In view of the approximation between the Zoroastrian religion and the forms of modern thought it is interesting to note how the former works among its adherents in actual practice. For, after all, the practical side of a religion is more important than its speculative or philosophical theories. Thus, for instance, the Quakers have a faith which is about the most reasonable of any of the numerous sects of Christianity and nearest to the spirit of its Founder, and yet Quakerism remains a narrow sect which is far from being victorious in the ‘struggle for life,’ Mahometanism, again, while dying out among civilised nations, shows itself superior to Christianity in the work of raising the barbarous, fetish-worshipping negroes of Africa to a higher level. And Mormonism, based on the most obvious imposture and absurdity, is the only new religion which, in recent times, has taken root and to a certain extent flourished. Tried by this test, Zoroastrianism has made good its claim to be called the ‘excellent religion.’ Its followers, the limited community of Parsees in India, are honourably distinguished for probity, intelligence, enterprise, public spirit, benevolence, tolerance, and other good qualities. By virtue of these qualities they have raised themselves to a prominent position in our Indian empire, and take a leading part in its commerce and industrial enterprise. The chief shipbuilder at Bombay, the first great native railway contractor, the founder of cotton factories, are all Parsees, and they are found as merchants, traders, and shopkeepers in all the chief towns of British India, and distant places such as Aden and Zanzibar. Their commercial probity is proverbial, and, as in England, they have few written agreements, the word of a Parsee, like that of an Englishman, being considered as good as his bond. Their high character and practical aptitude for business are attested by the fact that the first mayor, or chairman of the Corporation of Bombay, was a Parsee who was elected by the unanimous vote both of Europeans and natives. The position of women affords perhaps the best test of the real civilisation and intrinsic worth of any community. Where men consider women as inferior creatures it is a sure proof that they themselves are so. They are totally wanting in that delicacy and refinement of nature which distinguishes the true gentleman from the snob or the savage, and are coarse, vulgar brutes, however disguised under a veneer of outward polish. On the other hand, respect for women implies self-respect, nobility of nature, capability of rising to high ideals above the sordid level of animal appetite and the selfish supremacy of brute force.