This week’s talk is on the Influenza Pandemic of 1918-19

Jehangir B Karani’s business rose, fell and then rose again posthumously.

Jehangir B Karani (1850–1897)

Descending the broad steps of the Town Hall of Mumbai after spending a few hours at the Asiatic Society of Mumbai has always felt like walking on history. The layout of the roads branching from the grand circle laid out in front of the building is exactly the same as it was in 1860, when the vast open space called the Bombay Green was truncated into the Elphinstone Circle, later the Horniman Circle. Many of the buildings also date from the same period, while a few are older. The roads and buildings might have new names, but the old ones linger on.

As I walk past the Mint, built in the 1820s, turn on to Pherozeshah Mehta Road, and head towards Dadabhai Naoroji Road, I am transported to an almost mythical Parsi Land. Both these political heavyweights have been dead for over a hundred years, but their presence still looms large in the city. On my right is Modi Street, a name which can be traced to the last decades of the seventeenth century, when the Mody or Moody family were ship-chandlers to the East India Company.

Further up is Bazaar Gate Street, now Perin Nariman Street, which leads to one of the main exits of the erstwhile Fort of Bombay whose ramparts were demolished in the early 1860s. To the right is a structure, part-clock tower, part-water fountain, erected in 1880 in memory of the businessman Bomanjee Hormusjee Wadia.

Topped by a flame eternally burning in stone, guarded by lamassu – larger than life sculptures that are part-animal, part-bird, with a heavily bearded human face – and adorned with cuneiform inscriptions of the Zoroastrian credo, it was the first attempt to leave a Parsi architectural imprint on the city. On my left is Homji Street, “an old street, named after Behramji Homji (died about 1750), a rich Parsi Merchant,” according to Samuel T Sheppard in his Bombay Place-Names and Street-Names (1917).

Right ahead is a major intersection where the road meets Parsee Bazaar Street. As its very name suggests, it was a market in which most of the shops and establishments were run by Parsis. In the 1890s, the neighbourhood was populated by printing presses, bookshops and newspaper offices, many of them owned and run by Parsis, such as the Frasho-gard Printing Press and the Fort Printing Press.

Most of these names have long disappeared but there is one that is still around: the ground-floor shop at Behramji Mansion bearing the name Jehangir B Karani’s Sons. A prominent printer and publisher of Gujarati books in the nineteenth century, Karani was struck down by the plague in 1897. How has his name survived for over 120 years?

A Bombay childhood

Jehangir Bezonjee Karani grew up in a city which was rapidly transforming itself into a metropolis of the British empire. After experiencing an unprecedented boom in the first half of the 1860s, which swelled its population to over eight lakhs in 1864, the city’s economy collapsed in 1866 but was on the path to recovery by the early seventies when Karani entered business. Karani’s childhood, representative of that of most lower class Parsi men in the mid-nineteenth century, is best described in his own words, which appeared in the introduction to Jehangir Karaniwali Navi Arabian Nights.

“I was born in 1850. My father was a respectable merchant and my mother was a sweet-mannered, innocent soul with a measure of intelligence. As the youngest son of my parents, I was showered with love but in no way was I ever pampered. As was usual in those days, my early education was in a local school run by a mehtaji…In spite of being quite a mischievous boy, I managed to reach the fifth grade under the guidance of a mehtaji named Baldevram.

With some luck, I was able to join the Seth Rustomjee Jamsetjee School at Dhobi Talao with a scholarship. I started learning English in the class of Hormusjee Master. Though he was good in every other way, this Hormusjee Master had a great fault. Once he worked himself up into a mood, he would administer beatings on any student in his line of sight. It did not matter whether you had done your lessons or not; if his jaundiced gaze fell upon you, there was no escape, no argument! Having survived this onslaught for about six months, I was promoted to the class of Dadabhai Dorabjee Master. Under his excellent tutelage, I was able to acquire a little knowledge of English and was generally ranked either first or second in the class.

Around this time, I had to pitch in quite often at my father’s shop. The business was not doing too well at that time and as my presence seemed to be rather useful, I used to take leave from school. My father was toying with the idea of making this arrangement permanent but my mother had other ideas. She was keen that I study further and disapproved of this proposal. However, my father’s resolve was getting stronger by the day, and after the summer vacation in 1868, he never sent me back to school. When he began to take me with him every day to his shop on Parsee Bazaar Street, my distraught mother tried to dissuade him…My dear mother’s protests were swept aside by my father who soon transferred the entire responsibility of the business to me.”

Within two years, Jehangir Karani bought out his father’s stake in the shop at Parsee Bazaar Street and started a small bookshop in 1870. There were perhaps two other independent bookshops in Mumbai for locally published books in Gujarati and Marathi at that time.

Karani initially catered to the school market and stocked a wide range of textbooks and exercise books. He quickly built a reputation such that his name became shorthand for a bookshop among school-going children. Soon enough, author-publishers began to stock their books in his shop. By the mid-1870s, Karani began to enter into pre-publication deals with them and his name began to appear on the title pages as sole bookseller of the book.

Within a few years, Karani had acquired the appellation of “Book-Seller”. If this had happened a few decades earlier, it might well have become the family surname like numerous other trade-based Parsi surnames.

Becoming a publisher

Even in the 1870s, when printing had been established in Mumbai for nearly a century, there was little or no specialisation in the literary food chain. More often than not, the printer doubled up as the bookseller, while the author or creator was the publisher who underwrote the expenses. Sometimes, all these roles were subsumed in one person. Furdoonjee Murzbanjee, the pioneer of Gujarati printing and publishing, whose literary career spanned over three decades until his death in 1847, was also the creator of most of his imprints as author, translator or editor. Furdoonjee printed, published, and sold his own books.

Most authors, however, had to publish their own books and pay printers to get them printed. Alternatively, the author could extend an advance to the printer and in return would get an agreed number of copies, while the rest of the print run could be sold by the printer on his own account.

The three biggest printing presses in Mumbai which focused on Gujarati – the Bombay Samachar Press, the Jame Jamshed Press, and Duftur Ashkara Chhapakhana – were all owned by Parsis and had been in existence for several decades. Their mainstay was a portfolio of magazines and eponymous newspapers. Though they had been publishing books, mainly related to the Zoroastrian religion, on their own account, most of the books printed at these presses were commissioned print jobs.

It was only in the 1870s that the role of the publisher began to evolve in Mumbai when the city experienced a fresh phase of growth. Besides the construction of public buildings, private investment in real estate and industrial infrastructure provided an impetus to all sectors. The increase in the city population from 644,000 in 1872 to 773,000 in 1881 was ascribed by the Bombay City Gazetteer (1909) “to the general progress of trade, particularly of cotton spinning and weaving industry, the extension of railway communication, and the advance of urban administration.” The increasing demand for books in a variety of genres created conditions where publishing could become a profitable business.

For Jehangir Karani, it was just one more step from being a sole seller of books to becoming a publisher. There was a thriving market for guides and tutorials and Karani first began publishing these books which had an assured market among students. Perhaps the first popular book that Karani published on his own account was Hindustani Gayan Sangraha in 1879, catering to an insatiable demand for Urdu poetry among the Parsis.

This was followed by many others in the coming years on topics as varied as the constitution of England, Indian classical music, folk tales and popular stories, medicine, history, astrology, and Zoroastrian religious texts. Many of these books sported titles which emphasised his personal brand; for example, Karaniwalo Ragastan (1882) was a collection of ghazals, lavanis and other musical pieces.

Karani also began to build up a portfolio of periodicals as part of his publishing business. In 1880, he acquired the Gujarati monthly magazine Dnyan Wardhak, which had been in existence from 1873 and was already popular for its articles on drama, history, literature and practical skills. In January 1882, Karani started a weekly newspaper titled the Mumbai Punch, which was intended to provide a humorous take on the week’s events with cartoons and satirical pieces. It, however did not last more than a year.

In 1888, he acquired the Pakhwadiyani Majah, a fortnightly magazine in the same genre. Occasionally, his longer books, like Gujarati translations of classical tales like Don Quixote and Arabian Nights, would first be issued in monthly segments before being published as a book.

