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Then the Ghaznavid ruler, Sultan Maḥmud, pledged to add Sanjān to his kingdom.
His army advanced on Sanjān “like a black cloud.” The Parsis stood alongside the Hindus. The sultan’s forces included not only horsemen but elephants “…
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).
60-70) that these traditions seek to explain why certain Parsi practices have evolved by imbuing them with an aura of historical legitimacy and authority, harking back to the covenant reached with the Hindu ruler when they first settled in India.
The outlines the common Parsi perception of the pattern of their settlement in western India.
He also stressed that their women observed strict purity laws.
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 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).
The dead lay in heaps and the dying got no succor - such was Fate’s grim decree.” The battle went against the Hindus, who fled, but the Parsis stood firm and after three days the Muslim forces withdrew, before returning the following day with reinforcements. “The din of clashing swords rose above the land, waves of blood flowed over the field like a river.” Ardašir was struck by an arrow, “blood poured out of his wound; weakened, he fell from his horse and died. Perhaps the significant aspect of the story is not its debatable historical significance and plausibility, but rather the literary manner in which it invokes imagery from the then focuses on the story of the sacred fire, Irān-šāh. 1-13) dates the sack at 1490, while Shapurshah Hodivala puts it before 1478, probably 1465 (pp. 56-57 on a possible external account of the stay at Bahrot). Eduljee considers it one of the few fixed dates in Parsi history, namely 1419. This does not bring into question the basic narrative that the Parsis settled in the northwest coast sometime in the first millennium, that they consecrated a fire of the highest grade, and that they were threatened by Muslim conquest, which forced them to take the fire into hiding before establishing it at Navsari. 42), the does not claim that it relates the only migration of Zoroastrians from Persia.