May 1980

MAY 1980 Price Rs. 3.50May 1980 Volume 3 No. 1 NAVROZ REFLECTIONS Gustasp Irani EVENTS & PERSONALITIES ZOROASTRIANS ABROAD PERFUMES ARE A HEADY BUSINESS Amavaz Mama RETURN TO MY NATIVE LAND Hoshang Merchant CALCUTTA’S GENTLE ‘SHEPHERD’ Bachi K ark aria THUS SPAKE ZOROASTER Jonathan Sale WORLD CONGRESS PAPERS: DETERMINED TO SURVIVE AUTOBIOGRAPHY: DASTUR DHALLA-V PURE SPICE Manjula Padmanabhan THE PARSI POETS Polly Chenoy IN MEMORIAM COMMENT: TRIBUTE TO KULKE Walter Liefer 3 4 9 13 14 17 20 22 27 30 33 36 37 Cover; Gospel according to PUNCH, designed by Manjula Padmanabhan EDITOR Jehangir R. Patel MANAGING EDITOR Gustasp Irani EXECUTIVE EDITOR R. P. Thanavala DESIGN Najoo Amroliwalla, Ketayun Wankadia ADVERTISING Feroza Chavda, Veer a Parbhu and Khushroo Amroliwalla MANAGEMENT Dr. Rustem and Zarin Billimoria CIRCULATION M. R. Ambujakshan Nair OFFICE Mathew M. George Parsiana is published by Jehangir R. Patel at CJo H. L. Rochat, Navsari jmgit avo . Chambers ground floor, 39 A. Nayak rates subject to change in postal rates. Colah Marg, Fort, Bombay 400 001 and print­ ed by him at Kaiser-e-Hind Publishers and Printers, 300, Perin Nariman Street, Bombay 400 001. All rights reserved. Address all editorial and business cor­ respondence to Parsiana G.P.O. Box 892, Bombay 400 001. Phone: 268739. Annual inland subscription: Rs. 20 for one year, (12 issues); Rs. 36 for two years, (24 issues). Foreign subscription rates: Seamail Rs. 36 one year, Rs. 65 two years; Airmail Rs. 80 one year, Rs. 150 two years. For U.S. personal cheques add $ 1.50 to cover bank charges. For Indian upcountry cheques add Rs. 3 for bank charges. Cheques and drafts are to be drawn in favour of Parsiana. Single copy price Rs. 3.50 and 50p. All I i-BOl ( A' A J >• •'¦1 iif In Memoriam Mr. Fall Mfthftrll Director BLAZE ADVERTISING PVT. LTD. And ASSOCIATE COMPANIES. JNAVROZ REFLECTIONS Navroz, the spring festival, is celebrated in almost all Irani Zoroastrian households all over the world. Gustasp Irani, who was born in India and spent four years in Iran, writes on the festival. protests with apparent ease to pluck the choicest fruit. Unknowingly I paid him the ultimate compliment: “These are the best pomegranates I have ever eaten, ” I said in my broken Farsi ano earned an enthusiastic kiss. Even at that moment I suspected I knew why the pomegranate with coins piercec into its shell, features so prominently on the Navroz table and other Irani ceremonies: it was the chief cash of Yazd and a man ’s orchard represented his wealth and prosperity. But this was no more and Rustom non inai i>uviv^ xvytvov...--------- - was living in the past. He was bewil- aocreciate its significance. In the quaint dered and confused and could not haunts of mud^uts of Kutchabogi, a understand why his children no villaee in Yazd, my revelliiigs in the wanted to return to Yazd and look nast^was interrupted on a number of after the land. “They want ine to seL occasions with tte realization that but the land and go and live with them for the decision of my ancestors, only More bewildered and contuseu three generations away, to migrate to must have been the reaction of my tnree gOTerauuus aw o m-QnHft,fher if on the eve of his of those very roots I had come to discover. Yet paradoxically T became aware of Navroz only when in my late teens after my t----- . emerged from the protected haunts ot a Jesuit run boarding school i" Bangalore moulded in a i— Christmas and New year. skepdcaf^indSgciS;'slips' taken grandchildren°«iU be shocked to femi ffiba! the^ peculiar ^^Mticei of abou, . Chris»^. co^fiden.^in llK starting the year on a day other than January 1 should apply not only to the ‘heathen ’ Chinese and Hindus but also to me and yet fascinated by the born daughter on rituals of preparing a Navroz table. What has changed, and for what it may signify of my changing to the occasion, is that gradus--^ traditional items like college text office ancT project reports have found Duckan ’;^ a their way alongside the enduring fruits and nuts. Gustasp Irani Perhaps I am too close to the tradi ­ tion that Navroz represents to remly haunts of mud huts of Kutchatogi, a of Yazd and But this was no more and Rustom could not must have been the reaction of my __ 11 on the eve of his departure to India he had looked into a crystal ball and seen one of his descendants, only three rungs down the 3 1 pagan ’ custom. But crystal balls were, and still are, hard to come by and the have b^n absurd, perhaps as absurd my imaginings that my great LUrCv HCllviaMWAio M.TT**^5 ----- c>-- .« India, I might have still been a part great grandfather if schooling days. I genetic ladder, viewing Navroz as ___r,f ‘^arron ’ niistnm Rllt CrVStal ballS WC oviivwl in and still are, nara to come py „ c----------- of Pahlavi script,” and “Origin and some problems of the Avesta script.” Mirza substantiates his argument that the Avesta texts were handed down orally by pointing out, “there is no word for ‘to write’ and ‘to read ’ in the entire Avesta. (These) words in later Eanian languages are derived from the roots which are used in the Avesta in their original and literal meanings. ” The word for ‘to write’ he points out derived from the Avesta base which corresponded to ‘to adorn, to decorate, to paint, ’ while ‘to read ’ from ‘to ask, to inquire, to converse, to discuss, to negotiate, to council. Later he believes, the Avestas had been committed to a written text which might have been existent even during the time of the Achaemenian. The series of four lectures are _ scholarly presentation of a specialized quotations from the original ancient r* ¦ ’ yy English translations. Chinoy observes^ “In his last two lectures Mirza traces the origin of the Pahlavi and Avesta scripts... (and) hence these have direct bearing on the scriptures of the Zoroastrians. ” The Journal is published by Dastur N. B. Minochehr-Homji, high priest of the Petit Fasli Atesh Ked^ Dastur K. M. JamaspAsa, high priest of the Anjuman Atash Behram and N. E. Eduljee on behalf of the K. R. Cama Oriental Institute, 136, Bombay Samachar Marg, Bombay 400 023. a field of study, often slipping into quotations from the original ancient j Iranian languages with corresponding j i i One of the __ ; P^el displayed at Gallery Chemould Jehangir Art Garllery, Bombay ’ between 26 November and 7 Decem­ ber, 1979. This was the fourth one- man show held by Patel in addition Children’s Book A colourful book for children on the Navjote, written by Piloo Nanavutty _____ ... auuiuvu (Jungalwalla) and illustrated by Ms. to his participation in group shows in Well Bahv Clinic Mehroo J. Wadia, has been published India and abroad. ® , X by the Delhi Parsi Anjuman. The book, the second in the ; “Our Reh^on,’’ explains in . lan^age the legend and religious System of Writing’ by Dastur Dr. rinSk ceremony, the different Hotmazdyar K. Mirza, constitute the rituals that are mvolved, the sigm- " ' " ’ ficance of the sudreh and kusti and the commitment that the wearer of these items makes to the ‘Good ’ life. Earlier the first book of the series ( _ same author and artist and published by _____ International Children ’s Book Fdr" held at New Delhi between 10 and 19 November 1980, according to a report 6 one- series on Journal of the Cama Institute I simple Four lectures on the ‘Ancient Iranian ' Dastur Dr. --------------a*. VUIBUIUIC UIC text of the recently published Journal of the K. R. Cama Oriental Institute: 1979 No. 47. The lectures were delivered under the .1 , „ --- — ------- Institute as Guvcimiiciii on the prophet Zarathushtra by the Lectures in Aueust 1977 same author and artist and published “The author discusses the Tr^nkn hox,? held at New Delhi between 10 and 19 of the Avesta texts. . .seeks to show that the Avesta was handed down by oral tradition for generations, and was “The helping hand helps and having helped, helps on,” with this adaption from Omar Khayyam, a pamphlet of the Helping Hand Committee of the Time and Talents Club announces the opening of the novel Well Baby Clinic for healthy babies at St. Sebastian Goan High School, Girgaum, Bombay since 27 September 1979. “Believing auspices of the that prevention is better than cure ” Government Fellowship the clinic is reportedly, “to cater to '7'7 needs not of a sick baby but of a it continues to remain so.” The committee considers itself “very lucky in obtaining the services of two lady doctors. Dr (Ms) ErinBroacha, a consulting pediatrician and Dr (Ms) Jyoti Parekh, a well-known and experienced practitioner. ” writes J K. Daruvala, chairperson of the committee. The doctor will advise and nomics, Bombay, enlighten the parents on the various aspects of baby care. Services of the Well Baby Clinic are open to the public on the first and third Thursday of every month from 3 to 4 pm. concluded Wadia : Gold Medal Winner Annual Report The running of the Motlibai Wadia Adaran, and of the night security service, and the publication of a quarterly journal Contact in addition to various social and cultural activities, have been listed as few of the activities of the Malcolm Bang Zoro­ astrian Association, Jogeshwari, Bom­ bay, by E. P. Bharucha, president of the association. The forty-ninth Annual Report and Statement of Accounts for the year ending 31 March 1979, apart from noting the activities of the , association, gives a detailed explanation to the management of the various assets and funds that the association con­ trols. Balance sheet assets of the Bai Motlibai Wadia Adaran are valued at over Rs. 6.7 lac. Income for the year was around Rs 77,000 which was around Rs 15,000 below expenditures incurred. The deficit was met by in­ come from the Trust funds. Assets of the association were over Rs 53,000 and income for the year was around 6,500. secretary of the Indian Federation of Study Circle, U. K., and member of Women Lawyers and a part time the Government of India ’s Philatelic lecturer of Business Law at the M. Advisory Committee, won two Vermeil M. K. College of Commerce and Eco- Gold medals and a bronze medal at the ~ ¦ recently concluded International Stamp Exhibition at New Delhi, according to a report of the Exhibi­ tion sent by Dastur. M. P. Polson, past president of the Empire of India Philatelic Society, was ^so awarded a Ijronze medal at the exhibition. Phiroz M. Medhora president of the Society, was a member of the Inter­ national Jury, the report adds. .. Kashmira Patel teamed up with Sailaja Salokha to win the women’s doubles title for Maharashtra State at the National Table Tennis Champion ­ ship held in February this year, according to the Sunday Statesman photo-caption report... Cawas P. Postmaster has been award ­ ed a Ph.D. degree by the University of Bombay for his thesis “The prosthe- caste bacteria with special reference to the hyphomicrobia, ” according to a ‘City Briefs’ column of the Times of India. Postmaster worked under the guidance of Dr Y. M. Freitas through St. Xaviers College, Bombay. Wadia adds that he, Wadia, an active Twenty-three-year-old Darayus Adi Rotarian, has also been elected as the Confectioner, a deaf student, has been governor of the Rotary District 306 admitted to a B. S. degree course in at a meeting on 26 and 27 January computer science and computer 1980 which was attended by 66 clubs accountancy systems at GaUandet of Gujarat, Maharashtra and Madhya College, Washington D. C., USA, Pradesh. .. Eight-year-old Ness Wadia was pre­ sented an award for gallantry by the Rotary Club of Bombay, Mid-Town, for saving a nine-year-old girl from __________ t the swimming pool at 32 year history of the Bombay City Wankhede Stadium, Bombay, accord- Temul M.