Les Parsis Part 2

Yezd [42] communicates with the rest of Iran only by the caravan roads. On leaving the argillaceous plateaus, the rocks and the sandhills, the town and the villages around seem to emerge from a veritable oasis of mulberry trees; the desert begins at the very foot of the walls, where the sand driven by the tempests is heaped up. A line of ruins surrounds it and testifies to its ancient extent. Yezd is, however, prosperous. It contains a population of from seventy to eighty thousand inhabitants, composed of the most diverse elements--amongst others 2,000 Jews, still obliged to wear on their cloaks the badge of their disgrace, and some Hindoos called to this place by their business affairs.

There are five reservoirs, abambars, fifty mosques, eight madressas, and sixty-five public baths; a post office ensures a regular weekly service with Bander-Abbas and Bushire; the telegraph puts it in communication with Kirman and Ispahan. Commerce flourishes; about the middle of this century eighteen hundred manufactories gave work to nine thousand workmen. Nowadays the number is, however, less.

It is here that we find, grouped together, the scattered remnants of the Zoroastrian community. The Guebres gave themselves up chiefly to gardening and the cultivation of mulberry trees, notably of the species of brown fibre, the wearing of which was formerly inc.u.mbent on them. But a great change has taken place, and such a trader now possesses a thousand camels. There are schools there, four Fire Temples, and several Towers of Silence. About twenty kilometres to the south-west is the town of Taft, where was preserved for a very long time the permission to keep up openly the sacred fire. The community has a high priest, and also a lay chief, Ardeshir Meherban. Some of the Guebres are naturalised Englishmen, and thanks to them, for the last fifty years the trade of Yezd has grown by their intercourse with India. Their role is similar to that performed in the open ports of j.a.pan by the compradores and the Chinese agents into whose hands nearly all business pa.s.ses. This activity is due to the efforts of their co-religionists in India, for in spite of their recognised probity and practical intelligence, the Guebres have long been exposed to the most humiliating vexations.

Kirman is the chief city of ancient Caramania [43] and stands in the centre of four great highways which run from the south and the west. Its situation makes it a very important centre of commerce between the Persian Gulf and the markets of Khora.s.san, Bokhara, and Balk. Of the twelve thousand Guebres who were formerly resident in this locality, there only remain, according to the census taken in 1878 by the orders of the Governor, thirteen hundred and forty-one. [44]

At the time of the Arab invasion, Kirman served as a place of refuge for King Yezdezard, and pa.s.sed successively into the hands of the Beni-Buzak, the Seldjoukides Turks, the kings of Kharezm (Khiva), and a Kara-Kitaenne family which remained in power till the year 1300; and it was also the See of the Nestorian metropolitan bishopric of Fars. This city had to suffer much from the invasions, from the east and west, of Gengis-Khan, Timour, the Afghans and Nadirshah. The siege it sustained in 1494 is memorable for the ma.s.sacres ordered by Aga Mahomed Khan. [45] It was within its walls that the last of the family of the Zends, Luft Ali-Khan, had taken refuge. Betrayed by his followers, the young prince contrived, however, to escape the cruelty of the redoubtable Kadjar eunuch. For three months the soldiers committed all sorts of excesses, the town was given up to plunder [46] and finally razed. A little later, having been rebuilt by Fath-Ali-Shah, it recovered by degrees its ancient prosperity, thanks to a capable and at the same time avaricious and strict governor, Vekil-ul-Mulk. The ruins of Kirman occupy a length of three miles. The modern town contained in 1879, 42 mosques, 53 public baths, 5 madressas, 50 schools, 4 large and small bazaars, and 9 caravanserais. Its commerce is flourishing, the carpets and shawls manufactured there being very wonderful.

The physical and moral condition of the Guebres has changed very little in Persia. Their contact with the Mussalmans has neither relaxed nor enervated that condition. The women, of whom the majority belong to poor families, are renowned for their chast.i.ty, while the men are so famous for their morality that they are particularly employed in the gardens of the Shah. From an ethnographical point of view, this is what can be said; we follow the resume given by M. Houssay [47]:

