * . 4 _ _______ r«4- Q'mH f’TXZl'tlO IA aware of the fact that some hostile influ- a very handsome reward for his task. That he was never in affluent circum- were working against him and trying to prejudice the mind of the king against 19ranging from 45000 to 54000. Different versions are also given. Some scholars claim to find some spurious couplets even in the SHAH-NAMAH. For insta- him. He interrupts his narrative to say: — “My heart would have been happy with Sultan Mahmud, if the low-born had less access to him. A slanderer grew envious of my work popular verses, which, are and spoilt my market before the king, constantly quoted by Parsis, occurring in The king did not look into these ‘das- dastan ’ of King Hoshang, about tans ’. The fault lay with the evil tongue and my bad luck. In the satire Firdausi expresses exactly similar sentiment :— “A miscreant — may he never see a good day — represented my noble verses as bad. He painted me black before the king, and made my shining star look like burnt coal. ” It is quite feasible that these antagonistic elements in the court succeeded in the end in making the Sultan change his mind about the amount of the reward. 95 Parsis not being fire-worshippers but worshippers of ‘Pak Yazdan ’ are consi ­ dered by some as spurious. We refer to the couplets beginning with — Magui ?yra If the ruler of the world had not been niggardly, he would have given me a seat on a throne. If the king had a real king for his father, he would have placed a crown of gold on my head. If the mother of the king had been a lady of noble birth. She would have given me gold and silver till the heap reached my knees. Although my treasure has been wasted here before the king, there has accu ­ mulated in the other world a treasure of my toil. When a poet is aggrieved, he sings a satire, and that satire survives till doomsday. ” i A New New Year Calendar from Warden’s (Mysore) Pvt. Ltd. Who has given best Sandalwood for 40 years NO W proudly presents to its patrons for the ensuing New year a Calendar with Roj-Maha and all details in English. This makes Landmark in the history of Parsi Calendars. Book your orders early in advance to avoid disappointment. Price 60 paise—post free throughout the world or Cash on delivery from Warden’s (Mysore) Pvt. Ltd. 378, Grant Road, Bombay—7 and all branches. Stamps acceptable only in 2 paise denomination. We have given you best Sandalwood for 40 years * '^^>^^^^^^gZ3gQgZ3gzagzaezsgzagis0Sieeagi^z^ 22THE BOMBAY PARSI ASSOCIATION Its Two Commendable Services Perhaps it would be news to many on unsecured loan is anything between that this fortyfive year old body is run­ ning a Loan Relief Fund for advancing may be referred to Major Sorab Bamji, small sums of money against deposits or Mr. Burjorji Daruwalla, Mr. Pheroze against personal security only. This fund was started several years back on the suggestion of Mr. Burjorji Daruwalla, then and now, the Chief Cashier of the Bank of India Ltd. The Association set aside a sum of Rs. 500/- from its assets and that was supplemen­ ted by Rs. 300/- donated by members. It was an humble but sincere beginning to rescue our men from the clutches of Marwari tand Pathan usurers charging one to two annas per rupee per month i.e., 75% to 150% interest. The Associa ­ tion lent and lends money at 6% interest — interest chargeable only for the period the money is used by the borrower, which may be any fraction of a year. Uptil now 696 Zoroastrians are given loans varying in amounts from Rs. 50 to Rs. 2500 and the aggregate of sums lent upto now amounts to Rs. 275,000. The fund is ' registered under Money Lender ’s Act. From 1st January to 30th June 1965 the Association has given out Rs. 8100 and recovered Rs. 8553 of previous loans inclusive of Rs. 335 earned as interest thereon. What a boon this 6 % loan must be these days when current interest rate 15% to 25%. Genuine deserving cases Gandhi, Mr. Tehmurasp Chinoy and Mr. Bomanshah Trustees of the Loan Fund. Mobedji, who are the The second admirable activity is their Arbitration Board, which sympathetically hears cases of domestic conflicts and brings about amicable settlements between two parties. They meet with fairly reasonable success and successful termination of a case wherein as many as 50 persons were involved is a feather in their cap. This is real social work in the field of mental hygiene successfully carried out by lay psychologists. Our congratulations and best wishes. We have a number of Child Guidance Clinics in the city but we have not yet realised the need of Adult Guidance Clinics, where problems of marriage incompatibilities for restoring the joy of living together or problems prior to divo ­ rce suits, conflicts between siblings, confli ­ cts between grown-ups and conflicts bet ­ ween SELF and SURROUNDINGS of any sort could be referred to for mental health. 