^Wadia of Porbandar, who was honoured by the Gujarat State for his services to the Home Guards as a Staff Officer, was presented the Chief Minister’s gold medal by Sharda Mukherji, Governor of Gujarat, on Republic Day. The report sent by r.................... ’ ’¦ Rotarian, has also been elected as the science reportedly the only accredited college for the deaf, writes Rumy R. Daru- walla a ‘friend and well-wisher’ and Ms R. R. Pavri, teacher of the deaf under whom Confectioner Studied. SPOTLIGHT Ms. Katy Keki Baam is the first ____ woman to be appointed a judge in the drowning^at Civil and Sessions Court according to ing to a Mid-Day report. Wadia, who is a student of the Cathedral and John Connon School, received his award from the club’s president, Khalid Ansari, at a function held on 12 December 1979. .. Rashid D. Bamanbehram. noted press photographer, was awarded a silver medal and a certificate for bravery by the Bombay Parsi Association on 16 February 1980 at a * Albless Bang for his show of bravery in a number of fires, house collapses and other accidents at the risk of his life the Times oi India reports. Nayosan Bumboat and Darayus Damania were ---------- ----- ficates for bravery at the function for Moon under Leaves their part in saving ten cars from a fire at the United Motors. . . Vispi S. Dastur, Honorary Secretary uxiial, ..— --------- ---- India one-man exhibition held by Chavda. Baam: first lady judge function at t and also awarded certi- a Times o/ India report. Baam, 39, \»|« - -----j ---------- j who has been practicing at the bar for of E. I. P. S., India ’s Stamp Journal, the past 15 years, is also the joint Regional representative of Ind;: One of the 21 paintings displayed at Shiavax Chavda ’s one-man exhibition at Taj Art Gallery, Taj Mahal Hotel, ’ between 19 and 25 February 1980. This was the 36th 19 7ZOROASTRIANS ABROAD blem and wording — Zoroastrian scriptures had continuously changed Looking after the here-after blem and wording — Zoroastnan scnptures had continuously cnangea “Sixty eight per cent prefer cremation. Community Burial Section’ — mount- with time. Quoting Prof. Zehner, she 19% bequeathal and 13% burial, ” ed on a granite slab in the middle of said, that “Scripture of the earlier times acwrding to the results of the a flower bed in one comer of our were unintelligible even to the priest­ survey on ‘Funeral Arrangements ’ section.” hood (rf the later j^riod. ” In recent conducted by the Zoroastrian Associa- times the youth of Iran refer to evil tion of Greater New York (ZAGNY) A somewhat different approach to the around them and thus turn away from am ong its members (see Parsiana question of looking after the dead of the rehgion. However, Ae presence November 1979 issue). Statistics of the community in Quebec, the quar- of evil today makes it no^^erent tom the survey, reportwi in a ZAGNY terly puHication of the Zoroastrian the eiuly times of ^amushtra 1^- newsletter, are based on 54 responses Association of Quebec, Gavasfhni, has self. She observed that m the Gathas to a questionnaire circulated by the carried two consecutive editorials on he spe^s of the presence oi evil , ______ A orrwinH Tiitn Trine efniooift aOJUTlst ftVil association. uouiuuuoi xzvik/mvziuw.* ' .i. iv*' j Other results are that all, but one, demise in the Zoroastrian family has p^^ed smee me Gatme d of the respondents, 98% object to tremation to establish some religious guidelines two articles Dr Jehan Bag^, a quali- Amesha Sj^ntas . .. A1-V-I » 1 I*.. n __ ___ !__ Anil-rfll lui lUllCIOI SCIVIWO. i UXLUV-l uvu txixv. ..XX X*™ X, . • X ^4. £ d-J TT,_„xx to ZAGNY’s role in acquiring burial attempts to exj^ain the various cere- sed are not just aspects of ^a. these grounds for the community, making monies and rituals in light of Zoroas- ai® stages attainable in Ine an_ as arrangements with memorial societies rian doctrine and theory. 7’ ~ «»r».rAC(»Tit mA and establishing its own memorial established these grounds he adds: society were also favourable — 77%, iKa onWAet 8'0% and 82% respectively. Consequently the Board of Direc­ tors of the association have decided to .x* ...v „^x^xxx - -----------------— ------ ----- , ^x_ j - j take two decisions as an initial course time preserve the fundamental princi- Ae dynasty^and r^e agam dumg me of action. First, “a list will be com- pies smd adhere to piled of funeral homes in the metro­ politan New York area that provide cremation and burial facilities. An important consideration will be the availability of chapel facilities for per­ forming appropriate Zoroastrian cere­ monies.” Second, “our (ZAGNY’s) dasturs will be requested to provide religious guidelines for funeral services and recommend the minimal ceremo­ nial requisites.” In British Columbia, meanwhile, 44 new burial plots have been acquired report on by the Zoroastrian Society of British Columbia (ZSBC) with the final pay ­ ment of Canadian $ 5,000 on 3 . - December 1979. The twelfth annual Bagli, editor of the quarterly pa- always , resided with the pnesthoM. report of the society which carries L,,x»..v,. w. — - ------------- ------ . - - - . the news makes special mention of the ociation of Quebec, Gavashni. social status, can espou^ the nghtwus “munificence of five Irani 2toroastrian yy carry extracts from the report °x- achieve spiritual families — Dabestani, Iranshad, 7 LPurification. Kabolys, Parsi and Varza — who donated (Canadian) $ 6,(XX) in all ” towards this purchase. With, the ad ­ dition of the new lots the Society now holds 116 fully paid up burial lots. _ . The report adds that the Society Missouri, on Changing Forms of has been able to enter into an agree- Zoroastriariism. ment with the cemetery where the r burial lots are located “to install a 1— — ------- — bronze plaque with our Farvahar em- by religious scriptures, and that the but due to lack of factual and docu- 9 ai," ed on a granite slab in the middle of said, that “Scripture of the earlier times the a flower bed in one comer of our ' ......... " section.' “do not Association of Quebec, Gavcuthni, has self. She observed that in the Gath^ traditional ceremonies following a around him. Thus, struggle against evd demise in the Zoroastrian family has prevailed since the Gathic age and (September 1979) and the tradition^ that Gathic philosophy has survived Amighi then stressed the fact that object to cremation on religious rituals following the disposal of the unchanged over millenia. grounds, ” and “would like ZAGNY deceased (December 1979). In these Amighi then stress^ the fret that o . ... •. ,• X - X,-,.. T-x. T.1— _ —K ArnAcK* SriATitac — the attributes — for funeral services.” Further reactions fied Ervad and editor of the magazine, through whic _____ I life and as Hav ing such they represent means by which humans can reach Ahura Mazda. oxxxuLx xx^^x X. xx,x...xx ____________ ^116 thcu Teferrcd to historical as- of how Zoroastrians can adapt the pects w'****k»vi*iw Tj Alvz o X XXV WX XXXVX kTvz into the production of first capture the buyer’s attention; many nice Parsees before.” Speaking IftS nnn it rnv nAonfici. ^4- £__5.*_____ u? -r^. .P measures up to her expectations and dokhma? “But certainly, if I am any- ‘his’ approval, the product begins to where near one, 13! •I Q II !i 1 itj 14 I s RETURN TO MY NATIVE LAND Hoshang Merchant I was the sea-driven one Who landing built a sun-temple Laughed at a cunt-king’s milk teeth Then cow-hoof on head Went about my sunset marriage Casting my dead skyward I was the one who on plantations Secretly kept wives And sat on the village council I harnessed water-power Sailed a raft to China Struck iron ore, a million from old bottles I worshipped Victoria Who tasted my fruit And knighted me I invested my dark children with Sudrehs Took ever whiter wives Who danced, drank, played Canasta The Chinese made their frocks and dice Some followed Blavatsky, saw spirits I was busy building the great peninsular railway Some killed tigers, whence the adage: Killing tigers in my pyjamas (Whence Groucho took it). Some took to transmigration, some to banking Buying up pieces of rock from Aden to Zanzibar A 100 000 labored on my cotton (‘Einstein was a German Zarthoshti ’) Some kept men marching on their stomachs Some kept mad princes in pence Some devoted to Iran, fallen women or boys: Even in dire straits bowlers Our scandals covert, our law British One plotted against Parliament No more Parsis at Oxford No more British citizenship No more Clubs and cocktails No more plantations: Given to Gandhi when our cocoa kids Joined the torching labor No more Failing to gain guarantees We changed to homespun Saluted the rising sun— Liberated women ran off with niggers The conscience-stricken went into slums The conscienceless married into wealth Money more money readymoneyOur comedy never ended: She waits each 4 for her busdriver lover He beats her up each 10 of the clock She delivers each September Twelve to a team —All fashioned in a patois our own. Where was the Word? Given me the Avesta Purged by fire By Alexander conquering Conquered by Arab — Till the land, father sons, kill an enemy Thus spake Zarathushtra Our masters and slaves took revenge linguistically I played for stocks in their tongue Loved Pola Negri and Chaplin Screamed nightmares and poems Signed birth, marriage, death certificates Divorce-papers and suits in their tongue! Most loquacious of animals, I, the Parsi, was Tongueless I covered up: Tooled around in sedans Dozed post-Dhansak at the Ripon Ordered in servantese Loudly intoned an Avesta unknowii to god or beast By sea, river, fire; ev*en Mary ’s shrine Valiantly transplanted Zal and Zohak to Gujarat Why conquer the world when a drop abolishes it? Our daughter-in-law, a new Indian Empress With our son made the bomb: Wipe out thy neighbour— What defoliation couldn ’t, sterilisation took So it became that we, a master-race Were victims of the whip we held Ever the lord and ever the jew: What is your memory, your dream and nightmare? What hour of the day can you cherish? Who’ll re-imburse your slave; snatch your wealth? Who decolonise your heart? What land can you claim You who don ’t even have graveyards? —To New Haven.' You