A publishing conglomerate

Karani had been getting his books and magazines printed at various Mumbai presses, such as the Nirnayasagar Press and Ripon Printing Press. By the mid-1880s, his publishing business had grown large enough for him to consider setting up a printing press. In 1886, he established the Standard Printing Works, where he printed his own publications besides doing job printing for others. This venture was so successful that he set up a type foundry in 1889 to support the press. Karani’s business was now comparable to that of the three largest Gujarati print establishments.

His original trade of book selling seems to have paled in comparison to the meteoric growth of his printing and publishing business. Karani however had bigger plans. In 1892, he acquired the printing press of the magazine Indian Spectator, owned by the Parsi social reformer BM Malabari, and recast the entire business into a joint-stock company, Jehangir B Karani & Co. According to the prospectus published in The Times of India (4 April 1892), Karani hoped to “bring greater profits when aided by the capital and resources of a company than by the limited means and resources of a private firm.”

While the other directors of the company were Parsis, Karani was the chief executive officer of this company. His family firm Jehangir B Karani & Sons, the designated managing agent of the company, would receive a ten per cent share of the profits besides a percentage of the sales. It had all the makings of a large publishing company with interests across genres, a portfolio of periodical publications, and control of all aspects of the business from printing to distribution.

However, not all his associates were happy with this development. They felt that he had relinquished control over an established book selling and publishing business for too little a consideration. The Kaiser-i-Hind (3 April 1892) noted that it was rather courageous of “Mr Karani, who had started his business on a very modest scale, and grown it to its current size by his personal efforts and dedication, to convert it into a public limited company to accelerate its growth.”

Karani began with a bang by establishing branches at Medows Street in the southern part of Fort and on Kalbadevi Road besides the main bookshop at Parsee Bazaar Street. As he had acquired a printing press with expertise in English, Karani began printing and publishing books in that language, besides expanding his Gujarati offering. He also started dealing in books imported from England and began issuing advertisements in newspapers like the Times of India. It did seem that the Karani brand would become a major presence in the Indian publishing industry.

Reversal of fortunes

Towards the end of 1894, however, Karani’s business imploded, likely caused by too rapid an expansion and a mismatch between cash receipts and expenses. Perhaps the other investors were not happy with its prospects under Karani. The business was taken over by three Bhatia businessmen through their company, D Lakhmidas & Co, and Karani had to completely disassociate himself from it in 1895. To ensure that he had a regular income, he began managing the Saraswati Printing Press on behalf of its proprietors from February 1896.

Karani was now neither a bookseller or publisher, but his personal brand name still had a cachet in the Mumbai market. In March 1896, he decided to make a fresh start by restarting the small bookshop at Parsee Bazaar Street under his own name. Like his father did thirty years ago, he installed Manekshah, his eldest son, who was just sixteen then, to handle the shop which was named Jehangir B Karani’s Sons.

He also began to consider publishing projects and decided to issue the third edition of the Arabian Nights, which had been one of his most popular books. But he seems to have had a premonition of worse things to come when he wrote the introduction to the book in April 1896.

“The circumstances under which the first edition of this book was published were very different from my current situation. However these things cannot be helped; change is the only constant. Everybody has seen the changes which have taken place in the fortunes of Jehangir Karani and only God knows what the future holds for him!

If he is still alive, Jehangir Karani will write the introduction to the fourth edition of this book, else my heirs will do so.”

Much of the printing for the book had been completed when the city of Bombay was swamped by the plague epidemic in September 1896. Most of the working population of Bombay under the colonial government was “migrant labour”, whose employment conditions and minuscule wages precluded even a toehold on the city.

They fled the city at the first sight of the disease with its characteristic symptoms: high-grade fever accompanied by swelling of the lymph nodes. Many printing presses had to shut down as there was no one to work the machines. The Saraswati Printing Press also shut down in January 1897. Karani was out of a job and his book project also had to be suspended.

Meanwhile, on 29 November 1896, his wife Deenbai died suddenly. She might have died during childbirth as was the fate of many women during those days, or perhaps she was an early victim of the plague. Karani did not have much time to mourn the loss of his wife, as he had to take care of his eight children.

He moved them to Baroda for their safety but did not stay there for long himself. He returned to Bombay on the 24th of January when the first wave of the epidemic was at its peak. By the 31st, he was afflicted by the disease. When his condition deteriorated steeply, he was admitted to the Parsee Fever Hospital at Byculla where he died on the 4th of February 1897.

Afterlife of a publisher

The bleak situation of the eight orphan children who had lost their parents in quick succession can best be imagined. However, Jehangir Karani’s eldest son, Manekshah, stepped up to fill the breach. With the help of his father’s friends, he completed Karani’s unfinished book project and published it in June 1897 as Jehangir Karaniwali Navi Arabian Nights.

The firm continued to publish Gujarati novels and books connected with Zoroastrianism on a modest scale. In 1911, Manekshah started the New Art Printing Works, where he printed a variety of greeting cards to be sold at his shop. Designed specially for Parsi festivals, these cards in the Gujarati language proved to be extremely popular.

In 1937, over forty years after Karani had lost control of his publishing business, Manekshah purchased the defunct D Lakhmidas & Co so that he could acquire the rights to the books published by his father before 1895. By the time Manekshah died in 1940, the focus of the business had however evolved to stationery, diaries, and cards – embroidered, perfumed, photogravure, Indian views – for every occasion from Christmas and New Year to Diwali and Navroze.

After moving across a few locations on Parsee Bazaar Street, the shop settled at its present location on Pherozeshah Mehta Road in the 1920s. Drawing on the prestige of its founder, it has always retained the name Jehangir B Karani’s Sons, thus becoming one of the last links connecting the city to a time in the nineteenth century when Parsis played a major role in the printing and publishing world of Mumbai.

This series of articles on the impact of the coronavirus pandemic on publishing is curated by Kanishka Gupta.

https://scroll.in/article/965861/how-the-name-of-a-gujarati-language-printer-and-publisher-who-died-in-the-plague-lives-on-in-mumbai

P. D. Patel’s My Fifty Years in Burma (Rangoon, 1954) is now up on Mitra Sharafi’s website. This remarkable out-of-print memoir tells the life story of a Parsi lawyer who survived the Japanese occupation of Burma in WWII

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BIOGRAPHICAL AND CRITICAL SKETCHES

of

Patriots, Philantropists, Politicians, Reformers, Scholars & Captains of Industry

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DASTUR KAIKOBAD ADERBAD DASTUR NOSHIRWAN

THE HIGH PRIEST OF THE DECCAN, CALCUTTA, MADRAS, MALWA, AND 23 OTHER DIOCESES

Tawarikhe-Dastoor Jamasp Ashana.

Tawarikhe-Dastoor Jamasp Ashana [History of the Jamasp Ashana Family] (Bombay: Mumbai Vertman Press, 1912), 146-53 (translation from Gujarati by Homi D. Patel).]

Sardar Dastur Kekobad Aaderbad

With the end of the history of this Dasturji, the history of the decedents of the Late Dastur Behmanji Jamshedji ends here.  He was the youngest son of Dastur Behramji – the fourth son of the first Head Dastur of the Deccan – Dastur Jamaspji Edulji, but since his paternal cousin the Late Ervad Aderbad was adopted by Dastoor Nosherwan, he is associated with his name. He was born at the Dastur hall at Poona on Roj 11^th Mah 2^nd 1231 Yezdezardi dated 3^rd  November 1861, Samvat 1918’s  Kartik Sud 1 (date according to Hindu calendar), it was a Sunday.  He acquired the training of “Naaver Martaab” (i.e. training to be initiated into priesthood) under the able guidance of his maternal uncle and then on Roj 22^nd Mah 7^th Yezdezardi 1243 dated 10^th April 1874, Samvat 1930 acquired the advance training of Ervad at the main Dehermeher of Navsari.  Under the guidance of same teacher, he studied further and did the advance study of “Paav Mahal” and “Barashnum”.  He followed the profession of “Yozdathragiri” for quite a long time.  He was trained in Marathi, Farsi and English languages at Poona’s Government High School, and studied Sanskrit under one Pandit.  He achieved excellence in the languages of  “Zend” and “Pehelvi” by taking up its advance studies under the guidance of his able paternal uncle Late Sardar Dastur Hoshang Jamasp.