23* « K.HSHNCCM Advent of Zarathushtra For tracing the advent of Zarathushtra on earth, it is necessary to gain some idea of the conditions prior to the Prophet’s descent. From the standpoint of Zoro­ astrian religion, our earthly globe is made up of two main sections, one Thris>hva (Farvardin Yt. 3) the unknown holy one- third also called ‘Khanirath Rami ’ or the Golden Shore (Yt. 10, 15). It is situated in the Arctic region near the North Pole. The other, the remaining two-thirds is the wicked known material world. We learn from Vandidad 19; 4, 11 that holy Zarathushtra was born in Airy ana Vaeja located in the above Thrishva which is buried under mountain-deep snow since over 10,000 years. Most scholars do not know of its existence and geography. According to Vandidad 2, 22 heavy snow-flakes with intense cold caused the Ice-age. It was foretold to king Jamshid by Ahura Mazda. During this ‘ice-age, the population in Airy ana Vaeja known as the Aryans, (lit. meaning ‘of noble birth ’) gradually moved down in batches, to their subsequent ancient fatherlands in the known material world. Gayomard was their first king. These now original fatherlands were unpopula ­ ted since the time of the world Deluge that had occurred some 27,000 years ago. The Prophet-kings that ruled there during these 27,000 years are described in “Dabistan ”. The by P. N. T AV ARIA resumed its run of the current Zarvane Daregho Khadat (lit. self-created long Time), which according to IKhshnoom is a cycle of 81,000 years ’ duration. It is now over 14,500 years since that resump ­ tion commenced, and Zarathushtra descended about 5000 years after this commencement. However, before the Aryans arrived on the plains of the known material world, inferior souls had begun to appear on the earth as demons and had assumed posse­ ssion of the lands. Here started great feuds. The Aryan leaders possessed great spiritual powers of the White side, while the aborigines were masters of evil arts of sorcery and other great powers of the Dark side. These demons led their lives as robbers, deceits &c. Thus till the advent of Zarathushtra there were only two sections — one, of the White side and the other, of Dark. There was no revealed religion. All that existed then of the White side was spirit invested in matter itself. Zarathushtra revealed Faith first time. Therefore any belief in “con ­ version of King Vishtaspa ” is obviously erroneous. (Dawn & Twilight, p. 33 by Prof. Zaehner). For over 4000 years prior to the advent of Zarathushtra on the earth, the sky was overcast to immense heights with the Satan ’s monstrously inflated body of world has 25J Darkness possessing consciousness, from which there were most dreadful visita ­ tions on earth, influx of locusts, famines, great fires, earthquakes, all kinds of lusts &c. &c. is, rendered the world Satan-free and felicitous. The Peshdadian and Kayanian kings, though they often succeeded in warfares, could not completely suppress the demons. They knew of the oncoming of Zarathushtra and eagerly awaited his advent. Dinkard (VII; 1; 59-60) informs us that during the golden age King Jam- shid forewarned the demons of their destined defeat and overthrow at the birth of Prophet Zarathushtra. At last when proper time arrived, prepartions were completed in the heavens for the descent of Zarathushtra. Several incidents and descriptions of the Prophet’s biogra- walla ’s “Khshnoom Nikize Vehdin ” Vol. I. This writer respectfully acknowledges his debt to the learned author for this and many elucidations in Khshnoom philoso­ phy. When such was the dire condition on the earth, Geush Urva the sub-angelic potentiality, appointed for the protection of souls on earth, raises his plaint to the Creator (Ysn. 29, 1) whereupon Ahura Mazda showed Geush Urva the Kehrp, the spirit body, of Zarathushtra and assured him that He would create him, who would show to mankind the path of purity (Bd. 4,3). Geush Urva does not “““ condensed from Dr F. S. Chini- mean “soul of the ox” as rendered by Prof. Zaehner (ibid. p. 76). As stated above Geush Urva is the sub-angelic potentiality, being actually the animated phantom of the collective blissful aspect of the totality of Urvans (souls) on earth. It is allegorically called Geush, because it possesses the blissful characteristics in suitable