[This text was prepared by the External Sacred Writings Proofreading
Project from a copy made by an OCR (scanner). It has not been proofread.
All footnotes are in English. Extremely long footnotes also differ in this
electronic version in that they always appear at the bottom of the page where
first begun instead of being spread over several pages.]
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THE DAWN-BREAKERS
&NABIL'S NARRATIVE OF THE EARLY
DAYS OF THE &BAHA'I REVELATION
"I stand, life in hand, ready; that perchance, through
God's loving-kindness and grace, this revealed and
manifest Letter may lay down his life as a sacrifice
in the path of the Primal Point, the Most Exalted
Word."
--&Baha'u'llah.
TRANSLATED FROM THE ORIGINAL PERSIAN
AND EDITED BY
SHOGHI EFFENDI
&BAHA'I PUBLISHING TRUST
WILMETTE, ILLINOIS
1970
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COPYRIGHT, 1932, BY THE NATIONAL
SPIRITUAL ASSEMBLY OF THE &BAHA'IS OF
THE UNITED STATES OF AMERICA
Library of Congress Catalog No. 32-8946
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To
The Greatest Holy Leaf
The Last Survivor of a Glorious and Heroic Age
I Dedicate This Work
in Token of a
Great Debt of Gratitude and Love
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[Intentionally blank]
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TABLE OF PRINCIPAL CONTENTS OF
THE NARRATIVE
PART ONE: PRE-REVELATION DAYS
CHAPTER I: THE MISSION OF &SHAYKH &AHMAD-I-AHSA'I
His departure from &Bahrayn to &Iraq 1
His visit to Najaf and &Karbila 2
His journey to &Shiraz 4
His stay in Yazd 5
a. His correspondence with &Fath-'Ali &Shah 5
b. His relations with &Haji &Abdu'l-Vahhab 6
c. The anecdote of &Mirza &Mahmud-i-Qamsari 8
d. The arrival of Siyyid &Kazim-i-Rashti 10
His pilgrimage to &Mashhad 12
His triumphal entry into &Tihran 13
His departure for &Kirmanshah 13
His return to &Karbila 17
His journey to Mecca and Medina, and his death 18
CHAPTER II: THE MISSION OF SIYYID &KAZIM-I-RASHTI
His relations with &Haji Siyyid &Muhammad-Baqir-i-Rashti 19
His allusions to the Promised One 24
The anecdote of &Shaykh &Hasan-i-Zunuzi 25
a. Siyyid &Kazim's visit to the &Bab 25
b. The &Bab's attendance at the teaching classes of Siyyid &Kazim 27
c. The &Bab's visit to the shrine of &Imam &Husayn 30
d. &Shaykh &Hasan's visit to &Shiraz and &Mah-Ku 30
e. His meeting with &Baha'u'llah in &Karbila 32
References to the Promised One in the works of Siyyid &Kazim 33
The siege of &Karbila 35
The allusions of Siyyid &Kazim to his unfaithful disciples 36
The account related by &Shaykh &Abu-Turab 39
The exhortations of Siyyid &Kazim to his disciples 40
The meeting of Siyyid &Kazim with the Arab shepherd 43
Death of Siyyid &Kazim 45
PART TWO: THE REVELATION OF THE &BAB
CHAPTER III: THE DECLARATION OF THE &BAB'S MISSION
The arrival of &Mulla &Husayn in &Karbila 47
Significance of the year '60 48
Departure of &Mulla &Husayn for Najaf and &Bushihr 50
Interview of &Mulla &Husayn with the &Bab in &Shiraz 52
Arrival of &Mulla &Aliy-i-Bastami and his companions in &Shiraz 66
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Arrival of &Quddus in &Shiraz 69
The early days of the &Bab 72
a. His birth 72
b. His school-days 75
c. His marriage 76
d. His stay in &Bushihr 77
Letters of the Living 80
Reference to &Tahirih 81
Explanation of the term &Bala-Sari 84
Dismissal of &Mulla &Husayn 85
Departure of &Mulla &Aliy-i-Bastami from &Shiraz 87
Story of &Abdu'l-Vahhab 87
Sufferings of &Mulla &Aliy-i-Bastami 89
The &Bab's farewell address to the Letters of the Living 92
The &Bab's parting words to &Mulla &Husayn 96
CHAPTER IV: &MULLA &HUSAYN'S JOURNEY TO &TIHRAN
Visit of &Mulla &Husayn to &Isfahan 97
a. His relations with the disciples of &Haji Siyyid &Muhammad-Baqir 97
b. Story of the Sifter of Wheat 99
c. Conversion of &Mulla &Sadiq-i-Khurasani 100
His stay in &Kashan and Qum 101
His experiences in &Tihran 101
a. His relations with &Haji &Mirza &Muhammad-i-Khurasani 102
b. His meeting with &Mulla &Muhammad-i-Nuri, and his message to
&Baha'u'llah 104
CHAPTER V: &BAHA'U'LLAH'S JOURNEY TO &MAZINDARAN
His reference to &Mirza Buzurg 109
His visit to &Nur prior to &Mulla &Husayn's arrival in &Tihran 111
a. His meeting with &Mirza &Muhammad-Taqiy-i-Nuri 111
b. The two dreams of &Mirza &Muhammad-Taqiy-i-Nuri 111
His visit to &Nur after &Mulla &Husayn's arrival in &Tihran 112
a. His relations with His uncle &Aziz 113
b. His meeting with &Mulla &Muhammad 113
c. His conversation with a dervish 117
d. The effects of &Baha'u'llah's visit to &Nur 118
The &Vazir's dream of &Baha'u'llah 119
The relations of &Baha'u'llah with &Haji &Mirza &Aqasi 120
CHAPTER VI: &MULLA &HUSAYN'S JOURNEY TO &KHURASAN
The instructions of the &Bab to the Letters of the Living 123
The first believers of &Khurasan 125
&Mulla &Husayn's letter to the &Bab 126
CHAPTER VII: THE &BAB'S PILGRIMAGE TO MECCA AND MEDINA
Incident related by &Haji &Abu'l-Hasan-i-Shirazi 130
Reference to Journey in the Persian &Bayan 130
Arrival at Jaddih, and an incident on the way to Mecca 132
The circumambulation of the &Ka'bih by the &Bab 134
His declaration to &Mirza &Muhit-i-Kirmani 134
His message to the Sherif of Mecca, and the account related by
&Haji &Niyaz-i-Baghdadi 138
His visit to Medina 140
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CHAPTER VIII: THE &BAB'S STAY IN &SHIRAZ AFTER THE PILGRIMAGE
The &Bab's return to &Bushihr and farewell to &Quddus 142
Visit of &Quddus to the &Bab's maternal uncle in &Shiraz 143
Meeting of &Quddus with &Mulla &Sadiq-i-Khurasani 144
Afflictions which befell &Quddus and &Mulla &Sadiq 145
a. Interrogation by &Husayn &Khan of &Mulla &Sadiq 146
b. Account of an eye-witness regarding the persecution 147
Return of the &Bab to &Shiraz 150
a. Incident related by leader of the &Bab's escort 150
b. The &Bab's meeting with &Husayn &Khan 151
c. Declaration of the &Bab in the &Masjid-i-Vakil 154
Reference to those who embraced the Faith in &Shiraz 156
The &Bab's communication to the believers in &Karbila 158
Arrival of the believers at &Kangavar, and their
meeting with &Mulla &Husayn 159
Their departure with &Mulla &Husayn for &Isfahan 159
Departure of &Mulla &Husayn for &Shiraz 160
Arrival of six believers at &Shiraz 161
Account related by &Mulla &Abdu'l-Karim-i-Qazvini 162
Meeting of &Nabil with &Mulla &Abdu'l-Karim-i-Qazvini 169
CHAPTER IX: THE &BAB'S STAY IN &SHIRAZ AFTER THE PILGRIMAGE
(Continued)
Departure of &Mulla &Husayn for &Khurasan 170
Siyyid &Yahya's interviews with the &Bab 173
Conversion of &Mulla &Muhammad-'Aliy-i-Zanjani 178
Visits of &Quddus to &Kirman, &Tihran, and &Mazindaran 179
a. His relations with &Haji Siyyid &Javad-i-Kirmani 180
b. His visit to &Tihran 182
c. His stay in &Barfurush 183
Visit of &Mulla &Sadiq to Yazd 184
a. His relations with &Mirza &Ahmad-i-Azghandi 184
b. His experience in the Masjid of Yazd 186
Sufferings of &Mulla &Yusuf-i-Ardibili and others 187
Reference to &Haji Siyyid &Javad-i-Karbila'i 189
Account related by Shaykh &Sultan-i-Karbila'i 190
Advent of the second &Naw-Ruz 191
References to the mother and to the wife of the &Bab 191
&Husayn &Khan's activities 194
a. Report of the chief of his emissaries 194
b. &Husayn &Khan's directions to &Abdu'l-Hamid &Khan 195
Arrest of the &Bab, and outbreak of the plague 196
a. Flight of &Husayn &Khan 196
b. Recovery of the son of &Abdu'l-Hamid &Khan 197
c. Release of the &Bab 197
Farewell of the &Bab to His relatives, and His departure from &Shiraz 198
CHAPTER X: THE &BAB'S SOJOURN IN &ISFAHAN
His letter to &Manuchihr &Khan 199
The welcome extended by the &Imam-Jum'ih 201
a. Honours accorded by the people to the &Bab 202
b. Deference shown the &Bab by the &Imam-Jum'ih 202
c. The &Bab's commentary on the &Surih of &Va'l-'Asr 202
d. The &Bab's interview with &Manuchihr &Khan 203
Fears of &Haji &Mirza &Aqasi 204
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The &Bab's visit to &Manuchihr &Khan 205
Reference to &Mulla &Muhammad-Taqiy-i-Hirati 208
Banquet offered to the &Bab by &Mirza &Ibrahim 208
Death warrant of the &Bab issued by the &ulamas of &Isfahan 209
The plan of &Manuchihr &Khan for the departure and return
of the &Bab to &Isfahan 211
Meeting of the believers with the &Bab 212
The &Bab's prediction of the approaching death of &Manuchihr &Khan 213
Last days of &Manuchihr &Khan 214
Dismissal of the believers 214
&Gurgin &Khan's communication to &Muhammad &Shah 215
Departure of the &Bab for &Kashan 216
CHAPTER XI: THE &BAB'S STAY IN &KASHAN
Dream of &Haji &Mirza &Jani 217
The &Bab's three days at the home of &Haji &Mirza &Jani 219
a. Reference to Siyyid &Abdu'l-Baqir 221
b. The meeting of &Mihdi with the &Bab 221
CHAPTER XII: THE &BAB'S JOURNEY FROM &KASHAN TO &TABRIZ
His approach to Qum 223
His stay at the village of &Qummrud 224
His arrival at the fortress of &Kinar-Gird 225
His stay at the village of Kulayn 226
a. Arrival of a number of believers 227
b. Joy of the &Bab at the gift and message from &Baha'u'llah 227
c. An incident of the journey 228
d. &Muhammad &Shah's letter to the &Bab 229
e. Fears, designs, and Motives of &Haji &Mirza &Aqasi 231
Last stage of the &Bab's journey to &Tabriz 235
a. Arrival of the believers at the village &Siyah-Dihan 235
b. Intervention of &Hujjat-i-Zanjani 236
c. The &Bab's farewell to His guards 236
d. The &Bab welcomed by His youthful disciple 237
The &Bab's arrival at &Tabriz 239
a. Enthusiastic reception by the people of &Tabriz 239
b. The &Bab's meeting with &Haji &Muhammad-Taqiy-i-Milani
and &Haji &Ali-'Askar 239
c. Account related by &Haji &Ali-'Askar 240
CHAPTER XIII: THE &BAB'S INCARCERATION IN THE
CASTLE OF &MAH-KU
Account related by Siyyid &Husayn-i-Yazdi 243
Situation of &Mah-Ku, and character of its people 243
Attachment of inhabitants of &Mah-Ku to the &Bab 244
Arrival of &Shaykh &Hasan-i-Zunuzi, and the &Bab's message to him 245
Dream of &Ali &Khan-i-Mah-Ku 247
Change in the attitude of &Ali &Khan 247
Reference to the Persian &Bayan 248
Visit of the &Bab's disciples to &Mah-Ku 250
Incidents in the life of the &Bab at &Mah-Ku 252
Dream of the &Bab prior to the declaration of His Mission 253
Misfortunes befall &Muhammad &Shah and his government 253
Departure of &Mulla &Husayn from &Mashhad on his pilgrimage to &Mah-Ku 254
a. Motive of his departure 254
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b. His visit to &Tihran 255
c. His arrival at &Mah-Ku and dream of &Ali &Khan 256
Words of the &Bab to &Mulla &Husayn 258
Accusation against &Ali &Khan, and the &Bab's consequent
transference to &Chihriq 259
Farewell of the &Bab to &Mulla &Husayn 260
CHAPTER XIV: &MULLA &HUSAYN'S JOURNEY TO &MAZINDARAN
Departure of &Mulla &Husayn for &Tihran 261
His stay at the home of &Quddus in &Barfurush 261
Observations regarding &Haji &Mirza &Aqasi and &Mulla &Husayn 263
Instructions of &Quddus to &Mulla &Husayn 265
Interview of &Mulla &Husayn with the &Sa'idu'l-'Ulama' 266
Departure of &Mulla &Husayn, and his arrival at &Mashhad 267
CHAPTER XV: &TAHIRIH'S JOURNEY FROM &KARBILA TO &KHURASAN
Allusion to &Baha'u'llah 269
Epistle of the &Bab to the believers 269
Response of &Tahirih to the appeal of the &Bab 260
a. Her Activities in &Karbila 270
b. Her activities in &Baghdad 271
c. Her stay in &Kirmanshah and &Hamadan 272
d. Her confinement in &Qazvin 273
(1) Her reply to &Mulla &Muhammad 273
(2) Arrival of &Mulla &Abdu'llah, and murder of &Mulla &Taqi 276
(3) Imprisonment of the accused in &Tihran, and intervention
and confinement of &Baha'u'llah 278
(4) Appeal to &Muhammad &Shah 280
(5) Execution of first &Baha'i martyr in Persia 280
(6) Attitude of &Haji &Mirza &Aqasi, and intervention
of &Sadr-i-Ardibili 280
(7) Massacre of &Qazvin 282
(8) Effects of the massacre in &Tihran 283
e. Her deliverance by &Baha'u'llah 284
(1) Her removal to &Tihran 284
(2) Effects of her departure from &Qazvin 285
(3) Her attitude towards the &Bab and &Baha'u'llah 285
f. Her departure for &Khurasan 286
(1) Instructions of &Baha'u'llah to &Aqay-i-Kalim 286
(2) Her departure from &Tihran 287
CHAPTER XVI: THE CONFERENCE OF &BADASHT
Departure of &Baha'u'llah from &Tihran 288
Departure of &Quddus for &Mazindaran 290
Meeting of &Baha'u'llah with &Quddus in &Shah-Rud 292
Their arrival at &Badasht 293
a. Significance of the gathering in &Badasht 293
b. Incident related by &Shaykh &Abu-Turab 293
c. Differences among the believers 297
d. Reconciliation achieved by &Baha'u'llah 297
e. Departure from &Badasht 298
The incident in &Niyala as related by &Baha'u'llah 299
Outcome of that incident 300
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CHAPTER XVII: THE &BAB'S INCARCERATION IN THE
CASTLE OF &CHIHRIQ
Attitude of the people of &Chihriq towards the &Bab 302
The &Bab's instructions to an attendant 303
Acceptance of the Message by uulamas and government officials 303
a. &Mirza &Muhammad-'Ali and his brother 303
b. &Mirza &Asadu'llah 304
c. A dervish from India 305
Believers dismissed from &Chihriq 306
Incident concerning &Mirza &Muhammad-'Ali 307
CHAPTER XVIII: EXAMINATION OF THE &BAB AT &TABRIZ
His visit to &Urumiyyih 309
His arrival at &Tabriz 311
His examination by the &ulamas 315
Indignity inflicted upon Him 319
His return to &Chihriq, and His epistle to &Haji &Mirza &Aqasi 323
CHAPTER XIX: THE &MAZINDARAN UPHEAVAL
&Mulla &Husayn's departure from &Mashhad 324
Death of &Muhammad &Shah 327
The &Sa'idu'l-'Ulama's appeal to the people of &Barfurush 328
Attack by the people of &Barfurush on &Mulla &Husayn and
his companions 329
Repulse of the attack by &Mulla &Husayn 330
Account related by &Mirza &Muhammad-i-Furughi 332
Surrender of the people of &Barfurush 336
Renewed attempts by &Mulla &Husayn's companions to sound the &adhan 338
Sortie from the caravanserai of the &Sabzih-Maydan 338
Intercession of the notables of &Barfurush 339
Instructions given to &Khusraw-i-Qadi-Ka'la 339
Incident in the forest of &Mazindaran 342
Arrival at the shrine of &Shaykh &Tabarsi 343
Dream of the guardian of the shrine of &Shaykh &Tabarsi 344
Attack and repulse of the horsemen of &Qadi-Kala 345
Visit of &Baha'u'llah to the fort of &Shaykh &Tabarsi 348
Liberation of &Quddus 350
Reference to the Black Standards 351
Confinement of &Quddus in the house of &Mirza &Muhammad-Taqi 351
Arrival of &Quddus at the fort of &Shaykh &Tabarsi 352
Account related by &Mirza &Muhammad-i-Furughi 353
Incidents in the fort of &Shaykh &Tabarsi concerning &Quddus 355
The &Sa'idu'l-'Ulama's appeal to &Nasiri'd-Din &Shah 358
Encampment of the army of &Abdu'llah &Khan-i-Turkaman near the
fort of &Shaykh &Tabarsi 360
First sortie from the fort of &Shaykh &Tabarsi 362
Message of Prince &Mihdi-Quli &Mirza to &Mulla &Husayn 363
Second sortie from the fort of &Shaykh &Tabarsi 366
Injury sustained by &Quddus 367
&Baha'u'llah's attempt to join the occupants of the fort of
&Shaykh &Tabarsi 368
Reference to &Baha'u'llah's activities prior to the
declaration of His Mission 372
CHAPTER XX: THE &MAZINDARAN UPHEAVAL (Continued)
Third sortie, and fall of &Mulla &Husayn 378
&Mulla &Husayn's last moments 379
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Reference to his burial and achievements 381
&Quddus' warning to his companions 382
Betrayal by Siyyid &Husayn-i-Mutavalli 384
Attack by &Abbas-Quli &Khan-i-Larijani 386
Fourth sortie, and complete rout of the enemy 387
Despatch of artillery from &Tihran 389
Distress of the besieged 389
Exhortations of &Quddus to his companions 391
Fifth sortie, and death of &Ja'far-Quli &Khan 394
Increasing distress of the companions 395
A declaration by &Quddus 396
Sixth and last sortie 396
Deliberation of the prince with chiefs of his staff 396
Incident related by &Aqay-i-Kalim 397
Desertion and capture of a number of the companions 398
Oath taken by the prince to ensure safety of the besieged 399
Abandonment of the fort 400
Capture of a number of the companions 403
General massacre 404
Fate of three of the companions 404
Martyrdom of &Quddus 410
List of the martyrs 414
CHAPTER XXI: THE SEVEN MARTYRS OF &TIHRAN
Effects of the &Mazindaran disaster on the &Bab 430
Despatch of &Sayyah to the Shrine of &Tabarsi 432
The visit of &Sayyah to &Tihran, and meeting with &Baha'u'llah 433
Account of &Nabil's early life 434
Execution of the Seven Martyrs 436
a. &Haji &Mirza Siyyid &Ali 436
b. &Mirza &Qurban-'Ali 449
c. &Haji &Mulla &Isma'il-i-Qumi 453
d. Siyyid &Husayn-i-Turshizi 455
e. &Haji &Muhammad-Taqiy-i-Kirmani 457
f. Siyyid &Murtada 458
g. &Muhammad-Husayn-i-Maraghi'i 458
Incidents related by &Baha'u'llah 459
Burial of the Seven Martyrs 463
CHAPTER XXII: THE &NAYRIZ UPHEAVAL
Journey of &Vahid to &Tihran and Yazd 465
Celebration of the Feast of &Naw-Ruz in Yazd 466
Activities of the &Navvab-i-Radavi 467
Tumult and dispersal of the enemy 469
Declaration of &Vahid to the people of Yazd 469
Repulse of the forces near the fort of &Narin 470
Proclamation of &Vahid to the inhabitants of Yazd 472
Sortie ordered by &Vahid 472
Departure of &Vahid's wife for her father's home 473
&Vahid's instructions to his servant &Hasan 474
&Vahid's departure for &Nayriz 474
&Vahid's appeal to the people of &Nayriz 479
First sortie from the fort of &Khajih 481
Second sortie from the fort of &Khajih 483
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Division of labour in the fort 483
Interception of &Zaynu'l-'Abidin &Khan's message 484
Renewed appeal to Prince &Firuz &Mirza 485
Third sortie from the fort of &Khajih 486
Names of martyrs 487
Oath taken by enemy to conclude peace 488
&Vahid's response to the enemy's invitation 489
&Vahid's message to his companions, and treachery
of &Haji Siyyid &Abid 490
Capture of the companions 493
Martyrdom of &Vahid 494
Fate of &Vahid's companions 495
CHAPTER XXIII: MARTYRDOM OF THE &BAB
Motives of the &Amir-Nizam for execution of the &Bab 500
Order of the &Amir-Nizam to &Navvab &Hamzih &Mirza 504
Disposal by the &Bab of His documents 504
Arrival of the &Bab at &Tabriz 506
Order issued by the &Amir-Nizam 506
Confinement of the &Bab in the barracks 507
Incident related by Siyyid &Husayn 507
The &Bab's warning to the &Farrash-Bashi 509
&Mirza &Muhammad-'Ali's refusal to recant 509
Issue of the &Bab's death-warrants 510
&Sam &Khan's request from the &Bab 512
The &Bab's miraculous escape 513
Resignation of the &Farrash-Bashi 513
Resignation of &Sam &Khan 514
Renewed and final attempt on the &Bab's life 517
Account related by &Haji &Ali-'Askar 518
Transference of the &Bab's remains to &Tihran 519
Reference to &Mirza &Aqa &Khan-i-Nuri 522
Effects of the &Bab's martyrdom 523
CHAPTER XXIV: THE &ZANJAN UPHEAVAL
Reference to the &Bab's afflictions 527
Activities of &Hujjat prior to his conversion 529
&Hujjat's acceptance of the &Bab's Message 531
&Hujjat accused and summoned to &Tihran 531
The &Bab's message to &Hujjat 533
Renewed complaints against &Hujjat, and his transference to &Tihran 534
The &Bab's arrival at &Zanjan and departure for &Tabriz 534
&Hujjat's incarceration in &Tihran 537
&Hujjat's escape to &Zanjan 539
The occasion for the enemy's attack on &Hujjat and his companions 540
The enemy's preparation for renewed assault 543
&Hujjat's entry into the fort of &Ali-Mardan &Khan 545
Assault attempted by a siyyid 546
&Hujjat's admonitions to his companions 546
&Sadru'd-Dawlih commissioned by the &Amir-Nizam to
lay siege to the fort 547
The sufferings, labours, and temptations of the besieged 548
Heroism of Zaynab, a village maiden 550
Effects of the shouted prayers of the companions 553
&Hujjat's petition to &Nasiri'd-Din &Shah 554
Arrest of bearer of petition, and despatch of reinforcements 555
Effect on the companions of the news of the &Bab's martyrdom 556
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Despatch of the &Amir-Tuman with further reinforcements 556
Meeting of &Aziz &Khan-i-Mukri with &Hujjat 556
Storming of the fort 557
The &Amir-Nizam's warning to the &Amir-Tuman 558
Repulse of the combined forces of the enemy 558
Death of &Muhsin 560
Nuptial celebrations in the fort 561
Death of five sons of &Karbila'i &Abdu'l-Baqi 561
&Umm-i-Ashraf's heroism 562
Assistance rendered by the women 563
&Amir-Tuman's attempt to deceive the companions 564
&Hujjat's advice to his companions 567
Resumption of the enemy's offensive 567
Wound sustained by &Hujjat 569
Capture of the fort, and its effects upon the besieged 570
Repulse of further attacks on the companions 570
Consultation of the &Amir-Tuman with his staff 571
Driving of underground passages 572
Death of &Hujjat's wife and child 572
Death of &Hujjat, and his interment 573
Last encounter 573
Treatment of survivors 574
Indignities inflicted on &Hujjat's body, and fate of his kinsmen 578
Number of martyrs 580
Sources of information 580
CHAPTER XXV: &BAHA'U'LLAH'S JOURNEY TO &KARBILA
AND ITS CONSEQUENCES
Incidents related by &Baha'u'llah 582
&Nabil's meeting with &Mirza &Ahmad and &Baha'u'llah in &Kirmanshah 587
Reference to Siyyid &Basir-i-Hindi 588
Reason for &Baha'u'llah's departure for &Karbila 591
&Nabil's departure with &Mirza &Ahmad for &Tihran 592
&Baha'u'llah's activities in &Karbila 593
CHAPTER XXVI: ATTEMPT ON THE &SHAH'S LIFE,
AND ITS CONSEQUENCES
Death of the &Amir-Nizam 595
&Baha'u'llah's return to &Tihran 596
&Baha'u'llah's meeting with &Azim 599
Attempt on the &Shah's life 599
&Baha'u'llah's imprisonment in the &Siyah-Chal 607
Fate or would-be murderers 609
Reign of terror 610
Reference to &Haji &Sulayman &Khan 610
Reference to the &Amir-Nizam's repentance 614
Incident related by the Most Great Branch 616
&Haji &Sulayman &Khan's martyrdom 618
&Tahirih's martyrdom 626
Siyyid &Husayn's martyrdom 631
Incidents in the &Siyah-Chal, as related by &Baha'u'llah 631
Attempts to prove &Baha'u'llah's complicity 635
&Azim's confession and death 637
&Baha'u'llah's possessions plundered in &Mazindaran 637
Effects of the turmoil in Yazd and &Nayriz 637
&Baha'u'llah's release and banishment to &Baghdad 642
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LIST OF ILLUSTRATIONS
FRONTISPIECE The Inmost Shrine of the &Bab
FACSIMILE OF THE &BAB'S TABLETS WRITTEN TO THE NINETEEN LETTERS
OF THE LIVING AND TO &BAHA'U'LLAH
First Letter of the Living: &Mulla &Husayn-i-Bushru'i
Second Letter of the Living: &Muhammad &Hasan (His Brother)
Third Letter of the Living: &Muhammad-Baqir (His Nephew)
Fourth Letter of the Living: &Mulla &Aliy-i-Bastami
Fifth Letter of the Living: &Mulla &Khuda-Bakhsh-i-Quchani
(later named &Mulla 'Ali)
Sixth Letter of the Living: &Mulla &Hasan-i-Bajistani
Seventh Letter of the Living: Siyyid &Husayn-i-Yazdi
Eighth Letter of the Living: &Mirza &Muhammad &Rawdih-Khan-i-Yazdi
Ninth Letter of the Living: &Sa'id-i-Hindi
Tenth Letter of the Living: &Mulla &Mahmud-i-Khu'i
Eleventh Letter of the Living: &Mulla &Jalil-i-Urumi
Twelfth Letter of the Living: &Mulla &Ahmad-i-Ibdal-i-Maraghi'i
Thirteenth Letter of the Living: &Mulla &Baqir-i-Tabrizi
Fourteenth Letter of the Living: &Mulla &Yusif-i-Ardibili
Fifteenth Letter of the Living: &Mirza &Hadi
(Son of &Mulla &Abdu'l-Vahhab-i-Qazvini)
Sixteenth Letter of the Living: &Mirza &Muhammad-i &Aliy-i-Qazvini
Seventeenth Letter of the Living: &Tahirih
Eighteenth Letter of the Living: &Quddus
Nineteenth Letter of the Living: The &Bab Himself
Twentieth Letter of the Living: &Baha'u'llah "Him Who Will Be
Made Manifest"
&Muhammad-i-Zarandi surnamed &Nabil-i-A'zam Opposite page lxiii
&Shaykh &Ahmad-i-Ahsa'i Opposite page 1
General View of Najaf 3
&Fath-'Ali &Shah and Sons 6
Painting of &Mirza Buzurg (Father of &Baha'u'llah) 11
View of &Karbila 26
Entrance to the Shrine of &Imam &Husayn in &Karbila 28
Shrine of &Imam &Husayn in &Karbila 29
View of &Kazimayn 41
Section of the &Masjid-i-Baratha 43
Site of Siyyid &Kazim's Resting Place (tombstone now removed) 44
Home of &Mulla &Husayn in &Bushruyih 49
Views of the &Masjid-i-Ilkhani 51
General View of &Shiraz 52
Room in the &Masjid-i-Ilkhani, &Shiraz, in which the &Bab
and &Mulla &Husayn met 53
Orange Tree Planted by the &Bab in the Courtyard of His
House in &Shiraz 54
The &Bab's Brazier and Samovar 55
The Room where the &Bab was born in &Shiraz 56
Outskirts of &Shiraz where the &Bab went to walk 58
Views of the Upper Room of the &Bab's House in &Shiraz where
He Declared His Mission 58
Views of the &Bab's House in &Shiraz, showing His Bed Chamber,
His Mother's Room, His Sitting Room 60
Views of the &Bab's House in &Shiraz where He Declared His Mission,
showing Original Sash and Door, Entrance, and Steps Leading
to the Declaration Chamber 64
Views of the Public Bath in &Shiraz, where the &Bab went as a Child 71
+Pxviii
Entrance Door and Ruins of the &Qahviy-i-Awliya, in &Shiraz,
the School the &Bab attended 73
Grave of the &Bab's Wife in &Shah-Chiragh, &Shiraz 74
Tree Marking Resting Place of the &Bab's Infant Son in
&Babi-Dukhtaran, &Shiraz 74
Facsimile of &Tahirih's Handwriting 78
Site of the &Kaziran Gate, &Shiraz 86
The Market-Street of &Vakil, &Shiraz 86
The Madrisih of &Nim-Avard, &Isfahan 95
Views of &Tihran 102
&Aqay-i-Kalim, Brother of &Baha'u'llah 103
Views of the House of &Baha'u'llah in &Tihran 105
Approach to the Ruins of &Baha'u'llah's Original Home
in &Takur, &Mazindaran 110
Inscription placed by the &Vazir, &Mirza Buzurg, above
Door of Home in &Takur 112
Views of the House Occupied by &Baha'u'llah in &Takur, &Mazindaran 115
Views of the Mosque of &Gawhar-Shad in &Mashhad, showing Pulpit
where &Mulla &Husayn preached 124
View of the "&Babiyyih" in &Mashhad 127
Drawing of Mecca 129
Relics of the &Bab, showing Dress worn under the Jubbih (outer coat) 133
Relics of the &Bab, showing Cap around which the Turban was wound 134
Cloth Worn By the &Bab when Circumambulating the &Ka'bih 135
Drawing of Medina 139
Views of the Masjid-i-Naw 144
Views of the &Masjid-i-Vakil, &Shiraz, showing Section of
the Interior, Pulpit from which the &Bab Addressed the
Congregation, and Entrance Door 152
Views of the House of &Quddus' Father in &Barfurush 182
Siyyid &Javad-i-Karbila'i 189
Interior of &Haji &Mirza &Ali's House in &Shiraz,
(the &Bab's Maternal Uncle) 192
View of &Isfahan 199
Views of the House of the &Imam-i-Jum'ih in &Isfahan, showing
Entrance and Courtyard 200
Views of the &Masjid-i-Jum'ih in &Isfahan, showing Pulpit before
which the &Bab Prayed 203
Views of the House of the &Mu'tamidu'd-Dawlih in &Isfahan 206
View of the &Imarat-i-Khurshid in &Isfahan, showing Ruins
of the Section the &Bab Occupied 210
&Manuchihr &Khan, The &Mu'tamidu'd-i-Dawlih 211
View of &Kashan 217
Gate of &Attar, &Kashan 218
Views of the House of &Haji &Mirza &Jani in &Kashan, showing Room
where the &Bab stayed 220
Views of Qum, showing the &Haram-i-Ma'Sumih 223
Village of &Qummrud 225
Ruins of the Fortress of &Kinar-Gird 225
Views of the Village of Kulayn 226
&Muhammad &Shah 229
&Haji &Mirza &Aqasi 233
Panorama of &Tabriz 238
The Ark (Citadel) of &Tabriz where the &Bab was Confined,
showing Interior and Exterior (X) of Room He Occupied 238
Castle of &Mah-Ku 242
View of &Milan in &Adharbayjan 257
Houses in which &Tahirih lived in &Qazvin 274
&Tahirih's Library in her Father's House in &Qazvin 275
Village of &Shah-Rud 291
Hamlet of &Badasht 292
The Persian Howdah 296
Castle of &Chihriq 301
The House Occupied by the &Bab in &Urumiyyih, The &Bala-Khanih
(X) showing Room in which He stayed 310
+Pxix
&Nasiri'd-Din &Shah as a Child, showing &Mirza &Abu'l-Qasim,
the &Qa'im-Maqam on his right and &Haji &Mirza &Aqasi on
his left, on extreme left (X) stands &Manuchihr &Khan,
the &Mu'tamidu'd-Dawlih 314
&Nasiri'd-Din &Shah 315
&Nasiri'd-Din &Shah 316
Eminent Persian Mujtahids 317
The &Namaz-Khanih of &Shaykhu'l-Islam of &Tabriz, showing corner
(X) where the &Bab was Bastinadoed 318
Village of &Nishapur 325
Views of the Village of Miyamay, showing Exterior and Interior
of the Masjid where &Mulla &Husayn and his companions prayed 326
House of the &Sa'idu'l-Ulama' in &Barfurush, &Mazindaran 334
Views of the Caravanserai of &Sabzih-Maydan in &Mazindaran 335
The Shrine of &Shaykh &Tabarsi 343
Views of the Site of the Fort of &Tabarsi, showing the Tomb of
the &Shaykh and the Site of the Fort that enclosed the Shrine 344
Entrance of the Shrine of &Shaykh &Tabarsi in &Mazindaran 345
Plans and Sketches of the Fort of &Shaykh &Tabarsi 348
House of &Mirza &Muhammad-Taqi, the Mujtahid, in &Sari, &Mazindaran 350
Village of &Afra 360
Village of &Shir-Gah 362
Village of &Riz-Ab 364
Village of &Firuz-Kuh 364
Village of &Vas-Kas 364
View of &Amul 370
House of the Governor of &Amul 370
Views of the Masjid of &Amul, (X) showing the place where opening
was made in Wall 373
Tree from which &Mulla &Husayn was shot 380
Village of &Dizva 401
Views of the Madrisih of &Mirza &Zaki, in &Barfurush,
the Resting Place of &Quddus 412
&Muhammad &Rida, (One of the Companions of &Quddus, who survived the
Struggle of &Shaykh &Tabarsi) 427
&Mirza &Abu-Talib (Companion of &Quddus who survived the
Struggle of &Shaykh &Tabarsi) 428
Views of the &Masjid-i-Shah of &Tihran 438
The Madrisih of &Mirza &Salih in &Tihran 440
The &Madrisiy-i-Sadr in &Tihran, (X) showing
Room &Baha'u'llah Occupied 442
The Madrisih of &Daru'sh-Shafay-i-Masjid-i-Shah in &Tihran 443
The &Sabzih-Maydan of &Tihran 457
Gate of Naw, &Tihran 457
Panorama of Yazd 462
&Vahid's House in Yazd 466
Views of the Fort of &Narin, Yazd 470
Panorama of &Nayriz 478
&Vahid's House in &Nayriz 479
The Fort of &Khajih 480
&Vahid's Room in the Fort 480
The &Masjid-i-Jami' at &Nayriz 492
Site of the Martyrdoms at &Nayriz 497
Graves of the Martyrs at &Nayriz 497
&Vahid's Resting-Place at &Nayriz 498
&Mirza &Taqi &Khan, the &Amir-Nizam 500
The &Bab's Prayer Beads and Signet Ring 503
&Qur'an belonging to the &Bab 503
Ruins of the House &Mulla &Muhammad-i-Mamaqani, the Mujtahid of &Tabriz 509
The Barrack-Square in &Tabriz, where the &Bab suffered Martyrdom
(X) showing place where He was Suspended and shot) 511
Site of the Moat that surrounded &Tabriz, where the &Bab's Body
was thrown 517
+Pxx
View of the &Imam-Zadih &Hasan at &Tihran, where the &Bab's Body
was kept 520
View of &Zanjan 527
Views of the Masjid built for &Hujjat by his companions 528
The Caravanserai of &Mirza &Ma'sum-i-Tabib at &Zanjan,
(X) showing Room the &Bab Occupied 535
Graves of &Ashraf (1) and his Mother (2) 562
Entrance to &Hujjat's ruined House at &Zanjan 571
Square in &Zanjan where &Hujjat's Body was left exposed for three days 578
&Haji &Imam (X) showing One of the survivors of the struggle of &Zanjan 579
Village of &Afchih near &Tihran (showing &Baha'u'llah's House
through trees) 597
&Murgh-Mahallih, &Baha'u'llah's Summer Residence in &Shimiran 598
View of &Niyavaran near &Tihran 602
The Russian Legation in the Village of &Zarkandih 604
Southern part of &Tihran where criminals were hanged and where many
&Baha'is were martyred, (X) indicates site of &Siyah-Chal 607
&Baha'i Family martyred in Persia 610
Believers gathered around the Body of a Martyr 611
The House of the Kalantar in &Tihran where &Tahirih was confined 623
Costumes worn by Persian Ladies in the middle of the 19th Century
(showing Indoor and Outdoor dress) 624
Site of the Garden of &Ilkhani where &Tahirih was Martyred 626
General View of &Takur in &Mazindaran 638
Ruins of &Baha'u'llah's House, originally belonging to the &Vazir,
His Father in &Takur, &Mazindaran 640
View of &Abadih 644
The &Hadiqatu'r-Rahman, where the Heads of the Martyrs of &Nayriz
Lie Buried 645
Views of &Baghdad 649
&Baha'u'llah's House in &Baghdad 662
View of the Illuminated Shrine of the &Bab on Mount Carmel 666
Map of Persia 677
+Pxxi
FACSIMILE OF THE &BAB'S AUTOGRAPH
TABLETS ADDRESSED TO THE
LETTERS OF THE LIVING
AND TO &BAHA'U'LLAH
+Pxxii
[Intentionally blank]
[NOTE: The next 20 leaves of the book which contain the facsimiles are
unnumbered pages.]
+Pxxiii
INTRODUCTION
The &Baha'i Movement is now well known throughout
the world, and the time has come when &Nabil's
unique narrative of its beginnings in darkest Persia
will interest many readers. The record which he
sets down with such devoted care is in many respects extraordinary.
It has its thrilling passages, and the splendour of
the central theme gives to the chronicle not only great historical
value but high moral power. Its lights are strong;
and this effect is more intense because they seem like a sunburst
at midnight. The tale is one of struggle and martyrdom;
its poignant scenes, its tragic incidents are many.
Corruption, fanaticisms and cruelty gather against the cause
of reformation to destroy it, and the present volume closes
at the point where a riot of hate seems to have accomplished
its purpose and to have driven into exile or put to death
every man, woman, and child in Persia who dared to profess
a leaning towards the teaching of the &Bab.
&Nabil, himself a participant in some of the scenes which
he recites, took up his lonely pen to recite the truth about
men and women so mercilessly persecuted and a movement
so grievously traduced.
He writes with ease, and when his emotions are strongly
stirred his style becomes vigorous and trenchant. He does
not present with any system the claims and teaching of
&Baha'u'llah and His Forerunner. His purpose is the simple
one of rehearsing the beginnings of the &Baha'i Revelation
and of preserving the remembrance of the deeds of its early
champions. He relates a series of incidents, punctiliously
quoting his authority for almost every item of information.
His work in consequence, if less artistic and philosophic,
gains in value as a literal account of what he knew or could
from credible witnesses discover about the early history of
the Cause.
The main features of the narrative (the saintly heroic
+Pxxiv
figure of the &Bab, a leader so mild and so serene, yet eager,
resolute, and dominant; the devotion of his followers facing
oppression with unbroken courage and often with ecstasy;
the rage of a jealous priesthood inflaming for its own purpose
the passions of a bloodthirsty populace--these speak a language
which all may understand. But it is not easy to
follow the narrative in its details, or to appreciate how stupendous
was the task undertaken by &Baha'u'llah and His
Forerunner, without some knowledge of the condition of
church and state in Persia and of the customs and mental
outlook of the people and their masters &Nabil took this
knowledge for granted. He had himself travelled little if at
all beyond the boundary of the empires of the &Shah and the
&Sultan, and it did not occur to him to institute comparisons
between his own and foreign civilisations. He was not addressing
the Western reader. Though he was conscious that
the material he had collected was of more than national or
&Islamic importance and that it would before long spread
both eastward and westward until it encircled the globe, yet
he was an Oriental writing in an Oriental language for those
who used it, and the unique work which he so faithfully
accomplished was in itself a great and laborious task.
There exists in English, however, a literature about Persia
in the nineteenth century which will give the Western reader
ample information on the subject. From Persian writings
which have already been translated, or from books of European
travellers like Lord Curzon, Sir J. Malcolm, and others
not a few, he will find a lifelike and vivid if unlovely picture
of the Augean conditions which the &Bab had to confront
when He inaugurated the Movement in the middle of the
nineteenth century.
All observers agree in representing Persia as a feeble and
backward nation divided against itself by corrupt practices
and ferocious bigotries. Inefficiency and wretchedness, the
fruit of moral decay, filled the land. From the highest to
the lowest there appeared neither the capacity to carry out
methods of reform nor even the will seriously to institute
them National conceit preached a grandiose self-content.
A pall of immobility lay over all things, and a general paralysis
of mind made any development impossible.
+Pxxv
To a student of history the degeneracy of a nation once
so powerful and so illustrious seems pitiful in the extreme.
&Abdu'l-Baha, who in spite of the cruelties heaped on &Baha'u'llah,
on the &Bab, and on Himself, yet loved His country,
called their degradation "the tragedy of a people"; and in
that work, "The Mysterious Forces of Civilisation," in which
He sought to stir the hearts of His compatriots to undertake
radical reforms, He uttered a poignant lament over the present
fate of a people who once had extended their conquests
east and west and had led the civilisation of mankind. "In
former times," he writes, "Persia was verily the heart of the
world and shone among the nations like a lighted taper.
Her glory and prosperity broke from the horizon of humanity
like the true dawn disseminating the light of knowledge and
illumining the nations of the East and West. The fame of
her victorious kings reached the ears of the dwellers at the
poles of the earth. The majesty of her king of kings humbled
the monarchs of Greece and Rome Her governing wisdom
filled the sages with awe, and the rulers of the continents
fashioned their laws upon her polity. The Persians being
distinguished among the nations of the earth as a people of
conquerors, and justly admired for their civilisation and
learning, their country became the glorious centre of all the
sciences and arts, the mine of culture and a fount of virtues.
...How is it that this excellent country now, by reason of
our sloth, vanity, and indifference, from the lack of knowledge
and organisation, from the poverty of the zeal and ambition
of her people, has suffered the rays of her prosperity to be
darkened and well-nigh extinguished?"
Other writers describe fully those unhappy conditions to
which &Abdu'l-Baha refers.
At the time when the &Bab declared His Mission, the
government of the country was, in Lord Curzon's phrase,
"a Church-State." Venal, cruel, and immoral as it was, it
was formally religious. Muslim orthodoxy was its basis and
permeated to the core both it and the social lives of the
people. But otherwise there were no laws, statutes, or charters
to guide the direction of public affairs. There was no
House of Lords nor Privy Council, no synod, no Parliament.
The &Shah was despot, and his arbitrary rule was reflected
+Pxxvi
all down the official scale through every minister and governor
to the lowliest clerk or remotest headman. No civil tribunal
existed to check or modify the power of the monarch or the
authority which he might choose to delegate to his subordinates.
If there was a law, it was his word. He could do as
he pleased. It was his to appoint or to dismiss all ministers,
officials, officers, and judges. He had power of life and death
without appeal over all members of his household and of his
court, whether civil or military. The right to take life was
vested in him alone; and so were all the functions of government,
legislative, executive, and judicial. His royal prerogative
was limited by no written restraint whatever.
Descendants of the &Shahs were thrust into the most lucrative
posts throughout the country, and as the generations
went by they filled innumerable minor posts too, far and
wide, till the land was burdened with this race of royal drones
who owed their position to nothing better than their blood
and who gave rise to the Persian saying that "camels, fleas,
and princes exist everywhere."
Even when a &Shah wished to make a just and wise decision
in any case that might be brought before him for
judgment, he found it difficult to do so, because he could
not rely on the information given him. Critical facts would
be withheld, or the facts given would be distorted by the
influence of interested witnesses or venal ministers. The system
of corruption had been carried so far in Persia that it
had become a recognised institution which Lord Curzon describes
in the following terms:
"I come now to that which is the cardinal and differentiating
feature of Iranian administration. Government, nay,
life itself, in that country may be said to consist for the
most part of an interchange of presents. Under its social
aspects this practice may be supposed to illustrate the generous
sentiments of an amiable people; though even here it
has a grimly unemotional side, as, for instance, when, congratulating
yourself upon being the recipient of a gift, you
find that not only must you make a return of equivalent
cost to the donor, but must also liberally remunerate the
bearer of the gift (to whom your return is very likely the
sole recognised means of subsistence) in a ratio proportionate
+Pxxvii
to its pecuniary value. Under its political aspects, the practice
of gift-making, though consecrated in the adamantine
traditions of the East, is synonymous with the system elsewhere
described by less agreeable names. This is the system
on which the government of Persia has been conducted for
centuries, and the maintenance of which opposes a solid
barrier to any real reform. From the &Shah downwards, there
is scarcely an official who is not open to gifts, scarcely a post
which is not conferred in return for gifts, scarcely an income
which has not been amassed by the receipt of gifts. Every
individual, with hardly an exception, in the official hierarchy
above mentioned, has only purchased his post by a money
present either to the &Shah, or to a minister, or to the superior
governor by whom he has been appointed. If there are
several candidates for a post, in all probability the one who
makes the best offer will win.
"...The `&madakhil' is a cherished national institution
in Persia, the exaction of which, in a myriad different forms,
whose ingenuity is only equalled by their multiplicity, is the
crowning interest and delight of a Persian's existence. This
remarkable word, for which Mr. Watson says there is no
precise English equivalent, may be variously translated as
commission, perquisite, douceur, consideration, pickings and
stealings, profit, according to the immediate context in which
it is employed. Roughly speaking, it signifies that balance
of personal advantage, usually expressed in money form,
which can be squeezed out of any and every transaction. A
negotiation, in which two parties are involved as donor and
recipient, as superior and subordinate, or even as equal contracting
agents, cannot take place in Persia without the party
who can be represented as the author of the favour or service
claiming and receiving a definite cash return for what he
has done or given. It may of course be said that human
nature is much the same all the world over; that a similar
system exists under a different name in our own or other
countries, and that the philosophic critic will welcome in the
Persian a man and a brother. To some extent this is true.
But in no country that I have ever seen or heard of in the
world, is the system so open, so shameless, or so universal
as in Persia. So far from being limited to the sphere of
+Pxxviii
domestic economy or to commercial transactions, it permeates
every walk and inspires most of the actions of life. By its
operation, generosity or gratuitous service may be said to
have been erased in Persia from the category of social virtues,
and cupidity has been elevated into the guiding principle of
human conduct.... Hereby is instituted an arithmetical
progression of plunder from the sovereign to the subject,
each unit in the descending scale remunerating himself from
the unit next in rank below his, and the hapless peasant
being the ultimate victim. It is not surprising, under these
circumstances, that office is the common avenue to wealth,
and that cases are frequent of men who, having started from
nothing, are found residing in magnificent houses, surrounded
by crowds of retainers and living in princely style. `Make
what you can while you can' is the rule that most men set
before themselves in entering public life. Nor does popular
spirit resent the act; the estimation of any one who, enjoying
the opportunity, has failed to line his own pockets, being the
reverse of complimentary to his sense. No one turns a
thought to the sufferers from whom, in the last resort, the
material for these successive `&madakhils' has been derived,
and from the sweat of whose uncomplaining brow has been
wrung the wealth that is dissipated in luxurious country
houses, European curiosities and enormous retinues."
To read the foregoing is to perceive something of the
difficulty of the &Bab's mission; to read the following is to
understand the dangers he faced, and to be prepared for a
story of violence and heinous cruelty.
