History of the Parsis : including their manners, customs, religion and present position : with coloured and other illustrations : in two volumes

6 HISTORY OF THE PARSTS. [CHAP. I.

to bring back those whom ignorance and trouble had led into many deviations from the exact practice of the Zoroastrian law. To attain this latter object he consulted the “dasturs” of Kerman on different points of the Zoroastrian religion that had been neglected in Gujarat. In course of time, when doubts arose, the “dasturs” of India, following the example of Changa Asa, wrote to their co-religionists in Ivan, and their answers form the work which is known by the name of Ravayets, which signify histories, traditions, or reports.’

At his death Changa Asa was succeeded as “desai” by his son Manaksha. He was a worthy son of an exemplary father, and, like him, he laboured for the good

2

of his countrymen.” He was so deeply imbued with the

love of his religion that he had the Arda Viraf Nama ?® translated into a Persian poem by a learned Persian named Kavas Friboraj, who had arrived at Navsari from Persia. The Desaiship remained in Changa Asa’s

1 Bhikhaji Edalji Kanga’s translation of the Travels of Anquetil du Perron.

2 Manaksha Changa Asa built in the year 1591 at Navsari a “dokhma” of stone. Before this there was in that town a“ dokhma” built of bricks at the expense of a Parsi lady, Manakbai, wife of one Beram Jithra, but the Zoroastrians of Persia having informed their coreligionists in India that a “dokhma” should not be built of bricks but of stone, in accordance with the injunctions of their religion, Manaksha caused a new ‘“‘dokhma” to be built of red stone, which is still to be seen in that town. Manakbai’s name is still venerated in Naysari. It is mentioned in all religious ceremonies and Jasans by the priests of that town.

3 This book is noticed at some length in a later chapter.