material environment for Zara- common with the cowkind. Thus the thushtra, the glory which was at the time word ‘Geush’ in Geush-Urva, Geush- Ohrmazd, fled first on to the Aries, Tashan and Geush-aevo-datayao does thence to the Endless Lights (zodiac), not mean the quadruped, but the blissful thence to the Sun, thence to the Moon, potentiality — that rests in & derives thence to the Stars, and thence to the fire from Tashan (our modeller in heaven) ^hich was in the house of Zoish; from and aevo-dat (the first law) that created that fire it fled on, on to the wife of cosmos out of chaos. Frahim-rvanan-Zoish, (father of Pro­ phet’s mother), when that maiden was - born who became the mother of Zara- thushtra. (Sanjana ’s translation Vol. XIII of Dinkard 1,1-3). When Ohrmazd had produced the In the warfares between the two par ­ ties, Gayomard lost his son, Shyamak, but subsequently Hoshang, Tehmurasp, Kershasp, Faridun and other kings and warrior-saints in their respective ages fought against those demons, kept them under control, and in the golden age that followed, turned the material world into From that glory the light fled simulta ­ neously into the earth and escaped into the sky; then its flight became apparent Khanirath Bami {lit. Golden Shore), that at a distance, so that it was said by the 261 1 people in the suburb of Frakht-ravanan- Zoish that the light burns through self­ combustion, that is, it needed no fuel, (ibid. 4-5). The demons on account of their dis ­ comfiture by that glory, brought on that country dire winter, all kinds of pestilence and other tyrannical enemies; and they impressed on the minds of the people of the country that such a calmity had come to the country owing to the witchcraft of this girl. The people of the land qua ­ rrelled with the parents about the sorcery of the girl that was causing calamity, insisting on removing her out of the country, (ibid. 6). j* I I The father of the girl remonstrated with the people over the unjust allegation of witchcraft against his daughter. “When that girl was born in my house, her entire halo emanated from behind (her person) as the apparent light of a fire, and from the whole of her person superior light set forth in the dark night when this girl was seated in the innermost part of the house where there was no fire (or light). In the house where a large fire was burn ­ ing and if the girl was seated there, the burning became more dazzling owing to the light (emanating) from her body; a wizard was incver known who was so glorious.” (ibid. 7-8). But owing to the instigation of the demons and disbelievers who belonged to the country, the inhabitants were not satisfied, so the father ordered the girl to go to Patiritaraspo, (Paeterasp) the father of the family that lived in the country of the Spitamas. The girl assented to her father ’s order. The demons caused the mischief with an evil design for removing the girl from her house, but .God made it the cause of her marriage with Pourush- aspo, the father of Zarathushtra. Here she occupied the highest place in the family of the Spitamas. She was inspired. She performed religious ablution, and proceeded to Patiritaraspo ’s village. At that stage the glory came to Pourushaspo the son of Patiritaraspo. (ibid. 9-13). The Creator Ohrmazd passed on the Fravahar of Zarathushtra to the parents of Zarathushtra through a Hom (Hao- ma) plant, through miracle-producing tillage, (ibid. 14). With regard to the necessity of the advent of Zarathushtra on this earth, we are told that when this material world and mankind first came into existence, human beings, for countless ages, led holy life. Hence there was no need of Zarathushtra to descend on the earth to teach mankind the anti-demonical laws i.e. the laws of purity. But this necessity arose subsequently when inferior souls descended on the earth and Satan succee ­ ded in his guiles. It was at this stage that the Ameshaspends formed together the material of Zarathushtra and they seated; his Fravahar (spiritual essence) within. At that time Zarathushtra appeared to the arch-angels as having a body like their own (Ham Karpih). This means that the Prophet was not like worldly human beings subject to family life, but his body was lustrous like that of Ameshaspends (ibid. 15-16). 