"Before I quit the subject of the Persian law and its
administration, let me add a few words upon the subject of
penalties and prisons. Nothing is more shocking to the
European reader, in pursuing his way through the crime-stained
and bloody pages of Persian history during the last
and, in a happily less degree, during the present century,
than the record of savage punishments and abominable tortures,
testifying alternately to the callousness of the brute
and the ingenuity of the fiend. The Persian character has
ever been fertile in device and indifferent to suffering; and
in the field of judicial executions it has found ample scope
for the exercise of both attainments. Up till quite a recent
+Pxxix
period, well within the borders of the present reign, condemned
criminals have been crucified, blown from guns,
buried alive, impaled, shod like horses, torn asunder by being
bound to the heads of two trees bent together and then
allowed to spring back to their natural position, converted
into human torches, flayed while living.
"...Under a twofold governing system, such as that of
which I have now completed the description--namely, an
administration in which every actor is, in different aspects,
both the briber and the bribed; and a judicial procedure,
without either a law or a law court--it will readily be understood
that confidence in the Government is not likely to
exist, that there is no personal sense of duty or pride of honour,
no mutual trust or co-operation (except in the service of ill-doing),
no disgrace in exposure, no credit in virtue, above all
no national spirit or patriotism."
From the beginning the &Bab must have divined the reception
which would be accorded by His countrymen to His
teachings, and the fate which awaited Him at the hands of
the &mullas. But He did not allow personal misgivings to
affect the frank enunciation of His claims nor the open presentation
of His Cause. The innovations which He proclaimed,
though purely religious, were drastic; the announcement
of His own identity startling and tremendous. He
made Himself known as the &Qa'im, the High Prophet or
Messiah so long promised, so eagerly expected by the &Muhammadan
world. He added to this the declaration that he
was also the Gate (that is, the &Bab) through whom a greater
Manifestation than Himself was to enter the human realm.
Putting Himself thus in line with the traditions of &Islam,
and appearing as the fulfilment of prophecy, He came into
conflict with those who had fixed and ineradicable ideas
(different from His) as to what those prophecies and traditions
meant. The two great Persian sects of &Islam, the
&shi'ah and the &sunnis, both attached vital importance to the
ancient deposit of their faith but did not agree as to its contents
or its import. The &shi'ah, out of whose doctrines the
&Babi Movement rose, held that after the ascension of the
High Prophet &Muhammad He was succeeded by a line of
twelve &Imams. Each of these, they held, was specially endowed
+Pxxx
by God with spiritual gifts and powers, and was
entitled to the whole-hearted obedience of the faithful. Each
owed his appointment not to the popular choice but to his
nomination by his predecessor in office. The twelfth and
last of these inspired guides was &Muhammad, called by the
&shi'ah "&Imam-Mihdi, &Hujjatu'llah [the Proof of God],
&Bagiyyatu'llah [the Remnant of God], and &Qa'im-i-Ali-Muhammad
[He who shall arise of the family of &Muhammad]."
He assumed the functions of the &Imam in the year 260 of
the Hegira, but at once disappeared from view and communicated
with his followers only through a certain chosen intermediary
known as a Gate. Four of these Gates followed one
another in order, each appointed by his predecessor with the
approval of the &Imam. But when the fourth, &Abu'l-Hasan-Ali,
was asked by the faithful, before he died, to name his
successor, he declined to do so. He said that God had another
plan. On his death all communication between the
&Imam and his church therefore ceased. And though, surrounded
by a band of followers, he still lives and waits in
some mysterious retreat, he will not resume relations with
his people until he comes forth in power to establish a millennium
throughout the world.
The &sunnis, on the other hand, take a less exalted view
of the office of those who have succeeded the High Prophet.
They regard the vicegerency less as a spiritual than as a
practical matter. The &Khalif is, in their eyes, the Defender
of the Faith, and he owes his appointment to the choice and
approval of the People.
Important as these differences are, both sects agree, however,
in expecting a twofold Manifestation. The &shi'ahs look
for the &Qa'im, who is to come in the fulness of time, and also
for the return of the &Imam &Husayn. The &sunnis await the
appearance of the &Mihdi and also "the return of Jesus Christ."
When, at the beginning of his Mission, the &Bab, continuing
the tradition of the &shi'ahs, proclaimed His function under
the double title of, first, the &Qa'im and, second, the Gate,
or &Bab, some of the &Muhammadans misunderstood the latter
reference. They imagined His meaning to be that He was a
fifth Gate In succession to &Abu'l-Hasan-'Ali. His true meaning,
however, as He himself clearly announced, was very
+Pxxxi
different. He was the &Qa'im; but the &Qa'im, though a High
Prophet, stood in relation to a succeeding and greater Manifestation
as did John the Baptist to the Christ. He was the
Forerunner of One yet more mighty than Himself. He was
to decrease; that Mighty One was to increase. And as John
the Baptist had been the Herald or Gate of the Christ, so
was the &Bab the Herald or Gate of &Baha'u'llah.
There are many authentic traditions showing that the
&Qa'im on His appearance would bring new laws with Him
and would thus abrogate &Islam. But this was not the
understanding of the established hierarchy. They confidently expected
that the promised Advent would not substitute a new
and richer revelation for the old, but would endorse and
fortify the system of which they were the functionaries. It
would enhance incalculably their personal prestige, would
extend their authority far and wide among the nations, and
would win for them the reluctant but abject homage of
mankind. When the &Bab revealed His &Bayan, proclaimed a
new code of religious law, and by precept and example instituted
a profound moral and spiritual reform, the priests immediately
scented mortal danger. They saw their monopoly
undermined, their ambitions threatened, their own lives and
conduct put to shame. They rose against Him in sanctimonious
indignation. They declared before the &Shah and all the
people that this upstart was an enemy of sound learning, a
subverter of &Islam, a traitor to &Muhammad, and a peril not
only to the holy church but to the social order and to the
State itself.
The cause of the rejection and persecution of the &Bab
was in its essence the same as that of the rejection and persecution
of the Christ. If Jesus had not brought a New
Book, if He had not only reiterated the spiritual principles
taught by Moses but had continued Moses' rules and regulations
too, He might as a merely moral reformer have escaped
the vengeance of the Scribes and Pharisees. But to claim
that any part of the Mosaic law, even such material ordinances
as those that dealt with divorce and the keeping of the
Sabbath, could be altered--and altered by an unordained
preacher from the village of Nazareth--this was to threaten
the interests of the Scribes and Pharisees themselves, and
+Pxxxii
since they were the representatives of Moses and of God, it
was blasphemy against the Most High. As soon as the position
of Jesus was understood, His persecution began. As
He refused to desist, He was put to death.
For reasons exactly parallel, the &Bab was from the beginning
opposed by the vested interests of the dominant
Church as an uprooter of the Faith. Yet, even in that dark
and fanatical country, the &mullas (like the Scribes in Palestine
eighteen centuries before) did not find it very easy to put
forward a plausible pretext for destroying Him whom they
thought their enemy.
The only known record of the &Bab's having been seen by
a European belongs to the period of His persecution when
an English physician resident in &Tabriz, Dr. Cormick, was
called in by the Persian authorities to pronounce on the
&Bab's mental condition. The doctor's letter, addressed to a
fellow practitioner in an American mission in Persia, is given
in Professor E. G. Browne's "Materials for the Study of the
&Babi Religion." "You ask me," writes the doctor, "for some
particulars of my interview with the founder of the sect
known as &Babis. Nothing of any importance transpired in
this interview, as the &Bab was aware of my having been
sent with two other Persian doctors to see whether he was
of sane mind or merely a madman, to decide the question
whether he was to be put to death or not. With this knowledge
he was loth to answer any questions put to him. To all
enquiries he merely regarded us with a mild look, chanting
in a low melodious voice some hymns, I suppose. Two other
siyyids, his intimate friends, were also present, who subsequently
were put to death with him, besides a couple of
government officials. He only deigned to answer me, on my
saying that I was not a Musulman and was willing to know
something about his religion, as I might perhaps be inclined
to adopt it. He regarded me very intently on my saying
this, and replied that he had no doubt of all Europeans
coming over to his religion. Our report to the &Shah at that
time was of a nature to spare his life. He was put to death
some time after by the order of the &Amir-Nizam, &Mirza &Taqi
&Khan. On our report he merely got the bastinado, in which
operation a &farrash, whether intentionally or not, struck him
+Pxxxiii
across the face with the stick destined for his feet, which
produced a great wound and swelling of the face. On being
asked whether a Persian surgeon should be brought to treat him,
he expressed a desire that I should be sent for, and I
accordingly treated him for a few days, but in the interviews
consequent on this I could never get him to have a confidential
chat with me, as some government people were always
present, he being a prisoner. He was a very mild and delicate-looking
man, rather small in stature and very fair for a
Persian, with a melodious soft voice, which struck me much.
Being a Siyyid, he was dressed in the habit of that sect, as
were also his two companions. In fact his whole look and
deportment went far to dispose one in his favour. Of his
doctrine I heard nothing from his own lips, although the idea
was that there existed in his religion a certain approach to
Christianity. He was seen by some Armenian carpenters,
who were sent to make some repairs in his prison, reading
the Bible, and he took no pains to conceal it, but on the
contrary told them of it. Most assuredly the Musulman
fanaticism does not exist in his religion, as applied to Christians,
nor is there that restraint of females that now exists."
Such was the impression made by the &Bab upon a cultivated
Englishman. And as far as the influence of His character
and teaching have since spread through the West, no
other record is extant of His having been observed or seen
by European eyes.
His qualities were so rare in their nobility and beauty,
His personality so gentle and yet so forceful, and His natural
charm was combined with so much tact and judgment, that
after His Declaration He quickly became in Persia a widely
popular figure. He would win over almost all with whom
He was brought into personal contact, often converting His
gaolers to His Faith and turning the ill-disposed into admiring
friends.
To silence such a man without incurring some degree of
public odium was not very easy even in the Persia of the
middle of last century. But with the &Bab's followers it was
another matter.
The &mullas encountered here no cause for delay and
found little need for scheming. The bigotry of the &Muhammadans
+Pxxxiv
from the &Shah downwards could be readily roused
against any religious development. The &Babis could be accused
of disloyalty to the &Shah, and dark political motives
could be attributed to their activities. Moreover, the &Bab's
followers were already numerous; many of them were well-to-do,
some were rich, and there were few but had some
possessions which covetous neighbours might be instigated to
desire. Appealing to the fears of the authorities and to the
base national passions of fanaticism and cupidity, the &mullas
inaugurated a campaign of outrage and spoliation which they
maintained with relentless ferocity till they considered that
their purpose had been completely achieved.
Many of the incidents of this unhappy story are given
by &Nabil in his history, and among these the happenings at
&Mazindaran, &Nayriz, and &Zanjan stand out by reason of the
character of the episodes of the heroism of the &Babis when
thus brought to bay. On these three occasions a number of
&Babis, driven to desperation, withdrew in concert from their
houses to a chosen retreat and, erecting defensive works
about them, defied in arms further pursuit. To any impartial
witness it was evident that the &mullas' allegations of
a political motive were untrue. The &Babis showed themselves
always ready--on an assurance that they would be no longer
molested for their religious beliefs--to return peacefully to
their civil occupations. &Nabil emphasises their care to refrain
from aggression. They would fight for their lives with determined
skill and strength; but they would not attack.
Even in the midst of a fierce conflict they would not drive
home an advantage nor strike an unnecessary blow.
&Abdu'l-Baha is quoted in the "Traveller's Narrative,"
pp. 34-35, as making the following statement on the moral
aspect of their action:
"The minister (&Mirza &Taqi &Khan), with the utmost arbitrariness,
without receiving any instructions or asking permission,
sent forth commands in all directions to punish and
chastise the &Babis. Governors and magistrates sought a pretext
for amassing wealth, and officials a means of acquiring
profits; celebrated doctors from the summits of their pulpits
incited men to make a general onslaught; the powers of the
religious and the civil law linked hands and strove to eradicate
+Pxxxv
and destroy this people. Now this people had not yet
acquired such knowledge as was right and needful of the
fundamental principles and hidden doctrines of the &Bab's
teachings, and did not recognise their duties. Their conceptions
and ideas were after the former fashion, and their conduct
and behaviour in correspondence with ancient usage.
The way of approach to the &Bab was, moreover, closed, and
the flame of trouble visibly blazing on every side. At the
decree of the most celebrated doctors, the government, and
indeed the common people, had, with irresistible power, inaugurated
rapine and plunder on all sides, and were engaged
in punishing and torturing, killing and despoiling, in order
that they might quench this fire and wither these poor souls.
In towns where there were but a limited number, all of them
with bound hands became food for the sword, while in cities
where they were numerous, they arose in self-defence in
accordance with their former beliefs, since it was impossible
for them to make enquiry as to their duty, and all doors were
closed."
&Baha'u'llah, on proclaiming some years later His Mission,
left no room for uncertainty as to the law of His Dispensation
in such a predicament when He affirmed: "It is better to be
killed than to kill."
Whatever resistance the &Babis offered, here or elsewhere,
proved ineffective. They were overwhelmed by numbers.
The &Bab Himself was taken from His cell and executed. Of
His chief disciples who avowed their belief in Him, not one
soul was left alive save &Baha'u'llah, who with His family
and a handful of devoted followers was driven destitute into
exile and prison in a foreign land.
But the fire, though smothered, was not quenched. It
burned in the hearts of the exiles who carried it from country
to country as they travelled. Even in the homeland of
Persia it had penetrated too deeply to be extinguished by
physical violence, and still smouldered in the people's hearts,
needing only a breath from the spirit to be fanned into an
all-consuming conflagration.
The Second and greater Manifestation of God was proclaimed
in accordance with the prophecy of the &Bab at the
date which He had foretold. Nine years after the beginning
+Pxxxvi
of the &Babi Dispensation--that is, in 1853--&Baha'u'llah, in
certain of His odes, alluded to His identity and His Mission,
and ten years later, while resident in &Baghdad, declared
Himself as the Promised One to His companions.
Now the great Movement for which the &Bab had prepared
the way began to show the full range and magnificence of its
power. Though &Baha'u'llah Himself lived and died an exile
and a prisoner and was known to few Europeans, His epistles
proclaiming the new Advent were borne to the great rulers
of both hemispheres, from the &Shah of Persia to the Pope
and to the President of the United States. After His passing,
His son &Abdu'l-Baha carried the tidings in person into Egypt
and far through the Western world. &Abdu'l-Baha visited
England, France, Switzerland, Germany, and America, announcing
everywhere that once again the heavens had opened
and that a new Dispensation had come to bless the sons of
men. He died in November, 1921; and to-day the fire that
once seemed to have been put out for ever, burns again in
every part of Persia, has established itself on the American
continent, and has laid hold of every country in the world.
Around the sacred writings of &Baha'u'llah and the authoritative
exposition of &Abdu'l-Baha there is growing a large volume
of literature in comment or in witness. The humanitarian
and spiritual principles enunciated decades ago in the
darkest East by &Baha'u'llah and moulded by Him into a
coherent scheme are one after the other being taken by a
world unconscious of their source as the marks of progressive
civilisation. And the sense that mankind has broken with
the past and that the old guidance will not carry it through
the emergencies of the present has filled with uncertainty
and dismay all thoughtful men save those who have learned
to find in the story of &Baha'u'llah the meaning of all the
prodigies and portents of our time.
Nearly three generations have passed since the inception
of the Movement. Any of its early adherents who escaped
the sword and the stake have long since passed away in the
course of nature. The door of contemporary information as
to its two great leaders and their heroic disciples is closed
for ever. The Chronicle of &Nabil as a careful collection of
facts made in the interests of truth and completed in the
+Pxxxvii
lifetime of &Baha'u'llah has now a unique value. The author
was thirteen years old when the &Bab declared Himself, having
been born in the village of Zarand in Persia on the eighteenth
day of &Safar, 1247 A.H. He was throughout his life closely
associated with the leaders of the Cause. Though he was
but a boy at the time, he was preparing to leave for &Shaykh
&Tabarsi and join the party of &Mulla &Husayn when the news
of the treacherous massacre of the &Babis frustrated his design.
He states in his narrative that he met, in &Tihran, &Haji &Mirza
Siyyid &Ali, a brother of the &Bab's mother, who had just returned
at the time from visiting the &Bab in the fortress of
&Chihriq; and for many years he was a close companion of
the &Bab's secretary, &Mirza &Ahmad.
He entered the presence of &Baha'u'llah in &Kirmanshah
and &Tihran before the date of the exile to &Iraq, and afterwards
was in attendance upon Him in &Baghdad and Adrianople
as well as in the prison-city of &Akka. He was sent more
than once on missions to Persia to promote the Cause and
to encourage the scattered and persecuted believers, and he
was living in &Akka when &Baha'u'llah passed away in 1892 A.D.
The manner of his death was pathetic and lamentable, for
he became so dreadfully affected by the death of the Great
Beloved that, overmastered by grief, he drowned himself in
the sea, and his dead body was found washed ashore near the
city of &Akka.
His chronicle was begun in 1888, when he had the personal
assistance of &Mirza &Musa, the brother of &Baha'u'llah. It
was finished in about a year and a half, and parts of the
manuscript were reviewed and approved, some by &Baha'u'llah,
and others by &Abdu'l-Baha.
The complete work carries the history of the Movement
up to the death of &Baha'u'llah in 1892.
The first half of this narrative, closing with the expulsion
of &Baha'u'llah from Persia, is contained in the present volume.
Its importance is evident. It will be read less for the few
stirring passages of action which it contains, or even for its
many pictures of heroism and unwavering faith, than for the
abiding significance of those events of which it gives so unique
a record.
+Pxxxviii
PERSIA'S STATE OF DECADENCE IN THE MIDDLE
OF THE NINETEENTH CENTURY
A. THE &QAJAR SOVEREIGNS
"In theory the king may do what he pleases; his word
is law. The saying that `The law of the Medes and Persians
altereth not' was merely an ancient periphrasis for the absolutism
of the sovereign. He appoints and he may dismiss all
ministers, officers, officials, and judges. Over his own family
and household, and over the civil or military functionaries
in his employ, he has power of life and death without reference
to any tribunal. The property of any such individual,
if disgraced or executed, reverts to him. The right to take
life in any case is vested in him alone, but can be delegated
to governors or deputies. All property, not previously granted
by the crown or purchased--all property, in fact, to which a
legal title cannot be established--belongs to him, and can be
disposed of at his pleasure. All rights or privileges, such as
the making of public works, the working of mines, the institution
of telegraphs, roads, railroads, tramways, etc., the
exploitation, in fact, of any of the resources of the country,
are vested in him, and must be purchased from him before
they can be assumed by others. In his person are fused the
threefold functions of government, legislative, executive, and
judicial. No obligation is imposed upon him beyond the
outward observance of the forms of the national religion. He
is the pivot upon which turns the entire machinery of public
life.
"Such is, in theory, and was till lately in practice, the
character of the Persian monarchy. Nor has a single one of
these high pretensions been overtly conceded. The language
in which the &Shah addresses his subjects and is addressed by
them, recalls the proud tone in which an Artaxerxes or Darius
spoke to his tributary millions, and which may still be read
in the graven record of rock-wall and tomb. He remains the
&Shahinshah, or King of Kings; the &Zillu'llah, or Shadow of
God; the &Qibliy-i-'Alam, or Centre of the Universe; `Exalted
like the planet Saturn; Well of Science; Footpath of Heaven;
Sublime Sovereign, whose standard is the Sun, whose splendour
is that of the Firmament; Monarch of armies numerous
+Pxxxix
as the stars.' Still would the Persian subject endorse the
precept of &Sa'di, that `The vice approved by the king becomes
a virtue; to seek opposite counsel is to imbrue one's hands
in his own blood.' The march of time has imposed upon him
neither religious council nor secular council, neither &ulama
nor senate. Elective and representative institutions have not
yet intruded their irreverent features. No written check
exists upon the royal prerogative.
"...Such is the divinity that doth hedge a throne in
Persia, that not merely does the &Shah never attend at state
dinners or eat with his subjects at table, with the exception
of a single banquet to his principal male relatives at &Naw-ruz,
but the attitude and language employed towards him even by
his confidential ministers are those of servile obeisance and
adulation. `May I be your sacrifice, Asylum of the Universe,'
is the common mode of address adopted even by subjects of
the highest rank. In his own surrounding there is no one
to tell him the truth or to give him dispassionate counsel.
The foreign Ministers are probably almost the only source
from which he learns facts as they are, or receives unvarnished,
even if interested, advice. With the best intentions in the
world for the undertaking of great plans and for the amelioration
of his country, he has little or no control over the execution
of an enterprise which has once passed out of his hands
and has become the sport of corrupt and self-seeking officials.
Half the money voted with his consent never reaches its
destination, but sticks to every intervening pocket with which
a professional ingenuity can bring it into transient contact;
half the schemes authorised by him are never brought any
nearer to realisation, the minister or functionary in charge
trusting to the oblivious caprices of the sovereign to overlook
his dereliction of duty.
"...Only a century ago the abominable system prevailed
of blinding possible aspirants to the throne, of savage
mutilations and life-long captivities, of wanton slaughter and
systematic bloodshed. Disgrace was not less sudden than
promotion, and death was a frequent concomitant of disgrace.
"...&Fath-'Ali &Shah ... and his successors after him,
have proved so extraordinarily prolific of male offspring that
the continuity of the dynasty has been assured; and there is
+Pxl
probably not a reigning family in the world that in the space
of one hundred years has swollen to such ample dimensions
as the royal race of Persia.... Neither in the number of
his wives nor in the extent of his progeny, can the &Shah,
although undeniably a family man, be compared with his
great-grandfather, &Fath-'Ali &Shah. To the high opinion universally
held of the domestic capacities of that monarch
must, I imagine, be attributed the divergent estimates that
are to be found, in works about Persia, of the number of his
concubines and children. Colonel Drouville, in 1813, credits
him with 700 wives, 64 sons, and 125 daughters. Colonel
Stuart, who was in Persia in the year after &Fath-'Ali's death,
gives him 1,000 wives and 105 children.... Madame Dieulafoy
also names the 5,000 descendants, but as existing at an
epoch fifty years later (which has an air of greater probability)....
The estimate which appears in the &Nasikhu't &Tavarikh,
a great modern Persian historical work, fixes the
number of &Fath-'Ali's wives as over 1,000, and of his offspring
as 260, 110 of whom survived their father. Hence the familiar
Persian proverb `Camels, fleas, and princes exist everywhere.'
...No royal family has ever afforded a more exemplary
illustration of the Scriptural assurance, `Instead of thy fathers
thou shalt have children, whom thou mayest make princes in
all lands'; for there was scarcely a governorship or a post of
emolument in Persia that was not filled by one of this beehive
of princelings; and to this day the myriad brood of &Shah-zadihs,
or descendants of a king, is a perfect curse to the
country, although many of these luckless scions of royalty,
who consume a large portion of the revenue in annual allowances
and pensions, now occupy very inferior positions as
telegraph clerks, secretaries, etc. Fraser drew a vivid picture
of the misery entailed upon the country fifty years ago (1842)
by this `race of royal drones,' who filled the governing posts
not merely of every province, but of every buluk or district,
city, and town; each of whom kept up a court, and a huge
harem, and who preyed upon the country like a swarm of
locusts.... Fraser, passing through &Adharbayjan in 1834,
and observing the calamitous results of the system under
which &Fath-'Ali &Shah distributed his colossal male progeny
in every Government post throughout the kingdom, remarked:
+Pxli
`The most obvious consequence of this state of affairs is a
thorough and universal detestation of the &Qajar race, which
is a prevalent feeling in every heart and the theme of every
tongue.'
"...Just as, in the course of his [&Nasiri'd-Din &Shah's]
European travels, he picked up a vast number of what appeared,
to the Eastern mind, to be wonderful curiosities, but
which have since been stacked in the various apartments of
the palace, or put away and forgotten; so in the larger sphere
of public policy and administration he is continually taking
up and pushing some new scheme or invention which, when
the caprice has been gratified, is neglected or allowed to expire.
One week it is gas; another it is electric lights. Now it is a
staff college; anon, a military hospital. To-day it is a Russian
uniform; yesterday it was a German man-of-war for the Persian
Gulf. A new army warrant is issued this year; a new
code of law is promised for the next. Nothing comes of any
of these brilliant schemes, and the lumber-rooms of the palace
are not more full of broken mechanism and discarded &bric-a-brac
than are the pigeon-holes of the government bureaux of
abortive reforms and dead fiascoes.
"...In an upper chamber of the same pavilion, &Mirza
&Abu'l-Qasim, the &Qa'im-Maqam, or Grand &Vazir, of &Muhammad
&Shah (the father of the present monarch), was strangled
in 1835, by order of his royal master, who therein followed
an example set him by his predecessor, and set one himself
that was duly followed by his son. It must be rare in history
to find three successive sovereigns who have put to death,
from jealous motives only, the three ministers who have
either raised them to the throne or were at the time of their
fall filling the highest office in the State. Such is the triple
distinction of &Fath-'Ali, &Muhammad, and &Nasiri'd-Din &Shahs."
B. THE GOVERNMENT
"In a country so backward in constitutional progress, so
destitute of forms and statutes and charters, and so firmly
stereotyped in the immemorial traditions of the East, the
personal element, as might be expected, is largely in the
ascendant; and the government of Persia is little else than
the arbitrary exercise of authority by a series of units in a
+Pxlii
descending scale from the sovereign to the headman of a
petty village. The only check that operates upon the lower
official grades is the fear of their superiors, which means can
usually be found to assuage; upon the higher ranks the fear
of the sovereign, who is not always closed against similar
methods of pacification; and upon the sovereign himself the
fear, not of native, but of foreign opinion, as represented by
the hostile criticism of the European Press.... The &Shah,
indeed, may be regarded at this moment as perhaps the best
existing specimen of a moderate despot; for within the limits
indicated he is practically irresponsible and omnipotent. He
has absolute command over the life and property of every
one of his subJects. His sons have no independent power,
and can be reduced to impotence or beggary in the twinkling
of an eye. The ministers are elevated and degraded at the
royal pleasure. The sovereign is the sole executive, and all
officials are his deputies. No civil tribunals are in existence
to check or modify his prerogative.
"...Of the general character and accomplishments of
the ministers of the Persian Court, Sir J. Malcolm, in his
History, wrote as follows in the early years of the century:
`The Ministers and chief officers of the Court are almost
always men of polished manners, well skilled in the business
of their respective departments, of pleasant conversation,
subdued temper, and very acute observation; but these agreeable
and useful qualities are, in general, all that they possess.
Nor is virtue or liberal knowledge to be expected in men
whose lives are wasted in attending to forms; whose means
of subsistence are derived from the most corrupt sources;
whose occupation is in intrigues which have always the same
objects: to preserve themselves or ruin others; who cannot,
without danger, speak any language but that of flattery and
deceit; and who are, in short, condemned by their condition
to be venal, artful, and false. There have, no doubt, been
many ministers of Persia whom it would be injustice to class
under this general description; but even the most distinguished
for their virtues and talents have been forced in some degree
to accommodate their principles to their station; and, unless
where the confidence of their sovereign has placed them beyond
the fear of rivals, necessity has compelled them to
+Pxliii
practise a subserviency and dissimulation at variance with
the truth and integrity which can alone constitute a claim
to the respect all are disposed to grant to good and great
men.' These observations are marked by the insight and
justice characteristic of their distinguished author, and it is
to be feared that to a large extent they hold as good of the
present as of the old generation."
C. THE PEOPLE
"...I now come to that which is the cardinal and differentiating
feature of Iranian administration. Government,
nay, life itself, in that country may be said to consist for the
most part of an interchange of presents. Under its social
aspects this practice may be supposed to illustrate the generous
sentiments of an amiable people; though even here it has
a grimly unemotional side, as, for instance, when, congratulating
yourself upon being the recipient of a gift, you find
that not only must you make a return of equivalent cost to
the donor, but must also liberally remunerate the bearer of
the gift (to whom your return is very likely the sole recognised
means of subsistence) in a ratio proportionate to its
pecuniary value. Under its political aspects, the practice of
gift-making, though consecrated in the adamantine traditions
of the East, is synonymous with the system elsewhere described
by less agreeable names. This is the system on which
the government of Persia has been conducted for centuries,
and the maintenance of which opposes a solid barrier to any
real reform. From the &Shah downwards, there is scarcely an
official who is not open to gifts, scarcely a post which is not
conferred in return for gifts, scarcely an income which has
not been amassed by the receipt of gifts. Every individual,
with hardly an exception, in the official hierarchy above mentioned,
has only purchased his post by a money present
either to the &Shah, or to a minister, or to the superior governor
by whom he has been appointed. If there are several candidates
for a post, in all probability the one who makes the
best offer will win.
"...The `&madakhil' is a cherished national institution
in Persia, the exaction of which, in a myriad different forms,
whose ingenuity is only equalled by their multiplicity, is the
+Pxliv
crowning interest and delight of a Persian's existence. This
remarkable word, for which Mr. Watson says there is no
precise English equivalent, may be variously translated as
commission, perquisite, douceur, consideration, pickings and
stealings, profit, according to the immediate context in which
it is employed. Roughly speaking, it signifies that balance
of personal advantage, usually expressed in money form,
which can be squeezed out of any and every transaction. A
negotiation, in which two parties are involved as donor and
recipient, as superior and subordinate, or even as equal contracting
agents, cannot take place in Persia without the party
who can be represented as the author or the favour or service
claiming and receiving a definite cash return for what he has
done or given. It may of course be said that human nature
is much the same all the world over; that a similar system
exists under a different name in our own or other countries,
and that the philosophic critic will welcome in the Persian
a man and a brother. To some extent this is true. But in
no country that I have ever seen or heard of in the world, is
the system so open, so shameless, or so universal as in Persia.
So far from being limited to the sphere of domestic economy
or to commercial transactions, it permeates every walk and
inspires most of the actions of life. By its operation, generosity
or gratuitous service may be said to have been erased
in Persia from the category of social virtues, and cupidity
has been elevated into the guiding principle of human conduct....
Hereby is instituted an arithmetical progression
of plunder from the sovereign to the subject, each unit in the
descending scale remunerating himself from the unit next in
rank below him, and the hapless peasant being the ultimate
victim. It is not surprising, under these circumstances, that
office is the common avenue to wealth, and that cases are
frequent of men who, having started from nothing, are found
residing in magnificent houses, surrounded by crowds of retainers
and living in princely style. `Make what you can
while you can' is the rule that most men set before themselves
in entering public life. Nor does popular spirit resent
the act; the estimation of any one who, enjoying the opportunity,
has failed to line his own pockets, being the reverse
of complimentary to his sense. No one turns a thought to
+Pxlv
the sufferers from whom, in the last resort, the material for
these successive `&madakhils' has been derived, and from the
sweat of whose uncomplaining brow has been wrung the
wealth that is dissipated in luxurious country houses, European
curiosities, and enormous retinues.
"...Among the features of public life in Persia that
most quickly strike the stranger's eye, and that indirectly
arise from the same conditions, is the enormous number of
attendants and retainers that swarm round a minister, or
official of any description. In the case of a functionary of
rank or position, these vary in number from 50 to 500.
Benjamin says that the Prime Minister in his time kept 3,000.
Now, the theory of social and ceremonial etiquette that prevails
in Persia, and indeed throughout the East, is to some
extent responsible for this phenomenon, personal importance
being, to a large extent, estimated by the public show which
it can make, and by the staff of servants whom on occasions
it can parade. But it is the institution of `&Madakhil' and of
illicit pickings and stealings that is the root of the evil. If
the governor or minister were bound to pay salaries to the
whole of this servile crew their ranks would speedily dwindle.
The bulk of them are unpaid; they attach themselves to their
master because of the opportunities for extortion with which
that connection presents them, and they thrive and fatten
on plunder. It may readily be conceived how great a drain
is this swarm of blood-suckers upon the resources of the
country. They are true types of unproductive labourers, absorbing
but never creating wealth; and their existence is little
short of a national calamity.... It is a cardinal point of
Persian etiquette when you go out visiting to take as many
of your own establishment with you as possible, whether riding
or walking on foot; the number of such retinue being
accepted as an indication of the rank of the master."
D. THE ECCLESIASTICAL ORDER
"Marvellously adapted alike to the climate, character,
and occupations of those countries upon which it has laid its
adamantine grip, &Islam holds its votary in complete thrall
from the cradle to the grave. To him, it is not only religion,
it is government, philosophy, and science as well. The &Muhammadan
+Pxlvi
conception is not so much that of a state church
as, if the phrase may be permitted, of a church state. The
undergirders with which society itself is warped round are
not of civil, but of ecclesiastical, fabrication; and, wrapped
in this superb, if paralysing, creed, the Musulman lives in
contented surrender of all volition, deems it his highest duty
to worship God and to compel, or, where impossible, to despise
those who do not worship Him in the spirit, and then
dies in sure and certain hope of Paradise.
"...These Siyyids, or descendants of the Prophet, are
an intolerable nuisance to the country, deducing from their
alleged descent and from the prerogative of the green turban,
the right to an independence and insolence of bearing from
which their countrymen, no less than foreigners, are made to
suffer.
"...As a community, the Persian Jews are sunk in great
poverty and ignorance.... Throughout the Musulman
countries of the East these unhappy people have been subjected
to the persecution which custom has taught themselves,
as well as the world, to regard as their normal lot. Usually
compelled to live apart in a Ghetto, or separate quarter of
the towns, they have from time immemorial suffered from
disabilities of occupation, dress, and habits, which have
marked them out as social pariahs from their fellow-creatures.
...In &Isfahan, where there are said to be 3,700, and where
they occupy a relatively better status than elsewhere in
Persia, they are not permitted to wear the `&kulah' or Persian
head-dress, to have shops in the bazaar, to build the walls of
their houses as high as a Muslim neighbour's, or to ride in
the streets.... As soon, however, as any outburst of bigotry
takes place in Persia or elsewhere, the Jews are apt to be
the first victims Every man's hand is then against them;
and woe betide the luckless Hebrew who is the first to encounter
a Persian street mob.
"...Perhaps the most extraordinary feature of &Mashhad
life, before I leave the subject of the shrine and the pilgrims,
is the provision that is made for the material solace of the
letter during their stay in the city. In recognition of the
long journeys which they have made, of the hardships which
they have sustained, and of the distances by which they are
+Pxlvii
severed from family and home, they are permitted, with the
connivance of the ecclesiastical law and its officers, to contract
temporary marriages during their sojourn in the city. There
is a large permanent population of wives suitable for the
purpose. A &mulla is found, under whose sanction a contract
is drawn up and formally sealed by both parties, a fee is
paid, and the union is legally accomplished. After the lapse
of a fortnight or a month, or whatever be the specified period,
the contract terminates; the temporary husband returns to
his own lares et penates in some distant clime, and the lady,
after an enforced celibacy of fourteen days' duration, resumes
her career of persevering matrimony. In other words, a
gigantic system of prostitution, under the sanction of the
Church, prevails in &Mashhad. There is probably not a more
immoral city in Asia; and I should be sorry to say how many
of the unmurmuring pilgrims who traverse seas and lands
to kiss the grating of the &Imam's tomb are not also encouraged
and consoled upon their march by the prospect of an agreeable
holiday and what might be described in the English
vernacular as `a good spree.'"
CONCLUSION
"Before I quit the subject of the Persian law and its administration,
let me add a few words upon the subject of
penalties and prisons. Nothing is more shocking to the European
reader, in pursuing his way through the crime-stained
and bloody pages of Persian history during the last and, in a
happily less degree, during the present century, than the
record of savage punishments and abominable tortures, testifying
alternately to the callousness of the brute and the
ingenuity of the fiend. The Persian character has ever been
fertile in device and indifferent to suffering; and in the field
of judicial executions it has found ample scope for the exercise
of both attainments. Up till quite a recent period, well
within the borders of the present reign, condemned criminals
have been crucified, blown from guns, buried alive, impaled,
shod like horses, torn asunder by being bound to the heads of
two trees bent together and then allowed to spring back to
their natural position, converted into human torches, flayed
while living.
+Pxlviii
"...Under a twofold governing system, such as that of
which I have now completed the description--namely, an
administration in which every actor is, in different aspects,
both the briber and the bribed; and a judicial procedure,
without either a law or a law court--it will readily be understood
that confidence in the Government is not likely to
exist, that there is no personal sense of duty or pride of
honour, no mutual trust or co-operation (except in the service
of ill-doing), no disgrace in exposure, no credit in virtue,
above all no national spirit or patriotism. Those philosophers
are right who argue that moral must precede material, and
internal exterior, reform in Persia. It is useless to graft new
shoots on to a stem whose own sap is exhausted or poisoned.
We may give Persia roads and railroads; we may work her
mines and exploit her resources; we may drill her army and
clothe her artisans; but we shall not have brought her within
the pale of civilised nations until we have got at the core of
the people, and given a new and a radical twist to the national
character and institutions. I have drawn this picture of
Persian administration, which I believe to be true, in order
that English readers may understand the system with which
reformers, whether foreigners or natives, have to contend,
and the iron wall of resistance, built up by all the most
selfish instincts in human nature, that is opposed to progressive
ideas. The &Shah himself, however genuine his desire
for innovation, is to some extent enlisted on the side of this
pernicious system, seeing that he owes to it his private fortune;
while those who most loudly condemn it in private are
not behind their fellows in outwardly bowing their heads in
the temple of Rimmon. In every rank below the sovereign,
the initiative is utterly wanting to start a rebellion against the
tyranny of immemorial custom; and if a strong man like the
present king can only tentatively undertake it, where is he
who shall preach the crusade?"
(Extracts from Lord Curzon's "Persia and the Persian
Question.")
+Pxlix
&BAHA'U'LLAH'S TRIBUTE TO THE &BAB AND HIS
CHIEF DISCIPLES
EXTRACTS FROM THE &KITAB-IQAN
"Though young and tender of age, and though the Cause
He revealed was contrary to the desire of all the peoples of
the earth, both high and low, rich and poor, exalted and
abased, king and subject, yet He arose and steadfastly proclaimed
it. All have known and heard this. He feared no
one; He was reckless of consequences. Could such a thing
be made manifest except through the power of a Divine
Revelation, and the potency of God's invincible Will? By
the righteousness of God! Were anyone to entertain so great
a Revelation in his heart, the thought of such a declaration
would alone confound him! Were the hearts of all men to be
crowded into his heart, he would still hesitate to venture
upon so awful an enterprise. He could achieve it only by
the permission of God, only if the channel of his heart were
to be linked with the Source of Divine grace, and his soul
be assured of the unfailing sustenance of the Almighty. To
what, We wonder, do they ascribe so great a daring? Do
they accuse Him of madness as they accused the Prophets of
old? Or do they maintain that His motive was none other
than leadership and the acquisition of earthly riches?
"Gracious God! In His Book, which He hath entitled
`&Qayyumu'l-Asma' `--the first, the greatest, and mightiest of
all books--He prophesied His own martyrdom. In it is this
passage: `O Thou Remnant of God! I have sacrificed myself
wholly for Thee; I have accepted curses for Thy sake; and
have yearned for naught but martyrdom in the path of Thy
love. Sufficient Witness unto me is God, the Exalted, the
Protector, the Ancient of Days!'
"...Could the Revealer of such utterance be regarded
as walking in any other way than the way of God, and as
having yearned for aught else except His good pleasure? In
this very verse there lieth concealed a breath of detachment
for which, if it were breathed upon the world, all beings
would renounce their life, and sacrifice their soul.
"...And now consider how this Sadrih of the &Ridvan
of God hath, in the prime of youth, risen to proclaim the
+Pl
Cause of God. Behold, what steadfastness He, the Beauty
of God, hath revealed! The whole world rose to hinder Him,
yet it utterly failed! The more severe the persecution they
inflicted on that Sadrih of Blessedness, the more His fervour
increased, and the brighter burned the flame of His love.
All this is evident, and none disputeth its truth. Finally,
He surrendered His soul, and winged His flight unto the
realms above.
"...No sooner had that eternal Beauty revealed Himself
in &Shiraz, in the year sixty, and rent asunder the veil of
concealment, than the signs of the ascendancy, the might,
the sovereignty, and power emanating from that Essence of
Essences and Sea of Seas, were manifest in every land. So
much so, that from every city there appeared the signs, the
evidences, the tokens, and testimonies of that Divine Luminary.
How many were those pure and kindly hearts which
faithfully reflected the light of that eternal Sun! And how
manifold the emanations of knowledge from that Ocean of
Divine Wisdom which encompassed all beings! ln every
city, all the divines and nobles rose to hinder and repress
them, and girded up the loins of malice, of envy, and tyranny
for their suppression. How great the number of those holy
souls, those essences of justice, who, accused of tyranny, were
put to death! And how many embodiments of purity, who
showed forth naught but true knowledge and stainless deeds,
suffered an agonising death! Notwithstanding all this, each
of these holy beings, up to his last moment, breathed the
name of God and soared in the realm of submission and
resignation. Such was the potency and transmuting influence
which He exercised over them, that they ceased to
cherish any desire but His Will, and wedded their souls to
His remembrance.
"Reflect: Who in the world is able to manifest such transcendent
power, such pervading influence? All these stainless
hearts and sanctified souls have, with absolute resignation,
responded to the summons of His decree. Instead of making
complaint, they rendered thanks unto God, and, amidst the
darkness of their anguish, they revealed naught but radiant
acquiescence in His Will. It is well known how relentless
was the hate, and how bitter the malice and enmity, entertained
+Pli
by all the peoples of the earth towards these Companions.
The persecution and pain which they inflicted on
these holy and spiritual beings were regarded by them as
means unto salvation, prosperity, and everlasting success.
Hath the world, since the days of Adam, witnessed such
tumult, such violent commotion? Notwithstanding all the
torture they suffered, and the manifold afflictions they endured,
they became the object of universal opprobrium and
execration. Methinks, patience was revealed only by virtue
of their fortitude, and faithfulness itself was begotten by
their deeds.
"Do thou ponder these momentous happenings in thine
heart, so that thou mayest apprehend the greatness of this
Revelation, and perceive its stupendous glory."
DISTINGUISHING FEATURES OF &SHI'AH &ISLAM
"The cardinal point wherein the &Shi'ahs (as well as the
other sects included under the more general term of &Imamites)
differ from the &Sunnis is the doctrine of the &Imamate. According
to the belief of the latter, the vicegerency of the
Prophet (&Khilafat) is a matter to be determined by the choice
and election of his followers, and the visible head of the
Musulman world is qualified for the lofty position which he
holds less by any special divine grace than by a combination
of orthodoxy and administrative capacity. According to the
&Imamite view, on the other hand, the vicegerency is a matter
altogether spiritual; an office conferred by God alone, first
by His Prophet, and afterwards by those who so succeeded
him, and having nothing to do with the popular choice or
approval. In a word, the &Khalifih of the &Sunnis is merely
the outward and visible Defender of the Faith: the &Imam of
the &Shi'ahs is the divinely ordained successor of the Prophet,
one endowed with all perfections and spiritual gifts, one whom
all the faithful must obey, whose decision is absolute and
final, whose wisdom is superhuman, and whose words are
authoritative. The general term &Imamate is applicable to
all who hold this latter view without reference to the way in
which they trace the succession, and therefore includes such
sects as the &Baqiris and &Isma'ilis as well as the &Shi'ah or
+Plii
`Church of the Twelve' (&Madhhab-i-Ithna-'Ashariyyih), as
they are more specifically termed, with whom alone we are
here concerned. According to these, twelve persons successively
held the office of &Imam. These twelve are as follows:
1. &Ali-ibn-i-Abi-Talib, the cousin and first disciple of the
Prophet, assassinated by &Ibn-i-Muljam at &Kufih,
A.H. 40 (A.D. 661).
2. &Hasan, son of &Ali and &Fatimih, born A.H. 2, poisoned
by order of &Mu'aviyih I, A.H. 50 (A.D. 670).
3. &Husayn, son of &Ali and &Fatimih, born A.H. 4, killed at
&Karbila on &Muharram 10, A.H. 61 (Oct. 10, A.D. 680).
4. &Ali, son of &Husayn and &Shahribanu (daughter of Yazdigird,
the last &Sasaniyan king), generally called
&Imam &Zaynu'l-'Abidin, poisoned by &Valid.
5. &Muhammad-Baqir, son of the above-mentioned &Zaynu'l-'Abidin
and his cousin &Umm-i-'Abdu'llah, the daughter
of &Imam &Hasan, poisoned by &Ibrahim &ibn-i-Valid.
6. &Ja'far-i-Sadiq, son of &Imam &Muhammad-Baqir, poisoned
by order of Mansur, the &Abbaside &Khalifih.
7. &Musa-Kazim, son of &Imam &Ja'far-i-Sadiq, born A.H. 129,
poisoned by order of &Harunu'r-Rashid, A.H. 183.
8. &Ali-ibn-i-Musa'r-Rida, generally called &Imam &Rida,
born A.H. 153, poisoned near &Tus, in &Khurasan, by
order of the &Khalifih &Ma'mun, A.H. 203, and buried
at &Mashhad, which derives its name and its sanctity
from him.
9. &Muhammad-Taqi, son of &Imam &Rida, born A.H. 195,
poisoned by the &Khalifih &Mu'tasim at &Baghdad,
A.H. 220.
10. &Ali-Naqi, son of &Imam &Muhammad-Taqi, born A.H. 213,
poisoned at &Surra-man-Ra'a, A.H. 254.
11. &Hasan-i-'Askari, son of &Imam &Ali-Naqi, born A.H. 232,
poisoned A.H. 260.
12. &Muhammad, son of &Imam &Hasan-i-'Askari and &Nargis-Khatun,
called by the &Shi'ahs `&Imam-Mihdi,' `&Hujjatu'llah'
(the Proof of God), `&Baqiyyatu'llah' (the
Remnant of God), and `&Qa'im-i-Al-i-Muhammad'
(He who shall arise of the family of &Muhammad).
He bore not only the same name but the same
+Pliii
kunyih--&Abu'l-Qasim--as the Prophet, and according
to the &Shi'ahs it is not lawful for any other to
bear this name and this kunyih together. He was
born at &Surra-man-Ra'a, A.H. 255, and succeeded
his father in the &Imamate, A.H. 260.
"The &Shi'ahs hold that he did not die, but disappeared in
an underground passage in &Surra-man-Ra'a, A.H. 329; that
he still lives, surrounded by a chosen band of his followers,
in one of those mysterious cities, &Jabulqa and &Jabulsa; and
that when the fulness of time is come, when the earth is
filled with injustice, and the faithful are plunged in despair,
he will come forth, heralded by Jesus Christ, overthrow the
infidels, establish universal peace and justice, and inaugurate
a millennium of blessedness. During the whole period of his
&Imamate, i.e. from A.H. 260 till the present day, the &Imam
&Mihdi has been invisible and inaccessible to the mass of his
followers, and this is what is signified by the term `Occultation'
(&Ghaybat). After assuming the functions of &Imam and
presiding at the burial of his father and predecessor, the
&Imam &Hasan-i-'Askari, he disappeared from the sight of all
save a chosen few, who, one after the other, continued to act
as channels of communication between him and his followers.
These persons were known as `Gates' (&Abvab). The first of
them was &Abu-'Umar-'Uthman &ibn-i-Sa'id &Umari; the second
&Abu-Ja'far &Muhammad-ibn-i-'Uthman, son of the above;
the third &Husayn-ibn-i-Ruh &Naw-bakhti; the fourth &Abu'l-Hasan
&Ali-ibn-i-Muhammad &Simari. Of these `Gates' the first was
appointed by the &Imam &Hasan-i-'Askari, the others by the
then acting `Gate' with the sanction and approval of the
&Imam &Mihdi. This period--extending over 69 years--during
which the &Imam was still accessible by means of the `Gates,'
is known as the `Lesser' or `Minor Occultation' (&Ghaybat-i-Sughra).
This was succeeded by the `Greater' or `Major
Occultation' (&Ghaybat-i-Kubra). When &Abu'l-Hasan &Ali, the
last of the `Gates,' drew near to his latter end, he was urged
by the faithful (who contemplated with despair the prospect
of complete severance from the &Imam) to nominate a successor.
This, however, he refused to do, saying, `God hath
a purpose which He will accomplish.' So on his death all
+Pliv
communication between the &Imam and his Church ceased,
and the `Major Occultation' began and shall continue until
the Return of the &Imam take place in the fulness of time."
(Excerpt from "A Traveller's Narrative," Note O, pp.
296-99.)