sons of wanderer-gentlemen whose sons wander agam Finale: Droning priests descend a well Where birds perch The body/a naked stone Its soul shivers on a hair-thin bridge (In Heaven philanthropies don ’t wash: It perpetuates poverty) Intoning— I am the sea-driven one Who landing built a sun-temple Laughed at a cunt-king’s milk-teeth Then cow-hoof on head Went about my sunset marriage Casting my dead skyward 15COMMENT Calcutta ’s Gentle ‘Shepherd ’ Bachi J. Karkaria On Jamshedi-Navroz this year the also ask Bapuji to pray a tandarosti boy or girl his blessings and mar the Parsis of Calcutta honoured Ervad for our horse nmning in this Saturday ’s happiest day in his or her life.” Bapuji Hormusji Desai, panthaki of race ”. But, underlying the joke is Thus, without any of the flamboyance the D. B. Mehta Agiari. Though, on the secret of Bapuji ’s popularity. As or fanfare of other progressive priests, such occasions, it is mandatory to be the same speaker put it: “When we whenever requested, he prays the tan- excessively cloying, the adjectives used hear him pray in times of joy, we darosti from the Avesta and showers in the manpatra presented and by know that God ’s blessing be the couple with the traditional ashir- those who rose to speak were all fully granted, his earnest prayer in times yyad.. On the basis of the same feel- deserved by this gentle man of God of sorrow is, to the bereaved, a gua- ings, he also says prayers for those who has served the community for rantee that the soul will cross the deceased who have chosen to be cre- fifty years. The most recurrent epi- chinvat bridge. ” mated. I mention this m spite of his thet was the word “humble”; rightly Nowhere more has this “all part of request not to. His reluctance to so, for Bapuji has been an object the same family ” feeling on the part publicise these facts springs not from lesson in self-effacement, a virtue al- of Bapuji been more evident than in any guilt but from the fear that ugly, most extinct in this, the stridently his brave — but again characteristi- mindless controversy will hamper his “Me” generation. work. I feel that Bapuji ’s fears are Now 72, quite toothless and very ' unfounded because the Calcutta Parsi ¦ ¦ ~ •• community is srong enough and sensi­ ble enough to withstand the external pressures of bigotry. a tandarosti for our horse in Saturday ’s race. ” A - 5^ grey under his paghdi, Bapuji came to u^e also ask Bapuji to pray Calcutta as a callow youth of 21 and tandarosti for our horse worked in the agian under the saintly, . u - - - Ervad Burjorji Dastur. Then, 15 Saturday S race. Ardeshir Batlivala, a Trustee of years later, he succeeded him as one the city’s Anjuman made special refe- of the atash adaran's four panthakies. rence to a point which has been During this half century, his total cally quiet — stand on inter-commu- Bapuji ’s special contribution — and commitment (he never married), his nity marriages. “I do not condone his only sore point against the com- readiness to give spiritual guidance, such unions, but I consider the chil- munity: religious education. For years moral support or just a quiet word of dren of the community as my own. together with Rustam Saklath, advice and, most of all, his gentle A father cannot, should not, deny a another gentle soul, and Dr Godrej kindness have literally made him a “Bapuji ” — father figure — to the community and a true shepherd of his flock, if I may borrow a Chris­ tian metaphor. A jashan, a wedding, a Navjote, a varshi, if you have any doubts about their performance — and Calcutta Parsis, being a non-ritualistic species, have many such problems — just phone your friendly panthaki. And here Bapuji scores over the keepers of grand agiaris in Parsi strong-holds such as Bombay. For, here, the whole community is his panthak (the second, kadmi agiari has been turned into a dadgah). One, because we are a • small, close-knit anjuman and, two, L because he makes it his business to | care, Bapuji has beeome the spiritual anchor that every true dasturji should be but too often isn’t. Calcutta, thanks to its integrated Parsis and its committed priests, mercifully has es­ caped the contagion of mutual indif ­ ference so sadly evident elsewhere. Mr. J. B. Madan, one of the com­ munity’s eminent members, made a laughter-drawing reference during the felicitation to the fact that Bapuji at mike : Others (seated left to right) : Dali Bhesania, Batlivala, Adarbad Dastoor and Adi Rabadi. “we 17“ The Calcutta Parsi community is strong enough to withstand the external pressures of bigotry. ” Karai, another dedicated worker, now both dead, he conducted classes not only to teach the Navjote prayers, but also to explain to children what the great religion of Zarathushtra was all about. Thus equipped, they could better appreciate the wisdom of their prayers and take pride in their envi­ able heritage. In his reply to the manpatra — with uncharacteristic aggressiveness — he chastised Parsi parents for giving such low priority to religious education. He mourned the fact that the classes had to be discontinued three years ago because only two students were bother­ ing to attend, compared to the 50 or 60 pupils in the past. Speaking to me later, he emphasised how much more vital religious education was for a community, like Calcutta ’s, so dis ­ tant from the milieu of the majority of its coreligionists. He expressed the sorrow he felt when tourists from Japan, Germany and the States, walk ­ ed into the agiari in search of the wisdom of Zarathushtra while our own people said their children had no time for such things. But a father has the right to chide his children. It doesn ’t mean he loves them any less. Gazing upon the huge turnout of Parsis who had come to the function as an expression of their gratitude for his service, over­ whelmed, perhaps not by the Rs 35,000 that had been contributed by the community for him, but certainly by the love and respect expressed in the speeches, Bapuji must have, that even­ ing, been convinced that he made the right decision 50 years ago. He must also have given thought to the workings of fate which snatched away his father suddenly, leaving the res­ ponsibility of the family on his young shoulders. Thus he had left his home-town and his unfinished educa ­ tion in mechanical engineering to come to Calcutta to instead work as a priest and repair the hearts of men. Surely, that was a “calling ’’ in the true sense of the term. The fact that, for the Calcutta Parsi, Bapuji is synony­ mous with all their religious needs is proof enough that this small, gaunt and selfeffacing man has answered the “call ”. Totally. Bachi Karkaria, a farmer writer on The Illustrated Weekly of India, is presently a free lance writer in Calcutta. Her family owns and publishes Navroze, a bi-lingual weekly in Calcutta. With Compliments from EMPIRE ESTATE Liberty Building 41/42 Marine Lines Bombay 400 020 19J THUS SPAKE ZOROASTER The Gospel According To PUNCH Jonathan Sale Bearing in mind the number of AyatoUah Khomeini hands which have been theolo­ gically chopped off, and of bodies executed in a spiritual way at dawn, suuuiu o it might seem that the last thing Iran emphasise Sone tohdlv ’^^iS th^ person is concentrating on bodily and mod^ medication iTprese^ni'u^ • a hohday among the mental punty; that rules out my far longer and discouragine the birds cMdren. Wha. ndes me ou. is of prev^rom announcement that, of three minority religions just oflScially recognised by the Iranian regime, one is Imown as Zoroastrianism. Where, one may ask, does it stand in the philosophical spectrum, and which bits of people do its adherents cut off? The answer is that, far from being a fly-by-night cult invented by Charles Manson after breakfast, Zoroastria ­ nism has been in business long enough to have influenced Christianity and Judaism (the other two religions with Iran ’s Design Centre Award) and is tolerant enough to remove nothing but dirt from its followers. There are 30,000 Zoroastrians in Iran (where it started) , nearly a hundred thousand in India (where they fled in the ninth century AD, now trading under the name of Parsis) and even Britain — provides a home, to the tune of 6,000 devotees. Dentistry is a fascinating The Mecca of London ’s 1,000 challenge. I hope that Zoroastrians is 88 Compayne Gradens, some of you Young NW6, near the Finchley Road Tube. Zoroastrians will accept it. ” Ihis lacks a fulltime priest and the ______ fulltime sacred flame (of which more ~~——- later) which he would tend to prevent fact that some of these rituals involve it from becoming a fire risk, but can run to weddings and the Zoroastrian equivalent of Bar Mitzvahs. „ members, “a social gathering place with a room tney really, in Lv.uvu for private prayers. ” How does their down wee-wee from a bull? 1 -. , , ,, —..-..J It is not, one gathers, bull’s urine English dov-lovpr tn physical cleanliness. ” So do we all, I as such. “Yes, it is urine, but it is should hope, Christain, Jew and non- from a special white bull in the believer alike.^^ut when Zoroastrians Himalayas with no black hairs at ——w' urine MA* jujuftnou whereby its constitution changes, and than undpr thA sometimes looks dead bodies on towers for the vultures as if a sop wouldn ’t hurt him. to dine off, as a last act of charity to Even the non-ritual daily bath the world of Nature. The Parsis who s^iffd be undertaken in silence, to carry on this custom in India are waterlogged annoying the neighbours, because out is the of prey from finishing up their dinner; hands and feet tend to get dropped as human bombs on nearby balconies. How about English Zoroastrians? Can the rest of Compayne Gardens get a rate reduction on the grounds of a digital barrage? Fortunately, n«>. “We either bury or cremate." If all this seems alien, I should mention that the Zoroastrian com­ munity can run to a TLoroastrian string quartet (including Minoo Madon on First Violin), and young Zoroastrians s go camping and parachute jumping j and organise New Year discos (al- ' though of the two Zoroastrian New Years, neither is on January 1st.) They have just started their own magazine, complete with “Uncle Minoo’s Kid ’s Comer”—another Minoo—featuring a colouring ___ petition; winnmg entries are “display- ed on the notice board in 2k)roastrian House”. There are articles on careers: “Dentistry is a fascinating challenge. I hope that some of you Young Zoro­ astrians will accept it.” There are cooking hints: “Making Chapaties ”. And —since the scope of the magazine is such that even Now.' nught envy—there are handy .tips on body is viewed by a dog. The eternal substance in the dog ’s eyes is power- London NW6, swiU This is not quite as bizarre as it ---- rotmds; what better way for an ’ ’ ’ go than under )9 1 1 j com- Dentistry is a fascinating j s xv IT* 1 ---------- ----- -------- AAU-Kl IL Vliv y““~(.llCj the rubbing and the drinking of disposing