of pure monotheism, free of rituals. On the other hand, E. W. Wiest, an
English engineer studying Pahlavı ̄ literature, and Henry S. Olcutt, a theo-
sophist, both maintained, on the basis of the later texts, that dualism and
the practice of ritual was indeed the appropriate form of the religion.
In the context of these discussions, a Zoroastrian priest/scholar named
Evachipublished a catechism in 1869 in which he sought to reassert what
he thought were the essential teachings of Zoroastrianism. He published
a Pahlavı ̄ dictionary and made available to the community teachings
from manuscripts only available theretofore in Avestan, Pahlavı ̄, Persian,
and Arabic.
Most Pa ̄rsı ̄s in Mumbai today share certain common beliefs based on
Evachi’s catechism. Ahura Mazda is now known as Ohrmazd; fire consists of
sparks of Ohrmazd and embodies the sun and moonlight, healing warmth,
creative power, purification, wisdom, and the force of righteousness (asha).
Six festivals of creation are to be celebrated each year; appropriate litanies
should be addressed to the sun three times daily, and to the moon thirteen
times a month. In the fire sacrifices (yasna), elements representing “good
creation” are offered and once consecrated, embody the good guardian
spirits of the cosmos.
Ethics are an important part of the Zoroastrian lifestyle. Evil powers, led
by Angra Mainyu, the spirit of evil, cause human beings to engage in evil
acts such as causing pain, and polluting the earth. Good ethics lead to
immortality in paradise. Such ethics consist of living the “good life”; being
charitable and industrious; avoiding greed, arrogance, and vengeance; and
seeking wisdom. Not least of all, it is important to engage in appropriate
funeral rituals for the deceased over a three-day period, lest the earth be
contaminated by a dead body.
Not all Pa ̄rsı ̄s agree on everything, of course. For example, an “occult”
group arose, which stressed reincarnation and multiple planes of being.
Others venerate contemporary “gurus” in a manner emulative of Hindus.
Yet another divisive element is the question of which “calendar” to follow:
the “Gregorian” or “Western” calendar; the ancient Iranian (Qadı ̄mı ̄) calen-
dar; or the calendar believed to be that of ancient Persian kings. Despite the
lack of unanimity, Pa ̄rsı ̄s have been a significant presence on the landscape
of Mumbai. Their impact far exceeding their numbers, the community has
spawned major industrialists and philanthropists (e.g., TataandGodrej),
constructed hospitals, colleges, and schools; and in various ways contributed
to the social welfare of the city.
170 Streams from the “West” and their Aftermath