Next morning the storm had abated, and they landed at Diva, on the coast of Western Hindostan, where they disembarked, and remained nineteen years, whence they migrated in a body to Sajan, twenty-four miles south of Damaun. The Hindoo king, Ranah Jayadeva, granted an asylum to the fugitives. After centuries of cruel persecution the exiles at length found refuge from the enemies of their faith among the Hindoos, who had separated from them in the dim dawn of history because of a religious feud, but whose antagonism touched only names and other non-essential rites, the worship of light as the Creator's highest symbol remaining unchanged for both. Though they had drifted farther and farther apart, the latter in the multiplying of symbols, while the former gradually dispensed with even those they once regarded as a part of their worship, they still remained united in their worship of fire. In 721 A. D. they erected their first Fire-temple on Indian soil at Sajan, and the sacred fire was once more kindled on its altars by means of their little lamp, the flame of which they had so religiously preserved. To the Fire-worshipper this first temple on Indian soil seemed a resurrection of hope, of reality, striking deep into their fervent hearts and binding them to one another by a subtler and diviner fire. From this time the Parsees rose to importance in India. They greatly aided the Portuguese and Dutch settlers in the establishment of mills and factories all along the coast of Guzerat. Owing to their enterprising spirit, Surat, Cambay, and Baroda grew into large and influential cities and attracted all the extensive commerce of the East. When the island of Bombay was ceded to the British a colony of Parsees emigrated thither, and, having purchased a part of Malabar Hill from the British, built there a Fire-temple and a tower of silence, or tomb for the reception of their dead, and here was brought the same sacred fire and rekindled once more on the altar of their first temple in Bombay. No country in the world has witnessed so many revolutions as Persia. Nevertheless, the moral and physical condition of the Fire-worshippers, who are still found centring about Yezd and Ispahan, has remained much the same as when they called the country their own. They certainly are superior in moral character to the Mohammedans of Persia to-day. In the garden adjoining the harem of the present shah none are employed save Zoroastrians, and this is because of their national character for purity. As for the Parsee women, they are remarkable for their chastity, an unchaste woman being unknown among them.