GENEALOGY OF THE PROPHET &MUHAMMAD
&Quraysh
:
&Abd-i-Manaf
_____________________________
: :
&Hashim &Abdu'l-sh-Shams
: :
&Abdu'l-Muttalib Umayyih
: :
: Umayyad Caliphs
______________________________________
: : :
&Abdu'llah &Abu-Talib &Abbas
: :
&Muhammad :
: :
&Fatimih &Ali
:
____________________
: :
&Hasan &Husayn
Umayyad Caliphs, 661-749 A.D.
&Abbasid Caliphs, 749-1258 A.D
Fatimite Caliphs, 1258-1517 A.D.
Ottoman Caliphs, 1517-19 A.D.
Birth of &Muhammad, August 20th, 570 A.D.
Declaration of His Mission, 613-14 A.D.
His flight to Medina, 622 A.D.
&Abu-Bakri's-Siddiq-ibn-i-Abi-Quhafih, 632-34 A.D.
&Umar-ibn-i'l-Khattab 634-44 A.D.
&Uthman-ibn-i-'Affan, 644-56 A.D.
&Ali-ibn-i-Abi-Talib, 656-61 A.D.
THEORY AND ADMINISTRATION OF LAW
IN THE MIDDLE OF THE NINETEENTH CENTURY
"...The law in Persia, and, indeed, among Musulman
peoples in general, consists of two branches: the religious,
and the common law that which is based upon the &Muhammadan
Scriptures, and that which is based on precedent; that
which is administered by ecclesiastical, and that which
+Plv
is administered by civil tribunals. In Persia, the former is
known as the &Shar', the latter as the &Urf. From the two is
evolved a jurisprudence which, although in no sense scientific,
is yet reasonably practical in application and is roughly accommodated
to the needs and circumstances of those for
whom it is dispensed. The basis of authority in the case of
the &Shar', or Ecclesiastical Law, consists of the utterances of
the Prophet in the &Qur'an; of the opinions of the Twelve
Holy &Imams, whose voice in the judgment of the &Shi'ah
&Muhammadans is of scarcely inferior weight; and of the commentaries
of a school of pre-eminent ecclesiastical jurists.
The latter have played much the same part in adding to the
volume of the national jurisprudence that the famous juris
consulti did with the Common Law of Rome, or the Talmudic
commentators with the Hebrew system. The body of law
so framed has been roughly codified and divided into four
heads, dealing respectively with religious rites and duties,
with contracts and obligations, with personal affairs, and
with sumptuary rules and judicial procedure. This law is
administered by an ecclesiastical court, consisting of &mullas,
i.e. lay priests and mujtahids, i.e. learned doctors of the
law, assisted sometimes by &qadis or judges, and under the
presidency of an official, known as the &Shaykhu'l-Islam, one
of whom is, as a rule, appointed to every large city by the
sovereign. In olden days, the chief of this ecclesiastical
hierarchy was the &Sadru's-Sudur, or Pontifex Maximus, a
dignitary who was chosen by the king and placed over the
entire priesthood and judicial bench of the kingdom. But
this office was abolished in his anti-clerical campaign by
&Nadir &Shah, and has never been renewed. In smaller centres
of population and villages, the place of this court is taken
by the local &mulla or &mullas, who, for a consideration, are
always ready with a text from the &Qur'an. In the case of
the higher courts, the decision is invariably written out,
along with the citation from the Scriptures, or the commentators,
upon which it is based. Cases of extreme importance
are referred to the more eminent mujtahids, of whom there
is never a large number, who gain their position solely by
eminent learning or abilities, ratified by the popular approval,
and whose decisions are seldom impugned.... In works
+Plvi
upon the theory of the law in Persia, it is commonly written
that criminal cases are decided by the ecclesiastical, and civil
cases by the secular, courts. In practice, however, there is
no such clear distinction; the functions and the prerogative
of the co-ordinate benches vary at different epochs, and
appear to be a matter of accident or choice rather than of
neCessity; and at the present time, though criminal cases of
difficulty may be submitted to the ecclesiastical court, yet it
is with civil matters that they are chiefly concerned. Questions
of heresy or sacrilege are naturally referred to them;
they also take cognisance of adultery and divorce; and intoxication
as an offence, not against the common law (indeed,
if it were a matter of precedent, insobriety could present the
highest credentials in Persia), but against the &Qur'an, falls
within the scope of their judgment....
"From the &Shar', I pass to the &Urf, or Common Law.
Nominally this is based on oral tradition, on precedent, and
on custom. As such, it varies in different parts of the country.
But, there being no written or recognised code, it is found
to vary still more in practice according to the character or
caprice of the individual who administers it.... The administrators
of the &Urf are the civil magistrates throughout
the kingdom, there being no secular court or bench of judges
after the Western model. In a village the case will be brought
before the &kad-khuda, or headman; in a town before the
&darughih, or police magistrate. To their judgment are submitted
all the petty offences that occupy a city police-court
or a bench of country magistrates in England. The penalty
in the case of larceny, or assault, or such like offences, is, as
a rule, restitution, either in kind or in money value; while,
if lack of means renders this impossible, the criminal is soundly
thrashed. All ordinary criminal cases are brought before the
&hakim, or governor of a town; the more important before
the provincial governor or governor-general. The ultimate
court of appeal in each case is the king, of whose sovereign
authority these subordinate exercises of jurisdiction are
merely a delegation, although it is rare that a suppliant at
any distance from the capital call make his complaint heard
so far.... Justice, as dispensed in this fashion by the
officers of government in Persia, obeys no law and follows
+Plvii
no system. Publicity is the sole guarantee for fairness; but
great is the scope, especially in the lower grades, for &pishkash
and the bribe. The &darugis have the reputation of being
both harsh and venal, and there are some who go so far as
to say that there is not a sentence of an official in Persia,
even of the higher ranks, that cannot be swayed by a pecuniary
consideration.
(Excerpts from Lord Curzon's "Persia and the Persian
Question," vol. 1, pp. 452-55.)
+Plviii
[Intentionally blank]
[Fold-out genealogical chart of the &Bab bound between pages lviii and lix.]
+Plix
KEY TO THE GENEALOGY OF THE &BAB
1. Descendant of the &Imam &Husayn, resident of &Shiraz.
2. Wife of the &Bab.
3. Surnamed "&Afnan-i-Kabir."
4. Wife of &Mirza &Zaynu'l-Abidin.
5. Known as "&Saqqa-Khani."
6. Wife of &Haj &Mirza Siyyid &Hasan, son of &Mirza &Ali.
7. Died at birth.
8. Surnamed "&Khal-i-Asghar," to whom the &Kitab-i-Iqan
was addressed.
9. Surnamed "&Khal-i-A'zam," one of the Seven Martyrs
of &Tihran.
10. Surnamed "&Vakilu'd-Dawlih," chief builder of the
&Mashriqu'l-Adhkar in &Ishqabad.
11. Surnamed "&Vazir," native of &Nur in &Mazindaran;
named &Abbas.
12. Named &Abbas.
13. Named &Ali-Muhammad.
14. Named &Husayn-'Ali.
15. Wife of &Vakilu'd-Dawlih, &Haji &Mirza &Muhammad-Taqi.
16. Only son of &Haji &Mirza &Muhammad-'Ali.
17. &Abdu'l-Baha's son-in-law.
18. Descendant of the &Imam &Husayn, merchant and native
of &Shiraz.
19. &Abdu'l-Baha's son-in-law.
20. Only child of &Mirza &Abu'l-Fath.
+Plx
THE &QAJAR DYNASTY
&Fath-'Ali &Shah, 1798-1834 A.D.
&Muhammad &Shah, 1835-48 A.D.
&Nasiri'd-Din &Shah, 1848-96 A.D.
&Muzaffari'd-Din &Shah, 1896-1907 A.D.
&Muhammad-'Ali &Shah, 1907-9 A.D.
&Ahmad &Shah, 1909-25 A.D.
&Mirza &Abu'l-Qasim-i-Qa'im-Maqam.
&Haji &Mirza &Aqasi.
&Mirza &Taqi &Khan &Amir-Nizam.
&Mirza &Aqa &Khan-i-Nuri.
[Fold-out chart of the "Pedigree of the &Qajar Dynasty" between pages lx and
lxi.]
+Plxi
ACKNOWLEDGMENT
Grateful acknowledgment is made to
Lady Blomfield for her valuable suggestions;
to an English correspondent for his
help in the preparation of the Introduction;
to Mrs. E. Hoagg for the typing of
the manuscript; to Miss Effie Baker for
the photographs used in illustrating this
book.
--THE TRANSLATOR.
+Plxii
[Illustration: &MUHAMMAD-I-ZARANDI, SURNAMED &NABIL-I-A'ZAM]
+Plxiii
IT IS my intention, by the aid and assistance of
God, to devote the introductory pages of this narrative
to such accounts as I have been able to
obtain regarding those twin great lights, &Shaykh
&Ahmad-i-Ahsa'i and Siyyid &Kazim-i-Rashti, after which it is
my hope to recount, in their chronological order, the chief
events that have happened since the year '60,+F1 the year that
witnessed the declaration of the Faith by the &Bab, until the
present time, the year 1305 A.H.+F2
In certain instances I shall go into some detail, in others
I shall content myself with a brief summary of events. I
shall place on record a description of the episodes I myself
have witnessed, as well as those that have been reported to
me by trustworthy and recognised informants, specifying in
every case their names and standing. Those to whom I am
primarily indebted are the following: &Mirza &Ahmad-i-Qazvini,
the &Bab's amanuensis; Siyyid &Isma'il-i-Dhabih; &Shaykh
&Hasan-i-Zunuzi; &Shaykh &Abu-Turab-i-Qazvini; and, last but
not least, &Mirza &Musa, &Aqay-i-Kalim, brother of &Baha'u'llah.
I render thanks to God for having assisted me in the
writing of these preliminary pages, and for having blessed
and honoured them with the approval of &Baha'u'llah, who
has graciously deigned to consider them and who signified,
through His amanuensis &Mirza &Aqa &Jan, who read them to
Him, His pleasure and acceptance. I pray that the Almighty
may sustain and guide me lest I err and falter in the task I
have set myself to accomplish.
&MUHAMMAD-I-ZARANDI.+F3
&Akka, Palestine,
1305 A.H.
+F1 1260 A.H. (1844 A.D.).
+F2 1887-8 A.D.
+F3 His full title is &Nabil-i-A'zam.
+Plxiv
[Illustration: &SHAYKH &AHMAD-I-AHSA'I]
+P1
THE DAWN-BREAKERS
CHAPTER I
THE MISSION OF &SHAYKH &AHMAD-I-AHSA'I
AT A time when the shining reality of the Faith of
&Muhammad had been obscured by the ignorance,
the fanaticism, and perversity of the contending
sects into which it had fallen, there appeared above
the horizon of the East+F1 that luminous Star of Divine guidance,
&Shaykh &Ahmad-i-Ahsa'i.+F2 He observed how those who
professed the Faith of &Islam had shattered its unity, sapped
its force, perverted its purpose, and degraded its holy name.
His soul was filled with anguish at the sight of the corruption
and strife which characterised the &Shi'ah sect of &Islam. Inspired
by the light that shone within him,+F3 he arose with
unerring vision, with fixed purpose, and sublime detachment
to utter his protest against the betrayal of the Faith by that
ignoble people. Aglow with zeal and conscious of the sublimity
of his calling, he vehemently appealed not only to
&shi'ah &Islam but to all the followers of &Muhammad throughout
+F1 His genealogy, according to his son &Shaykh &Abdu'llah, is the following:
+F1 "&Shaykh &Ahmad-ibn-i-Zaynu'd-Din-ibn-i-Ibrahim-ibn-i-Sakhr-ibn-i-Ibrahim-
+F1 ibn-i-Zahir-ibn-i-Ramadan-ibn-i-Rashid-ibn-i-Dahim-ibn-i-Shimrukh-
+F1 ibn-i-Sulih." (A. L. M. Nicolas' "Essai sur le &Shaykhisme" I, p. 1.)
+F2 Born Rajab, 1166 A.H., 24th of April-24th of May, 1753, in town of &Ahsa in
+F2 district of &Ahsa, northeast of Arabian peninsula. (A. L. M. Nicolas'
+F2 "Essai sur le &Shaykhisme," I, p. 1.) Born a &shi'ah, though his ancestors
+F2 were &sunnis. (Ibid., p. 2.) According to E. G. Browne ("A Traveller's
+F2 Narrative," Note E, p. 235), &Shaykh &Ahmad was born in the year 1157 A.H.
+F2 and died in 1242.
+F3 Siyyid &Kazim, in his book entitled "&Dalilu'l-Mutahayyirin," writes as
+F3 follows: "Our master, one night, saw the &Imam &Hasan; upon him may the
+F3 blessing of God rest! His Holiness put in his mouth his blessed tongue.
+F3 From the adorable saliva of His Holiness he drew forth the sciences and the
+F3 assistance of God. To the taste it was sweeter even than honey, more
+F3 perfumed than the musk. It was also quite warm. When he came to himself
+F3 and wakened from his dream, he inwardly radiated the light of divine
+F3 contemplation; his soul overflowed with the blessings of God and became
+F3 entirely severed from everything save God.
+F3 "His faith, his trust in God and his resignation to the Will of the Most
+F3 High grew apace. Because of a great love and an ardent desire which arose
+F3 in his heart, he forgot to eat or to clothe himself except barely enough to
+F3 sustain life." (A. L. M. Nicolas' "Essai sur le &Shaykhisme," I, p. 6.)
+P2
the East, to awaken from the slumber of negligence and
to prepare the way for Him who must needs be made manifest
in the fulness of time, whose light alone could dissipate the
mists of prejudice and ignorance which had enveloped that
Faith. Forsaking his home and kindred, on one of the islands
of Bahrayn, to the south of the Persian Gulf, he set out, as
bidden by an almighty Providence, to unravel the mysteries
of those verses of Islamic Scriptures which foreshadowed the
advent of a new Manifestation. He was well aware of the
dangers and perils that beset his path; he fully realised the
crushing responsibility of his task. There burned in his soul
the conviction that no reform, however drastic, within the
Faith of &Islam, could achieve the regeneration of this perverse
people. He knew, and was destined by the Will of
God to demonstrate, that nothing short of a new and independent
Revelation, as attested and foreshadowed by the
sacred Scriptures of &Islam, could revive the fortunes and
restore the purity of that decadent Faith.+F1
Bereft of all earthly possessions, and detached from all
save God, he, in the early days of the thirteenth century of
the Hegira, when forty years of age, arose to dedicate the
remaining days of his life to the task he felt impelled to
shoulder. He first proceeded to Najaf and &Karbila,+F2 where
in a few years he acquired familiarity with the prevailing
thoughts and standards current among the learned men of
&Islam. There he came to be recognised as one of the authorised
expounders of the &Islamic Holy Writ, was declared
a mujtahid, and soon obtained an ascendancy over the rest
of his colleagues, who either visited or were residing in those
holy cities. These came to regard him as one initiated into
the mysteries of Divine Revelation, and qualified to unravel
the abstruse utterances of &Muhammad and of the &imams of
the Faith. As his influence increased, and the scope of his
+F1 "He [&Shaykh &Ahmad] knew full well that he was chosen of God to prepare
+F1 men's hearts for the reception of the more complete truth shortly to be
+F1 revealed, and that through him the way of access to the hidden twelfth
+F1 &Imam &Mihdi was reopened. But he did not set this forth in clear and
+F1 unmistakable terms, lest `the unregenerate' should turn again and rend
+F1 him." (Dr. T. K. Cheyne's "The Reconciliation of Races and Religions,"
+F1 p. 15.)
+F2 "&Karbila is about 55 miles S.W. of &Baghdad on the banks of the
+F2 Euphrates.... The tomb of &Husayn is in the centre of the city, and of his
+F2 brother &Abbas in the S.E. quarter are the chief buildings." (C. R.
+F2 Markham's "A General Sketch of the History of Persia,' p. 486.) Najaf is
+F2 revered by the &shi'ahs, as it enshrines the tomb of &Imam &Ali.
+P3
authority widened, he found himself besieged on every side
by an ever-increasing number of devoted enquirers who asked
to be enlightened regarding the intricacies of the Faith, all
of which he ably and fully expounded. By his knowledge
and fearlessness he struck terror to the hearts of the &Sufis
and Neo-Platonists and other kindred schools of thought,+F1
who envied his learning and feared his ruthlessness. Thereby
he acquired added favour in the eyes of those learned divines,
who looked upon these sects as the disseminators of obscure
and heretical doctrines. Yet, great as was his fame and universal
as was the esteem in which he was regarded, he despised
all the honours which his admirers lavished upon him. He
marvelled at their servile devotion to dignity and rank, and
refused resolutely to associate himself with the objects of their
pursuits and desires.
+F1 "The chief peculiarities of &Shaykh &Ahmad's views seem to have been as
+F1 follows. He declared that all knowledge and all sciences were contained in
+F1 the &Qur'an, and that therefore to understand the inner meanings of the
+F1 latter in their entirety, a knowledge of the former must be acquired. To
+F1 develop this doctrine, he used to apply cabalistic methods of
+F1 interpretation to the sacred text, And exerted himself to acquire
+F1 familiarity with the various sciences known to the Muslim world. He
+F1 entertained the most exaggerated veneration for the &Imams, especially the
+F1 &Imam &Ja'far-i-Sadiq, the sixth of them in succession, whose words he
+F1 would often quote.... About the future life, and the resurrection of the
+F1 body also, he held views which were generally considered to be heterodox,
+F1 as previously mentioned. He declared that the body of man was composed of
+F1 different portions, derived from each of the four elements and the nine
+F1 heavens, and that the body wherewith he was raised in the resurrection
+F1 contained only the latter components, the former returning at death to
+F1 their original sources. This subtle body, which alone escaped destruction,
+F1 he called &Jism-i-Huriqliya, the latter being supposed to be a Greek word.
+F1 He asserted that it existed potentially in our present bodies, `like glass
+F1 in stone.' Similarly he asserted that, in the case of the Night-ascent of
+F1 the Prophet to Heaven, it was this, and not his material body, which
+F1 performed the journey. On account of these views, he was pronounced
+F1 unorthodox by the majority of the &ulamas, and accused of holding the
+F1 doctrines of &Mulla &Sadra, the greatest Persian philosopher of modern
+F1 times." (Journal of the Royal Asiatic Society, 1889, article 12, pp.
+F1 890-91.)
+P4
Having achieved his purpose in those cities, and inhaling
the fragrance which wafted upon him from Persia, he felt
in his heart an irrepressible yearning to hasten to that country.
He concealed from his friends, however, the real motive that
impelled him to direct his steps towards that land. By way
of the Persian Gulf, he hastened unto the land of his heart's
desire, ostensibly for the purpose of visiting the shrine of the
&Imam &Rida in &Mashhad.+F1 He was filled with eagerness to
unburden his soul, and searched zealously for those to whom
he could deliver the secret which to no one he had as yet
divulged. Upon his arrival at &Shiraz, the city which enshrined
that concealed Treasure of God, and from which the voice of
the Herald of a new Manifestation was destined to be proclaimed,
he repaired to the &Masjid-i-Jum'ih, a mosque which
in its style and shape bore a striking resemblance to the holy
shrine of Mecca. Many a time did he, whilst gazing upon
that edifice, observe: "Verily, this house of God betokens
such signs as only those who are endowed with understanding
can perceive. Methinks he who conceived and built it was
inspired of God."+F2 How often and how passionately he extolled
that city! Such was the praise he lavished upon it
that his hearers, who were only too familiar with its mediocrity,
were astonished at the tone of his language. "Wonder
not," he said to those who were surprised, "for ere long the
secret of my words will be made manifest to you. Among
+F1 In the ninth century the remains of the &Imam &Rida, son of the &Imam &Musa
+F1 and eighth of the twelve &Imams, were interred in &Mashhad.
+F2 "In the country of &Fars, there is a Mosque in the center of which rises a
+F2 structure similar to the &Ka'bih, (&Masjid-i-Jum'ih). It was built only as
+F2 a sign indicating the Manifestation of the Will of God through the erection
+F2 of the house in that land. [Allusion to the new Mecca, i.e., the house of
+F2 the &Bab in &Shiraz.] Blessed be he who worships God in that land; truly
+F2 we, too, worshipped God there, and prayed for him who had erected that
+F2 building." ("Le &Bayan Persan," vol. 2, p. 151.)
+P5
you there shall be a number who will live to behold the
glory of a Day which the prophets of old have yearned to
witness." So great was his authority in the eyes of the
&ulamas who met and conversed with him, that they professed
themselves incapable of comprehending the meaning of his
mysterious allusions and ascribed their failure to their own
deficient understanding.
Having sown the seeds of Divine knowledge in the hearts
of those whom he found receptive to his call, &Shaykh &Ahmad
set out for Yazd, where he tarried awhile, engaged continually
in the dissemination of such truths as he felt urged to reveal.
Most of his books and epistles were written in that city.+F1
Such was the fame he acquired,+F2 that the ruler of Persia,
&Fath-'Ali &Shah, was moved to address to him from &Tihran a
written message,+F3 calling upon him to explain certain specific
questions related to the abstruse teachings of the Muslim
Faith, the meaning of which the leading &ulamas of his realm
had been unable to unfold. To this he readily answered in
the form of an epistle to which he gave the name of "&Risaly-i-Sultaniyyih."
The &Shah was so pleased with the tone and
subject matter of that epistle that he forthwith sent him a
second message, this time extending to him an invitation to
visit his court. Replying to this second imperial message,
+F1 A. L. M. Nicolas, in Chapter 5 of his book, "Essai sur le &Shaykhisme,"
+F1 gives a list of no less than ninety-six volumes as representing the entire
+F1 literary output of this prolific writer. Among them, the more important
+F1 are the following:
1. Commentary on the &Ziyaratu'l &Jami'atu'l-Kabirih of &Shaykh &Hadi.
2. Commentary on the verse "Qu'l &Huvallah-u-Ahad."
3. &Risaly-i-Khaqaniyyih, in answer to &Fath-'Ali &Shah's question
regarding the superiority of the &Qa'im over His ancestors.
4. On dreams.
5. Answer to &Shaykh &Musay-i-Bahrayni regarding the position and
claims of the &Sahibu'z-Zaman.
6. Answer to the &Sufis.
7. Answer to &Mulla &Mihdiy-i-Astirabadi on the knowledge of the soul.
8. On the joys and pains of the future life.
9. Answer to &Mulla &Ali-Akbar on the best road to the attainment of
God.
10. On the Resurrection.
+F2 "The news of his arrival caused a great stir and certain &Ulamas among the
+F2 most celebrated received him with reverence. They accorded him great
+F2 consideration and the inhabitants of the town did likewise. All of the
+F2 &Ulamas came to see him. It was well known that he was the most learned
+F2 among the most learned." (A. L. M. Nicolas' "Essai sur le &Shaykhisme,"
+F2 p. 18.)
+F3 A. L. M. Nicolas, in his book "Essai sur le &Shaykhisme," pp. 19-20,
+F3 refers to a second letter addressed by the &Shah to &Shaykh &Ahmad:
+F3 "The &Shah, forewarned, wrote again telling him that evidently it was
+F3 his duty, his, the King's, to go out of his way to come to Yazd to see the
+F3 illustrious and holy person whose feet were a blessing to the province upon
+F3 whose soil they had trodden, but because of political reasons of high
+F3 importance he could not, at this moment, leave the capital. Besides it was
+F3 necessary, he said, in case of change of residence, to bring with him a
+F3 force of at least ten thousand men, and, as the town of Yazd was too small
+F3 to support such a large population, the arrival of so many troops would
+F3 most certainly occasion a famine. `You would not wish such a calamity to
+F3 occur, I am quite certain, and I think therefore that, although I am of
+F3 very small importance compared to you, you will consent, nevertheless to
+F3 come to me.'"
+P6
[Illustrations: &FATH-'ALI &SHAH AND SONS]
+P7
he wrote the following: "As I had intended ever since my
departure from Najaf and &Karbila to visit and pay my
homage to the shrine of the &Imam &Rida in &Mashhad, I venture
to hope that your Imperial Majesty will graciously allow
me to fulfil the vow which I have made. Later on, God
willing, it is my hope and purpose to avail myself of the
honour which your Imperial Majesty has deigned to confer
upon me.
Among those who, in the city of Yazd, were awakened
by the message of that bearer of the light of God, was &Haji
&Abdu'l-Vahhab, a man of great piety, upright and God-fearing.
He visited &Shaykh &Ahmad each day in the company
of a certain &Mulla &Abdu'l-Khaliq-i-Yazdi, who was noted
for his authority and learning. On certain occasions, however,
in order to talk confidentially with &Abdu'l-Vahhab,
&Shaykh &Ahmad, to the great surprise of the learned &Abdu'l-Khaliq,
would ask him to retire from his presence and leave
him alone with his chosen and favoured disciple. This marked
preference shown to so modest and illiterate a man as &Abdu'l-Vahhab
was a cause of great surprise to his companion, who
was only too conscious of his own superiority and attainments.
Later, however, when &Shaykh &Ahmad had departed from
Yazd, &Abdu'l-Vahhab retired from the society of men and
came to be regarded as a &Sufi. By the orthodox leaders of
that community, however, such as the &Ni'matu'llah and
&Dhahabi, he was denounced as an intruder and was suspected
of a desire to rob them of their leadership. &Abdu'l-Vahhab,
for whom the &Sufi doctrine had no special attraction, scorned
their false imputations and shunned their society. He associated
with none except &Haji &Hasan-i-Nayini, whom he had
chosen as his intimate friend and to whom he confided the
secret with which he had been entrusted by his master.
When &Abdu'l-Vahhab died, this friend, following his example,
continued to pursue the path which he had directed him to
tread, and announced to every receptive soul the tidings of
God's fast-approaching Revelation.
+P8
&Mirza &Mahmud-i-Qamsari, whom I met in &Kashan, and
who at that time was an old man over ninety years of age
and was greatly beloved and revered by all those who knew
him, related to me the following story: "I recall when in
my youth, at the time when I was living in &Kashan, I heard
of a certain man in &Nayin who had arisen to announce the
tidings of a new Revelation, and under whose spell fell all
who heard him, whether scholars, officials of the government,
or the uneducated among the people. His influence was such
that those who came in contact with him renounced the
world and despised its riches. Curious to ascertain the truth,
I proceeded, unsuspected by my friends, to &Nayin, where I
was able to verify the statements that were current about
him. His radiant countenance bespoke the light that had
been kindled in his soul. I heard him, one day, after he had
offered his morning prayer, speak words such as these: `Ere
long will the earth be turned into a paradise. Ere long will
Persia be made the shrine round which will circle the peoples
of the earth.' One morning, at the hour of dawn, I found
him fallen upon his face, repeating in wrapt devotion the
words `&Allah-u-Akbar.'+F1 To my great surprise he turned to
me and said: `That which I have been announcing to you is
now revealed. At this very hour the light of the promised
One has broken and is shedding illumination upon the world.
O &Mahmud, verily I say, you shall live to behold that Day
of days.' The words which that holy man addressed to me
kept ringing in my ears until the day when, in the year sixty,
I was privileged to hear the Call that arose from &Shiraz. I
was, alas, unable, because of my infirmities, to hasten to that
city. Later, when the &Bab, the herald of the new Revelation,
arrived in &Kashan and for three nights lived as a guest in
the house of &Haji &Mirza &Jani, I was unaware of His visit
and so missed the honour of attaining His presence. Sometime
afterwards, whilst conversing with the followers of the
Faith, I was informed that the birthday of the &Bab fell on
the first day of the month of &Muharram of the year 1235 A.H.+F2
I realised that the day to which &Haji &Hasan-i-Nayini had
referred did not correspond with this date, that there was
actually a difference of two years between them. This thought
+F1 "God is Most Great."
+F2 October 20, 1819 A.D.
+P9
sorely perplexed me. Long after, however, I met a certain
&Haji &Mirza &Kamalu'd-Din-i-Naraqi, who announced to me
the Revelation of &Baha'u'llah in &Baghdad, and who
shared with me a number of verses from the `&Qasidiy-i-Varqa'iyyih'
as well as certain passages of the Persian and Arabic `Hidden
Words.' I was moved to the depths of my soul as I heard
him recite those sacred words. The following I still vividly
remember: `O Son of Being! Thy heart is my home; sanctify
it for my descent. Thy spirit is my place of revelation;
cleanse it for my manifestation. O Son of Earth! Wouldst
thou have me, seek none other than me; and wouldst thou
gaze upon my beauty, close thine eyes to the world and all
that is therein; for my will and the will of another than I,
even as fire and water, cannot dwell together in one heart.'
I asked him the date of the birth of &Baha'u'llah. `The dawn
of the second day of &Muharram,' he replied, `of the year
1233 A.H.'+F1 I immediately remembered the words of &Haji
&Hasan and recalled the day on which they were spoken.
Instinctively I fell prostrate on the ground and exclaimed:
`Glorified art Thou, O my God, for having enabled me to
attain unto this promised Day. If now I be called to Thee,
I die content and assured.'" That very year, the year
1274 A.H.,+F2 that venerable and radiant soul yielded his spirit
to God.
This account which I heard from the lips of &Mirza &Mahmud-i-Qamsari
himself, and which is still current amongst
the people, is assuredly a compelling evidence of the perspicacity
of the late &Shaykh &Ahmad-i-Ahsa'i and bears eloquent
testimony to the influence he exercised upon his immediate
disciples. The promise he gave them was eventually
fulfilled, and the mystery with which he fired their souls was
unfolded in all its glory.
During those days when &Shaykh &Ahmad was preparing
to depart from Yazd, Siyyid &Kazim-i-Rashti,+F3 that other
luminary of Divine guidance, set out from his native province
of &Gilan with the object of visiting &Shaykh &Ahmad, ere the
+F1 November 12, 1817 A.D.
+F2 1857-8 A.D.
+F3 "His [Siyyid &Kazim's] family were merchants of repute. If is father was
+F3 named &Aqa Siyyid &Qasim. When twelve years old, he was living at &Ardibil
+F3 near the tomb of &Shaykh &Safi'u'd-Din &Ishaq, the descendant of the
+F3 seventh &Imam &Musa &Kazim and the ancestor of the &Safavi kings. One
+F3 night in a dream it was signified to him by one of the illustrious
+F3 progenitors of the buried saint that he should put himself under the
+F3 spiritual guidance of &Shaykh &Ahmad-i-Ahsa'i, who was at this time
+F3 residing at Yazd. He accordingly proceeded thither and enrolled himself
+F3 amongst the disciples of &Shaykh &Ahmad, in whose doctrine he attained such
+F3 eminence that on the &Shaykh's death he was unanimously recognised as the
+F3 leader of the &Shaykhi school." ("A Traveller's Narrative," Note E, p.
+F3 238)
+P10
latter undertook his pilgrimage to &Khurasan. In the course
of his first interview with him, &Shaykh &Ahmad spoke these
words: "I welcome you, O my friend! How long and how
eagerly have I waited for you to come and deliver me from
the arrogance of this perverse people! I am oppressed by
the shamelessness of their acts and the depravity of their
character. `Verily, We proposed to the heavens, and to the
earth, and to the mountains, to receive the trust of God, but
they refused the burden, and they feared to receive it. Man
undertook to bear it; and he, verily, hath proved unjust,
ignorant.'"
This Siyyid &Kazim had already, from his early boyhood,
shown signs of remarkable intellectual power and spiritual
insight. He was unique among those of his own rank and
age. At the age of eleven, he had committed to memory the
whole of the &Qur'an. At the age of fourteen, he had learned
by heart a prodigious number of prayers and recognised traditions
of &Muhammad. At the age of eighteen, he had composed
a commentary on a verse of the &Qur'an known as the
&Ayatu'l-Kursi, which had excited the wonder and the admiration
of the most learned of his day. His piety, the gentleness
of his character, and his humility were such that all who
knew him, whether young or old, were profoundly impressed.
In the year 1231 A.H.,+F1 when only twenty-two years old,
he, forsaking home, kindred, and friends, departed from &Gilan,
intent upon attaining the presence of him who had so nobly
arisen to announce the approaching dawn of a Divine Revelation.
He had been in the company of &Shaykh &Ahmad for
only a few weeks, when the latter, turning to him one day,
addressed him in these words: "Remain in your house and
cease attending my lectures. Such of my disciples as may
feel perplexed will turn henceforth to you, and will seek to
obtain from you directly whatsoever assistance they may require.
You will, through the knowledge which the Lord your
God has bestowed upon you, resolve their problems and tranquillise
+F1 1815-16 A.D.
+P11
their hearts. By the power of your utterance you
will help to revive the sorely neglected Faith of &Muhammad,
your illustrious ancestor." These words addressed to Siyyid
&Kazim excited the resentment and kindled the envy of the
prominent disciples of &Shaykh &Ahmad, among whom figured
&Mulla &Muhammad-i-Mamaqani and &Mulla &Abdu'l-Khaliq-i-Yazdi.
So compelling was the dignity of Siyyid &Kazim, however,
and so remarkable were the evidences of his knowledge
and wisdom, that these disciples were awed and felt compelled
to submit.
&Shaykh &Ahmad, having thus committed his disciples to
the care of Siyyid &Kazim, left for &Khurasan. There he tarried
awhile, in the close vicinity of the holy shrine of the &Imam
+P12
&Rida in &Mashhad. Within its precincts he pursued with undiminished
zest the course of his labours. By resolving the
intricacies that agitated the minds of the seekers, he continued
to prepare the way for the advent of the coming Manifestation.
In that city he became increasingly conscious that
the Day which was to witness the birth of the promised One
could not be far distant. The promised hour, he felt, was
fast approaching. From the direction of &Nur, in the province
of &Mazindaran, he was able to perceive the first glimmerings
that heralded the dawn of the promised Dispensation. To
him the Revelation foreshadowed in these following traditional
utterances was at hand: "Ere long shall ye behold
the countenance of your Lord resplendent as the moon in its
full glory. And yet, ye shall fail to unite in acknowledging
His truth and embracing His Faith." And "One of the most
mighty signs that shall signalise the advent of the promised
Hour is this: `A woman shall give birth to One who shall be
her Lord.'"
&Shaykh &Ahmad therefore set his face towards &Nur and,
accompanied by Siyyid &Kazim and a number of his distinguished
disciples, proceeded to &Tihran. The &Shah of Persia,
being informed of the approach of &Shaykh &Ahmad to his
capital, commanded the dignitaries and officials of &Tihran to
go out to meet him. He directed them to extend a cordial
expression of welcome on his behalf. The distinguished visitor
and his companions were royally entertained by the &Shah,
who visited him in person and declared him to be "the glory
of his nation and an ornament to his people."+F1 In those
days, there was born a Child in an ancient and noble family
of &Nur,+F2 whose father was &Mirza &Abbas, better known as
&Mirza Buzurg, a favoured minister of the Crown. That Child
was &Baha'u'llah.+F3 At the hour of dawn, on the second day
+F1 "The &Shah felt his good will and respect for the &Shaykh grow
+F1 increasingly from day to day. He felt obliged to obey him and would have
+F1 considered it an act of blasphemy to oppose him. However, at this time, a
+F1 succession of earthquakes occurred in Rayy and many were destroyed.
+F1 "The &Shah had a dream in which it was revealed to him that, if &Shaykh
+F1 &Ahmad had not been there, the entire city would have been destroyed and
+F1 all the inhabitants killed. He awakened terrified and his faith in the
+F1 &Shaykh grew apace." (A. L. M. Nicolas' "Essai sur le &Shaykhisme," I,
+F1 p. 21.)
+F2 &Mirza &Abu'l-Fadl asserts in his writings that the genealogy of
+F2 &Baha'u'llah can be traced back to the ancient Prophets of Persia as well
+F2 as to its kings who ruled over the land prior to the Arab invasion.
+F3 His name was &Mirza &Husayn-'Ali.
+P13
of &Muharram, in the year 1233 A.H.+F1 the world, unaware of
its significance, witnessed the birth of Him who was destined
to confer upon it such incalculable blessings. &Shaykh &Ahmad,
who recognised in its full measure the meaning of this auspicious
event, yearned to spend the remaining days of his life
within the precincts of the court of this Divine, this new-born
King. But this was not to be. His thirst unallayed, and
his yearning unsatisfied, he felt compelled to submit to God's
irrevocable decree, and, turning his face away from the city
of his Beloved, proceeded to &Kirmanshah.
The governor of &Kirmanshah, Prince &Muhammad-'Ali &Mirza,
the &Shah's eldest son and the ablest member of his
house, had already begged permission of his Imperial Majesty
to enable him to entertain and serve in person &Shaykh &Ahmad.+F2
So favoured was the Prince in the eyes of the &Shah, that his
request was immediately granted. Wholly resigned to his
destiny, &Shaykh &Ahmad bade farewell to &Tihran. Ere his
departure from that city, he breathed a prayer that this
hidden Treasure of God, now born amongst his countrymen,
might be preserved and cherished by them, that they might
recognise the full measure of His blessedness and glory, and
might be enabled to proclaim His excellence to all nations
and peoples.
Upon his arrival in &Kirmanshah, &Shaykh &Ahmad decided
to select a number of the most receptive from among his
&shi'ah disciples, and, by devoting his special attention to their
enlightenment, to enable them to become the active supporters
of the Cause of the promised Revelation. In the series of
books and epistles which he undertook to write, among which
figures his well-known work &Sharhu'z-Ziyarih, he extolled in
clear and vivid language the virtues of the &imams of the
Faith, and laid special stress upon the allusions which they
had made to the coming of the promised One. By his repeated
references to &Husayn, he meant, however, none other
than the &Husayn who was yet to be revealed; and by his
allusions to the ever-recurrent name &Ali, he intended not the
+F1 November 12, 1817 A.D.
+F2 "&Kirmanshah awaited him with great impatience. The Prince Governor
+F2 &Muhammad-'Ali &Mirza had sent the entire town to meet him and they had
+F2 erected tents in which to receive him at &Chah-Qilan. The Prince went even
+F2 beyond to the &Taj-Abad which lies four &farsakhs distant from the town."
+F2 (A. L. M. Nicolas' "Essai sur le &Shaykhisme," I, p. 30.)
+P14
&Ali who had been slain, but the &Ali recently born. To those
who questioned him regarding the signs that must needs
herald the advent of the &Qa'im, he emphatically asserted the
inevitableness of the promised Dispensation. In the very
year the &Bab was born, &Shaykh &Ahmad suffered the loss of
his son, whose name was &Shaykh &Ali. To his disciples who
mourned his loss he spoke these words of comfort: "Grieve
not, O my friends, for I have offered up my son, my own
&Ali, as a sacrifice for the &Ali whose advent we all await.
To this end have I reared and prepared him."
The &Bab, whose name was &Ali-Muhammad, was born in
&Shiraz, on the first of &Muharram, in the year 1235 A.H. He
was the descendant of a house renowned for its nobility,
which traced its origin to &Muhammad Himself. His father, Siyyid
&Muhammad-Rida, as well as His mother, were descendants
of the Prophet, and belonged to families of recognised
standing. The date of His birth confirmed the truth
of the saying attributed to the &Imam &Ali, the Commander
of the Faithful: "I am two years younger than my Lord."
The mystery of this utterance, however, remained unrevealed
except to those who sought and recognised the truth of the
new Revelation. It was He, the &Bab, who, in His first, His
most weighty and exalted Book, revealed this passage concerning
&Baha'u'llah: "O Thou Remnant of God! I have sacrificed
Myself wholly for Thee; I have consented to be cursed
for Thy sake; and have yearned for naught but martyrdom
in the path of Thy love. Sufficient witness unto Me is God,
the Exalted, the Protector, the Ancient of Days!"
While &Shaykh &Ahmad was sojourning in &Kirmanshah, he
received so many evidences of ardent devotion from Prince
&Muhammad-'Ali &Mirza that on one occasion he was moved
to refer to the Prince in such terms: "&Muhammad-'Ali I
regard as my own son, though he be a descendant of &Fath-'Ali."
A considerable number of seekers and disciples thronged his
house and eagerly attended his lectures. To none, however,
did he feel inclined to show the consideration and affectionate
regard which characterised his attitude towards Siyyid &Kazim.
He seemed to have singled him out from among the multitude
that crowded to see him, and to be preparing him to carry
on with undiminished vigour his work after his death. One
+P15
of his disciples, one day, questioned &Shaykh &Ahmad concerning
the Word which the promised One is expected to utter
in the fulness of time, a Word so appallingly tremendous
that the three hundred and thirteen chiefs and nobles of the
earth would each and all flee in consternation as if overwhelmed
by its stupendous weight. To him &Shaykh &Ahmad
replied: "How can you presume to sustain the weight of the
Word which the chieftains of the earth are incapable of
bearing? Seek not to gratify an impossible desire. Cease
asking me this question, and beseech forgiveness from God."
That presumptuous questioner again pressed him to disclose
the nature of that Word. At last &Shaykh &Ahmad replied:
"Were you to attain that Day, were you to be told to repudiate
the guardianship of &Ali and to denounce its validity, what
would you say?" "God forbid!" he exclaimed. "Such things
can never be. That such words should proceed out of the
mouth of the promised One is to me inconceivable." How
grievous the mistake he made, and how pitiful his plight!
His faith was weighed in the balance, and was found wanting,
inasmuch as he failed to recognise that He who must needs
be made manifest is endowed with that sovereign power which
no man dare question. His is the right "to command whatsoever
He willeth, and to decree that which He pleaseth."
Whoever hesitates, whoever, though it be for the twinkling
of an eye or less, questions His authority, is deprived of His
grace and is accounted of the fallen. And yet few, if any,
among those who listened to &Shaykh &Ahmad in that city,
and heard him unfold the mysteries of the allusions in the
sacred Scriptures, were able to appreciate the significance of
his utterances or to apprehend their purpose. Siyyid &Kazim,
his able and distinguished lieutenant, alone, could claim to
have understood his meaning.
After the death of Prince &Muhammad-'Ali &Mirza,+F1 &Shaykh
&Ahmad, freed from the urgent solicitations of the Prince to
extend his sojourn in &Kirmanshah, transferred his residence
to &Karbila. Though to outward seeming he was circling round
the shrine of the &Siyyidu'sh-Shuhada',+F2 the &Imam &Husayn,
his heart, whilst he performed those rites, was set upon that
true &Husayn, the only object of his devotions. A host of
+F1 1237. A.H.
+F2 "The Prince of Martyrs."
+P16
the most distinguished &ulamas and mujtahids thronged to
see him. Many began to envy his reputation, and a number
sought to undermine his authority. However much they
strove, they failed to shake his position of undoubted preeminence
amongst the learned men of that city. Eventually
that shining light was summoned to shed its radiance upon
the holy cities of Mecca and Medina. Thither he journeyed,
there he pursued with unstinted devotion his labours, and
there he was laid to rest beneath the shadow of the Prophet's
sepulchre, for the understanding of whose Cause he had so
faithfully laboured.
Ere he departed from &Karbila, he confided to Siyyid &Kazim,
his chosen successor, the secret of his mission,+F1 and instructed
him to strive to kindle in every receptive heart the fire that
had burned so brightly within him. However much Siyyid
&Kazim insisted on accompanying him as far as Najaf, &Shaykh
&Ahmad refused to comply with his request. "You have no
time to lose," were the last words which he addressed to him.
"Every fleeting hour should be fully and wisely utilised. You
should gird up the loin of endeavour and strive day and
night to rend asunder, by the grace of God and by the hand
of wisdom and loving-kindness, those veils of heedlessness
that have blinded the eyes of men. For verily I say, the
Hour is drawing nigh, the Hour I have besought God to
spare me from witnessing, for the earthquake of the Last
Hour will be tremendous. You should pray to God to be
spared the overpowering trials of that Day, for neither of us
is capable of withstanding its sweeping force. Others, of
greater endurance and power, have been destined to bear
this stupendous weight, men whose hearts are sanctified from
all earthly things, and whose strength is reinforced by the
potency of His power."
Having spoken these words, &Shaykh &Ahmad bade him
farewell, urged him to face valiantly the trials that must
needs afflict him, and committed him to the care of God.
+F1 A. L. M. Nicolas, in his preface to "Essai sur le &Shaykhisme," I, quotes
+F1 the following as having been spoken by &Shaykh &Ahmad regarding Siyyid
+F1 &Kazim: "There is only Siyyid &Kazim-i-Rashti who understands my objective
+F1 and no one but him understands it.... Seek the science after me from
+F1 Siyyid &Kazim-i-Rashti who has acquired it directly from me, who learned
+F1 it from the &Imams, who learned it from the Prophet to whom God had given
+F1 it.... He is the only one who understands me!"
+P17
In &Karbila, Siyyid &Kazim devoted himself to the work initiated
by his master, expounded his teachings, defended his
Cause, and answered whatever questions perplexed the minds
of his disciples. The vigour with which he prosecuted his
task inflamed the animosity of the ignorant and envious. "For
forty years," they clamoured, "we have suffered the pretentious
teachings of &Shaykh &Ahmad to be spread with no opposition
whatever on our part. We no longer can tolerate
similar pretensions on the part of his successor, who rejects
the belief in the resurrection of the body, who repudiates the
literal interpretation of the `&Mi'raj,'+F1 who regards the signs
of the coming Day as allegorical, and who preaches a doctrine
heretical in character and subversive of the best tenets of
orthodox &Islam." The louder their clamour and protestations,
the firmer grew the determination of Siyyid &Kazim to
prosecute his mission and fulfil his trust. He addressed an
epistle to &Shaykh &Ahmad, wherein he set forth at length the
calumnies that had been uttered against him, and acquainted him
with the character and extent of their opposition. In
it he ventured to enquire as to how long he was destined to
submit to the unrelenting fanaticism of a stubborn and ignorant
people, and prayed to be enlightened regarding the time
when the promised One was to be made manifest. To this
&Shaykh &Ahmad replied: "Be assured of the grace of your God.
Be not grieved at their doings. The mystery of this Cause
must needs be made manifest, and the secret of this Message
must needs be divulged.+F2 I can say no more, I can appoint
+F1 "The Ascent" of &Muhammad to Heaven.
+F2 The &Bab, Himself, refers to this passage and confirms it in the
+F2 "&Dala'il-i-Sab'ih": "The words of the revered &Shaykh &Ahmad-i-Ahsa'i
+F2 are well known. They contain numerous allusions to the subject of the
+F2 Manifestation. For example, he has written with his own hand to Siyyid
+F2 &Kazim-i-Rashti: `Just as it is necessary in order to build a house to
+F2 have suitable ground, so also for this Manifestation must the moment be
+F2 propitious. But here one cannot give an answer clearly foretelling the
+F2 moment. Soon we shall know it with certainty.' That which you have heard
+F2 so often yourself from Siyyid &Kazim, is not that an explanation? Did he
+F2 not reiterate every minute--`You do not wish then that I should go away so
+F2 that God may appear?'" ("The Book of the Seven Proofs," translated by
+F2 A. L. M. Nicolas, p. 58.) "There is also the anecdote referring to &Shaykh
+F2 &Ahmad-i-Ahsa'i on his way to Mecca. It has been proven that this anecdote
+F2 is authentic and hence there is something which is certain. The disciples
+F2 of the deceased have related the sayings which they have heard and also
+F2 certain personages were mentioned such as &Mulla &Abdu'l-Khaliq and
+F2 &Murtada-Quli. &Mulla &Abdu'l-Khaliq relates that the &Shaykh said to
+F2 them one day: `Pray that you may not be present at the beginning of the
+F2 Manifestation and of the Return, as there will be many civil wars.' He
+F2 added: `If any one of you should still be living at that time, he shall
+F2 see strange things between the years sixty and sixty-seven. And what
+F2 strange thing can be more strange than the very Being of the
+F2 Manifestation? You will be there and you will witness another
+F2 extraordinary event; that is to say, God, in order to bring about the
+F2 victory of the Manifestation, will raise up a Being who will speak his own
+F2 thoughts without ever having been instructed by anyone.'" (Ibid., pp.
+F2 59-60.)
+P18
no time. His Cause will be made known after &Hin.+F1 `Ask
me not of things which, if revealed unto you, might only
pain you.'"
How great, how very great, is His Cause, that even to so
exalted a personage as Siyyid &Kazim words such as these
should have been addressed! This answer of &Shaykh &Ahmad
imparted solace and strength to the heart of Siyyid &Kazim,
who, with redoubled determination, continued to withstand
the onslaught of an envious and insidious enemy.
&Shaykh &Ahmad died soon after,+F2 in the year 1242 A.H., at
the age of eighty-one, and was laid to rest in the cemetery
of &Baqi',+F3 in the close vicinity of the resting place of &Muhammad
in the holy city of Medina.
