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“At last a wise dastur, who was also an astrologer, read the stars and said: 'The time Fate had allotted us in this place is now coming to an end, we must go at once to India.’” They sailed to Diu in western India, where they settled for nineteen years: “[t]hen a priest-astrologer, after reading the stars, said to them: 'Our destiny lies elsewhere, we must leave Diu and seek another place of refuge.’” But a storm came while they were at sea, endangering their lives, so they prayed “O Almighty God! “Their prayers were heard; the victorious fire of Bahrām abated the storm,” so they arrived safely in India (, tr., pp. There they sought permission to settle from the local ruler, Jadi Rana.
After a hundred years they moved on to Hormuz, but still remained under threat of oppression. Come to our aid” and they vowed to consecrate a Bahrām fire if they arrived safely in India.
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.
Various Parsi scholars have attempted to identify this invasion with known external history, but with no clear conclusion (S. Because the route to Bansda was impassable during monsoons, Irān-šāh was eventually moved to Navsari at the behest of a legendary leader, Chāngā Āsā. The sea-borne trade between western India and the Persian Gulf (and to East Africa and China) dated back centuries (Kearney).
The Parsi migrants were not therefore venturing into unknown territory, but to a region with which Iranians had long traded.
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.
In short, the settlement in India was written in the stars, their safe arrival was due to divine aid, and they were not asked to forsake any significant aspects of their religion; indeed Zoroastrianism shared much in common with that of the Hindus.The period of Mughal rule (1573-1660) was a time of relative peace and security, in contrast to the earlier period of oppressive rule from the Delhi Sultanate (13th-15th cent.).) was established, allocating different areas to the religious care of specified priestly lineages. The variations are due to the fact that the only source, the does not give precise dates but rather uses round figures (e.g., “In this way three hundred years, more or less, elapsed … In this way seven hundred years passed by …,” states that it was written down in 1600, based on oral tradition and it must therefore be used with due caution and appropriate allowances as a historical source, given the way it was composed and transmitted (Stausberg, 2002, I, pp. The account of the exodus begins by describing how a group of devout Zoroastrians in Persia went into hiding in the mountains during a time of fierce Islamic persecution. The is, however, important as an indicator of the Parsis’ own perception of their settlement in India.
the plain was distressed by the weight of the elephants … The two leaders were as dragons, struggling with each other with the fury of tigers.