of the gomez, which is not an errant Mexican I ’ ’ ‘ but nothing less than bull’s urine. . , . ----------- , Bull’s blood would be bad enough; do social gathering place with a room they really, ’ ¦ ’ T^T'CIXr#^TC ” XJ/Mir w than bull’s urine. • religion affect their fives? “We observe should hope, Christain, Jew and "— _____ ____________ believer alike. But when Zoroastrians Himalayas with no black hairs at What better wav for ^ve a wash, they re^y have a wash. Prayers are offered to the urine an English do^-Iover to There are three sorts of ritual wash, one whereby its constitution changes, and than under thA performed at sunrise and after using )t is preserved for twelve years Ordi- a Comforting the lavatory, the ritual bath taken on nary bull’s urine would be contaminat- Rover. specim occasions, and the sacred bath ed, but this is consecrated urine ” mm of priests involving water and sand. It ‘ " might not do any harm if Zoroastri- ___ ___ anism overtook Islam in Iran; the astrians have 20 ‘Yes, it is urine, but it is As well as laying down the contents the comforting bulls’ hladdprs fnr f u 111)rt, J Jcontents the comforting gaze of Fido and of bulls bladders for a decade, Zoro- Rover, in life as in death, the eternal s nans ..avs a tradition of leaving substance in a dog ’s teeth being strong a -j Jon the spot, had fled at his approach and miracles surrounded his hfe; many of these, alas, seemed to have been carbon copies of St Luke’s Gospel, stolen before it was even out of copyright. The Greeks gave him the credit for teaching Pythagoras everything he enough to keep away intruders? knew about life and theorems,—divine- It may be necessary at this point ly inspired that the square on the to answer questions now forming in hypotenuse etc. The Jews and the the minds of unbelieving readers as to Christians claimed him for themselves, the truth of the above. Is it a fantasy? declaring him to be a mistaken identity Have we sub-let these two pages to with their prophets Ezekiel and the Monty Python team? After aU, if Baruch. He was first credited with the Punch has a fault, it is in its theolo- definitive works on magic, and then, gical coverage, which is less than poor feUow, denounced for these very thorough when it comes to Mithras same books. Although his crucial and some of the African cargo cults, teaching was “good thoughts, good But I say unto you, that it is all words and good deeds ”, with which Gospel, if that ’s the word, truth. Fail- there is no argument unless you are ing that —I cannot vouch for the Adolf Hitler, Nietzsche in Also Sprach efficacy of bull’s urine and dog ’s eyes Zarathustra (music by Strauss) por- —it is aU believed to be true. Anyone trayed him as the first of the great all- who doubts that, clearly lacks relevant time immortalists. Nietzsche was in his references such as the S-Z telephone turn widely misquoted by the Nazis, directory, containing the number of proving that there is a God, even if the Zoroastrian Association, and The it’s not Ahura Mazda. Encyclopedia of Ancient and Forbid- ,den Knowledge by “Zolar, the Dean century BC, Zoroastrianism became of Astrologers”. the equivalent of the Church of So now a big hand for the prophet England, giving way only when Persia you’ve all been waiting for—Zoro- was conquered by Alexander the aster, alias, and more correctly, Zara- Great. It made a comeback during the thushtra. He dates back to around the third century BC, and lasted until the seventh century BC and was either a Muslim conquest, when the bulk of the native of Iran or a dissident Mede population was persuaded that Islam who fled there to escape the com- was the religion of the future, just like temporary version of the KGB. He today, took a strong line against the nomadic " “ way of life, urging that folk settled firm by consulting the notes you have down with the Persian National doubtless been making while reading Building Society, and rationalised the this article, emigrated to India, and current theological scene. This was the members of the Association at complete anarchy, with different Compayne Gardens come from both demons setting up shop all over the Indian and Iranian branches. The place. Zoroaster rationalised and in- separation seems to have been geo- deed nationalised all this to make a graphical rather than spiritual, since sort of religious British Leyland under both share a belief in essentials such one “Wise Lord ”. There was some as the sacredness of fire, which they suffering involved; the good demons use as their symbol—^the mark of were not only downgraded, but also Zoroaster. That, intidentally is the shifted into the ranks of the competi- reason for one of the chief denials of tion, that is, of the forces of Evil. . ’ ' “ Ahura Mazda (one of the few they don ’t smoke, deities to sound like a light bulb) had under him archangels such as Righteousness and Devotion. Opposed about the historical accuracy of the to this winning team were the Prince early legends, one thing remains Do they really, in London NW6, swill down wee-wee from a bull ? BOYS’ TOWN Public School Nasik 2 CHOICE SCHOOLING FOR YOUR SON Recognised as a Public School by Department of Education — for Indian Merit Scholars. ExceUent Climate — All-round Education: Meanwliile, back in the seventh Some Zoroastrians, as you will con- pleasure on the part of Zoroastrians; Whatever the theological doubts over Zoroaster, and the questions to this winning team were the Prince early legends, one thing of Darkness and his executives like certain. However desperate any addict Zaurvan, the Demon of Decrepitude, of the seventh century before Christ At crucial periods of the struggle might have been, wandering round the between the two factions, a Messiah demon-haunted planes of Persia after appears, one of these being, according the newsagents had shut, he could to Zoroaster, none other than never have scrounged a fag from Zoroaster. Although he gave himself a -good press, he received an even better one in the centuries after his death. Demons, it was said by reporters not Zoroaster. Reproduced by permission of Punch from 3rd October 1979 issue. Copy-rii^ ’ii 1979, Punch. All rights reserved. AU Academic Subjects — Tech- nical Subjects: Radio and Wood- Work Technology, Farming — Training in Self-Government through Elected Boys’ Office­ bearers, Games — Physical Training — Daily Assembly with Congregational Prayers — Week­ ly intensive Zoroastrian — Geeta — Koran classes — ExceUent Modem Kitchen and Dining Room facilities — Airy Dormi­ tories. in “Moderate Fees as per wish of the Founder so that the children of non-affluent parents are able to take advantage of the school. Substantial conces­ sions and freeships offered to deserving students. Zoroastrian social workers welcomed regard ­ ing recommendation and admis ­ sion of boys at concessional fees.” APPLY TO THE MANAGING TRUSTEE P. N. Mehta Education Trust Cooks Building, 324 D. N. Road Bombay 400 001 or to the Principal 2JWorld Congress Papers DETERMINED TO SURVIVE Social and Cultural Survey Dr Lovji Cama Six papers on the “ Social and Cultural Survey on Zoroastrians in the recent past and suggestions for the future ” were presented at a single session of the Third World Zoroastrian Congress held in Bombay in 1978. Speakers presenting the papers were Dr Lovji Cama, presently the president of the Zoroastrian Association of Greater New York (ZAG NY) and research scientist with Merck & Co. USA, E. F. Desai, former joint secretary of the Bombay Parsi Panchayat (BPP), S. D. Nargolwala, president of the Delhi Parsi Anjuman and vice president of the Federation of Parsi Zoroastrian Anjumans of India, Manoucher Mobaraki, member of Gorooh Zartoshtian Taft va Tavabe, Tehran, Iran, R. S. Gae, former joint secretary to the Law Ministry and B. H. Antia, noted Bombay solicitor. Dr Farhang Mehr, Chancellor of Pahlavi University in Shiraz, Iran, also spoke briefly at the session. What I intend to do for this presen­ tation is not to deal with the entire Zoroastrian community but with the them i,,. _____ ______ _ recent past, present and future trends sionals like doc'tok, Vngine^s ^sden- of a small but growing segment of our tists and pharmacists. In man ’v wavs community settled permanently out- .. kiuuu side Iran, India and Pakistan. I will similar aspirations and problems and concentrate particularly on the social, a greater similarity in the way of cultural and religious problems of the thinking than that found in the Zoroastrian community residing in ’ ’ - ¦ North America (Canada and U. S. A.) others came with their families seek­ ing a better life. A great majority of are college educated profes- tists and pharmacists. In many ways is a homogeneous group with i and it Zoroastrian community residing average population. It is a dynamic - --------- . community which appears to have ot which I am a part and have the decided to retain its identity and sur- most knowledge about. vive. They are determined to remain Cama : Making it work vive. They are determined to remain as Zoroastrians and p__ _ Zoroastrian heritage to their children. They want to make sure that the community survives second generation. This determination to survive and maintain its identity is attested in the fact that Zoroastrian Associations are forming all over the North American continent. ™ - - Associations have and determination to make Zoroastria- pass on their sure beyond the The leaders of these — e a sense of destiny nism survive in North America. “...... while men seem to go back to the home country to get married, single women find it more difficult to do the same. As the papers are of considerable length we reproduce in this issue of Parsiana an edited version of the paper by Cama which focusses on the communi ­ ties of North America. The other papers will appear in our forthcoming issues. The total number of Zoroastrians in North America is estimated at about 4000. About 20% of the marriages are mixed marriages. The ratio of men to women marrying out is almost 2:1 but it merely reflects the fact that more single men have immigrated to the U. S. than women. An additional factor is that while men seem to go back to the home country to get married, single women find it more difficult to do the same. Fifteen ------ percent of the adult population had remained unchanged sists of single persons. There a:. ¦ the average 1.25 children per couple Socio-Demographic Characteristics Prior to 1960 there were very few Zoroastrians in North America. These Zoroastrians were isolated, most of them married outside the community and their children grew up as non- Zoroastrians. By and large they were unorganized as a community. With a few exceptions, generally they have not maintained their identity or passed it on to the next generation, pcrvcni oi tne aauit population con- If things had remained unchanged sists of single persons. There are on more Zoroastrians would have disap- the average 1.25 children per couple, peared into the melting pot of Ameri- with no significant difference betw^n can society. marriages where both partners are The present Zoroastrian population Zoroastrians and those where only one in the U. S. A. and Canada is made is a Zoroastrian. These data are for up of individuals who t ” ’ sixties and later. Many came as students and later settled down. marriages where came in the the Zoroastrians living in and around came as New York and may vary slightly in other parts of North America. 