"When the Arabs by right of conquest imposed a new religion on the Persians, the fusion of the Turano-Aryans had been already for the greater part accomplished in the north and east of the empire. At this time there was no difference of race, manners, customs or religion between the ancestors of the Mahomedan Persians and those of the real Guebres. Separated to-day as surely by their religion as by vast extent of s.p.a.ce, they no longer commingle; but being descended from the same ancestors, and neither having undergone any modification since that period, we find them again to-day not unlike each other in the same region.... The only ethnical element which could have been introduced among the Persian Mahomedans and not among the Guebres, would be the Semitic element due to the Arab conquerors. But it was not so. The soldiers of Islam were indeed sufficiently fanatical and violent to impose their laws and religion on the people, but not sufficiently numerous to effect any change in them. It would be practically quite the truth to say that this invasion has left no traces outside the families of the Seides. The language alone has felt its effects; all words connected with religion and government are Arabic. The Guebres should be all the less regarded as pure descendants of the Aryans, as they resemble their Mussulman neighbours, and are, on the other hand, not all of the same type. Those of Yezd have, according to Khanikoff, Aryan characteristics. It is not because they are Guebres, but because they dwell in a country adjoining Fars. Those of Teheran resemble the other inhabitants of Teheran. The Parsis of India, whose ancestors preferred exile to conversion, are more like the Parsis of Persia, and differ from their co-religionists of the North. Since their exodus, they have not at all mixed with the people who received them; they are such as they were then. Thus at the time of the Arabic conquest there was no single race. The ethnical distribution, which can be observed even now, existed already. The Guebres who remained in Persia were the Turano-Aryans; the emigrants, who had chiefly started from the south of the kingdom, were Aryans." [48]

The condition of the Zoroastrians who had remained behind in Persia had been, as we have said, always miserable. In 1511, they wrote to their co-religionists who had taken refuge at Naosari, that since the reign of Kaomar, they had not endured such sufferings, even under the execrable government of Zohak, Afrasiab, Tur and Alexander! As a matter of fact, the connection between the two communities, which had been broken, was happily renewed since the end of the fifteenth century. At this period Changa Asa, a rich and pious Parsi of Naosari, had at his own expense sent a learned layman, Nariman Hoshang, with the view of acquiring from the members of the Iranian clergy certain information regarding important religious questions. (Pa.r.s.ee Prakash, pp. 6-7.)

In another letter to their co-religionists in India dated from Serfabad, September 1, 1486, Nariman Hoshang declared that all the Iranians had been desiring for centuries to know if any of their co-religionists still existed on the other side of the world! After an absence of several years he returned to India, and eight years later went back to Persia, where he collected the most curious information. These statements are confirmed by the letters of the Guebres addressed to the Parsi community of India (1511), in which it is said that "since their departure from Persia to the arrival of Nariman Hoshang (in all thirty years) the Mazdiens had not known that their co-religionists had settled in India, and that it was only through Nariman Hoshang that they had come to know of it."

From that period the relations between the Guebres and the Parsis were sufficiently close. As far back as 1527, one Kama Asa, from Cambay, had gone to Persia and procured a complete copy of the Arda-Viraf-Nameh. In 1626 the Parsis of Bharooch, Surat, and Naosari sent to Persia a learned man of Surat, Behman Aspandiar, charged with numerous questions; he brought back the answers, and also two religious books, the Vishtasp-Yasht and the Vispered (Pa.r.s.ee Prakash, p. 11). The information thus obtained by intelligent emissaries for a long time guided the Parsis in their decisions regarding social and religious questions, and formed the collection of the Rivayats. At the same time the members of the community in India were not in a position to alleviate the miseries of their Persian brethren, and each century brought to the latter a new increase of sufferings and troubles.

Four revolutions contributed to the destruction of the Zoroastrian population of Kirman. The Ghilzi-Afghans, who had long groaned under the yoke of the Persians, rose at last under the command of a brave and intelligent chief, called Mir Vais, who quickly made himself master of Khandahar. [49] The Persian monarch Hussein, powerless to reduce them by arms, tried to bring them back to a sense of duty by sending emissaries, who were however treated with contempt. The Afghan chief who succeeded Mir Vais resolved in his turn to be revenged by invading Persia as soon as an opportunity presented itself. It came soon. Whilst the north-east frontier of the kingdom was threatened by the Abdali-Afghans of Herat, and whilst the Arabian Prince of Muscat was taking possession of the coast of the Persian Gulf, Mahmoud, who had succeeded his father, Mir Vais, in the government of Khandahar, made an irruption into Persia. This invasion of the Ghilzi-Afghans was the greatest catastrophe to the Zoroastrian community, Mahmood having preferred to pa.s.s through Kirman rather than risk the deserts of Seistan. Ma.s.sacres and forced conversions drove the faithful band to despair.

