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v-77

^i"

THE GENEALOGY

THE NAOSARI

PARSI

PRIESTS

THE GEN EALOGY

OF

THE NAOSARI

Parsi

Priests

ERVAD RUSTOMJI JAMASPJI DUSTOOR'' MEHERJIRANA"^*.>

'

ISSUED FOR PRIVATE CIRCULATION ONLY BY THE LIBERALITY OF AUSTA NAOROZ ERVAD M. PARVEEZ.

|Eon&on:

HoRSLEY Bros., Printers,

646,

Ro^[FORD Road.

NT^RO^DUCTION.

From
cruel

the earliest historical times there were three religions in Anterior Asia
of the aboriginal, or, at least, primeval,
t:he

the gross and

Shamanism

Turanian
"

races,

who, "with the Negroes,

are excluded

from

generations of (Caucasian)

Noah";

the sublime

montheism of the Semites

or " sons of

Shem

";

and the romantic pantheism of the Aryas, or

be located some vague w
here, about,

sons of Japheth."

From

their

common

home-land, to

and

to the north of the

Caspian and

the Black Seas, certain of these Arjas,

known

later as the Greeks, the Latins, the Gauls, the Slaves

and the Germans, passed Westward into Europe; and certain others Eastward,
ing
valleys of

into the overhang-

the

Upper Indus.

Of the

latter,

the larger number, under the all-pervading influ-

Similarly the ence of the locally organised Turanian Shamans, gradually lapsed into Hinduism. Semites in Babylonia and Phoenicia, under the influence of the ubiquitous Turanian .Shamans in those
countries,

had

fallen into the

most degrading and revolting forms of idolatry ever known among

;

the Caucasian races of

mankind and even

of the

the Hebrewsi, although they continuously developed the

theory of monotheism in Palestine, called their priests kohanim, after the Canaanitish term for sorcerer,

KAHiN.

lesser

number

Aryan immigrants

into India, repelled

by the backsliding of
its

their

Brahmanising brethren,

ai-id

resolute to preserve the faith of their forefathers: in

settled

pristine purity,

turned away their faces from the rising sun, and wandering Weshvard,

themselves

among

the vast tablelands extending from the Indus to the Tigris and Euphrates,
at different

known

in EuroiXi

times mider one or other of the local names of Parthia, Media and Persia, but by the

Ar\ an people of these several provinces always included

under the general

designation,

derived

from their O'wn ethnical name, of Iran.

Only

in Persia proper (Ears) did the

Ar\as of the Indian

Exodus persevere with any

of

continuit)- of effort in

maintaining their religion undefiled by the taints

they,
in

Turanian Shamanism.

In Parthia and

Media

the

course of

time,

adopted

all

the

darkened superstitions and puerile practices of the Shamans;, topically known as the Magi.*
long struggle between the Aryas of Persia and

In the

Media for the hegemony of Iran, the Persians, at But the Magi had last, under the leadership of C\nis the Great, the Ach^menian, triumphed. obtained such influence throughout Iran, that on the death of Cyrus, they set up as his successor
a
pretender,

the

pseudo

Smerdis,

pledged to the support of their

that

priestly pretentions, against

Cambyses;
re-established

and
he

notwithstanding

Darius

Hystaspes
historical

crushed
Zoroaster,

their

conspiracy,
the
state

and
where-

Mazdaism, now
foimd
were
it

reformed
to

by the

as
of

religion

of

Iran,

necessary'

make
these
as

general

slaughter

the

Magi,
of

ever
III.,

they
79,

predominant;
repeated
"

and

massacres,
national
"

the

Magophonia
for

Herodotus
purpose
of

were
the

annually,

great
pi

festival,
state.

the

teaching

Magi

to

kncnv

their

proper

ace

in

the

Under

the Greeks,

and the

The word Magi

is sometimes derived from the word Metlia, which I contend means " the midBut the word mag, meg, mig, mog, mug, is of most-earth," i.e., the Eden of the Iranian Aryas. very wide distribution from Fartherlndia to Hither Asia, and is undoubtedly cognate with tlie Magh is a term still applied in Latin, " magnus," "great," " majestas," "majesty." The cognates of Central Asia to " fire-worshippers," " drunkards," and " tavern keepers." the word in Hebrew, Greek, and Latin, and in place names still current, are too many to

enumerate here.


Hellenising Parthians, B.C. 331 to a.d. 226, idolatrous tendenicies

were again
Media,
but

in

the a.scendant
Persia
pro-

among
per.

the

Iranian
I.

Aryas

and

not

only

in

Parthia

and

in

On

Artaxerxes

expelling the Parthians

and founding the native Persian dynasty of the

the

Sassanian

Kings, a.d. 226-651,

he collected together

extant
it

scriptures

attributed

to

Zoroaster, and purified Mazdaism, and once

more
400

re-established

as the state religion of Iran

with a regularly constituted hierarchy of

the end
it all

High

Priests

and

Priests,

and other hierophants.

III.