27’!Sw9S5*/'' Airyana Vaeja, the Birth-place of Zarathushtra We know from Vandidad (19, 4 & 11; Bd. 20 & 24, 3) that Zarathushtra was born in Airyana Vaeja. Total ignorance exists in philology with regard to Airya ­ na Vaeja, for which Prof. Henning states: “The Avesta places them (Zoroaster and Kae Vishtaspa) in a country vaguely named Airyana Vaeja ”. ** He calls it ‘vaguely named ’ because the name of Airyana Vaeja is not found in the geography of the Satan-infested material world. Airyana Vaeja is situated in Thrishva (Yt. 13, 3) the unknown holy one-third of the earthly globe located in the Arctic region and buried under mountain-deep snow, as stated above. Airyana Vaeja means the land bearing noble seeds of blissfulness. In Vandidad 2, 22 we find the falling of this snow fore­ told to King Jamshid by -Ahura Mazda as follows: residing place of saintly souls who are referred to in Meher Yt. 15 as ‘Gava shayana, Gava shitimcha ’, where ‘gava ’ lit. kine, does not mean quadruped kine, but holy souls who have also the philan ­ thropic characteristics as of the ‘kine. Thrishva, otherwise called ‘Khaniratii Bami ’ is buried under snow since some 10,000 years and opens up when the known material world is submerged by the waters of the Deluge. Prof. Zaehner being unaware of this assumes Khani- rath Bami to be ‘Central mythical clime ’ (“Zurvan.. ” p. 9 footnote) taking the hint from ‘Bundehesh ’ 11, 1. “O fair Yima, son of Vivanghan, Upon the material world the evil winters are about to fall, that shall bring the fierce deadly frost .......... shall make snow­ flakes fall thick even as aredvi deep on the highest tops of mountains. ” (S.B.E. Vol. IV). In Thrishva is the holy land Airyana Vaeja, where Zarathushtra was born, and which was the cradle of the Aryan race. This Thrishva is the seventh and the only terrestrial Keshvar. Karshvare or Keshvar technically means country or In the Airyana Vaeja there is a holy mountain called ‘Haraiti Barez ’ (Yt. 19, 1) or Mt. Alborz. On the top plateau at the highest altitude was the ‘Vara ’ on which was situated the prophet’s father Pourushaspa ’s mansion where Zarathu ­ shtra was born. Here on this plateau flowed from the far heights of the plane ­ tary world Asha-Chithra and Vohu- Chiithra, the vibrationary currents bear ­ ing Chithra (seeds) of holiness, (Asha) and goodness (Vohu). This flowing of such sublime vibrationary currents is allegorically depicted as flowing of the river ‘Drejya ’. On the slopes of each side of the above Haraiti Barez, there are several plateaus. In those distant ages, there were sublime M'arkaz, (stages) and residential places called Vara. .Demavand, Pairi-Daz, (Pa ­ radise), Bahman-daz, Pamar, Siraz, Fir- daus &c. were here built by different illustrious kings of the Pairyo-tkaesha 1'%^ I 9 ! J * Prof. Henning’s “ Ratanbai Katrak Lecture ’ No. 3, 1949, p.43. "ir > . -a 28 I1 1 class. On its first plateau called Pamar was king Jaimshid ’s Vara, (Bd. 32, 2). Vara is a talismanically protected area either subterranean or on the surface of the earth so sanctified that Satan cannot find entry there and desecrate it. Airyana Vaeja is the right place for the Advent of the Holy Soul. It is the place of choice for the good reason that prior to the coming of Zarathushtra this land was ruled over by profoundly learned wor­ shippers of God and they already had Sipasian Creed, a lofty and noble system of moral code —-but no revealed religion. Prophet-Kiiigs of ASiyana Vaeja They introduced the rules of Divine worship, the knowledge of God, virtu­ ous deeds, purity of conduct modes of diet, clothing, the rites of marriage, the observance of continence, with all kinds of science, letters, books, professions, solemn festivals, banquets, the distinc ­ tions of the two sexes with respect to exposure and privacy, the diffusion of equity, justice, and all that was praise ­ worthy. There flourished the Sipasian creed ; in the Mahabad ’s empire. All the individu ­ als of this chosen race, with the exception of Zohak, were mobeds of equity, chara ­ cterized by justice and piety, perfected in They were so eminently pious, that ¦“ degree whatever did wickedness enter into their conversation or actions, nor did they at any time deviate from the “Dabistan ” by Mohsin Fani (Shea- words and deeds. In this holy family Troyers’transIn. from Persian, Vol. I; p. some were prophets, all were saints, 22 seq.) makes mention of four dynasties righteous and God-fearing persons, with that ruled in Airyana Vaeja (during the j^alms and armies maintained in the above said period of some 27,000 years,) highest order. viz. Maabadian, Jiyan, Shaean and Yasa- nian and gives an idea of the paradisiacal existence and the prophet-kings that ruled there. deviate from me “The first dynasty was known as ^p^yman-i-Farliang ’ or excellent covenant Maabadian. 