Right from his childhood, he had inculcated hobby of drawing portraits, and he gradually developed that ability in him.  Many a portraits, drawn by him still adorn his present day residence, giving the idea of his artistic brush.

After his appointed as the Head Dastur of the Deccan, the prominent ceremonies performed by him included the laying of the foundation and bringing into the service – the “Dokhma” at Igatpuri.  The foundation laying of the aforesaid “Dokhma” was performed by the help of his maternal uncle, Dastur Khurshedji Jamshedji of Mhow under the supervision of his elder paternal uncle – Late Sardar Dastur Nosherwanji Jamespji – on Roj 19^th Maha 8^th in the year 1253 Yezdezardi dated 4^th May 1884.  Thereafter, the ceremony of “Parthavani” – i.e. consecration – was performed under the supervision of his second (the Gujarati word used here could also mean “Other”) paternal uncle, Sardar Dastur Hoshang Jamasp on Roj 16^th Mah 9^th in the year 1254 Yezdezardi dated 31^st May 1885.  The Anjuman of Igatpuri felicitated him with a Shawl, on his accomplishment.

He was appointed the Head Dasturji, on the day of the “Uthamna ceremony” (the third day’s ritual since the demise of a Parsi Zoroastrian) of his eldest Paternal uncle, the Late Sardar Dastur Nosherwanji Jamaspji – which was on Roj 12^th Mah 2^nd in the year 1254 Yezdezardi, dated 29^th October 1884.  Five shawls from the following greeted his appointment:

• From the Trustees of the Late Sheth Sohrabji Rattanji Patel’s Charitable Trust.
• From the Anjuman of Poona.
• From Dastur Jamshedji Rustomji Jamasp Aasha.
• From Sheth Hormusji Sohrabji Todiwalla.
• From Sheth Dhunjishaw Jamshedji Ankleshsaria.

During March 1895, he was appointed as a Government nominated member at the Municipal Corporation of Poona and presently he adorns the post of its vice chairman.

Before being appointed as the Head Priest, he published many books.  In June 1896, he translated “Karname Ardeshir Babegan” from Pehlvi to English and Gujarati and published it along with the original narration of “The Shahanama”.  Thereafter in December 1899, he published “Jande Behmanyesht” with its Pehlvi text and Gujarati translation and the translation of “Mino Khered” from Paazend to Gujarati.  The Pehlvi text of “Behman Yasht” was printed by the  “Photozinco Process”. All the above three books received critical appreciation from English and Gujarati newspapers.

“Mr. Cama Memorial Volume” which was edited by Shamshul Ulama Ervad Jivanji Jamshedji Modi in the year 1901, as a token of remembrance on the seventy-first birthday of the late scholar Sheth Khurshedji Rustomji Cama – included “Avesta Shabde No Mool” (The origin of the word Avesta) a write up by him.  The famous scholar of the Pehelvi Language – Doctor West – termed that write up as “— of requiring extreme attention”.  The issue of the magazine “Raast Goftar” dated 8^th September 1901, carried the following citation: –

“Dastur Kekobad Noshirwan Jamasp Aashana, has undertaken a very informative topic of exploring the root of Avasta and we are of the opinion that he has more or less reached the point of success; so also will be acknowledged by our Parsi as well European Scholars.”

During July 1903, the Honourable Government granted him the respect of appointing him the Honorary Magistrate of Poona.

The “Parthavani ceremony” of the Dokhmas at Devlali was accomplished solely by himself on Roj 19^th Maha 3^rd in the year 1277 Yezdezardi on date 1^st December 1907, on that day he was honoured by the Anjuman of that place, by bestowing a shawl.  Thereafter he set out to inspect the :Panthaks” (undertaking of offering religious services by junior mobeds) under him and had to visit Bhusaval, Akola, Badnera, Nagpur, Kamli and Igatpuri.  At all those places, he received pomp welcome along with scrolls of honour and shawls. Some gents also arranged for a function of tea party.

He ascended the throne of High Priest of Deccan of Roj 15^th and Maha 8^th in the year 1277 Yezdezardi dated 25^th April 1908, after the demise of Sardar Dastur Hoshang Jamasp.   A resolution supporting his appointment, made on behalf of the Trustees of the Late Sheth Sohorabji Rattanji Patel’s Charitable Trust was read out before the Anjuman – which was as follows:-

“Gentlemen of the Anjuman, The Trustees of the Late Sheth Sohorabji Rattanji Patel’s Dehermeher and Charitable Trust, note with utter grief the sad demise of one of our Co-trustee and the Head Priest of this Dehermeher – Dastur Hoshangji, who during the course of his life had brought about a progress in facilities at this Dehermeher and all the charitable trusts by his tireless efforts and that is how they have been able to reach the present state of excellence.  Now, in accordance of the authority vested in us – the existing trustees – by the Trust deed and by consensus, nominate our present assistant Dastur Kekobad Saheb Aaderbad Dastur Nosherwan in place of the Late Dasturji Saheb Hosangji for the management of the Dehermeher and keeping updated all the arrangements.  We sincerely hope that our Anjuman will also like this appointment.  The Late Dasturji Hoshangji’s dedication of his entire long life to his pious post and by the ardent services offered had won over the hearts of all; Dastur Kekobad will also follow in his auspicious steps and will give sufficient satisfaction to the Trustees as well as the Anjuman, of that we are very much sure.”

Dastur Kekobad had acquired quite an art and gained a vast experience having functioned as an assistant to the Late Dastur Saheb Hoshangji.  In the similar manner, with a view to keep up the tradition of this Dasturi throne, we trustees have arranged for the son of Dastur Kekobad, Bhai Nosherwan – who is presently under extensive  training – that after he completes his training he will be appointed as the assistant Dastur.   We believe this arrangement will also meet the approval of our Anjuman.

Within only three months after ascending the throne – that is during July 1908 the Honourable Government bestowed upon him the title of the First Grade Sardar of the Deccan and by virtue of that, his inclusion was made in the Levy that is held in the Government Palaces.  The excellent quality of Dasturi and his nobleness was highly appreciated in the Government circles and he was conferred the title of “Private Honorary”.  The manner in which this honour was carried in the English as well as Gujarati newspapers – will be appropriate – if mentioned here: –

(The English passage appears here)

“The Head Priest of Deccan Dastur Kekobad Aaderbad Dastur Nosherwanji has been appointed as the Sardar of the 1^st grade by the Honourable Government.  The rank of a Head Priest should be considered more then any other Governmental honours despite this fact the Parsis of Poona and Deccan will not be able to conceal their joy upon the achievements of their Head Priest.  Dastur Kekobad is truly worthy of this honour.

*** He has given substantive services in the legislative assembly also. ***

“We convey our heartiest greetings to Dasturji Saheb Kekobad for such a magnificent achievement and wish that he keep on getting more and more such adornments”

(Jame Jamshed: 21^st July 1908)

In the Parsi community presently there are three Baronets, two Knights and a Sardar and to that there is the addition of one more Sardar.  The Honourable position of the Head Priest of the Parsis of Deccan and Malwa has been graced since many years by the descendants of Dastur Jamesp Aashana.  Two Dastur Sahebs – the last of this clan – Dastur Nosherwanji Jamaspji and his brother Dastur Hoshangji held the position of the first grade of the Dasturs.  Presently their successor, the new Dastur Kekobad Aaderbad has also been conferred with the honour of being decorated as the Sardar of the first grade by the Honourable Government and has spread joy and cheers in the community.  We have been observing that this Dasturi family of Poona has won the laurels and honours because of their wisdom, ability and determination.  The native place of that family is Navsari and as a rule, the Athornan tribe of Navsari has been a success wherever they have been because of the wisdom of their heart.  However, the Jamesp Aasha family of Poona have gained their fame due to their knowledge of the religion, their progressive habits in keeping with the current trends, and considering it as their ardent duty to make their fellow tribesmen achieve progress.   Dasturs could be found in plenty today, but those that guide their tribe in accordance of the advanced knowledge of their religion to stride on the true path, are not known to us to be found except – those daring Dasturs from Poona.

