Argument for Acceptance in Zoroastrianism

The Argument for Acceptance in Zoroastrianism Dr. Kersey H. Antia Copyright © 2015 Kersey H. Antia. Portions copyright 1985. Appendix I translated by Marion and Noshir Hormuzdiar, 1984; used with permission. All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means without permission in writing from the author. Expanded version of the paper The Argument for Acceptance – A reply to the three High Priests, Parsiana Publications, 1985. Twilit Grotto Kasson, MN 55944 USA ISBN-13: 978-1466363335 ISBN-10: 1466363339 FOREWORD The crux of the religion propounded by Prophet Zarathushtra is “Asha,” i.e. Right- eousness, or Truth. But ironically enough, amongst the followers of this great Prophet, whenever Truth is propounded, many followers become hysterical be- cause Truth, which at times is stranger than fiction, does not suit the followers. So they come out with puerile theories which, to say the least, are not in conformity with the old religion as propounded by the Prophet, nor in tune with the current times, which have compelled the followers of every faith to change the time- honoured traditions. Our community is a community full of contradictions, and in no other community will you find thousands of people claiming to be orthodox side-by-side with an equal number – sometimes more – crying for reforms. But their cries are unfortunately drowned in thin air. Dr. Kersey H. Antia, the writer of the article, whose family I knew long before he was born, hails from a priestly class. In 1983, he performed the “Navjote” cere- mony of one Joseph Peterson who was a keen student of the Zoroastrian religion. Peterson was converted to the Zoroastrian faith by donning him with “sudreh” and “kusti,” and a lot of fuss was made about this. The Zoroastrian religion preaches love, but can sow hatred. If one analyses carefully, one will find what drives one to religion is misery or disease. The path of escapism is found only in one’s own religion or one’s own faith. The way in which Dr. Antia has critically analysed the issue of conversion de- mands an objective probe by the authorities. He has come to the inevitable conclusion that Zoroastrianism ordained conversion. Unfortunately, the leaders of the community have a mentality of an ostrich. They are not prepared to face the problems which are confronting it. No controversial question is to be discussed at any conference or meeting. Grave problems facing the community are shelved. Social gatherings arranged. A computer study is made of fire-temples, their funds, number of persons visiting the fire-temples, etc., but no one is prepared to come forward and solve the issue of “Kathi” without which fire-temples cannot survive. Likewise, no one is prepared to solve the issue of maintenance of Parsi priests. We have problems of grave character, which, if not solved, will gradually erode the community. We are however wasting our time in running after rainbows. Does it matter whether a person puts on a “sudreh” and “kusti”? We are more interested in the magic of bull’s urine than in the study of our old religious books and scriptures. We are more interested to ensure that dead bodies of Parsis in Bombay are not allowed to be seen by non-Parsis. We have greater sanctity for the dead than the living. One zealous writer had the audacity to suggest in the Press that Parsis in India have to ignore the Parsis abroad and have their own creed, have their own faith, have their own religion untouched by foreign hands, and unpolluted by Parsis abroad. I would very earnestly appeal to members of my community to study the ac- i FOREWORD ii companying thesis carefully and objectively, and come to their own conclusions. The issues raised by Dr. Antia cannot be dismissed as piffling or frivolous. In my view, Dr. Antia has exhibited singular moral courage in controverting the views of leading Dasturjis of India and I am sure that after reading this article, those of us who have fossilized views will spare time to re-think. No community can be strong and healthy unless it realises its own weaknesses, and seeks to re- move them. Let Divine Light shine on the noble teachings of our Prophet, and let provi- dence guide the destiny of the community. January 8, 1985. (S.R. VAKIL) P.S. As I finished writing this Foreword, I was informed that though Dr. Antia de- sired to read a paper at the Fourth World Zoroastrian Congress, a diplomatic letter was sent by the Chairman of the Reception Committee, Mr. J.N. Guzder, virtually barring him from reading the paper. The community is not composed of fools and nincompoops; the community fully realises why Dr. Antia was barred from reading the paper. A day will dawn when posterity will not forgive this lapse on the part of the self-appointed leaders of the community who wish to avoid discussions on controversial issues. Contents FOREWORD..........................................................................................................iii INTRODUCTION..................................................................................................vii Opposite Viewpoint...........................................................................................xi The Response of Ervad Noshir Hormuzdiar.....................................................xi The Response of such Navjotees.....................................................................xiii Is Zoroastrianism an Iranian Manifestation?...................................................xiv Dasturji Dabu’s Views......................................................................................xv A Young Parsi Lawyer’s Views.......................................................................xix The Parsi Punchayet Case.................................................................................xx Opinions of Scholars in 1903 on Conversion................................................xxvi Dasturji Dhalla on the Vansada Case............................................................xxvii Genetical Frequencies of Parsis vis-a-vis Iranian Zoroastrians...................xxvii A Concluding Prayer.....................................................................................xxix THE ARGUMENT FOR ACCEPTANCE...............................................................1 Other Opinions in Contrast with the Orthodox Views........................................1 Reasons that Led to Rejection of Conversion later by Zoroastrians..................2 Parsis and Westernization...................................................................................4 Evidence for Conversion in India.......................................................................7 Conversion in India Indicated by Genetical Research........................................9 Was King Vishtasp Converted by Zoroaster?.....................................................9 Does One Have to be a Mazdayasni to Become a Zoroastrian?.......................14 Conversion and Iranian Kings..........................................................................30 Neusner’s Findings on the Treatment of Minorities in Sasanian Iran..............34 Evidence from Insler’s Gathic Research..........................................................34 Renouncing of Baptism....................................................................................41 No Western Scholars Ever Wanted to Convert To Zoroastrianism...................42 The Triad’s Theory about Proselytizing and Non-Proselytizing Religions......44 Evidence from Pursishniha...............................................................................45 Unanimous Approval of the Peterson Navjote by the Council of Mobeds in Iran Vs. the Opposition’s Concern for Overseas Reaction...............................46 iii Concluding Remarks........................................................................................47 PART II: Rebuttal of the Trio’s Response..............................................................49 “It is God’s Will That We Are Born Into a Particular Religion”......................49 The Argument for following the Religion We Are Born Into...........................52 Myths About the Purity of Races......................................................................53 Mazdayasni Hypothesis Not Corroborated by What Zarathushtra Himself Says in the Gathas.....................................................................................................60 Elam and the Mazdayasni Theory....................................................................62 King Vishtasp’s Conversion Derided................................................................65 PIETY AND POLITICS...................................................................................68 Gathic Spirit Mauled........................................................................................68 DISTORTIONS AND MISREPRESENTATIONS..........................................69 Conclusion........................................................................................................69 PART III. Review of Zoroastrian Studies’ The facts as versus Dr. Kersey Antia’s Argument for Acceptance.......................................................................................76 Conclusion......................................................................................................116 Appendix I. Opinions of Scholars in 1903 on Conversion...................................120 Appendix II. The Status of Women in Zoroastrianism.........................................132

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