22Now let us consider the socio­ cultural and religious problems that face our North American 2Loroastrian community. Religious Problems There are two asp^ts of every ........... ......... religion; the philosophical/ethical and tunately be performed outside of — the ritualistic/ceremonial. The philo- Agiary or Atash Behram. Amongst sophy and ethics teach a person how immigrants are a large number of to live his daily life, ^ey give life a ordained priests. They are of course general direction. This is the most full-time priests but are willing important part of religion but often ^ble to perform the ceremonies the most difficult part to understand qj Navjote, Weddings, Jashans and md live by. . ispect of religion. The rituals and ceremonies act as 1 binding force for a religion. These ire performances in which the co- ____ ______ _ _ _____ _ •eligionists come together, perfor- them both these aspects of religion nances which also give legitimacy to which have been mentioned before, he important events of life such as This is true for the major centres of oirth, Navjote, weddings and death. Zoroastrianism in North America such Rituals are what one hears and sees ^ew York, Toronto, Chicago, ind takes part in. For those whom “ philosophy and ethics are dimly under- Zoroastrians scattered ;tood ritual alone binds them to their •eligion. In Zoroastrianism there are (-q them some of these two aspects posure to ritual and ceremony, and iwo kirids of ritu^s and ceremonies, may not be easily available. Their gome do not know what an Agiary or rhose in which the lay public has problems are not different from those Atash Behram looks like. Living in a iome involvement such as Jashans, 2____ ; 2_ 11. _ 1„ „„™1 - - ^^eddings and Navjotes and ceremonies towns or villages away from the large or the dead. Others like the Yajashne, /endidad and the Bui ceremony are eserved for the priests and in which he lay public is at best an onlooker. These two aspects which make up uuuaiu;. ivugiv/ua v^uuv, my religion must be understood and the Arbab Rustom Guiv Darbe- iractised if our religion is to survive Meher, has just been inaugurated in consider the is the most will be able to explain Zoroastrian philosophy and ethics and through research throw new light on it. Now let us consider rituals and ceremonies. Those in which the lay Zoroastrians participate and which are most important to them, can for- " an I of _ _____ This is the personal Geh-Sarna when necessary. They have performed these ' ' many times. Thus we see that the North Ameri­ can Zoroastrians have available to ceremonies here come as Montreal, Philadelphia etc. There are for us to come together often. Zoro­ astrian families do not see each other on a daily basis nor do their children go to the same school or get to play with other Zoroastrian children. While the majority of immigrant Zoroastrians have other Zoroastrians as their close friends, it is not true of the genera ­ tion that is growing in America. Though children growing up here are conscious of their Zoroastrian identity they are not fully aware of it due to the absence of interaction with other Zoroastrian children. “There is a certain danger of being assimilated while assimilating another culture, and this we must guard against. ” At present the family is the only source from which the children get across North their exposure to Zoroastrianism. The America, where they are alone and children do not have frequent ex- to them some of these two aspects may not be easily available. Their posure to some do not know what an Agiary or of Zoroastrians who live in small Judeo-Christian society they are likely " „ . £3 to |jg influenced by those ideas and cities. may succumb to them, if a proper The community in America does knowledge of Zoroatsrianism (its not yet have places of worship in the digressions, its similarities and its traditioiml^ sense (i.e. an Agiary or contribution to Judeo-Christianity) is T’ " ‘ not explained to them. Zoroastrians have always adapted . , , ,, . --------------------- , -— }—~ ----------------- ------------------a--------------------— and assimilated the culture of the n any particular place. What then is the New York area. Among other society in which they have lived and 1,0 .K far It has a worshiping room. - - - ¦ IS the North American Zoroastrian — • • - - may succumb to them, if not yet have places of worship in the digressions. Atash Behram). A religious centre. he status of these two aspects as far facilities it lommunity is concerned? Because in America we feel, that in understanding of _____ ____ _ >asic to our survival there is a great whenever there is merest amongst us to learn more other activities t__ bout our religion. Two symposia in classes for children and adults, indoor n New York within the last two and _ / ..l/.L __ _ half years attest to this fact. These formerly carried out in rented places . _ contributed to the cultural achieve- The worshiping room has been made ments of those societies. There is a to look like a small Agiary. The certain danger of being assimilated ,. ; . Afarghan does not have a permanent while assimilating another culture, and our religion is consecrated fire but the fire is lit this is something we must guard our- a congregation, selves against. The best safeguard against this is the development of a pride in our own heritage and culture and our ancient history coupled with such as religious foronto^and Chicago^and a seminar g^d outdoor sports, social functions, ............. ...................... ______ ___ “t’li" Navjotes and Weddings, which were g,-, appreciation of the universality of . half years attest to this fart. These formerly carried out in rented places our religion. This should not be vere attended by 150 to 300 adults ,^jit ^ow take place at the Guiv difficult as “ ’ ' we Zoroastrians have .a lot to be proud about; the important house the reference books, magazines (q children. lach. Considering how scattered our Darbe-Meher. The Madam Morvarid ____ ____________.... .......... Guiv Library^ in the Darbe-Meher will thing is that this must be imparted a new development and archives of the Zoroastrian Asso- immunity is, this is an excellent espouse. We also see iihich is _ _____ _ _____ lecome a political and monetary force ' fhe Toronto ’area which has the 0 contend with. Iran had encouraged largest concentration of Zbroastrians - j-rc . ts people to go back to their Zoro- will also have a similar centre soon. always diflacuit to predict the istrian roots. Since Iran had a clear Jn both cases the magnanimity of f'^ture, especially during the formative Jliarice with the West there is a great Arab Rustom Guiv has made these and these are the formative Qterest in things Iranian, in North oossible. Thus even the oroblem of Y^^rs of Zoroastrianism in the North American continent. Yet certain definite trends are emerging and there is no question in my mind that the Zoroastrian community in he community will have av^able The main problem is the miniscule America will be different in of recent origin. Iran_ has ciation of Greater New York. The Toronto area which has in things Iranian, in North possible. Thus even the problem of America. Amongst these, is a renewed places of worship is being solved in Qterest in Zoroastrianism at U. S. North America nd Canadian Universities. One can therefore safely say that Social and Cultural Problems at U. S. Future trendsThe adaptation to a new society It is North many rom within itself and from the out- size of the community scattered over respects from those in the home ide many scholars and teachers who a large area. This makes it difficult countries of India, Pakistan and Iran. 23no different from the and their hearts towards the activities Frye at Harvard University have made society underwent when of the Zoroastrian Association of suggestions along these lines. •* — -r t* -wT ¦« r . -I-___ J I* ntra But this is no changes our Swjvij •..x*——- ----------y , xi u moved from Iran to India Greater New York and recently have centuries ago. been involved in the setting up and functioning of the Guiv Darbe-Meher. Religious Trends................ The mutual acceptance of^ non- Zoroastrian spouses <— - ------- we North American Zoroastrians of the Future. juumw ___ They will have a minimal knowledge on a social level of Gujarati or Persian, their language will be English. The next generations will have less personal ties with India, Pakistan and Iran. There certainly will be a great deal of commumc^ tion between New World and Old World Zoroastrians and they will con­ tinue to influence each other. In fact channels of communication must always be maintained if Zoroastria ­ nism is not to split into two. The generations of Zoroastrians which will grow up in America will differ significantly from the immigrant A New World Zoroast- _ ___ __ __ emerging in North America of children of with the followng characteristics. of non-Zoro- ______ astrians spouses as active conversions Greater emphasis will be given on the ethics and philosophy of Zoro­ astrianism as expounded in the Gathas, rather than on the rituals and ceremonies. Weddings, Navjotes and Jashans will be performed and are currently of children Of mixea being performed in the same way as j in India. In time, one expects that a Zoroastrian spouses standard English exposition will conversion. ” become a part of the ceremony. An abbreviated ceremony for the dead will of necessity be evolved. A may very well lead to a formal ac- new set of customs and rituals for the ceptance into the reli^on at some dead will be developed. The problem future date. In my opinion a majority generation, of the rituals and ceremonies for the of the Zoroastrians here do not con- rianism is < dead is not a pressing problem because sider the acceptance of the relative young age of the popu- mixed marriages or lation. Nevertheless this issue must be Uoxxlxxxx.. ------------------- resolved in the near future as the of aliens to the faith. It is more an racial character of community cannot go on having the adjustment to the realities of our new ZoroaStrianS will change ceremonies performed in the home homeland and a necessity for our , . Knt nnt totally ” country. The next generation will find survival. slowlv but not totally, this less practical or meaningful a Pr ests ———• procedure. present