But

ni

proved

fruitless,

and when

after

years

Yezdegird

was:

overthrown by

the

Mahometan

Arabs, a.d. 651, the Sassanian Persians had already relapsed into a mongrel sort of
gO'ds,

Mazdaism, including at once the worship of the elements and nature

the principles of Zoroastrian Dualism.

and the profession of

of Cyrus,
it

They h ad

forgotten the very

names
and

and Darius,

and Zoroaster

ajid all

the vivifying traditions of

Achaemenian

Persia;

remained for the

Mahometan poet Firdausi, Nameh, in mythical guises,

backward from
and lived
in

the bilked pensioner of " the

Mahmud
[''

of Ghazni,"' to revive in the

Shah

memory

of those high-throned

times,

when, what we, computing

.seculi

ourselves, fall the ancient world,

was young

antiquitas

juventus
the

mundi

"'],

closer conscience with the gods.

The
;

Sassaniam

Persians

for
it

most

part

conformed
of

to the religion

of their conquerors

iji

their turn impressing

on

those Aryan, features

allegorical
']

interpretation,

and

philosophical
Sunni.

speculation
a
in

by
of

which
the

the

Shiah

sect

of

Islam

distinguished

from the

Only

remnant
triumph

Zoroastrians,

taking

charge of the sacred

centuries later

fire their
fire

forefathers

had carried
fire,

to the

Acropolis of Athens, and

view of Christian Con-

had borne,
its

answering to

along the Bosphorus,

first

in full
off

stantinople, fled with

after fifty or sixty
flight,

piously cherished flame,

Eastward, into far

their

Khorasan
enemy,
hoped,

and thence,
their

years,

passed

in

constant terror of
the rocky,
off

implacable
as

resumed

and
of

island

now Southward Hormazd, i.e.,

to
"

barren,
the

and,
of

they

inaccessible
still

Ormus,"

coast

Kerman.
ten
or

But

pursued
they

by their hated persecutors, even to this sea-girt

to their frail

refuge,

after

fifteen

years,

took

bagalas, and sailed right away Eastward from the Persian Gulf to Western India;
at

landing

first

Diu
of

(i.e.,

dvipa,

"

an

island

'),

at

the

southern
to

extremity
the

of

the

Kathiavad
of

peninsula
After

Gujarat,

and
for

commanding
a

the

entrance
in

Golden
a.d.

Gulf
715

Cambay.
shore
of

looking
a

about
to

few
of

years

Kathiavad, on
in

they

established

themselves
the

little

the

south
at

Damaun,
where
sacred

the 721,

opposite,
Ijy

or
of

mainthe

land

Gulf

of

Cambay,

Sanjan,

favour
in

Ijenevolent

Hindu Raja
at

of the place,

they re-kindled the

;

fire,

and

lived

peace and

comparative comfort for about 200 years

extending,

as.

the centuries ran on, outposts of their

com-

munity successively

Naosari (New-Sari), Surat, Broach, and Cambay, at the head of the Gulf,

now a second Persian Gulf! to which it gives its name. But in 1507 Sanjan being attacked by Muslim force from Ahmedabad, the grateful Parsis assisted their Hindu Raja against them.
Their
ht',

leader

Ardeshir defeated
recklessness
him.seilf

the

Muslims

in

first

encounter. of
die

But

in

the

second,
of
slain

with

that

of

gallantry,
in

as

characteristic
of
his

Parsis

as

the
in

English,
the

exposing
onset

imnecessarily

advance
then

co-religionists,

was
all

.siudden

of

the

enemy.

It

was

that
a

the

Parsis

in

parts

of

Surat

and

Baroda
rebuilt

concentrated
their

themselves at Xa<jsari,
at

port of great commercial

of Surat.
It

oppor-

tunities,

and
first
its

great

fire-temple

Udwada, 36 miles south

activity

was in 1662

that they

secured a foothold in Bombay, and, under the auspices of the English, l)ecame the

]>ioneers of

wonderful commercial and mercantile

s]>irit,

and

prosperity;

by
its

their

philan-

thropy, public

and mifeigned devotion to the British Government, giving

world-wide fame

to this their

new

foster mother-land, as

"the Loyal
to

Town and
the

Island of
of

Bombay."
the

Naosari has
families
of

for of

the
the

last

800
of

years

continued
India
:

be

the
of

headquarters

priestly

Parsds

Western

the

Magi

Achaemenian Persians, the Khaberin

( ?

the Sassaniani Persians, the

Khabir

of the Greeks, the

Gabr

and

Kafirs) of the Muslims,

in a

and the
as

Ghebres, and Ghiaours, and Giaours of English

writers.

Naosari,

word,

is

the

Levitical

town
their

of the Indian Parsis

''

or, j^erhaps, it

would be more accurately

compared with Redruth

Druids-tO'wn.''

From
the

the time of Darius Hystaspes the Zoroastrian/ priests were these Magi,
I.

and from the reign of Artaxerxes

the
State

they were entrusted with the whole control of the religion of

Persians.

under
called

Sassanian
the

The
or
of

tenpet
"

("

patkanian
the

'")

or

"

Head
title

of

Religion,"

also
''

mogpet
was
or

or

movpet
equal

Head
"

of

Magi,''

whittled next
in

down
navar

to

Mobed,'"

the

bishop
regulator

or
of

an
rites,"

archbishop.
that
is

now The
priest

rank was

the

dustoor,
is,

fully

ordained

while the

was, and

one, destined for the hoi)

othce,

who

as }et has only taken, so to say,

deacoai's oirders.