At the time of the second invasion of Mahmood he persuaded the Zoroastrians of Yezd and Kirman to join his troops, and avenge the wrongs they had suffered for centuries. [50] It is needless to say that these unfortunates, too confiding, allowed themselves to be convinced and enlisted. What do we know of their ultimate fate? What became of them under the standard of Mahmood after the victory of Ispahan? (October 21, 1722, H. 1135 [51]). Were they better treated, and did they receive any recompense? There is reason to believe that their condition, far from being ameliorated, became worse.

It is said that under the reign of Nadir-Shah and his successors, they had again to elect between the frightful alternative of conversion or death. At the time of the siege of Kirman, of which we have spoken (p. 55), many Zoroastrians were put to the sword, and their quarters laid waste and destroyed for ever.

This series of vicissitudes and misfortunes accounts for the small number of the survivors, their precarious life, their difficulties in the exercise of their religion, and the dispersion of their sacred books. In the time of Ibn Haukhal each village had its temple, its priests, and its sacred book. According to Mr. Dosabhai Framji Karaka, in 1858 there were thirty-five Fire Temples in Yezd and its environs. At present there are four in Yezd itself, eighteen in the neighbouring village, and one at Kirman. As for the sacred books there are only those that are to be found in India. Westergaard, who visited Persia in 1843, writing to his friend the late Dr. Wilson of Bombay, to inform him of his disappointment, says, [52] "I have stopped in Yezd for eleven days, and although I have mixed in their gatherings, I have seen but sixteen or seventeen books in all; two or three copies of the Vendidad Sade and of the Izeschne, which they call Yasna, and six or seven copies of the Khorda-Avesta. I have only been able to obtain two and a portion of a third, a part of the Bundahish and of another Pehlvi book. That is all that I have succeeded in obtaining, in spite of all my efforts to get more--for instance, the fragments of the Izeschne with a Pehlvi or Pazend translation, of which there is only one copy in Europe, that at Copenhagen."

The same traveller, speaking of the Zoroastrians who at present reside in Kirman, expresses himself in these terms: "The Guebres there are more maltreated than their brethren in Yezd. They have only two copies of the Vendidad and of the Yasna and a rather large number of the Khorda-Avesta, with which, however, they will not part. Here n.o.body reads Pehlvi. They complain bitterly of Aga Mahomed Khan having given up the city to plunder, of the destruction of most of their sacred books, and of the ma.s.sacre of the faithful."

One of the harshest conditions of the conquest of Persia had been at all times a tax called "Jazia." The Mahomedans are the only persons exempted from this tax, all the other infidel inhabitants of the kingdom, Armenians, Jews, and Zoroastrians, being subject to it. The Armenians of Tauris and of the villages of Persia situated near the frontier have been relieved of this tax by the care of the Russian Government. It is difficult to arrive at an estimate of the tax paid by the Armenians and the Jews, but this is certain--and the fact has been verified--that the annual tax imposed upon the Zoroastrians rose to 660 tomans. The governors and collectors having gone on increasing its amount in order to profit by the surplus, the sum rose to nearly 2,000 tomans, or 1,000 sterling, about 25,000 francs of our money. According to statistics, a thousand Zoroastrians were compelled to pay. Of these two hundred could pay it without difficulty, four hundred with much trouble; the rest could not do so even under threats of death. Lamentable scenes have ensued at the time of the collection of this onerous tax. [53] Sometimes these unfortunate beings turned to their brethren in India in the hope of obtaining a favourable intervention with the Persian Government, such as some of the European Powers had effectually attempted in certain cases.