our priests are all im- 1. Zoroastrians in North America Performance of Navjotes of child- migrants from India or Pakistan. For will emphasize the ethics and philoso- ren of mixed marriages the future we have the following phy of their religion more than the » '"“r To continue to look for the prayers and ~ relatively orthodox. The liberal priests supply of priests to the Madressas in have no objection to performing the India. . „ Navjotes of children of mixed mar- 2. ---------- r- ---- , , tr j riages irrespective of which parent is tions may be performed by knowledge- rarely performed. Zoroastrian. As^ long as the priest is able Zoroastrians. rrfimons . convinced that both parents want their 3. Tlisr- children to be brought up as Zoro- settled here. ---------- . astrians he will perform their Navjote. want their sons to become pnests and the individual. The children of mixed marriages -------. x.._x .xc a Th. fir. n have a right to be Zoroastrians irrespective of the sex of their Zoro- ------ astrian parent and will be assimilated these second generation pnests. may appear. m^r. into the fold if they so wish. From my 4. The last alternative is a very 5. The priesthood will interac. more personal experience in the classes on interesting one and we should give closed with the lay Lroastrian rcligion and history in the particular thought to it. .1 have men- wiU New York area, I find no difference tioned before the interest m Zoroas- mg and substance of the prayers in th. commitment and interest shown trianism in the Western Universities, ceremonies. . by children born of mixed marriages We should induce one such university 6. and of fully Zoroastrian marriages, to set up a department of Zoroastrian nans One expects that when both parents studies. Ideally this university would totally, want their children to be Zoroastrians already have a department of ancient 7. ..i . men iney nave aucauy xxaiuttu avu.«xxxo v. ---------- — . __ „xx;x„j„p themselves to pass on the Zoroastrian To such a university one could then customs and attitude^ heritage to thew children. send, every year, a few of the best Zoroastnans m North America can of our priests to do graduate or 1 _ _ Acceptance of non-Zoroastrlan under-graduate work. After gradua- community. The home community spouses tion these priests could serve the com- can watch it as it grows and a^pts On a social level one already sees a munity back home or stay on here to itself to its new homeland. lhere considerable degree of acceptance of act as priests. To me this seems to non-Zoroastrian spouses. Non-Zoro- L_ — 12; astrian spouses have even become fit our community everywhere and will leaders of the community in some i- ~ ''f cases. In the New York area many our priests. Prof, have given their time, their money c' on “Zoroastrians here do not consider the acceptance marriages or of non- i as Future Priests At the present our priests are all im- the future we ceremonies. nies will remain as they are but will be better understood. Many longer and complicated ceremonies will be ouBuuuix 37~*fhe r*eliiious education of children There are many priest families and adults will be more formalized A small number will and will be of greater importance to will send them back to India to study 4. The fire temple will be substitut- 1. To continue 2. To accept that priestly func- the priesthood. The Community here ed by a simpler replica, though in the could then utilize the services of distant future an authentic fire temple of distant future an authentic fire temple The racial character of Zoroast- will change slowly but not want tneir cniioren lo oe zxiruasinaus micmi; nave -x --------- .. Western a^ then they have already committed Iranian studies or Iranian languages, will replace I^an and Iranian * . X • f-r« - __ 1- _ ___ cvstoins ^.nc! attitiidcs. Zoroastrians in North America can be looked upon as an experimental _______ can watch it as it grows and adapts itself to its new homeland. There auu as uiivBts. iw xuv .x^xx*., .XX will be successes and failures but the be an ideal solution which will bene- communities outside of North Amelia « vux ---------- can perhaps Icam from^ these. The in a real sense uplift the quality of changes that are adopted by Zoroast- ^xxx TxxxZ. Hinnels at Man- rians in America may perhaps indi- chester University and Prof. Richard cate the trend for the future. 25AEK ATMAKATHA The life of Dastur Dhalla —V Scholarly Pursuits ed thinking are bent upon destroying the most beneficial influence of cere­ monies — that same grand religion and its sacred ceremonies for whose preservation our fore-fathers sacrific ­ ed their lives and their possessions and endured untold hardships; that same perfect religion and its highest cere­ monials, these so-called reformers are ruining voluntarily; they who are abandoning chastity and purity and adhering to filth and uncleanliness — for such as these, this lengthy dis ­ course is worth reading and assimi ­ lating by every Baste Kustian. We are bay by day my inclination for re- confident that if the reader is truly ligious study grew and I read increas- religious and wise and if his mind ingly on the subject. Every month I has been poisoned by these presumed sent for books worth ten to fifteen reformists he will find much to learn rupees from Bombay. To receive a and to know from these pages, packet of books was my greatest hap- that time I was twenty-two. piness. My opinions upon religious I had already read the ancient his- matters were being formulated gradu- tory of Iran. I had also read an ac- ally and I became eager to write books count of our history after our advent on religion and to deliver speeches into this land. I had studied the reli- and lectures on the subject. gious controversies that had been THE STORY SO FAR During my youth our community waging in the community from time Borninapoordasturfamilyin was divided into three main streams of to time during the last hundred years. Surat on 27 August, 1875, Dhalla religious thinking. The first and lar- As I had no knowledge of Avesta, moved with his family to group comprised of those who Pahlavi, Pazend and Cuneiform writ- * had faith in ceremonies and conven- ings I had carefully conned the Gu­ tions and were known as the ortho- jarati and English translations of our dox group. The second group — the religious books. I was aware of Zoro- reformists — were those who were astrian literature, Parsi history and endeavouring to clear away the cob- religious and social controversies, webs of superstitious beliefs and prac- believed that I was now ready to tices that had been cast over the reli- serve the community through my gion of Zarathushtra by the passing of writings and speeches. time and to revive its pristine purity. Parsi theosophists who made up the first book. Just as businessmen per- third group were striving to under- form the puja before commencing stand our faith through the teachings their account books for the financi^ of their society. year at Diwali, I awoke at midnight. At that time I was an orthodox to had my bath and, at dawn inscribed the core. In 1896, the second edition the words: “In the name of God ” in of Ervad Behramji Dordi ’s book en- red ink on a clean sheet of paper and titled, The Parsi of Today — their wrote the first few lines of my book Life and Religion was published. I which was to be entitled Ravan-ni- had given a review of it in my Gool- ~ shan-e-Dt^sh. As that article gives a clear glimpse of my views in those printed and published. Its contents in­ days about the social and religious eluded subjects like Ahura Mazda — problems that were being discussed His dual aspects — the Good Mind then, a few sentences from the review and the Evil Mind; prayers — the are quoted. “Today ’s so-called refor- language of prayer; the soul and the mists, who are eager in every way to spirit; happiness here and here-after; imitate the Europeans, who, by the purity of mind and body; sin, death philosophy of their wavering minds etc. The thou^t content was good as disturb the firm faith of our youth; such as would meet with the approval who by the arrogance of their unbridl- of the orthodox sect. I had stated that Both professionally and personally Dastur Dr Maneckji Nusserwanji Dhalla lived the religion of the good life. An outstanding scholar whose contributions to the religion rank him among the top scholars on the subject both in India and abroad, he was the compassionate and revered high priest of the Karachi Parsis. Aek Atmakatha is his autobiography, published by the Dastur Dr Dhalla Memorial Institute, Karachi and translated from Gujarati into English by Gool and Behram Rustomji. This is the fifth extract from the book which is being serialized by Parsiana. Karachi in 1878. started his schooling and by eight was wedded to five year-old Cooverbai, the daughter of a wealthy family that traded with Bengal and China. His failure to pass his matriculation proved to be a severe disappointment to his family and his refusal to answer an invitation to come to China only served to heighten their dejection. Dhalla became the editor and later the 'proprietor of a fiction magazine which discontinued publication after three years of sustained losses. When Dhalla ’s wife came to live with him after his twentieth birthday, differences between himself and his wife began to surface over their different approaches to life—his conservative and hers liberal. At six Dhalla The eight years between 1894 and 1901 were years of employment; but they were years of enhghtenment also. My uncle had taught me to rise at break of day. The rituals of bathing and praying were quickly completed, and I was soon wrapped in reading, writing and study. Prior to leaving for the office, I put in at least three hours of hard work at home. On my way to work, I stepped into the library where I read all the local English newspapers, the Times of India and all the Gujarati papers of Bom­ bay to get world news. ligious study grew and I read increas- religious and wise and if his mind My opinions upon religious At I In 1895 I commenced writing my Rahbari : “The Soul’s Guidance ”. In 1897 this 120-page book was 27“In clear words I had stated that a touch or glance of a woman during her menstrual period rendered all things impure. ” SnTeTtlu^iSg^l “ from’b“ b“‘T‘’‘?f >'^”8 new-comers, I tried to hold the Beh- P*“shaw Meher- dins responsible in every way society called the In 1900 I published my third book kwze Ghambar ’. *^uiru DOOK Under the ausnire^ nf that ? CCA/*! OflArt ---------•' Footholds of 1 ueiivprpn mo Purity . In this I discoursed upon the to that I had rules and rpmilQtir>r»c rxf ____ h a^ “uVr?omKrh« si f^andbills^' advertising Under the auspices of that association I delivered many other lectures. Prior 1—1 to personally shoulder the. expenses of printing and distri- . ; my Before my talk, a song composed by me in praise of the Almighty was sung by a group of young girls to the accompaniment of the harmonium and the fiddle. Now that I was delivering lectures frequently I ordered a wooden plat ­ form to be constructed. During that greatness of the Athorn^ £014 I re- dXn»r Khurshedji Cama , Darashaw ferred to the purity of the Athornans XctU nrevSn the fiery speX of olden days, their wealth of know- when annlied to thp Jehangir Vimadalal and others spoke ledge the beauty of their, qualities, dming Aat period ndntt?' this platform. Twelve years C placed them upon a pedestal of piety pamphlets costing 4 anna? Bahadur Nusserwanji Mehta and held them up as paragons of SoX etc P^^^form made with railings on virtue. Our existing Madressahs were tributed free of charge in^eS^h ®tdes of it which he presented to unable to supply the community with At the samea? 