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Rh India, yet an oppressed remnant of the race still keeps up the everlasting fires at Yezd and Kirman, in their old Persian land. The modern Parsis, as in Strabo's time, scruple to defile the fire or blow it with their breath, they abstain from smoking out of regard not to themselves but to the sacred element, and they keep up consecrated ever-burning fires before which they do worship. Nevertheless, Prof. Max Müller is able to say of the Parsis of our own day: 'The so-called Fire-worshippers certainly do not worship the fire, and they naturally object to a name which seems to place them on a level with mere idolaters. All they admit is, that in their youth they are taught to face some luminous object while worshipping God, and that they regard the fire, like other great natural phenomena, as an emblem of the Divine power. But they assure us that they never ask assistance or blessings from an unintelligent material object, nor is it even considered necessary to turn the face to any emblem whatever in praying to Ormuzd.' Now, admitting this view of fire-worship as true of the more intelligent Parsis, and leaving aside the question how far among the more ignorant this symbolism may blend (as in such cases is usual) into actual adoration, we may ask what is the history of ceremonies which thus imitate, yet are not, fire-worship. The ethnographic answer is clear and instructive. The Parsi is the descendant of a race in this respect represented by the modern Hindu, a race who did simply and actually worship Fire. Fire-worship still forms a link historically connecting the Vedic with the Zoroastrian ritual; for the Agnishtoma or praise of Agni the Fire, where four goats are to be sacrificed and burnt, is represented by the Yajishn ceremony, where the Parsi priests are now content to put some hair of an ox in a vessel and show in to the Fire. But the development of the more philosophic Zarathustrian doctrines has led to a result common in the history of religion, that the ancient distinctly