+F1 According to the Abjad notation, the numerical value of the word "&Hin"
+F1 is 68. It was in the year 1268 A.H. that &Baha'u'llah, while confined in
+F1 the &Siyah-Chal of &Tihran received the first intimations of His Divine
+F1 Mission. Of this He hinted in the odes which He revealed in that year.
+F2 He died in a place called &Haddih, in the neighbourhood of Medina.
+F2 (A. L. M. Nicolas' "Essai sur le &Shaykhisme," I, p. 60.)
+F3 "His body was carried to Medina where it was buried in the Cemetery
+F3 &Baqi, behind the walls of the cupola of the Prophet, on the south side,
+F3 under the drain spout of &Mihrab. They say that there also is to be found
+F3 the tomb of &Fatimih facing that of &Baytu'l-Hazan." (A. L. M. Nicolas'
+F3 "Essai sur le &Shaykhisme," I, pp. 60-61.)
+F3 "The death of &Shaykh &Ahmad put an end for a few days to the conflict,
+F3 and the anger seemed appeased. Moreover it was at this time that &Islam
+F3 received a terrible blow and that its power was broken. The Russian
+F3 Emperor defeated the Moslem nations and most of the provinces, inhabited
+F3 by the Moslem peoples, fell into the hands of the Russian armies." (A. L.
+F3 M. Nicolas' "Essai sur le &Shaykhisme," II, p. 5.) "On the other hand, it
+F3 was thought that &Shaykh &Ahmad being now dead, his doctrine would
+F3 definitely disappear with him. Peace lasted for nearly two years; but the
+F3 &Muhammadans returned quickly to their former sentiments as soon as they
+F3 saw that the light of the doctrine of the deceased still radiated over the
+F3 world, thanks to Siyyid &Kazim-i-Rashti, the best, the most faithful
+F3 disciple of &Shaykh &Ahmad, and his successor." (Ibid., pp. 5-6.)
+P19
CHAPTER II
THE MISSION OF SIYYID &KAZIM-I-RASHTI
THE news of the passing of his beloved master brought
unspeakable sorrow to the heart of Siyyid &Kazim.
Inspired by the verse of the &Qur'an, "Fain would
they put out God's light with their mouths; but
God only desireth to perfect His light, albeit the infidels
abhor it," he arose with unswerving purpose to consummate
the task with which &Shaykh &Ahmad had entrusted him. He
found himself, after the removal of so distinguished a protector,
a victim of the slanderous tongue and unrelenting
enmity of the people around him. They attacked his person,
scorned his teachings, and reviled his name. At the instigation
of a powerful and notorious &shi'ah leader, Siyyid &Ibrahim-i-Qazvini,
the enemies of Siyyid &Kazim leagued together, and
determined to destroy him. Thereupon Siyyid &Kazim conceived
the plan of securing the support and good will of one
of the most formidable and outstanding ecclesiastical dignitaries
of Persia, the renowned &Haji Siyyid &Muhammad &Baqir-i-Rashti,
who lived in &Isfahan and whose authority extended
far beyond the confines of that city. This friendship and
sympathy, Siyyid &Kazim thought, would enable him to pursue
untrammelled the course of his activities, and would considerably
enhance the influence which he exercised over his
disciples. "Would that one amongst you," he was often
heard to say to his followers, "could arise, and, with complete
detachment, journeyto &Isfahan, and deliver this message
from me to that learned Siyyid: `Why is it that in the beginning
you showed such marked consideration and affection
for the late &Shaykh &Ahmad, and have now suddenly detached
yourself from the body of his chosen disciples? Why is it
that you have abandoned us to the mercy of our opponents?'
Would that such a messenger, putting his trust in God, might
arise to unravel whatever mysteries perplex the mind of that
learned Siyyid, and dispel such doubts as might have alienated
+P20
his sympathy. Would that he were able to obtain from him
a solemn declaration testifying to the unquestioned authority
of &Shaykh &Ahmad, and to the truth and soundness of his
teachings. Would that he also, after having secured such a
testimony, might visit &Mashhad and there obtain a similar
pronouncement from &Mirza &Askari, the foremost ecclesiastical
leader in that holy city, and then, having completed his mission,
might return in triumph to this place." Again and
again did Siyyid &Kazim find opportunity to reiterate his
appeal. None, however, ventured to respond to his call
except a certain &Mirza &Muhit-i-Kirmani, who expressed readiness
to undertake this mission. To him Siyyid &Kazim replied:
"Beware of touching the lion's tail. Belittle not the delicacy
and difficulty of such a mission." He then, turning his face
towards his youthful disciple, &Mulla &Husayn-i-Bushru'i, the
&Babu'l-Bab,+F1 addressed him in these words: "Arise and perform
this mission, for I declare you equal to this task. The
Almighty will graciously assist you, and will crown your
endeavours with success."
&Mulla &Husayn joyously sprang to his feet, kissed the hem
of his teacher's garment, vowed his loyalty to him, and
started forthwith on his journey. With complete severance
and noble resolve, he set out to achieve his end. Arriving in
&Isfahan, he sought immediately the presence of the learned
Siyyid. Clad in mean attire, and laden with the dust of
travel, he appeared, amidst the vast and richly apparelled
company of the disciples of that distinguished leader, an insignificant
and negligible figure. Unobserved and undaunted,
he advanced to a place which faced the seat occupied by
that renowned teacher. Summoning to his aid all the courage
and confidence with which the instructions of Siyyid &Kazim
had inspired him, he addressed &Haji Siyyid &Muhammad-Baqir
in these words: "Hearken, O Siyyid, to my words, for
response to my plea will ensure the safety of the Faith of
the Prophet of God, and refusal to consider my message will
cause it grievous injury." These bold and courageous words,
uttered with directness and force, produced a surprising impression
upon the Siyyid. He suddenly interrupted his discourse,
and, ignoring his audience, listened with close attention
+F1 He was the first to believe in the &Bab, who gave him this title.
+P21
to the message which this strange visitor had brought.
His disciples, amazed at this extraordinary behaviour, rebuked
this sudden intruder and denounced his presumptuous
pretensions. With extreme politeness, in firm and dignified
language, &Mulla &Husayn hinted at their discourtesy and shallowness,
and expressed surprise at their arrogance and vainglory.
The Siyyid was highly pleased with the demeanour
and argument which the visitor so strikingly displayed. He
deplored and apologised for the unseemly conduct of his own
disciples. In order to compensate for their ingratitude, he
extended every conceivable kindness to that youth, assured
him of his support, and besought him to deliver his message.
Thereupon, &Mulla &Husayn acquainted him with the nature
and object of the mission with which he had been entrusted.
To this the learned Siyyid replied: "As we in the beginning
believed that both &Shaykh &Ahmad and Siyyid &Kazim were
actuated by no desire except to advance the cause of knowledge
and safeguard the sacred interests of the Faith, we felt
prompted to extend to them our heartiest support and to
extol their teachings. In later years, however, we have noticed
so many conflicting statements and obscure and mysterious
allusions in their writings, that we felt it advisable
to keep silent for a time, and to refrain from either censure
or applause." To this &Mulla &Husayn replied: "I cannot but
deplore such silence on your part, for I firmly believe that it
involves the loss of a splendid opportunity to advance the
cause of Truth. It is for you to set forth specifically such
passages in their writings as appear to you mysterious or inconsistent
with the precepts of the Faith, and I will, with
the aid of God, undertake to expound their true meaning."
The poise, the dignity and confidence, which characterised
the behaviour of this unexpected messenger, greatly impressed
&Haji Siyyid &Muhammad-Baqir. He begged him not to press
the matter at this moment, but to wait until a later day,
when, in private converse, he might acquaint him with his own
doubts and misgivings. &Mulla &Husayn, however, feeling
that delay might prove harmful to the cause he had at heart,
insisted upon an immediate conference with him about the
weighty problems which he felt impelled and able to resolve.
The Siyyid was moved to tears by the youthful enthusiasm,
+P22
the sincerity and serene confidence to which the countenance
of &Mulla &Husayn so admirably testified. He sent immediately
for some of the works written by &Shaykh &Ahmad and Siyyid
&Kazim, and began to question &Mulla &Husayn regarding those
passages which had excited his disapproval and surprise. To
each reference the messenger replied with characteristic
vigour, with masterly knowledge and befitting modesty.
He continued in this manner, in the presence of the
assembled disciples, to expound the teachings of &Shaykh
&Ahmad and Siyyid &Kazim, to vindicate their truth, and to
defend their cause, until the time when the &Mu'adhdhin,
calling the faithful to prayer, suddenly interrupted the flow
of his argument. The next day, he similarly, in the presence
of a large and representative assembly, and whilst facing
the Siyyid, resumed his eloquent defence of the high mission entrusted
by an almighty Providence to &Shaykh &Ahmad and
his successor. A deep silence fell upon his hearers. They
were seized with wonder at the cogency of his argument and
the tone an manner of his speech. The Siyyid publicly
promised that on the following day he would himself issue a
written declaration wherein he would testify to the eminence
of the position held by both &Shaykh &Ahmad and Siyyid &Kazim,
and would pronounce whosoever deviated from their path as
one who had turned aside from the Faith of the Prophet
Himself. He would likewise bear witness to their penetrative
insight, and their correct and profound understanding of the
mysteries which the Faith of &Muhammad enshrined. The
Siyyid redeemed his pledge, and with his own hand penned
the promised declaration. He wrote at length, and in the
course of his testimony paid a tribute to the character and
learning of &Mulla &Husayn. He spoke in glowing terms of
Siyyid &Kazim, apologised for his former attitude, and expressed
the hope that in the days to come he might be enabled
to make amends for his past and regrettable conduct towards
him. He read, himself, to his disciples the text of this written
testimony, and delivered it unsealed to &Mulla &Husayn, authorising
him to share its contents with whomsoever he pleased,
that all might know the extent of his devotion to Siyyid &Kazim.
No sooner had &Mulla &Husayn retired than the Siyyid
charged one of his trusted attendants to follow in the footsteps
+P23
of the visitor and find out the place where he was
residing. The attendant followed him to a modest building,
which served as a madrisih,+F1 and saw him enter a room
which, except for a worn-out mat which covered its floor,
was devoid of furniture. He watched him arrive, offer his
prayer of thanksgiving to God, and lie down upon that mat
with nothing to cover him except his &aba.+F2 Having reported
to his master all that he had observed, the attendant was
again instructed to deliver to &Mulla &Husayn the sum of a
hundred &tumans,+F3 and to express the sincere apologies of his
master for his inability to extend to so remarkable a messenger
a hospitality that befitted his station. To this offer &Mulla
&Husayn sent the following reply: "Tell your master that his
real gift to me is the spirit of fairness with which he received
me, and the open-mindedness which prompted him, despite
his exalted rank, to respond to the message which I, a lowly
stranger, brought him. Return this money to your master,
for I, as a messenger, ask for neither recompense nor reward.
`We nourish your souls for the sake of God; we seek from you
neither recompense nor thanks.'+F4 My prayer for your master
is that earthly leadership may never hinder him from acknowledging
and testifying to the Truth."+F5 &Haji Siyyid
&Muhammad-Baqir died before the year sixty A.H., the year
that witnessed the birth of the Faith proclaimed by the &Bab.
+F1 "The Madrisih or Persian colleges are entirely in the hands of the clergy
+F1 and there are several in every large town. They generally consist of a
+F1 court, surrounded by buildings containing chambers for students and
+F1 masters, with a gate on one side; and frequently a garden and a well in the
+F1 centre of the court.... Many of the madrisihs have been founded and
+F1 endowed by kings or pious persons." (C. R. Markham's "A General Sketch of
+F1 the History of Persia," p. 365.)
+F2 A loose outer garment, resembling a cloak, commonly made of camel's hair.
+F3 Worth approximately one hundred dollars, a substantial sum in those days.
+F4 &Qur'an, 76:9.
+F5 The &Bab, in the "&Dala'il-i-Sab'ih," refers to &Mulla &Husayn in these
+F5 terms: "You, especially, know who is the first witness of that faith. You
+F5 know that the majority of the doctors of the &Shaykhi and the &Siyyidiyyih
+F5 and other sects admired his science and his talent. When he came to
+F5 &Isfahan the urchins of the town cried out as he passed, `Ah! Ah! a ragged
+F5 student has just arrived!' But behold! This man by his proofs and
+F5 arguments convinced a Siyyid, one known for his proven scientific
+F5 knowledge, &Muhammad-Baqir! Truly that is one of the proofs of this
+F5 Manifestation, for after the death of the Siyyid, this personage went to
+F5 see most of the doctors of &Islam and found Truth only with the Master of
+F5 Truth. It was then that he attained the destiny which had been determined
+F5 for him. In truth the people of the beginning and of the end of this
+F5 Manifestation envy him and will envy him until the Day of Judgment. And
+F5 who then can accuse this master-mind of mental weakness and infidelity?"
+F5 ("Le Livre des Sept Preuves," translated by A. L. M. Nicolas, p. 54.)
+P24
He remained to his last moment a staunch supporter and
fervent admirer of Siyyid &Kazim.
Having fulfilled the first part of his mission, &Mulla &Husayn
despatched this written testimony of &Haji Siyyid &Muhammad-Baqir
to his master in &Karbila, and directed his steps towards
&Mashhad, determined to deliver, to the best of his ability
the message which he was charged to give to &Mirza &Askari.
Immediately the letter, enclosing the Siyyid's written declaration,
was delivered to Siyyid &Kazim, the latter was so rejoiced
that he forthwith sent to &Mulla &Husayn his reply,
expressing his grateful appreciation of the exemplary manner
in which he had discharged his trust. He was so delighted
with the answer he had received that, interrupting the course
of his lecture, he read out, to his disciples, both the letter of
&Mulla &Husayn and the written testimony enclosed in that
letter. He afterwards shared with them the epistle which he
himself had written to &Mulla &Husayn in recognition of the
remarkable service he had rendered him. In it Siyyid &Kazim
paid such a glowing tribute to his high attainments, to his
ability and character that a few among those who heard it
suspected that &Mulla &Husayn was that promised One to whom
their master unceasingly referred, the One whom he so often
declared to be living in their very midst and yet to have
remained unrecognised by them all. That communication
enjoined upon &Mulla &Husayn the fear of God, urged him to
regard it as the most potent instrument with which to withstand
the onslaught of the enemy, and the distinguishing
feature of every true follower of the Faith. It was couched
in such terms of tender affection, that no one who read it
could doubt that the writer was bidding farewell to his beloved
disciple, and that he entertained no hope of ever meeting
him again in this world.
In those days Siyyid &Kazim became increasingly aware of
the approach of the Hour at which the promised One was to
be revealed.+F1 He realised how dense were those veils that
+F1 The &Bab in this connection reveals the following in the
+F1 "&Dala'il-i-Sab'ih": "That which he was still saying at the time of his
+F1 last journey, that which you, yourself, have heard, is it not being spoken
+F1 of? And likewise the account of &Mirza &Muhammad-i-Akhbari which
+F1 &Abdu'l-Husayn-i-Shushtari relates? &Mirza &Muhammad-i-Akhbari, while at
+F1 &Kazimayn, one day asked of the venerable Siyyid when the &Imam would
+F1 manifest himself. The Siyyid looked over the assembly and said: `You will
+F1 see him.' &Mulla &Muhammad-Taqiy-i-Haravi also related this incident in
+F1 &Isfahan." ("Le Livre des Sept Preuves," translated by A. L. M. Nicolas,
+F1 p. 58.)
+P25
hindered the seekers from apprehending the glory of the concealed
Manifestation. He accordingly exerted his utmost endeavour
to remove gradually, with caution and wisdom, whatever
barriers might stand in the way of the full recognition
of that Hidden Treasure of God. He repeatedly urged his
disciples to bear in mind the fact that He whose advent they
were expecting would appear neither from &Jabulqa nor from
&Jabulsa.'+F1 He even hinted at His presence in their very midst.
"You behold Him with your own eyes," he often observed,
"and yet recognise Him not!" To his disciples who questioned
him regarding the signs of the Manifestation, he would
say: "He is of noble lineage. He is a descendant of the
Prophet of God, of the family of &Hashim. He is young in
age, and is possessed of innate knowledge. His learning is
derived, not from the teachings of &Shaykh &Ahmad, but from
God. My knowledge is but a drop compared with the immensity
of His knowledge; my attainments a speck of dust
in the face of the wonders of His grace and power. Nay,
immeasurable is the difference. He is of medium height, abstains
from smoking, and is of extreme devoutness and piety."+F2
Certain of the Siyyid's disciples, despite the testimonies of
their master, believed him to be the promised One, for in
him they recognised the signs to which he was alluding.
Among them was a certain &Mulla &Mihdiy-i-Khu'i, who went
so far as to make public this belief. Whereupon the Siyyid
was sore displeased, and would have cast him out from the
company of his chosen followers had he not begged forgiveness
and expressed his repentance for his action.
&Shaykh &Hasan-i-Zunuzi, himself, informed me that he too
entertained such doubts, that he prayed to God that if his
supposition was well founded he should be confirmed in his
belief, and if not that he should be delivered from such idle
fancy. "I was so perturbed," he once related to me, "that
for days I could neither eat nor sleep. My days were spent
in the service of Siyyid &Kazim, to whom I was greatly attached.
One day, at the hour of dawn, I was suddenly
+F1 See note, at the beginning of the book, on "Distinguishing Features of
+F1 &Shi'ah &Islam."
+F2 "There seems to be conclusive evidence that Siyyid &Kazim adverted often
+F2 near the close of life to the divine Manifestation which he believed to be
+F2 at hand. He was fond of saying, `I see him as the rising sun.'" (Dr.
+F2 T. K. Cheyne's the Reconciliation of Races and Religions," p. 19.)
+P26
awakened by &Mulla &Naw-ruz, one of his intimate attendants,
who, in great excitement, bade me arise and follow him.
We went to the house of Siyyid &Kazim, where we found him
fully dressed, wearing his &aba, and ready to leave his home.
He asked me to accompany him. `A highly esteemed and
distinguished Person,' he said, `has arrived. I feel it incumbent
upon us both to visit Him.' The morning light had
just broken when I found myself walking with him through
the streets of &Karbila. We soon reached a house, at the door
of which stood a Youth, as if expectant to receive us. He
wore a green turban, and His countenance revealed an expression
of humility and kindliness which I can never describe.
He quietly approached us, extended His arms towards Siyyid
&Kazim, and lovingly embraced him. His affability and loving-kindness
singularly contrasted with the sense of profound
reverence that characterised the attitude of Siyyid &Kazim
towards him. Speechless and with bowed head, he received
the many expressions of affection and esteem with which that
Youth greeted him. We were soon led by Him to the upper
floor of that house, and entered a chamber bedecked with
flowers and redolent of the loveliest perfume. He bade us
+P27
be seated. We knew not, however, what seats we actually
occupied, so overpowering was the sense of delight which
seized us. We observed a silver cup which had been placed
in the centre of the room, which our youthful Host, soon
after we were seated, filled to overflowing, and handed to
Siyyid &Kazim, saying: `A drink of a pure beverage shall
their Lord give them.'+F1 Siyyid &Kazim held the cup with
both hands and quaffed it. A feeling of reverent joy filled
his being, a feeling which he could not suppress. I too was
presented with a cupful of that beverage, though no words
were addressed to me. All that was spoken at that memorable
gathering was the above-mentioned verse of the &Qur'an.
Soon after, the Host arose from His seat and, accompanying
us to the threshold of the house, bade us farewell. I was
mute with wonder, and knew not how to express the cordiality
of His welcome, the dignity of His bearing, the charm of
that face, and the delicious fragrance of that beverage. How
great was my amazement when I saw my teacher quaff
without the least hesitation that holy draught from a silver
cup, the use of which, according to the precepts of &Islam, is
forbidden to the faithful. I could not explain the motive
which could have induced the Siyyid to manifest such profound
reverence in the presence of that Youth--a reverence
which even the sight of the shrine of the &Siyyidu'sh-Shuhada'
had failed to excite. Three days later, I saw that same
Youth arrive and take His seat in the midst of the company
of the assembled disciples of Siyyid &Kazim. He sat close
to the threshold, and with the same modesty and dignity of
bearing listened to the discourse of the Siyyid. As soon as
his eyes fell upon that Youth, the Siyyid discontinued his
address and held his peace. Whereupon one of his disciples
begged him to resume the argument which he had left unfinished.
`What more shall I say?' replied Siyyid &Kazim, as
he turned his face toward the &Bab. `Lo, the Truth is more
manifest than the ray of light that has fallen upon that lap!'
I immediately observed that the ray to which the Siyyid
referred had fallen upon the lap of that same Youth whom
we had recently visited. `Why is it,' that questioner enquired,
`that you neither reveal His name nor identify His
+F1 &Qur'an, 76:21.
+P28
person?' To this the Siyyid replied by pointing with his
finger to his own throat, implying that were he to divulge
His name, they both would be put to death instantly. This
added still further to my perplexity. I had already heard my
teacher observe that so great is the perversity of this generation,
that were he to point with his finger to the promised
One and say: `He indeed is the Beloved, the Desire of your
hearts and mine,' they would still fail to recognise and acknowledge
Him. I saw the Siyyid actually point out with
his finger the ray of light that had fallen on that lap, and
yet none among those who were present seemed to apprehend
+P29
its meaning. I, for my part, was convinced that the Siyyid
himself could never be the promised One, but that a mystery
inscrutable to us all, lay concealed in that strange and attractive
Youth. Several times I ventured to approach Siyyid
&Kazim and seek from him an elucidation of this mystery.
Every time I approached him, I was overcome by a sense of
awe which his personality so powerfully inspired. Many a
time I heard him remark: `O &Shaykh &Hasan, rejoice that
your name is &Hasan [praiseworthy]; &Hasan your beginning,
and &Hasan your end. You have been privileged to attain
to the day of &Shaykh &Ahmad, you have been closely associated
+P30
with me, and in the days to come yours shall be the
inestimable joy of beholding "what eye hath seen not, ear
heard not, nor any heart conceived."'
"I often felt the urge to seek alone the presence of that
&Hashimite Youth and to endeavour to fathom His mystery.
I watched Him several times as He stood in an attitude of
prayer at the doorway of the shrine of the &Imam &Husayn.
So wrapt was He in His devotions that He seemed utterly
oblivious of those around Him. Tears rained from His eyes,
and from His lips fell words of glorification and praise of
such power and beauty as even the noblest passages of our
Sacred Scriptures could not hope to surpass. The words `O
God, my God, my Beloved, my heart's Desire' were uttered
with a frequency and ardour that those of the visiting pilgrims
who were near enough to hear Him instinctively interrupted
the course of their devotions, and marvelled at the
evidences of piety and veneration which that youthful countenance
evinced. Like Him they were moved to tears, and
from Him they learned the lesson of true adoration. Having
completed His prayers, that Youth, without crossing the
threshold of the shrine and without attempting to address
any words to those around Him, would quietly return to
His home. I felt the impulse to address Him, but every
time I ventured an approach, a force that I could neither
explain nor resist, detained me. My enquiries about Him
elicited the information that He was a resident of &Shiraz,
that He was a merchant by profession, and did not belong
to any of the ecclesiastical orders. I was, moreover, informed
that He, and also His uncles and relatives, were among the
lovers and admirers of &Shaykh &Ahmad and Siyyid &Kazim.
Soon after, I learned that He had departed for Najaf on His
way to &Shiraz. That Youth had set my heart aflame. The
memory of that vision haunted me. My soul was wedded to
His till the day when the call of a Youth from &Shiraz, proclaiming
Himself to be the &Bab, reached my ears. The thought
instantly flashed through my mind that such a person could
be none other than that selfsame Youth whom I had seen in
&Karbila, the Youth of my heart's desire.
"When later on I journeyed from &Karbila to &Shiraz, I
found that He had set out on a pilgrimage to Mecca and
+P31
Medina. I met Him on His return and endeavoured, despite
the many obstacles in my way, to remain in close association
with Him. When subsequently He was incarcerated in the
fortress of &Mah-Ku, in the province of &Adhirbayjan, I was
engaged in transcribing the verses which He dictated to His
amanuensis. Every night, for a period of nine months, during
which He was a prisoner in that fort, He revealed, after He
had offered His evening prayer, a commentary on a &juz'+F1 of
the &Qur'an. At the end of each month a commentary on
the whole of that sacred Book was thus completed. During
His incarceration in &Mah-Ku, nine commentaries on the whole
of the &Qur'an had been revealed by Him. The texts of these
commentaries were entrusted, in &Tabriz, to the keeping of a
certain Siyyid &Ibrahim-i-Khalil, who was instructed to conceal
them until the time for their publication might arrive.
Their fate is unknown until now.
"In connection with one of these commentaries, the &Bab
one day asked me: `Which do you prefer, this commentary
which I have revealed, or the &Ahsanu'l-Qisas, My previous
commentary on the &Surih of Joseph? Which of the two is
superior, in your estimation?' `To me,' I replied, `the &Ahsanu'l-Qisas
seems to be endowed with greater power and charm.'
He smiled at my observation and said: `You are as yet unfamiliar
with the tone and tenor of this later commentary.
The truths enshrined in this will more speedily and effectively
enable the seeker to attain the object of his quest.'
"I continued to be closely associated with Him until that
great encounter of &Shaykh &Tabarsi. When informed of that
event, the &Bab directed all His companions to hasten to that
spot, and extend every assistance in their power to &Quddus,
His heroic and distinguished disciple. Addressing me one
day, He said: `But for My incarceration in the &Jabal-i-Shadid,
the fortress of &Chihriq, it would have been incumbent
upon Me to lend My personal assistance to My beloved
&Quddus. Participation in that struggle is not enjoined upon
you. You should proceed to &Karbila and should abide in
that holy city, inasmuch as you are destined to behold, with
your own eyes, the beauteous countenance of the promised
&Husayn. As you gaze upon that radiant face, do also remember
+F1 A &juz' is one-thirtieth of the &Qur'an.
+P32
Me. Convey to Him the expression of My loving
devotion.' He again emphatically added these words: `Verily
I say, I have entrusted you with a great mission. Beware
lest your heart grow faint, lest you forget the glory with
which I have invested you.'
"Soon after, I journeyed to &Karbila and lived, as bidden,
in that holy city. Fearing that my prolonged stay in that
centre of pilgrimage might excite suspicion, I decided to
marry. I started to earn my livelihood as a scribe. What
afflictions befell me at the hands of the &Shaykhis, those who
professed to be the followers of &Shaykh &Ahmad and yet failed
to recognise the &Bab! Mindful of the counsels of that beloved
Youth, I patiently submitted to the indignities inflicted
upon me. For two years I lived in that city. Meanwhile
that holy Youth was released from His earthly prison and,
through His martyrdom, was delivered from the atrocious
cruelties that had beset the closing years of His life.
"Sixteen lunar months, less twenty and two days, had
elapsed since the day of the martyrdom of the &Bab, when,
on the day of &Arafih,+F1 in the year 1267 A.H.,+F2 while I was
passing by the gate of the inner courtyard of the shrine of
the &Imam &Husayn, my eyes, for the first time, fell upon
&Baha'u'llah. What shall I recount regarding the countenance
which I beheld! The beauty of that face, those exquisite
features which no pen or brush dare describe, His penetrating
glance, His kindly face, the majesty of His bearing, the sweetness
of His smile, the luxuriance of His jet-black flowing locks,
left an indelible impression upon my soul. I was then an old
man, bowed with age. How lovingly He advanced towards
me! He took me by the hand and, in a tone which at once
betrayed power and beauty, addressed me in these words:
`This very day I have purposed to make you known as a
&Babi throughout &Karbila.' Still holding my hand in His, He
continued to converse with me. He walked with me all along
the market-street, and in the end He said: `Praise be to God
that you have remained in &Karbila, and have beheld with
your own eyes the countenance of the promised &Husayn.' I
recalled instantly the promise which had been given me by
+F1 The ninth day of the month of &Dhi'l-Hijjih.
+F2 October 5, 1851 A.D.
+P33
the &Bab. His words, which I had regarded as referring to a
remote future, I had not shared with anyone. These words
of &Baha'u'llah moved me to the depths of my being. I felt
impelled to proclaim to a heedless people, at that very moment
and with all my soul and power, the advent of the
promised &Husayn. He bade me, however, repress my feelings
and conceal my emotions. `Not yet,' He breathed into my
ears; `the appointed Hour is approaching. It has not yet
struck. Rest assured and be patient.' From that moment
all my sorrows vanished. My soul was flooded with joy. In
those days I was so poor that most of the time I hungered
for food. I felt so rich, however, that all the treasures of the
earth melted away into nothingness when compared with that
which I already possessed. `Such is the grace of God; to
whom He will, He giveth it: He, verily, is of immense
bounty.'"
I now return, after this digression, to my theme. I had
been referring to the eagerness with which Siyyid &Kazim had
determined to rend asunder those veils which intervened between
the people of his day and the recognition of the promised
Manifestation. In the introductory pages of his works, entitled
&Sharh-i-Qasidih and &Sharh-i-Khutbih,+F1 he, in veiled
language, alludes to the blessed name of &Baha'u'llah. In a
booklet, the last he wrote, he explicitly mentions the name
of the &Bab by his reference to the term "&Dhikru'llah-i-A'zam."
In it he writes: "Addressing this noble `&Dhikr,'+F2 this mighty
voice of God, I say: `I am apprehensive of the people, lest
they harm you. I am apprehensive of my own self, lest I
too may hurt you. I fear you, I tremble at your authority,
I dread the age in which you live. Were I to treasure you
+F1 Chapter 2 of A. L. M. Nicolas' "Essai sur le &Shaykhisme," II, is entirely
+F1 devoted to a detailed enumeration of the hundred and thirty-five works
+F1 composed by Siyyid &Kazim, among which the following are of outstanding
+F1 interest:
1. &Sharh-i-Khutbiy-i-Tutunjiyyih.
2. &Sharh-i-Qasidih.
3. &Tafsirih &Ayatu'l-Kursi.
4. Dar &Asrar-i-Shihihadat-i-Imam &Husayn.
5. Cosmography.
6. &Dalilu'l-Mutahayyirin.
+F1 His works are said to exceed 300 volumes. ("A Traveller's Narrative,"
+F1 Note E, p. 238.)
+F2 "&Dhikr" means "mention," "remembrance."
+P34
as the apple of my eye until the Day of Resurrection, I would
not sufficiently have proved my devotion to you.'"+F1
How grievously Siyyid &Kazim suffered at the hands of the
people of wickedness! What harm that villainous generation
inflicted upon him! For years he suffered silently, and endured
with heroic patience all the indignities, the calumnies,
the denunciations that were heaped upon him. He was destined,
however, to witness, during the last years of his life,
how the avenging hand of God "destroyed with utter destruction"
those that opposed, vilified, and plotted against him.
In those days the followers of Siyyid &Ibrahim, that notorious
enemy of Siyyid &Kazim, banded themselves together for the
purpose of stirring up sedition and mischief and endangering
the life of their formidable adversary. By every means at
their disposal, they sought to poison the minds of his admirers
and friends, to undermine his authority, and to discredit his
name. No voice was raised in protest against the agitation
that was being sedulously prepared by that ungodly and
treacherous people, each of whom professed to be the exponent
of true learning and the repository of the mysteries of the
+F1 A. L. M. Nicolas quotes in Chapter 3 of his "Essai sur le &Shaykhisme," II,
+F1 p. 43, the following extract from the &Sharh-i-Qasidih of Siyyid &Kazim:
+F1 "I have announced that every hundred years there are a chosen few who
+F1 spread and sow the precepts which explain that which is lawful and that
+F1 which is unlawful; who tell of the things that were hidden during the
+F1 hundred preceding years. In other words, in every century a learned and
+F1 perfect man is found who causes the tree of religious law to revive and
+F1 bloom; who regenerates its trunk to such an extent that at last the book
+F1 of Creation comes to its end in a period of twelve hundred years. At that
+F1 moment, a certain number of perfect men will appear who will reveal certain
+F1 very intimate things which were hidden.... Therefore, when the twelve
+F1 hundred years will have been completed, when the first cycle is ended,
+F1 which depended upon the appearance of the Sun of the Prophet and of the
+F1 Moon of the &Vilayat, then the influence of that cycle is ended and a
+F1 second cycle begins in which the intimate precepts and hidden meanings of
+F1 the former cycle are explained." He himself then adds these words: "In
+F1 other words, and in order to render clearer this amazing statement which
+F1 truly needs no interpretation, Siyyid &Kazim tells us that the first cycle
+F1 which lasts twelve hundred years is solely for the education of the bodies
+F1 and of the spirits which are dependent upon them. It is like a child in
+F1 the womb of the mother. The second cycle is for the education of the pure
+F1 spirits, the souls which have no relation to the world of matter. It is
+F1 as though God wished to elevate the spirit by means of the performance of
+F1 its duty in this world. Therefore, when the first cycle is completed, the
+F1 glory of which is the name of &Muhammad, comes the cycle of the education
+F1 of the intimates. In this cycle the appearances obey the intimates, just
+F1 as in the preceding cycle the heavenly name of the Prophet, which is
+F1 &Ahmad, is the place of the appearance, the Master: `But this name must
+F1 necessarily be found to be of the fruit of the best soil and of the purest
+F1 air.'" Nicolas further adds in a footnote the following words: "The name
+F1 of &Ahmad mentioned above would lead one to believe that it refers to
+F1 &Shaykh &Ahmad, but one cannot say, however, in speaking of &Lahca, that
+F1 it is the best of lands, or of the purest air. We know, on the contrary,
+F1 that all the Persian poets sing the praises of &Shiraz and of its ideal
+F1 climate. It is only necessary to see what &Shaykh &Ahmad himself said of
+F1 his country."
+P35
Faith of God. No one sought to warn or awaken them.
They gathered such force and kindled such strife that they
succeeded in evicting from &Karbila, in a disgraceful manner,
the representative official of the Ottoman government, and
appropriated for their own sordid aims whatever revenues
accrued to him. Their menacing attitude aroused the central
government at Constantinople, which despatched a military
official to the scene of agitation, with full instructions to
quench the fires of mischief. With the force at his command,
that official besieged the city, and despatched a communication
to Siyyid &Kazim in which he entreated him to pacify the
minds of the excited populace. He appealed to him to counsel
moderation to its inhabitants, to induce them to relax their
stubbornness, and to surrender voluntarily to his rule. Were
they to heed his counsels, he promised that he would undertake
to ensure their safety and protection, would proclaim a
general amnesty, and would strive to promote their welfare.
If they refused, however, to submit, he warned them that
their lives would be in danger, that a great calamity would
surely befall them.
Upon the receipt of this formal communication, Siyyid
&Kazim summoned to his presence the chief instigators of the
movement, and, with the utmost wisdom and affection, exhorted
them to cease their agitation and surrender their arms.
He spoke with such persuasive eloquence, such sincerity and
detachment, that their hearts were softened and their resistance
was subdued. They solemnly undertook to throw open,
the next morning, the gates of the citadel and to present
themselves, in the company of Siyyid &Kazim, to the officer
in command of the besieging forces. It was agreed that the
Siyyid would intervene in their behalf, and secure for them
whatever would ensure their tranquillity and welfare. No
sooner had they left the presence of the Siyyid than the
&ulamas, the chief instigators of the rebellion, unanimously
arose to frustrate this plan. Fully aware that such intervention
on the part of the Siyyid, who had already excited their
envy, would serve to enhance his prestige and consolidate his
authority, they determined to persuade a number among the
foolish and excitable elements of the population to sally forth
at night and attack the forces of the enemy. They assured
+P36
them of victory on the strength of a dream in which one of
their members had seen &Abbas,+F1 who had charged him to
incite his followers to wage holy war against the besiegers
and had given him the promise of ultimate success.
Deluded by this vain promise, they rejected the advice
tendered by that wise and judicious counsellor, and arose to
execute the designs of their foolish leaders. Siyyid &Kazim,
who was well aware of the evil influence that actuated that
revolt, addressed a detailed and faithful report on the situation
to the Turkish commander, who again wrote to Siyyid
&Kazim and reiterated his appeal for a peaceful settlement of
the issue. He, moreover, declared that at a given time he
would force the gates of the citadel, and would regard the
home of the Siyyid as the only place of refuge for a defeated
enemy. This declaration the Siyyid caused to be spread
throughout the city. It served only to excite the derision
and contempt of the population. When informed of the reception
accorded that declaration, the Siyyid remarked:
"Verily, that with which they are threatened is for the morning.
Is not the morning near?"+F2
At daybreak, the appointed hour, the forces of the enemy
bombarded the ramparts of the citadel, demolished its walls,
entered the city, and pillaged and massacred a considerable
number of its population. Many fled in consternation to the
courtyard of the shrine of the &Imam &Husayn. Others sought
refuge in the sanctuary of &Abbas. Those who loved and
honoured Siyyid &Kazim betook themselves to his home. So
great was the crowd that hastened to the shelter of his residence,
that it was found necessary to appropriate a number
of the adjoining houses in order to accommodate the multitude
of refugees who pressed at his doors. So vast and excited
was the concourse that thronged his house, that when once
the tumult had subsided, it was ascertained that no less than
twenty-two persons had been trampled to death.
What consternation seized the residents and visitors of
the holy city! With what severity did the victors treat their
terrified enemy! With what audacity they ignored those
sacred rights and prerogatives with which the piety of countless
Muslim pilgrims had invested the holy sites of &Karbila!
+F1 Brother of the &Imam &Husayn.
+F2 &Qur'an, 11:81.
+P37
They refused to recognise alike the shrine of the &Imam &Husayn
and the sacred mausoleum of &Abbas as inviolable sanctuaries
for the thousands who fled before the avenging wrath of an
alien people. The hallowed precincts of both these shrines
ran with the blood of the victims. One place, and only one,
could assert its right of sanctuary to the innocent and faithful
among the population. That place was the residence of
Siyyid &Kazim. His house, with its dependencies, was regarded
as being endowed with such sanctity as even the most hallowed
shrine of &shi'ah &Islam had failed to retain. That strange
manifestation of the avenging wrath of God was an object
lesson to those who were inclined to belittle the station of
that holy man. That memorable event+F1 happened on the
eighth of &Dhi'l-Hijjih in the year 1258 A.H.+F2
It is admittedly evident that in every age and dispensation
those whose mission it is either to proclaim the Truth or to
prepare the way for its acceptance, have invariably been opposed
by a number of powerful adversaries, who challenged
their authority and attempted to pervert their teachings.
These have, either by fraud or pretence, calumny or oppression,
succeeded for a time in beguiling the uninformed and in
+F1 A. L. M. Nicolas, in his "Essai sur le &Shaykhisme," II, pp. 29-30,
+F1 describes the event as follows:
+F1 "It was in the year 1258 (1842) that this event took place, on the day of
+F1 the Feast of Qadr. The armies of &Baghdad, under the leadership of &Najib
+F1 &Pasha, took possession of &Karbila whose inhabitants they massacred and
+F1 whose rich Mosques they pillaged. About nine thousand people were killed,
+F1 the majority of whom were Persians. &Muhammad &Shah was seriously ill at
+F1 the time of this disaster and therefore his officials had kept the news
+F1 from him.
+F1 "When the &Shah heard later on of these events, he grew furiously angry
+F1 and swore fierce vengeance, but the Russian and English representatives
+F1 intervened in order to quiet things. Finally &Mirza &Ja'far &Khan
+F1 &Mushiru'd-Dawlih, on return from his ambassadorship at Constantinople, was
+F1 sent to Erzeroum there to meet the English, Russian and Ottoman delegates.
+F1 "Having arrived at &Tabriz, the Persian plenipotentiary fell ill and
+F1 &Haji &Mirza &Aqasi appointed in his place &Mirza &Taqi &Khan-i-Farahani,
+F1 &Vazir &Nizam: this man appeared in Erzeroum with two hundred officers.
+F1 "The Turkish delegate was Anvar Effendi who showed himself both courteous
+F1 and conciliatory, but one of the men of the &Amir &Nizam committed an
+F1 offense against the Sunnite religion; the population then attacked the camp
+F1 of the Ambassador, two or three Persians were killed, everything was
+F1 pillaged and the &Amir &Nizam was saved only through the intervention of
+F1 &Badri &Pasha.
+F1 "The Turkish Government expressed regret and paid an indemnity of 15,000
+F1 &tumans.
+F1 "In his &Hidayatut-Talibin, &Karim &Khan asserts that during the sack of
+F1 &Karbila, the victorious troops respected the homes of the &Shaykhis. All
+F1 those, he said, who sought refuge in them were saved, together with many
+F1 precious objects which were gathered there. None of the companions of
+F1 Siyyid &Kazim were killed, while those who had sought refuge in the holy
+F1 sepulchres were massacred without mercy. It is said that the &Pasha
+F1 entered on horseback within the sacred precincts."
+F2 January 10, 1843 A.D.
+P38
misleading the feeble. Desirous of maintaining their hold
over the thoughts and consciences of men, they have, so long
as the Faith of God remained concealed, been able to enjoy
the fruits of a fleeting and precarious ascendancy. No sooner
was the Faith proclaimed, however, than they found, to their
utter dismay, the effects of their dark plottings pale before
the dawning light of the new Day of God. Before the fierce
rays of that rising Orb all their machinations and evil deeds
faded into nothingness and were soon a thing forgotten.
Around Siyyid &Kazim were likewise gathered a number of
vain and ignoble people who feigned devotion and attachment
to his person; who professed to be devout and pious, and who
claimed to be the sole repositories of the mysteries enshrined
in the utterances of &Shaykh &Ahmad and his successor. They
occupied the seats of honour in the company of the assembled
disciples of Siyyid &Kazim. To them he addressed his discourse,
and towards them he showed marked consideration
and courtesy. And yet he often, in covert and subtle phrases,
I alluded to their blindness, their vainglory and utter inaptitude
for the apprehension of the mysteries of Divine utterance.
Among his allusions were the following: "None can comprehend
my language except him who is begotten of me." Oftentimes
he quoted this saying: "I am spellbound by the vision.
I am mute with wonder, and behold the world bereft of the
power of hearing. I am powerless to divulge the mystery,
and find the people incapable of bearing its weight." On another
occasion he remarked: "Many are those who claim to
have attained union with the Beloved, and yet that Beloved
refuses to acknowledge their claim. By the tears which he
sheds for his loved One can the true lover be distinguished
from the false." Many a time he observed: "He who is
destined to be made manifest after me is of pure lineage, of
illustrious descent, of the seed of &Fatimih. He is of medium
height, and is free from bodily deficiency."+F1
+F1 A. L. M. Nicolas, in his "Essai sur le &Shaykhisme," Il, pp. 60-61, gives
+F1 the following extract from the writings of Siyyid &Kazim: "You have
+F1 understood, I think, that the religious law and the precepts of morality
+F1 are the food of the Spirit. It is then necessary that these religious laws
+F1 be diverse; it is necessary that sometimes the older regulations be
+F1 annulled; it is necessary that these precepts contain some things which are
+F1 doubtful and some things which are certain; some things general and some
+F1 things specific; some things absolute and some things finite; some of
+F1 appearances and some of inner realities, so that the child may reach
+F1 adolescence and may be perfect in his power and his capacity.
+F1 "It is, at that time, that the &Qa'im will appear and after his
+F1 manifestation the length of his days will come to an end and he will be
+F1 martyred, and when he is martyred, the world will have reached its
+F1 eighteenth year."
+P39
I have heard &Shaykh &Abu-Turab+F1 recount the following:
"I, together with a number of the disciples of Siyyid &Kazim,
regarded the allusions to these deficiencies, from which the
Siyyid declared the promised One to be free, as specifically
directed toward three individuals amongst our fellow-disciples.
We even designated them by such appellations as indicated
their bodily defects. One of them was &Haji &Mirza &Karim
&Khan,+F2 son of &Ibrahim &Khan-i-Qajar-i-Kirmani, who was both
one-eyed and sparsely bearded. Another was &Mirza &Hasan-i-Gawhar,
an exceptionally corpulent man. The third was
&Mirza &Muhit-i-Sha'ir-i-Kirmani, who was extraordinarily lean
and tall. We felt convinced that these were none other than
those to whom the Siyyid constantly alluded as those vain
and faithless people who would eventually reveal their real
selves, and betray their ingratitude and folly. As to &Haji
&Mirza &Karim &Khan, who for years sat at the feet of Siyyid
&Kazim and acquired from him all his so-called learning, in
the end he obtained leave from his master to settle in &Kirman,
and there engage in the promotion of the interests of &Islam
and the dissemination of those traditions that clustered round
the sacred memory of the &Imams of the Faith.
"I was present in the library of Siyyid &Kazim when, one
day, an attendant of &Haji &Mirza &Karim &Khan arrived, holding
a book in his hand, which he presented to the Siyyid on
behalf of his master, requesting him to peruse it and to signify
in his own handwriting his approval of its contents. The
Siyyid read portions of that book, and returned it to the
attendant with this message: `Tell your master that he,
better than anyone else, can estimate the value of his own
book.' The attendant had retired when the Siyyid, with sorrowful
voice, remarked: `Accursed be he! For years he has
been associated with me, and now that he intends to depart,
his one aim, after so many years of study and companionship,
+F1 According to Samandar (p. 32), &Shaykh &Abu-Turab was a native of
+F1 &Ishhtihad, and ranked among the leading disciples of Siyyid &Kazim. He
+F1 married the sister of &Mulla &Husayn. He died while in prison in &Tihran.
+F2 "The &Bab wrote to &Haji &Muhammad-Karim &Khan ... and invited him to
+F2 acknowledge his authority. This the latter not only entirely refused to
+F2 do, but further wrote a treatise against the &Bab and his doctrines." (P.
+F2 910.) "At least two such treatises were written by &Haji &Muhammad-Karim
+F2 &Khan. One of them was composed at a later date than this, probably after
+F2 the &Bab's death, at the special request of &Nasiri'd-Din &Shah. Of these
+F2 two one has been printed, and is called `the crushing of falsehood'
+F2 (&Izhaqu'l-Batil)." (Footnote 1, p. 910.) (Journal of the Royal Asiatic
+F2 Society, 1889, article 12.)
+P40
is to diffuse, through his book, such heretical and atheistic
doctrines as he now wishes me to endorse. He has covenanted
with a number of self-seeking hypocrites with the view of
establishing himself in &Kirman, and in order to assume, after
my departure from this world, the reins of undisputed leadership.
How grievously he erred in his judgment! For the
breeze of divine Revelation, wafted from the Day-Spring
of guidance, will assuredly quench his light and destroy his influence.
The tree of his endeavour will eventually yield
naught but the fruit of bitter disillusion and gnawing remorse.
Verily I say, you shall behold this with your own eyes. My
prayer for you is that you may be protected from the mischievous
influence which he, the antichrist of the promised
Revelation, will in future exercise.' He bade me conceal this
prediction until the Day of Resurrection, the Day when the
Hand of Omnipotence will have disclosed the secrets which
are now hidden within the breasts of men. `On that Day,'
he exhorted me, `arise with unswerving purpose and determination
for the triumph of the Faith of God. Publish far and
wide all that you have heard and witnessed.'" This same
&Shaykh &Abu-Turab, who in the early days of the Dispensation
proclaimed by the &Bab thought it wiser and better not
to identify himself with His Cause, cherished in his heart the
fondest love for the revealed Manifestation, and in his faith
remained firm and immovable as the rock. Eventually that
smouldering fire blazed forth in his soul and was responsible
for such behaviour on his part as to cause him to suffer imprisonment
in &Tihran, in the same dungeon within which
&Baha'u'llah was confined. He remained steadfast to the very
end, and crowned a life of loving sacrifice with the glory of
martyrdom.
And as the days of Siyyid &Kazim drew to a close, he, whenever
he met his disciples, whether in private converse or public
discourse, exhorted them, saying: "O my beloved companions!
Beware, beware, lest after me the world's fleeting vanities
beguile you. Beware lest you wax haughty and forgetful of
God. It is incumbent upon you to renounce all comfort,
all earthly possessions and kindred, in your quest of Him
who is the Desire of your hearts and of mine. Scatter far
and wide, detach yourselves from all earthly things, and
+P41
humbly and prayerfully beseech your Lord to sustain and
guide you. Never relax in your determination to seek and
find Him who is concealed behind the veils of glory. Persevere
till the time when He, who is your true Guide and
Master, will graciously aid you and enable you to recognise
Him. Be firm till the day when He will choose you as the
companions and the heroic supporters
of the promised &Qa'im.
