ost
bigoted and superstitious, and exercise much injurious
influence over the women especially, who, until lately,
received no education at all. The priests have, however, now
begun to feel their degraded position. Many of them, if they
can do so, bring up their sons in any other profession but
their own. There are, perhaps, a dozen among the whole body
of professional priests who lay claim to a knowledge of the
Zend-Avesta: but the only respect in which they are superior
to their brethren is, that they have learnt the meanings of
the words of the books as they are taught, without knowing
the language, either philosophically or grammatically.'

Mr. Dadabhai Naoroji proceeds to give a clear and graphic description
of the ceremonies to be observed at the birth and the investiture of
children, at the betrothal of children, at marriages and at funerals,
and he finally dismisses some of the distinguishing features of the
national character of the Parsis. The Parsis are monogamists. They do
not eat anything cooked by a person of another religion; they object
to beef, pork, or ham. Their priesthood is hereditary. None but the
son of a priest can be a priest, but it is not obligatory for the son
of a priest to take orders. The high-priest is called Dustoor, the
others are called Mobed.

The principal points for which the Liberals among the Parsis are, at
the present moment, contending, are the abolition of the filthy
purifications by means of Nirang; the reduction of the large number of
obligatory prayers; the prohibition of early betrothal and marriage;
the suppression of extravagance at weddings and funerals; the
education of women, and their admission into general society. A
society has been formed, called 'the Rahanumaee Mazdiashna,' i. e. the
Guide of the Worshippers of God. Meetings are held, speeches made,
tracts distributed. A counter society, too, has been started, called
'the True Guides;' and we readily believe what Mr. Dadabhai Naoroji
tells us--that, as in Europe, so in India, the Reformers have found
themselves strengthened by the intolerant bigotry and the weakness of
the arguments of their opponents. The Liberals have made considerable
progress, but their work is as yet but half done, and they will never
be able to carry out their religious and social reforms successfully,
without first entering on a critical study of the Zend-Avesta, to
which, as yet, th