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He also stressed that their women observed strict purity laws.

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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).

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.

The transferring of the sacred fire ( from Bansda was greeted with joy in Navsari, but it resulted in what might be called substantial “ecclesiastical problems.” The families of priests who had tended the sacred fire from its consecration in Sanjān came with it to Navsari. In September 1686, seven Bhagaria in his home (which is still known as Minocher Homji Agiary; see Jamasp Ashana, pp. Eventually it led to the moving of the sacred fire, which had been temporarily moved to fortified Surat 1733-36, because of Marathi Pindari invasion, and from Navsari to Bulsar in 1740, the date established by Shapurji Hodivala (1927, pp.

The initial agreement was that only the “Sanjanas” (priests from Sanjān) should tend to the sacred fire and all other family rites in the town should be performed by the resident priests of Navsari, the Bhagarsaths (the sharers, i.e., of the priestly duties that the original priests sent from Sanjān had shared among themselves, see S. 288-89, in contrast to Patel) on the basis of the date of the permission () given by the Gāēkwād/Gāēkwār (ruler of Baroda) to move the sacred Irān-šāh. 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.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.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.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.