Zoroastrians’ ‘just’ war

"Why are Parsis so prominent in the opposing profes­sions of war and medicine? What is there in the Zo­roastrian religion that so inspires them?” Research professor at the University of Derby and visiting professor to London University’s School of Oriental and African Studies (SOAS) Prof John Hinnells posed these questions to himself as he addressed the topic "War and Religion in Zoroastrianism” at Bombay’s K. R. Cama Oriental Institute (KRCOI) on January 17, 2002. He was in the city in connection with a book on the Parsis of Bombay in collaboration with Dastur (Dr) Kaikhusroo Jamasp­Asa, High Priest of the Anjuman Atash Behram.

Unlike the "Hellenistic dualism of spirit and flesh,” Zoroastrian theology perceives the material world as a fulfilment of the spiritual world, said Hinnells, adding, "Zoroastrianism gives sanctity to the material world as no other religion does.” Conceiving evil as a "force trapped in the good material world,” it is referred to as druj or the lie and equated to disorder, violence, chaos and destruction. "Fighting the lie is the primary duty of Zoroastrians. The doctor and the soldier are fighting the lie in their respec­tive spheres,” remarked Hinnells. A war is a just war when it is fought to restore order and harmony as determined by the principle of Asha.

In the light of the exhortation to charity so deeply embedded in the Zoroastrian psyche, the Parsis have overwhelmingly subscribed to medical charities, both personally in terms of entering the profession and financially by way of setting up hospitals, wards, clinics, dispensaries and sanatoria. This is one prong of the Zoroastrian fight against the druj of disease and physical suffering.

According to the Pahlavi texts "Hormazd declares himself a healer and a priest. The priests were the best healers. (It was their) divine function, not merely human. The Prophet himself was a priest, which is not true of any other prophet.” The interaction between the spiritual (menog) and temporal (getig) worlds being governed by righteousness in thought, word and action, the doctor, the warrior and the priest are all involved in maintaining the divine harmony. "Where­ver a Zoroastrian sees violence or disorder, he sees the need for a just war,” maintained Hinnells.

The lecture had first been given at SOAS in memory of the London high priest, the much loved Dastur (Dr) Sorab Kutar. Initially an army doctor, Kutar had been decorated for bravery in the North African campaign by Field Marshal Montgomery. Hinnells narrated that Kutar had frequently renounced the safety of the camp to rescue afflicted soldiers in the field.

In the course of his opening and closing remarks KRCOI trustee Muncherji Cama referred to an old Arab saying "Heaven forbid you live in interesting times,” adding, "We are living in interesting though turbulent times.” Later recalling how the warring city states of medieval Italy, home of all kinds of charlatans, crimi­nals and power hungry rulers and usurpers, had spawned the great Renaissance of art and culture which remains a high point of modern history to this day, Cama hoped that the developments of our own chaotic times may also produce similar milestones in the cultural history of the world.

A. S. M.