Sheriar's father, Moondegar, like most Zoroastrians, was a poor man. How could the Zoroastrians — who were considered infidels — prosper in this land of religious strife? Besides farming and gardening, in which all participated, Moondegar's job was that of the caretaker of the local Tower of Silence, the place where the Zoroastrians brought their dead to be devoured by vultures.1 It was not a well-paying vocation, but Moondegar managed to support his family of two sons and one daughter. Sheriar's mother died when he was only five years old and Moondegar of course was profoundly grieved by her passing.
Moondegar was not an orthodox Zoroastrian, though he practiced the tenets of his faith, nor was he a zealot. He had his own religious feelings and would participate in both Mohammedan and Zoroastrian festivals, because he recognized divinity in everyone. He had a gregarious nature and was able to mingle freely with both communities. But he was somewhat of an enigma to his Muslim neighbors, because he was a devout follower of a Mohammedan saint — a wali-Allah — in Khorramshah and was often seen going to this saint.2 But because of his devotion to this Mohammedan saint, Moondegar and his children were spared the more cruel blows of persecution that faced most of the Zoroastrian community.
Moondegar was an exceptionally good man who never neglected his paternal duty toward his children. He considered the persecution at the hands of the Muslims as a means of spiritual self-effacement. Although poor, he remembered God constantly, and because of this, he thought himself more fortunate than many wealthy persons.
After Sheriar's mother's death, Sheriar was well cared for by his elder brother and sister, Khodadad and Piroja. Sheriar did not go to school but would accompany his father to the Tower of Silence each day, where he would play alone. The young boy had a contemplative nature and this was where he would pray and meditate. In Persia at that time, only the children of the rich could obtain a formal education; there was no chance of admission to school for a poor Zoroastrian.3
Often at night during his lonely vigils over the dead, Moondegar would grieve for his departed wife, but his little son's companionship would comfort him. Sheriar's innocent prattle would amuse his bereaved father, and often Moondegar would be awestruck by how innately wise his son was and by the thoughtfulness of his conversation.
Footnotes
- 1.This method of disposition of the dead originates from the veneration Zoroastrians have for the elements. Fire is too highly revered by Zoroastrians to allow it to be used for burning the dead, as is the practice of Hindus. Water is also revered and so is earth, so the sacred soil should not be corrupted with cadavers. Hence this singular mode of disposition was devised and is still in use by Zoroastrians in India.
- 2.Wali-Allah is an advanced soul stationed on the fifth plane. The Sufi term means a friend of God.
- 3.It is ironic that he who was to be born as the God-Man should have had forefathers who were considered infidels and were ostracized by the Mohammedan society, denied an education, fitting employment and a chance for material well-being.