Ervad
(cf

is

a general

title

for

all

Zoroastrian clerics from the degree of navar to

the

head of

their hierarchy.
:

The
a

son of a priest
").

entitled

Austa
mentioned

oast,

hop-" kiln
of

general
priest,

designation
in

of

the

priests

the

who has not yet taken the degree of Navar is Athornan, or correctly Atharvan, is another identified with the name of the It is Parsis.
instituted

the

Rig -Veda, who

first

the

worship

of

fire,

before

the

Indian (Hindus) and

of the

Iranian (Zoroastrian) Aryas separated from one another at the water parting

Indus and Helmund, (and Oxus).

his Zoroastrian
bearer,"'

Athornans.
being
" fire,"

Athar
is

The word, if and Vahan bemg

"

His Hindu descendants are called Atharvangirasas, and Firethe above is the true etymology of it, literally means
''
'

a vessel,"

"

ship,"

"

vehicle," "
fire

a van

"

and
?

Athar
ethics.

cognate with

" ether,"

Ethiop,"

" Etna,'' "Aitna-devi,''

Hindu

nymph, and
and

" ides,'

the bright days (moonlight nights) of the month, edile, oast, a hop-" kiln," idle, etherial

those

But here Atharvan may be connected with the Arabic athar, a " foot-print.' born Levites can be ordained Ervads of any degree; and there are no
of

Only
other
Parsi

means
cf:

admission
are,

into

the

Zoroastrian

holy

orders.

The

denominations

of

fire-temples

Atash-Behram (chief fire- temple), Atash-kada (a simple The great Atash-Khana (fire-temple), and Atash-Adaran (fire precinct). denominations of Parsi fire-temples are, Atash-Behram (chief fire-temple), Atash-kada (a simple fire-temple, cf " sedes "), Atash-Khana (fire-temple), and Atash-Adaran (fire precinct). The great Fire Temple of the Iranian Zoroaslrians at Yezd is designated Dar-ul-Ibadat, " the Asylum of
"sedes''),
:

fire-temple,

Agiary, the Gujarati term used by the Parsis of Western India for " Fire Temple, " maris derived from the Sanskrit Agni, " fire," and agar, " a place " (compare Greek Agora, " of Udwada was originally built ket-place," and Latin " ager,'' " a field.' The " Fire Temple
Religion."

circa a.d. 873, and restored circa a.d. 1507; of Naosari a.d. 1763; of Surat a.d. 1822; and of

Bombay [Bomanji Wadia]

Grant and
tlie

a.d. 1839,

and

was present

at

its

construction

while living

at

the

time with Mr. James Farish, the officiating Governor of

arrival of Sir

Bombay between

the death of Sir Robert

James Rivett Camai.

Edition of
the

The "Preface"

to the Gujarati

Genealogical

Lists

of

the

Bhagarsath

Ervad Rustomji Jamaspji Dustoor Meherjira.na. explains how these priceless documents originated, and how they have been coinitiiiiiied, and brought down to date, through every generation of Atharvans, to the current century. The Lists have not been drawn out
Levites of Naosari, written by
in the

form usual in Europe, and no dates are entered against the names in each succeeding genera-

tion of

Bhagarsaths

and the use

of three different systems of chronolo-gy

in.

the " Preface

"

tends

to confuse and perplex those unaccustomed to the examination of Oriental pedigrees.

writer of the

But the

"Preface" has explained the

construction:

of the Lists very carefully

and clearly;

and
"

if

those

who

desire

tO'

master them will nrst patiently study the concludiug paragraph of the

Preface," and then read

it

from beginning

tO'

end, they will find

no.

further difficulties in followis

is

ing the Lists,

and understanding them.

The

authenticity of the Lists

of

guaranteed by the fact

at

that on the son of a Parsi p.riest taking the degree

navar, his name

once entered
his.

in

the

Lists after those of his forefathers, as the official

record and registration of

assist those,

ordination.

My
of

O'Wn brief Litroduction

is

but meant to

who, while, for personal reasons, takof the history of the Zoroastrians

ing an interest in these Genealogical Lists, have no.

knowledge
the

Western India, in more

intelligently appreciating

value

of the

Lists;

and

not

simply

as supplying a solid

and

sure basis for revered

traditions, but as affording materials of unquesauii]

tionable authority for the illustration, in a quite unexpected

that
of
is

most convincinig manner,

life

so'

much

at omice

obscure and attractive in the social and religions

of the Parsis in the Presidency

will

Bombay.

These

Lists are indeed

O'f

unique impo.rtance, for tney

of Asia,

be helpful to all students

in.

of the past
tion

and present of the Aryan races

of the priestly offices

and more particularly

respect of the evO'luthis

among them

and the

ritual of worship.

Genealogical tables of
perio'd

comother

plete and intimate kind have not been kept for so long and unbrO'ken a
historical people,

among any

not excepting the Jews

a

while for the Parsis themselves these marvellously preto the

served

Lists

constitute

most precious testimony

continued and abiding natural vitality

integrity of

of the race,
their

and the wisdom of the jealousy with which they have ever safeguarded the
"

Aryan

blue blood

"

to their strenuous zeal in

upholding, amid predominating idolatries, their

ancient

and pure

faith

in

the

one

only

and

true

God, the worship of

all

the worlds,

and

to their loyalty to the

pride and glory of their proud and glorious ancestry.

of the existence of these Genealogical Lists,

Yet even numberless

Parsis

know nothing

and

will see

them

for the

first

time in this Englished Edition of them.

