Apr 1967

co L- & >¦ * VOL. III No. 6 Price 1 ' I I I I ’*4 APRIL I96r rierr medium for old wisdom TRHMURASP (D- Band, Third King of Peshdadian Dynasty 1 I 75 Paise • 3^. I ? 1 I I «.5 I electronic ENGIN A I. E. R.E(U.K,> A. 1. E.£.E.(US.A.) A. I. Mar. Tecfa. (Mb) Radio OfTbei^ -A -5 C rOL. Ill Na. 6 ’T ’45^ rf- ’ 4 -0^ Ci ' 'I EDITORIAL ’i"'. r : > ’s" ¦W" s ? APRIL 1967 -J « -• «e “t Page 3 ’Evil” in Zoroastrianimn ~ by Framr^ ^^bmjee (Colombo) 5 i Daena: the Holy Law of Ahura-Mazda: —by Mahyar Byramji Patel... 7 > I I -i -i I ? L' ¦ \£" s k" Khaetwadath. Marriage-a Sacrifice —by Dast^i Khurshid Daboo ... Peshdadian Dynasty. Third King Tebmurasp (Oevband) . ’ The Pmh of Knowledge laid down by the Religion of Zarathushtra —f^^vall RatiUM^ahR. Motatiredh... Khshnoom —rbjr P, N. Tavarfa ‘Azarbaijan’ — by Prof. P. B. Vachha, Managing Editor: P. B. WARDEN,, MS. (Bom.), D.P.M. (Bom.) APVI^RY,^AjtD Dasturjl N»w*4»n Mlnocher-Homji, M.A., B.Ed. Major Adarbad. Irani ILA.M.C., P.O.M.S. (Lond); D.O, (Oi^) Mrs. Gool K. Savaluliah Mrs. Shera N. yazifdar, M.Com? Dr. R. C. M.Gom^ >K<^^6eon. ). F.G>. Mr. Jehangir F. Shroff ' Prof, Nadir Ardeshir Mody, M,A> LI^B. Or/Soiirab H. Batliwala, Ph.l>. Mjr.lls^on N. Desai, M.A., B.Ed. Single CoM^f 7S4b^ Yemiy subscription, fbh 12 issubs ft ; fidi^ fit ¥ SL 10 for U.K. aM 2 dollars for U.Sb A. Office Address: C/o Warden’s (Mysore) Pvt Ltd.. 378, Grant Road, 12 16 IS 24 Published and edited by Editor-Proprietor P. JB. Wardmi from 378, Grmtf Road, Boo^y and printed by him at Godrej Memorial Printing'Gama^ Ccdmiy, Tmde^, BMaimr ?.if ) EDITORIAL L 6 (J E r' J I r ? l I In this April month issue we are giving the picture of King Tehmurasp — the third Peshdadian king. He is known as Devband, the capturer of Devs or evil spirits or evil persons. In its original meaning the word Dev meant a Deity and implied lofty, noble, spiritual personality. It carried that meaning during the Pro-Vedic and the Rig-Vedic periods of undivided Aryan civilization of which Hinduism and Mazdyasnism are off-shoots. Both of them on tlwir way to formation of new factions imparted contradictory meaning tb a number of their original words. What denoted and connoted good in one group now denoted and connoted evil in another. Dev is one such word. Hinduism retains the words Dey, Devi, Devta in their original sense of spiritual sublimity. After parting Mazdyasnism began to look upon Dev as more of evil than of good until such time nearing the advent of Lord Zoroaster when he completely denounced Dev-yasni as an intrusion in Mazdyasnism. Mazdyasnism existed as religion of One God before Zoroastrianism. What Zarathushtra did was to revive Mazdyasnism in its pristine purity by eliminating the cncrustration of dev-yasni that was clinging on to it. The religion thus purified and renovated by Zarathushtra became Mazdyasni Zarathushti Religion. In Hinduism several Devs became anthropo ­ morphic. They took the form of human beings and exhibited human traits either good or zad, or a combination of them. Their figures were conjured up by their worshippers and worshipping their idols became common practice. There was no one all-powerful God for all Hindus to offer their homage. Different regions had their own supreme deity, whom they believed in and whom they worshipped. Hindu religion is thus a growth and not a revelation. Maz^asnism meant worship of only one God — Mazda. The original Aryan religion bifurcated into the two groups mentioned above. A completely isolated development of any human activity is practically unknown. All cultures and civilizations are the products of mteraction and for quite a long period interaction persisted and extraneous matters got incorporated in pure Mazdyasa- ism and even later continued to infiltrate purified Mazdyasni Zara ­ thushti Daen. Basing their argument on this fact several of our priest scholars advocate limiting our basic religious faith to the Gathas only. We need not be led aWay by “short-hand ” tactics; our heritage is extensive and noble from which we can easily weed out devils, devilry and demonism as iota here and there io the vastness of its goodness. ; Abqut a year ago in April 1966 ah article appeared in Sunday Standard under the title of “The Devil Exists ”. It was written by Dr. Billy Graham, a world famous Christian preacher. The a.rticle was sent to the Editor — Parsiana — by our Dr. Sohrab Batliwala to reprint in our magazine. 