A Parsi and his Wife and Children.

This man was gardener to the Telegraph Director in Yezd. The flower pots contain orange trees. The rug is a gilim (p.25).

THE Parsis or Zoroastrians are the sole survivors of the pure Iranian or Persian race. Parsi is a word akin to Persian, and refers to race. Zoroastrian, a follower of Zoroaster, refers to religion. The actual period when Zoroaster lived is unknown; in all probability it was between 1000 and 700 B.C. The faith he taught was the national religion of Persia for many centuries. The Magi who followed the star to Bethlehem were probably Zoroastrians. Many of their sacred writings are said to have perished in the burning of Persepolis, but Pliny, in the second century, speaks of two million verses as being still extant! Making allowance for this generous computation, Zoroaster must have handed down a perfect storehouse of teaching to his followers.

Until the Arab invasion in the seventh century this had long been the dominant faith of Persia. When the creed of the Prophet was forced upon the country, many had no choice but to accept it; others, unwilling to change their faith, left their native land and settled in India, and only a small remnant held both to the faith and to the land of their fathers. Hence the wealthy and prosperous Parsi settlements in India to-day, and the remnant of about 9000 found in Yezd and Kirman and the surroundmg villages in Persia. Here they have the character of being honest, industrious, intelligent, truthful, moral, (23 Parsi, Jewish & Armenian Women) and better than their Moslem neighbours, with whom they never intermarry. In Yezd they have a large quarter of their own, with cleaner and wider streets than are found in the Moslem part of the town. They have good gardens and well-kept land, as agriculture was in the past upheld by their religion. Some are engaged in the silk industry and in husbandry, while many are merchants. In the Zend Avesta, their sacred book, it is written that "whoso cultivates barley, cultivates righteousness," but at present they are more a commercial than an agricultural people.

Their belief is still in the conifict between good and evil. The world is looked upon as the battle-field of two contending spirits, eternal and creative in their origin and action-the great wise God Ormuzd, or Ahura Mazda, and the wicked spirit Ahriman. The conflict is not believed to be hopeless nor is it destined to be perpetual. The light, the sun, the fire are the symbols of Ahura Mazda; therefore the sacred fire is always burning in their temples, and when they pray they face the sun. The name "fire-worshipper" is a misnomer; they do not worship the sun or the fire, but the One whose presence and character these symbolize. The sun in the Persian symbol is a relic of the past when it was the emblem of the so-called "fire-worshippers."

In many ways there is wide divergence between the teaching of Zoroaster and the religion as now practised. His followers claim to be monotheists and object most strongly to any change of religion either in the way of conversion to Zoroastrianism or perversion from it. They claim that the only way to be a Parsi is to be born of Parsi parents. Their faith seems to be the one thing that holds them together. Yet in Persia many are being strongly influenced by Bahaism, of which more later. (24 Parsi, Jewish & Armenian Women)

A practice of which they are very tenacious is the investiture with the sacred thread, and in many cases also with the sacred shirt.

Boys and girls at about the age of twelve are invested with these before a solemn assembly and are forbidden ever to lay them aside. To walk even a few steps without them is an unpardonable sin.

Another binding custom is the disposal of the dead, burial, as defiling to the earth, being abhorrent to the Parsi. Dakhrnehs, or towers of silence, are built outside the cities. No one but the professional bearers of the dead may enter these towers. The upper part of the tower is reached by a winding road or stairway, and at the top there are gratings "clothed with the light, facing the sun," on which the bodies are placed. Here birds of prey quickly dispose of the flesh, and in time the bones fall through into the central pit below.

In Persia the Parsis long laboured under many disadvantages. They might not build their houses as high as those of the Moslems. They might not ride through the town. The style and colour of their clothing was also restricted.

Parsi women until recent years were uneducated and ignorant. Now education is desired for them. The English school for Parsi girls in Yezd is largely attended, and the Parsis themselves have opened another. Dari, an unwritten language, is chiefly spoken by the women, who do not readily understand modern Persian.

Marriage with next of kin is not permissible. Polygamy is unknown.

The women wear baggy trousers which reach to the ankles; over these they have long full coats; coloured handkerchiefs are worn over the head and a chгdar folded like a shawl. The skirt and trousers are (25 Parsi, Jewish & Armenian Women) usually made of material with very broad stripes of bright colour. Many of their clothes are made of the silk which is woven in Yezd.

Fire is "important because it's a symbol of love, kindness, and warmth, and he [Zarathushtra] brought it into the religion, but we don't worship fire. We're not fire worshippers. We hold it in high esteem because of the symbols of warmth and love and friendship that it carries with itself, and when it is brought into our temple here, there is a warmth that's added to the lives of those who are sitting in the room."