Dishonoured by the appellation of Guebres or "Infidels," they endured at the hands of the Mussulmans sufferings similar to those endured in India by the members of the Mahar caste at the hands of the well-born Hindoos. [54] All relations, all intercourse with them were tainted with pollution; a host of lucrative occupations were forbidden to them. Moreover, we know the frightful inequality of laws in Mahomedan countries, where the general rule is to grant aid and protection to the true believers and to ignore these rights in the case of the infidels. Instances of this are too numerous to be quoted; we will content ourselves with pointing out this inequality without any further comment. [55]

In the presence of this painful state of affairs the Parsis in India could not remain indifferent. Mr. Dosabhai Framji Karaka wrote, a quarter of a century back: [56] "Can we then do nothing for our unfortunate brethren in Persia? Our community has considerable funds and possesses men known throughout the world for their benevolence and their n.o.ble efforts towards the amelioration of the condition of their co-religionists.... It seems to us that a deputation from us to the Court of Persia, presented and duly supported by the English Amba.s.sador at Teheran, might successfully attempt some negotiations with a view to put an end to the cruelty practised every day. The amount raised by the Capitation Tax with such useless violence must be to the Imperial treasury insignificant in the extreme, and there is no doubt that a representation from the Parsis of India has all chances of being favourably received. Persian princes seldom know the true state of their subjects, and we hope our countrymen will comprehend the honour that will be reflected on them by their efforts to relieve the miseries of our brethren in Iran."

It was in 1854 that the first emissary from Bombay to the Zoroastrians in Persia was sent; and from that time, thanks to the Persian Zoroastrian Amelioration Fund, they seriously began to consider the means of aiding them. The trustees delegated Mr. Maneckji Limji Antaria, who was to utilise his great experience and his devotion in the accomplishment of the task he had accepted. He started (March 31st) with instructions from the committee to open an inquiry and to send in a report. Very soon the most pathetic details came to excite the charitable zeal of the Parsis of Bombay. A meeting was called on January 11, 1855, under the presidency of the late Maneckji Nasarwanji Pet.i.t (Pa.r.s.ee Prakash, pp. 654 et seq.) to consider the resolutions to be adopted on the report of Mr. M. L. Antaria. [57]

Before taking in hand all the evils set forth it appeared specially important to direct all their efforts towards the abolition of the "Jazia," the chief cause of the complaints and miseries of the tax-payers. These efforts relaxed neither with time nor with obstacles, and after a campaign which lasted from 1857 to 1882 [58]

the desired abolition was finally obtained. During this period of twenty-five long years all suitable means were taken to secure the success of the object aimed at. Thus Mr. M. L. Antaria profited by the kindly disposition of Sir Henry Rawlinson, the English Amba.s.sador at the Court of Teheran, to get himself presented to the Shah and to lay before him a touching picture of the miseries suffered by his Zoroastrian subjects of Kirman. At the end of the audience he succeeded in obtaining a reduction of 100 tomans from the amount of the contribution annually raised (920 tomans) in Yezd and in Kirman.

Another audience was granted by the Shah in Buckingham Palace at the time of his voyage to England (June 24, 1873). A memorandum, drawn up in the most flowery and courteous style, such as Oriental politeness demands, was presented by several members of the Bombay Committee. [59]

Sir Henry Rawlinson and Mr. E. B. Eastwick supported it. In his reply His Majesty thought fit to say that he had heard of the complaints of his subjects, and that he would consider the means of ameliorating the position of the Zoroastrians of Persia. But we know, alas! that in the East abuses take long in disappearing. In spite of the friendly promises of the Shah there was no change made in the collection of this tax. A pressing appeal through the English Amba.s.sador at Teheran did not even reach the monarch. It was only in 1882 that Sir Dinshaw Maneckji Pet.i.t, the president of the Persian Zoroastrian Amelioration Fund, received through the medium of Mr. Thomson, of the English Emba.s.sy, the communication of the royal firman decreeing the immediate abolition of the tax (Pa.r.s.ee Prakash, p. 662). This long struggle has cost the Persian Amelioration Fund of Bombay nearly 109,564 rupees, or about 257,475 francs! It is needless to say with what transports of joy and grat.i.tude this boon was received by the unfortunate victims, who for centuries had groaned under the exactions of subordinate officials, and whom the enlightened kindness of the sovereign placed at once on a footing of equality with his other subjects. [60] As to the friends of the Mazdien communities of Iran, they may hope to see them prosper and their numbers increase under the influence of the same qualities and virtues which have contributed to the greatness and prosperity of the Zoroastrians of India. [61]

The relations between Bombay and Persia were not confined to this single benevolent initiative of the Bombay Committee. [62] We should also notice the establishing of schools in the towns of Yezd and Kirman (1857) due to the munificence of the Pa.r.s.ee notabilities, and the pecuniary gifts given for the purpose of settling in life young girls exposed on account of their poverty to terrible dangers in a Mahomedan country. Between 1856 and 1865 nearly a hundred Mazdien women were thus got married by the care of the agent of a charitable a.s.sociation. We may also mention the establishment of dispensaries and houses of refuge, and should not omit to include in this brief list the founding of two monuments, which throws a very interesting light on the direction of the religious ideas of the modern Parsis.

