In another letter to their co-religionists in India dated from Serfabad, September 1, 1486, Nariman Hoshang declared that all the Iranians had been desiring for centuries to know if any of their co-religionists still existed on the other side of the world! After an absence of several years he returned to India, and eight years later went back to Persia, where he collected the most curious information. These statements are confirmed by the letters of the Guebres addressed to the Parsi community of India (1511), in which it is said that "since their departure from Persia to the arrival of Nariman Hoshang (in all thirty years) the Mazdiens had not known that their co-religionists had settled in India, and that it was only through Nariman Hoshang that they had come to know of it." From that period the relations between the Guebres and the Parsis were sufficiently close. As far back as 1527, one Kama Asa, from Cambay, had gone to Persia and procured a complete copy of the Arda-Viraf-Nameh. In 1626 the Parsis of Bharooch, Surat, and Naosari sent to Persia a learned man of Surat, Behman Aspandiar, charged with numerous questions; he brought back the answers, and also two religious books, the Vishtasp-Yasht and the Vispered (Parsee Prakash, p. 11). The information thus obtained by intelligent emissaries for a long time guided the Parsis in their decisions regarding social and religious questions, and formed the collection of the Rivayats. At the same time the members of the community in India were not in a position to alleviate the miseries of their Persian brethren, and each century brought to the latter a new increase of sufferings and troubles. Four revolutions contributed to the destruction of the Zoroastrian population of Kirman. The Ghilzi-Afghans, who had long groaned under the yoke of the Persians, rose at last under the command of a brave and intelligent chief, called Mir Vais, who quickly made himself master of Khandahar. [49] The Persian monarch Hussein, powerless to reduce them by arms, tried to bring them back to a sense of duty by sending emissaries, who were however treated with contempt. The Afghan chief who succeeded Mir Vais resolved in his turn to be revenged by invading Persia as soon as an opportunity presented itself. It came soon. Whilst the north-east frontier of the kingdom was threatened by the Abdali-Afghans of Herat, and whilst the Arabian Prince of Muscat was taking possession of the coast of the Persian Gulf, Mahmoud, who had succeeded his father, Mir Vais, in the government of Khandahar, made an irruption into Persia. This invasion of the Ghilzi-Afghans was the greatest catastrophe to the Zoroastrian community, Mahmood having preferred to pass through Kirman rather than risk the deserts of Seistan. Massacres and forced conversions drove the faithful band to despair.