'King Abad Azad withdrew ^ode of Mahabad, nor omit from temporal power and walked in the path of devotion and seclusion. It is recorded, that in their time the realm was highly cultivated; treasures were abun ­ dant ; the Mobeds celebrated, profoundly mences the performance of any duty;... -. Genealogy of Zarathushtra The genealogy of Zarathushtra com^ from King Gayomard. To enu- leainU worshippers of God, undeliled, merate briefly, the lineage goes down from Gayomard to king Yima (Jamshed), then to Fraedun, then to iManush-chihr 29 equally eminent in good words and deeds-SrMV^ , "Jfv and then to Spitama. From Spitama the lineage runs successively as under : Sources of Biogiia[riiy Spitma z Hardhar Arejadharshn Paetrasp Chikhshnush t The original Avestan source of the holy Prophet was the 13th Nask (volume) Angheush ’ which fa lost. But the sum ­ mary of 21 Nasks is preserved in Pahlavi of which Spend Na^k treats of Fravahar and the soul of the Prophet; of the nature of his spiritual birth in Heaven, and his material birth on earth; of his conference with the Deity, at thirty years of age, and the occurrences of seven such conferences in ten years. It described the many miracles and marvels attributed to the Prophet, which are collected in the Seventh Book of the Dinkard ” &c. /From “Zoroastrianism Ancient & Modern ” (p. 6 by Ervad P. S. Masani). *fi6 the Haechadasp Urugadhasp z Patiritaraspo Paorushaspo Zarathushtra The above line came down from Manush-ohihr to Spitma and the seed of the forbearers of the Prophet from Spit­ ama was highly purified. In order to cause the soul of the Prophet to descend on the earth, the fire-energies of his ^®°sive knowledge of the functions of ancestors which (fire-energies) bore bliss- priesthood (Athornan) and warriorship were rendered (Rathestaran) and husbandry (Vastrouk- Afterwards when glory came to Zara ­ thushtra, the descendant of Spitama, during his conference with Creator Ohrmazd He received from the beloved oimniscient Creator Ohrmazd, compre* ful influence of Jupiter finer and finer, on account of which the shan) and artisanship (Hutoxan) and he line of Spitama became more and more sublime in priesthood. From this exalted accepted the entire responsibility of line descenXdi bringing by command of the Creator the line aescenaea tne Soul Farrokhtum, j • (most auspicious) known as Holy Spitma Revelation to king Kae Zarathushtra. (Abridged from Pahlavi of propagating that light in Dinkard Vol. VII; 1, 70 — Sanjana Hapta Keshwar (the seven continents) (most auspicious) known as Holy Spitma Edition). until Renovation of the Universe. 304. TWO SONNETS ON THE FIRST KHORDAD-SAL A' - i I When the bright Sun accompanies the Ram, The Ram that brings the Spring and all her joys, The Ram that darkness and its train destroys And clears the air of cloud and mist and sham ; When Dawn in flushing smiles before him swam With all her fairies whom she fain employs ; When all the evil Druj poor Earth annoys And all his forces pain and wrongs undam' ; On his sixth round of All-prosperity, Full five and eighty centuries ago. Is usher’d in this world Thy holy birth. And with Thy smile all nature breathes more free; Since then Thy Birth-Day finds the same bright glow Of great delight, Zarathushtra ! on this Earth. ARDESHIR F. KHABi^lDAR If e The sun arose on morn of Khordad day. Month Farvardin refreshed the man and beast. So sleeping Nature woke in Light from East, To hold the host of darkness dense at bay. The Izads formed in sky a Milky Way And shone as Tishtar, even one the least ; On Universe, their eyes they liked to feast And sing “Ahunavar, ” Ahura Mazda ’s lay. Then mother Earth regained her robust health. The Druj was thinned to fraction decimal. As Asha placed all evil under ban ; Air, water, land resounded through their wealth, The mineral, the plant, the animal, “Hail Zarathushtra, smiling Athravan !” SOHRAB H. BATLIVALA 31Dr. DADABHAI NAOROJI I Ji •4«<- Many have ideas on their bookshelves and in their brains ; but a dead load of ideas does not matter, what matters is the power, to move another ’s heart and activate another ’s mind. Only he who can inspire can move and activate others. Dadabhai ’s uprightness, his principles and his crystal-clear virtues determined the life-line of his daily routine and his political ideologies. He inspired all around him not by precepts but by example. His soul evolved through ver­ satile apptitudes to clean mind and conscience. He was needed for India of the time depressed with miseries, limp with lassitude, condemned by stupor, unable to rise not knowing how. Poverty stricken, crushed, disrupted race was list­ less with