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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).
In contrast, the Parsis were beginning to occupy important social positions such as (village leaders and tax officers).The is the tradition that has become the focus of communal and consequently academic attention and should be viewed, as convincingly demonstrated by Susan Stiles Maneck (pp. 277-88), not primarily as a historical source but as an example of a particular genre of Persian poetic literature (it is composed in Persian couplets), with theological and apocalyptic overtones that owe much to Islamic convention, especially in the opening doxology, the praise to God “the Giver, the Merciful, the Just … An extensive collection of such notes is in Seervai and Patel (see also Mirza, pp. There are indications of Iranian Zoroastrians in India about whose history we know little.In the 19th century some western academics and Parsis were excited by what were first thought to be long lost ancient Zoroastrian mystical texts, the relates that it was the product of one Dastur Āḏar Kayvān (see ĀẔAR KAYVĀN) and some of his followers.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.