Two localities, situated not far from Yezd and held sacred by tradition, Koh-i-Chakmaku and Akda, preserved the memory of their ancient glorious days through a legend concerning the two daughters of Yezdezard, Khatun Banu and Hyat Banu, who had at one time disappeared without leaving any trace behind them. After the fall of the king, his family, finding no protection in Madan, had taken refuge in the citadel of Haft Ajar; but they were soon obliged to disperse. Meher Banu shut herself up in the fortress of Gorab; Khatun Banu directed her steps to more secret places. In her hasty march the princess, exhausted and dying of thirst, met a burzigar (farmer) busy cultivating the soil, and asked of him a little water to drink. There being no stream or tank near, the peasant offered her his cow's milk, and commenced milking the animal; but the moment the vessel overflowed with the fresh and foaming liquid, the cow with a kick upset it. The unfortunate girl, thus deprived of this last comfort, feverishly continued her way, and reaching the mountain in an agony of despair, threw herself upon the ground, praying to the Almighty to protect her, either by stopping the pursuit of her enemies or by screening her from mortal sight. Hardly had she finished her prayer when she disappeared in a cleft of the rocks, which opened before her and closed upon her immediately. At the same moment the burzigar, who had discovered the retreat of the princess, arrived with a refreshing drink, only to find her little band of mourning followers. On hearing of her strange disappearance he ran to his stable and sacrificed the cow in the very place where the king's daughter had disappeared. Soon the faithful ones came to offer, in their turn, similar sacrifices, and the place was called Dari-Din, "the Gate of Faith." Hosts of pilgrims repaired to this place every year, but these sacrifices of blood were repugnant to the feelings of the Parsis of Bombay. However, as it was right and seemly to honour a place marked out by ancient tradition, Mr. Maneckji Limji Antaria subst.i.tuted in the place of this barbarous custom ceremonies more in accordance with modern Zoroastrian practices. The sacrifice of the cow was suppressed, and an influential member of the Bombay community furnished means to raise a beautiful monument with s.p.a.cious quarters to lodge the pilgrims.

Hyat Banu, the other princess, disappeared in an equally mysterious manner. On the spot consecrated by legend a grand reservoir, fed from neighbouring springs, has been erected. The walls of this reservoir having gradually fallen into ruins, they were repaired by the generous care of Mr. Merwanji Framji Panday, the same gentleman who erected the monument at Akda. [63]

CHAPTER III

POPULATION--COSTUMES--USAGES--FESTIVALS

I

It is on the western coast of India, in the Bombay Presidency, that we find the most compact gathering of the members of the Parsi community. Since their exodus from Persia the refugees here have maintained themselves successfully, and have gradually acquired wealth and the intellectual superiority which distinguishes them from the other natives of India.

The Bombay Presidency, or, to be more exact, the province of Bombay, [64] comprises twenty-four British districts, and nineteen Native States (Agencies) under the protection of the English Government. Its boundaries are: To the north, the State of Balouchistan, the Panjaub, and the native States of Rajputana; to the east, the Mahratta State of Indore, the Central Provinces, Western Berar and the States of the Nizam of Hyderabad; to the south, the Madras Presidency and the State of Mysore; and to the west, the Arabian Sea. It is divided into four great divisions, made according to the local dialects. On the north lies Sindh or the lower valley and delta of the Indus, a region essentially Mahomedan both historically and as regards the population; then more to the south, Gujerat, containing, on the contrary, the most diverse and mixed elements, and comprising all the districts of the northern coast, the Mahratta country, and the interior districts of the Deccan; and, finally, the provinces where the Canarese language is spoken, divided in their turn into four British districts and eight Native States. [65]

This territory has been formed little by little round the Island of Bombay, ceded to England by the King of Portugal as the dowry of the Infanta Catherine of Braganza. The Portuguese were the first to occupy these parts; in 1498 they arrived at Calicut with Vasco de Gama, and five years later, thanks to the bravery of Albuquerque, they took possession of Goa. Bombay came into their possession in 1532, and for a hundred years they managed to maintain themselves at the head of commerce and traffic. Two rival factories, one English and the other Dutch, were established in Surat in 1613 and 1618. It must be stated that the acquisition of the island of Bombay gave but little pleasure to the English, for in 1668, on account of great difficulties, the King transferred it to the East India Company, and in 1686 the control of all the possessions of the Company was transferred from Surat to Bombay, which was made into an independent Presidency (1708) at the time of the amalgamation of the two English Companies. Finally, in 1773, Bombay was placed in a state of dependence under the Governor-General of Bengal, who has since been replaced by the Viceroy of India.

