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Rivayats, or codes of usages and rituals. We have again to pass over a period of about three centuries, or from about the thirteenth century to the latter part of the fifteenth century, before we come across a further record of literary activity. After the convulsions that the small band of fugitives experienced, they had settled down as the tillers of the fields, sellers of liquor and toddy, as minor traders and merchants, or as members of petty professions. By this time, however, the Parsis of Gujarat had begun fairly to prosper. Some of them had even succeeded in building up modest fortunes, and had spread abroad their fame for liberality. This beginning of the economic welfare of the community shows the first signs of the new life, and among these signs was the fact that the community began eagerly to turn its attention to the necessity of gaining authentic information on the religious questions about which they were in doubt. The Parsis of India thought that their co-religionists living in Persia must be better informed on religious matters than themselves, and must have preserved the old-time tradition more faithfully than they themselves did. They therefore drew up certain religious questions on which they needed enlightenment, and in 1478 commissioned a daring Parsi to go to Persia and lay their questions before the learned Dasturs of their fatherland. The news that a band of fugitives lived in India who were one in faith with them, and shared their common traditions, had long since filtered through to the Zoroastrians of Persia. In fact it is possible that the connection between the two bands of the faithful, though imperfect, had never been quite broken. Intercourse through trade, as well as other factors, must have helped to keep up some connection. Great, therefore, was the enthusiasm caused by the fresh opening of a closer communication with them; and for nearly three centuries (1478–1766), a more immediate interchange of views took place between the Zoroastrians of India and Persia.