3¦«- Mush " Article of34r. Fraiproze Rustomji (Colombo) “Evil in Zo ­ roastrianism ” appears in thisJssueWid Ae article of Dr. Billy Graham will appear in the next issue for comparative study of the opposing points of view. ^v' Mr. Rustomji has given a list of evils or devils in Zoroastri ­ anism. We hereby request him that the source of each one of them be supplied to us so that it may become possible for us all to study them in their scriptural contexts. Those of our readers who had visited our Exhibition of the Life and Teachings of Lord Zoroaster will recollect having seen Ahriman, Indra, Sawru, Tauru, Akoman, Zairi and dthers depicted in their context in our oil paintings. From these character studies it is possible to undcrst^ijd some basic morbidity that is at the root, of human suffering, and which our religion desires to throw out of every man ’s life. With changing times evil manifests itself in new expressions. And the fight is going on. t^^l| This issue completes the study of the Triple Path of Work, Devotion and Knowledge laid down by the Religion of Zarathushtra as explained to our readers by Ervad Motafram. nMlb?l4«4 w (Hysor^J KxLtd. I 3786RA«TrJ DwMwt I ScptNribv*" October _ 1965 BHORMAZO" TiR ' ¦AMMAN eosM nsni' I I •». MC-F-MEHER SHlHREVAR 12 MEHCR ASFANDillMMI I 2 SROSH KHORDAD I 4 RASHNA Iamarbad I I FRAWROSI 1st I so Tin >ARItt|£8Kri535 YZ. KHOO DIM SAL. 13a4 MBBK—-AVA _________ , DIM DAtPmDAEHM SSNSAM This Calendar in English is the hot favourite of most Parsis, here and abroad. Our Zoroastrian New Year Calender in English Language. SUe 36cm x 60VAD 2^ SHEHREVM Dfli-P’IJIN gl ASFAmARRAO DlN KHORDAD ASHIS^ 2) AMCROAO ASHTAD 14 OAC-FA-AOAR ASMAN as ZAMYAfi AMAN MEHBl SRQSH MARESPANO llASHlW AHERAN. FRAiaRBiN HORRAZO BEH^ le^ BARMAN MAM » 17 Adar 7 AAM ava • COVAO KHORSHED I OAl-P-DIM MOHM OIN. TlR ’ ASH(SVAN6H BOSH I . ASNTAO . KAM 11 OAE'P-tm 10 17 II IS 9 IS AOAJr ANERAN I MOHpt I Price 50 p, at Warden’s Tel. 371464 (Mysore) Pvt, Ltd. and Branches DEALERS IN HIGH CLASS SANDELWOdD 378. Grant Road, Bonibay-7 44' ** Evil in Zoroastrianism by FRAMROZ RUSTOMJEE (Colombo)- The Gathas (Divine Songs) of Holy Zarathushtra (Yasnas 30/4 and 45/2) pointedly refer to the dual aspects of the mind of man. These aspects are referred to as the Twins. They are designated “Mainyus” or mental aspects. It is the mind that generates evil we come across. When the erroneous concept of a Satan working in opposition to God arose, then everything that appeared as evil to man was ascribed to separate agency of an Evil Power. Zoroastrianism has, however, persist ­ ently taught the belief in only one Creator — Ahura Mazda. There is no tinge of evil in Ahura Mazda. What is absolutely Good cannot ever create aught but good and evil is something apart that hangs on to be dropped. 4 It was later in Pahlavi times that an Angra Mainyu was set up in opposition to Ahura Mazda. The Pahlavi minds did have to contend against two Creators, the second one of their own origin, for Angra Mainyu as a being is nowhere referred to la fte Gathas. The Gathas refer only to Matnyns (mental aspects) “Vahiyo” = better and “Akem” = evil (Yasna 30/4) and “Spaniyao” better and “Angra” evil (Yasna 45/2). On the incontrovertible authority of our Gathas, Angra Mainyu, the glorified Satan of the later Avesta is absolutely nothing more than the Gathinc “Mainyu ” (mental aspect) characterised by “aka ” and “Angra”, both terms denoting “evil”. The Urvan (soul) of man decides by choice what is good and what is base. Man ’s mind can always generate the dual aspects of all things. The “better” aspect of the mind leads us to a life of mental illumination (Gaya), while the evil aspect of the mind leads us to a state of mental darkness (Ajiyaitim). Pahlavi “Angra Mainyu ” is the arch Demon, a liar, tyrant and doer of every- type of evil deeds. He has a brood of Demons under him. In course of time there arose many other fiends owning allegiance to “Angra Mainyu ”. To these fiends were ascribed different names, according to the character each depicted. Ahriman, the arch fiend (A the human mind that doomed man through deceitful ­ ness and gace rise to Okoman=evil mind. Indar, lured men away from all deeds of virtue. Sovar, tyrant working against the intro ­ duction of God ’s Kingdom on Earth. Tairev, demon working against the planned Perfection Ahura Mazda. Taromat, demon thwarting human will causing discord and opposing Armaiti (Divine Love). Astovidad, demon bringing about pain and anguish when the soul departs at death. 