just one solace — solace of faith in God. Our countrymen lived in a state of “narcolepsy of a fond despair ”. Altruism, boundless love, liberality of mind, clarity of conscience bestowed on him a will to live. Life is moulded by living. He moulded his life along the path of service to and reverence to mother, and mother-land, and to the Family of Man, wherein he found each soul linked to another. To ipaintain that link in its optimum condi ­ tion he acted with purest motives with Jion-violence in action and thought. ( A Character Study ) by P. B. WARDEN throughout, thus building up the character, that made Dadabhai a man of virtue undefiled and action untarnished by any alloy of mixed traits. At every stage in life Dadabhai had amalgamated the basic virtues, each one emphasised by one of the several religions: “He incorporated in his life Zoroastri ­ thus an principle of Asha — uprightness; Karma-Marg of Gita ; five Vrats of Jai ­ nism ; Panchashila of Dharmapada ; moral elevation of Christianity and bro ­ therhood of Koranic teaching delightful combination worthy of being consummated. No one has ever heard him utter a disrespectful word or seen him deviate from principles of truth and non­ violence which he had assimilated in his life”. (Jamnadas Udani) Dadabhai had shone wherever he was — in school and college classes he had worked out a niche for himself. He could not go unnoticed anywhere from teacher at school and professor in college to a . teacher of a community of millions, whose leadership he wielded with admi ­ rable sincerity of purpose. As he could learn with ease he could teach with equal facility. Learning was his passion and teaching was his mission. He resisted all sorts of misunderstanding a >4^ 33F / I R AH E-M A Z D Y AS N1 1 A SYSTEM OF RELIGIOUS STUDIES by DASTOOR KHURSHID DAfiOO Some years back Parsi parents took between sexes and with members of other interest in their own religious subjects. took pains to learn and understand closely knit together and religion communities. Life and religion were I was* them, and transmitted their knowledge learnt by actually living it. As speech and to their children and every school had behaviour had the same standard of classes for religious instructions. More- purity the rising generation grew up to over competent lecturers went round know religion in living. Monkeying of from places to places and our institutions Europeans started deterioration . Swa nk- published useful pamphlets for free dis- ing, spending, and loosening of moral - tribution or nominal payment —amongst ties set in as habits and under Christian them must be mentioned an excellent influence many people began to look monthly named “Cherag ” (now extinct upon self-restraints as unbearable hindra- since ). In the second half of 19th nee. The community took up cudgels Century Christian missionaries made a against anti-Zoroastrian propaganda by i (notably Rev. Dr. towever, the upper strata of 9 bold attempt at conversion of Parsis by Christian priests delivering lectures directed to undermine Wilson), fl Zoroastrianism. With great courage the society was enamoured of training in community took up the challenge. Our convents and a few of them stuck to their madressas started intensive courses in new pet. Then started political agitations Avesta, Pahlavi, Persian. The then old in the country which in later years due and reverend mobed sahebs used their to teachings of communistic theories leisure in copying out ancient literature, materialism became rampant. The new In Dar-e-Mehers the senior mobeds had national constitution declared India a place of honour and the juniors sat by secular state, i.e., one free from influences them as humble learners. The home of any religion. Education Fk^partrnents atmosphere was one of purity and the started mimicking some half-baked Rus- head of the family supervised the morals sian system and they were carried away and the behaviour of the entire household, by the idea of prohibiting religious instru- Leaming was encouraged but morality ctions in schools. Hence schools could was emphasised. Honour was the most not impart religious training. Some precious asset of a family and therefore schools wanted it that way. So now since the rich and the poor keenly guarded it. last so many years education of childreii Dress was simple and consistent with is limited to worldly matters only. With decency in both sexes and there was dig- preceding examples of non-cooperation nified aloofness — if not complete bar — and law breaking (as the then political 16 » , ¦ -jiT.. »'¦ i ' 1:4 -i’4 