The

Preface and the Lists have beeai translated fro.m the Gujarati text by Mr. Xasarvanji
Parsi,

Maneckji Coo.per, himself a

to the original as

and an acco'mplished Gujarati scholar.

He

has kept as close

was possible

in translating its

idioms into another language, aiad he has ren-

dered the Oriental terms retained by him according to the Gilchristian system of transliteration.
It is to

the sympathetic, public-spirited

and spontaneous
first

initiative of

Austa Naoroz Ervad

distri-

Manik Parveez
bution
the
;

of Naosari that this voliime has now^ for the

it

time l)een printed for public

in the

and copies of
:

will

be presented to every seat of Oriental research

Old World and

New

a liberalit}- for which the thanks of the learned the whole world over are due to
in full

Austa

Naoroz Ervad M. Parveez, and

measure, and heaped up, and overflowing.

it.

generous mind

adds

(lignitx

to fver\ act,

and nothing misbecomes

It IS mr.st

grateful to

me

to

have

my name

assoriatcd, however humbly, with that of

;

Austa
it

Naoroz Ervad Manik Parveez

in this dutiful

undertaking

and
I

if I

ha\e not done

my

part in

to

my own satisfaction, Ervad M. Par\eez,

(countmg the past
deed.
I

am all the
all

happier in the thought that

can rely not only on

the

Austa Naoroz

but on

my

Parsi friends of the

out going and

incoming generations

have seen four generations of them), taking

my

goodwill for

my

defaulting

GEORGE BIRDWOOD.
Atishl>ehram Salgeri,

MDCCLXXVI.

Preface
4-

In even- countn- and even- age

it

is

the desire of

men

to

know

their

hneage and pedigree,

but the attainment of this knowledge

the

is

not possible for

tO'

all.

In our Zoroastrian community, while

Behdins or laymen have been unable

trace their lineage, the

t

Athornans,
priests of

or the priestly

class,

have succeeded in preserving records of

their

pedigree to a certain extent, because they

ha\'e to share the profits of their sacerdotal

work and functions.

The

Naosari have preof Naosari

the

served their pedigree with exactness since they

is

came

to Xaosari.
profits

A Mobed
till

(priest)

not

considered

fit

to

share

the

above-mentioned

he

has
is

attained

ranks of Xavur and Murtub, and when he has reached these ranks the fact
called the Feheresht.

noted in a book
his

When

the

soai of

Mobed

attains

the dignity of Navur,

name and

those of his father,

grand-father, great-grandfather, and great-great-grandfather, with the family

name
of the

or surname, are noted

first

down

in the Feheresht.

In

this

manner

at Naosari, since the arrival in

Athornan named Zurdoosht Mobed, who' went there on Roz Din

till

the

month

of

Furvurdin 551 Yezdezardi,

in.

to-day, that is for a period of 717 years, such notes

have been kept

in,

the Feheresht.

All such notes have been kept with great care since our arrival the time

Naosari. but

we have no
Naosari.
that time
till

record of any kind from

HistOir)'

records that Zoroastrians

we came from came to India from

;

Persia
Persia

down

to

our arrival at

m 85

Yezdezardi.

From

they

came
of

to Naosari a period of 466 years elapsed

this

but we have not our own. records

that of the

about the Zofoastrians throughout

long period.

There are only four names before

these

Mobed Zurdoosht
Shapoor,
tlie

whom

mention has been made, and these are the names of Homjiar, Ramiar,
I

and

Shehriar.

cannot

place

implicit

trust

in

names,
say
that

because

all

Mobeds

in India carry their lineage

sons, of

back to Shapoor Shehriar.

They

Ramiar and

Dhaval were the

Shapoor.

Also according to them Homjiar was the son of Ramiar and

Mobed

the son of Homjiar.

live at

Zurdoosht and Behram were the sons of Mobed.

about

Zurdoosht

Naosari auid Surat, while those of Behram live at Broach.

The progeny of The famous and

well-known

Nureeosung
well-known
lived

was the

son,

of
at

Dhaval.

It

is

said

Nureeosung that he

fonnded
he
to

the

Atushbehram
that
distant
to

must

have

in

If that is so, Udvada 1,178 years ago. Mobed Horn Behmmiiar, who belonged period.

Nureeosmig's

family
six
If

came
:

Naosari

in

a.d.

1271.

Between

him

and

Nuree-

osung

we

find

names

Khoorsheed,
a

Behmuniar,
of

Khooshmusta,

Khoojusta,

Mobed,
then
alter

and

Nureeosung.

we

assign^

period

two

centuries
of

to these six

generations,

Nureeosung must have lived

in a.d.

107

i,

i.e.,

the
it

time
is

Nureeosung comes 300 years

proved that
if

the foundation of the Atushbehram.

From

this

clearly

we

consider
in

the

Atushbehram of Udvada to have been founded by Nureeosung, then we certainly err

lation of generations
their lineage to

our calcu-

and pedigree; moreover, the supposition that the Mobeds of India cany
is certainl)if it

Shapoor Shehriar

open

to question).

The Atushbehram
tliey

was^ fo^unded im^

mediately after our arrival in India, and

was iiiaugurated according to our present custom,

many

Mobeds must have been engaged

to

perform the ceremony, and of course

must have belonged


10
to different families.

