Dating girls in sukkur
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 sky was covered with a dark cloud from which rained swords, arrows, and spears. drag him down, and then he cut off his head.” Then the Muslim reinforcements charged. 18-36, supported by Patel; for the translation of the passage on Chāngā Āsā, see Dhabhar, p. There is a hint that it had been installed in Navsari by the time of the second rivayat, often referred to also as the rivayat of Nariman Hōšang (though he is not said to be the bearer of the letter) dated 1480 or 1485 (Paymaster, 1954, p. In short it seems that the Irān-šāh was moved to Navsari sometime in the late 15th century, and that a precise date cannot be given. 82, for a slightly later date, namely 1182, see also Kamerkar and Dhunjisha), but the community there disappears from Parsi history after the “sack” of Sanjān. It has generally been interpreted as indicating a migration from Sanjān northwards to Broach (Bharuch), Navsari, Ankleshwar, and Cambay, but, as Eduljee points out (Eduljee, 1991, p.
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.
We do not have a precise date when these agreements were reached.
The oldest manuscript detailing them is dated 1543 (Sanjana, pp. The Panthaks were: (1) Sanjān between the rivers Pardi to Dahanu (nowadays based in Udwada); (2) Navsari between the rivers Pardi to Variav and the River Tapti; (3) Godavra, from Variav to River Narmada near Broach; (4) Pahruc from Ankleshwar to Cambay; and (5) Cambay.It is plausible that there were several groups who migrated over the years.