tion the
moral worth and intelligent co-operation which the Parsis bring to
the service of this same government, we are not at all surprised at
the conclusion which we see so clearly formulated. [85]

Native soldiers, whether Hindoos or Mussulmans, are paid at the rate
of seven rupees a month, about fourteen shillings (17 fr. 50 c.),
including rations, while a Parsi filling the most modest employment of
a cook or a servant earns double that sum. During certain disturbances
when Bombay was deprived of its European troops, many Parsis would
willingly have enrolled themselves in the army if they had been given
the pay of European soldiers. It is a matter of regret to them,
perhaps a sort of degradation of which they feel the keenness, at
being obliged to put forward pecuniary considerations; but their mode
of life, even that of the poorest among them, cannot be compared with
that of Hindoos and Mussalmans of the same class. These can live on
seven rupees a month; Hindoos and Mahomedans of the same family are
content with one room, a thing which the humblest Parsi would never
allow. The Hindoo or Mussulman woman hardly requires more than one
or two saris, costing about three rupees, to clothe herself, and
her children can go naked till the age of ten years. But as for the
Parsi woman she requires several saris, trousers, shirts and slippers,
besides suitable clothing for her children. How can a Parsi soldier
then manage to live and bring up his family on seven rupees a month?

Mr. Karaka ends his long and eloquent appeal with a sentence which
sounds the true keynote of the regret felt by the Parsis at being
merely compared with the natives when they felt themselves to
be morally and intellectually their superiors. Why are they not
provided with commissions in the army like the Germans and other
Europeans? [86] Then only will they feel completely identified with
the British nation. [87]

The Parsis in India are divided into two sects, the Shahanshahis and
the Kadmis. [88] When Anquetil Duperron visited India this division
already existed, and he found them "more excited against each other
than the Mahomedan sects of Omar and Ali." The Parsis, however, do
not admit this. This division has nothing to do with their faith,
and has nothing in common with the division between the Shiahs and
the Sunnis. The schism [89] has arisen simply out of a difference
of opinion concerning the exact date of computation of the era
of Yezdez