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As they are the only native women who appear in public they naturally draw your attention. The Hindoos and Mohammedans shut their women up at home and glower on yours; but the Parsi goes about with his wife and daughters with him in public, and therefore enlists your sympathy. These Parsis were driven from Persia in pre-Mohammedan times by religious persecution.
While at this village he was joined by a distinguished chief, Boreida Ibn al Hoseib, with seventy followers, all of the tribe of Saham. These made profession of faith between the hands of Mahomet. Another renowned proselyte who repaired to the prophet at this village was Salman al Parsi or the Persian.
As regards the word ain in the Iranian languages see Horn Grundriss der neu persischen Etymologie, 15-16; Hubschmann, Persische Studien 11, and B.G.A. IV, 175, and VIII, Glossarium IX. To understand the ancient usage of the term the modern Parsi expression Dad wa ain din in the sense of religious law and custom helps us.
He showed, lastly, that Arabic words appear only in the very books which Parsi tradition itself considers modern. Another stanch upholder of the "Avesta" was the numismatologist Tychsen, who, having begun to read the book with a prejudice against its authenticity, quitted it with a conviction to the contrary.
As time went on, however, the condition of their existence necessarily became worse and the consequence was the gradual emigration of a portion of the community from the motherland to Western India. In the entire Parsi literature we come across only one historical composition which recounts this emigration.
For example, they frequently remark "the Mobedan-mobed related to me", "the mobed so and so told me" and so on. In their quest for ancient Persian books, too, Arab authors searched for them among the Parsi priesthood and it was only there that they found them.
What we have studied above establishes the existence of Persian literary tradition in its national form for several centuries after the Arab invasion. Now we have to survey wherein lie the characteristic features of this tradition and what were its main contents. And we pass on to their consideration. The Parsi Clergy and the Musalman Iranophile party of the Shuubiya 26
The people began to drift to the more reasonable religion of their neighbors and even the wisest of their kings could not be held to the faith of their fathers. The Jewish priesthood gradually adopted the old Parsi doctrine of Heaven and Hell a doctrine unrecognized by Abraham, Isaac and Jacob and having no place in the theology of Moses.
If young, the middle-class Memon and Rangari is fond of the native theatres where he rewards Parsi histrionic talent by assiduous attention and exclamations of approval. Then perhaps, if the night is still young, they will knock up the household of a singer and demand a song or two from her.
Their sources betray themselves by an exaggerated Parsi partiality where the penchant of these circles is clearly manifest. And these are intimately connected with certain questions of daily life, the struggle for power between the Arab and the Iranian element in the Khalifate.
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