1X7 YMZA for the sermons on Ham- capable and educated Athornans. writer I emeSed^ S I® ^^^t many a lec- Educated Athomans refused to follow The first lecture of mv delivered from my old the profession due to paucity of funds for TaXkS platform. and other facilities to provide for the ‘The Glo^y of FkXin KaJacN J- lectures upon the upkeep of such learned mobeds. was not the age of sneerf^^T^ subject of communal ghambars. The '’"5“'*- “0 there *Wroved of these talks, ary privilege of priesthood and of Pavitraini Padari : r • - » — - — — —• WMV/XX VUW rules and regulations of cleanliness. I had read and appreciated the teachings pkAIlf ____________ J__ ! -I periods as given in the Vendidad Md other books. In clear words I had stated that the touch and glance of a woman during that period renders all things impure and that it is harmful not to observe the rules regarding menstruation. I sang praises abou^ “Footholds of the ancient language of prayer was miraculous and prayers in that tongue alone could be efficacious. All other prayers or hymns were of no value. The following year, 1898, another booklet, consisting of 58 pages, Athor- nan-ni Araastagi: “The Adornment of Athornans ” was published. This book was dedicated to my revered In this book I touched upon the of ‘taro ’ and affirmed Aat eatness of the Athornan foffi. T salinity in it J an ____ against diseases Jehangir Vimaddal ’and others^ re- makes it a destroyer of germs and an effective prevention when applied to the skin. Besides this, during that period, I printed small for Jamshedi Navroze of 1895 moVTn^.'heTwaV^s^dety whose auspices lectures could be given, through ft? ghaXtol Sisi" irp, ---------- on III Karachi that I ser- With Compliments of Tata Enterprises Bombay House 24, Homi Modi Street, Fort Bombay 400 023 i rl I 28ed by the generosity of Seth Edulji Jamaspji of the new Atashbehram Dinshaw. At the jashan ceremonies wrote: “The literature of the Theo- which were being performed to com- sophical Society is based from __ __________ _______________ memorate the approaching seasons, beginning to end on the Hindu religion. nn000 residents, they should take an active part in the largest concentration of the com- stemming the tide, according to Joshi, munity in the world, find themselves What started as informal group discus- fighting to retain the colony’s Parsi sions soon took on structual shape, identity. Located in the busy Dadar As individuals started to make area of Bombay, the colony, which “generous donations to meet court flaunts the airs of a large provincial expenses,” says Joshi, the Mancherji township with large open roads, low Joshi Memorial Fund, under the structured buildings, lawns and auspices of the housing co-operative, gardens, has been witnessing over the was formed to manage and administer past 10 years a growing influx of non- these funds. “Within five to six months Parsis am ong its midsts. wc ao non ” The development started around the late 1960s when individual land ­ lords of properties in the colony started to sell-out to non-Parsis who built upon the existing structures and let out these new flats to non-Parsi residents. Recently the number of such instances are 8 to 10, according to estimates of members of the colony, and has given rise to concern. Evok­ ing a convenant that the colony had obtained from aU its original land ­ lords that the flats be let out to Parsis ' only, the colony took its case to court I about 6 to 7 months ago. As matters I stand the court has issued a stay order I preventing non-Parsis from taking I possession of living quarters however, those already residing in the colony Bust of Mancherji Joshi ; Founder - may continue to do so. ’ ----- - - Apart from the de-Parsi-ization of ‘‘commercialization is the lawns these funds. “Within five to six months we have already collected Rs. 60,000, evident in the “whole-heartec response of not only the youth b the entire colony to the diamoi jubilee variety entertainment prcgran me staged on 21, 22 and 23 Mar< and 15 April at the J. B. Vacha His School Hall at the colony. All tl resources in terms of actors, bad stage help, organization, props etc were from the colony. The objectic of the function, Jesia points out, wei beyond celebration; it was to collet funds through sale of tickets ar donations and, more important, crea a sense of purpose. If the predicament the colony fine itself in at present may be attribute to the rising prices of land and built ings, as Jesia and Joshi believe, tii situation is not very unlike that whic prevailed in the community over 6 years ago. Parsis were being de-hou; ed from the Fort area of Bomba which then had the largest concentr; tion of the community, because of boom in the prices of land and built ings. A historic backdrop to th formation of the colony which appeal in its 1964 directory observes: “Among the causes which brougl the housing difficulties (in the con munity), the principal ones were: Th increase in the price of buUdir material, blind speculation in lande property and the passing away ( properties from members of our con munity to other communities i consequence of fancy prices offerei with the result that the Parsi inmate were ousted by the new owners. ..” Around this time the Improvemei Trust, a government body which now a part of the Bombay munic pality, was working on a scheme i , - , „ ..................... . develop the Dadar-Matunga are the colony, commercialization is says Ms Mithoo Jesia, an active sound town planning principle frustrating the whole concept of a member of the “youth group.” Mancherji Joshi, then an Assistai garden colony,” protests Adi Joshi, But the activities of the fund go Executive Engineer with the Munic honorary secretary of the Parsi beyond collecting and administering pality saw in the scheme -an alternativ Central Association (PCA) Co-opera- funds; it extends to generating greater tive Housing Society Ltd., which awareness and active participation of manages the colony. Joshi, the son of all the colony community members. the founder father of the colony, “We want each and every member of Mancherji Joshi, traces the issue to the colony to feel that ‘T . .. ‘we’ are - the high prices of building and rents the Mancherji Joshi Colony,” says concept of a garden colony prevailing in the city. Because of the Tesia. Members of the group have also high profits that can be realized, Parsi volunteered to find suitable Parsi landlords are selling their holdings, buyers for landlords who want to sell. * I father of the Dadar Parsi Colony. says Ms Mithoo Jesia, an active But the activities of the fund go “Commercialization is frustrating the whole to house the displaced Parsis. K “Some of the new owners are talking “Only about six months ago hardly proposed to form a Parsi co-operati\ of building huge, seven or eight floor, anyone knew about the convenant housing society, under the auspices < structures in the colony. Ours is a (landlords may let out flats to Parsis the Parsi Central Association whic garden colony,” he emphasises again, only) and now it is common knovz- now manages the colony. While tt “Only one-third of the property may ledge, ” says Jesia. co-operauve society was being forme be built upon and the rest should be Also running against the grain of Joshi requested the Zoroastrian Buih lawns. Most of the buildings are also the common complaint, “the youth of ing Society to take over the plots ar he adds, the community don ’t care, ” Jesia feels later transfer them to the Society. In all 121 plots were taken u only a few floors high,” In face of these “unhappy ” develop- that the youth of the colony care very 4¦ under the scheme for which individual landlords applied to build upon and let out to the community at nominal oii-rra A rents. However, in the time interval ZARATH USrITRA between the Improvement Trust developing the plots and handing them over, some of the original ap ­ plicants found themselves financially unable to take delivery of these plots. Joshi approached individuals, philan ­ thropists, the Bombay Parsi Pancha ­ yat and other institutions to take over these plots. In December 1921 the foundation stone of the first building of the colony was laid by Jamshedji Jeeji- AMAR JYOTI f 9 to “cny of the first four buildings performed by Mr Turner, the School Hall at the colony, was staged a fourth time on 15 April at the same premises. Still the demand for re-performances remains unabated. The variety entertainment progrjam- I me of music, dance, ‘natak ’ and a I tableau presentation of the life of I Zarathushtra, to celebrate the | diamond jubilee of the Mancherji I Joshi Dadar Parsi Colony appears to I have been a tremendous success | judging from the audience response. | By popular demand the programme, | , - . which was held on 21, 22 and 23 | bhoy. Fifth Baronet, and the opening jj^g j. g Vacha High | ceremony of the first four buildings was performed by Mr Turner, the chairman of the Improvement Trusl on 2o — re-pertormances remajiis unauaitu, plots were built upon, ot these on gggQj^jing to Ms Mithoo Jesia, one the lines of charity. The PCA Co- organizers of the celebrations. SH operative Housing Society owned 14 jq^g^g jg of holding the per- Hh plots and their buildings. In time the Society started to establish various socii institutions Presently located in the colony are the J. B. Vacha High School and the Cowasji Jehangir Primary and Infant X: ft ¦> •% Va ^51 ¥ 28 January 1923. By 1931, 120 unabated. the lines of chanty. Ihe PCA co- organizers of the celebrations, plots and their buildings. formance again in the ^future and .o taking it to the other colonies and bangs in the city and suburbs. Much of the enthusiasm seems to have generated from the item “Amar .. - .. Jyoti Zarathushtra ” or “Eternal School, the Rustomji Nusserwanji Zarathushtra, ” by Jesia, a Rustom-Framna Agiary, the Jamshedji audio-visual tableau production (“The can-can really brought the house down on every occasion, ” says Rustom-Framna Agiary, the Jamshedji audio-visual tableau production Zarathushtra in