Hence

it

is

very- surprising that

behram only one Mobed was

of India claim their lineage,

existing,

300 years after the foundation of the Atushand that was Shapnor Shehriar. From him all the Mobeds
difficult

and

that

is

to

believe.

But

it

is

possible that Nureeosung

I

may have existed during the period of 'he foundation of find the name of this priest in the ancient writings I have

the

Ahushbehram, because

fail

to

consulted.

Thus

come

to the con-

clusion that Nureeosung must have lived during the period of the foundation of the

Atushbehram

and being very famous on account of his learning, we mention and remember his name in the Xamgharan,; this system of remembering names being introduced by our fore-fathers. I hold

same opinion about Shapoor Shehriar and Homjiar Ramiar that they must have lived many many years ago-, a^d their names are remembered becau.se they made themselves very useful to the Zoroastrians on account of their learning or in some other way. Dr. West, relying on. the chronological list of Dustoor Kamdin, arrives at the conclusion that Homjiar and Nureeosmig must have
the
lived

733 and

747 years ago, respectively.

But

cannot believe

this,

for the

reasons

have
his

stated.

In these days,

when

Mobed

writes a Ijook

he mentions
"

his

name and

that of

ancestors as far as
"

he knows them, and then winds up with

descended from Homjiar," or

last direct

descended from Xureeosung Dhaval,'' although he knows that between the

ancestor

he has meotioned, and

Homjiar
is

or

Nureeosung, many generations of Mobeds have flourished.

the
writer desires to

The

reason for this method Homjiar or Nureeosung not

:

that

be known
direct

as having

descended from
In

that he can trace his

Imeage

from these great names.

proof of what

say

produce instances of two Navurs of Broach from the Feheresht of Naosari,

and wish

to

show
I

that although they

have traced
:

their lineage

from Homjiar, their calculation

is

entirely wrong.

give the followuig example

" E. Mehernoosh, E. Faredoon, E. Kaoosh, E. Asha, A. Mobed, E. Kamdin, E. Jeshung, E. Hoshung, A. Nathva, E. Zurdoosht,

One

of the

Navurs has been noted

in

1734 thus:

E. Tar, E. Sooth, E. Shahiar, E.

Behram, E. Mobed, Homjiar Bharoochi.

A.

Another Navur has

been noted

in

1759 thus: E. Jamsheed, E. Shohrab, E. Peshotun, E. Behmim, E. Kaoosh, E.

Adur, E. Jiva, A. Vica, E. Ardesheer, E. Noher,

E. Hamjiar, E. Ramiar Bharoochi."

Suham, E. Maheear, Behram, E.

Mobed,

It

the

tions
is,

There are sixteen generations of the first Navur, while there are fifteen of the second. second Navur has lived 25 years after the first, and counting four generato a centur}-, Homjiar must have been existing in the 13th century a.d., that

But we have seen above that the first Athornan to arrive in Naosari 717 years ago was Zurdoosht Mobed; then how could Homjiar, who is wrongly called the grandfather of Zurdoosht, have existed 650 years ago? From this explanation the reader will see
that those

he lived 650 years ago.

indeed do

all

who wish to trace the Mobeds of

now
explain

their lineage direct

from Homjiar or Nureeosung commit

tui error,

as

India

who

say they are descended from Shapoor Shehriar.

I shall

mentioned, an Athornan of the

how the Athornan population of Naosari name of Zurdoosht Mcbed first arrived

increased.

As
in

have already

Naosari

551 Yezdezardi.

a small Zoroastrian populatioai there at the time he managed the religious ceremonies, etc., with the help of his sons. But gradually as the population increased he called another Mobed 1271 a.d. from Sanjan. Thereujxjn a Mobed named Hom Behmuniar went there mth his son Faredoon. From that time they are called Bhagarias or sharers in the income

There being only


11

derived from the performance of religious ceremonies.

In 1475

-^-D-

the sacred

fire

from Sanjan

had

to

be removed to Xaosari.
Sanjan,
years,

Mahomed Begada,
fire

the

Suhan

of

Ahmedabad, having brought an

expedition on
there
years.

the sacred

was removed

for

12

and was agam removed

it

to tlie mountain of Bahrote and kept from Bahrote to Bansda and kept there for 14

Fro-m the latter place

all

was taken

to Naosari.
fire.

time, but

the

Mobeds accompanied
on

the sacred
this

Some Behdins lived in Sanjan at the They did not come tO' Naosari as partners
Atushbehram and
ceremonies
:

of those already in possession, but

condition, that they must serve the.

keep the income derived from the Atushbehram to

were
to

themselves,

and

all

the religious

be performed by the Bhagarias.

At the same time the following

divisions were agreed to

1.

The

rights of the Sanjanas to extend

from the river Par to Dantora.

2.

Those Those Those

of the Naosarivalas of the

of tlie

tO'

extend from the river Par to Variav,

3.

Godavras from Variav to Ankleshvar.

4.
5.

Bharoochas from Ankleshvar

to

Cambay.

And

those of the Khambattas from

Mahi

to Sabarmati.