* * * Dasturs should of course be of clean conscience and of advanced knowledge  * * *

Dastur Kekobad had a pragmatic mentality; he was an archenemy of superstition, fanatics and obstinacy and believes in keeping up the pace of progress along with the world.  We heartily congratulate such a religious scholar for having achieved the rank of a Sardar from the Government. [italics mine] (Raast Goftar – 26^th July 1908).

The presentation ceremony of the scroll was presided over by the Agent of the Sardars – Mr. Ropar on 22^nd July 1910, the day that was also celebrated as the birthday of His Highness the King, at a pompous gathering at a Darbar at Poona.

He was appointed to preside over a Zarthoshty conference called by some prominent Zoroastrians in Bombay, on 16^th April 1910.  An agitation arose amongst the Parsis, as a couple of Bombay based Parsi newspapers tried to create a hindrance to holding such a meeting and quite an effort had been made by them for creating an obstacle.  However, due to the perseverance, patience, tact and far-sightedness of the organisers they overcame this hindrance and the conference was successfully held.  Whilst delivering the Presidential address, the Dasturji impressed the crowd so much by use of his rational and mature words, that they created a miraculous effect on the audience.  After hearing the lecture, an arch opponent who was against this conference right from the beginning – an eminent Sheth of Bombay – Sheth Shapurji Behramji Katrak, even dared to withdraw his earlier hostility.  Not only that, but in order to laud that conference, a dinner was arranged on the night of 30^th April at the Grant Road bungalow of Sheth Nusserwanji Maneckji Petit which was presided over by Sir Dinshaw Maneckji Petit Baronet.

The performance of the consecration ceremony of the Adarian at the Madras Dehermeher on Roj 29^th Maha 11 1279 Yezdezerdi on 7^th August 1910 under his leadership.  On that occasion, the Anjuman of that place – with a scroll of honour and a shawl, graced him.  During that occasion, he took a chance to call upon the Government of Madras Sir Arthur Lolly at the Government Palace resort in Oatacommud.

On 17^th November 1910 the Honourable Government appointed him as a delegate of

“Parsi District Matrimonial Court”.  ( Extract from the History of the Jamasp Ashana Family)

In  October 1912 he concecrated the Late Ervad D B Mehta Zoroastrian Anjuman Atash Adaran in Calcutta.He was the first Head Shenshai Dastur of the Atash Adaran and the trust deed of the Agiari states that Shams- Ulama Sardar Dastur Kaikobad Adarbad Dastur Noshirwan shall examine into regulate and control the religious rites, ceremonies and services of the said Atash Adaran. An annual donation was to be sent to the revered Dasturji Saheb.

In 1914 Dastur Kaikobad went from Calcutta to Rangoon to perform Bella’s (daughter of a Parsi mother and non-Parsi fathers) navjote. He was in Calcutta with his wife attending the wedding of his brother -in-law. He and his wife then went by ship to Rangoon where he first performed Bella’s adoptive mothers navjote, then the wedding of her adoptive parents by Parsi rites and then Bella’s navjote. He was of the view that Bella was a Parsi because “her mother was a Parsi”. He believed in the universality of the Zoroastrian Religion and was an independent priest firm in his religious beliefs.

DASTUR KAIKOBAD “I AM AN INDEPENDENT DASTUR”. IN THE HINDI PUNCH CARTOON, REPORTING ON THE PROGRESS OF THE CASE, SAKLAT VS BELLA IN 1914.

At the Parliament of Living Religions held at the Imperial Institute, London, September 22^nd to October 3^rd1924 in a report by William Loftus Blake, he writes,

“A short description of the Parsi religion is given by Dastur Kaikobad who addressed the audience “

Parsism

“They are Persians by race and religion, and preserve the faith taught in the sixth century BC by Zoroaster. Here again the conference was well served by a lucid paper by Shams-ul-ulema Dastur Kaikobad Aderbad Dastur Noshirwan, Ph. D. first class Sardar and High Priest of the Deccan. Poona. India, whose simple exposition of the basic principle of Zoroastrianism, a universal religion, was much appreciated.”

“The Dastur’s paper though short, was simple and clear, and removed, I thought, the whole subject from the realm of controversy in which it is so often wrapped. The whole paper was interesting as evidence of the way in which the followers of so many religions nowadays, have given up the exclusive demands of their faith. For it is upon the principles that harmonize with the idea of a universal religion that emphasis is laid. Within all the faiths, as with all the nations, the desire for union is being increasingly felt. After a brief account of Zoroaster as a religious reformer of ancient Persia—or rather of Iran of which Fars was one province only—he affirmed that the Zoroastrian theology was a monotheism…….The ethical conceptions of Zoroaster were described, followed by a view of the hereafter.”

Ratan D. Tata

Susaune Briere

This is a love story of two people born almost a generation apart, in two different continents and how the wheels of fortune brought them together.

Ratan D. Tata (nephew of Jamshedji Tata), was in Paris hoping to trade in pearls and silk. He wanted to learn French, so his uncle Jamsetji recommended a teacher to him – Madame Briere. It was here that he met and fell in love with he teacher’s beautiful daughter Susaune, slim and tall with beautiful golden hair. She was just twenty years old. Ratan informed his uncle Jamsetji about his affection for the beautiful lass, and his desire to marry her. He was quite prepared for an angry “No” but instead, was delighted when Jamsetji readily gave his consent. The wedding was held in 1902 and Jamsetji attended the wedding in Paris and even gave a speech at it.

After the wedding, Jamsetji took Ratan D. Tata and Susaune (now called Sooni after her golden hair) to Britain and gave a party at Kingston-on-Thames. It was “the largest gathering of Parsis which had hitherto been held west of the Suez Canal”.

Jamsetji spared no expense to make it a success. He took his guests in a pleasure streamer from West Minister to Kingston-on-Thames. An account of the occasion says –

“He played the host to perfection, though he depreciated in courtly manner, the numerous expression of thanks. His friends Jamsetji and Lady Jeejeebhoy had cut short a tour of Scotland in order to be present. Sir Mancherji Bhownagree represented the House of Commons; Mr. Dadabhoy Navroji, doyen of the Parsi residents in England, brought his family.”

At this occasion, Sir Mancherji Bhownagree, in his toast touched on Ratan D. Tata’s marriage to Susaune.

“I may recall as an example of enlightened sentiments of our host, that recently an event has happened in his family, which I am told, would have been impossible without his sanction and consent. I have the great good fortune to have on my right hand a lady of French nationality who is associated in life and fortune for the rest of her days with Mr. Tata. If am rightly informed, Mr. Ratanji Tata, the lucky possessor of that bride, had some misgivings as to how the projected union would be regarded by the head of the family. The fact that in spite of his many years of orthodoxy, Mr. Jamsetji Tata gave his ready consent to the alliance, is one more proof of his progressive tendencies and his interest in the social advancement of the community”.

Susaune wrote letters to her mother and these letters give an insight into the intense love she shared with Ratan D. Tata.

She writes – “I only have to look at Ratan (mon-petit) and I am truly happy! My husband makes me feel safe, content, protected”.

She reveals to her mother that the religious-minded Ratan was planning to do her navjote and then marry her again by Parsi rites – “the official sanction has been given only this morning by the High Priest and Ratan wants the ceremony on Sunday, …………… It will be attended by a whole lot of important Parsis and will take place in Mr. Sethna’s house.”And the navjote and wedding were attended by “60 Dasturs when only one is really necessary”

“I will wear an ‘ijar’ and will be wrapped in a white cashmere shawl. But what is most significant is that at the same time the priest will marry us and then no one will give me another thought. I will be allowed to enter the temple or stay in a house where a Parsi lies dead.”