weapons) entire system of discipline is character formation as has been definite ­ ly established by commonsensible expe­ rience and modern psychological research and practice) child must Icam common i razed to the ground. Though the Parsis by and large were aloof from any type of hooliganism all the same the teachings and learning of religious environmental influences came to a stand-still. And now the President of India (Dr. Radhakrish- nan) himself openly declares that the mind of younger generatioin is disrupted and dissipated in the total absence of religious instructions, Our own stable headed elders conform to the same opinion and several of our institutions are trying to impart religious training to our growing generation. Many parents are likewise anxious that their children should get religious training. Many Sun­ day classes and other facilities are opened out. To secure some sort of uniformity in training following suggestions are offered: AVOID THESE ERRORS prayers by heart. Their meaning could be taught later. Parents must not force on children books meant for grown-ups, as they cannot concentrate long or much. Even pictorial presentation of religious items they rapidly turn pages and set the book aside. Only things which could interest children could satisfy their hun­ ger for knowledge. Really spealking moral instruction is more important than reli­ gious instruction for children. Appropri­ ate pictures, short plays and more Even pictorial presentation of religious ate pictures, short plays and more so playing a part in -a play act like life-long grafts on their mind. (2) Better that parents and teachers realise that by good behaviour on their part part much of moral training can be imparted silently; because immitation is natural to a child. Children are known for learning bad ways, bad habits and bad language from environmental influ­ ences. When children detect same faults in adults on Which they get sermons all teaching is wasted. Good talk cannot i- i ! (1) Note that children under 14 years of age cannot grasp the essential meaning in concepts like soul, salvation, loftiness of ceremonies. Child cannot feel interes­ ted in subjects which need much reason ­ ing and many arguments for and against them. In their early years children are more for play and imagination so they would absorb most from pictures, songs and short (one-act) plays. Some such impressions will stick for life-long. Morals jjanian history as religion unless one must be wound into short stories. Things teach some moral out of the life of of emotional appeal like hymns, old luminary of that age. Mere historical historical narrations would impart nece- of time, olace, wars and victories ssary training. instil good behaviour without good example. (3) No effort should be made to teach » data of time, place, wars do no good. (4) Good fruits of good deeds should long way. (Parental examples are be emphasised rather than punishment for £ For all that mother ’s personal care goes a 1 _ the basis of moral development and sin and hell for fear.(5) Word “study ” must be properly vable exaggeration —as there may be in understood. Even elders look upon this epics like Ramayana. word to mean collection of facts good to know, but may not be worth knowing. Mere tabulation of Gahambars, names of rivers and mountains and kings and wars are only informations and not instructions. They do not help develop ­ ment of soul force or character. Teach ­ ing should be directed to latter end. We should emphasise on responsibility and duty to family, friends and society. That is training. Child will learn about need of religious belief by independent read ­ ing later on. In Yazashne “Yazmaide' you with reverence) repeatedly occurs. In it there may well be the worship <i i m of the Yazats but when modern genera ­ tion is in haste for fundamental princi ­ ples it finds no interest in such statements. Then they ask what is the element of religions in it ? One should not forget that religious writings of all religions do contain parts of historical narrations. But education of modem generation is biassed in favour of science and philoso­ phy and seeks proofs, so our teachings (6) Instead of long lectures in which should be directed towards such quests, children may have no interest question and answer sessions may be profitably introduced so that children ’s own parti- are already translated yet ancient techni- cular difficulties can be directly explained cal terms are left intact and will remain in short, and Iman (Faith) which is the so. Even our Pahalvi writers have adop- inward