Well is it with every one of
you who will quaff the cup of
martyrdom in His path. Those
of you whom God, in His wisdom,
will preserve and keep
to witness the setting of the
Star of Divine guidance, that
Harbinger of the Sun of Divine
Revelation, must needs be patient,
must remain assured and
steadfast. Such ones amongst
you must neither falter nor
feel dismayed. For soon after
the first trumpet-blast which
is to smite the earth with extermination
and death, there
shall be sounded again yet another
call, at which all things
will be quickened and revived.
Then will the meaning of these
sacred verses be revealed: `And
there was a blast on the trumpet,
and all who are in the heavens and all who are in
the earth expired, save those whom God permitted to live.
Then was there sounded another blast, and, lo! arising, they
gazed around them. And the earth shone with the light of
her Lord, and the Book was set, and the Prophets were
brought up, and the witnesses; and judgment was given between
them with equity; and none was wronged.'+F1 Verily I
say, after the &Qa'im the &Qayyum+F2 will be made manifest. For
+F1 &Qur'an, 39:68.
+F2 References to the &Bab and to &Baha'u'llah, respectively.
+P42
when the star of the Former has set, the sun of the beauty
of &Husayn will rise and illuminate the whole world. Then
will be unfolded in all its glory the `mystery' and the `secret'
spoken of by &Shaykh &Ahmad, who has said: `The mystery
of this Cause must needs be made manifest, and the secret
of this Message must needs be divulged.' To have attained
unto that Day of days is to have attained unto the crowning
glory of past generations, and one goodly deed performed in
that age is equal to the pious worship of countless centuries.
How often has that venerable soul, &Shaykh &Ahmad, recited
those verses of the &Qur'an already referred to! What stress
he laid upon their significance as foreshadowing the advent
of those twin Revelations which are to follow each other in
rapid succession, and each of which is destined to suffuse
the world with all its glory! How many times did he exclaim:
`Well is it with him who will recognise their significance and
behold their splendour!' How often, addressing me, did he
remark: `Neither of us shall live to gaze upon their effulgent
glory. But many of the faithful among your disciples shall
witness the Day which we, alas, can never hope to behold!'
O my beloved companions! How great, how very great, is
the Cause! How exalted the station to which I summon you!
How great the mission for which I have trained and prepared
you! Gird up the loins of endeavour, and fix your gaze upon
His promise. I pray to God graciously to assist you to
weather the storms of tests and trials which must needs beset
you, to enable you to emerge, unscathed and triumphant,
from their midst, and to lead you to your high destiny."
Every year, in the month of &Dhi'l-Qa'dih, the Siyyid
would proceed from &Karbila to &Kazimayn+F1 in order to visit
the shrines of the &imams. He would return to &Karbila in
time to visit, on the day of &Arafih, the shrine of the &Imam
&Husayn. In that year, the last year of his life, he, faithful
to his custom, departed from &Karbila in the first days of the
month of &Dhi'l-Qa'dih, in the year 1259 A.H.,+F2 accompanied
by a number of his companions and friends. On the fourth
day of that month he arrived at the &Masjid-i-Baratha, situated
+F1 The tombs of "the two &Kazims," the seventh &Imam &Musa &Kazim and the
+F1 ninth &Imam &Muhammad-Taqi, about three miles north of &Baghdad. Around
+F1 them has grown up a considerable town, inhabited chiefly by Persians, known
+F1 as "&Kazimayn."
+F2 November 23--December 23, 1843 A.D.
+P43
on the highway between &Baghdad and &Kazimayn, in
time to offer up his noonday prayer. He bade the &Muadhdhin
summon the faithful to gather and pray. Standing beneath
the shade of a palm which faced the masjid, he joined the
congregation, and had just concluded his devotions when an
Arab suddenly appeared, approached the Siyyid, and embraced
him. "Three days ago," he said, "I was shepherding
my flock in this adjoining pasture, when sleep suddenly fell
upon me. In my dream I saw &Muhammad, the Apostle of
God, who addressed me in these words: `Give ear, O shepherd,
to My words, and treasure them within your heart. For
these words of Mine are the trust of God which I commit to
your keeping. If you be faithful to them, great will be your
reward. If you neglect them, grievous retribution will befall
you. Hear Me; this is the trust with which I charge you:
Stay within the precincts of the &Masjid-i-Baratha. On the
third day after this dream, a scion of My house, Siyyid &Kazim
by name, will, accompanied by his friends and companions,
+P44
alight, at the hour of noon, beneath the shadow of the palm
in the vicinity of the masjid. There he will offer his prayer.
As soon as your eyes fall upon him, seek his presence and
convey to him My loving greetings. Tell him, from Me:
"Rejoice, for the hour of your departure is at hand. When
you shall have performed your visits in &Kazimayn and shall
have returned to &Karbila, there, three days after your return,
on the day of &Arafih,+F1 you will wing your flight to Me. Soon
after shall He who is the Truth be made manifest. Then
+F1 December 31, 1843 A.D.
+P45
shall the world be illuminated by the light of His face."'"
A smile wreathed the countenance of Siyyid &Kazim upon the
completion of the description of the dream related by that
shepherd. He said: "Of the truth of the dream which you
have dreamt there is no doubt." His companions were sorely
grieved. Turning to them, he said: "Is not your love for
me for the sake of that true One whose advent we all await?
Would you not wish me to die, that the promised One may
be revealed?" This episode, in its entirety, has been related
to me by no less than ten persons, all of whom were present
on that occasion, and who testified to its accuracy. And yet
many of those who witnessed with their own eyes such marvellous
signs have rejected the Truth and repudiated His
Message!
This strange event was noised abroad. It brought sadness
to the heart of the true lovers of Siyyid &Kazim. To
these he, with infinite tenderness and joy, addressed words
of cheer and comfort. He calmed their troubled hearts, fortified
their faith, and inflamed their zeal. With dignity and
calm he completed his pilgrimage and returned to &Karbila.
The very day of his arrival he fell ill, and was confined to bed.
His enemies spread the rumour that he had been poisoned
by the Governor of &Baghdad. This was sheer calumny and
downright falsehood, inasmuch as the Governor himself had
placed his unqualified confidence in Siyyid &Kazim, and had
always regarded him as a highly talented leader endowed
with keen perception and possessed of irreproachable character.+F1
On the day of &Arafih, in the year 1259 A.H., at the
ripe age of sixty, Siyyid &Kazim, in accordance with the vision
of that lowly shepherd, bade farewell to this world, leaving
behind him a band of earnest and devoted disciples who,
purged of all worldly desire, set out in quest of their promised
Beloved. His sacred remains were interred within the precincts
of the shrine of the &Imam &Husayn.+F2 His passing raised
+F1 "&Karim &Khan, regarding the taking of &Karbila, speaks emphatically of
+F1 the respect which the attacking troops showed to the &Shaykhis and to
+F1 Siyyid &Kazim-i-Rashti. He declares, without the least hesitation, that it
+F1 is very likely that Siyyid &Kazim was poisoned in &Baghdad by this infamous
+F1 &Najib &Pasha who, he says, gave him a potion to drink which caused such
+F1 intense thirst that it brought about the death of Siyyid &Kazim. It is
+F1 thus that the Persians record history!" (A. L. M. Nicolas' "Essai sur le
+F1 &Shaykhisme," II, pp. 30-31.)
+F2 "He was buried behind the window in the corridor of the tomb of the Lord
+F2 of the Confessors. This tomb was built on an incline toward the interior
+F2 of the forbidden precincts." (Ibid., p. 31.)
+P46
a tumult in &Karbila similar to the agitation that seized its
people the preceding year,+F1 on the eve of the day of &Arafih,
when the victorious enemy forced the gates of the citadel and
massacred a considerable number of its besieged inhabitants.
A year before, on that day, his house had been the one haven
of peace and security for the bereaved and homeless, whereas
now it had become a house of sorrow where those whom he had
befriended and succoured bewailed his passing and
mourned his loss.+F2
+F1 "During the lifetime of Siyyid &Kazim, the doctrine of the &Shaykhis
+F1 spread over all Persia so well that in the Province of &Iraq alone there
+F1 were more than a hundred thousand &murids." (Journal Asiatique, 1866, tome
+F1 7, p. 463.)
+F2 "Here ends the history of the establishment of &Shaykhism, or at least of
+F2 its unity, for, after the death of Siyyid &Kazim-i-Rashti, it became
+F2 divided into two branches. One branch, under the name of &Babism, flowered
+F2 as foreshadowed by the strength of the movement created by &Shaykh &Ahmad,
+F2 thus fulfilling the expectations of the two masters, if one may believe
+F2 their predictions. The other, under the leadership of &Karim
+F2 &Khan-i-Qajar-i-Kirmani, will continue its struggles against the &Shiite
+F2 sect, but will always seek security in affecting the outer appearance
+F2 &Ithna-'Asharisme. If, according to &Karim &Khan, the &Bab and his
+F2 followers are infamous and impious, for the &Babis, &Karim &Khan is the
+F2 Anti-Christ or &Dajjal foretold by &Muhammad." (A. L. M. Nicolas' "Essai
+F2 sur le &Shaykhisme," II, p. 31.)
+P47
CHAPTER III
THE DECLARATION OF THE &BAB'S MISSION
THE death of Siyyid &Kazim was the signal for renewed
activity on the part of his enemies. Athirst
for leadership, and emboldened by his removal and
the consequent dismay of his followers, they reasserted
their claims and prepared to realise their ambitions.
For a time, fear and anxiety filled the hearts of Siyyid &Kazim's
faithful disciples, but with the return of &Mulla &Husayn-i-Bushru'i
from the highly successful mission with which he
had been entrusted by his teacher, their gloom was dispelled.+F1
It was on the first day of &Muharram, in the year 1260 A.H.,+F2
that &Mulla &Husayn came back to &Karbila. He cheered and
strengthened the disconsolate disciples of his beloved chief,
reminded them of his unfailing promise, and pleaded for unrelaxing
vigilance and unremitting effort in their search for
the concealed Beloved. Living in the close neighbourhood
of the house the Siyyid had occupied, he, for three days,
was engaged continually in receiving visits from a considerable
number of mourners who hastened to convey to him, as
the leading representative of the Siyyid's disciples, the expression
of their distress and sorrow. He afterwards summoned
a group of his most distinguished and trusted fellow-disciples
and enquired about the expressed wishes and the
last exhortations of their departed leader. They told him
that, repeatedly and emphatically, Siyyid &Kazim had bidden
them quit their homes, scatter far and wide, purge their
hearts from every idle desire, and dedicate themselves to the
quest of Him to whose advent he had so often alluded. "He
told us," they said, "that the Object of our quest was now
+F1 "&Mulla &Husayn-i-Bushru'i was a man whose great learning and strength of
+F1 character were acknowledged even by his enemies. He had devoted himself to
+F1 study from early childhood and his progress in theology and jurisprudence
+F1 had won him no little consideration." (Comte de Gobineau's "Les Religions
+F1 et les Philosophies dans l'Asie Centrale," p. 128.)
+F2 January, 22, 1844 A.D.
+P48
revealed. The veils that intervened between you and Him
are such as only you can remove by your devoted search.
Nothing short of prayerful endeavour, of purity of motive,
of singleness of mind, will enable you to tear them asunder.
Has not God revealed in His Book: `Whoso maketh efforts
for Us, in Our ways will We guide them'?"+F1 "Why, then,"
&Mulla &Husayn observed, "have you chosen to tarry in &Karbila?
Why is it that you have not dispersed, and arisen to carry
out his earnest plea?" "We acknowledge our failure," was
their reply; "to your greatness we all bear witness. Such is
our confidence in you, that if you claim to be the promised
One, we shall all readily and unquestionably submit. We
herein pledge our loyalty and obedience to whatever you bid
us perform." "God forbid!" exclaimed &Mulla &Husayn. "Far
be it from His glory that I, who am but dust, should be compared
to Him who is the Lord of Lords! Had you been conversant
with the tone and language of Siyyid &Kazim, you
never would have uttered such words. Your first obligation,
as well as mine, is to arise and carry out, both in the spirit
and in the letter, the dying message of our beloved chief."
He arose instantly from his seat, and went directly to &Mirza
&Hasan-i-Gawhar, &Mirza &Muhit, and other well-known figures
among the disciples of Siyyid &Kazim. To each and all he
fearlessly delivered the parting message of his chief, emphasised
the pressing character of their duty, and urged them to
arise and fulfil it. To his plea they returned evasive and unworthy
answers. "Our enemies," one of them remarked, "are
many and powerful. We must remain in this city and guard
the vacant seat of our departed chief." Another observed:
"It is incumbent upon me to stay and care for the children
whom the Siyyid has left behind." &Mulla &Husayn immediately
recognised the futility of his efforts. Realising the degree
of their folly, their blindness and ingratitude, he spoke
to them no more. He retired, leaving them to their idle
pursuits.
As the year sixty, the year that witnessed the birth of the
promised Revelation, had just dawned upon the world, it
would not seem inappropriate, at this juncture, to digress
from our theme, and to mention certain traditions of &Muhammad
+F1 &Qur'an, 29:69.
+P49
and of the &imams of the Faith which bear specific
reference to that year. &Imam &Ja'far, son of &Muhammad,
when questioned concerning the year in which the &Qa'im was
to be made manifest, replied as follows: "Verily, in the year
sixty His Cause shall be revealed, and His name shall be
noised abroad." In the works of the learned and far-famed
&Muhyi'd-Din-i-'Arabi, many references are to be found regarding
both the year of the advent and the name of the
promised Manifestation. Among them are the following:
"The ministers and upholders of His Faith shall be of the
people of Persia." "In His name, the name of the Guardian
[&Ali] precedeth that of the Prophet [&Muhammad]." "The
year of His Revelation is identical with half of that number
which is divisible by nine [2520]." &Mirza &Muhammad-i-Akhbari,
in his poems relating to the year of the Manifestation,
+P50
makes the following prediction: "In the year &Ghars
[the numerical value of the letters of which is 1260] the earth
shall be illumined by His light, and in &Gharasih [1265] the
world shall be suffused with its glory. If thou livest until
the year &Gharasi [1270], thou shalt witness how the nations,
the rulers, the peoples, and the Faith of God shall all have
been renewed." In a tradition ascribed to the &Imam &Ali,
the Commander of the Faithful, it is likewise recorded:
"In &Ghars the Tree of Divine guidance shall be planted."
&Mulla &Husayn, having acquitted himself of the obligation
he felt to urge and awaken his fellow-disciples, set out from
&Karbila for Najaf. With him were &Muhammad-Hasan, his
brother, and &Muhammad-Baqir, his nephew, both of whom
had accompanied him ever since his visit to his native town
of &Bushruyih, in the province of &Khurasan. Arriving at the
&Masjid-i-Kufih, &Mulla &Husayn decided to spend forty days
in that place, where he led a life of retirement and prayer.
By his fasts and vigils he prepared himself for the holy adventure
upon which he was soon to embark. In the exercise
of these acts of worship, his brother alone was associated
with him, while his nephew, who attended to their daily
needs, observed the fasts, and in his hours of leisure joined
them in their devotions.
This cloistered calm with which they were surrounded
was, after a few days, unexpectedly interrupted by the arrival
of &Mulla &Aliy-i-Bastami, one of the foremost disciples of
Siyyid &Kazim. He, together with twelve other companions,
arrived at the &Masjid-i-Kufih, where he found his fellow-disciple
&Mulla &Husayn immersed in contemplation and prayer.
&Mulla &Ali was endowed with such vast learning, and was so
deeply conversant with the teachings of &Shaykh &Ahmad, that
many regarded him as even superior to &Mulla &Husayn. On
several occasions he attempted to enquire from &Mulla &Husayn
as to his destination after the termination of the period of
his retirement. Every time he approached him, he found
him so wrapt in his devotions that he felt it impossible to
venture a question. He soon decided to retire, like him, for
forty days from the society of men. All his companions followed
his example with the exception of three who acted as
their personal attendants.
+P51
Immediately after the completion of his forty days' retirement,
&Mulla &Husayn, together with his two companions,
departed for Najaf. He left &Karbila by night, visited on his
way the shrine of Najaf, and proceeded directly to &Bushihr,
on the Persian Gulf. There he started on his holy quest
after the Beloved of his heart's desire. There, for the first
time, he inhaled the fragrance of Him who, for years, had
led in that city the life of a merchant and humble citizen.
+P52
There he perceived the sweet savours of holiness with which
that Beloved's countless invocations had so richly impregnated
the atmosphere of that city.
He could not, however, tarry longer in &Bushihr. Drawn
as if by a magnet which seemed to attract him irresistibly
towards the north, he proceeded to &Shiraz. Arriving at the
gate of that city, he instructed his brother and his nephew
to proceed directly to the &Masjid-i-Ilkhani, and there to remain
until his arrival. He expressed the hope that, God
willing, he would arrive in time to join them in their evening
prayer.
On that very day, a few hours before sunset, whilst walking
outside the gate of the city, his eyes fell suddenly upon a
Youth of radiant countenance, who wore a green turban and
who, advancing towards him, greeted him with a smile of
loving welcome. He embraced &Mulla &Husayn with tender
affection as though he had been his intimate and lifelong
friend. &Mulla &Husayn thought Him at first to be a disciple
of Siyyid &Kazim who, on being informed of his approach to
&Shiraz, had come out to welcome him.
&Mirza &Ahmad-i-Qazvini, the martyr, who on several occasions
had heard &Mulla &Husayn recount to the early believers
the story of his moving and historic interview with the &Bab,
related to me the following: "I have heard &Mulla &Husayn
repeatedly and graphically describe the circumstances of that
remarkable interview: `The Youth who met me outside the
gate of &Shiraz overwhelmed me with expressions of affection
and loving-kindness. He extended to me a warm invitation
to visit His home, and there refresh myself after the fatigues
of my journey. I prayed to be excused, pleading that my
+P53
two companions had already arranged for my stay in that
city, and were now awaiting my return. "Commit them to
the care of God," was His reply; "He will surely protect and
watch over them." Having spoken these words, He bade me
follow Him. I was profoundly impressed by the gentle yet
compelling manner in which that strange Youth spoke to me.
As I followed Him, His gait, the charm of His voice, the
dignity of His bearing, served to enhance my first impressions
of this unexpected meeting.
"`We soon found ourselves standing at the gate of a house
of modest appearance. He knocked at the door, which was
soon opened by an Ethiopian servant. "Enter therein in
peace, secure,"+F1 were His words as He crossed the threshold
+F1 &Qur'an, 15:46.
+P54
and motioned me to follow Him. His invitation, uttered
with power and majesty, penetrated my soul. I thought it a
good augury to be addressed in such words, standing as I
did on the threshold of the first house I was entering in
&Shiraz, a city the very atmosphere of which had produced
already an indescribable impression upon me. Might not my
visit to this house, I thought to myself, enable me to draw
nearer to the Object of my quest? Might it not hasten the
termination of a period of intense longing, of strenuous search,
of increasing anxiety, which such a quest involves? As I entered
the house and followed my Host to His chamber, a
feeling of unutterable joy invaded my being. Immediately
+P55
we were seated, He ordered a ewer of water to be brought,
and bade me wash away from my hands and feet the stains
of travel. I pleaded permission to retire from His presence
and perform my ablutions in an adjoining room. He refused
to grant my request, and proceeded to pour the water over
my hands. He then gave me to drink of a refreshing beverage,
after which He asked for the samovar+F1 and Himself prepared
the tea which He offered me.
"`Overwhelmed with His acts of extreme kindness, I arose
to depart. "The time for evening prayer is approaching," I
ventured to observe. "I have promised my friends to join
them at that hour in the &Masjid-i-Ilkhani." With extreme
courtesy and calm He replied: "You must surely have made
the hour of your return conditional upon the will and pleasure
of God. It seems that His will has decreed otherwise. You
need have no fear of having broken your pledge." His
dignity and self-assurance silenced me I renewed my ablutions
and prepared for prayer. He, too, stood beside me
and prayed. Whilst praying, I unburdened my soul, which
+F1 Tea-urn.
+P56
was much oppressed, both by the mystery of this interview
and the strain and stress of my search. I breathed this
prayer: "I have striven with all my soul, O my God, and
until now have failed to find Thy promised Messenger. I
testify that Thy word faileth not, and that Thy promise is
sure."
"`That night, that memorable night, was the eve preceding
the fifth day of &Jamadiyu'l-Avval, in the year 1260 A.H.+F1
+F1 Corresponding with the evening of May 22, 1844 A.D. The 23rd of May fell
+F1 on a Thursday.
+P57
It was about an hour after sunset when my youthful Host
began to converse with me. "Whom, after Siyyid &Kazim,"
He asked me, "do you regard as his successor and your
leader?" "At the hour of his death," I replied, "our departed
teacher insistently exhorted us to forsake our homes, to
scatter far and wide, in quest of the promised Beloved. I
have, accordingly, journeyed to Persia, have arisen to accomplish
his will, and am still engaged in my quest." "Has your
teacher," He further enquired, "given you any detailed indications
as to the distinguishing features of the promised One?"
"Yes," I replied, "He is of a pure lineage, is of illustrious
descent, and of the seed of &Fatimih. As to His age, He is
more than twenty and less than thirty. He is endowed with
innate knowledge. He is of medium height, abstains from
smoking, and is free from bodily deficiency." He paused for
a while and then with vibrant voice declared: "Behold, all
these signs are manifest in Me!" He then considered each
of the above-mentioned signs separately, and conclusively
demonstrated that each and all were applicable to His person.
I was greatly surprised, and politely observed: "He whose
advent we await is a Man of unsurpassed holiness, and the
Cause He is to reveal, a Cause of tremendous power. Many
and diverse are the requirements which He who claims to be
its visible embodiment must needs fulfil. How often has
Siyyid &Kazim referred to the vastness of the knowledge of
the promised One! How often did he say: `My own knowledge
is but a drop compared with that with which He has
been endowed. All my attainments are but a speck of dust
in the face of the immensity of His knowledge. Nay, immeasurable
is the difference!'" No sooner had those words
dropped from my lips than I found myself seized with fear
and remorse, such as I could neither conceal nor explain. I
bitterly reproved myself, and resolved at that very moment
to alter my attitude and to soften my tone. I vowed to God
that should my Host again refer to the subject, I would, with
the utmost humility, answer and say: "If you be willing to
substantiate your claim, you will most assuredly deliver me
from the anxiety and suspense which so heavily oppress my
soul. I shall truly be indebted to you for such deliverance."
When I first started upon my quest, I determined to regard
+P58
[Illustrations: VIEWS OF THE UPPER ROOM OF THE &BAB'S HOUSE IN &SHIRAZ WHERE
HE DECLARED HIS MISSION.]
+P59
the two following standards as those whereby I could ascertain
the truth of whosoever might claim to be the promised
&Qa'im. The first was a treatise which I had myself composed,
bearing upon the abstruse and hidden teachings propounded
by &Shaykh &Ahmad and Siyyid &Kazim. Whoever seemed to
me capable of unravelling the mysterious allusions made in
that treatise, to him I would next submit my second request,
and would ask him to reveal, without the least hesitation or
reflection, a commentary on the &Surih of Joseph, in a style
and language entirely different from the prevailing standards
of the time. I had previously requested Siyyid &Kazim, in
private, to write a commentary on that same &Surih, which
he refused, saying: "This is, verily, beyond me. He, that
great One, who comes after me will, unasked, reveal it for
you. That commentary will constitute one of the weightiest
testimonies of His truth, and one of the clearest evidences
of the loftiness of His position."+F1
"`I was revolving these things in my mind, when my
distinguished Host again remarked: "Observe attentively.
Might not the Person intended by Siyyid &Kazim be none
other than I?" I thereupon felt impelled to present to Him
a copy of the treatise which I had with me. "Will you," I
asked Him, "read this book of mine and look at its pages
with indulgent eyes? I pray you to overlook my weaknesses
and failings." He graciously complied with my wish. He
opened the book, glanced at certain passages, closed it, and
began to address me. Within a few minutes He had, with
characteristic vigour and charm, unravelled all its mysteries
and resolved all its problems. Having to my entire satisfaction
accomplished, within so short a time, the task I had
expected Him to perform, He further expounded to me certain
truths which could be found neither in the reported sayings
of the &imams of the Faith nor in the writings of &Shaykh
&Ahmad and Siyyid &Kazim. These truths, which I had never
heard before, seemed to be endowed with refreshing vividness
and power. "Had you not been My guest," He afterwards
+F1 "&Mulla &Husayn is reported to have said the following: "One day, when I
+F1 was alone with the late Siyyid [&Kazim] in his library, I enquired the
+F1 reason why the &Suriy-i-Yusuf was entitled in the &Qur'an `the Best of
+F1 Stories,' to which he replied that it was not then the proper occasion for
+F1 explaining the reason. This incident remained concealed in my mind,
+F1 neither had I mentioned it to anyone." ("The &Tarikh-i-Jadid," p. 39.)
+P60
[Illustrations: HIS BEDCHAMBER. HIS MOTHER'S ROOM. HIS SITTING ROOM.
VIEWS OF THE &BAB'S HOUSE IN &SHIRAZ.]
+P61
observed, "your position would indeed have been a grievous
one. The all-encompassing grace of God has saved you. It
is for God to test His servants, and not for His servants to
judge Him in accordance with their deficient standards. Were
I to fail to resolve your perplexities, could the Reality that
shines within Me be regarded as powerless, or My knowledge
be accused as faulty? Nay, by the righteousness of God!
it behoves, in this day, the peoples and nations of both the
East and the West to hasten to this threshold, and here seek
to obtain the reviving grace of the Merciful. Whoso hesitates
will indeed be in grievous loss. Do not the peoples of
the earth testify that the fundamental purpose of their creation
is the knowledge and adoration of God? It behoves
them to arise, as earnestly and spontaneously as you have
arisen, and to seek with determination and constancy their
promised Beloved." He then proceeded to say: "Now is
the time to reveal the commentary on the &Surih of Joseph."
He took up His pen and with incredible rapidity revealed
the entire &Surih of Mulk, the first chapter of His commentary
on the &Surih of Joseph. The overpowering effect of the manner
in which He wrote was heightened by the gentle intonation
of His voice which accompanied His writing. Not for one
moment did He interrupt the flow of the verses which streamed
from His pen. Not once did He pause till the &Surih of Mulk
was finished. I sat enraptured by the magic of His voice and
the sweeping force of His revelation. At last I reluctantly
arose from my seat and begged leave to depart. He smilingly
bade me be seated, and said: "If you leave in such a state,
whoever sees you will assuredly say: `This poor youth has
lost his mind.'" At that moment the clock registered two
hours and eleven minutes after sunset.+F1 That night, the eve
of the fifth day of &Jamadiyu'l-Avval, in the year 1260 A.H.,
corresponded with the eve preceding the sixty-fifth day after
&Naw-ruz, which was also the eve of the sixth day of &Khurdad,
of the year Nahang. "This night," He declared, "this very
hour will, in the days to come, be celebrated as one of the
greatest and most significant of all festivals. Render thanks
+F1 The date of the Manifestation is fixed by the following passage in the
+F1 Persian &Bayan [&Vahid 2, &Bab 7): "The beginning thereof was when two
+F1 hours and eleven minutes [had passed] from the evening preceding the fifth
+F1 of &Jamadiyu'l-Ula, 1260 [A.H.], which is the year 1270 of the mission [of
+F1 &Muhammad]." (From manuscript copy of &Bayan written by the hand of Siyyid
+F1 &Husayn, amanuensis and companion of the &Bab.)
+P62
to God for having graciously assisted you to attain your
heart's desire, and for having quaffed from the sealed wine of
His utterance. `Well is it with them that attain thereunto.'"+F1
"`At the third hour after sunset, my Host ordered the
dinner to be served. That same Ethiopian servant appeared
again and spread before us the choicest food. That holy
repast refreshed alike my body and soul. In the presence
of my Host, at that hour, I felt as though I were feeding upon
the fruits of Paradise. I could not but marvel at the manners
and the devoted attentions of that Ethiopian servant whose
very life seemed to have been transformed by the regenerating
influence of his Master. I then, for the first time, recognised
the significance of this well-known traditional utterance
ascribed to &Muhammad: "I have prepared for the godly and
righteous among My servants what eye hath seen not, ear
heard not, nor human heart conceived." Had my youthful
Host no other claim to greatness, this were sufficient---that
He received me with that quality of hospitality and loving-kindness
which I was convinced no other human being could
possibly reveal.
"`I sat spellbound by His utterance, oblivious of time and
of those who awaited me. Suddenly the call of the &muadhdhin,
summoning the faithful to their morning prayer, awakened
me from the state of ecstasy into which I seemed to have
fallen. All the delights, all the ineffable glories, which the
Almighty has recounted in His Book as the priceless possessions
of the people of Paradise--these I seemed to be experiencing
that night. Methinks I was in a place of which
it could be truly said: "Therein no toil shall reach us, and
therein no weariness shall touch us"; "No vain discourse
shall they hear therein, nor any falsehood, but only the cry,
`Peace! Peace!'"; "Their cry therein shall be, `Glory be
to Thee, O God!' and their salutation therein, `Peace!' And
the close of their cry, `Praise be to God, Lord of all creatures!'"+F2
"`Sleep had departed from me that night. I was enthralled
by the music of that voice which rose and fell as He
+F1 A. L. M. Nicolas quotes the following from the &Kitabu'l-Haramayn: "In
+F1 truth, the first day that the Spirit descended in the heart of this Slave
+F1 was the fifteenth of the month of &Rabi'u'l-Avval." (A. L. M. Nicolas'
+F1 "Siyyid &Ali-Muhammad dit le &Bab," p. 206.)
+F2 Quotations from the &Qur'an.
+P63
chanted; now swelling forth as He revealed verses of the
&Qayyumu'l-Asma',+F1 again acquiring ethereal, subtle harmonies
as He uttered the prayers He was revealing.+F2 At
the end of each invocation, He would repeat this verse: "Far
from the glory of thy Lord, the All-Glorious, be that which
His creatures affirm of Him! And peace be upon His Messengers!
And praise be to God, the Lord of all beings!"+F3
"`He then addressed me in these words: "O thou who art
the first to believe in Me! Verily I say, I am the &Bab, the
Gate of God, and thou art the &Babu'l-Bab, the gate of that
Gate. Eighteen souls must, in the beginning, spontaneously
and of their own accord, accept Me and recognise the truth
of My Revelation. Unwarned and uninvited, each of these
must seek independently to find Me. And when their number
is complete, one of them must needs be chosen to accompany
Me on My pilgrimage to Mecca and Medina. There I shall
deliver the Message of God to the &Sharif of Mecca. I then
shall return to &Kufih, where again, in the Masjid of that
holy city, I shall manifest His Cause. It is incumbent upon
you not to divulge, either to your companions or to any
other soul, that which you have seen and heard. Be engaged
in the &Masjid-i-Ilkhani in prayer and in teaching. I, too,
will there join you in congregational prayer. Beware lest
your attitude towards Me betray the secret of your faith.
You should continue in this occupation and maintain this
attitude until our departure for &Hijaz. Ere we depart, we
shall appoint unto each of the eighteen souls his special
mission, and shall send them forth to accomplish their task.
We shall instruct them to teach the Word of God and to
quicken the souls of men." Having spoken these words to
me, He dismissed me from His presence. Accompanying
+F1 The &Bab's commentary on the &Surih of Joseph.
+F2 "In the first of his books he was, above all, pious and mystical; in the
+F2 second, polemics and dialectics held an important place, and his listeners
+F2 noticed that he unfolded, from a chapter in the Book of God which he had
+F2 chosen, a new meaning which no one had heretofore perceived and especially
+F2 that he drew from it doctrines and information wholly unexpected. That
+F2 which one never tired of admiring was the elegance and beauty of the Arabic
+F2 style used in those writings. They soon had enthusiastic admirers who did
+F2 not fear to prefer them to the finest passages in the &Qur'an." (Comte de
+F2 Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p.
+F2 120.)
+F3 &Qur'an, 37:180.
+P64
[Illustrations: ORIGINAL WINDOW SASH AND DOOR. STEPS LEADING TO THE
DECLARATION CHAMBER. ENTRANCE. VIEWS OF THE &BAB'S HOUSE IN &SHIRAZ WHERE
HE DECLARED HIS MISSION.]
+P65
me to the door of the house, He committed me to the care of
God.
"`This Revelation, so suddenly and impetuously thrust
upon me, came as a thunderbolt which, for a time, seemed
to have benumbed my faculties.+F1 I was blinded by its dazzling
splendour and overwhelmed by its crushing force. Excitement,
joy, awe, and wonder stirred the depths of my soul.
Predominant among these emotions was a sense of gladness
and strength which seemed to have transfigured me. How
feeble and impotent, how dejected and timid, I had felt
previously! Then I could neither write nor walk, so tremulous
were my hands and feet. Now, however, the knowledge of
His Revelation had galvanised my being. I felt possessed
of such courage and power that were the world, all its peoples
and its potentates, to rise against me, I would, alone
and undaunted, withstand their onslaught. The universe seemed
but a handful of dust in my grasp. I seemed to be the Voice
of Gabriel personified, calling unto all mankind: "Awake, for
lo! the morning Light has broken. Arise, for His Cause is
made manifest. The portal of His grace is open wide; enter
therein, O peoples of the world! For He who is your promised
One is come!"
"`In such a state I left His house and joined my brother
and nephew. A large number of the followers of &Shaykh
&Ahmad, who had heard of my arrival, had gathered in the
&Masjid-i-Ilkhani to meet me. Faithful to the directions of
my newly found Beloved, I immediately set myself to carry
out His wishes. As I began to organise my classes and
perform my devotions, a vast concourse of people gathered
gradually about me. Ecclesiastical dignitaries and officials
of the city also came to visit me. They marvelled at the
spirit which my lectures revealed, unaware that the Source
+F1 "It is related in the `&Biharu'l-Anvar,' the `&Avalim,' and the `&Yanbu" of
+F1 &Sadiq, son of &Muhammad, that he spoke these words: `Knowledge is seven
+F1 and twenty letters. All that the Prophets have revealed are two letters
+F1 thereof. None thus far hath known any besides these two letters. But when
+F1 the &Qa'im shall arise, He will cause the remaining five and twenty letters
+F1 to be made manifest.' Consider: he hath declared Knowledge to consist of
+F1 seven and twenty letters, and regarded all the Prophets, from Adam even
+F1 unto the `Seal,' as Expounders of only two letters thereof, and as having
+F1 been sent down with these two letters. He also saith that the &Qa'im will
+F1 reveal all the remaining five and twenty letters. Behold from this
+F1 utterance how great and lofty is His station. His rank excelleth that of
+F1 all the Prophets, and His Revelation transcendeth the comprehension and
+F1 understanding of all their chosen ones." ("The &Kitab-i-Iqan," p. 205.)
+P66
whence my knowledge flowed was none other than He whose
advent they, for the most part, were eagerly awaiting.
"`During those days I was, on several occasions, summoned
by the &Bab to visit Him. He would send at night-time
that same Ethiopian servant to the masjid, bearing to
me His most loving message of welcome. Every time I
visited Him, I spent the entire night in His presence. Wakeful
until the dawn, I sat at His feet fascinated by the charm
of His utterance and oblivious of the world and its cares and
pursuits. How rapidly those precious hours flew by! At
daybreak I reluctantly withdrew from His presence. How
eagerly in those days I looked forward to the approach of the
evening hour! With what feelings of sadness and regret I
beheld the dawning of day! In the course of one of these
nightly visits, my Host addressed me in these words: "To-morrow
thirteen of your companions will arrive. To each
of them extend the utmost loving-kindness. Leave them
not to themselves, for they have dedicated their lives to the
quest of their Beloved. Pray to God that He may graciously
enable them to walk securely in that path which is finer than
a hair and keener than a sword. Certain ones among them
will be accounted, in the sight of God, as His chosen and
favoured disciples. As to others, they will tread the middle
way. The fate of the rest will remain undeclared until the
hour when all that is hidden shall be made manifest."+F1
"`That same morning, at sunrise, soon after my return
from the home of the &Bab, &Mulla &Aliy-i-Bastami, accompanied
by the same number of companions as indicated to
me, arrived at the &Masjid-i-Ilkhani. I immediately set about
to provide the means for their comfort. One night, a few
days after their arrival, &Mulla &Ali, as the spokesman of his
companions, gave vent to feelings which he could no longer
repress. "You know well," he said, "how great is our confidence
in you. We bear you such loyalty that if you should
claim to be the promised &Qa'im we would all unhesitatingly
submit. Obedient to your summons, we have forsaken our
+F1 "Understand in the same way the beginning of the manifestation of the
+F1 &Bayan during forty days no one but the letter &Sin believed in B. It was
+F1 only, little by little, that the &Bismi'llahu'l-Amna'u'l-Aqdas clothed
+F1 themselves with the garment of faith until finally the Primal Unity was
+F1 completed. Witness then how it has increased until our day." ("Le &Bayan
+F1 Persan," vol. 4, p. 119.)
+P67
homes and have gone forth in search of our promised Beloved.
You were the first to set us all this noble example. We have
followed in your footsteps. We have determined not to
relax in our efforts until we find the Object of our quest.
We have followed you to this place, ready to acknowledge
whomsoever you accept, in the hope of seeking the shelter
of His protection and of passing successfully through the
tumult and agitation that must needs signalise the last Hour.
How is it that we now see you teaching the people and conducting
their prayers and devotions with the utmost tranquillity?
Those evidences of agitation and expectancy seem
to have vanished from your countenance. Tell us, we beseech
you, the reason, that we too may be delivered from
our present state of suspense and doubt." "Your companions,"
I gently observed, "may naturally attribute my
peace and composure to the ascendancy which I seem to have
acquired in this city. The truth is far from that. The
world, I assure you, with all its pomp and seductions, can
never lure away this &Husayn of &Bushruyih from his Beloved.
Ever since the beginning of this holy enterprise upon which
I have embarked, I have vowed to seal, with my life-blood,
my own destiny. For His sake I have welcomed immersion
in an ocean of tribulation. I yearn not for the things of this
world. I crave only the good pleasure of my Beloved. Not
until I shed my blood for His name will the fire that glows
within me be quenched. Please God you may live to witness
that day. Might not your companions have thought that,
because of the intensity of his longing and the constancy of
his endeavours, God has, in His infinite mercy, graciously
deigned to unlock before the face of &Mulla &Husayn the Gate
of His grace, and, wishing, according to His inscrutable wisdom,
to conceal this fact, has bidden him engage in such
pursuits?" These words stirred the soul of &Mulla &Ali. He
at once perceived their meaning. With tearful eyes he entreated
me to disclose the identity of Him who had turned
my agitation into peace and converted my anxiety into certitude.
"I adjure you," he pleaded, "to bestow upon me a
portion of that holy draught which the Hand of mercy has
given you to drink, for it will assuredly allay my thirst, and
ease the pain of longing in my heart." "Beseech me not,"
+P68
I replied, "to grant you this favour. Let your trust be in
Him, for He will surely guide your steps, and appease the
tumult of your heart."'"
&Mulla &Ali hastened to his companions and acquainted
them with the nature of his conversation with &Mulla &Husayn.
Ablaze with the fire which the account of that conversation
had kindled in their hearts, they immediately dispersed, and,
seeking the seclusion of their cells, besought, through fasting
and prayer, the early removal of the veil that intervened
between them and the recognition of their Beloved. They
prayed while keeping their vigils: "O God, our God! Thee
only do we worship, and to Thee do we cry for help. Guide
us, we beseech Thee, on the straight Path, O Lord our God!
Fulfil what Thou hast promised unto us by Thine Apostles,
and put us not to shame on the Day of Resurrection. Verily,
Thou wilt not break Thy promise."
On the third night of his retirement, whilst wrapt in
prayer, &Mulla &Aliy-i-Bastami had a vision. There appeared
before his eyes a light, and, lo! that light moved off before
him. Allured by its splendour, he followed it, till at last it
led him to his promised Beloved. At that very hour, in the
mid-watches of the night, he arose and, exultant with joy
and radiant with gladness, opened the door of his chamber
and hastened to &Mulla &Husayn. He threw himself into the
arms of his revered companion. &Mulla &Husayn most lovingly
embraced him and said: "Praise be to God who hath guided
us hither! We had not been guided had not God guided us!"
That very morning, at break of day, &Mulla &Husayn, followed
by &Mulla &Ali, hastened to the residence of the &Bab.
At the entrance of His house they met the faithful Ethiopian
servant, who immediately recognised them and greeted them
in these words: "Ere break of day, I was summoned to the
presence of my Master, who instructed me to open the door
of the house and to stand expectant at its threshold. `Two
guests,' He said, `are to arrive early this morning. Extend
to them in My name a warm welcome. Say to them from
Me: "Enter therein in the name of God."'"
The first meeting of &Mulla &Ali with the &Bab, which was
analogous to the meeting with &Mulla &Husayn, differed only
in this respect, that whereas at the previous meeting the
+P69
proofs and testimonies of the &Bab's mission had been critically
scrutinised and expounded, at this one all argument
had been set aside and nothing but the spirit of intense adoration
and of close and ardent fellowship prevailed. The entire
chamber seemed to have been vitalised by that celestial potency
which emanated from His inspired utterance. Everything
in that room seemed to be vibrating with this testimony:
"Verily, verily, the dawn of a new Day has broken. The
promised One is enthroned in the hearts of men. In His
hand He holds the mystic cup, the chalice of immortality.
Blessed are they who drink therefrom!"
Each of the twelve companions of &Mulla &Ali, in his turn
and by his own unaided efforts, sought and found his Beloved.
Some in sleep, others in waking, a few whilst in prayer, and
still others in their moments of contemplation, experienced
the light of this Divine Revelation and were led to recognise
the power of its glory. After the manner of &Mulla &Ali,
these, and a few others, accompanied by &Mulla &Husayn, attained
the presence of the &Bab and were declared "Letters
of the Living." Seventeen Letters were gradually enrolled
in the preserved Tablet of God, and were appointed as the
chosen Apostles of the &Bab, the ministers of His Faith, and
the diffusers of His light.
One night, in the course of His conversation with &Mulla
&Husayn; the &Bab spoke these words: "Seventeen Letters have
thus far enlisted under the standard of the Faith of God.
There remains one more to complete the number. These
Letters of the Living shall arise to proclaim My Cause and to
establish My Faith. To-morrow night the remaining Letter
will arrive and will complete the number of My chosen disciples."
The next day, in the evening hour, as the &Bab, followed
by &Mulla &Husayn, was returning to His home, there
appeared a youth dishevelled and travel-stained. He approached
&Mulla &Husayn, embraced him, and asked him
whether he had attained his goal. &Mulla &Husayn tried at
first to calm his agitation and advised him to rest for the
moment, promising that he would subsequently enlighten
him. That youth, however, refused to heed his advice. Fixing
his gaze upon the &Bab, he said to &Mulla &Husayn: "Why
seek you to hide Him from me? I can recognise Him by His
+P70
gait. I confidently testify that none besides Him, whether
in the East or in the West, can claim to be the Truth. None
other can manifest the power and majesty that radiate from
His holy person." &Mulla &Husayn marvelled at his words.
He pleaded to be excused, however, and induced him to
restrain his feelings until such time as he would be able to
acquaint him with the truth. Leaving him, he hastened to
join the &Bab, and informed Him of his conversation with that
youth. "Marvel not," observed the &Bab, "at his strange
behaviour. We have in the world of the spirit been communing
with that youth. We know him already. We indeed
awaited his coming. Go to him and summon him forthwith
to Our presence." &Mulla &Husayn was instantly reminded by
these words of the &Bab of the following traditional utterance:
"On the last Day, the Men of the Unseen shall, on the wings
of the spirit, traverse the immensity of the earth, shall attain
the presence of the promised &Qa'im, and shall seek from Him
the secret that will resolve their problems and remove their
perplexities."
Though distant in body, these heroic souls are engaged in
daily communion with their Beloved, partake of the bounty
of His utterance, and share the supreme privilege of His
companionship. Otherwise how could &Shaykh &Ahmad and
Siyyid &Kazim have known of the &Bab? How could they have
perceived the significance of the secret which lay hidden in
Him? How could the &Bab Himself, how could &Quddus,
His beloved disciple, have written in such terms, had not the
mystic bond of the spirit linked their souls together? Did
not the &Bab, in the earliest days of His Mission, allude, in the
opening passages of the &Qayyumu'l-Asma', His commentary
on the &Surih of Joseph, to the glory and significance of the
Revelation of &Baha'u'llah? Was it not His purpose, by
dwelling upon the ingratitude and malice which characterised
the treatment of Joseph by his brethren, to predict
what &Baha'u'llah was destined to suffer at the hands of His
brother and kindred? Was not &Quddus, although besieged
within the fort of &Shaykh &Tabarsi by the battalions and fire
of a relentless enemy, engaged, both in the daytime and in
the night-season, in the completion of his eulogy of &Baha'u'llah
--that immortal commentary on the &Sad of &Samad which
+P71
had already assumed the dimensions of five hundred thousand
verses? Every verse of the &Qayyumu'l-Asma', every word of
the aforementioned commentary of &Quddus, will, if dispassionately
examined, bear eloquent testimony to this truth.
The acceptance by &Quddus of the truth of the &Bab's
Revelation completed the assigned number of His chose
disciples. &Quddus, whose name was &Muhammad-'Ali, was,
through his mother, a direct descendant of the &Imam &Hasan,
the grandson of the Prophet &Muhammad.+F1 He was born
in &Barfurush, in the province of &Mazindaran. It has been
reported by those who attended the lectures of Siyyid &Kazim
that in the last years of the latter' life, &Quddus enrolled himself
+F1 The father of &Quddus, according to the "&Kashfu'l-Ghita'," died several
+F1 years before the Manifestation of the &Bab. At the time of the death of
+F1 his father, &Quddus was still a boy studying in &Mashhad in the school of
+F1 &Mirza &Ja'far. (P. 227, note 1.)
+P72
as one of the Siyyid's disciples. He was the last to arrive,
and invariably occupied the lowliest seat in the assembly.
He was the first to depart upon the conclusion of every
meeting. The silence he observed and the modesty of his
behaviour distinguished him from the rest of his companions.
Siyyid &Kazim was often heard to remark that certain ones
among his disciples, though they occupied the lowliest of
seats, and observed the strictest silence, were none the less
so exalted in the sight of God that he himself felt unworthy
to rank among their servants. His disciples, although they
observed the humility of &Quddus and acknowledged the
exemplary character of his behaviour, remained unaware of
the purpose of Siyyid &Kazim. When &Quddus arrived in
&Shiraz and embraced the Faith declared by the &Bab, he was
only twenty-two years of age. Though young in years, he
showed that indomitable courage and faith which none among
the disciples of his master could exceed. He exemplified by
his life and glorious martyrdom the truth of this tradition:
"Whoso seeketh Me, shall find Me. Whoso findeth Me, shall
be drawn towards Me. Whoso draweth nigh unto Me, shall
love Me. Whoso loveth Me, him shall I also love. He who
is beloved of Me, him shall I slay. He who is slain by Me,
I Myself shall be his ransom."
The &Bab, whose name was Siyyid &Ali-Muhammad,+F1 was
born in the city of &Shiraz, on the first day of &Muharram, in
the year 1235 A.H.+F2 He belonged to a house which was renowned
for its nobility and which traced its origin to &Muhammad
Himself. The date of His birth confirmed the truth
of the prophecy traditionally attributed to the &Imam &Ali:
"I am two years younger than my Lord." Twenty-five years,
four months, and four days had elapsed since the day of His
birth, when he declared His Mission. In His early childhood
He lost His father, Siyyid &Muhammad-Rida,+F3 a man
who was known throughout the province of &Fars for his piety
+F1 He is also known by the following designations:
&Siyyid-i-Dhikr
&Abdu'dh-Dhikr
&Babu'llah
&Nuqtiy-i-Ula
&Tal'at-i-A'la
&Hadrat-i-A'la
&Rabb-i-A'la
&Nuqity-i-Bayan
&Siyyid-i-Bab
+F2 October 20, 1819 A.D.
+F3 According to &Mirza &Abu'l-Fadl (manuscript on history of the Cause, p. 3),
+F3 the &Bab was still an infant, and had not yet been weaned, when His father
+F3 passed away.
+P73
[Illustrations: THE RUINS OF THE &QAHVIYIH-AWLIYA THE &BAB ATTENDED IN
&SHIRAZ. ENTRANCE DOOR OF RUINS OF THE &QAHVIYIH-AWLIYA.]
+P74
[Illustrations: TREE MARKING THE RESTING PLACE OF THE &BAB'S INFANT SON
IN &BABI-DUKHTARAN, &SHIRAZ. GRAVE OF THE &BAB'S WIFE IN &SHAH-CHIRAGH,
&SHIRAZ.]
