It would be a mistake to suppose that the whole doctrine of the Parsis is contained in the short Guzerati Catechism, translated by Mr. Dadabhai Naoroji, still less in the fragmentary extracts here given. Their sacred writings, the Yasna, Vispered, and Vendidad, the productions of much earlier ages, contain many ideas, both religious and mythological, which belong to the past, to the childhood of our race, and which no educated Parsi could honestly profess to believe in now. This difficulty of reconciling the more enlightened faith of the present generation with the mythological phraseology of their old sacred writings is solved by the Parsis in a very simple manner. They do not, like Roman Catholics, prohibit the reading of the Zend-Avesta; nor do they, like Protestants, encourage a critical study of their sacred texts. They simply ignore the originals of their sacred writings. They repeat them in their prayers without attempting to understand them, and they acknowledge the insufficiency of every translation of the Zend-Avesta that has yet been made, either in Pehlevi, Sanskrit, Guzerati, French, or German. Each Parsi has to pick up his religion as best he may. Till lately, even the Catechism did not form a necessary part of a child's religious education. Thus the religious belief of the present Parsi communities is reduced to two or three fundamental doctrines; and these, though professedly resting on the teaching of Zoroaster, receive their real sanction from a much higher authority. A Parsi believes in one God, to whom he addresses his prayers. His morality is comprised in these words—pure thoughts, pure words, pure deeds. Believing in the punishment of vice and the reward of virtue, he trusts for pardon to the mercy of God. There is a charm, no doubt, in so short a creed; and if the whole of Zoroaster's teaching were confined to this, there would be some truth in what his followers say of their religion—namely, that 'it is for all, and not for any particular nation.'
If now we ask again, how it is that neither Christians, nor Hindus, nor Mohammedans have had any considerable success in converting the Parsis, and why even the more enlightened members of that small community, though fully aware of the many weak points of their own theology, and deeply impressed with the excellence of the Christian religion, morals, and general civilisation, scorn the idea of ever migrating from the sacred ruins of their ancient faith, we are able to discover some reasons; though they are hardly sufficient to account for so extraordinary a fact?
First, the very compactness of the modern Parsi creed accounts for the tenacity with which the exiles of Western India cling to it. A Parsi is not troubled with many theological problems or difficulties. Though he professes a general belief in the sacred writings of Zoroaster, he is not asked to profess any belief in the stories incidentally mentioned in the Zend-Avesta. If it is said in the Yasna that Zoroaster was once visited by Homa, who appeared before him in a brilliant supernatural body, no doctrine is laid down as to the exact nature of Homa. It is said that Homa was worshipped by certain ancient sages, Vivanhvat, Âthwya, and Thrita, and that, as a reward for their worship, great heroes were born as their sons. The fourth who worshipped Homa was Pourushaspa, and he was rewarded by the birth of his son Zoroaster. Now the truth is, that Homa is the same as the Sanskrit Soma, well known from the Veda as an intoxicating beverage used at the great sacrifices, and afterwards raised to the rank of a deity. The Parsis are fully aware of this, but they do not seem in the least disturbed by the occurrence of such 'fables and endless genealogies.' They would not be shocked if they were told, what is a fact, that most of these old wives' fables have their origin in the religion which they most detest, the religion of the Veda, and that the heroes of the Zend-Avesta are the same who, with slightly changed names, appear again as Jemshid, Feridun, Gershâsp, &c., in the epic poetry of Firdusi.
Another fact which accounts for the attachment of the Parsis to their religion is its remote antiquity and its former glory. Though age has little to do with truth, the length of time for which any system has lasted seems to offer a vague argument in favour of its strength. It is a feeling which the Parsi shares in common with the Jew and the Brahman, and which even the Christian missionary appeals to when confronting the systems of later prophets.
Thirdly, it is felt by the Parsis that in changing their religion, they would not only relinquish the heirloom of their remote forefathers, but of their own fathers; and it is felt as a dereliction of filial piety to give up what was most precious to those whose memory is most precious and almost sacred to themselves.
If in spite of all this, many people, most competent to judge, look forward with confidence to the conversion of the Parsis, it is because, in the most essential points, they have already, though unconsciously, approached as near as possible to the pure doctrines of Christianity. Let them but read the Zend-Avesta, in which they profess to believe, and they will find that their faith is no longer the faith of the Yasna, the Vendidad, and the Vispered. As historical relics, these works, if critically interpreted, will always retain a prominent place in the great library of the ancient world. As oracles of religious faith, they are defunct, and a mere anachronism in the age in which we live.
On the other hand, let missionaries read their Bible, and let them preach that Christianity which once conquered the world—the genuine and unshackled Gospel of Christ and the Apostles. Let them respect native prejudices, and be tolerant with regard to all that can be tolerated in a Christian community. Let them consider that Christianity is not a gift to be pressed on unwilling minds, but the highest of all privileges which natives can receive at the hands of their present rulers. Natives of independent and honest character cannot afford at present to join the ranks of converts without losing that true caste which no man ought to lose—namely, self-respect. They are driven to prop up their tottering religions, rather than profess a faith which seems dictated to them by their conquerors. Such feelings ought to be respected. Finally, let missionaries study the sacred writings on which the faith of the Parsis is professedly founded. Let them examine the bulwarks which they mean to overthrow. They will find them less formidable from within than from without. But they will also discover that they rest on a foundation which ought never to be touched—a faith in one God, the Creator, the Ruler, and the Judge of the world.
August, 1862.
FOOTNOTES:
[50] 'The Manners and Customs of the Parsees.' By Dadabhai Naoroji, Esq. Liverpool, 1861.