5'’T.' There are more of these fiends but wt Consideration of all the above demons will convince anyone that there is no such separate entity as Satan or Angra Mainyu in the Universe, who sets out with has brood and emissaries to destroy the good creation of Ahura Mazda. Every one has, Vizaresh, demon instilling terror into the departed soul during the last three stop here, days and nights of its existence in this world. Eshnij demon of wrath. Arast, the fiend of falsehood. Arashk, fiend of malice. Bushasp, the demon of sloth. Uda, demon urging man to chatter through his own efforts, exertions and in ­ while eating. telligbnce, to combat and overcome the Zarman, demon bringing on old age forces of his own Mainyu (mental aspect) decrapitude in man. Aktash, fiend polluting mind and pro ­ moting perversion. Chishmak, fiend bringing on disaster. Varan, the demon of lust. Sej, the fiend causing decay. achieve. We are the devils. The ignorance Az, the demon of avarice. which man slumbers through life, the * Niyaz the fiend causing dread and dis- want of application of one ’s acquired tress in man ’s mind and home. knowledge tq the environmental factors Push, the demon of niggardliness and surround his life, the false and unten- miserliness. Friftar, demon causing seduction. Spazg, the fiend responsible for foul longue and slander. Sur Chasmih, the demon of the evil eye. dreads and horrors of his own making. But, the demon that drives man into He becomes the willing prey to his idolatqry. Kashvish, fiend of revenge. Drivish, the demon promoting poverty by misdirection. Daiwish, the demon of deceit. Nung, the fiend luring man to a life of forget the all essential fact, that at all shame and nudity. times man can be his own arch enemy. that is “angra ” which there i^ no possessiveness. ness exists there is false attachment and ^uch ma,piages even though legal and socially approved are not sacred. Where- ever God is after the image of man, man ^es God as human with all our frailties and talks of people liked and disliked by God. The liked ones are described as the relatives of God (as we have seen in the preceding issue of Parsiana). Our worldly love is indeed a sort of fascination. Man gets engrossed in conquering and sub- ^ueing a woman; likewise the woman also desires to be the attraction target with appropriate influence. God remains aloof m that game. From H^s poi^t of view every soul being a part of Himself He shows no special love or fondness for any particular person. Why God created the world will re- main a mystery but the probability is that God enjoys protecting, nourishing and giving good things of life through perso ­ nal ’^ sacrifice. The pleasure of giving 7® that this article contains refer to marriages which according to our Dadestan (Religious Code) and concern only "m*! 3^41 (the bride who is of the same religion). It is only after the couple is sworn in their mutual acceptance of one another that furth^ religious ceremony of showering blessings is proceeded with. Even if the blessings are not showered on the couple their original promise is valid both in law and in Zoroastrian ethics. There is a tacit understanding that this ceremony is tak* ‘ ing place in the unseen presence of Yezat% and the AlmigJUy (in the fora of" fire) ahd that th^ir pHsenc^ gives sanctity to marriage. (d^H) ablution prior to th^; ceremony bride and bridegroonjf are rendered clesm and fit for blessings a very high order of sanctity emanating from the ancient Mazdayasni religion under whose guidance and law the couple admit solemnly that they accept the wed ­ lock. 45^^^ ilVl 144^® La > • i ;• - By a dedication of a ceremony of Baaj and Damn blessings from Ram Yezd for the devine happiness that He bestows are supplicated for a day before the marriage. All the Farohars from the Minoi are re ­ quested to send their blessings. All these rituals make a weddinga “step to godli ­ ness ” Hl**!) Wordings of the bless ­ ings arb^dihposed of noble specific