The Mahomedan general arrived before Sanjan with thirty thousand men; the Hindoo prince, conscious of his danger, appealed to those whom his ancestors had so generously received into their country. The Parsis were not unmindful of this, and fourteen hundred of them, under the command of Ardeshir, joined the troops of the Rana. In defending his cause they were equally defending their own independence and religious liberty which they had come to seek under his kindly protection. The armies met not far from Sanjan. Already were the Hindoos giving way under the stress of the Mahomedans when the Parsis engaged directly in the combat. Ardeshir and his followers rushed into the thick of the fight and compelled Alp Khan to fly. But the Mahomedan general soon re-appeared with reinforcements. Ardeshir, addressing the Hindoo prince, swore to him the most complete fidelity, and although the enemy was in numbers superior to his handful of men, he returned to the field of battle.
It was at this time that a single combat took place between Ardeshir and one of the Mahomedan chiefs, a combat in which the latter was thrown from his horse and killed by the Parsi. Alp Khan, enraged by this scene, threw himself in the contest. A furious carnage followed, and Ardeshir was struck in his turn by a dart which threw him off his horse. The Rana perished, and Alp Khan became master of Sanjan. The Parsis had to seek a new residence.[34]
They had much to suffer from this Mahomedan conquest, and therefore many fled to the mountains of Bahrout, eight miles east of Sanjan; the cave where the sacred fire was deposited is still to be seen. According to the Kissah-i-Sanjan, the fugitives remained there only twelve years, after which they quitted this mountainous district and went to Bansdah,[35] about fifty miles north-east of Naosari, where a few Parsi families had already settled. Fourteen years later (1331) they bore the sacred fire to Naosari, where their co-religionists were numerous and influential. But the date 1419 being generally accepted as the year in which the sacred fire was brought to Naosari, it may be presumed that between the flight of the Parsis from Sanjan and the era of their new independence, a whole century, and not twenty-six years, must have elapsed.
From Naosari the fire was removed to Surat, on account of the apprehensions of the inroads of the Pindaris, and was again removed to Naosari three years later; thence, owing to certain disputes among the priests, it was taken to Balsar. After being there for some time it was transferred to Udwada on October 28, 1742; here it is to this day; and here is to be seen the oldest fire-temple of the Zoroastrians in India, and the one held in the greatest veneration (Parsee Prâkâsh, p. 95).
In the midst of the calamities that followed the overthrow of the Rana of Sanjan, the Parsis continued to apply themselves to agriculture. A single incident deserves being related. One of their small colonies had settled in Variav, not far from Surat, and was under the rule of the Rajah of Rattampoor, a Rajput chief who attempted to impose an extraordinary tribute on the Parsis. They refused, and defeated the soldiers sent to enforce it. The Raja’s soldiers then sought an opportunity of avenging themselves, and seized the moment when the Parsis were invited to a wedding. These, surprised in the midst of their wives and children, were all ruthlessly massacred. The anniversary of this cruel carnage is still observed at Surat.
The settlement of the Parsis in this latter place is the most recent of all. The earliest mention made of it does not go further back than 1478. It was there that the community first acquired its great importance and came in contact with the Europeans. We shall see its destiny further on.
It is very difficult to assign a fixed date to the arrival of the Parsis in Bombay. It seems probable that they were induced to do this by English merchants, and that their first settlement in this island was a little before the time it was ceded to England by the Portuguese, as the dowry of Catherine of Braganza on her marriage with the Stuart king Charles II. (1668).
Dr. Fryer, who visited Bombay in the year 1671,[36] says: “On the other side of the great bay, towards the sea, there is a sort of promontory called Malabar Hill, a rocky mountain covered with woods, on the top of which is a recently erected Parsi tomb.”[37] Now, as the first care of the Parsis, wherever they settle, is to construct a “Tower of Silence,” it is to be presumed that the community could not have been of any importance before this period; it has prospered since. It is in Bombay at the present time that can be best studied the changes that have been going on for two centuries, and which make the modern Parsis the most loyal subjects of the British Crown, and the most active agents of civilisation and progress.
In this first chapter we have confined ourselves to a summary indication of their principal settlements in the Presidency and to a succinct recital of the most prominent events which have signalised their sojourn in India before the arrival of the Europeans. We will now freely approach the study we have proposed to undertake. The reader will not, we hope, lose sight of their grievous exodus; and, at the height of the fame of the Dadiseths, the Banajis, the Jamshedji Jijibhoys, the Camas, the Petits, and many other no less illustrious names, will remember the first fugitives of Persia, and their kindly reception by the Rana of Sanjan. “Welcome,” said the prince, “welcome to those who walk faithfully in the way of Hormuzd! May their race prosper and increase! May their prayers obtain the remission of their sins, and may the sun smile on them! May Lakshmi by her liberality and her gifts contribute to their wealth and to the fulfilling of their desires; and, for ever, may their rare merits of race and intellect continue to distinguish them in our midst!”