It is from Bombay that the English have spread their influence at present so firmly established in these territories. Simply merchants at first, they gradually supplanted their rivals from the Portuguese and Dutch settlements. Soon they aspired to a more solid power, and came into direct conflict with the natives--the Mahrattas--whom they hastened to drive from Colaba, finding their nearness troublesome. After the first Mahratta war, which arose from the contested succession of the Peishwa (1774), the treaty of Salbai permitted the English to settle in Salsette, Elephanta, Karanja, Hog Island, &c. (1782). The fort of Surat was in their hands from 1759, and in 1800 the administration of this town was made over to them by the Nawab, whose descendants contented themselves with the vain t.i.tle till 1842.

The second Mahratta war had its origin in the treaty of Ba.s.sein (1802), by which the Peishwa accepted the subsidiary system--a system since adopted by the English. It resulted in an accession of territory in Gujerat and an increase of moral influence in the Court of the Peishwas and of the Gaekwars. The interval of peace was employed in repressing the invasions of the pirates who were infesting the Gulfs of Cambay and Cutch.

In 1807 the States of Kathiawar were placed under the British protectorate, and in 1809 the Rao of Cutch was forced to sign a treaty by which he bound himself to help in the destruction of the pirates; whilst, on the other hand, scarcely had the Peishwa Baji Rao been placed on the throne by an English army when he began plotting for the expulsion of the English from the Deccan. In 1817 he attacked the Resident himself, Mountstuart Elphinstone, who withdrew to Kirkee, where with a few troops he succeeded in routing the entire army of the Peishwa. Soon after the prince submitted to Sir John Malcolm. A pension of 80,000 was secured to the Prince, but he was deprived of his States, and Bombay gained in this manner the districts of Poona, Ahmadnagar, Nasik, Kolahpoor, Belgaum, Kaladji, Dharwar, Ahmedabad, and the Konkan. At the same time Holkar abandoned his rights over the districts of Kandesh, and Satara fell into the hands of the English in 1848 on the death of the last descendant of the Mahratta Shivaji. In 1860 the Non-Regulation Districts [66] of the Panch Mahals were ceded by Scindhia, and in 1861 the southern limits of the Presidency were still further extended by the annexation of the northern district of Canara taken from Madras. From this time the history of the Bombay Presidency is free of incidents; peace reigned, even at the time of the mutiny of 1857. The local army has, however, rendered important services in Afghanistan, Persia, Burmah, China, Aden, and Abyssinia. Entirely occupied in administrative reforms and the welfare of the country, the Government has attained a state of complete prosperity under such men as Mountstuart Elphinstone, Malcolm, and Lord Reay. [67]

According to the general census of 1891 [68] the number of Parsis in India rose to 89,904; that is, an increase of 491 over that of the 17th of February, 1881, which gave a total of 85,397. On the 26th of February, 1891, the entire population of the Bombay Presidency, including the Native States and Aden, formed a total of 26,960,421 inhabitants, [69] of whom 76,774 were Parsis (39,285 males and 37,489 females). The surplus is divided between Madras, Bengal, and the districts of the Gaekwar of Baroda, where is to be seen among other flourishing settlements the ancient community of Naosari. To this number must be added the Parsis of China, and of some foreign localities, and the Iranians, 9,269 in number. The exact number of Zoroastrians scattered over the globe we thus find to be a hundred thousand at the most!

We refer to the Zoroastrian Calendar for all information concerning statistics, and in a special chapter (pp. 119 et seq.) we find a detailed list of the population of the city and the Presidency of Bombay. [70] We take from it the following table (see next page), which gives the a.s.sessment of the population in the different centres. Occupying the first rank we find Bombay with its 47,458 Parsis, and Surat with 12,757; then Broach, Thana, Poona, Karachi, down to the least of the localities, some of which stand for only a simple unit.

