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He appears to have gone without any letters of introduction, indeed with no knowledge of Persian, so he spent a year in Yazd learning the language while earning a living by trading in dates. They praised Chāngā Āsā for negotiating freedom from the poll tax for Navsari Parsis.The reply he brought back in 1478 was addressed to Chāngā Āsā, as well as to the leaders of the various settlements (S. Sanjān is not named among the settlements greeted in the , namely Navsari (which had always the largest number of people addressed), Surat, Ankleshwar, Broach, and Cambay (or Khambat).It is plausible that there were several groups who migrated over the years.
The sky was covered with a dark cloud from which rained swords, arrows, and spears. drag him down, and then he cut off his head.” Then the Muslim reinforcements charged. 18-36, supported by Patel; for the translation of the passage on Chāngā Āsā, see Dhabhar, p. There is a hint that it had been installed in Navsari by the time of the second rivayat, often referred to also as the rivayat of Nariman Hōšang (though he is not said to be the bearer of the letter) dated 1480 or 1485 (Paymaster, 1954, p. In short it seems that the Irān-šāh was moved to Navsari sometime in the late 15th century, and that a precise date cannot be given. 82, for a slightly later date, namely 1182, see also Kamerkar and Dhunjisha), but the community there disappears from Parsi history after the “sack” of Sanjān. It has generally been interpreted as indicating a migration from Sanjān northwards to Broach (Bharuch), Navsari, Ankleshwar, and Cambay, but, as Eduljee points out (Eduljee, 1991, p.We do not have a precise date when these agreements were reached.The oldest manuscript detailing them is dated 1543 (Sanjana, pp. The Panthaks were: (1) Sanjān between the rivers Pardi to Dahanu (nowadays based in Udwada); (2) Navsari between the rivers Pardi to Variav and the River Tapti; (3) Godavra, from Variav to River Narmada near Broach; (4) Pahruc from Ankleshwar to Cambay; and (5) Cambay.It is a feasible that these were regarded as the main Parsi settlements at the time (Dhabhar, pp. A is the terrible hardships suffered by Iranian Zoroastrians, who interpreted their suffering as signs of the final assault of evil before a savior would come and the renovation commence.In contrast, the Parsis were beginning to occupy important social positions such as (village leaders and tax officers).Iranians have been involved in trade with India from Achaemenid times, but the creation of a Parsi settlement in India was the outcome of the migration of Zoroastrian refugees from their original homeland in medieval Islamic Persia. 1), 775 (Seervai and Patel), 780s (; all quotations from this source are taken from Eduljee’s translation), 785 (Modi, 1905, pp. He asked for an account of their religion and laid down four pre-conditions before agreeing to grant them sanctuary: They should use only the local language, the women should adopt the local dress, they must put down their weapons and vow never to use them and, finally, their marriage ceremonies should be conducted only in the evening; the dastur agreed.There is debate over the exact date of this exodus: 716 CE (S. In his account of their religion he emphasized the features that accorded with Hinduism, for instance, reverence for the sun and the moon, fire and water, and the cow.Some of the regions, for instance, Sanjān and Navsari, long predate that period. The problem was a delicate one, because Parsi priests then (and now) are not paid a salary for rites performed.As the Parsis moved around the region, disputes, sometimes violent, erupted over priestly rights and privileges. When the lay people of Navsari requested Sanjana priests to perform their family ceremonies, bitter disputes arose. It was a long-lasting conflict involving appeals to secular courts. PARSIS IN THE 17TH CENTURY Up to the 17th century, sources offer only fragmentary information, but then, with the arrival of various European powers, a number of external accounts of the Parsis appeared, and the Parsis themselves began to keep more records.Oral tradition relates that Jadi Rana felt apprehensive about granting sanctuary to people of such warrior-like appearance, but the priests convinced the king that they would be 'like sugar in a full cup of milk, adding sweetness but not causing it to overflow’ (a variant relates the placing of a gold ring in the cup of milk; see Axelrod). They emphasized the points where their religion was consistent with Hindu tradition, but some details do not reflect Hindu practice; for example, there was no reason why weddings should be held at night.Tradition states that the Parsi affirmations of their religion were delivered in sixteen statements (Skt. It has, therefore, been plausibly argued (Eduljee, 1995, pp.