+P75
and virtue, and was held in high esteem and honour. Both
His father and His mother were descendants of the Prophet,
both were loved and respected by the people. He was reared
by His maternal uncle, &Haji &Mirza Siyyid &Ali, a martyr to
the Faith, who placed Him, while still a child, under the care
of a tutor named &Shaykh &Abid.+F1 The &Bab, though not
inclined to study, submitted to His uncle's will and directions.
&Shaykh &Abid, known by his pupils as &Shaykhuna, was
a man of piety and learning. He had been a disciple of both
&Shaykh &Ahmad and Siyyid &Kazim. "One day," he related,
"I asked the &Bab to recite the opening words of the &Qur'an:
`&Bismi'llahi'r-Rahmani'r-Rahim.'+F2 He hesitated, pleading
that unless He were told what these words signified, He would
in no wise attempt to pronounce them. I pretended not to
know their meaning. `I know what these words signify,'
observed my pupil; `by your leave, I will explain them.'
He spoke with such knowledge and fluency that I was struck
with amazement. He expounded the meaning of `&Allah,'
of `&Rahman,' and `&Rahim,' in terms such as I had neither
read nor heard. The sweetness of His utterance still lingers
in my memory. I felt impelled to take Him back to His
uncle and to deliver into his hands the Trust he had committed
to my care. I determined to tell him how unworthy
I felt to teach so remarkable a child. I found His uncle
alone in his office. `I have brought Him back to you,' I
said, `and commit Him to your vigilant protection. He is
not to be treated as a mere child, for in Him I can already
discern evidences of that mysterious power which the Revelation
of the &Sahibu'z-Zaman+F3 alone can reveal. It is incumbent
upon you to surround Him with your most loving care. Keep
Him in your house, for He, verily, stands in no need of teachers
such as I.' &Haji &Mirza Siyyid &Ali sternly rebuked the &Bab.
`Have You forgotten my instructions?' he said. `Have I
not already admonished You to follow the example of Your
+F1 According to &Mirza &Abu'l-Fadl (manuscript, p. 41,) the &Bab was six or
+F1 seven years of age when He entered the school of &Shaykh &Abid. The school
+F1 was known by the name of "&Qahviyih-Awliya." The &Bab remained five years
+F1 at that school where He was taught the rudiments of Persian. On the first
+F1 day of the month of &Rabi'u'l-Avval, in the year 1257 A.H., He left for
+F1 Najaf and &Karbila, returning seven months after to His native province of
+F1 &Fars.
+F2 In the name of God, the Compassionate, the Merciful.
+F3 "The Lord of the Age," one of the titles of the promised &Qa'im.
+P76
fellow-pupils, to observe silence, and to listen attentively
to every word spoken by Your teacher?' Having obtained
His promise to abide faithfully by his instructions, he bade
the &Bab return to His school. The soul of that child could
not, however, be restrained by the stern admonitions of His
uncle. No discipline could repress the flow of His intuitive
knowledge. Day after day He continued to manifest such
remarkable evidences of superhuman wisdom as I am powerless
to recount." At last His uncle was induced to take Him
away from the school of &Shaykh &Abid, and to associate
Him with himself in his own profession.+F1 There, too, He revealed
signs of a power and greatness that few could approach and
none could rival.
Some years later+F2 the &Bab was united in wedlock with the
sister of &Mirza Siyyid &Hasan and &Mirza &Abu'l-Qasim.+F3 The
child which resulted from this union, He named &Ahmad.+F4
He died in the year 1259 A.D.,+F5 the year preceding the declaration
of the Faith by the &Bab. The Father did not lament
his loss. He consecrated his death by words such as these:
+F1 According to &Haji &Mu'inu's-Saltanih's narrative (p. 37), the &Bab
+F1 assumed, at the age of twenty, the independent direction of His business
+F1 affairs. "Orphaned at an early age, he was placed under the tutelage of
+F1 his maternal uncle, &Aqa Siyyid &Ali, under whose direction he entered the
+F1 same trade in which his father had been engaged (that is to say, the
+F1 mercantile business)." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F1 &Bab," p. 189.)
+F2 According to &Haji &Mu'inu's-Saltanih's narrative (p. 37), the &Bab's
+F2 marriage took place when He was twenty-two years of age.
+F3 The &Bab refers to her in his commentary on the &Surih of Joseph (&Surih
+F3 of &Qarabat). The following is A. L. M. Nicolas' translation of the
+F3 passage in question: "In truth I have become betrothed before the throne
+F3 of God with &Sara, that is to say, the dearly beloved, because `dearly
+F3 beloved' is derived from Dearly Beloved (the Dearly Beloved is &Muhammad
+F3 which signifies that &Sara was a Siyyid). In truth I have taken the angels
+F3 of heaven and those who dwell in Paradise as witnesses of our betrothal.
+F3 "Know that the benevolence of the &Dhikr Sublime is great, O dearly
+F3 beloved! Because it is the benevolence which comes from God, the Beloved.
+F3 Thou art not like other women if thou obeyest God with regard to the &Dhikr
+F3 Sublime. Know the great truth of the Holy Word and glory within thyself
+F3 that thou art seated with the friend who is the Favorite of the Most High
+F3 God. Truly the glory comes to thee from God, the Wise. Be patient in the
+F3 command which comes from God concerning the &Bab and his family. Verily,
+F3 thy son &Ahmad has a refuge in the blessed heaven close to the great
+F3 &Fatimih!" (Preface to A. L. M. Nicolas' "Le &Bayan Persan," vol. 2,
+F3 pp. 10-11.)
+F4 The &Bab refers to his son in his commentary on the &Surih of Joseph.
+F4 The following is A. L. M. Nicolas' translation: "In truth, thy son &Ahmad
+F4 has a refuge in the Blessed Paradise near to the Great &Fatimih." (&Surih
+F4 of &Qarabat.) "Glory be to God Who in truth has given to the `Delight of
+F4 the Eyes,' in her youth, a son who is named &Ahmad. Verily, we have reared
+F4 this child toward God!" (&Surih of &Abd.) (Preface A. L. M. Nicolas' "Le
+F4 &Bayan Persan," vol. 2, p. II.)
+F5 1843 A.D.
+P77
"O God, my God! Would that a thousand Ishmaels were
given Me, this Abraham of Thine, that I might have offered
them, each and all, as a loving sacrifice unto Thee. O my
Beloved, my heart's Desire! The sacrifice of this &Ahmad
whom Thy servant &Ali-Muhammad hath offered up on the
altar of Thy love can never suffice to quench the flame of
longing in His heart. Not until He immolates His own heart
at Thy feet, not until His whole body falls a victim to the
cruelest tyranny in Thy path, not until His breast is made a
target for countless darts for Thy sake, will the tumult of
His soul be stilled. O my God, my only Desire! Grant
that the sacrifice of My son, My only son, may be acceptable
unto Thee. Grant that it be a prelude to the sacrifice of
My own, My entire self, in the path of Thy good pleasure.
Endue with Thy grace My life-blood which I yearn to shed
in Thy path. Cause it to water and nourish the seed of Thy
Faith. Endow it with Thy celestial potency, that this infant
seed of God may soon germinate in the hearts of men, that
it may thrive and prosper, that it may grow to become a
mighty tree, beneath the shadow of which all the peoples
and kindreds of the earth may gather. Answer Thou My
prayer, O God, and fulfil My most cherished desire. Thou
art, verily, the Almighty, the All-Bountiful."+F1
The days which the &Bab devoted to commercial pursuits
were mostly spent in &Bushihr.+F2 The oppressive heat of the
summer did not deter Him from devoting, each Friday,
several hours to continuous worship upon the roof of His
house. Though exposed to the fierce rays of the noontide
sun, He, turning His heart to His Beloved, continued to
commune with Him, unmindful of the intensity of the heat
+F1 "He left &Shiraz for &Bushihr at the age of 17, and remained there for five
+F1 years engaged in commercial pursuits. During this time he won the esteem
+F1 of all the merchants with whom he was brought in contact, by his integrity
+F1 and piety. He was extremely attentive to his religious duties, and gave
+F1 away large sums to charity. On one occasion he gave 70 &tumans [about &22]
+F1 to a poor neighbour." (Appendix 2 of &Tarikh-i-Jadid: &Haji &Mirza
+F1 &Jani's History, pp. 343-4.)
+F2 "He was already predisposed to meditation and inclined to be silent, while
+F2 his fine face, the radiance of his glance as well as his modest and
+F2 contemplative mien drew, even at that early date, the attention of his
+F2 fellow-citizens. Though very young, he felt an invincible attraction to
+F2 matters of religion, for he was barely nineteen when he wrote his first
+F2 work, the `&risaliy-i-Fiqhiyyih' in which he reveals a true piety and an
+F2 Islamic effusion, which seemed to predict a brilliant future within the law
+F2 of &Shiite orthodoxy. It is probable that this work was written at
+F2 &Bushihr, for he was sent there by his uncle at the age of eighteen or
+F2 nineteen to look after his business interests." (A. L. M. Nicolas' "Siyyid
+F2 &Ali-Muhammad dit le &Bab," pp. 188-189.)
+P78
and oblivious of the world around Him. From early dawn
till sunrise, and from midday till late in the afternoon, He
dedicated His time to meditation and pious worship. Turning
His gaze towards the north, in the direction of &Tihran, He,
at every break of day, greeted, with a heart overflowing with
love and joy, the rising, sun, which to Him was a sign and
symbol of that Day-Star of Truth that was soon to dawn upon
the world. As a lover who beholds the face of his beloved,
He gazed upon the rising orb with steadfastness and longing.
He seemed to be addressing, in mystic language, that shining
luminary, and to be entrusting it with His, message of yearning
and love to His concealed Beloved. With such transports
of delight He greeted its beaming rays, that the heedless and
+P79
ignorant around Him thought Him to be enamoured with the
sun itself.+F1
I have heard &Haji Siyyid &Javad-i-Karbila'i+F2 recount the
following: "Whilst journeying to India, I passed through
&Bushihr. As I was already acquainted with &Haji &Mirza
Siyyid &Ali, I was enabled to meet the &Bab on several occasions.
Every time I met Him, I found Him in such a
state of humility and lowliness as words fail me to describe.
His downcast eyes, His extreme courtesy, and the serene
expression of His face made an indelible impression upon my
soul.+F3 I often heard those who were closely associated with
Him testify to the purity of His character, to the charm
of His manners, to His self-effacement, to His high integrity,
and to His extreme devotion to God.+F4 A certain man confided
to His care a trust, requesting Him to dispose of it at
a fixed price. When the &Bab sent him the value of that
article, the man found that the sum which he had been
offered considerably exceeded the limit which he had fixed.
He immediately wrote to the &Bab, requesting Him to explain
the reason. The &Bab replied: `What I have sent you is entirely
your due. There is not a single farthing in excess of
+F1 "In society he held converse preferably with the learned or listened to
+F1 the tales of travelers who congregated in this commercial city. This is
+F1 why he was generally considered to be one of the followers of &Tariqat who
+F1 were held in high esteem by the people." (Journal Asiatique, 1866, tome 7,
+F1 p. 335.)
+F2 "The &Kashfu'l-Ghiti'" gives the following particulars regarding this
+F2 remarkable person: "&Haji Siyyid &Javad himself informed me that he was a
+F2 resident of &Karbila, that his cousins were well known among the recognised
+F2 &ulamas and doctors of the law in that city and belonged to the
+F2 &Ithna-'Ashari sect of &Shi'ah &Islam. In his youth he met
+F2 &Shaykh &Ahmad-i-Ahsa'i, but was never regarded as his disciple. He was,
+F2 however, an avowed follower and supporter of Siyyid &Kazim, and ranked
+F2 among his foremost adherents. He met the &Bab in &Shiraz, long before the
+F2 date ofthe latter's Manifestation. He saw Him on several occasions which
+F2 the &Bab was only eight or nine years old, in the house of His maternal
+F2 uncle. He subsequently met Him in &Bushihr and stayed for about six months
+F2 in the same &khan in which the &Bab and His maternal uncle were residing.
+F2 &Mulla &Aliy-i-Bastami, one of the Letters of the Living, acquainted him
+F2 with the Message of the &Bab, while in &Karbila, from which city he
+F2 proceeded to &Shiraz in order to inform himself more fully of the nature of
+F2 His Revelation." (Pp- 55-7.)
+F3 "[The] &Bab possessed a mild and benignant countenance, his manners
+F3 were composed and dignified, his eloquence was impressive, and he wrote
+F3 rapidly and well." (Lady Sheil's "Glimpses of Life and Manners in Persia,"
+F3 p. 178.)
+F4 "Withdrawn within himself, always absorbed in pious practices, of
+F4 extreme simplicity of manner, of a fascinating gentleness, those gifts
+F4 further heightened by his great youth and his marvellous charm, he drew
+F4 about himself a number of persons who were deeply edified. People then
+F4 began to speak of his science and of the penetrating eloquence of his
+F4 discourses. He could not open his lips (we are assured by those who knew
+F4 him) without stirring the hearts to their very depths.
+F4 "Speaking, moreover, with a profound reverence regarding the Prophet, the
+F4 &Imams and their holy companions, he fascinated the severely orthodox
+F4 while, at the same time, in more intimate addresses, the more ardent and
+F4 eager minds were happy to find that there was no rigidity in his profession
+F4 of traditional opinions which they would have found boring. His
+F4 conversations, on the contrary, opened before them unlimited horizons,
+F4 varied, colored, mysterious, with shadows broken here and there by patches
+F4 of blinding light which transported those imaginative people of Persia into
+F4 a state of ecstasy." (Comte de Gobineau's "Les Religions et les
+F4 Philosophies dans l'Asie Centrale," p. 118.)
+P80
what is your right. there was a time when the trust you had
delivered to Me had attained this value. Failing to sell it
at that price, I now feel it My duty to offer you the whole of
that sum.' However much the &Bab's client entreated Him
to receive back the sum in excess, the &Bab persisted in refusing.
"With what assiduous care He attended those gatherings
at which the virtues of the &Siyyidu'sh-Shuhada', the &Imam
&Husayn, were being extolled! With what attention He
listened to the chanting of the eulogies! What tenderness
and devotion He showed at those scenes of lamentation and
prayer! Tears rained from His eyes as His trembling lips
murmured words of prayer and praise. How compelling was
His dignity, how tender the sentiments which His countenance
inspired!"
As to those whose supreme privilege it was to be enrolled
by the &Bab in the Book of His Revelation as His chosen Letters
of the Living, their names are as follows:
&Mulla &Husayn-i-Bushru'i,
&Muhammad-Hasan, his brother,
&Muhammad-Baqir, his nephew,
&Mulla &Aliy-i-Bastami,
&Mulla &Khuda-Bakhsh-i-Quchani, later named &Mulla &Ali
&Mulla &Hasan-i-Bajistani,
Siyyid &Husayn-i-Yazdi,
&Mirza &Muhammad &Rawdih-Khan-i-Yazdi,
&Sa'id-i-Hindi,
&Mulla &Mahmud-i-Khu'i,
&Mulla &Jalil-i-Urumi,
&Mulla &Ahmad-i-Ibdal-i-Maraghi'i,
&Mulla &Baqir-i-Tabrizi,
&Mulla &Yusif-i-Ardibili,
&Mirza &Hadi, son of &Mulla &Abdu'l-Vahhab-i-Qazvini,
+P81
&Mirza &Muhammad-'Aliy-i-Qazvini.+F1
&Tahirih,+F2
&Quddus.
These all, with the single exception of &Tahirih, attained
the presence of the &Bab, and were personally invested by
Him with the distinction of this rank. It was she who, having
learned of the intended departure of her sister's husband,
&Mirza &Muhammad-'Ali, from &Qazvin, entrusted him with a
sealed letter, requesting that he deliver it to that promised
One whom she said he was sure to meet in the course of his
journey. "Say to Him, from me," she added, "`The effulgence
of Thy face flashed forth, and the rays of Thy visage
arose on high. Then speak the word, "Am I not your
+F1 According to Samandar, who was one of the early believers of &Qazvin
+F1 (manuscript, p. 15), &Tahirih's sister, &Mardiyyih, was the wife of &Mirza
+F1 &Muhammad-'Ali, who was one of the Letters of the Living, and who suffered
+F1 martyrdom at &Shaykh &Tabarsi. &Mardiyyih appears to have recognised and
+F1 embraced the Message of the &Bab (p. 5). &Mirza &Muhammad-'Ali was the son
+F1 of &Haji &Mulla &Abdu'l-Vahhab, to whom the &Bab addressed a Tablet while
+F1 in the neighbourhood of &Qazvin.
+F2 According to the "Memorials of the Faithful" (pp. 291-8), &Tahirih had two
+F2 sons and one daughter, none of whom recognised the truth of the Cause.
+F2 Such was the degree of her knowledge and attainment, that her father, &Haji
+F2 &Mulla &Salih often expressed his regret in the following terms: "Would
+F2 that she had been a boy for he would have shed illumination upon my
+F2 household, and would have succeeded me!" She became acquainted with the
+F2 writings of &Shaykh &Ahmad while staying in the home of her cousin, &Mulla
+F2 &Javad, from whose library she borrowed these books, and took them over to
+F2 her home. Her father raised violent objections to her action and, in his
+F2 heated discussions with her, denounced and criticised the teachings of
+F2 &Shaykh &Ahmad. &Tahirih refused to heed the counsels of her father, and
+F2 engaged in secret correspondence with Siyyid &Kazim, who conferred upon her
+F2 the name of "&Qurratu'l-'Ayn." The title of "&Tahirih" was first
+F2 associated with her name while she was staying in &Badasht, and was
+F2 subsequently approved by the &Bab. From &Qazvin she left for &Karbila,
+F2 hoping to meet Siyyid &Kazim, but arrived too late, the Siyyid having
+F2 passed away ten days before her arrival. She joined the companions of the
+F2 departed leader, and spent her time in prayer and meditation, eagerly
+F2 expecting the appearance of Him whose advent Siyyid &Kazim had foretold.
+F2 While in that city, she dreamed a dream. A youth, a Siyyid, wearing a
+F2 black cloak and a green turban, appeared to her in the heavens, who with
+F2 upraised hands was reciting certain verses, one of which she noted down
+F2 in her book. She awoke from her dream greatly impressed by her strange
+F2 experience. When, later on, a copy of the "&Ahsanu'l-Qisas," the
+F2 &Bab's commentary on the &Surih of Joseph, reached her, she, to her intense
+F2 delight, discovered that same verse which she had heard in her dream in
+F2 that book. That discovery assured her of the truth of the Message which
+F2 the Author of that work had proclaimed. She herself undertook the
+F2 translation of the "&Ahsanu'l-Qisas" into Persian, and exerted the utmost
+F2 effort for its spread and interpretation. For three months her house in
+F2 &Karbila was besieged by the guards whom the Governor had appointed to
+F2 watch and prevent her from associating with the people. From &Karbila
+F2 she proceeded to &Baghdad, and lived for a time the house of &Shaykh
+F2 &Muhammad-i-Shibl, from which place she transferred her residence to
+F2 another quarter, and was eventually taken to the home of the &Mufti, where
+F2 she stayed for about three months.
+P82
Lord?" and "Thou art, Thou art!" we will all reply.'"+F1
&Mirza &Muhammad-'Ali eventually met and recognised
the &Bab and conveyed to Him both the letter and the message
of &Tahirih. The &Bab forthwith declared her one of the
Letters of the Living. Her father, &Haji &Mulla &Salih-i-Qazvini,
and his brother, &Mulla &Taqi, were both mujtahids of
great renown,+F2 were skilled in the traditions of Muslim law,
and were universally respected by the people of &Tihran,
&Qazvin, and other leading cities of Persia. She was married
to &Mulla &Muhammad, son of &Mulla &Taqi, her uncle, whom
+F1 According to the "&Kashfu'l-Ghiti'" (p. 93), &Tahirih was informed of the
+F1 Message of the &Bab by &Mulla &Aliy-i-Bastami, who visited &Karbila in the
+F1 year 1260 A.H., after his return from &Shiraz.
+F2 "One of the most distinguished families of &Qazvin--and by this I mean
+F2 most distinguished by the number of high offices which their various
+F2 members held in the ecclesiastical hierarchy, as well as by their
+F2 reputation for science--was, without doubt, the family of &Haji &Mulla
+F2 &Salih-i-Baraqani who received after his death the title of
+F2 `&Shahid-i-Thalith', that is to say, `the third martyr.' We shall review
+F2 their early history in order to make clear the role which they played in
+F2 the religious dissensions of Persia, as well as in the catastrophe which
+F2 was fatally to develop the arrogant character of the brother of &Mulla
+F2 &Salih. When the great Mujtahid &Aqa Siyyid &Muhammad arrived at &Qazvin,
+F2 someone asked him if &Haji &Mulla &Salih-i-Baraqani was a Mujtahid.
+F2 `Assuredly,' replied the Siyyid, and that all the more so since &Salih was
+F2 one of his former students who towards the last had followed the teachings
+F2 of &Aqa Siyyid &Ali. `Very well,' replied his questioner, `but his brother
+F2 &Muhammad-Taqi, is he also worthy of the sacred title?' &Aqa Siyyid
+F2 &Muhammad replied by praising the qualities and the science of &Taqi but
+F2 avoiding a precise answer to the direct question put to him. However, this
+F2 did not prevent the questioner from spreading abroad in the city the news
+F2 that Siyyid &Muhammad himself acknowledged &Taqi as a Master whom he had
+F2 declared Mujtahid in his presence.
+F2 "Now Siyyid &Muhammad had gone to live with one of his colleagues, &Haji
+F2 &Mulla &Abdu'l-Vahhab. The latter learned quickly of the news which was
+F2 thus noised abroad and he immediately summoned before him the questioner of
+F2 the Siyyid whom he reproached severely in the presence of witnesses.
+F2 Naturally, the rumor spread from tongue to tongue until it reached &Taqi,
+F2 who became furious and declared each time he heard the name of &Mulla
+F2 &Abdu'l-Vahhab,--`I only respect him because he is the son of my blessed
+F2 Master.'
+F2 "Siyyid &Muhammad, having been informed of all these incidents and of all
+F2 the rumors, and realizing that he had saddened the heart of &Taqi, came one
+F2 day to invite him to luncheon; he treated him with great respect, wrote for
+F2 him his brevet of Mujtahid and, this same day, accompanied him to the
+F2 Mosque. The prayer over, he sat down on the steps of the pulpit where he
+F2 spoke the praises of &Taqi and confirmed him in his new dignity, in the
+F2 presence of the entire assembly. It happened that, a little later, &Shaykh
+F2 &Ahmad-i-Ahsa'i passed through &Qazvin. This personage, said to be the
+F2 very pious author of `&Qisasu'l-'Ulama,' was declared impious because he
+F2 had endeavored to reconcile philosophy and religious law, `and everyone
+F2 knows that in most cases to try to blend religious law with intelligence
+F2 is an impossibility.' Be that as it may, &Shaykh &Ahmad rose high above
+F2 his contemporaries, many men sharing his opinions. He had followers in
+F2 all the cities of Persia and the &Shah &Fath-'Ali treated him with great
+F2 deference, while &Akhund &Mulla &Ali said of him, `He is an ignorant man
+F2 with a pure heart.'
+F2 "While in &Qazvin, he sojourned in the house of &Mulla &Abdu'l-Vahhab who
+F2 was henceforth to be the enemy of the &Baraqani family. He went to
+F2 worship in the Mosque of the parish and the &ulamas of &Qazvin came to
+F2 pray under his guidance. He naturally returned all the visits and
+F2 courtesies extended to him by these holy men, was on good terms with them
+F2 and soon it became known that his host was one of his disciples. One day
+F2 he went to call upon &Haji &Mulla &Taqi-i-Baraqani who received him
+F2 apparently with profound respect, but took advantage of the opportunity
+F2 to ask him some insidious questions. `Regarding the resurrection of the
+F2 dead on the Day of Judgment,' he asked, `do you share the opinion of
+F2 &Mulla &Sadra?' `No,' replied &Shaykh &Ahmad. Then &Taqi, calling his
+F2 youngest brother &Haji &Mulla &Ali, said: `Go to my library and bring me
+F2 the &Shavahid-i-Rububiyyih of &Mulla &Sadra.' Then, as &Haji &Mulla was
+F2 slow to return, he said to &Shaykh &Ahmad: `Although I do not agree with
+F2 you on this subject, I am nevertheless curious to know your opinion on
+F2 the matter.' The &Shaykh replied, `Nothing would be easier. My
+F2 conviction is that the resurrection will not take place with our material
+F2 bodies but with their essence, and by essence I mean, for example, the
+F2 glass which is potentially in the stone.'
+F2 "Excuse me,' &Taqi replied maliciously, `but this essence is different
+F2 from the material body and you know that it is a dogma in our holy
+F2 religion to believe in the resurrection of the material body.' The
+F2 &Shaykh remained silent and it was in vain that one of his pupils, a
+F2 native of &Turkistan, endeavored to divert the conversation by starting
+F2 a discussion which was likely to be a lengthy one, but the blow was dealt
+F2 and &Shaykh &Ahmad withdrew, convinced that he had been compromised. It
+F2 was not long before he realized that his conversation had been carefully
+F2 related by &Taqi for, that very day, when he went to the Mosque to pray
+F2 he was followed only by &Abdu'l-Vahhab. A misunderstanding was broiling
+F2 and threatened to break, but &Abdu'l-Vahhab, thinking he had found a way
+F2 to smooth things over and remove all the difficulties, entreated his
+F2 Master to write and publish a book in which he would affirm the
+F2 resurrection of the material body. But he had not taken into account
+F2 the hatred of &Taqi. In fact, &Shaykh &Ahmad did write the treatise,
+F2 which still may be found in his book entitled `&Ajvibatu'l-Masa'il' but
+F2 no one cared to read it and his impiety was noised abroad increasingly
+F2 from day to day. It came to the point where the Governor of the city,
+F2 Prince &Ali-Naqi &Mirza &Ruknu'd-Dawlih, considering the importance of
+F2 the personages involved in the controversy and afraid being blamed for
+F2 allowing this dissension to grow, resolved to bring about an agreement.
+F2 "One night, he invited all the celebrated &Ulamas of the city to a great
+F2 banquet. &Shaykh &Ahmad was given the seat of honor and close to him,
+F2 only separated by one person, was &Taqi. Platters were brought, prepared
+F2 for three people, so that the two enemies found that they were obliged to
+F2 eat together, but the irreconcilable &Taqi turned toward the platter of his
+F2 neighbors on his right hand and to the great consternation of the Prince,
+F2 he placed his left hand over the left side of his face in such a manner
+F2 that he could not possibly see &Shaykh &Ahmad. After the banquet which
+F2 proved rather dull, the Prince, still determined to reconcile the two
+F2 adversaries, bestowed great praise on &Shaykh &Ahmad, acknowledging him
+F2 as the great Arabian and Persian Doctor and saying that &Taqi should show
+F2 him the greatest respect; that it was not proper for him to give ear to
+F2 the gossip of men eager to create conflict between two exceptional minds.
+F2 &Taqi interrupted him violently and declared with great contempt, `There
+F2 can be no peace between impiety and faith! Concerning the resurrection
+F2 the &Shaykh holds a doctrine opposed to the religion of &Islam, (&Islamic
+F2 law) therefore, whoever holds such a doctrine is an impious one and what
+F2 can such a rebel and I have in common?'
+F2 "The Prince insisted and entreated in vain, but &Taqi refused to yield
+F2 and they all adjourned." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F2 &Bab," pp. 263-267.)
+P83
the &shi'ahs styled &Shahid-i-Thalith.+F1 Although her family
belonged to the &Bala-Sari, &Tahirih alone showed, from the
very beginning, a marked sympathy and devotion to Siyyid
&Kazim. As an evidence of her personal admiration for him,
she wrote an apology in defence and justification of the
teachings of &Shaykh &Ahmad and presented it to him. To
this she soon received a reply, couched in the most affectionate
terms, in the opening passages of which the Siyyid thus addressed
her: "O thou who art the solace of mine eyes (&Ya
&Qurrat-i-'Ayni!), and the joy of my heart!" Ever since that
time she has been known as &Qurratu'l-'Ayn. After the historic
+F1 Third Martyr.
+P84
gathering of &Badasht, a number of those who attended were
so amazed at the fearlessness and outspoken language of that
heroine, that they felt it their duty to acquaint the &Bab with
the character of her startling and unprecedented behaviour.
They strove to tarnish the purity of her name. To their
accusations the &Bab replied: "What am I to say regarding
her whom the Tongue of Power and Glory has named &Tahirih
[the Pure One]?" These words proved sufficient to silence
those who had endeavoured to undermine her position. From
that time onwards she was designated by the believers as
&Tahirih.
A word should now be said in explanation of the term
&Bala-Sari. &Shaykh &Ahmad and Siyyid &Kazim, as well as
their followers, when visiting the shrine of the &Imam &Husayn
in &Karbila, invariably occupied, as a mark of reverence, the
lower end of the sepulchre. They never advanced beyond
it, whereas other worshippers, the &Bala-Sari, recited their
prayers in the upper section of that shrine. The &Shaykhis,
believing, as they did, that "every true believer lives both in
this world and in the next," felt it unseemly and improper
to step beyond the limits of the lower sections of the shrine
+F1 "&Mulla &Salih had among his children a daughter, &Zarrin-Taj (Crown of
+F1 Gold), who had attracted attention from early childhood. Instead of taking
+F1 part in games and amusements like her companions, she passed hours at a
+F1 time listening to her parents discuss religious matters. Her keen
+F1 intelligence quickly perceived the fallacies of &Islamic science without
+F1 succumbing to it and soon she was able to discuss points which were most
+F1 obscure and confusing. The &Hadiths (traditions) held no secrets for her.
+F1 Her reputation soon became widely known in the city and her fellow-citizens
+F1 considered her a prodigy, and justly so. A prodigy in science, also a
+F1 prodigy of beauty, for the child, as she grew to girlhood, possessed a face
+F1 which shone with such radiant beauty that they named her
+F1 `&Qurratu'l-'Ayn', which M. de Gobineau translates as `The Consolation of
+F1 the Eyes.' Her brother &Abdu'l-Vahhab-i-Qazvini who inherited the learning
+F1 and reputation of his father, himself relates, in spite of the fact that he
+F1 remained, at least in appearance, a &Muhammadan: `None of us, her brothers
+F1 or her cousins dared to speak in her presence, her learning so intimidated
+F1 us, and if we ventured to express some hypothesis upon a disputed point of
+F1 doctrine, she demonstrated in such a clear, precise and conclusive manner
+F1 that we were going astray, that we instantly withdrew confused.'
+F1 "She was present at her father's and uncle's classes, in the same room
+F1 with two or three hundred students, but always concealed behind a curtain,
+F1 and more than once she refuted the explanation that these two elderly men
+F1 offered upon such and such a question. Her reputation became universal
+F1 throughout all Persia, and the most haughty &Ulamas consented to adopt some
+F1 of her hypotheses and opinions. This fact is all the more extraordinary
+F1 because the &Shiite &Muhammadan religion relegates the woman almost to the
+F1 level of the animal. They consider that she has no soul and exists merely
+F1 for reproduction.
+F1 "&Qurratu'l-'Ayn married, when still quite young, the son of her uncle,
+F1 &Muhammad-i-Qazvini who was the &Imam-Jum'ih of the city and later she went
+F1 to &Karbila where she attended the classes of Siyyid &Kazim-i-Rashti. She
+F1 shared with enthusiasm the ideas of her Master, ideas with which she was
+F1 already familiar, the city of &Qazvin having become a center for the
+F1 &Shaykhi doctrine.
+F1 "She was, as we shall see later, of an ardent temperament, of a precise
+F1 and clear intelligence, of a marvellous presence of mind and indomitable
+F1 courage. All of these qualities combined were to bring her to take
+F1 interest in the &Bab whom she heard speak immediately after his return to
+F1 &Qazvin. That which she learned interested her so vitally that she began
+F1 corresponding with the Reformer and soon, convinced by him, she made known
+F1 her conversion urbi et orbi. The scandal was very great and the clergy
+F1 were shocked. In vain, her husband, her father and her brothers pleaded
+F1 with her to renounce this dangerous madness, but she remained inflexible
+F1 and proclaimed resolutely her faith." (A. L. M. Nicolas' "Siyyid
+F1 &Ali-Muhammad dit le &Bab," pp. 273-274.)
+P85
of the &Imam &Husayn, who in their eyes was the very incarnation
of the most perfect believer.+F1
&Mulla &Husayn, who anticipated being the chosen companion
of the &Bab during His pilgrimage to Mecca and Medina,
was, as soon as the latter decided to depart from &Shiraz,
summoned to the presence of his Master, who gave him the
following instructions: "The days of our companionship are
approaching their end. My Covenant with you is now accomplished.
Gird up the loins of endeavour, and arise to
diffuse My Cause. Be not dismayed at the sight of the degeneracy
and perversity of this generation, for the Lord
of the Covenant shall assuredly assist you. Verily, He shall
surround you with His loving protection, and shall lead you
from victory to victory. Even as the cloud that rains its
bounty upon the earth, traverse the land from end to end,
and shower upon its people the blessings which the Almighty,
in His mercy, has deigned to confer upon you. Forbear with
the &ulamas, and resign yourself to the will of God. Raise
the cry: `Awake, awake, for, lo! the Gate of God is open, and
the morning Light is shedding its radiance upon all mankind!
The promised One is made manifest; prepare the way for
Him, O people of the earth! Deprive not yourselves of its
redeeming grace, nor close your eyes to its effulgent glory.'
Those whom you find receptive to your call, share with them
the epistles and tablets We have revealed for you, that,
perchance, these wondrous words may cause them to turn
away from the slough of heedlessness, and soar into the realm
+F1 "`This name comes to them,' said &Haji &Karim &Khan in his
+F1 &Hidayatu't-Talibin, `from the fact that the late &Shaykh &Ahmad, being at
+F1 &Karbila during his pilgrimages to the holy tombs, and out of respect for
+F1 the &Imams, recited his prayers standing behind the &Imam, that is to say,
+F1 at his feet. In fact, for him there was no difference between the respect
+F1 to be tendered to a dead &Imam or a living &Imam. The Persians, on the
+F1 contrary, when entering into the tomb, placed themselves at the head of the
+F1 &Imam and consequently turned their backs to him when they prayed because
+F1 the dead saints are buried with their heads towards the Qiblih. This is a
+F1 disgrace and a lie! The apostles of Jesus pretending to have come to the
+F1 assistance of God, were called `&Nasara,' a name which was given to all
+F1 those who followed in their footsteps. It is thus that the name of
+F1 &Bala-Sari extended to all that follow the doctrine of those who pray
+F1 standing at the head of the &Imam.'" (A. L. M. Nicolas' "Essai sur le
+F1 &Shaykhisme," I, preface, pp. 5-6.)
+P86
of the Divine presence. In this pilgrimage upon which We
are soon to embark, We have chosen &Quddus as Our companion.
We have left you behind to face the onslaught of a
fierce and relentless enemy. Rest assured, however, that a
bounty unspeakably glorious shall be conferred upon you.
Follow the course of your journey towards the north, and
visit on your way &Isfahan, &Kashan, Qum, and &Tihran. Beseech
almighty Providence that He may graciously enable
you to attain, in that capital, the seat of true sovereignty,
and to enter the mansion of the Beloved. A secret lies hidden
in that city. When made manifest, it shall turn the earth
into paradise. My hope is that you may partake of its grace
and recognise its splendour. From &Tihran proceed to &Khurasan,
and there proclaim anew the Call. From thence
return to Najaf and &Karbila, and there await the summons
+P87
of your Lord. Be assured that the high mission for which
you have been created will, in its entirety, be accomplished
by you. Until you have consummated your work, if all the
darts of an unbelieving world be directed against you, they
will be powerless to hurt a single hair of your head. All
things are imprisoned within His mighty grasp. He, verily,
is the Almighty, the All-Subduing."
The &Bab then summoned to His presence &Mulla &Aliy-i-Bastami,
and addressed to him words of cheer and loving-kindness.
He instructed him to proceed directly to Najaf
and &Karbila, alluded to the severe trials and afflictions that
would befall him, and enjoined him to be steadfast till the
end. "Your faith," He told him, "must be immovable as the
rock, must weather every storm and survive every calamity.
Suffer not the denunciations of the foolish and the calumnies
of the clergy to afflict you, or to turn you from your purpose.
For you are called to partake of the celestial banquet prepared
for you in the immortal Realm. You are the first to
leave the House of God, and to suffer for His sake. If you
be slain in His path, remember that great will be your reward,
and goodly the gift which will be bestowed upon you."
No sooner were these words uttered than &Mulla &Ali
arose from his seat and set out to prosecute his mission. At
about a farsang's distance from &Shiraz he was overtaken by
a youth who, flushed with excitement, impatiently asked to
speak to him. His name was &Abdu'l-Vahhab. "I beseech
you," he tearfully entreated &Mulla &Ali, "to allow me to accompany
you on your journey. Perplexities oppress my
heart; I pray you to guide my steps in the way of Truth.
Last night, in my dream, I heard the crier announce in the
market-street of &Shiraz the appearance of the &Imam &Ali,
the Commander of the Faithful. He called to the multitude:
`Arise and seek him. Behold, he plucks out of the burning
fire charters of liberty and is distributing them to the people.
Hasten to him, for whoever receives them from his hands
will be secure from penal suffering, and whoever fails to obtain
them from him, will be bereft of the blessings of Paradise.'
Immediately I heard the voice of the crier, I arose and, abandoning
my shop, ran across the market-street of &Vakil to a
place where my eyes beheld you standing and distributing
+P88
those same charters to the people. To everyone who approached
to receive them from your hands, you would whisper
in his ear a few words which instantly caused him to flee in
consternation and exclaim: `Woe betide me, for I am deprived
of the blessings of &Ali and his kindred! Ah, miserable me,
that I am accounted among the outcast and fallen !' I awoke
from my dream and, immersed in an ocean of thought, regained
my shop. Suddenly I saw you pass, accompanied
by a man who wore a turban, and who was conversing with
you. I sprang from my seat and, impelled by a power which
I could not repress, ran to overtake you. To my utter amazement,
I found you standing upon the very site which I had
witnessed in my dream, engaged in the recital of traditions
and verses. Standing aside, at a distance, I kept watching
you, wholly unobserved by you and your friend. I heard
the man whom you were addressing, impetuously protest:
`Easier is it for me to be devoured by the flames of hell than
to acknowledge the truth of your words, the weight of which
mountains are unable to sustain!' To his contemptuous
rejection you returned this answer: `Were all the universe
to repudiate His truth, it could never tarnish the unsullied
purity of His robe of grandeur.' Departing from him, you
directed your steps towards the gate of &Kaziran. I continued
to follow you until I reached this place."
&Mulla &Ali tried to appease his troubled heart and to
persuade him to return to his shop and resume his daily
work. "Your association with me," he urged, "would involve
me in difficulties. Return to &Shiraz and rest assured,
for you are accounted of the people of salvation. Far be it
from the justice of God to withhold from so ardent and devoted
a seeker the cup of His grace, or to deprive a soul so
athirst from the billowing ocean of His Revelation." The
words of &Mulla &Ali proved of no avail. The more he insisted
upon the return of &Abdu'l-Vahhab, the louder grew his
lamentation and weeping. &Mulla &Ali finally felt compelled
to comply with his wish, resigning himself to the will of God.
&Haji &Abdu'l-Majid, the father of &Abdu'l-Vahhab, has
often been heard to recount, with eyes filled with tears, this
story: "How deeply," he said, "I regret the deed I committed.
Pray that God may grant me the remission of my sin. I
+P89
was one among the favoured in the court of the sons of the
&Farman-Farma, the governor of the province of &Fars. Such
was my position that none dared to oppose or harm me. No
one questioned my authority or ventured to interfere with
my freedom. Immediately I heard that my son &Abdu'l-Vahhab
had forsaken his shop and left the city, I ran out
in the direction of the &Kaziran gate to overtake him. Armed
with a club with which I intended to beat him, I enquired as
to the road he had taken. I was told that a man wearing a
turban had just crossed the street and that my son was seen
following him. They seemed to have agreed to leave the
city together. This excited my anger and indignation. How
could I tolerate, I thought to myself, such unseemly behaviour
on the part of my son, I, who already hold so privileged a
position in the court of the sons of the &Farman-Farma?
Nothing but the severest chastisement, I felt, could wipe
away the effect of my son's disgraceful conduct.
"I continued my search until I reached them. Seized
with a savage fury, I inflicted upon &Mulla &Ali unspeakable
injuries. To the strokes that fell heavily upon him, he, with
extraordinary serenity, returned this answer: `Stay your
hand, O &Abdu'l-Majid, for the eye of God is observing you.
I take Him as my witness, that I am in no wise responsible
for the conduct of your son. I mind not the tortures you
inflict upon me, for I stand prepared for the most grievous
afflictions in the path I have chosen to follow. Your injuries,
compared to what is destined to befall me in future, are as a
drop compared to the ocean. Verily, I say, you shall survive
me, and will come to recognise my innocence. Great will
then be your remorse, and deep your sorrow.' Scorning his
remarks, and heedless of his appeal, I continued to beat him
until I was exhausted. Silently and heroically he endured
this most undeserved chastisement at my hands. Finally,
I ordered my son to follow me, and left &Mulla &Ali to himself.
"On our way back to &Shiraz, my son related to me the
dream he had dreamt. A feeling of profound regret gradually
seized me. The blamelessness of &Mulla &Ali was vindicated
in my eyes, and the memory of my cruelty to him continued
long to oppress my soul. Its bitterness lingered in my heart
until the time when I felt obliged to transfer my residence
+P90
from &Shiraz to &Baghdad. From &Baghdad I moved to &Kazimayn,
where &Abdu'l-Vahhab established his business. A
strange mystery brooded over his youthful face. He seemed
to be concealing from me a secret which appeared to have
transformed his life. And when, in the year 1267 A.H.,+F1
&Baha'u'llah journeyed to &Iraq and visited &Kazimayn, &Abdu'l-Vahhab
fell immediately under the spell of His charm
and pledged his undying devotion to Him. A few years later,
when my son had suffered martyrdom in &Tihran and &Baha'u'llah
had been exiled to &Baghdad, He, with infinite loving-kindness
and mercy, awakened me from the sleep of heedlessness,
and Himself taught me the message of the New
Day, washing away with the waters of Divine forgiveness
the stains of that cruel act."
This episode marks the first affliction which befell a disciple
of the &Bab after the declaration of His mission. &Mulla
&Ali realised from this experience how steep and thorny was
the path leading to his eventual attainment of the promise
given him by his Master. Wholly resigned to His will, and
prepared to shed his life-blood for His Cause, he resumed his
journey until he arrived at Najaf. In the presence of &Shaykh
&Muhammad-Hasan, one of the most celebrated ecclesiastics
of &shi'ah &Islam, and in the face of a distinguished company
of his disciples, &Mulla &Ali announced fearlessly the manifestation
of the &Bab, the Gate whose advent they were eagerly
awaiting. "His proof," he declared, "is His Word; His testimony,
none other than the testimony with which &Islam seeks
to vindicate its truth. From the pen of this unschooled
&Hashimite Youth of Persia there have streamed, within the
space of forty-eight hours, as great a number of verses, of
prayers, of homilies, and scientific treatises, as would equal
in volume the whole of the &Qur'an, which it took &Muhammad,
the Prophet of God, twenty-three years to reveal!" That
proud and fanatic leader, instead of welcoming, in an age of
darkness and prejudice, these life-giving evidences of a new-born
Revelation, forthwith pronounced &Mulla &Ali a heretic
and expelled him from the assembly. His disciples and followers,
even the &Shaykhis, who already testified to &Mulla
&Ali's piety, sincerity, and learning, endorsed, unhesitatingly,
+F1 1850-51 A.D.
+P91
the judgment against him. The disciples of &Shaykh &Muhammad-Hasan,
joining hands with their adversaries, heaped
upon him untold indignities. They eventually delivered him,
his hands bound in chains, to an official of the Ottoman government,
arraigning him as a wrecker of &Islam, a calumniator
of the Prophet, an instigator of mischief, a disgrace to the
Faith, and worthy of the penalty of death. He was taken
to &Baghdad under the escort of government officials, and
was cast into prison by the governor of that city.
&Haji &Hashim, surnamed &Attar, a prominent merchant,
who was well versed in the Scriptures of &Islam, recounted
the following: "I was present at Government House on one
occasion when &Mulla &Ali was summoned to the presence of
the assembled notables and government officials of that city.
He was publicly accused of being an infidel, an abrogator of
the laws of &Islam, and a repudiator of its rituals and accepted
standards. When his alleged offences and misdeeds had been
enumerated, the &Mufti, the chief exponent of the law of
&Islam in that city, turned to him and said: `O enemy of God!'
As I was occupying a seat beside the &Mufti, I whispered in
his ear: `You are as yet unacquainted with this unfortunate
stranger. Why address him in such terms? Do you not
realise that such words as you have addressed to him will
excite the anger of the populace against him? It behoves
you to disregard the unsupported charges these busybodies
have brought against him, to question him yourself, and
to judge him according to the accepted standards of justice
inculcated by the Faith of &Islam.' The &Mufti was sore displeased,
arose from his seat, and left the gathering. &Mulla
&Ali was again thrown into prison. A few days later, I enquired
about him, hoping to achieve his deliverance. I was
informed that, on the night of that same day, he had been
deported to Constantinople. I made further enquiries and
endeavoured to find out what eventually befell him. I could
not, however, ascertain the truth. A few believed that on
his way to Constantinople he had fallen ill and died. Others
maintained that he had suffered martyrdom."+F1 Whatever
+F1 According to &Muhammad &Mustafa (p. 106), &Mulla &Ali suffered six months'
+F1 imprisonment in &Baghdad by order of &Najib &Pasha, the governor of the
+F1 city. He was thence ordered to leave for Constantinople, according to
+F1 instructions received from the Ottoman government. He passed through
+F1 Mosul, where he was able to awaken interest in the new Revelation. His
+F1 friends were, however, unable to discover whether he eventually reached his
+F1 destination.
+P92
his end, &Mulla &Ali had by his life and death earned the immortal
distinction of having been the first sufferer in the
path of this new Faith of God, the first to have laid down his
life as an offering on the Altar of Sacrifice.
Having sent forth &Mulla &Ali on his mission, the &Bab
summoned to His presence the remaining Letters of the
Living, and to each severally He gave a special command and
appointed a special task. He addressed to them these parting
words: "O My beloved friends! You are the bearers of the
name of God in this Day. You have been chosen as the repositories
of His mystery. It behoves each one of you to
manifest the attributes of God, and to exemplify by your
deeds and words the signs of His righteousness, His power
and glory. The very members of your body must bear witness
to the loftiness of your purpose, the integrity of your life, the
reality of your faith, and the exalted character of your devotion.
For verily I say, this is the Day spoken of by God in
His Book:+F1 `On that day will We set a seal upon their mouths
yet shall their hands speak unto Us, and their feet shall bear
witness to that which they shall have done.' Ponder the
words of Jesus addressed to His disciples, as He sent them forth
to propagate the Cause of God. In words such as these, He
bade them arise and fulfil their mission: `Ye are even as the
fire which in the darkness of the night has been kindled upon
the mountain-top. Let your light shine before the eyes of
men. Such must be the purity of your character and the
degree of your renunciation, that the people of the earth may
through you recognise and be drawn closer to the heavenly
Father who is the Source of purity and grace. For none has
seen the Father who is in heaven. You who are His spiritual
children must by your deeds exemplify His virtues, and witness
to His glory. You are the salt of the earth, but if the
salt have lost its savour, wherewith shall it be salted? Such
must be the degree of your detachment, that into whatever
city you enter to proclaim and teach the Cause of God, you
should in no wise expect either meat or reward from its people.
Nay, when you depart out of that city, you should shake
the dust from off your feet. As you have entered it pure and
+F1 The &Qur'an.
+P93
undefiled, so must you depart from that city. For verily I
say, the heavenly Father is ever with you and keeps watch
over you. If you be faithful to Him, He will assuredly deliver
into your hands all the treasures of the earth, and will exalt
you above all the rulers and kings of the world.' O My
Letters! Verily I say, immensely exalted is this Day above
the days of the Apostles of old. Nay, immeasurable is the
difference! You are the witnesses of the Dawn of the promised
Day of God. You are the partakers of the mystic chalice of
His Revelation. Gird up the loins of endeavour, and be
mindful of the words of God as revealed in His Book:+F1 `Lo,
the Lord thy God is come, and with Him is the company of
His angels arrayed before Him!' Purge your hearts of worldly
desires, and let angelic virtues be your adorning. Strive
that by your deeds you may bear witness to the truth of these
words of God, and beware lest, by `turning back,' He may
`change you for another people,' who `shall not be your like,'
and who shall take from you the Kingdom of God. The days
when idle worship was deemed sufficient are ended. The time
is come when naught but the purest motive, supported by
deeds of stainless purity, can ascend to the throne of the
Most High and be acceptable unto Him. `The good word
riseth up unto Him, and the righteous deed will cause it to
be exalted before Him.' You are the lowly, of whom God has
thus spoken in His Book:+F2 "And We desire to show favour to
those who were brought low in the land, and to make them
spiritual leaders among men, and to make them Our heirs.'