-----------------+---------------+---------------+---------------+--------- | | | Widowers and | Names of Towns | Not Married. | Married.[2] | Widows. | Total.

and Districts. |-------+-------|-------+-------|-------+-------+ | M. | W. | M. | W. | M. | W. | -----------------+-------+-------+-------+-------+-------+-------+--------- Bombay | 14091| 10153| 9804| 9258| 810| 3342| 47458 Ahmedabad | 230| 175| 203| 175| 12| 40| 835 Kheda | 49| 31| 39| 27| ...| 7| 153 Panch-Mahal | 43| 15| 40| 13| 3| 3| 108 Bharooch | 754| 623| 702| 865| 70| 259| 3273 Surat | 2990| 2535| 2597| 3212| 266| 1157| 12757 Thana | 1001| 802| 845| 860| 78| 334| 3920 Colaba | 39| 29| 51| 32| 7| 9| 167 Ratnagiri | 6| 3| 4| 2| ...| ...| 15 Kanara | 1| ...| 8| ...| 1| ...| 10 Khandeish | 119| 73| 199| 99| 10| 8| 508 Nasik | 127| 77| 108| 75| 6| 14| 407 Ahmednagar | 51| 45| 41| 37| 5| 10| 188 Poona | 622| 476| 402| 386| 42| 98| 2026 Sohlapore | 67| 59| 54| 41| 3| 8| 232 Satara | 32| 40| 29| 24| 1| 8| 134 Belgaum | 17| 3| 22| 15| 1| 3| 61 Dharwar | 37| 23| 40| 41| 2| 2| 135 Bij.a.poor | 8| 4| 5| 4| 1| 2| 24 Karachi | 424| 301| 310| 282| 26| 65| 1408 Hyderabad | 17| 10| 11| 8| ...| ...| 46 Shikarpoor | 20| 9| 27| 12| 1| 2| 71 Thar and Parkar | ...| ...| 1| ...| ...| ...| 1 Upper Sindh | 2| ...| 3| 2| 1| ...| 8 |-------|-------|-------|-------|-------|-------|------- | 20738| 15486| 15545| 15459| 1346| 5371| 73945 Native States | 606| 480| 761| 495| 55| 114| 2511 Aden | 88| 37| 138| 40| 8| 7| 318 |=======|=======|=======|=======|=======|=======|======= | 21432| 16003| 16444| 15994| 1409| 5492| 76774 -----------------+-------+-------+-------+-------+-------+-------+---------

Considering the importance of Bombay, we will quote from a paper on it, read by Mr. B. B. Patel before the Anthropological Society of Bombay. [73] We find there the lists of births, deaths and marriages in the city of Bombay from 1881 to 1890. During that period of time the average of births has risen per year to 1,450, and that of married women bearing children to 13.293 per cent. The average of deaths has reached 1,135 (575 of the male s.e.x, 500 of the female s.e.x), and 92 still-born (52 of the male s.e.x and 40 of the female s.e.x). The annual average of mortality among children below the age of five years has been 469 (236 of the male s.e.x and 233 of the female s.e.x); between the ages of five and ten, 27 (13 of the male s.e.x and 14 of the female s.e.x); between the ages of eleven and twenty, 47 (20 of the male s.e.x and 27 of the female s.e.x); between the ages of twenty-one and thirty, 65, in the proportion of 27 to 38 for the two s.e.xes; between the ages of thirty-one and forty, 62, in equal proportions for the two s.e.xes; between the ages of forty-one and sixty, 177 (67 males and 90 females). Above the age of eighty the average reaches 37, of whom 13 are males and 24 females.

During these ten years, four persons have died at the age of 100, two at the ages of 101 and 105, and lastly one at the age of 110 years. These centenarians have been all women. The princ.i.p.al cause of mortality among Parsis is fever (Table D); thus of 1,135 deaths, 293 may be attributed to it, 150 to nervous disorders, 91 to affections of the respiratory organs, 70 to dysentery, 38 to phthisis, one hundred to old age, and the rest to diverse other causes, such as measles, pleurisy, diarrhoea, &c., &c. According to the table drawn up by Mr. Patel (Table E), the highest rate of mortality in Bombay is in the Fort, and next to it in Dhobitalao, Baherkote, Khetwady, &c., in proportion to the population of these localities.