After the navjote and wedding, she writes describing the event in detail. (courtesy of JRD Tata Papers, Tata Central Archives)

Darling mother …. Here I am, at last a Parsi. Everybody is happy for me and so am I. I spent five sleepless nights filling my head with the prayers I had to learn – now I feel exhausted. Let me however try and recount the ceremonies of my conversion and our marriage that took place at Mr. Sethna’s big house. At 4 pm I was made to sit in a small room next to the huge salon in Mr. Sethna’s house where the ceremony was going to be performed. A dastur with his face hidden sat opposite me. I recited some prayers with him, ate a piece of pomegranate and then raised my lips in a gesture of sipping a cup of pewter which contained the urine of the cow. It is supposed to purify but of course nobody really drinks it – not even touch it with their lips – but it is a custom that has existed since the beginning. Ratan asked me not to tell you about this (he finds it distasteful). Don’t therefore talk of it. Normally, a dastoor is present but this time, he remained on the other side of the partition. The wife of a dastur and the beautiful Meherbai Tata were with me. They dressed me in an ‘ijar’ and confined my hair in a (matte bonu) and draped a white cashmere shawl around my shoulders. Then feeling very pale and nervous, and with my feet in sapats I entered the drawing room where there were waiting at least 60 dasturs when only one is really necessary. I was made to sit with my back to everyone facing the high priests and I started to recite the prayers with him. After 15 minutes or so, he placed my hands in the sleeves of the sudra and left, then all the Parsi ladies, the wife of Mr. Kanga, the daughters of Meherbai and the wife of the dastur held up before me a white sheet to shield me from view. I put on the sudra, my blouse and a white sari with a silver border. When I was ready, the High Priest returned but this time we stood – he standing just behind me. Then, while I held his little fingers, he tied the kusti around me. Then seated again there were more prayers with the priest showering my head with pieces of pomegranate, coconut. There it ended and I was led into the midst of all our friends who were waiting to congratulate me. Soon only our close friends remained, and the drawing room was prepared for our wedding which had to take place before sunset. I read out aloud, the pledge to the Zoro faitehr, in French, and then the ceremony began. Ratan and I sitting side by side and the dasturs started to pray and showering us with rice. It took about 25 minutes. When everybody except the family and Mr. Kanga had left, we all drank champagne and then quietly we returned home.

(From the French original text, 1903)

They were married for 21 years, had five children – Sylla, Jamshed (JRD), Rodabeh, Darab and Jimmy. During the war, she served as a volunteer and contracted TB.

In 1923, her health was deteriorating but Ratan D. Tata was engaged in the struggle of establishing Tata Steel in India, and she was in Paris. Every day, he would wonder whether he would arrive in Paris in time to see her.

Finally, on the day he got on to the ship to leave for Paris, he received a cable that Sooni was no more. With a heavy heart, he proceeded to France and brought his children back to India where they stayed in the house Ratan was building for his wife. He called the house “Sunita” in her memory.

Courtesy : Prochy Mehta

prochymehta@hotmail.com

The list of the Parsis of Bombay by occupation shows that Parsis had a variety of occupations from accountants and bankers to hawkers, umbrella makers, cooks, servants, gardeners, prostitutes, palm wine dealers and many more.

Listing of Number of Parsis by Profession in Alphabetical order

TOTAL POPULATION   —   49201

MALES  —   28008

1-30 days–70

1-23 months–823

2-13 years–5873

14-44 years—16430

45 years and above–4840

FEMALES   —  21003

1-30 days—36

1-23 months—762

2-13 years—5749

14-44 years—10790

45 years and above–3700

OCCUPATION

ANNUITANT, INDEPENDENT, LIVING ON DIVIDEND OR RENTS   — 3117

AUCTIONER                                                                   —   107

BAKER                                                                             —     93

BEGGAR                                                                          —

BRACELET MAKER                                                          —  434

BULLOCK DRIVER, DAIRY MAN                                    —  325

CANE WORKER, PALM LEAF WEAVER                        —  649

CHARCOAL DEALER                                                        —    92

CLOTHIER, DRAPER                                                        —  590

COOK                                                                                — 1641

COPPERSMITH                                                                 —

CONFECTIONER OR SWEET MEAT MAKER                 —    38

CONTRACTOR                                                                  —  606

COTTONWORKER OR RETAILER                                   —   205

CROCKERY, GLASS DEALER                                            —   150

DOMESTIC SERVANT                                                       — 5325

PERFUMER                                                                        —   150

DYER                                                                                  —

ENGINEER                                                                          —

ENGINE DRIVER                                                                —    907

FISHERMAN                                                                      —       40

GARDENER, GREEN GROCER, AGRICULTURIST,

HAY AND STRAW DEALER                                                —     270

GOLD, SILVERSMITH, JEWELLER                                     —    128

GRAIN DEALER OR GRINDER                                           —         3

GRAIN PARCHER                                                                —         5

GROCER                                                                              —     316

GUNPOWDER, FIREWORKS MAKER DEALER                —       54

HAWKER                                                                             —      180

HEMP, AND COLI WORKER OR DEALER                         —        31

HORSE DRIVER                                                                  —–

IRON WORKER OR DEALER                                                      1200

LABOURER                                                                                   1079

LAWYER AND CIVIL SERVANT OF GOVERNMENT        —        36

LEATHER MAKER, WORKER OR DEALER                       —         31

LEECHMAN                                                                        —–

LIQUOR SELLER, DISTILLER, PALM WINE DRAWER    —      2421

MARITINE MAN, BOATMAN                                          —           29

MASON, QUARYMAN, LIMESTONE WORKER OR DEALER —  139

MEDICAL MAN                                                                  —        503

MARINE STORE DEALER                                                  —        186

MERCHANT BANKER, BROKER                                       —       6149

MILITARYMAN AND PENSIONER OF GOVERNMENT —          773

MONEY CHANGER                                                           —          639

MUSICIAN                                                                          —           12

OIL DRAWER OR DEALER, SOAP MAKER, CANDLE MAKER —  111

PAINTER                                                                             —          106

PHOTOGRAPHER                                                              —            50

PITCH, TAR, RESIN DEALER                                             —            46

PLUMBER AND PIPE LAYER                                            —             16

POLICEMAN, WATCHMAN, MESSENGER ,TAX GATHERER        71

POTTER, BRICK, TILE MAKER OR DEALER                     —               5

PAULTERER                                                                       —                3

PRIEST                                                                                —         3580

PRINTER, STATIONER, BOOK BINDER                           —           575

PROSTITUTE                                                                      —             41

PURVEYOR OR BUMBOAT MAN OR BOATMAN              —         58

SALT MAKER OR DEALER                                                     —            4

SCAVENGER, SWEEPER                                                        —-

SCHOOL MASTER, TEACHER                                               —        376

SILK WORKER, DEALER                                                        —          71

TAVERN, COFFEE, BOARDING HOUSE KEEPER                —        111

TIN, TINPLATE WORKER, GLAZIER                                     —          35

TOBACCO, BETEL, OPIUM, GUNJA DEALER                     —            3

TOY MAKER, DEALER                                                           —        210

UMBRELLA MAKER                                                              —          68

WASHERMAN                                                                       —-

WATCHMAKER                                                                     —       176

WATER CARRIER                                                                   —       337

WEAVER                                                                                 —

WOOD WORKER OR DEALER                                              —      5906

WRITER ACCOUNTANT                                                        —      7180

WOOL WORKER OR DEALER                                               —      1209

The above is extracted from the Census of Bombay, taken by the Local Government on a single day – 2 February 1864 (Enclosed)

Kind Courtesy : Ms. Prochy Mehta

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The Jagersfontein Mine, located in South Africa, has been of the great diamond mines of the world. Discovered in 1870, it has yielded over 9.6 million carats of beautiful diamonds over its lifetime. Yet the unique stone that was discovered here in 1895 was particularly special, in more ways than one.

First and foremost, this magnificent large diamond, weighing 245.35 carats, turned out to be the sixth largest diamond in the world. This means it was twice as large as the legendary Kohinoor. Second, it was a diamond of exceptional purity and sparkle, and often described as the most perfectly cut of all large diamonds. But most importantly, as this interesting story will soon reveal to you, it went on to play a very important role for the Tata Group, well beyond the normal remit of diamonds and jewellery.

The large rough stone was sent to Amsterdam in 1896 for polishing, where it became clear that it was yielding a superb, colourless, cushion-cut diamond. A stone so perfect in cut, that it could be balanced on its narrow culet, less than 2 mm across. In 1897, it was named the “Jubilee” Diamond, to commemorate the diamond jubilee of Queen Victoria. Here is a rare instance of a diamond being named for a diamond jubilee, quite a literal commemoration ! Indeed, the consortium of three London merchants who owned it then may have even thought that this diamond would be best placed in Her Majesty’s royal crown.