grasp of religious conviction could become firm through ready solu­ tion of children ’s personal confusions. (I worship (9) All important works of the past ted Avestan words in their originals. In any case we cannot fully understand the Idioms of those periods; hence the right (7) The teacher or parent should not path is to be liberal and look upon with feel cock-sure and teachings should not be dogmatic; there should be room for differing points of view, which also always have some element of truth in them. respect different interpretations and accept our ancient writings with above proviso; instead of looking upon any par ­ ticular writing or work as authoritative and final. Such attitude is wasteful. On (8) Should any over-anxious adult the contrary Late Mr. K. R. Cama inquire what book he or she should start with to arrive at the truth of our religion, never advise them to start with Yasht or Yasna; because these writings have speci ­ fic significance different from their com ­ monly understood meaning. Yashts con ­ tain hymns of the great deeds of Yazats world from needlessly developing contro- and there may be some elements of forgi- vertial trends. encouraged everybody to suggest new angles of visions and ideas. Still th^. method of choice for educational institu-’’ tions should always be one of set versions and opinions to dissuade the student 38% BOOK REVIEW t WHO ARE THE PARSIS? by SOHRAB K. H. KATRAK K.S, F.R.G.S., J.P.. S.B., ST. J. Ex-Mayor of Karachi (Pakistan Herald Press-Karachi pp. 310-Price Rs. 15) This is just one much awaited publication the Parsis needed. It covers the entire ground ranging from pre-historic and legendary events to the recent present almost up-to-date. Every page is full of material lucidly and cotrnprehensively treated so that events, incidents and memorable occurences all fiow into our time and fill it with a feeling of our reading time usefully and enjoy ably spent. The author has devoted to it his labour of love. Statements are not left to chance but important authors are quoted for confirmation. Era after era are treated in their historical succession in sufficient details to make each one impress its own place in the chain of events. The coming of the Prophet, Philosophy of the Gathas and the interpretations of Mithraism, which singly and jointly moulded the mind of the Zoroastrians of that age and resulted in the building up of an Empire by the Achaemenian Dynasty upto Khusrow Parvez, the magnificent sovereign of the Sassanian period, slowly tapering down to complete fall of Iranian Empire, are subjects covered pithily but impressively. From the Exodus to the position of the Parsis in British India right upto the partition and formation of Pakistan are the periods familiar to elders of the day and read like revival of memory but with many details not known uptil now. Industrialists, Politicians, Social workers, men of ranks in public and defence services and the humble who have risen and made their mark are all cited as worthy products of our religious training and way of life. Zoroastrian Religion — Its Rites, Customs and ceremonies are treated and explained in orthodox reverence and its stalwart Athornans, Samsh-ul-ulma Ervad Dr, Sir Jivanji Mody and Samsh- ul-Ulma Dastoor Dr. Manekji Dhalla of revered memories are mentioned as our recent great teachers. The Revolt of the Parsi youth against established practices and customs is the chapter on latest danger arising out of international and intercommunal contacts J 40B i*+t which daily wi|en the gap between the elders and the youth. This chapter is an eye-opener. We strongly recommend the book. It is available from the author Karachi-4. 5 Katrak Villa, 245, Bonus Road, A RUSSIAN WAR SONG by (THE BOSTON POET) -e I We’re coming, Alexandrovitch at least a million more. From Kanineshaeja ’s bay and Obskalagouba ’s shore. From Karakouski ’s frozen wild, from Tymskai ’s plain. We’re niarching, Alexander, with all our might and main. From Gatmopsokino ’s forest, front Tschernorbeskoi ’s vale. From Wassiagourbsk ’s blooming fields, from Olyinskia ’s dale. From Kakamajosa ’s villages, from Meidouscharaki ’s isle. We’re coming Alexander, the weary rank and file. We’re on to Berg-el-Murghab, and Penjschidyeh we seek. And we’re headed by some generals whose names no tongue can speak. From provinces and villages whose names before the eye Look like a heap of consonants shovelled into “pi” We, arolows ahd-bffskies-effs and-offs. and-vitches For Holy Church and Pious Czar will die in Herat ’s ditches. from PARSI PUNCH 1885. £ 41 II ( HlC-l I .3 42