You have been called to this station; you will attain to it,
only if you arise to trample beneath your feet every earthly
desire, and endeavour to become those `honoured servants of
His who speak not till He hath spoken, and who do His
bidding.' You are the first Letters that have been generated
from the Primal Point,+F3 the first Springs that have welled
out from the Source of this Revelation. Beseech the Lord
your God to grant that no earthly entanglements, no worldly
affections, no ephemeral pursuits, may tarnish the purity,
or embitter the sweetness, of that grace which flows through
you. I am preparing you for the advent of a mighty Day.
Exert your utmost endeavour that, in the world to come, I,
who am now instructing you, may, before the mercy-seat of
+F1 The &Qur'an.
+F2 The &Qur'an.
+F3 One of the &Bab's titles.
+P94
God, rejoice in your deeds and glory in your achievements.
The secret of the Day that is to come is now concealed. It
can neither be divulged nor estimated. The newly born babe
of that Day excels the wisest and most venerable men of this
time, and the lowliest and most unlearned of that period shall
surpass in understanding the most erudite and accomplished
divines of this age. Scatter throughout the length and
breadth of this land, and, with steadfast feet and sanctified
hearts, prepare the way for His coming. Heed not your
weaknesses and frailty; fix your gaze upon the invincible
power of the Lord, your God, the Almighty. Has He not, in
past days, caused Abraham, in spite of His seeming helplessness,
to triumph over the forces of Nimrod? Has He not
enabled Moses, whose staff was His only companion, to
vanquish Pharaoh and his hosts? Has He not established
the ascendancy of Jesus, poor and lowly as He was in the
eyes of men, over the combined forces of the Jewish people?
Has He not subjected the barbarous and militant tribes of
Arabia to the holy and transforming discipline of &Muhammad,
His Prophet? Arise in His name, put your trust wholly in
Him, and be assured of ultimate victory.'+F1
With such words the &Bab quickened the faith of His
disciples and launched them upon their mission. To each
He assigned his own native province as the field of his labours.
He directed them each and all to refrain from specific references
to His own name and person.+F2 He instructed them
to raise the call that the Gate to the Promised One has been
opened, that His proof is irrefutable, and that His testimony
is complete. He bade them declare that whoever believes
in Him has believed in all the prophets of God, and that
whoever denies Him has denied all His saints and His chosen
+F1 The &Bab refers to the Letters of the Living in the Persian &Bayan (&Vahid
+F1 I, &Bab 2) in the following terms: "All of these formed the name of the
+F1 Living One, for these are the names that are the nearest to God; the others
+F1 are guided by their clear and significant actions, for God began the
+F1 creation of the &Bayan through them, and it is to them that the creation of
+F1 the &Bayan will again return. They are the lights which in the past have
+F1 eternally prostrated themselves and will prostrate themselves eternally in
+F1 the future, before the celestial throne." ("Le &Bayan Persan," vol. 1, pp.
+F1 24-25.)
+F2 A. L. M. Nicolas, in his introduction to volume I of "Le &Bayan Persan"
+F2 (pp. 3-5), writes as follows: "Everyone agrees in acknowledging that it
+F2 would be absolutely impossible for him to proclaim loudly his doctrine or
+F2 to spread it among men. He had to act as does a physician to children, who
+F2 must disguise a bitter medicine in a sweet coating in order to win over his
+F2 young patients. The people in the midst of whom he appeared were, and
+F2 still are, alas, more fanatical than the Jews were at the time of Jesus,
+F2 when the majesty of Roman peace was no longer there to put a stop to the
+F2 furious excesses of religious madness of an over-excited people.
+F2 Therefore, if Christ, in spite of the relative calm of the surroundings in
+F2 which He preached, thought it necessary to employ the parable, Siyyid
+F2 &Ali-Muhammad, a fortiori, was obliged to disguise his thought in numerous
+F2 circuitous ways and only pour out, one drop at a time, the filter of his
+F2 divine truths. He brings up his child, Humanity; he guides it, endeavoring
+F2 always not to frighten it and directs its first steps on a path which leads
+F2 it slowly but surely, so that, as soon as it can proceed alone, it reaches
+F2 the goal pre-ordained for it from all eternity."
+P95
[Illustration: THE MADRISH OF &NIM-AVARD, &ISFAHAN]
+P96
ones. With these instructions He dismissed them from His
presence and committed them to the care of God. Of these
Letters of the Living, whom He thus addressed, there remained
with Him in &Shiraz &Mulla &Husayn, the first of these
Letters, and &Quddus, the last. The rest, fourteen in number,
set out, at the hour of dawn, from &Shiraz, each resolved to
carry out, in its entirety, the task with which he had been
entrusted.
To &Mulla &Husayn, as the hour of his departure approached,
the &Bab addressed these words: "Grieve not that you have
not been chosen to accompany Me on My pilgrimage to
&Hijaz. I shall, instead, direct your steps to that city which
enshrines a Mystery of such transcendent holiness as neither
&Hijaz nor &Shiraz can hope to rival. My hope is that you may,
by the aid of God, be enabled to remove the veils from the
eyes of the wayward and to cleanse the minds of the malevolent.
Visit, on your way, &Isfahan, &Kashan, &Tihran, and
&Khurasan. Proceed thence to &Iraq, and there await the
summons of your Lord, who will keep watch over you and
will direct you to whatsoever is His will and desire. As to
Myself, I shall, accompanied by &Quddus and My Ethiopian
servant, proceed on My pilgrimage to &Hijaz. I shall join the
company of the pilgrims of &Fars, who will shortly be sailing
for that land. I shall visit Mecca and Medina, and there
fulfil the mission with which God has entrusted Me. God
willing, I shall return hither by the way of &Kufih, in which
place I hope to meet you. If it be decreed otherwise, I shall
ask you to join Me in &Shiraz. The hosts of the invisible Kingdom,
be assured, will sustain and reinforce your efforts. The
essence of power is now dwelling in you, and the company
of His chosen angels revolves around you. His almighty arms
will surround you, and His unfailing Spirit will ever continue to
guide your steps. He that loves you, loves God; and whoever
opposes you, has opposed God. Whoso befriends you, him will
God befriend; and whoso rejects you, him will God reject."
+P97
CHAPTER IV
&MULLA &HUSAYN'S JOURNEY TO &TIHRAN
WITH these noble words ringing in his ears, &Mulla
&Husayn embarked upon his perilous enterprise.
Wherever he went, to whatever class of people
he addressed himself, he delivered fearlessly and
without reserve the Message with which his beloved Master
had entrusted him. Arriving in &Isfahan, he established himself
in the madrisih of &Nim-Avard. Around him gathered
those who on his previous visit to that city had known him
as the favoured messenger of Siyyid &Kazim to the eminent
mujtahid, &Haji Siyyid &Muhammad-Baqir.+F1 He, being now
dead, had been succeeded by his son, who had just returned
from Najaf and was now established upon the seat of his
father. &Haji &Muhammad-Ibrahim-i-Kalbasi had also fallen
seriously ill, and was on the verge of death. The disciples
of the late &Haji Siyyid &Muhammad-Baqir, now freed from
the restraining influence of their departed teacher, and
alarmed at the strange doctrines which &Mulla &Husayn was
propounding, vehemently denounced him to &Haji Siyyid
&Asadu'llah, the son of the late &Haji Siyyid &Muhammad-Baqir.
"&Mulla &Husayn," they complained, "was able, in the
course of his last visit, to win the support of your illustrious
father to the cause of &Shaykh &Ahmad. No one among the
Siyyid's helpless disciples dared to oppose him. He now
comes as the upholder of a still more formidable opponent
and is pleading His Cause with still greater vehemence and
vigour. He is persistently claiming that He whose Cause he
now champions is the Revealer of a Book which is divinely
inspired, and which bears a striking resemblance to the tone
+F1 "In crowds they gathered to hear the teacher. He occupied in turn all the
+F1 pulpits of &Isfahan where he was free to speak publicly and to announce
+F1 that &Mirza &Ali-Muhammad was the twelfth &Imam, the &Imam &Mihdi. He
+F1 displayed and read his Master's books and would reveal their eloquence
+F1 and their depth, emphasizing the extreme youthfulness of the seer and
+F1 telling of his miracles." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," p. 130.)
+P98
and language of the &Qur'an. In the face of the people of this
city, he has flung these challenging words: `Produce one like
it, if you are men of truth.' The day is fast approaching when
the whole of &Isfahan will have embraced his Cause!" &Haji
Siyyid &Asadu'llah returned evasive answers to their complaints.
"What am I to say?" he was at last forced to reply.
Do you not yourselves admit that &Mulla &Husayn has, by
his eloquence and the cogency of his argument, silenced a
man no less great than my illustrious father? How can I,
then, who am so inferior to him in merit and knowledge,
presume to challenge what he has already approved? Let
each man dispassionately examine these claims. If he be
satisfied, well and good; if not, let him observe silence, and
not incur the risk of discrediting the fair name of our Faith."
Finding that their efforts had failed to influence &Haji
Siyyid &Asadu'llah, his disciples referred the matter to &Haji
&Muhammad-Ibrahim-i-Kalbasi. "Woe betide us," they loudly
protested, "for the enemy has risen to disrupt the holy Faith
of &Islam. ln lurid and exaggerated language, they stressed
the challenging character of the ideas propounded by &Mulla
&Husayn. "Hold your peace," replied &Haji &Muhammad-Ibrahim.
"&Mulla &Husayn is not the person to be duped by
anyone, nor can he fall a victim to dangerous heresies. If
your contention be true, if &Mulla &Husayn has indeed espoused
a new Faith, it is unquestionably your first obligation
to enquire dispassionately into the character of his teachings,
and to refrain from denouncing him without previous and
careful scrutiny. If my health and strength be restored, it
is my intention, God willing, to investigate the matter myself,
and to ascertain the truth."
This severe rebuke, pronounced by &Haji &Kalbasi, greatly
disconcerted the disciples of &Haji Siyyid &Asadu'llah. In
their dismay they appealed to &Manuchihr &Khan, the &Mu'tamidu'd-Dawlih,
the governor of the city. That wise and
judicious ruler refused to interfere in these matters, which
he said fell exclusively within the jurisdiction of the &ulamas.
He warned them to abstain from mischief and to cease disturbing
the peace and tranquillity of the messenger. His
trenchant words shattered the hopes of the mischief-makers.
&Mulla &Husayn was thereby relieved from the machinations
+P99
of his enemies, and, for a time, pursued untrammelled the
course of his labours.
The first to embrace the Cause of the &Bab in that city
was a man, a sifter of wheat, who, as soon as the Call reached
his ears, unreservedly accepted the Message. With marvellous
devotion he served &Mulla &Husayn, and through his
close association with him became a zealous advocate of the
new Revelation. A few years later, when the soul-stirring
details of the siege of the fort of &Shaykh &Tabarsi were being
recounted to him, he felt an irresistible impulse to throw in
his lot with those heroic companions of the &Bab who had
risen for the defence of their Faith. Carrying his sieve in
his hand, he immediately arose and set out to reach the scene
of that memorable encounter. "Why leave so hurriedly?"
his friends asked him, as they saw him running in a state of
intense excitement through the bazaars of &Isfahan. "I have
risen," he replied, "to join the glorious company of the defenders
of the fort of &Shaykh &Tabarsi! With this sieve which
I carry with me, I intend to sift the people in every city
through which I pass. Whomsoever I find ready to espouse
the Cause I have embraced, I will ask to join me and hasten
forthwith to the field of martyrdom." Such was the devotion
of this youth, that the &Bab, in the Persian &Bayan, refers to
him in such terms: "&Isfahan, that outstanding city, is distinguished
by the religious fervour of its &shi'ah inhabitants,
by the learning of its divines, and by the keen expectation,
shared by high and low alike, of the imminent coming of the
&Sahibu'z-Zaman. In every quarter of that city, religious
institutions have been established. And yet, when the Messenger
of God had been made manifest, they who claimed
to be the repositories of learning and the expounders of the
mysteries of the Faith of God rejected His Message. Of all
the inhabitants of that seat of learning, only one person, a
sifter of wheat, was found to recognise the Truth, and was
invested with the robe of Divine virtue!"+F1
+F1 `Behold the land of &Sad (&Isfahan) which in this world of appearances is
+F1 the greatest of lands. In every one of its schools, numerous slaves are
+F1 found who bear the name of savants and contestants. At the time of the
+F1 election of members, even a sifter of grain may put on the garb of primacy
+F1 (above the others). It is here that the secret of the word of the &Imams,
+F1 regarding the Manifestation, shines forth: "The lowliest of the creatures
+F1 shall become the most exalted, and the most exalted shall become the most
+F1 debased.'" ("The &Bayan Persan," vol. 4, p. 113.)
+P100
Among the siyyids of &Isfahan, a few, such as &Mirza
&Muhammad-'Aliy-i-Nahri, whose daughter was subsequently
joined in wedlock with the Most Great Branch,+F1 &Mirza &Hadi,
the brother of &Mirza &Muhammad-'Ali, and &Mirza &Muhammad-Riday-i-Pa-Qal'iyi,
recognised the truth of the Cause.
&Mulla &Sadiq-i-Khurasani, formerly known as Muqaddas, and
surnamed by &Baha'u'llah, &Ismu'llahu'l-Asdaq, who, according
to the instructions of Siyyid &Kazim, had during the last five
years been residing in &Isfahan and had been preparing the
way for the advent of the new Revelation, was also among
the first believers who identified themselves with the Message
proclaimed by the &Bab.+F2 As Soon as he learned of the arrival
of &Mulla &Husayn in &Isfahan, he hastened to meet him. He
gives the following account of his first interview, which took
place at night in the home of &Mirza &Muhammad-'Aliy-i-Nahri:
"I asked &Mulla &Husayn to divulge the name of Him
who claimed to be the promised Manifestation. He replied:
`To enquire about that name and to divulge it are alike
forbidden.' `Would it, then, be possible,' I asked, `for me,
even as the Letters of the Living, to seek independently the
grace of the All-Merciful and, through prayer, to discover
His identity?' `The door of His grace,' he replied, `is never
closed before the face of him who seeks to find Him.' I immediately
retired from his presence, and requested his host
to allow me the privacy of a room in his house where, alone
and undisturbed, I could commune with God. In the midst
of my contemplation, I suddenly remembered the face of a
Youth whom I had often observed while in &Karbila, standing
in an attitude of prayer, with His face bathed in tears at the
entrance of the shrine of the &Imam &Husayn. That same countenance
now reappeared before my eyes. In my vision I
seemed to behold that same face, those same features, expressive
of such joy as I could never describe. He smiled
as He gazed at me. I went towards Him, ready to throw
myself at His feet. I was bending towards the ground,
when, lo! that radiant figure vanished from before me. Overpowered
with joy and gladness, I ran out to meet &Mulla
+F1 Reference to &Abdu'l-Baha's marriage with &Munirih &Khanum.
+F2 Gobineau (p. 129) mentions &Mulla &Muhammad-Taqiy-i-Harati, a well-known
+F2 juris-consult, as one of the earliest converts to the Faith.
+P101
&Husayn, who with transport received me and assured me
that I had, at last, attained the object of my desire. He
bade me, however, repress my feelings. `Declare not your
vision to anyone,' he urged me; `the time for it has not yet
arrived. You have reaped the fruit of your patient waiting
in &Isfahan. You should now proceed to &Kirman, and there
acquaint &Haji &Mirza &Karim &Khan with this Message. From
that place you should travel to &Shiraz and endeavour to rouse
the people of that city from their heedlessness. I hope to
join you in &Shiraz and share with you the blessings of a joyous
reunion with our Beloved.'"+F1
From &Isfahan, &Mulla &Husayn proceeded to &Kashan. The
first to be enrolled in that city among the company of the
faithful was a certain &Haji &Mirza &Jani, surnamed &Par-Pa,
who was a merchant of note.+F2 Among the friends of &Mulla
&Husayn was a well-known divine, Siyyid &Abdu'l-Baqi, a
resident of &Kashan and a member of the &shaykhi community.
Although intimately associated with &Mulla &Husayn during
his stay in Najaf and &Karbila, the Siyyid felt unable to sacrifice
rank and leadership for the Message which his friend had
brought him.
Arriving in Qum, &Mulla &Husayn found its people utterly
unprepared to heed his call. The seeds he sowed among them
did not germinate until the time when &Baha'u'llah was exiled
to &Baghdad. In those days &Haji &Mirza &Musa, a native of
Qum, embraced the Faith, journeyed to &Baghdad, and there
met &Baha'u'llah. He eventually quaffed the cup of martyrdom
in His path.
From Qum, &Mulla &Husayn proceeded directly to &Tihran.
He lived, during his stay in the capital, in one of the rooms
+F1 "The sojourn of &Bushru'i in &Isfahan proved a triumph for the &Bab. The
+F1 conversions that he performed were numerous and brilliant; but, such are
+F1 the ways of the world, that they drew down upon him the fierce hatred of
+F1 the official clergy to which he was obliged to yield and he withdrew from
+F1 that city. In fact, the conversion of &Mulla &Muhammad &Taqi-i-Hirati, a
+F1 jurist of the first rank, brought their fury to a climax, because
+F1 over-flowing with zeal as he was, he would go every day to the mambar where
+F1 he talked to men openly of the greatness of the &Bab to whom he gave the
+F1 rank of &Na'ib-i-khass of the twelfth &Imam." (A. L. M. Nicolas' "Siyyid
+F1 &Ali-Muhammad dit le &Bab," p. 255.)
+F2 According to the "&Kashfu'l-Ghiti'" (pp. 42-5), &Haji &Mirza &Jani was
+F2 known by the people of &Kashan as &Haji &Mirza &Janiy-i-Buzurg in order to
+F2 distinguish him from his namesake, who was also a merchant of &Kashan,
+F2 known by the name of &Haji &Mirza &Janiy-i-Turk, or &Kuchiq. The former
+F2 had three brothers the eldest was named &Haji &Muhammad-Isma'il-i-Dhabih,
+F2 the second &Haji &Mirza &Ahmad, the third &Haji &Ali-Akbar.
+P102
which belonged to the madrisih of &Mirza &Salih, better
known as the madrisih of &Pay-i-Minar. &Haji &Mirza &Muhammad-i-Khurasani,
the leader of the &shaykhi community of
&Tihran, who acted as an instructor in that institution, was
approached by &Mulla &Husayn but failed to respond to his
motivation to accept the Message. "We had cherished the
hope he said to &Mulla &Husayn, "that after the death of
Siyyid &Kazim you would strive to promote the best interests
of the &shaykhi community and would deliver it from the
+P103
obscurity into which it has sunk. You seem, however, to
have betrayed its cause. You have shattered our fondest
expectations. If you persist in disseminating these subversive
doctrines, you will eventually extinguish the remnants
of the &shaykhis in this city." &Mulla &Husayn assured him
that he had no intention of prolonging his stay in &Tihran,
that his aim was in no wise to abase or suppress the teachings
inculcated by &Shaykh &Ahmad and Siyyid &Kazim.+F1
During his stay in &Tihran, &Mulla &Husayn each day would
leave his room early in the morning and would return to it
only an hour after sunset. Upon his return he would quietly
and alone re-enter his room, close the door behind him, and
+F1 "He passed several days in that capital but he did not appear in public.
+F1 He limited himself to confidential conversations with those who visited
+F1 him. He thus received many and won over to his doctrine a fairly large
+F1 number of enquirers. Each one wished to see him, or to have seen him, and
+F1 the King, &Muhammad &Shah and his Minister, &Haji &Mirza &Aqasi, true
+F1 Persians as they were, did not fail to have him brought before them. He
+F1 laid before them his doctrine and gave to them the Books of the Master."
+F1 (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie
+F1 Centrale," p. 131.)
+P104
remain in the privacy of his cell until the next day.+F1 &Mirza
&Musa, &Aqay-i-Kalim, the brother of &Baha'u'llah, recounted
to me the following: "I have heard &Mulla &Muhammad-i-Mu'allim,
a native of &Nur, in the province of &Mazindaran,
who was a fervent admirer of both &Shaykh &Ahmad and Siyyid
&Kazim, relate this story: `I was in those days recognised as
one of the favoured disciples of &Haji &Mirza &Muhammad, and
lived in the same school in which he taught. My room adjoined
his room, and we were closely associated together.
On the day that he was engaged in discussion with &Mulla
&Husayn, I overheard their conversation from beginning to
end, and was deeply affected by the ardour, the fluency, and
learning of that youthful stranger. I was surprised at the
evasive answers, the arrogance, and contemptuous behaviour
of &Haji &Mirza &Muhammad. That day I felt strongly attracted
by the charm of that youth, and deeply resented the
unseemly conduct of my teacher towards him. I concealed
my feelings, however, and pretended to ignore his discussions
with &Mulla &Husayn. I was seized with a passionate desire
to meet the latter, and ventured, at the hour of midnight,
to visit him. He did not expect me, but I knocked at his door,
and found him awake seated beside his lamp. He received
me affectionately, and spoke to me with extreme courtesy and
tenderness. I unburdened my heart to him, and as I was
addressing him, tears, which I could not repress, flowed
from my eyes. "I can now see," he said, "the reason why I
have chosen to dwell in this place. Your teacher has contemptuously
rejected this Message and despised its Author.
My hope is that his pupil may, unlike his master, recognise
its truth. What is your name, and which city is your home?"
"My name," I replied, "is &Mulla &Muhammad, and my surname
&Mu'allim. My home is &Nur, in the province of &Mazindaran."
"Tell me," further enquired &Mulla &Husayn, "is
there to-day among the family of the late &Mirza &Buzurg-i-Nuri,
who was so renowned for his character, his charm, and
artistic and intellectual attainments, anyone who has proved
himself capable of maintaining the high traditions of that
+F1 According to Samandar (manuscript, p. 2), &Mulla &Husayn, on his way from
+F1 &Shiraz to &Tihran in the year 1260 A.H., was the bearer of a Tablet
+F1 revealed by the &Bab for &Muhammad &Shah.
+P105
illustrious house?" "Yea," I replied, "among his sons now
living, one has distinguished Himself by the very traits which
characterised His father. By His virtuous life, His high
attainments, His loving-kindness and liberality, He has proved
Himself a noble descendant of a noble father." "What is
His occupation?" he asked me. "He cheers the disconsolate
+P106
and feeds the hungry," I replied. "What of His rank and
position?" "He has none," I said, "apart from befriending
the poor and the stranger." "What is His name?" "&Husayn-'Ali."
"In which of the scripts of His father does He excel?"
"His favourite script is &shikastih-nasta'liq." "How does He
spend His time?" "He roams the woods and delights in the
beauties of the countryside."+F1 "What is His age?" "Eight
and twenty." The eagerness with which &Mulla &Husayn
questioned me, and the sense of delight with which he welcomed
every particular I gave him, greatly surprised me.
Turning to me, with his face beaming with satisfaction and
joy, he once more enquired: "I presume you often meet Him?"
"I frequently visit His home," I replied. "Will you," he
said, "deliver into His hands a trust from me?" "Most assuredly,"
was my reply. He then gave me a scroll wrapped
in a piece of cloth, and requested me to hand it to Him the
next day at the hour of dawn. "Should He deign to answer
me," he added, "will you be kind enough to acquaint me with
His reply. I received the scroll from him and, at break of
day, arose to carry out his desire.
"`As I approached the house of &Baha'u'llah, I recognised
His brother &Mirza &Musa, who was standing at the gate, and
to whom I communicated the object of my visit. He went
into the house and soon reappeared bearing a message of
welcome. I was ushered into His presence, and presented the
scroll to &Mirza &Musa, who laid it before &Baha'u'llah. He
bade us both be seated. Unfolding the scroll, He glanced at
its contents and began to read aloud to us certain of its passages.
I sat enraptured as I listened to the sound of His
+F1 "On one occasion," writes Dr. J. E. Esslemont, "&Abdu'l-Baha, the eldest
+F1 son of &Baha'u'llah, related to the writer the following particulars about
+F1 His Father's early days: `From childhood He was extremely kind and
+F1 generous. He was a great lover of outdoor life, most of His time being
+F1 spent in the garden or the fields. He had an extraordinary power of
+F1 attraction, which was felt by all. People always crowded around Him.
+F1 Ministers and people of the Court would surround Him, and the children also
+F1 were devoted to Him. When He was only thirteen or fourteen years old He
+F1 became renowned for His learning.... When &Baha'u'llah was twenty-two
+F1 years old, His father died, and the Government wished Him to succeed to His
+F1 father's position in the Ministry as was customary in Persia, but
+F1 &Baha'u'llah did not accept the offer. Then the Prime Minister said:
+F1 "Leave him to himself. Such a position is unworthy of him. He has some
+F1 higher aim in view. I cannot understand him, but I am convinced that he is
+F1 destined for some lofty career. His thoughts are not like ours. Let him
+F1 alone."'" ("&Baha'u'llah and the New Era," pp. 29-30.)
+P107
voice and the sweetness of its melody. He had read a page
of the scroll when, turning to His brother, He said: "&Musa,
what have you to say? Verily I say, whoso believes in the
&Qur'an and recognises its Divine origin, and yet hesitates,
though it be for a moment, to admit that these soul-stirring
words are endowed with the same regenerating power, has
most assuredly erred in his judgment and has strayed far
from the path of justice." He spoke no more. Dismissing
me from His presence, He charged me to take to &Mulla &Husayn,
as a gift from Him, a loaf of Russian sugar and a package
of tea,+F1 and to convey to him the expression of His appreciation
and love.
"`I arose and, filled with joy, hastened back to &Mulla
&Husayn, and delivered to him the gift and message of &Baha'u'llah.
With what joy and exultation he received them from
me! Words fail me to describe the intensity of his emotion.
He started to his feet, received with bowed head the gift
from my hand, and fervently kissed it. He then took me in
his arms, kissed my eyes, and said: "My dearly beloved
friend! I pray that even as you have rejoiced my heart,
God may grant you eternal felicity and fill your heart with
imperishable gladness." I was amazed at the behaviour of
&Mulla &Husayn. What could be, I thought to myself, the
nature of the bond that unites these two souls? What could
have kindled so fervid a fellowship in their hearts? Why
should &Mulla &Husayn, in whose sight the pomp and circumstance
of royalty were the merest trifle, have evinced such
gladness at the sight of so inconsiderable a gift from the
hands of &Baha'u'llah? I was puzzled by this thought and
could not unravel its mystery.
"`A few days later, &Mulla &Husayn left for &Khurasan.
As he bade me farewell, he said: "Breathe not to anyone what
you have heard and witnessed. Let this be a secret hidden
within your breast. Divulge not His name, for they who envy
His position will arise to harm Him. In your moments of
meditation, pray that the Almighty may protect Him, that,
through Him, He may exalt the downtrodden, enrich the poor,
+F1 Tea and that variety of sugar being extremely rare in Persia at that time,
+F1 both were used as gifts among the higher classes of the population.
+P108
and redeem the fallen. The secret of things is concealed from
our eyes. Ours is the duty to raise the call of the New Day
and to proclaim this Divine Message unto all people. Many
a soul will, in this city, shed his blood in this path. That
blood will water the Tree of God, will cause it to flourish,
and to overshadow all mankind."'"
+P109
CHAPTER V
&BAHA'U'LLAH'S JOURNEY TO &MAZINDARAN
THE first journey &Baha'u'llah undertook for the purpose
of promoting the Revelation announced by
the &Bab was to His ancestral home in &Nur, in the
province of &Mazindaran. He set out for the village
of &Takur, the personal estate of His father, where He owned a
vast mansion, royally furnished and superbly situated. It
was my privilege to hear &Baha'u'llah Himself, one day, recount
the following: "The late &Vazir, My father, enjoyed a most
enviable position among his countrymen. His vast wealth,
his noble ancestry, his artistic attainments, his unrivalled
prestige and exalted rank made him the object of the admiration
of all who knew him. For a period of over twenty years,
no one among the wide circle of his family and kindred, which
extended over &Nur and &Tihran, suffered distress, injury, or
illness. They enjoyed, during a long and uninterrupted period,
rich and manifold blessings. Quite suddenly, however, this
prosperity and glory gave way to a series of calamities which
severely shook the foundations of his material prosperity. The
first loss he suffered was occasioned by a great flood which,
rising in the mountains of &Mazindaran, swept with great
violence over the village of &Takur, and utterly destroyed half
the mansion of the &Vazir, situated above the fortress of that
village. The best part of that house, which had been known
for the solidity of its foundations, was utterly wiped away
by the fury of the roaring torrent. Its precious articles of
furniture were destroyed, and its elaborate ornamentation
irretrievably ruined. This was shortly followed by the loss
of various State positions which the &Vazir occupied, and by
the repeated assaults directed against him by his envious
adversaries. Despite this sudden change of fortune, the
&Vazir maintained his dignity and calm, and continued, within
the restricted limits of his means, his acts of benevolence and
charity. He continued to exercise towards his faithless associates
+P110
[Illustrations: APPROACH TO, AND RUINS OF, &BAHA'U'LLAH'S ORIGINAL HOME
IN &TAKUR, &MAZINDARAN]
+P111
that same courtesy and kindness that had characterised
his dealings with his fellow-men. With splendid
fortitude he grappled, until the last hour of his life, with the
adversities that weighed so heavily upon him."
&Baha'u'llah had already, prior to the declaration of the
&Bab, visited the district of &Nur, at a time when the celebrated
mujtahid &Mirza &Muhammad &Taqiy-i-Nuri was at the height
of his authority and influence. Such was the eminence of his
position, that they who sat at his feet regarded themselves
each as the authorised exponent of the Faith and Law of
&Islam. The mujtahid was addressing a company of over
two hundred of such disciples, and was expatiating upon a
dark passage of the reported utterances of the &imams, when
&Baha'u'llah, followed by a number of His companions, passed
by that place, and paused for a while to listen to his discourse.
The mujtahid asked his disciples to elucidate an abstruse
theory relating to the metaphysical aspects of the Islamic
teachings. As they all confessed their inability to explain
it, &Baha'u'llah was moved to give, in brief but convincing
language, a lucid exposition of that theory. The mujtahid
was greatly annoyed at the incompetence of his disciples.
"For years I have been instructing you," he angrily exclaimed,
"and have patiently striven to instil into your minds
the profoundest truths and the noblest principles of the
Faith. And yet you allow, after all these years of persistent
study, this youth, a wearer of the &kulah,+F1 who has had no
share in scholarly training, and who is entirely unfamiliar
with your academic learning, to demonstrate his superiority
over you!
Later on, when &Baha'u'llah had departed, the mujtahid
related to his disciples two of his recent dreams, the circumstances
of which he believed were of the utmost significance.
"In my first dream," he said, "I was standing in the midst
of a vast concourse of people, all of whom seemed to be
pointing to a certain house in which they said the &Sahibu'z-Zaman
dwelt. Frantic with joy, I hastened in my dream
to attain His presence. When I reached the house, I was,
to my great surprise, refused admittance. `The promised
+F1 The &kulah, a lambskin hat, differentiated the clergy from the laity, and
+F1 was worn invariably by State officials.
+P112
&Qa'im,' I was informed, `is engaged in private conversation
with another Person. Access to them is strictly forbidden.'
From the guards who were standing beside the door, I gathered
that that Person was none other than &Baha'u'llah.
"In my second dream," the mujtahid continued, "I found
myself in a place where I beheld around me a number of coffers,
each of which, it was stated, belonged to &Baha'u'llah. As
I opened them, I found them to be filled with books. Every
word and letter recorded in these books was set with the most
exquisite jewels. Their radiance dazzled me. I was so overpowered
by their brilliance that I awoke suddenly from my
dream."
When, in the year '60, &Baha'u'llah arrived in &Nur, He
discovered that the celebrated mujtahid who on His previous
visit had wielded such immense power had passed away.
The vast number of his devotees had shrunk into a mere
handful of dejected disciples who, under the leadership of
his successor, &Mulla &Muhammad, were striving to uphold
the traditions of their departed leader. The enthusiasm which
greeted &Baha'u'llah's arrival sharply contrasted with the
+P113
gloom that had settled upon the remnants of that once
flourishing community. A large number of the officials and
notables in that neighbourhood called upon Him and, with
every mark of affection and respect, accorded Him a befitting
welcome. They were eager, in view of the social position He
occupied, to learn from Him all the news regarding the life
of the &Shah, the activities of his ministers, and the affairs of
his government. To their enquiries &Baha'u'llah replied with
extreme indifference, and seemed to reveal very little interest
or concern. With persuasive eloquence He pleaded the cause
of the new Revelation, and directed their attention to the
immeasurable benefits which it was destined to confer upon
their country.+F1 Those who heard Him marvelled at the keen
interest which a man of His position and age evinced for
truths which primarily concerned the divines and theologians
of &Islam. They felt powerless to challenge the soundness of
His arguments or to belittle the Cause which He so ably expounded.
They admired the loftiness of His enthusiasm and
the profundity of His thoughts, and were deeply impressed
by His detachment and self-effacement.
None dared to contend with His views except His uncle
&Aziz, who ventured to oppose Him, challenging His statements
and aspersing their truth. When those who heard
him sought to silence this opponent and to injure him, &Baha'u'llah
intervened in his behalf, and advised them to leave
him in the hands of God. Alarmed, he sought the aid of the
mujtahid of &Nur, &Mulla &Muhammad, and appealed to him
to lend him immediate assistance. "O vicegerent of the
Prophet of God!" he said. "Behold what has befallen the
Faith. A youth, a layman, attired in the garb of nobility,
has come to &Nur, has invaded the strongholds of orthodoxy,
and disrupted the holy Faith of &Islam. Arise, and resist his
onslaught. Whoever attains his presence falls immediately
under his spell, and is enthralled by the power of his utterance.
I know not whether he is a sorcerer, or whether he mixes
with his tea some mysterious substance that makes every
man who drinks the tea fall a victim to its charm." The
+F1 "His [&Baha'u'llah's] speech was like a `rushing torrent' and his clearness
+F1 in exposition brought the most learned divines to his feet." (Dr. T. K.
+F1 Cheyne's "The Reconciliation of Races and Religions," p. 120.)
+P114
mujtahid, notwithstanding his own lack of comprehension,
was able to realise the folly of such remarks. Jestingly he
observed: "Have you not partaken of his tea, or heard him
address his companions?" "I have," he replied, "but,
thanks to your loving protection, I have remained immune
from the effect of his mysterious power." The mujtahid,
finding himself unequal to the task of arousing the populace
against &Baha'u'llah, and of combating directly the ideas
which so powerful an opponent was fearlessly spreading, contented
himself with a written statement in which he declared:
"O &Aziz, be not afraid, no one will dare molest you." In
writing this, the mujtahid had, through a grammatical error,
so perverted the purport of his statement, that those who read
it among the notables of the village of &Takur were scandalised
by its meaning, and vilified both the bearer and the author
of that statement.
Those who attained the presence of &Baha'u'llah and heard
Him expound the Message proclaimed by the &Bab were so
much impressed by the earnestness of His appeal that they
forthwith arose to disseminate that same Message among
the people of &Nur and to extol the virtues of its distinguished
Promoter. The disciples of &Mulla &Muhammad meanwhile
endeavoured to persuade their teacher to proceed to &Takur,
to visit &Baha'u'llah in person, to ascertain from Him the nature
of this new Revelation, and to enlighten his followers regarding
its character and purpose. To their earnest entreaty the
mujtahid returned an evasive answer. His disciples, however,
refused to admit the validity of the objections he raised.
They urged that the first obligation imposed upon a man of
his position, whose function was to preserve the integrity of
&shi'ah &Islam, was to enquire into the nature of every movement
that tended to affect the interests of their Faith. &Mulla
&Muhammad eventually decided to delegate two of his eminent
lieutenants, &Mulla &Abbas and &Mirza &Abu'l-Qasim, both
sons-in-law and trusted disciples of the late mujtahid, &Mirza
&Muhammad-Taqi, to visit &Baha'u'llah and to determine the
true character of the Message He had brought. He pledged
himself to endorse unreservedly whatever conclusions they
might arrive at, and to recognise their decision in such matters
as final.
+P115
[Illustrations: EXTERIOR OF THE ROOM OCCUPIED BY &BAHA'U'LLAH IN &TAKUR,
&MAZINDARAN; INTERIOR OF &BAHA'U'LLAH'S ROOM KEPT IN ITS ORIGINAL CONDITION;
EXTERIOR OF THE ROOM OCCUPIED BY &ABDU'L-BAHA IN &TAKUR, &MAZINDARAN;
INTERIOR OF THE ROOM OCCUPIED BY &ABDU'L-BAHA]
+P116
On being informed, upon their arrival in &Takur, that &Baha'u'llah
had departed for His winter resort, the representatives
of &Mulla &Muhammad decided to leave for that place. When
they arrived, they found &Baha'u'llah engaged in revealing a
commentary on the opening &Surih of the &Qur'an, entitled
"The Seven Verses of Repetition." As they sat and listened
to His discourse, the loftiness of the theme, the persuasive
eloquence which characterised its presentation, as well as the
extraordinary manner of its delivery, profoundly impressed
them. &Mulla &Abbas, unable to contain himself, arose from
his seat and, urged by an impulse he could not resist, walked
back and stood still beside the door in an attitude of reverent
submissiveness. The charm of the discourse to which he was
listening had fascinated him. "You behold my condition,"
he told his companion as he stood trembling with emotion
and with eyes full of tears. "I am powerless to question
&Baha'u'llah. The questions I had planned to ask Him have
vanished suddenly from my memory. You are free either
to proceed with your enquiry or to return alone to our teacher
and inform him of the state in which I find myself. Tell
him from me that &Abbas can never again return to him.
He can no longer forsake this threshold." &Mirza &Abu'l-Qasim
was likewise moved to follow the example of his companion.
"I have ceased to recognise my teacher," was his reply. "This
very moment, I have vowed to God to dedicate the remaining
days of my life to the service of &Baha'u'llah, my true and
only Master."
The news of the sudden conversion of the chosen envoys
of the mujtahid of &Nur spread with bewildering rapidity
throughout the district. It roused the people from their
lethargy. Ecclesiastical dignitaries, State officials, traders,
and peasants all flocked to the residence of &Baha'u'llah. A
considerable number among them willingly espoused His
Cause. In their admiration for Him, a number of the most
distinguished among them remarked: "We see how the
people of &Nur have risen and rallied round you. We witness
on every side evidences of their exultation. If &Mulla &Muhammad
were also to join them, the triumph of this Faith
would be completely assured." "I am come to &Nur," &Baha'u'llah
replied, "solely for the purpose of proclaiming the
+P117
Cause of God. I cherish no other intention. If I were told
that at a distance of a hundred leagues a seeker yearned for
the Truth and was unable to meet Me, I would, gladly and
unhesitatingly, hasten to his abode, and would Myself satisfy
his hunger. &Mulla &Muhammad, I am told, lives in &Sa'adat-Abad,
a village not far distant from this place. It is My
purpose to visit him and deliver to him the Message of God."
Desirous of giving effect to His words, &Baha'u'llah, accompanied
by a number of His companions, proceeded immediately
to that village. &Mulla &Muhammad most ceremoniously
received Him. "I have not come to this place,"
&Baha'u'llah observed, "to pay you an official or formal visit.
My purpose is to enlighten you regarding a new and wondrous
Message, divinely inspired and fulfilling the promise given to
&Islam. Whosoever has inclined his ear to this Message has
felt its irresistible power, and has been transformed by the
potency of its grace. Tell Me whatsoever perplexes your
mind, or hinders you from recognising the Truth." &Mulla
&Muhammad disparagingly remarked: "I undertake no action
unless I first consult the &Qur'an. I have invariably, on such
occasions, followed the practice of invoking the aid of God
and His blessings; of opening at random His sacred Book,
and of consulting the first verse of the particular page upon
which my eyes chance to fall. From the nature of that
verse I can judge the wisdom and the advisability of my
contemplated course of action." Finding that &Baha'u'llah
was not inclined to refuse him his request, the mujtahid called
for a copy of the &Qur'an, opened and closed it again, refusing
to reveal the nature of the verse to those who were present.
All he said was this: "I have consulted the Book of God, and
deem it inadvisable to proceed further with this matter."
A few agreed with him; the rest, for the most part, did not
fail to recognise the fear which those words implied. &Baha'u'llah,
disinclined to cause him further embarrassment, arose
and, asking to be excused, bade him a cordial farewell.
One day, in the course of one of His riding excursions into
the country, &Baha'u'llah, accompanied by His companions,
saw, seated by Me roadside, a lonely youth. His hair was
dishevelled, and he wore the dress of a dervish. By the side
of a brook he had kindled a fire, and was cooking his food
+P118
and eating it. Approaching him, &Baha'u'llah most lovingly
enquired: "Tell Me, dervish, what is it that you are doing?"
"I am engaged in eating God," he bluntly replied. "I am
cooking God and am burning Him." The unaffected simplicity
of his manners and the candour of his reply pleased
&Baha'u'llah extremely. He smiled at his remark and began
to converse with him with unrestrained tenderness and freedom.
Within a short space of time, &Baha'u'llah had changed
him completely. Enlightened as to the true nature of God,
and with a mind purged from the idle fancy of his own people,
he immediately recognised the Light which that loving Stranger
had so unexpectedly brought him. That dervish, whose
name was &Mustafa, became so enamoured with the teachings
which had been instilled into his mind that, leaving his
cooking utensils behind, he straightway arose and followed
&Baha'u'llah. On foot, behind His horse, and inflamed with
the fire of His love, he chanted merrily verses of a love-song
which he had composed on the spur of the moment and had
dedicated to his Beloved. "Thou art the Day-Star of guidance,"
ran its glad refrain. "Thou art the Light of Truth.
Unveil Thyself to men, O Revealer of the Truth." Although,
in later years, that poem obtained wide circulation among
his people, and it became known that a certain dervish, surnamed
&Majdhub, and whose name was &Mustafa &Big-i-Sanandaji,
had, without premeditation, composed it in praise
of his Beloved, none seemed to be aware to whom it actually
referred, nor did anyone suspect, at a time when &Baha'u'llah
was still veiled from the eyes of men, that this dervish alone
had recognised His station and discovered His glory.
&Baha'u'llah's visit to &Nur had produced the most far-reaching
results, and had lent a remarkable impetus to the
spread of the new-born Revelation. By His magnetic eloquence,
by the purity of His life, by the dignity of His bearing,
by the unanswerable logic of His argument, and by the many
evidences of His loving-kindness, &Baha'u'llah had won the
hearts of the people of &Nur, had stirred their souls, and had
enrolled them under the standard of the Faith. Such was
the effect of words and deeds, as He went about preaching
the Cause and revealing its glory to His countrymen in &Nur,
that the very stones and trees of that district seemed to have
+P119
been quickened by the waves of spiritual power which emanated
from His person. All things seemed to be endowed
with a new and more abundant life, all things seemed to be
proclaiming aloud: "Behold, the Beauty of God has been
made manifest! Arise, for He has come in all His glory."
The people of &Nur, when &Baha'u'llah had departed from out
their midst, continued to propagate the Cause and to consolidate
its foundations. A number of them endured the
severest afflictions for His sake; others quaffed with gladness
the cup of martyrdom in His path. &Mazindaran in general,
and &Nur in particular, were thus distinguished from the
other provinces and districts of Persia, as being the first to
have eagerly embraced the Divine Message. The district of
&Nur, literally meaning "light," which lay embedded within
the mountains of &Mazindaran, was the first to catch the rays
of the Sun that had arisen in &Shiraz, the first to proclaim
to the rest of Persia, which still lay enveloped in the shadow
of the vale of heedlessness, that the Day-Star of heavenly guidance
had at length arisen to warm and illuminate the whole
land.
When &Baha'u'llah was still a child, the &Vazir, His father,
dreamed a dream. &Baha'u'llah appeared to him swimming
in a vast, limitless ocean. His body shone upon the waters
with a radiance that illumined the sea. Around His head,
which could distinctly be seen above the waters, there radiated,
in all directions, His long, jet-black locks, floating in
great profusion above the waves. As he dreamed, a multitude
of fishes gathered round Him, each holding fast to the
extremity of one hair. Fascinated by the effulgence of His
face, they followed Him in whatever direction He swam.
Great as was their number, and however firmly they clung
to His locks, not one single hair seemed to have been detached
from His head, nor did the least injury affect His
person. Free and unrestrained, He moved above the waters
and they all followed Him.
The &Vazir, greatly impressed by this dream, summoned
a soothsayer, who had achieved fame in that region, and
asked him to interpret it for him. This man, as if inspired
by a premonition of the future glory of &Baha'u'llah, declared:
"The limitless ocean that you have seen in your dream, O
+P120
&Vazir, is none other than the world of being. Single-handed
and alone, your son will achieve supreme ascendancy over it.
Wherever He may please, He will proceed unhindered. No
one will resist His march, no one will hinder His progress.
The multitude of fishes signifies the turmoil which He will
arouse amidst the peoples and kindreds of the earth. Around
Him will they gather, and to Him will they cling. Assured
of the unfailing protection of the Almighty, this tumult will
never harm His person, nor will His loneliness upon the sea
of life endanger His safety."
That soothsayer was subsequently taken to see &Baha'u'llah.
He looked intently upon His face, and examined carefully
His features. He was charmed by His appearance, and
extolled every trait of His countenance. Every expression
in that face revealed to his eyes a sign of His concealed glory.
So great was his admiration, and so profuse his praise of
&Baha'u'llah, that the &Vazir, from that day, became even
more passionately devoted to his son. The words spoken by
that soothsayer served to fortify his hopes and confidence
in Him. Like Jacob, he desired only to ensure the welfare
of his beloved Joseph, and to surround Him with his loving
protection.
&Haji &Mirza &Aqasi, the Grand &Vazir of &Muhammad &Shah,
though completely alienated from &Baha'u'llah's father, showed
his son every mark of consideration and favour. So great
was the esteem which the &Haji professed for Him, that &Mirza
&Aqa &Khan-i-Nuri, the &I'timadu'd-Dawlih, who afterwards
succeeded &Haji &Mirza &Aqasi, felt envious. He resented the
superiority which &Baha'u'llah, as a mere youth, was accorded
over him. The seeds of jealousy were, from that time, implanted
in his breast. Though still a youth, and while his
father is yet alive, he thought, he is given precedence in the
presence of the Grand &Vazir. What will, I wonder, happen
to me when this young man shall have succeeded his father?
After the death of the &Vazir, &Haji &Mirza &Aqasi continued
to show the utmost consideration to &Baha'u'llah. He would
visit Him in His home, and would address Him as though
He were his own son. The sincerity of his devotion, however,
was very soon put to the test. One day, as he was passing
through the village of &Quch-Hisar, which belonged to &Baha'u'llah,
+P121
he was so impressed by the charm and beauty of that
place and the abundance of its water that he conceived the
idea of becoming its owner. &Baha'u'llah, whom he had summoned
to effect the immediate purchase of that village, observed:
"Had this property been exclusively mine own, I
would willingly have complied with your desire. This transitory
life, with all its sordid possessions, is worthy of no
attachment in my eyes, how much less this small and insignificant
estate. As a number of other people, both rich
and poor, some of full age and some still minors, share with
me the ownership of this property, I would request you to
refer this matter to them, and to seek their consent." Unsatisfied
with this reply, &Haji &Mirza &Aqasi sought, through
fraudulent means, to achieve his purpose. So soon as &Baha'u'llah
was informed of his evil designs, He, with the consent
of all concerned, immediately transferred the title of the
property to the name of the sister of &Muhammad &Shah, who
had already repeatedly expressed her desire to become its
owner. The &Haji, furious at this transaction, ordered that
the estate should be forcibly seized, claiming that he already
had purchased it from its original possessor. The representatives
of &Haji &Mirza &Aqasi were severely rebuked by the
agents of the sister of the &Shah, and were requested to inform
their master of the determination of that lady to assert her
rights. The &Haji referred the case to &Muhammad &Shah,
and complained of the unjust treatment to which he had been
subjected. That very night, the &Shah's sister had acquainted
him with the nature of the transaction. "Many a time,"
she said to her brother, "your Imperial Majesty has graciously
signified your desire that I should dispose of the jewels with
which I am wont to adorn myself in your presence, and with
the proceeds purchase some property. I have at last succeeded
in fulfilling your desire. &Haji &Mirza &Aqasi, however, is now
fully determined to seize it forcibly from me." The &Shah
reassured his sister, and commanded the &Haji to forgo his
claim. The latter, in his despair, summoned &Baha'u'llah to
his presence and, by every artifice, strove to discredit His
name. To the charges he brought against Him, &Baha'u'llah
vigorously replied, and succeeded in establishing His innocence.