However, destiny had other plans in store for the Jubilee Diamond. In 1900, it was displayed at the Paris Exposition, which was held to celebrate the achievements of the past hundred years, and also to welcome the new century. The diamond was a centre of attraction at this global fair, and received a lot of praise from experts. At that time, it must have caught the imagination of Sir Dorabji Tata, the elder son of Jamsetji Tata, founder of the Tata Group. Two years earlier – on Valentine’s Day of 1898 – Dorabji Tata had been married to Meherbai, and he was deeply in love with her. He now decided to gift her the Jubilee Diamond.

Dorabji bought the diamond from the London merchants for around UK £100,000. Lady Meherbai Tata had it set on a platinum claw, and it was then hung on a platinum chain which she could wear around her neck. She would wear it for special occasions, and it is quite possible that she may even have worn it while meeting the then US President Calvin Coolidge, or the King and Queen of England.

Lady Meherbai Tata was a pioneer of the women’s movement in India, and she was also very proud of her Indian roots, so she inevitably wore a saree to celebrate her Indian heritage, even while travelling abroad. The Jubilee Diamond must have been a perfect accessory, complementing her beautiful Parsee sarees. However, this was a very valuable diamond, and heavily insured too. Dinsi Gazdar, who was a well known jeweler of those days at the Taj Mahal Hotel, Mumbai, remembered Sir Dorabji Tata stating that every time his wife took the diamond out of their safe deposit vault in London, he was “fined” £200 by the insurance company.

In the meanwhile, Sir Dorabji Tata had succeeded his father as Chairman of the Tata Group, and was busy managing the affairs of Tata Steel, Taj Mahal Hotel and other business ventures of the Group. Tata Steel, based in Jamshedpur, had undertaken an expansion programme, post the first World War, and the Company, which was still in its early years, now ran into a host of difficulties, ranging from price inflation to labour issues. Demand in Japan, a large market, came spiraling downwards because of an earthquake there. By 1923, there was a shortage of cash and liquidity, and the Tatas grasped for breath, making valiant efforts to raise funds.

In 1924, a telegram arrived from Jamshedpur, and it was bad news. It simply said that there was not enough money to pay wages to the employees of Tata Steel. Would the fledgling Company survive, or would it be forced to shut down ? Would the dreams and visions that guided the establishment of India’s first integrated steel plant come tumbling down ?

Sir Dorabji Tata did not hesitate for a moment. He had to save the Company, so that it could survive during these difficult times. His wife Meherbai and he decided to pledge their entire personal wealth, which came to around Rs. 1 crore (a huge amount in those days), to a bank, to raise funds for Tata Steel. Sir Dorabji pledged his family wealth to the Imperial Bank. This included all the jewellery owned by his wife, including the Jubilee Diamond.

The Imperial Bank provided the Tatas a loan of Rs. 1 crore, against this personal pledge. The money was used to fund Tata Steel. Soon, the Company’s expanded production facilities began producing returns, and the situation took a turn for the better. Not a single worker was retrenched during this period of intense struggle, though shareholders were not paid dividends for the next several years. The Company returned to profitability within a few years, and the pledge was repaid. By the late 1930s, Tata Steel began hugely prospering once again. By then, Sir Dorabji Tata had passed away, but the personal sacrifice made by his wife and by himself, in pledging their wealth and jewellery, had saved Tata Steel from extinction.

Lady Meherbai Tata died of leukemia, at the relatively young age of 50 years, in 1931. Sir Dorabji Tata passed away just a year later, in 1932. He willed his entire fortune to the Sir Dorabji Tata charitable Trust – including, of course, the Jubilee Diamond. The Jubilee Diamond was sold through Cartier in the year 1937, and the funds from this sale went to the Trust.

The Sir Dorabji Tata Trust used these funds that it was endowed with, to establish the Tata Memorial Hospital and many other Institutions, including the Tata Institute of Social Sciences and the Tata Institute of Fundamental Research. This surely makes the Jubilee Diamond unique – it is perhaps the only diamond in the history of mankind that has saved a steel company from collapse, and hence saved several livelihoods from being lost, and has then gone on to create a cancer hospital as well. No diamond has served worthier causes, and this was only possible because of two wonderful hearts of gold.

What happened to the Jubilee Diamond, thereafter ? It was acquired from Cartier by M. Paul-Louis Weiller, a French industrialist. It has since been bought by Robert Mouwad, of the House of Mouwad, reputed jewelers and watchmakers since 1890. There it rests today, its brilliance as splendid as ever, on the back of its eventful history. A beautiful, magnificent diamond with a Tata history.

When Sir Dorabji Tata died, the Times of India wrote, on 4th June 1932 –

“Sir Dorabji’s fame, however, will not rest on his great (industrial) achievements, splendid as they were, or on his wealth, but it will rest solidly on the use he has made of his possessions.”

Truly, what use we put our possessions to, is the real value that they serve. The story of the Jubilee Diamond stands testimony to this truth. (Harish Bhat, Brand Custodian, Tata Sons)

JOURNAL OF THE IRANIAN ASSOSSIATION VOL. II JANUARY 1914.
CONTENTS
THE TRADITIONAL DATES OF PARSI HISTORY by PROFESSOR S. H. HODIWALA M. A. (pg309 TO 325)
Objects of the Iranian Assossiation.
1) To maintain the purity of the Zoroastrian religion and remove the excrescences that have gathered around it
2) To expose and counteract the effects of such teachings of Theosophists and others as tend
a) To corrupt the religion of Zarathustra by adding elements foreign to it, and
b) To bring about the degeneration of a progressive and virile community like the Parsis, and make them a body of superstitious and unpractical visionaries
3) To promote measures for the welfare and advancement of the community.

MEMBERS OF THE MANAGING COMMITTEE

President Mr H. J Bhabha
Vice President Mr J A Dalal
Mr L N Banaji
MEMBERS
Mr D F Gimi Mr Ardeshir Servai
Mr Padamji B Desai Mr N N Katrak
Mr M F Anklesaria Mr D M Madan
Mr P A Engineer N N Kanga
Mr Jamshedji Nadirshaw

The original paper written by the historian Hodiwala on the traditional dates of Parsi history were published in this journal in 1914.

He explains that our knowledge of our ancient history is based on a poem Qissa I Sanjan written in 1599. There is much confusion regarding dates as there is no recorded history but a surmise is made depending on the events mentioned in the poem and matching it with the historical facts available. Thus he writes “the same event (the arrival of the Parsis at Sanjan) occurred in 716, 839 and 905 AD.”
” I believe these dates to be speculative dates, calculated dates, ex post facto results of calculations made upon the basis of a few generally accepted postulates, but combined diversely by different persons with conjectures, emendations and probable estimates of their own……..our ignorance of early Parsi history in this country is to-day almost as dense as it was fifty or a hundred years ago.”
He explains in detail in the original article in the Journal of the Iranian Assossiation which is attached.

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STUDIES IN PARSI HISTORY by SHAPURSHAH HORMASJI HODIWALA 1920

The historian S H Hodiwala discusses the Traditional Dates in Parsi History. Dates of the Sack of Sanjan, Jadi Rana and the Kisah -i-Sanjan, the colophons of Mihirapan Kaikhusru, Parsi Sanskrit Colophons and the dates of the Riwayat’s. He also gives a translation of the Kissah-i-Sanjan.

He writes, “It is fairly well known that the only source of our knowledge of the early history of the Parsis is the Kisaah-i-Sanjan, a narrative in Persian verse by Bahman Kaikobad Hamjiyar Padam Kaikobad in 1600 AC.”

“Bahman does not give us a precise chronological starting point, it remains open to the reader to infer whether a long period of time, or a short one, whether many years or a few years passed between events”. The 846 lines of the Kisaah are translated from page 102.

From page 199 he writes about ancient documents which are family papers of some Zoroastrians who lived in the 16^th and 17^th Century which show the kind of life they led. “It is fairly well known that the people were in a state of obscurity and indigence in those times”.

