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Updated: May 21, 2025
I noticed some Parsi ladies rather better looking than I had already seen. One was really beautiful, allowing a decimal point off her nose. This beauty moved briskly and firmly and had eyes to see and be seen. Many of them have slightly hen-like expressions and wear glasses and carry their shoulders too high.
Well, then, we can now proceed further and say that our Parsi friends can offer us gifts worth the having. When they rise in the morning they know that they have a great warfare to wage, and that they are not alone, but have heavenly helpers. This form of representation is not indeed the only one, but who shall say that we can dispense with it?
This book has been mentioned in this group only because here are enumerated the works of Umar ibn Farrukhan. And good manners and conduct constituted, as we saw above, a favourite theme of Parsi literature: wherefor the book heads the list. Similar to it are the contents not only of Andarzes and Pand Namehs but of a series of tracts on religious subjects.
"And" added the Parsi, "so simple and guileless is he that the people walk over the glittering heap with wax on their feet, thus robbing him in open daylight; and yet he does nought, believing that the pile of wealth must shrink even as his piles of fish shrink, when placed in the sun to dry."
By help of the Parsi religion and the "Avesta," we are enabled to go back to the very heart of that most momentous period in the history of religious thought, which saw the blending of the Aryan mind with the Semitic, and thus opened the second stage of Aryan thought. Inquiries into the religion of ancient Persia began long ago, and it was the old enemy of Persia, the Greek, who first studied it.
This is the title of the wellknown book of Nasir-i-Khusrao, namely, Rushnai Nameh, a considerable portion of which manifests Shia and Sufistic influences and which by its nature must have been connected with ethico-didactic literature. This book formed, as no doubt its author did, the uniting link between the didactic Parsi clerical writings and the ethical literature of Islam.
I suppose they and the Bengalis are the backbone of Indian mercantile business. Yet in "India," by Sir Thomas Holdich, I read that out of the population of 287,000,000 the Parsis do not number even one-tenth of a million. It seems to me that we have the Parsi woman's type at home in some of our old families, as we have remains of their Zoroastrian fire-worship.
Recent studies have shown in an astounding way, that the Jewish ritual, together with the religious rites of the Christians, strongly influenced the definite shape given to that of Islam, while indirect influence of the Parsi religion is at least probable. So much for the rites of public worship and the ritual purity they require.
The Islámite prayers were abolished as being too narrow and wanting in comprehension, and in their place were substituted prayers of a more general character, based on those of the Pársís, whilst the ceremonial was borrowed from the Hindus. The new era or date, which was introduced in all the government records, and also in the feasts observed by the Emperor, was exclusively Pársí.
Why otherwise should the son of a Jew be a Jew, the son of a Parsi a Parsi? Moreover, no one likes to be disturbed in his old habits. There are questions, too, on which mankind as it is now constituted will never reach a common understanding, because they lie outside the realm of science or the knowable. Concerning such questions it is well to waste no more words.
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