After the crisis of 1865 a serious decrease of the population in Bombay had been apprehended for a time; but it was an exaggerated fear which disappeared with the census of 1881. It has been proved, on the contrary, that the conditions of life among the Parsis, both as regards mortality and hygiene, have reduced the average of mortality among the individuals, grown-up men, women and children. These latter, well-tended and carefully brought up, supply a splendid race, susceptible of culture, and endowed with perfect health. Accordingly, from 1872 to 1881, the Parsi population has increased nearly ten per cent. This increase has continued, and, as we have said, the highest increase has been estimated in 1891 to be 4.91.

It is in vain that communities of Parsis have been sought for outside those regions which we have indicated. [74] About sixty years ago a Mahomedan traveller did try to persuade others of the existence of a Parsi colony at Khoten, a country situated to the south-east of Kaschgar; but Sir Alexander Burnes, in a communication to Mr. Naoroji Fardunji, dissipated this illusion. [75]

We cannot attach any more importance to an a.s.sertion recently put forward, and according to which the members of the tribe of the Shiaposch Kafirs, inhabiting the country to the north-east of Cabul, are descendants of the same race, because certain of their usages, as for example their manner of exposing their dead, are similar to those of the Zoroastrians. Sir Alexander Burnes [76] in narrating his travels in Cabul in 1836-37-38, relates that the most curious of all the visitors to the country of the Kafirs [77] was a man who came from Cabul towards the year 1829. He gave himself out as a Guebre (fire-worshipper), and an Ibrahumi (follower of Abraham), who had quitted Persia to find some traces of his ancestors. During his sojourn in Cabul he willingly mixed with the Armenians and used to get himself called Sheryar, a name common enough among the modern Parsis. They tried, but in vain, to dissuade him from risking himself amongst the Kafirs; he went to Jalalabad and Lughman, where he left his baggage, and as a simple beggar entered Kafristan by way of Nujjeet. He was absent several months, and on his return was a.s.sa.s.sinated by the Huzaras of the tribe of Ali-Purast. Malik-Usman, furious at the conduct of his countrymen, exacted a fine of Rs. 2,000 as compensation for the blood shed by them. All these details were given by the Armenians of Cabul to Sir Alexander Burnes, but he could not discover whether the unfortunate Sheryar was a Parsi of Bombay or a Guebre of Kirman. However, a doc.u.ment found in the possession of the traveller, and coming from the Shah of Persia, leads us to believe that the latter hypothesis is the true one.

The Census of 1881 enables us to state some interesting facts, which give us an idea of the occupations of the Parsis of Bombay, and of the kind of life led by them. Thus there were at that time 855 priests and persons devoted to religion, 141 teachers, 34 school-mistresses, 33 engineers, 1,384 clerks, and 115 employees. Naval construction seemed to be one of their favourite occupations, for out of 46 ship-builders 26 were Parsis. As for the Dubashes or ship-brokers, out of a total of 159, 146 were Parsis. All professions and manual trades were largely represented, with the exception of that of tailor, which was exercised by only one member of the community. At one time, out of 9,584 beggars in the town of Bombay, there were only five Parsis and one Parsi woman. As to the cla.s.s of the unfortunate victims of vice and debauchery, a Parsi has not hesitated to affirm that not one of his co-religionists could have been accused of living on the wages of shame. [78] Travellers have made the same remarks. Thus, according to Mandelslo, adultery and lewdness were considered by the Parsis as the greatest sins they could commit, and which they would doubtless have punished with death if they themselves had the administration of justice (see Voyages, &c., trans. Wicquefort, p. 184). We may state in this connection that Anquetil gives a precise account of a summary execution under the sanction of the Punchayet, and with the approbation of the Mahomedan governor of Bharooch (see Zend-Avesta, vol. ii. p. 606); and Stavorinus, at the end of the century, makes mention of Parsi women who had been preserved in the right path by the fear of punishment (see Voyages, &c., vol. I, ch. xxviii. p. 363).

The following is a division, under seven heads, of the occupations of the Parsis, as shown in the census of 1881:--

----------------+-----------+---------- | Men. | Women.

----------------+-----------+---------- Professions | 1,940 | 59 Servants [79] | 2,079 | 416 Merchants | 3,317 | 2 Agriculturists | 67 | 2 Manufacturers | 3,610 | 87 Not cla.s.sified | 565 | 139 Sundry | 13,737 | 22,579 ----------------+-----------+----------