“Most of the documents tell us, which may appear incredible today, that the Parsis of those times lived for the most part, only by agriculture and retail.” “These are the oldest original papers in existence relating to our ancestors”

This is a very meticulously researched book with historical references. A must read to know the truth about our past.

The original article was published in the

JOURNAL OF THE IRANIAN ASSOSSIATION VOL. II JANUARY 1914.

THE TRADITIONAL DATES OF PARSI HISTORY by PROFESSOR S. H. HODIWALA M. A. (pg309 TO 325)

Objects of the Iranian Assossiation.

• To maintain the purity of the Zoroastrian religion and remove the excrescences that have gathered around it
• To expose and counteract the effects of such teachings of Theosophists and others as tend

1. To corrupt the religion of Zarathustra by adding elements foreign to it, and
2. To bring about the degeneration of a progressive and virile community like the Parsis, and make them a body of superstitious and unpractical visionaries

• To promote measures for the welfare and advancement of the community.

MEMBERS OF THE MANAGING COMMITTEE OF THE IRANIAN ASSOSSIATION

President                   Mr H. J Bhabha

Vice President           Mr J A Dalal

Mr L N Banaji

MEMBERS

Mr D F Gimi                  Mr Ardeshir Servai

Mr Padamji B Desai     Mr  N N Katrak

Mr M F Anklesaria       Mr D M Madan

Mr P A Engineer           N N Kanga

Mr Jamshedji Nadirshaw

Click Here to Download the entire work and read it at leisure

A Film by Rustom Irani Films

My name is Denis Karasev. I live and work in Russia.

My father – Dr. Vladimir Karasev – is a famous archeologist and historian from Central Asia. Here is his official website – http://www.vladimirkarasev.com

For more than 30 years he was studding history of Zoroastrism in Central Asia and based on his 30 years research, he has written a book with the name “At Ahura Mazda’s Throne”. This book was published few days ago with quite limited circulation and now available in Russian language on Vladimir’s official website https://vladimirkarasev.com/book?id=24. (For English Version – Click Here – https://translate.google.com/translate?sl=ru&tl=en&u=https%3A%2F%2Fwww.vladimirkarasev.com%2F) It is distributed only as a hard copy and can be delivered worldwide.

This book is the first book that has been published about Zoroastrism in post-Soviet space and I believe that may be of your interest. Vladimir does not speak English so I would be more than happy to help and answer any questions.

Book has introduction letter from Dr. Keki Bhote (one of the principles of World Zoroastrian Organization).

Kind regards,

Denis Karasev

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With this video we start a series of programs and podcasts all dealing with ancient Persia and the beginnings of the Achaemenid Persian Empire of Cyrus II, better known to the world as Cyrus the Great. We’ll first take a quick look at the history of the region around the time when the first Iranian tribes entered the region, followed by the Medes and how they laid the groundwork for the rise of one of history’s greatest rulers, Cyrus the Great, founder of Persian Achaemenid Empire. We’ll also examine a good deal of the primary sources (such as the works of Herodotus, Babylonian chronicles, the Cyrus Cylinder, etc.) that help us to put together a better picture of who Cyrus was. You will not want to miss this episode!

Medals not only acknowledge excellence but they also offer an insight into the community’s history and priorities
Shailen Bhandare

The prize medals instituted by the Parsi community of Bombay present us with an interesting insight into making of the identity of a colonial elite group in a fast-changing urban space. As such they are firmly contextualized in the urban history of a colonial metropolis, reflecting the reformulation and revivalist movements in the community, and also the community’s engagement with the greater good — both within the community and outside. They are testimonies to the drive for wider social engagement, patronage and philanthropy which Parsis took very seriously while remaining true to the chief tenets of the Zoroastrian religion: Good thoughts, good words and good deeds.
Jamsetjee Jejeebhoy was associated with founding of the city’s first medical college, the Grant Medical College, named after Sir Robert Grant, the Governor of Bombay who took a keen interest in its establishment but died suddenly in 1838. The hospital attached to the medical college that bears Jejeebhoy’s name was funded through a donation of Rs 1,00,000 made by him. He was knighted in 1842 and awarded a baronetcy in 1858, becoming the first Indian to achieve this civil honor. The bust on this medal — which is described as a Grant Medical College Prize Medal — shows Jejeebhoy wearing a typical Parsi turban and an expensive shawl. It was engraved by Benjamin Wyon. On the reverse we see the crest of the Jejeebhoy family, proudly displaying its motto “Industry and Liberality.” It has not yet been possible to ascertain for which particular achievement in the medical school this prize medal was given. But there are records of many other Parsi-endowed medals for specific subjects like surgery, physiology and ophthalmology (Robert Puddester 2002:  Medals of British India with Rarity and valuations: Volume 1 – Commemorative and Historical Medals from 1750 to 1947 London: Spink and Sons).

  1. Gold medal of Zoroastrian Girls’ School Association, 1893 with the bust of Sorabjee Shapoorji Bengalee;

  2. Grant Medical College prize medal in bronze, showing Sir Jamsetjee Jejeebhoy, 1^st Baronet, 1857;

  3. Silver medal, Bomanjee Dinshaw Petit Challenge Shield for boxing, undated;

  4. The F. D. Master Memorial medal for the Tutorial High School, undated;

  5. The New Bharda High School, sports medal in bronze, undated;

  6. The Ardeshir Irani Memorial medal for Health and Athletic Strength, Behman Physical Culture Home, undated;

  7. The Framjee Nusserwanjee silver educational prize medal, executed by French medallist Mounot, undated;

  8. The Bharda New High School, silver medal of merit, undated;

  9. The Zarathosti Jashan Committee of Bombay, silver medal awarded in recognition for antiquarian explorations

      on the Bahrot Hill, YE1289-90, AD1920;

  10. The Bharda New High School, bronze prize medal, 1915;

  11. The J. J. Parsee Benevolent Institution, silver prize medal in memory of Cursetjee Jamsetjee Jejeebhoy,

         with the crest of the  Jejeebhoy family on reverse, undated;

  12. The Golwala Brothers’ Victoria Swimming Baths, silver medal for

          water polo, made in Birmingham, undated;

  13. The Sir J. J. School, Bilimora – Dhunjibhoy Jinabhoy ‘Zand Prize’ medal, YE1323;

  14. Privately endowed College Essay memorial gold medal, 1928;

  15. The Ave Bhownaggree Memorial silver medal, the Alexandra Native Girls’ Education Institution, undated;

  16. The Sir Pherozeshah Mehta Medal for Mechanical Engineering, V.J.T.I., Bombay, dated 1955-56;

  17. The Zoroastrian Physical Culture and Health League, bronze medal for swimming, 1920;

  18. The Zoroastrian Physical Culture and Health League, bronze medal for boxing, 1920;

  19. The Zoroastrian Physical Culture and Health League, gold medal for running, 1920;

  20. The Zoroastrian Physical Culture and Health League, silver medal for wrestling, 1920;

  21. The Zoroastrian Physical Culture and Health League, bronze medal for running, 1920

  The images of the medals have been taken from the collection of Yasmin Todywalla.