tableau : a play for Nusserwanjee Petit Reading Room the natation of the different every Parsi and Library, the Athornan Boarding scenes of the life of the prophet are lesia), “Songs” by various artistes Madressa, the Yezdiar Industrial ___ ~ ¦ - — Institute for destitute widows and girls of poor families and the Dadar Parsee Colony Gymkhana among many failing praise. Even those who qualify guests on the four occasions were others. t _ ‘ ’ '' ’ • , , Unlike the situation of 60 years ago —emphasise that the qualifica- and founder of the Young Collegian ’s when Parsis of the Fort ^ea were from its merits. Zoroastrian Association, Jimmy Guz- being dishoused, the Parsis of the jgjja^ Daruwalla, Editor of the der, Indian Merchants Dadar colony are not being threaten ­ ed with similar circumstances. The concern is more over the infux of non­ Parsis into the colony. Non-Parsi yygj-g “jjance itirougn tne Ages, tsomai landlords appear to be honounng the choreographed by Pearly Bativala BPP. covenant that the existing structures (“fhe can-can really brought the Jesia however, measures the suc- are for Parsis only. The dispute is house down on every occasion, ” says (Continued on page 7) over the question whether the co­ venant extends also to new structures being built. They believe not. The Parsis of the colony feel otherwise. The court will decide. The question that one is likely to ask is; will the problems that ths • Dadar Parsi Colony is facing also spread to the other Parsi colonies in Bombay. “No”, says Joshi, and points out that most of these colonies are held by trusts and not by individuals as is the case of the Dadar Colony. The only other bang which has an ownership structure on lines similar lo the Dadar Colony is Malcolm Bang at Jogeshwari, but being in the suburbs it is not likely to be affected, not for the present at least, Jesia speculates. visually presented by the players “Black Comedy ” a Gujarati Play frozen as statues. People who have directed by Homi Wadia and Rafiq seen the play have reacted with un- Mukadam and “Speeches.” The chief their Xiews—“there were some factual Nadir Modi, noted Bombay lawyer errors”—e tion does not detract from its merits. Tehan Daruwalla, Editor of the der, Indian Merchants Chamber Bombay Samachar, believes it is a chairperson and trustee of the Bombay play every Parsi should see. Parsi Panchayat (BPP), former Justice Other items on the programme Jal Vimadalal, BPP trustee, and B. K. ----- “Oance Through the Ages,” Boman Behram, chairperson of the “a /XMw A The Can-Can : Bringing the house down 5 /Seth Khurshedji Rustomji C^a, the Zoroastrian Grand Master of Bombay, had come here to inspect the liKal AEK ATMAKATHA The life of Dastur Dhalla-VI Bombay or Bust The head trustee put “The head trustee put a condition. .. that no further should be made in future . sympathetic discourse on--------- condition of the priest class. At the end of the talk I expressed soine ot ___ ______ _ raise through corr^pondence from Rs liau WXHV -----1 _ _ conuivivi*..* iz**«*v - Lodge of Freemasons. He delivered a j increments ‘ sympathetic discourse on the illiterate ^Ppe^ condition of the priest class. At the end of the talk I expressed soine ot my opinions.. He greatly appremated my " ’ ’ crap 1 as from Bombay, he entreaira w™ y. ““ ;‘“r “¦’of’s?i7ice his salary had the leaders here to prevail upon the his 28 y Karachi Anjuman to arrange to send increased from Rs 12 w k me to the Bombay Madressah for a now to Rs IK But temng^^^ five years ’ study course. His request father shoidd trustee put bore no fruit I was as ignorant of re-appe^. at 75 the Iwaa OTs^ Avesta, Pahlavi, Pazend and >ninei- a “ndition on the a»^^ ,t,^ form writing as they were. After due this wou should be made deliberation I came to the conclusion appeal for increments snou that I should take such steps aswould in future_^,^ eventually lead me to the i»rtals of In _ p • enterprise and quaintauce with them to Mlitate my one “ ° i borfowei line of action, we resolved to go to wherewithal personaiijs i Bombay. Taking a month’s leave from m mt^ 4^^ the office we went to Bombay. Sale Rising at^2 30 befon Bombay was the headquarters of a large ^cale^ Rising at cchnlars There dwelt the most sunrise, my good partner rehgious-minded dasturs and davars. that the cattle were^Jf There aualified and cultured mobeds water under our direct sup wread the f5th Innumerable literary and by the time the cows were imtt St us shSie in those erudite ed, the milk measured and istntafr ideas^and UforeTeivtarKarachi raise of well as through corr^pondence ^’‘’“fXrwS 68. During Bombay, he entreatrf ..some ,of salary had Rs 18. But fearing lest my Sixth extract fro^ ‘Aek Atmakatha ’, the Autobiography of the revered Dastur Dr Maneckji N. Dhalla, noted Zoroastrian scholar and high priest of the Karachi Parsis . published by the Dastur Dr Dhalla Memorial Institute, Karachi and translated from Gujarati into English by Cool and Behram Rustomji. THE STORY SO FAR Born into a poor dastur family in Surat on 27 August 1875, Dhalla moved with his famUy t- - . started his schooling and by eight was wedded to five-year old Coo verbal. His failure to pass his matriculation proved to be a severe disappointment to his family and his refusal to answer an invitation to come to China only served to heighten their dejection. Dhalla became the editor and later the proprietor of a fiction magazine which discontinued publication after three years of sustained losses. When Dhalla ’s wife came to live g^me with him after his twentieth birthday, differences between himself and his wife began to surface over their different approaches to Iife-his conservative of a new and I _ started to educate himself in religious and scholastic subjects through extensive reading. He wrote three books on religious matter and started to deliver a number of religious lectures. Bombay the first dairy was ----- - —W.C.X ano eventually lead me to the portals of In luminaries shone in ------ skies. Lectures and sermons were being delivered there as I , sacred Farverdegan days. My talk was I had to ermons were and the accounts taken, it was mort they were the ing. Besides the time spent on stuo- Uhaiia moveu wn... —..... . sacred Farverdegan aays. iviy ijuk waa i uau lO ’"7, to Karachi in 1878. At six Dhalla for the A^rdadsal day. It was day. It was not Possible 1o ¦ ¦ * ¦ ¦ mv birthday In the journey of life I a strain for long, so my taffier gai had crossed the 25th mUestone. '^e up his job at the Dare h lecture was to be orgamzed under the worked at the oai^ " auspices of Mr. Dinshaw Irani ’s salary as he had received there^ work at the office the who] or jyir. Dinshaw Irani ’s salary as Rooze Ahu« M^a « „ ,, a ] auspices Bazme ] Faramji Cowasjee Chairmanship of Seth Khurshedji Camaji had told us that when I wou Rnmbav f' period of five years, it would Cani'a The'topic of my maiden speech necessary that I be absoly^ from t at ToXV was: “Where, how and responSibiUty of runmng the tory f why should the soul be guided? ”. The my own qu lecture was delivered. It proved very venience of study. So sustmnu^ successW The chairman extolled it a loss, I disccsocty-ed mvself fr^ t in beautiful words. The daily as weU partnereWp and incurred a debt gg rxrr^pVlv np.wsnancrs praised the Rs. 1,500 * . _ lecture Camaji ’s enthusiasm increas- ...---------- _ „„oni ed and he began to make attempts to in January, but I had made am j _ /I nt nnv cost. to ments to give a senes of talks - -----------J - - - loss I disassociated myself from t ’ _ . 1 • __ J o successful. The chairman extolled it a the weeMy newspapers praised the ,,art to Bombay at any cost, to ments further m-y education. " ’ ‘ ” By God ’s grace the trip to Bom- bay was f On reaching preparations Bombay before joining it. I resigr I S grave U.C u ty---------- from my job in mid-1901. Once ag sucSssful from aU angles, a sense of despair Karachi I began to make members of my family. Stem wa IIS for the commencement ings came from Bonibay. An urg chapter of my life. I would invitation to go to China came ag J?—_ __ Ann rClHil rnarhes to life-his conservativc ot a new cnapier oi my mv. i relati hers liberal. DhaUa meanwhile rUi^- cm"derermy resignation a leap ------------ - ^J7‘„rso“o^ “o“ :n^lTT"*e r„«en::“'shT- pSX” the sagdi and now he earned his liveli- panion of joy and sorrow, no My father had appealed to — Trustees of the Daremeher fou£ yeys ago to increase 1. - strength of that appeal he received a -iircm^uvi house-hold and bravety voluntee his salary. On the lo shoulder the responsibility ot ru ing the house most economicallyI-S ¦ z uoumgeTlet^^te “&^y, ’’’ Xteve“X‘’“Sv'“c,5!dd' ““m'® “ Practice. ” Over a del^lreH^^^ I reached Bombay I actors, organizers^ bStaS^^^h month’s practice was necessary before reopening ’cTae MT.tesa ’hf‘’camtn tickets, etc.’The signifcanc^^S tte coordination was perfected, says presided over most of S P^S,; ± ?’?«’ ¦"™t^"cnt, Jesta points having written and Nadir Mody the ’ their head priest and later he could ^any plays, including award- who verified ’ the hi =-m;“c'SL®‘^:^.y“‘* »au ’3'’bv?adc^3:u"„f=cbi.^^: ^IHTtWSTRA: Jet tt U - programme in termc nf Uo i. hghts go off the actors , what went into its production move abnnt in n;tr>K ----- p ., , ,-------------*i.*wv* aaav ( Jeevanji Modi. ’ He further the style and substance of marked me out He went on to me as a ‘second than stated that it as an original thinker, say that it was the Parsi identity. return to so distant and deserted was the most cess of the - ----------- -lo ^.IXVIUUV. man audience appreciation. It was a colony affair, ” a Talking of the actual production of rather SJd' ^”“''1.'”’?“',“ PiKh _darkness was Rohinton Commissariat, assistant director, Sam PoonawaUa, special lights, sound and recording, Pervez Zaiwala and Viraf Godrej, production and assistant production managers respectively, Kerfegar Doctor, slides, (^andrakant Patel, who made the lights in addition to a number of others who lent their voices to the different characters. Jesia makes Rustomjee Pan- -—I Dadar , at the colony, and , — script consultants who verified the historical facts and the other aspects of the prophet ’s life. how she came to choose zvc v IL ----- * presenting the life f Jesia says: “The use Of tableau presentations lends itself nicely to items with ethereal themes Jesia I Il was a colony affair, ” she says. The young and the elderly, •from 7 ana imd new positions. When the XnH / j ethereal theme, lights come on again they ^e froz^ Pro- hke statu^. This takes a tremendous SaSntlZVhr®™®'^ amount of coordinalion which can be thFpresentX’S'fSnSsr” I I Taj.tmercontinenui HoM -"-Bofnbey / • LETS BDllD THEM TOGETHER! UUhofhor It-, » :A»»aatiigfei K 5F XX3 1 s *¦! I tiW 7«?^. - - Twvas' W w w W . *** Vx ^Oi.^ L L 1 SHAPOORJI PALLOIMJI £t CO. (PVT.l LTD. ‘" Interridtiondi Opprat'c 'CJ & ConsTt f^ew India Cenlie, 1 7 jji.tors Ro.'jd.