traits Cf afl the Yazats and showered in the iS&ie of Mazdayasni religion. “May the Mazdayasni Zarathushti religion give both of you divine delight, and mundane happiness ” — *<•¦£1 as long as you a” live. The couple accept the blessing after being sworn into wedlock. Tliis oath is binding even after death of a spouse. There is no provision for divorce in Zoro- astrian religion, and even after the re ­ marriage of a widow in the ceremony of the couple (^iHi her name was taken along with only her first husband. In instances of child-marriage there were a number of infant widows but their mar ­ riages were unshakeable. Even now the name of Soonaiji of Hirji Readymoney family is taken along with her first hus ­ band who died a baby boy. i i L NCyfE: This article is made up by selections from different articles by Dasturji Saheb in his Rahe-Mazdyasni columns. I feel that this system will enable us to know a subject or his teachings better; for he is a prolific writer wherein certain amount of overlapping is inevitable. This way we can give the essence and gist of his writings more profitably to our readers. The translation is free and concentra ­ tion is on ideas and outlook rather than on substitution of words of another language, which mostly results in poor rendering of the original. It is wisely ad- .yised that if you carry a dictionary while translating you do not know the art of translation. The great name and fame of Fitzgerald ’s translation of the Rubayats of Omar Khyaam is the point in question. It is so much better because it is some ­ what different from the original text but its merit lies in bringing out in full measure the quintessence of the Rubayats, — P. B. W. 15 * 4^ *I is"' Peshdadian I Dynasty Third King Tehmurasp TERM means a courageous strong man and MARZ means land. Tehmurasp is thus the strong man of the land who braves and meets boldly the challenge of the time. Tehmurasp is also called Teh- murz. Heroism of the man here lies in courageously wiping out of his land all evil persons who menaced the people. He is therefore known as “Dev-hand”, one who rounded up, arrested, captured or destroyed Dev. The term dev was then applied to the ignorant fiendish and gholish tribes living in jungles, who out of spite and jealousy of their neighbours residing in better conditions in cities, menaced them with incursions and raids fof loot, plunder and cattle lifting. King Tehmurasp was a pious religious Yezdaparast (worshipper of Yazda). He offered prayers to Raam Yezd to grant him strength and power to overpower and overcome these “devs ”. His wish was granted. He succeeded in wiping out the menace. HereMter the practice of maintaining a standing army started. Prior to that time mercenary soldiers were hired during emergencies. Alphabets are reported to have started in his time. Times were so backward that a man who could read a complete sen ­ tence was considered learned. Devs who knew the art of writing parted with this knowledge in exchange for freedom after their suiTcnder. ^ ^^^^ E>uring the time the people in the cities v Sarosb Baj, Hushbam, Havan Gah, Rapithwin Gah, TJzirin Gah, Aiwisfuthh^'^hh, Ushabin G?hz Khorshed Nyaish,,. Meher Nyaish, Vispa Humata, Nam Stayishn, Nemaz-i- Chehar Ffima, Mah Bakhtar Nyaish, Ardvi Sur Nayaish, Atash Nyaish, Hor- mazd Yasht, Ardibahest Yasht, Srosh Yasht Hadokht, Srosh Yash Vadi, Beh- ram Yasht, Hom Yasht?, Vanant Yasht, Namaskar ’s of Cherag, Muktad, Dakh- ma, Koh, Aw and Orvar, Din-no-Kalmo, Tan-Oorosti, Names of Thirty Days, Names of Twelve Months, Names of Five Gathas, details of Six Ghambars, Twelve Tehmurasp had ;, one favourite wise adviser. He was known both as Vazir and Dastur. Enmity against him led to factions in the state and Tehmurasp had to quell all insurgent chiefs. In his fight against them he was equipped with 300 Indian elephants, whose sight denerved the chiefs who surrendered to King Teh­ murasp. Discretion was the better part of valour. Military organisation of Tehmu ­ rasp was very precise and practical. He is therefore known also as NIRIYAVAND, meaning fully equipped on all sides. ;-i- ma, ifhajtotfe , Scvai Harokars, Recital of ’^&t^"*1Carda, Names of Ahuramaida. ; s Price Rs. Six (Postage Re. 1/-) r- zaed 4sheitt^ Rafet Pashemani, Jehangir B. Karani’s Sons 12-B Sir P. M. Road, Bombay-l. Tele: 261289. Ested. 