The
down

divisions

were made

in this

manner

after the Sanjanas

came

to Naosari,

and though

this

was done towards the end of the fourteenth century

to business pursuits in

(a.d.), yet the Zoroostrians

not having settled

Sanjan and thereabouts, there was no

perform religious functions for a long time.

sent to
w ith

But

in

1599 a.d. a

Mobed ini or about Sanjan to Mobed named Nagoj Dhaian was

came
to

Damaun

to officiate in that division^

fire

From

the time that the Sanjanas

Naosari

the sacred

the religious ceremonies

in

Navurs

and Murtubs

were performed by the Bhagarias, and they became the Bhagar Agiaries at the hands of the Bhagar Mobeds. This arrangethat their population, increased,

ment was carried on for a long time, but the Sanjanas seeing
finiding that

and

they could not live on the income of the Atushbehram, claimed to perform their O'wn

religious ceremonies,

and on a complaint being raised the then judge

and ordered that they could perform
this order
religio'US

of Naosari, Kazi Jiaooddin,

disallo'wed their claim

q.nd not in Naosari.

ceremomes only

in

Damaun
dissatistill

For a long time

was obeyed, but

then they

at last the quarrels

and

faction took a serious turn.

1

The Sanjanas were

obliged to work under this judicial decision

741 A.D., but

when they became

utterly destitute

Behednis of Naosari, and excited the

latter against the

made a common cause with the Bhagarias. The Behdins refused to pay
killed.

the customary dues of marriage to the Mobeds, and thereupon a serious quarrel took place and
a

fight

ensued,

in

which

six

Behedins and

twO'

Mobeds were
Sanjanas

At the same time a

Mobed
of

named
till

Meenochehr
1796
law.
a.d.,

Homji
and
of

separated

from the Bhagarias.

The
seek
at

quarrel,
tlie

however,
protection

contmued

ultimately
the

the

had

to

a court of

The

seat

Gaekwars government being

was
given

Songhad
them.

at

the time

the Sanjanas carried their complaint there, but decision

against

From one
It

court they went to another, and so on, but they could not secure a favourable decision.

was

not until the Sanjanas went to Balsar with the sicred

fire abo-ut

1797 a.d. that the quarrel ended.

When
pleased
felt

the Sanjanas removed the sacred

fire

to

Balsar,

the

Bhagarias

instead of
fu-e

being

som-, because they lost the privilege of wo^rshipping before the sacred

which thev

of Xaosari

had enjoyed for a period of 322 years. At last in 1822 a.d. the new Anjumans Atushbehram was foimded, with the help of the Shethias of Surat, under the leadership of Desai

Khoorshedji Tehimilji.

12
I

now

think

it

necessaty to give

some explanation

as

to
I

how

to

reaxi

this

genealogy.

There are
this

five chief families of

the Bhagarsath section,

and

have given in the beginning of

work the pedigree of the chief partners of each.

family of

Kaka

Pahltm,.

pages the families

They will be and the names of the

But
to
if

There are twelve principal partners in the page. I have put on the top of the chief partners and the lineage of their families. If a Mobed
founid

oo the

first

knows
from
index,

to

which family or stock he belongs, then he

book.
refer

will

easily

find his pedigree

and lineage
find
If
;

this

he does not know even

that,

then he must find out his surname from the

appears^,

and

the

page where

his

name

and
tO'

he

will

easily

his

pedigree.

But we must remember that some Athenians belong

find out his lineage

twO' different families.

then

one wishes to

and pedigree he must

first

know

to

which family he belongs

and be

then he must refer to his surname in the index of the book.

not placed in one page.

But persons of the same surname are

pages, and therefore
it

They

will

be seen entered on

different

will

impossible to find their who'le lineage from one page.

the
first

For instance, the lineage of Pahlun Anna,

member of the family of Kaka Pahlun, has been entered on page 4, but how Pahlun happens to come on page 4 will be seen from the descent and lineage of the principal persons which appears on the first page. The latter lineage of Pahlun begins on the fourth page and ends on the twentieth, and there we shall find many families having different surnames. There are
All the four have got different surnames,

four sons of Pahlun.

and not only

that, their descend-

ants have got different surames also.

But the following

is

the way to find out from which one they

have

all

descended.

In this instance Pahlun

appears on the fourth page, beloAv his

Anna name appear

is

the original founder of the familv.

His name

those of his four sons, Behram, Chajida, Vacha,

first.

and Xursung. Behram

ant of

is

the eldest and his lineage comes

Going downwards, the

fifth

descend-

Behram being the elder of the two, given. He has four sons, namely, Shohrab, Behmun, Khoorsheed, and Pesho'tun. his lineage is Shohrab has tAvo sons, Tehmul and Dada, Of these Tehmul has four sons, Naoroz, Burzoor, Homji, and Jamsheed. The descendants of Naoroz and Homji appear on page 4. Homji has

Behram

is

divided into two,

Behram and Jamsheed.

two sons, namely, Mehernoosh and Behram.

find the figure (i) before the

The

lineage of

name

of

Beheram, the second son of Homji.

Mehemoosh appears on page 4. Now The descent of

4).

Behram appears on piige 5. There it is written Austa Behram Austa Homji (see page In if we want to know where Behram came from we must refer to page 4 and figure i. way other pedigrees could be traced.

Now
same

the

ERVAD RUSTOMJI JAMASPJI DUSTOOR MEHERJIRANA

Roz
I,

Mah

10,

Yezdezardi 1268

(a.d.

1899).

Contents
PAGE

KARA PAHLUX AXD

HIS

DESCENDAXTS

4-65

KARA DHUXPAL AXD HIS DESCEXDAXTS

ASHA FAREDOOlX AXD HIS DESCEXDAXTS

66-91

92-146

MAHEEAR FAREDOOX

AA'D

HIS DESCEXDAXTS

147-164 165-194

CHAXDA FAREDOOX AND HIS DESCENDANTS

.J N

D EX

{CONSECUTIVE).

