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 Yezdezard, the last king of the ancient Persian monarchy. This division does not exist amongst the Zoroastrians who have remained behind in their own country.