1893 Are KaiiHii’s All IMeh Aveslas available at Warden’s (Mysore) Pvt. Ltd. Sandalwood Shops Tehmurasp is considered by some au ­ thors as the son of Hoshang, whom he succeeded to the throne. European au ­ thors refer to him as a nephew of Ho ­ shang. There are conflicting reports about the duration of his reign which is put bet­ ween 30 years and 500 years. He establi ­ shed the cities of Kahandiz, Mary, Tabri- stan, Isfahan in Iran. They are all there. He had established several cities also in Iraq. None of them exist now. Tehmurasp was a very just King. He passed a sentence on an accused in uncompleted trial. Thereupon the ac- cused abused the king. The king ordered to proceed with the trial and acquitted the accused. In his judgment he remarked that there can be no place for status, ven ­ geance or once an influence in the Court of Law. — P. B. WAMMN !¦ The Path of KDOwledge laid dolinS ly Refill of ZaraAHshha ERVAD RATANSHAH RUSTOMJI MOTAFRAM, m.a. ’IP HE path of knowledge is most diffi- true sense. A debased mind cannot enter- 1 cult to pursue for an aspirant. Know- tain lofty thoughts of divine knowledge ledge needed as a means to attain to which paves the way to the union with Supreme Deity, is not acquired by per- the Supreme Deity, Hence pnme import ­ ance is attached to Vohumana KM 64.18) also states that the dom (SHNAXTAN 1 YAZET PAT DA- Wisdom, Commonly termed ‘*DANA- KIH” or “XRAT’ in Pahlavi, being an important a.ttribute of the supreme God ­ head, helps an aspirant on the path of Persian religion and philosophy became kpo^edge to Him, Denkart Book Europe in the sixth century B. lox -i-_ 7 ^^rough one Hostanes, the Archima- gpSj who accompanied Xerxes in his ex- pedition against Greece (Vide Dabistan NISHN BAVET) only. — Shea and Troyer — VoL I pp. 223-24). In Pahlavi literature wisdom, especial ­ ly innate wisdom (ASN-XRATKis assign- ed^the place of prime importance. Ome <' ^44^ n >4^ V J?4^5.5 jS- governed by different planets are governed by different planets. Cows turn which is of lower grade. Buffalo does. . ; and bulls being under the beneficent inllu- not receive the holy currents mentione . and bulls being uno above which the cows and buUs receive, , J i ence of the loftiest planets, Jupiter, enjoy lofty position in Nature. Their faces arc pleasing, shapely and charming. One special and important effect of this Jupiterian influence on cows and bulls is that the liquid passed by them possesses the- ‘Khaastar ’, electric charge imparting -tmrity. Khshnoom teaches that only in the case of cows and bulls the twelfth plexus of their invisible body (Kehrp) which pertains to their urinary organs re ­ ceives the beneficent holy currents of the creative Owing to this electric charge water passed by cows and bulls remains pure hours from the time it is passed. water is ------ and hence water passed by the buffaloes has no purifying power, and is putrid from the moment it is expelled. Moreover, it may be observed that they are non-carni- vorous, and though they help humanity to live by their milk, their faces are not at ­ tractive. Comparatively they are much in ­ ferior to cows and bulls from the spiritual standpoint. Buffalo is called in Gu- purifying power, and is putrid from • t I I H' ft I- tj i I i! 'i / - i' - ? (phonetically similar to cow) Sanskrit ’i Avasta dausi has used word gavan fire-ener^ called ‘Adar-Froba . for 'll This is hence called ‘Aab-e-Zur , or Ni- rang, i.e., water possessing power, and is Khoreh. To counteract these jarati and means ‘stupid ” ’bm comes from I (phonetically similar to cow) has Gao, Geush, Gava and Fir- L to indicate blissful characteristics in ancient Peshda ­ dian and Kyanian warrior saints. During sleep at night, invisible micro ­ bes become very powerful and envelop aiso° called ‘Aab^e-Zar ’, literally ‘golden the human body and impair th.rKhoreh also called A readers rm- water ’ as stated above. u T, 4k purity to ------- This Nirang, wBn passed through tne neutralize the impurities cau- elaborate holy ceremony of ‘Nirang-din ’, teaspoonful of does not turn putrid for several years Nirang liquid is enjoined in the reli- provided the ceremony was performed applied to the uncovered parts with strict observance of Zoroastrian in the mornmg c^^nons of purity, and the liquid carefully (before touching water). A short Baaj is Pteserved. prescribed as first paying , this short prayer — Nirang Aab-e-Zar Water passed by goats and lambs, with Shakaste, Shakaste Shai- which are under the influence of the Sun j^^y t,e noted that in the above and the Moon, is almost as good in puri- jnentioned short prayer (Baaj) which is to ficatory effect as that of cows and bulls, be said in a whispering tone while taking bm to a very short time. The buffaloes the Niraug liquid (Aab^e-Zar) there oc^r are under the influence of the planet Sa- the wordings was performed prescribed as first purifying prayer. ‘Si-u-Se Ameshaspand ’. 