PAGE
Pollea Desai
4-7

PAGE
Dhalina. Bhedvar. Bilia

66
67

Gegah and Goia Kheshvala, Nariman

Moolla
Bnnsha, Bugli

Bamla, Bhedvar. Farebroojna

Jeshung,

9-10

Madon

68
69-74 75 76
77

11-14
15 16-17 17

Madon
Bhedvar

Dordi
Pir,

Madon
Hojdar, Xania

Bhundara

Hafeshna
Arjani

18

Kanga
Hojdar. Xadurshah
Arlugra

78-84

19

85 86
87

Umrigar, Joshi
Thuthi, Sukhia

20
21
Bhiiruriigla
...

Pander, Budhela, Khe.shvala

Dodiana. Ghurda,

22

Pander, Tooniavala, Sukhlatvala

Sukhlatvala,

88

Luchruk, Daji, Dustoor Jamashpasha

23

Chichgur

89 90
91

Dustoor Jamashpasha

24-25
25
26-27

Sukhlatvala. Tooniavala

Luchnik
Dajina
Arjani. Moolla, Sugrivala

Pander, Chichgur Tooniavala

Markur, Koteval
Koteval
Shahiar, Homjiar

92
93-96

28

Rajana

29 30
31

9799
loo-ioi

Dhabhur Dhabhur
Bilia,

Bana,

Shahiar

Kaoosh Maneck, Beaak, Doltabadina,

Toorban
Vacha, Chera Antia
.\ntia

Garoona, Adurianvala

32
33-45

102

Dustoor Meherjee Rana

Divaxia
Vakil,

103

46
Atheji

Bharoocha. Vacha

104
105

47
48-49
50-51

Padshah

Dhala, Gegah

Unvara Fukinji. Unvara Rajia, Bekia

Dhala
Tata

Unvara
Univara Bhojiu, Unvara Sasoori

106
107

52-56 57-58

Rav Bode Aaim

Dhala, Divaria

Unvara
Unvara, Beaak

108

59
60
61 62 63-64

109

Gobhai
Hathiram
Hathiram, Cose Bekia
Lashkuri
Lashkuri,

m
Gad
11 6-1 17

no

Dhala

112

Dhuraka Masani, Masani

Chulla, Masaiii

113-115

65

DEX

{CONSECUTIVE).

PAGE
Pnllea Desai
4-7

PAGE
Dhalina. Bhedvar. Bilia

66
67

Gegah and Goia Kheshvala, Xariman

Moolla
Bunsha, Bugli

Bamla. Bhedvar. Farebroojna

Jeshung.

9-10

Madon

68
69-74
75

11-14
15

Madon
Bhedvar

Dordi
Pir.

16-17
17

Madon
Hojdar. Xania

76
77

Bhundara

Hafeshna
Arjani

18

Kanga
Ho-jdar.

78-84

19

Xadurshah

85 86
87

Umrigar, Joshi
Thuthi, Sukhia
Do-diana,

20
21
22
...

Adugra
Pander, Budhela, Kheshvala

Ghurda, Bhiirungla

Pander, Toomavala, Sukhlatvala

Sukhlatvala,
Sukhlat^'ala.

88

Luchruk, Daji, Dustoor Jamashpasha

23

CTiichgur

89 90
91

Dustonr Jamashpa.sha

24-25
25
26-27

Tooniavala

Luchnik
Dajina
Arjani, Moolla, Sugrivala

Pander. Chichgur Tooniavala

Markur, Koteval
Koteval
Shahiar, Homjiar

92
93-96 97-99

28 29

Rajana

Dhabhur Dhahhur
Bilia.