  The author expresses his gratitude to Yasmin and Farokh Todywalla for their assistance

The Ave Bhownuggree Medal of the Alexandra Native Girls’ Education Institution was instituted by Mancherjee Merwanjee Bhownuggree (1851-1933) in memory of his sister Awabai or Ave (1869-1888). The medal was bestowed on students who scored the highest marks in the matriculation examinations of 1890, 1891 and 1892. In 1893, Bhownuggree made a further donation to perpetuate the medal. The bust of Ave on the medal shows close similarities to a marble sculpture by the British sculptor Emanuel Edward Geflowski, which Mancherjee had commissioned with a view to be installed in another of his commemorative projects, a “hall of education” for women, which never came to fruition (John McLeod 2008: Parsis in India and the Diaspora, New York; Routledge). Although McLeod mentions that Mancherjee had “an English mint strike the medal,” Puddester’s research in the Bombay mint archives has suggested that the medal was indeed struck in Bombay. Two versions, silver and bronze, with the latter having an uninscribed reverse, are known. Perhaps the bronze version was struck later when Mancherjee’s original endowment might not have been financially viable to make it in silver.
A medal that combines a multi-faceted 19th century Parsi gentleman from Bombay and the community’s enthusiasm about female education is the Sorabjee Shapoorjee Bengalee medal bearing the name of the “Zoroastrian Girls’ School Association.” The Association (also known as “Parsee Girls’ School Association”) was founded in 1857 with Framjee Nusserwanji Patel as its chairman (Jivanji Jamshedji Modi 1932: K. R. Cama, Bombay: R. J. J. Modi and J. M. Unvala). It owed its formation to an “earlier societal network where students and ex-students of the Elphinstone College taught pro bono each morning for experimental schools for girls” (Tim Allender 2016: Learning Femininity in Colonial India, 1820-1932, Manchester: Manchester University Press).
Bengalee (1831-1893) was a leading light of the community in the late 19th century, associated with a wide spectrum of activities concerned with social work and upliftment in the fields of health, education, religious reformation and labor welfare. In 1885, he gave a generous donation towards completion of a school for girls, named in honor of his mother Bai Bhikhaijee Bengalee (Jesse Palsetia 2001: The Parsis of India: Preservation of Identity in Bombay City, Leiden: Brill). The school was managed under the Zoroastrian Girls’ School Association and the date on the medal, which corresponds to the year of Bengalee’s demise, probably commemorates his affiliation with the Association. His bust on this medal was engraved by the British medallist Allan Wyon. It is not known for which particular prize the medals were awarded, but they were struck at the Bombay mint in three metals — gold, silver and bronze. The bust bears a strong resemblance to his sculptured bust which is now in the Bhikhaiji Bengalee Girls’ School and can be seen on its website (http://www.bengalleeschool.org/history.htm, accessed on 21-12-2016). Puddester wrongly ascribes this medal to a school named “Zoroastrian Girls’ School,” located in Navsari, Gujarat, and otherwise known as Bai Navajbai Tata Zoroastrian Girls’ School, completely ignoring the word “Association” which appears in the legend on the medal.
Parsis fiercely defended their religious identity as distinct from the rest of the Indian population. A major jolt to identity issues, particularly in Bombay, was the arrival of proselytizing Christian missionaries in the 1830s. The colonial government had so far carefully kept religion out of the purview of its direct patronage; however, it succumbed to the pressure of Evangelical and Utilitarian lobbies back home in Britain. Indigenous communities in Bombay were particularly threatened by aggressive proselytizing missionaries who were now free to preach under the government’s aegis. The response elicited by Parsi elites involved opinion building through pamphleteering and journalism, and prompting a deeper soul searching exercise in ascertaining their religious identity.
A reflection of this newfound quest for learning religious texts from their source is seen in prize medals instituted by various Parsi schools for particular benchmarks of proficiency. Unlike the medals described earlier, these are simple — with no particular artist-engraver behind their production. They also employ generic designs, like a figure of Zoroaster, seen on this medal given by the Sir J. J. School of Bilimora. This prize was instituted for “Zand,” or the commentary of Avesta, and it is dated in the Yazdegard Era, which was adopted as the Zoroastrian religious calendar, counting from 632 AD, the year in which the last Sasanian ruler Yazdegird III was crowned. All these features neatly encapsulate appropriation of the past to forge a distinct religious identity for the Parsis which is particularly distinguishing for a small object of a quotidian nature and appearance. We do not know anything more about this prize, except that it was instituted by a Dhunjibhoy Jinabhoy.
Apart from textual and linguistic sources, interest was also sparked, in the early 20th century, in Zoroastrian archeology. A medal dated 1920 AD is given in recognition of “investigations on Bahrot mountain,” by the Bombay Zoroastrian “Jashan Committee,” a body which oversees religious functioning of the community. The medal is replete with visuals that offer a wonderful insight into how the 20th century Parsis imagined their ancient Iranian past. The dominant vignette on the obverse is that of the sacred fire, contained in a traditional metal fire-holder or afarganyu, which had replaced the more traditional altar, or atashdan. On either side, there are symbols taken from the familiar Achemenid tradition — to the left is the winged man or Farohar, the symbolic representation of humankind’s ultimate unity with Ahura Mazda, the supreme Zoroastrian divinity. To the right is the winged anthropomorphic bull, adopted as a symbol of royalty by Achemenid kings from past Mesopotamian cultures. The legends above and below, although inscribed entirely in Gujarati script, are two Avestan slogans — Zarathushtrahe Daenam Yazamaide (We worship Zarathushtra’s religion) and Humata, Hukhta, Huvarashta (Good thoughts, good words, good deeds). Curiously, Humata has been incorrectly transcribed in Gujarati! On the reverse is the vignette of Bahrot mountain, home to a small group of rock-cut caves located among prongs of the Western Ghats east of the town of Sanjan, the earliest Parsi settlement on India’s western coast. The Parsi community of Sanjan is said to have taken the holy fire here after the area was invaded by armies of the Muslim sultan of Delhi in 1297, and kept it alive incognito for the next 12 years (Mary Boyce 1979: 2001: Zoroastrians: Their Religious Beliefs and Practices, London and New York; Routledge).
No account of Parsi prize medals would be complete without mentioning sports. Funding was obtained in 1888 to establish the Parsi Gymkhana of Bombay and in the decades that followed Parsis took enthusiastically to sports such as swimming, boxing, wrestling and tennis. Though recreation and health were the most appreciated and applauded backdrops for sporting activities, competitive sport events were encouraged as well. Two Parsi brothers, Dadabhoy and Framroze Golwala founded the Victoria Swimming Bath at Backbay. Framroze’s son Khurshed and his wife became Bombay’s first trained swimming and life-guard instructors and introduced a competitive sport like water polo to the Swimming Baths in 1903 (Hormuzji Darukhanawala 1935: Parsis and Sports, and kindred subjects, Bombay: published by the author). The medal shown here presents a vignette of the sport, with an etched inscription on the reverse identifying its sponsors. The hallmarks below the inscription testify that the sterling silver (0.925) medal was made by the silversmiths James Fenton and Company of Birmingham in 1920-21.
The community exhibited a certain appetite for body building, athletics, wrestling or boxing which were more macho than recreational sports like swimming or tennis. In 1920, The Zorastrian (sic) Physical Culture and Health League was founded to encourage these sports in the community. Competitions were held and prizes awarded; the medals struck by the League are in gold, silver and bronze. In order to have a gold medal for sports restricted to those within what was already a small community the League must have had a munificent sponsor behind the enterprise. Although we have little clue as to who this might have been, such acts of generosity were not at all surprising among the Parsis of Bombay.
The choice of visual representation on these medals once again presents an interesting insight into what such activities meant to the Parsis. The emblem of the League is composed of a hugely muscular forearm with bulging biceps, holding flaming fire in the outstretched palm. As the backdrop we see two bull-headed scepters or “Gorz-e Gawsar” which, according to the Avesta are a favorite weapon of Mithra. In modern-day Zoroastrianism, mobeds or priests carry such clubs, referred to as “Gorz-e Mehr” and “Gorz-e Feridun,” as symbols of their continuous battle against the forces of evil (Encyclopaedia Iranica, vol XI, Fasc. 2, pp 165-166). Below the hand, there is the winged Farohar symbol. The vignette on the medal awarded for swimming situates the sport in the urban setting of Bombay, with a backdrop of the skyline of instantly recognized buildings such as the Bombay High Court and the University clock tower, against the Oval Maidan, a prominent sports field created in the late 19th century when the Esplanade surrounding the old British fort of Bombay was dismantled, having outlived its protective purpose. The fact that there was never a swimming pool in this location does not seem to have mattered very much for the designer — he appears to be predisposed more towards familiarity than fact while contextualizing his subject!

Shailendra Bhandare is the Senior Assistant Keeper of South Asian and Oriental Coins and Paper Money collections at the Ashmolean Museum, University of Oxford. He is also a Fellow at St Cross College and a member of the Faculty of Oriental Studies. He has contributed a wide range of articles on the subject of Indian numismatics.

Courtesy : Parsiana – 7 October 2020

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