25A. A A operation. Thus, as stated above, Si-u-Se Ameshaspand in the above formula does Here it indicates (3 plus 3) = 6. Six is the talismanic numeral possessing the creative power of Yazats (angels) and of immortal not mean 33 Ameshaspands, as is errone- Intelligences (Ameshaspands). It there- ously translated in philology from the lite- fore pertains to the six Gahambars, each ral composition of the formula because it one representing the six stages of growth is in Persian, and evidently of a wy later and advancemnt in Nature. They are date, for it must be remembered that (a) birth or germination; (2) growing; such formulae are framed according to (3) shaping and (4) coming into age fruit bearing. After these four growths, colours in which certain set words have i.c., after a human being is fully grown mystic power, and hence rules-pf grammar up, the fifth Gahambar refers to the bala ­ ncing of obligation with every visible and invisible object and force in the Universe which man contacted during growth and the sixth Gahambar stands for ‘Khaetva- datha ’, whereby both the saintly mascu ­ line and feminine counterpart souls ‘give themselves up’ (-datha), each to its ‘own rdative’ (Khaetu) which is the counter­ part soul of the opposite sex, forming by their blending one whole asexual holy soul called Magavan, who then gets re ­ patriated to the planetary world. The above blending takes place on the top of the Space. Such is some idea of the six Gahambars. or Staota Yasna, the laws of vibrationary are not applicable- fc. “Zoroastrian^nMl®** ? In the Nirang Aab-e-Zar formula refe ­ rence to Si-u-Se = 6, is to the six Gaham- bars, and not to 33 Ameshaspands. The word ‘Ameshaspand ’ in the formula rep ­ resents the seven Ameshaspands and other immortal Yazadic (angelic) Intelligences that put the powers of six Gahambars into A Book for every home by Gool K. S. Shavaksha, A very simple translation in English of the Gathas, Daily Ptsye^s and the Life of 2Soroaster with simple essay explaining our religion to the children. Rs. 5/- Available at N. M. Tripathi and from the Author, 43 New Marine Lines, Bombay —1. 26f AZARBAIJAN’ t « : r f ' I. !¦ k f t- I k- I f k i r V I t Not Russian But Iranian ? P. B. VACHHA, M.A., LL.B. (Advocate) The important Oil-port of Baku is situ- Many newspapers, including Jam-e- Sadeh ”, in celebration of that event, Jamshed, have given prominence to a seems to be romantic and fanciful, news item emanating from a Russian although it has some support from our source, describing “Azarbaijan”,—where Avesta. (Vide Parsiana February 1967). an old couple recently celebrated the 100th anniversary of their wedding — as “South-Eastern Province of Soviet Rus- ated in this district on the Caspian Sea. sia ”. In fact, historically, geographically, According to the Dictionary of Universal and by virtue of its very name, it is the Knowledge, this region was a centre of “North-western province of Iran ”. Azar- Fireworship in ancient Iran, and was're- baijan is a later form of ‘Azarabadgan.’ its garded by Zoroastrians as holy ground. (Miginal name in ancient Zoroastrian This so-called “South-East province of times, meaning “Land of Flourishing Soviet Russia ” was really stolen by Stalin, Fire”. In this region, from times imme- and secretly sovietized behind the back, morial Fire has been perpetually burning, not only of Iran, but also of England and kindled by underground deposits of petro- America. It was Stalin ’s manner of re- leum. It was this {Aemomenon of Perpe- warding Iran for having served as a veri- fnal Ffce baming mhwcnkmtiy, that led table “Bridge of Victory ” f t ? t !¦** 5.54 t ? ? «> 1 .. A. '5* i a ' ¦S 3