30
31

Bana,

vShahiar

loo-ioi

Kaoosh Maneck, Beaak. Doltabadina,

Toorban
Vacha, Chera Antia
Antia Bharoocha, Vacha
102

Garoona, Adurianvala

32
33-45

Dustoor Meherjee Rana

Divaria
Vakil, Atheji

103
104 105

46
47
48-49
50-51

Padshah

Dhala, Gegah

Unvara Fukinji. Unvara Rajia, Bekia

Dhala
Tata

Unvara
Univara Bhojlu, Unvara Sasoori

106
107

52-56

Rav
Bode Aaim
Dhala, Divaria

57-58

Unvara
Unvara, Beaak

108

59
60
61

109

Gobhai

no
in
112

Hathiram
Hathiram, Cose Bekia
Lashkuri
Lashkuri,

Dhala

62
63-64

Dhuraka Masani, Masand

Chulla, Masani

113-115

65

Gae

11 6-1 17

i6
PAGE
PAGE
Sa,nija,nia

Kaoosh

Behmuniriia

19-120
121

148-150
151

Mody
Ranji,

Daboo
Dabooi, Gundevina Kartuk

Mody

122-123

152

Sori, Pudum, Sooj

124
125

Gundevina Karluk

153
154

Nana Keashna, Vacha Purbhii, Adurbadna

Kartuk
Kartuk, Cuptani, Moria

Mudhu
Chehnia,,

Antia Bharoochvala

126

Toot. Parveez,

Chehna

155

127-129

Damla, Antia Bharoocha

156
157

130
131

Khon'
Khory, Mulva, Sidhva, Ghurda

Bode, Pochara, Nuvduir

158
159-160

Gora
Kikani, Fatakia, Patla
P\atakia,

132

Bamji
Antia
Antia, Antia Pijara Nargorevala

133 134
135
1

161-163
164
165

Halu, Lahut

Mota Desai
Mo'ta Desai, Seervai

Masani
Masani, Kamoosh, Burdi
Buidi,
Gul)la,,

36

166
167

Mota Desai Mota Desai,

Avasda, Gera

137-138
Seen'ai

Age
Gundevina Mobedji

139 140
141

168 169

Seervai, Avasia
,

Gundevina Mobedji
Bilimorana Punthuki

Sukha

170
171

Nagla
Koleval
Koteval, Moolla
MoO'lla,

142

Bilimorana Punthuki, Bujan

143-144
145

Bujan
Dustoor Darab Pahlun, Kutar

172

173
T74-T75

Avasia

146

Kutar
Pavdi
Seth

Gara, Kalianina Punthuki,

Huvaldar,
147

176-188

Singara

Khandan

189-194

Index

i.

{ALPHABETICAL).

PAGE

PAGE

Aain
Adiigra

60
86
126
3J

Desai Pollea

4-7

Dhahhur
Dhala
Dhalina
Divaria

30-3'

Adiirbadna
Adurianvala

48-51 and 61-62

66 46 and 6
^2

Age
Antia

167

161-164
104 and 156

Dodina
Doltabadina

Anria Bharoocha
Antia Chera

102
16-17

103

Dordi
Dustoor Daralt Pahlun

Antia Pijara
Arjani
Atheji

164

173

ipandjS
47

Dustdor Jamaspasha
Dustoor Meherjee Rana
Farebroojna
Fatakia

-y-S
33-45

Avasia

140-14

and 146
159-160
67

67

Bamji

i33-i34 116-1T7

Bamla
Bana Beaak
Bhedvar

Gae
Gara
Garoona

loo-ioi
102 and 109
66-67 and 75
17

M?
3 8

Gegah
Gera

and 48-49

Bhundara
Bhurungla
Bilia

Mi
22 and 158
'

-2

Ghurda
Gobhai
Goia

30 and 66

'o

Bode
Budhela
Bugli

59andi3i
87
15

Gora

132

Gubla
Hafeshna

168
i^

Bujan

171

and 172
15

Bunsha
Biirdi

166-167

Halu Hathiram
Hojdar

134
111-112

Chehna
Chichgar Tooniavala

89and 155-156
9'

77and85
97-99
'47

Homjiar
Huvaldar
Jeshung
Joshi

ChuUa
Cuptan

65

130
15^-1523 and 26-2;

68
20

Daboo
Daji

Damla
Desai Mota

156

i35-i39

Kamoosh Kanga Kaoosli Mancck

78-84

*-

PAGE
Kaoosih

Behmunna

19-120

Pochafa

131

Kartuk

130-131

Pudum
Punthuki Bilimorana
Punthuki Kalianina
1

124
70-1 71

Kartuk Gundevina
Kheshvala

152-153
9-10 and 87

147 126
29

Khory Kikan
KotevaJ

157-158
^33
92-96 and 143-145

Purbhu
Rajana
Ranji

122-123
57 and 58

Kutar

173-175

Rav
Sanjana
Seervai

Lahut
Lashkari

134

148-150
139-140

Lurhruk

113-" 7 23 and 25
68-74 and 76
92
63-65 and 165-166

Seth

Khandan

189-194
97-ior

Madon
Markur
Masani

Shahiar

Sidhva
Singara
Sooj

158
147

Masani Dhuraka
Mobedji Gundevina

63-64

124

168-169 121-123
11-14, 28

Son
Sugrivala

124 28
141
21

Mody MooUa
Moria

and 145-146
13

Sukha
Sukhia
Sukhlatvala

Mudhu
Mulva

Antia Bharoochvala

154

88-90
52-56
21

118 and

58
85

Tata

Xadurshah
XaL^la

Thuthi
Tooniavala

142 i-5
77

88 and 90
102
[55

Xana Kea?hna
Xania

Toorban
Toot

Xariman

9-10
131

Umrigar
Unvara Unvara Bekia
,,

20

Xuvdur
Onse Bekia
Pad.shah

108-109
106 107

112
105

Bhojlu
Fukinji

Pander
Parveez
Patla

87-88 and 91

,,

106
106
107

155

,.

Rajia
Sa.soori

133

Pavdi
Pir

176-188
17

Vacha
Vakil

103-104 and 125

47

EXPLANATION OF ABBREVIATIONS.
E =
Ervad.
Austa.
Dustoor.

A =
D =
An
son.

asterisk (*) denotes that the person

before whose

name

it

stands

is

an adopted

EXPLANATION OF TERMS.

AUSTA

is

the son of a Priest.

Ervad

is

one
of

who has gone through

the ceremony
religious rites.

Navur and can perform

a full-fledged Priest.

Martub
MOBED
is

is

a Priest.
is

DUSTOOR

the religious head of all Priests.

Behram

is

one of the angels element fire.

who

presides over the

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LIBRARY

CS 1209 N36 1899

Rustomji Jamaspji Dastur Meherjirana The genealogy of the Naosa: Parsi priests

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