In his impotent rage, the Grand &Vazir exclaimed:
+P122
"What is the purpose of all this feasting and banqueting
in which you seem to delight? I, who am the Prime Minister
of the &Shahinshah of Persia, never receive the number and
variety of guests that crowd around your table every night.
Why all this extravagance and vanity? You surely must be
meditating a plot against me." "Gracious God!" &Baha'u'llah
replied. "Is the man who, out of the abundance of his
heart, shares his bread with his fellow-men, to be accused of
harbouring criminal intentions?" &Haji &Mirza &Aqasi was
utterly confounded. He dared no reply. Though supported
by the combined ecclesiastical and civil powers of Persia,
he eventually found himself, in every contest he ventured
against &Baha'u'llah, completely defeated.
On a number of other occasions, &Baha'u'llah's ascendancy
over His opponents was likewise vindicated and recognised.
These personal triumphs achieved by Him served to enhance
His position, and spread abroad His fame. All classes of
men marvelled at His miraculous success in emerging unscathed
from the most perilous encounters. Nothing short
of Divine protection, they thought, could have ensured His
safety on such occasions. Not once did &Baha'u'llah, beset
though He was by the gravest perils, submit to the arrogance,
the greed, and the treachery of those around Him. In His
constant association, during those days, with the highest
dignitaries of the realm, whether ecclesiastical or State officials,
He was never content simply to accede to the views
they expressed or the claims they advanced. He would, at
their gatherings, fearlessly champion the cause of truth,
would assert the rights of the downtrodden, defending the
weak and protecting the innocent.
+P123
CHAPTER VI
&MULLA &HUSAYN'S JOURNEY TO &KHURASAN
AS THE &Bab bade farewell to the Letters of the
Living, He instructed them, each and all, to record
separately the name of every believer who embraced
the Faith and identified himself with its
teachings. The list of these believers He bade them enclose
in sealed letters, and address them to His maternal uncle,
&Haji &Mirza Siyyid &Ali, in &Shiraz, who would in turn deliver
them to Him. "I shall classify these lists," He told them,
"into eighteen sets of nineteen names each. Each set will
constitute one &vahid.+F1 All these names, in these eighteen
sets, will, together with the first &vahid, consisting of My own
name and those of the eighteen Letters of the Living, constitute
the number of &Kull-i-Shay'.+F2 Of all these believers
I shall make mention in the Tablet of God, so that upon
each one of them the Beloved of our hearts may, in the
Day when He shall have ascended the throne of glory, confer
His inestimable blessings, and declare them the dwellers of
His Paradise."
To &Mulla &Husayn, more particularly, the &Bab gave
definite injunctions to send Him a written report on the
nature and progress of his activities in &Isfahan, in &Tihran,
and in &Khurasan. He urged him to inform Him of those
who accepted and submitted to the Faith, as well as of those
who rejected and repudiated its truth. "Not until I receive
your letter from &Khurasan," He said, "shall I be ready to
set out from this city on My pilgrimage to &Hijaz."
&Mulla &Husayn, refreshed and fortified by the experience
of his intercourse with &Baha'u'llah, set out on his journey to
&Khurasan. During his visit to that province, he exhibited
in an astonishing manner the effects of that regenerating
power with which the parting words of the &Bab had invested
+F1 The numerical value of the word "&vahid," which means "unity," is 19.
+F2 The numerical value of "&Kull-i-Shay'," which means "all things," is 361,
+F2 or 19 X 19.
+P124
[Illustrations: VIEWS OF THE MOSQUE OF &GAWHAR-SHAD IN &MASHHAD SHOWING
PULPIT WHERE &MULLA &HUSAYN PREACHED]
+P125
him.+F1 The first to embrace the Faith in &Khurasan was
&Mirza &Ahmad-i-Azghandi, the most learned, the wisest, and
the most eminent among the &ulamas of that province. In
whatever gathering he appeared, no matter how great the
number or representative the character of the divines who
were present, he alone was invariably the chief speaker. The
high traits of his character, as well as his extreme devoutness,
had ennobled the reputation which he had already acquired
through his erudition, his ability and wisdom. The next to
embrace the Faith among the &shaykhis of &Khurasan was
&Mulla &Ahmad-i-Mu'allim, who, while in &Karbila, had been
the instructor of the children of Siyyid &Kazim. Next to him
came &Mulla &Shaykh &Ali, whom the &Bab surnamed &Azim,
and then &Mulla &Mirza &Muhammad-i-Furughi, whose learning
was unsurpassed except by that of &Mirza &Ahmad. No one
apart from these outstanding figures among the ecclesiastical
leaders of &Khurasan exercised sufficient authority or possessed
the necessary knowledge to challenge the arguments of &Mulla
&Husayn.
&Mirza &Muhammad &Baqir-i-Qa'ini, who, for the remaining
years of his life, had established his residence in &Mashhad,
was the next to embrace the Message. The love of the &Bab
inflamed his soul with such a consuming passion, that no
one could resist its force or could belittle its influence. His
fearlessness, his unsparing energy, his unswerving loyalty,
and the integrity of his life, all combined to make him the
terror of his enemies and a source of inspiration to his friends.
+F1 "The pilgrim, as was customary with him, would make the most of his stay
+F1 which he would prolong if need be, in the villages, towns and cities on his
+F1 way, in order to hold conferences, to speak against the &Mullas, to make
+F1 known the Books of the &Bab and to preach his doctrines. He was summoned
+F1 everywhere and waited for impatiently; he was sought after with curiosity,
+F1 listened to eagerly and believed with little difficulty.
+F1 "It was at &Nishapur above all, that he made two important conversions in
+F1 the persons of &Mulla &Abdu'l-Khaliq of Yazd, and of &Mulla &Ali the
+F1 Young. The first of these Doctors had been the pupil of &Shaykh
+F1 &Ahmad-i-Ahsa'i. He was a person celebrated for his science, for his
+F1 eloquence and for his standing among the people. The other, a &Shaykh like
+F1 the first, a man of strict ethics and high understanding, held the
+F1 important position of the principal mujtahid of the city. Both became
+F1 ardent &Babis. They made the pulpits of the Mosques resound with violent
+F1 denunciations of &Islam.
+F1 "During several weeks, it seemed as though the old religion had been
+F1 completely defeated. The clergy, demoralized by the defection of their
+F1 chief and frightened by the public addresses which did not spare them,
+F1 either dared not show themselves or had taken flight. When &Mulla
+F1 &Husayn-i-Bushru'i came to &Mashhad he found, on the one hand, the
+F1 population stirred up and divided about him, on the other hand, the clergy
+F1 forewarned and very anxious, but exasperated and determined to oppose a
+F1 vigorous resistance to the attacks about to be launched against them."
+F1 (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie
+F1 Centrale," pp. 139-140.)
+P126
He placed his home at the disposal of &Mulla &Husayn, arranged
for separate interviews between him and the &ulamas of
&Mashhad, and continued to endeavour, to the utmost of
his power, to remove every obstacle that might impede the
progress of the Faith. He was untiring in his efforts, undeviating
in his purpose, and inexhaustible in his energy. He continued
to labour indefatigably for his beloved Cause until
the last hour of his life, when he fell a martyr at the fort of
&Shaykh &Tabarsi. In his last days he was bidden by &Quddus,
after the tragic death of &Mulla &Husayn, to assume the leadership
of the heroic defenders of that fort. He acquitted himself
gloriously of his task. His home, situated in &Bala-Khiyaban,
in the city of &Mashhad, is up to the present time known by
the name of &Babiyyih. Whoever enters it can never escape
the accusation of being a &Babi. May his soul rest in peace!
&Mulla &Husayn, as soon as he had won to the Cause such
able and devoted supporters, decided to address a written
report concerning his activities to the &Bab. In his communication
he referred at length to his sojourn in &Isfahan and
&Kashan, described the account of his experience with &Baha'u'llah,
referred to the departure of the latter for &Mazindaran,
related the events of &Nur, and informed Him of the success
which had attended his own efforts in &Khurasan. In it he
enclosed a list of the names of those who had responded to
his call, and of whose steadfastness and sincerity he was
assured. He sent his letter by way of Yazd, through the
trustworthy partners of the &Bab's maternal uncle who were
at that time residing in &Tabas. That letter reached the &Bab
on the night preceding the twenty-seventh day of &Ramadan,+F1
a night held in great reverence by all the sects of &Islam
and regarded by many as rivalling in sacredness the Laylatu'l-Qadr
itself, the night which, in the words of the &Qur'an,
"excelleth a thousand months."+F2 The only companion of the
&Bab, when that letter reached Him that night, was &Quddus,
with whom He shared a number of its passages.
I have heard &Mirza &Ahmad relate the following: "The
&Bab's maternal uncle himself described to me the circumstances
+F1 Corresponding with the night preceding the 10th of October, 1844 A.D.
+F2 The Laylatu'l-Qadr, meaning literally "Night of Power," is one of the last
+F2 ten nights of &Ramadan, and, as is commonly believed, the seventh of those
+F2 nights reckoning backward.
+P127
attending the receipt of &Mulla &Husayn's letter by the
&Bab: `That night I saw such evidences of joy and gladness
on the faces of the &Bab and of &Quddus as I am unable to
describe. I often heard the &Bab, in those days, exultingly
repeat the words, "How marvellous, how exceedingly marvellous,
is that which has occurred between the months of
&Jamadi and &Rajab!" As He was reading the communication
addressed to Him by &Mulla &Husayn, He turned to &Quddus
and, showing him certain passages of that letter, explained
the reason for His joyous expressions of surprise. I, for my
part, remained completely unaware of the nature of that
explanation.'"
&Mirza &Ahmad, upon whom the account of this incident
had produced a profound impression, was determined to
fathom its mystery. "Not until I met &Mulla &Husayn in
&Shiraz," he told me, "was I able to satisfy my curiosity.
When I repeated to him the account described to me by the
&Bab's uncle, he smiled and said how well he remembered that
+P128
between the months of &Jamadi and &Rajab he chanced to be
in &Tihran. He gave no further explanation, and contented
himself with this brief remark. This was sufficient, however,
to convince me that in the city of &Tihran there lay hidden a
Mystery which, when revealed to the world, would bring unspeakable
joy to the hearts of both the &Bab and &Quddus."
The references in &Mulla &Husayn's letter to &Baha'u'llah's
immediate response to the Divine Message, to the vigorous
campaign which He had boldly initiated in &Nur, and to the
marvellous success which had attended His efforts, cheered
and gladdened the &Bab, and reinforced His confidence in the
ultimate victory of His Cause. He felt assured that if now
He were to fall suddenly a victim to the tyranny of His foes
and depart from this world, the Cause which He had revealed
would live; would, under the direction of &Baha'u'llah, continue
to develop and flourish, and would yield eventually its
choicest fruit. The master-hand of &Baha'u'llah would steer
its course, and the pervading influence of His love would
establish it in the hearts of men. Such a conviction fortified
His spirit and filled Him with hope. From that moment
His fears of the imminence of peril or danger entirely forsook
Him. Phoenix-like He welcomed with joy the fire of adversity,
and gloried in the glow and heat of its flame.
+P129
CHAPTER VII
THE &BAB'S PILGRIMAGE TO MECCA AND MEDINA
THE letter of &Mulla &Husayn decided the &Bab to
undertake His contemplated pilgrimage to &Hijaz.
Entrusting His wife to His mother, and committing
them both to the care and protection of His maternal
uncle, He joined the company of the pilgrims of &Fars
who were preparing to leave &Shiraz for Mecca and Medina.+F1
&Quddus was His only companion, and the Ethiopian servant
His personal attendant. He first proceeded to &Bushihr, the
seat of His uncle's business, where in former days He, in
close association with him, had lived the life of a humble
merchant. Having there completed the preliminary arrangements
for His long and arduous voyage, He embarked on a
sailing vessel, which, after two months of slow, stormy, and
unsteady sailing, landed Him upon the shores of that sacred
land.+F2 High seas and the complete absence of comfort could
+F1 According to &Haji &Mu'inu's-Saltanih's narrative (p. 72), the &Bab set
+F1 out on His pilgrimage to Mecca and Medina in the month of &Shavval, 1260
+F1 A.H. (Oct., 1844 A.D.).
+F2 "He retained the most disagreeable impression of his voyage. `Know that
+F2 the sea voyages are hard. We do not favor them for the faithful; travel by
+F2 land,' he wrote in the &Kitab-i-Baynu'l-Haramayn in addressing himself to
+F2 his uncle, as we shall soon see. He elaborates upon this subject also in
+F2 the &Bayan. Do not consider this childish, the feelings which moved the
+F2 &Bab in his horror of the sea are far more noble.
+F2 "Struck by the selfishness of the pilgrims which was heightened by the
+F2 discomforts of a long and dangerous sea voyage, equally shocked by the
+F2 unclean conditions that the pilgrims were obliged to endure on board, he
+F2 wished to prevent men from yielding to their lower instincts and treating
+F2 one another harshly. We know that the &Bab especially commended politeness
+F2 and the most refined courtesy in all social relations. `Never sadden
+F2 anyone, no matter whom, for no matter what,' he enjoined, and during this
+F2 voyage he experienced the meanness of man and his brutality when in the
+F2 presence of difficulties. `The saddest thing that I saw on my pilgrimage
+F2 to Mecca was the constant disputes of the pilgrims between themselves,
+F2 disputes which took away the moral benefit of the pilgrimage.' (&Bayan,
+F2 4:16.)
+F2 "In time he arrived at Mascate where he rested for several days during
+F2 which he sought to convert the people of that country but without success.
+F2 He spoke to one among them, a religious man probably, one of high rank,
+F2 whose conversion might also have been followed by that of his fellow
+F2 citizens, at least so I believe, though he gives us no details upon this
+F2 subject. Evidently he did not attempt to convert the first comer who would
+F2 have had no influence on the other inhabitants of the city. That he
+F2 attempted a conversion and did not succeed is an indisputable fact because
+F2 he himself affirms it: `The mention of God, in truth, descended upon the
+F2 earth of Mascate and made the way of God come to one of the inhabitants of
+F2 the country. It may be possible that he understood our verses and became
+F2 one of those who are guided. Say: This man obeyed his passions after
+F2 having read our verses and in truth this man is by the rules of the Book,
+F2 among the transgressors. Say: We have not seen in Mascate men of the Book
+F2 willing to help him, because they are lost in ignorance. And the same was
+F2 true of all these voyagers on the boat with the exception of one who
+F2 believed in our verses and became one of those who fear God.'" (A. L. M.
+F2 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 207-208.)
+P130
neither interfere with the regularity of His devotions nor perturb
the peacefulness of His meditations and prayers. Oblivious
of the storm that raged about Him, and undeterred by
the sickness which had seized His fellow-pilgrims, He continued
to occupy His time in dictating to &Quddus such prayers
and epistles as He felt inspired to reveal.
I have heard &Haji &Abu'l-Hasan-i-Shirazi, who was travelling
in the same vessel as the &Bab, describe the circumstances
of that memorable voyage: "During the entire period of approximately
two months," he asserted, "from the day we
embarked at &Bushihr to the day when we landed at Jaddih,
the port of &Hijaz, whenever by day or night I chanced to
meet either the &Bab or &Quddus, I invariably found them
together, both absorbed in their work. The &Bab seemed to
be dictating, and &Quddus was busily engaged in taking down
whatever fell from His lips. Even at a time when panic
seemed to have seized the passengers of that storm-tossed
vessel, they would be seen pursuing their labours with unperturbed
confidence and calm. Neither the violence of the
elements nor the tumult of the people around them could
either ruffle the serenity of their countenance or turn them
from their purpose."
The &Bab Himself, in the Persian &Bayan,+F1 refers to the
+F1 "It is thus that I myself saw, on the voyage to Mecca, a notable who was
+F1 spending considerable sums of money but who hesitated to spend the price of
+F1 a glass of water for his fellow-traveler. This happened on the boat where
+F1 the water was scarce, so scarce in fact, during the voyage from &Bushihr
+F1 to Mascate, which lasted twelve days with no opportunity to get water, that
+F1 I had to content myself with sweet lemons." ("Le &Bayan Persan," vol. 2,
+F1 p. 154.)
+F1 "One cannot imagine on the sea anything but discomfort. One cannot have
+F1 all the necessities as in land travel. The mariners are obliged to live
+F1 thus but by their services they come nearer to God, and God rewards actions
+F1 performed on the land and on the sea but He grants a two-fold recompense
+F1 for those services accomplished by one of the servants on the sea, because
+F1 their work is more arduous." (Ibid., pp. 155-156.)
+F1 "I have seen (on the way to Mecca) acts of the vilest kind, in the eyes
+F1 of God, which were sufficient to undo the good resulting from the
+F1 pilgrimage. These were the quarrels among the pilgrims! Verily, the House
+F1 of God has no need of such people!" (Ibid., p. 155.)
+P131
hardships of that voyage. "For days," He wrote, "we suffered
from the scarcity of water. I had to content myself with the
juice of the sweet lemon." Because of this experience, He
supplicated the Almighty to grant that the means of ocean
travel might soon be speedily improved, that its hardships
might be reduced, and its perils be entirely eliminated.
Within a short space of time, since that prayer was offered,
the evidences of a remarkable improvement in all forms of
maritime transport have greatly multiplied, and the Persian
Gulf, which in those days hardly possessed a single steam-driven
vessel, now boasts a fleet of ocean liners that can,
within the range of a few days and in the utmost comfort,
carry the people of &Fars on their annual pilgrimage to &Hijaz.
The peoples of the West, among whom the first evidences
of this great Industrial Revolution have appeared, are, alas,
as yet wholly unaware of the Source whence this mighty
stream, this great motive power, proceeds--a force that has
revolutionised every aspect of their material life. Their own
history testifies to the fact that in the year which witnessed
the dawn of this glorious Revelation, there suddenly appeared
evidences of an industrial and economic revolution that the
people themselves declare to have been unprecedented in the
history of mankind. In their concern for the details of the
working and adjustments of this newly conceived machinery,
they have gradually lost sight of the Source and object of
this tremendous power which the Almighty has committed to
their charge. They seem to have sorely misused this power
and misunderstood its function. Designed to confer upon
the people of the West the blessings of peace and of happiness,
it has been utilised by them to promote the interests of destruction
and war.
+P132
Upon His arrival in Jaddih, the &Bab donned the pilgrim's
garb, mounted a camel, and set out on His journey to Mecca.
&Quddus, however, notwithstanding the repeatedly expressed
desire of his Master, preferred to accompany Him on foot
all the way from Jaddih to that holy city. Holding in his
hand the bridle of the camel upon which the &Bab was riding,
he walked along joyously and prayerfully, ministering to his
Master's needs, wholly indifferent to the fatigues of his
arduous march. Every night, from eventide until the break
of day, &Quddus, sacrificing comfort and sleep, would continue
with unrelaxing vigilance to watch beside his Beloved, ready
to provide for His wants and to ensure the means of His
protection and safety.
One day, when the &Bab had dismounted close to a well
in order to offer His morning prayer, a roving Bedouin suddenly
appeared on the horizon, drew near to Him, and,
snatching the saddlebag that had been lying on the ground
beside Him, and which contained His writings and papers,
vanished into the unknown desert. His Ethiopian servant
set out to pursue him, but was prevented by his Master, who,
as He was praying, motioned to him with His hand to give
up his pursuit. "Had I allowed you," the &Bab later on affectionately
assured him, "you would surely have overtaken
and punished him. But this was not to be. The papers and
writings which that bag contained are destined to reach,
through the instrumentality of this Arab, such places as we
could never have succeeded in attaining. Grieve not, therefore,
at his action, for this was decreed by God, the Ordainer,
the Almighty." Many a time afterwards did the &Bab on
similar occasions seek to comfort His friends by such reflections.
By words such as these He turned the bitterness of
regret and of resentment into radiant acquiescence in the
Divine purpose and into joyous submission to God's will.
On the day of &Arafat,+F1 the &Bab, seeking the quiet seclusion
of His cell, devoted His whole time to meditation and
worship. On the following day, the day of Nahr, after He
had offered the feast-day prayer, He proceeded to &Muna,
where, according to ancient custom, He purchased nineteen
lambs of the choicest breed, of which He sacrificed nine in
+F1 The day preceding the festival.
+P133
His own name, seven in the name of &Quddus, and three in
the name of His Ethiopian servant. He refused to partake
of the meat of this consecrated sacrifice, preferring instead
to distribute it freely among the poor and needy of that
neighbourhood.
Although the month of &Dhi'l-Hijjih,+F1 the month of pilgrimage
to Mecca and Medina, coincided in that year with
the first month of the winter season, yet so intense was the
heat in that region that the pilgrims who made the circuit of
+F1 December, 1844 A.D.
+P134
the sacred shrine were unable
to perform that rite in their
usual garments. Draped in a
light, loose-fitting tunic, they
joined in the celebration of the
festival. The &Bab, however,
refused, as a mark of deference,
to discard either His turban or
cloak. Dressed in His usual
attire, He, with the utmost
dignity and calm, and with extreme
simplicity and reverence,
compassed the &Ka'bih and performed
all the prescribed rites of worship.
On the last day of His pilgrimage
to Mecca, the &Bab met &Mirza &Muhit-i-Kirmani.
He stood facing the Black Stone, when the &Bab approached
him and, taking his hand in His, addressed him in these
words: "O &Muhit! You regard yourself as one of the most
outstanding figures of the &shaykhi community and a distinguished
exponent of its teachings. In your heart you
even claim to be one of the direct successors and rightful
inheritors of those twin great Lights, those Stars that have
heralded the morn of Divine guidance. Behold, we are both
now standing within this most sacred shrine. Within its
hallowed precincts, He whose Spirit dwells in this place can
cause Truth immediately to be known and distinguished
from falsehood, and righteousness from error. Verily I
declare, none besides Me in this day, whether in the East
or in the West, can claim to be the Gate that leads men to
the knowledge of God. My proof is none other than that
proof whereby the truth of the Prophet &Muhammad was
established. Ask Me whatsoever you please; now, at this
very moment, I pledge Myself to reveal such verses as can
demonstrate the truth of My mission. You must choose
either to submit yourself unreservedly to My Cause or to
repudiate it entirely. You have no other alternative. If
you choose to reject My message, I will not let go your hand
until you pledge your word to declare publicly your repudiation
+P135
of the Truth which I have proclaimed. Thus shall He
who speaks the Truth be made known, and he that speaks
falsely shall be condemned to eternal misery and shame.
Then shall the way of Truth be revealed and made manifest
to all men."
This peremptory challenge, thrust so unexpectedly by the
&Bab upon &Mirza &Muhit-i-Kirmani, profoundly distressed
him. He was overpowered by its directness, its compelling
+P136
majesty and force. In the presence of that Youth, he, notwithstanding
his age, his authority and learning, felt as a
helpless bird prisoned in the grasp of a mighty eagle. Confused
and full of fear, he replied: "My Lord, my Master!
Ever since the day on which my eyes beheld You in &Karbila,
I seemed at last to have found and recognised Him who had
been the object of my quest. I renounce whosoever has failed
to recognise You, and despise him in whose heart may yet
linger the faintest misgivings as to Your purity and holiness.
I pray You to overlook my weakness, and entreat You to
answer me in my perplexity. Please God I may, at this
very place, within the precincts of this hallowed shrine,
swear my fealty to You, and arise for the triumph of Your
Cause. If I be insincere in what I declare, if in my heart I
should disbelieve what my lips proclaim, I would deem
myself utterly unworthy of the grace of the Prophet of God,
and regard my action as an act of manifest disloyalty to &Ali,
His chosen successor."
The &Bab, who listened attentively to his words, and who
was well aware of his helplessness and poverty of soul, answered
and said: "Verily I say, the Truth is even now known
and distinguished from falsehood. O shrine of the Prophet
of God, and you, O &Quddus, who have believed in Me! I
take you both, in this hour, as My witnesses. You have
seen and heard that which has come to pass between Me and
him. I call upon you to testify thereunto, and God, verily,
is, beyond and above you, My sure and ultimate Witness.
He is the All-Seeing, the All-Knowing, the All-Wise. O
&Muhit! Set forth whatsoever perplexes your mind, and I
will, by the aid of God, unloose My tongue and undertake to
resolve your problems, so that you may testify to the excellence
of My utterance and realise that no one besides Me
is able to manifest My wisdom."
&Mirza &Muhit responded to the invitation of the &Bab and
submitted to Him his questions. Pleading the necessity of
his immediate departure for Medina, he expressed the hope
of receiving, ere his departure from that city, the text of the
promised reply. "I will grant your request," the &Bab assured
him. On My way to Medina I shall, with the assistance
of God, reveal My answer to your questions. If I meet you
+P137
not in that city, My reply will surely reach you immediately
after your arrival at &Karbila. Whatever justice and fairness
may dictate, the same shall I expect you to fulfil. `If ye do
well, to your own behoof will ye do well: and if ye do evil,
against yourselves will ye do it.' `God is verily independent
of all His creatures.'"+F1
&Mirza &Muhit, ere his departure, again expressed his firm
resolve to redeem his solemn pledge. "I shall never depart
from Medina," he assured the &Bab, "whatever may betide,
until I have fulfilled my covenant with You." As the mote
which is driven before the gale, he, unable to withstand the
sweeping majesty of the Revelation proclaimed by the &Bab,
fled in terror from before His face. He tarried awhile in Medina
and, faithless to his pledge and disregardful of the admonitions
of his conscience, left for &Karbila.
The &Bab, faithful to His promise, revealed, on His way
from Mecca to Medina, His written reply to the questions
that had perplexed the mind of &Mirza &Muhit, and gave it the
name of &Sahifiyi-i-Baynu'l-Haramayn.+F2 &Mirza &Muhit, who
received it in the early days of his arrival in &Karbila, remained
unmoved by its tone and refused to recognise the precepts
which it inculcated. His attitude towards the Faith was one
of concealed and persistent opposition. At times he professed
to be a follower and supporter of that notorious adversary of
the &Bab, &Haji &Mirza &Karim &Khan, and occasionally claimed
for himself the station of an independent leader. Nearing
the end of his days, whilst residing in &Iraq, he, feigning submission
to &Baha'u'llah, expressed, through one of the Persian
princes who dwelt in &Baghdad, a desire to meet Him. He
requested that his proposed interview be regarded as strictly
confidential. "Tell him," was &Baha'u'llah's reply, "that in
the days of My retirement in the mountains of &Sulaymaniyyih,
I, in a certain ode which I composed, set forth the essential
requirements from every wayfarer who treads the path of
search in his quest of Truth. Share with him this verse from
that ode: `If thine aim be to cherish thy life, approach not
our court; but if sacrifice be thy heart's desire, come and let
others come with thee. For such is the way of Faith, if in
+F1 Verses of the &Qur'an.
+F2 "The Epistle between the Two Shrines."
+P138
thy heart thou seekest reunion with &Baha; shouldst thou
refuse to tread this path, why trouble us? Begone!' If he
be willing, he will openly and unreservedly hasten to meet
Me; if not, I refuse to see him." &Baha'u'llah's unequivocal
answer disconcerted &Mirza &Muhit. Unable to resist and
unwilling to comply, he departed for his home in &Karbila
the very day he received that message. As soon as he arrived,
he sickened, and, three days later, he died.
No sooner had the &Bab performed the last of the observances
in connection with His pilgrimage to Mecca than
he addressed an epistle to the Sherif of that holy city, wherein
He set forth, in clear and unmistakable terms, the distinguishing
features of His mission, and called upon him to arise
and embrace His Cause. This epistle, together with selections
from His other writings, He delivered to &Quddus, and instructed
him to present them to the Sherif. The latter, however,
too absorbed in his own material pursuits to incline his
ear to the words which had been addressed to him by the
&Bab, failed to respond to the call of the Divine Message.
&Haji &Niyaz-i-Baghdadi has been heard to relate the following:
"In the year 1267 A.H.,+F1 I undertook a pilgrimage to that
holy city, where I was privileged to meet the Sherif. In the
course of his conversation with me, he said: `I recollect that
in the year '60, during the season of pilgrimage, a youth came
to visit me. He presented to me a sealed book which I
readily accepted but was too much occupied at that time to
read. A few days later I met again that same youth, who
asked me whether I had any reply to make to his offer.
Pressure of work had again detained me from considering
the contents of that book. I was therefore unable to give him
a satisfactory reply. When the season of pilgrimage was
over, one day, as I was sorting out my letters, my eyes fell
accidentally upon that book. I opened it and found, in its
introductory pages, a moving and exquisitely written homily
which was followed by verses the tone and language of which
bore a striking resemblance to the &Qur'an. All that I gathered
from the perusal of the book was that among the people of
Persia a man of the seed of &Fatimih and descendant of the
family of &Hashim, had raised a new call, and was announcing
+F1 1850-51 A.D.
+P139
to all people the appearance of the promised &Qa'im. I remained,
however, ignorant of the name of the author of that
book, nor was I informed of the circumstances attending
that call.' `A great commotion,' I remarked, `has indeed
seized that land during the last few years. A Youth, a
descendant of the Prophet and a merchant by profession,
has claimed that His utterance was the Voice of Divine inspiration.
He has publicly asserted that, within the space
of a few days, there could stream from His tongue verses of
such number and excellence as would surpass in volume and
beauty the &Qur'an itself--a work which it took &Muhammad
no less than twenty-three years to reveal. A multitude of
people, both high and low, civil and ecclesiastical, among the
inhabitants of Persia, have rallied round His standard and
have willingly sacrificed themselves in His path. That
Youth has, during the past year, in the last days of the month
of &Sha'ban,+F1 suffered martyrdom in &Tabriz, in the province
of &Adhirbayjan. They who persecuted Him sought by this
means to extinguish the light which He kindled in that land.
Since His martyrdom, however, His influence has pervaded
all classes of people.' The Sherif, who was listening attentively,
expressed his indignation at the behaviour of those
+F1 July, 1850 A.D.
+P140
who had persecuted the &Bab. `The malediction of God be
upon these evil people,' he exclaimed, `a people who, in days
past, treated in the same manner our holy and illustrious
ancestors!' With these words the Sherif concluded his conversation
with me."
From Mecca the &Bab proceeded to Medina. It was the
first day of the month of &Muharram, in the year 1261 A.H.,+F1
when He found Himself on the way to that holy city. As
He approached it, He called to mind the stirring events that
had immortalised the name of Him who had lived and died
within its walls. Those scenes which bore eloquent testimony
to the creative power of that immortal Genius seemed to be
re-enacted, with undiminished splendour, before His eyes.
He prayed as He drew nigh unto that holy sepulchre which
enshrined the mortal remains of the Prophet of God. He
also remembered, as He trod that holy ground, that shining
Herald of His own Dispensation. He knew that in the
cemetery of &Baqi', in a place not far distant from the shrine
of &Muhammad, there had been laid to rest &Shaykh &Ahmad-i-Ahsa'i,
the harbinger of His own Revelation, who, after a
life of onerous service, had decided to spend the evening of
his days within the precincts of that hallowed shrine. There
came to Him also the vision of those holy men, those pioneers
and martyrs of the Faith, who had fallen gloriously on the
field of battle, and who, with their life-blood, had sealed the
triumph of the Cause of God. Their sacred dust seemed as
if reanimated by the gentle tread of His feet. Their shades
seemed to have been stirred by the reviving breath of His
presence. They looked to Him as if they had arisen at His
approach, were hastening towards Him, and were voicing their
welcome. They seemed to be addressing to Him this fervent
plea: `Repair not unto Thy native land, we beseech Thee,
O Thou Beloved of our hearts! Abide Thou in our midst,
for here, far from the tumult of Thine enemies who are lying
in wait for Thee, Thou shalt be safe and secure. We are
fearful for Thee. We dread the plottings and machinations
of Thy foes. We tremble at the thought that their deeds
might bring eternal damnation to their souls." "Fear not,"
the &Bab's indomitable Spirit replied: "I am come into this
+F1 Friday, January 30, 1845 A.D.
+P141
world to bear witness to the glory of sacrifice. You are aware
of the intensity of My longing; you realise the degree of My
renunciation. Nay, beseech the Lord your God to hasten
the hour of My martyrdom and to accept My sacrifice. Rejoice,
for both I and &Quddus will be slain on the altar of our
devotion to the King of Glory. The blood which we are
destined to shed in His path will water and revive the garden
of our immortal felicity. The drops of this consecrated blood
will be the seed out of which will arise the mighty Tree of
God, the Tree that will gather beneath its all-embracing
shadow the peoples and kindreds of the earth. Grieve not,
therefore, if I depart from this land, for I am hastening to
fulfil My destiny."
+P142
CHAPTER VIII
THE &BAB'S STAY IN &SHIRAZ AFTER THE
PILGRIMAGE
THE visit of the &Bab to Medina marked the concluding
stage of His pilgrimage to &Hijaz. From thence
He returned to Jaddih, and by way of the sea
regained His native land. He landed at &Bushihr
nine lunar months after He had embarked on His pilgrimage
from that port. In the same &khan+F1 which He had previously
occupied, He received His friends and relatives, who had
come to greet and welcome Him. While still in &Bushihr, He
summoned &Quddus to His presence and with the utmost
kindness bade him depart for &Shiraz. "The days of your
companionship with Me," He told him, "are drawing to a
close. The hour of separation has struck, a separation which
no reunion will follow except in the Kingdom of God, in the
presence of the King of Glory. In this world of dust, no
more than nine fleeting months of association with Me have
been allotted to you. On the shores of the Great Beyond,
however, in the realm of immortality, joy of eternal reunion
awaits us. The hand of destiny will ere long plunge you
into an ocean of tribulation for His sake. I, too, will follow
you; I, too, will be immersed beneath its depths. Rejoice
with exceeding gladness, for you have been chosen as the
standard-bearer of the host of affliction, and are standing
in the vanguard of the noble army that will suffer martyrdom
in His name. In the streets of &Shiraz, indignities will be
heaped upon you, and the severest injuries will afflict your
body. You will survive the ignominious behaviour of your
foes, and will attain the presence of Him who is the one object
of our adoration and love. In His presence you will forget
all the harm and disgrace that shall have befallen you. The
hosts of the Unseen will hasten forth to assist you, and will
+F1 Similar to a caravanserai.
+P143
proclaim to all the world your heroism and glory. Yours
will be the ineffable joy of quaffing the cup of martyrdom for
His sake. I, too, shall tread the path of sacrifice, and will
join you in the realm of eternity." The &Bab then delivered
into his hands a letter He had written to &Haji &Mirza Siyyid
&Ali, His maternal uncle, in which He had informed him of
His safe return to &Bushihr. He also entrusted him with a copy
of the &Khasa'il-i-Sab'ih,+F1 a treatise in which He had set
forth the essential requirements from those who had attained
to the knowledge of the new Revelation and had recognised
its claim. As He bade &Quddus His last farewell, He asked
him to convey His greetings to each of His loved ones in
&Shiraz.
&Quddus, with feelings of unshakable determination to
carry out the expressed wishes of his Master, set out from
&Bushihr. Arriving at &Shiraz, he was affectionately welcomed
by &Haji &Mirza Siyyid &Ali, who received him in his own home
and eagerly enquired after the health and doings of his
beloved Kinsman. Finding him receptive to the call of the
new Message, &Quddus acquainted him with the nature of
the Revelation with which that Youth had already fired his
soul. The &Bab's maternal uncle, as a result of the endeavours
exerted by &Quddus, was the first, after the Letters of the
Living, to embrace the Cause in &Shiraz. As the full significance
of the new-born Faith had remained as yet undivulged,
he was unaware of the full extent of its implications and
glory. His conversation with &Quddus, however, removed
the veil from his eyes. So steadfast became his faith, and so
profound grew his love for the &Bab, that he consecrated his
whole life to His service. With unrelaxing vigilance he arose
to defend His Cause and to shield His person. In his sustained
endeavours, he scorned fatigue and was disdainful of
death. Though recognised as an outstanding figure among
the business men of that city, he never allowed material considerations
to interfere with his spiritual responsibility of safeguarding
the person, and advancing the Cause, of his beloved
Kinsman. He persevered in his task until the hour when, joining
the company of the Seven Martyrs of &Tihran, he, in circumstances
of exceptional heroism, laid down his life for Him.
+F1 Literally meaning "The Seven Qualifications."
+P144
The next person whom &Quddus met in &Shiraz was &Ismu'llahu'l-Asdaq,
&Mulla &Sadiq-i-Khurasani, to whom he entrusted
the copy of the &Khasa'il-i-Sab'ih, and stressed the necessity
of putting into effect immediately all its provisions. Among
its precepts was the emphatic injunction of the &Bab to every
loyal believer to add the following words to the traditional
formula of the &adhan:+F1 "I bear witness that He whose name
is &Ali-Qabl-i-Muhammad+F2 is the servant of the &Baqiyyatu'llah."+F3
&Mulla &Sadiq, who in those days had been extolling
from the pulpit-top to large audiences the virtues of the
&imams of the Faith, was so enraptured by the theme and
language of that treatise that he unhesitatingly resolved to
carry out all the observances it ordained. Driven by the
impelling force inherent in that Tablet, he, one day as he
was leading his congregation in prayer in the Masjid-i-Naw,
suddenly proclaimed, as he was sounding the &adhan,
the additional words prescribed by the &Bab. The multitude that
+F1 Refer to Glossary.
+F2 Reference to the name of the &Bab.
+F3 Reference to &Baha'u'llah. Refer to Glossary.
+P145
heard him was astounded by his cry. Dismay and consternation
seized the entire congregation. The distinguished
divines, who occupied the front seats and who were greatly
revered for their pious orthodoxy, raised a clamour, loudly
protesting: "Woe betide us, the guardians and protectors of
the Faith of God! Behold, this man has hoisted the standard
of heresy. Down with this infamous traitor! He has spoken
blasphemy. Arrest him, for he is a disgrace to our Faith."
"Who," they angrily exclaimed, "dared authorised such grave
departure from the established precepts of &Islam? Who has
presumed to arrogate to himself this supreme prerogative?"
The populace re-echoed the protestations of these divines,
and arose to reinforce their clamour. The whole city had
been aroused, and public order was, as a result, seriously
threatened. The governor of the province of &Fars, &Husayn
&Khan-i-Iravani, surnamed &Ajudan-Bashi, and generally designated
in those days as &Sahib-Ikhtiyar,+F1 found it necessary
to intervene and to enquire into the cause of this sudden
commotion. He was informed that a disciple of a young
man named &Siyyid-i-Bab, who had just returned from His
pilgrimage to Mecca and Medina and was now living in
&Bushihr, had arrived in &Shiraz and was propagating the
teachings of his Master. "This disciple," &Husayn &Khan was
further informed, "claims that his teacher is the author of a
new revelation and is the revealer of a book which he asserts
is divinely inspired. &Mulla &Sadiq-i-Khurasani has embraced
that faith, and is fearlessly summoning the multitude to the
acceptance of that message. He declares its recognition to
be the first obligation of every loyal and pious follower of
&shi'ah &Islam."
&Husayn &Khan ordered the arrest of both &Quddus and
&Mulla &Sadiq. The police authorities, to whom they were
delivered, were instructed to bring them handcuffed into the
presence of the governor. The police also delivered into the
hands of &Husayn &Khan the copy of the &Qayyumu'l-Asma',
which they had seized from &Mulla &Sadiq while he was reading
aloud its passages to an excited congregation. &Quddus,
owing to his youthful appearance and unconventional dress,
was at first ignored by &Husayn &Khan, who preferred to direct
+F1 According to the "&Tarikh-i-Jadid" (p. 204), he was also styled
+F1 "&Nizamu'd-Dawlih."
+P146
his remarks to his more dignified and elderly companion.
"Tell me," angrily asked the governor, as he turned to &Mulla
&Sadiq, "if you are aware of the opening passage of the &Qayyumu'l-Asma'
wherein the &Siyyid-i-Bab addresses the rulers
and kings of the earth in these terms: `Divest yourselves of
the robe of sovereignty, for He who is the King in truth, hath
been made manifest! The Kingdom is God's, the Most Exalted.
Thus hath the Pen of the Most High decreed!' If
this be true, it must necessarily apply to my sovereign, &Muhammad
&Shah, of the &Qajar dynasty,+F1 whom I represent as
the chief magistrate of this province. Must &Muhammad
&Shah, according to this behest, lay down his crown and
abandon his sovereignty? Must I, too, abdicate my power
and relinquish my position?" &Mulla &Sadiq unhesitatingly
replied: "When once the truth of the Revelation announced
by the Author of these words shall have been definitely established,
the truth of whatsoever has fallen from His lips
will likewise be vindicated. If these words be the Word of
God, the abdication of &Muhammad &Shah and his like can
matter but little. It can in no wise turn aside the Divine
purpose, nor alter the sovereignty of the almighty and eternal
King."+F2
That cruel and impious ruler was sorely displeased with
such an answer. He reviled and cursed him, ordered his
attendants to strip him of his garments and to scourge him
with a thousand lashes. He then commanded that the
beards of both &Quddus and &Mulla &Sadiq should be burned,
their noses be pierced, that through this incision a cord should
be passed, and with this halter they should be led through
the streets of the city.+F3 "It will be an object lesson to the
people of &Shiraz," &Husayn &Khan declared, "who will know
what the penalty of heresy will be." &Mulla &Sadiq, calm and
self-possessed and with eyes upraised to heaven, was heard
reciting this prayer: "O Lord, our God! We have indeed
heard the voice of One that called. He called us to the
+F1 "One of the tribes of &Turan, a Turkish family, called the &Qajar, which
+F1 first appeared in Persia in the invading army of &Changiz &Khan." (C. R.
+F1 Markham's "A General Sketch of the History of Persia," p. 339.)
+F2 According to A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab" (footnote
+F2 175, p. 225), this meeting took place on August 6, 1845 A.D.
+F3 According to the "Traveller's Narrative" (p. 5), a certain &Mulla
+F3 &Ali-Akbar-i-Ardistani was, together with them, subjected to the same
+F3 persecution.
+P147
Faith--`Believe ye on the Lord your God!'--and we have
believed. O God, our God! Forgive us, then, our sins, and
hide away from us our evil deeds, and cause us to die with
the righteous."+F1 With magnificent fortitude both resigned
themselves to their fate. Those who had been instructed to
inflict this savage punishment performed their task with
alacrity and vigour. None intervened in behalf of these
sufferers, none was inclined to plead their cause. Soon after
this, they were both expelled from &Shiraz. Before their expulsion,
they were warned that if they ever attempted to return to
this city, they would both be crucified. By their
sufferings they earned the immortal distinction of having
been the first to be persecuted on Persian soil for the sake
of their Faith. &Mulla &Aliy-i-Bastami, though the first to
fall a victim to the relentless hate of the enemy, underwent
his persecution in &Iraq, which lay beyond the confines of
Persia. Nor did his sufferings, intense as they were, compare
with the hideousness and the barbaric cruelty which characterised
the torture inflicted upon &Quddus and &Mulla &Sadiq.
An eye-witness of this revolting episode, an unbeliever
residing in &Shiraz, related to me the following: "I was present
when &Mulla &Sadiq was being scourged. I watched his persecutors
each in turn apply the lash to his bleeding shoulders,
and continue the strokes until he became exhausted. No
one believed that &Mulla &Sadiq, so advanced in age and so
frail in body, could possibly survive fifty such savage strokes.
We marvelled at his fortitude when we found that, although
the number of the strokes of the scourge he had received had
already exceeded nine hundred, his face still retained its
original serenity and calm. A smile was upon his face, as
he held his hand before his mouth. He seemed utterly indifferent
to the blows that were being showered upon him.
When he was being expelled from the city, I succeeded in
approaching him, and asked him why he held his hand before
his mouth. I expressed surprise at the smile upon his countenance.
He emphatically replied: `The first seven strokes
were severely painful; to the rest I seemed to have grown
indifferent. I was wondering whether the strokes that followed
were being actually applied to my own body. A feeling
+F1 &Qur'an, 3:193.
+P148
of joyous exultation had invaded my soul. I was trying to
repress my feelings and to restrain my laughter. I can now
realise how the almighty Deliverer is able, in the twinkling
of an eye, to turn pain into ease, and sorrow into gladness.
Immensely exalted is His power above and beyond the idle
fancy of His mortal creatures.'" &Mulla &Sadiq, whom I met
years after, confirmed every detail of this moving episode.
&Husayn &Khan's anger was not appeased by this atrocious
and most undeserved chastisement. His wanton and capricious
cruelty found further vent in the assault which he
now directed against the person of the &Bab.+F1 He despatched
to &Bushihr a mounted escort of his own trusted guard, with
emphatic instructions to arrest the &Bab and to bring Him in
chains to &Shiraz. The leader of that escort, a member of the
&Nusayri community, better known as the sect of &Aliyu'llahi,
related the following: "Having completed the third
stage of our journey to &Bushihr, we encountered, in the
midst of the wilderness a youth who wore a green sash and
a small turban after the manner of the siyyids who are in
the trading profession. He was on horseback, and was followed
by an Ethiopian servant who was in charge of his
belongings. As we approached him, he saluted us and enquired
as to our destination. I thought it best to conceal
from him the truth, and replied that in this vicinity we had
been commanded by the governor of &Fars to conduct a certain
enquiry. He smilingly observed: `The governor has sent you
to arrest Me. Here am I; do with Me as you please. By
+F1 "This city became the arena for passionate discussions which profoundly
+F1 troubled the general peace. The curious, the pilgrims, the scandal-mongers
+F1 met there commenting upon the news, approving or blaming, exalting the
+F1 young Siyyid, or, on the contrary, heaping upon him maledictions and
+F1 insults. Everyone was excited and enervated. The &Mullas saw with bitter
+F1 anxiety the growing number of adherents to the new doctrine and their
+F1 resources diminished correspondingly. It became necessary to act, as
+F1 prolonged tolerance would empty the Mosques of their believers who were
+F1 convinced that since &Islam did not defend itself, it acknowledged defeat.
+F1 On the other hand, &Husayn &Khan, governor of &Shiraz, &Nizamu'd-Dawlih,
+F1 feared that, in letting things drift, the scandal would become such that
+F1 later it would be impossible to suppress it; that would be to court
+F1 disgrace. Besides, the &Bab did not content himself with preaching, he
+F1 called to himself men of good-will. `He who knows the Word of God and does
+F1 not come to His assistance in the days of violence is exactly like those
+F1 who turned away from the testimony of his holiness &Husayn, son of &Ali, at
+F1 &Karbila. Those are the impious ones!' (&Kitab-i-Baynu'l-Haramayn.) The
+F1 civil interests concurring with the interests of heaven, &Nizamu'd-Dawlih
+F1 and &Shaykh &Abu-Turab, the &Imam-Jum'ih agreed that humiliation should be
+F1 inflicted upon the innovator such as would discredit him in the eyes of the
+F1 populace; perhaps thus they might succeed in quieting things." (A. L. M.
+F1 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 229-230.)
+P149
coming out to meet you, I have curtailed the length of your
march, and have made it easier for you to find Me.' I was
startled by his remarks and marvelled at his candour and
straightforwardness. I could not explain, however, his readiness
to subject himself, of his own accord, to the severe discipline
of government officials, and to risk thereby his own
life and safety. I tried to ignore him, and was preparing
to leave, when he approached me and said: `I swear by the
righteousness of Him who created man, distinguished him
from among the rest of His creatures, and caused his heart
to be made the seat of His sovereignty and knowledge, that
all My life I have uttered no word but the truth, and had no
other desire except the welfare and advancement of My
fellow-men. I have disdained My own ease and have avoided
being the cause of pain or sorrow to anyone. I know that
you are seeking Me. I prefer to deliver Myself into your
hands, rather than subject you and your companions to unnecessary
annoyance for My sake.' These words moved me
profoundly. I instinctively dismounted from my horse, and,
kissing his stirrups, addressed him in these words: `O light
of the eyes of the Prophet of God! I adjure you, by Him
who has created you and endowed you with such loftiness
and power, to grant my request and to answer my prayer.
I beseech you to escape from this place and to flee from before
the face of &Husayn &Khan, the ruthless and despicable governor
of this province. I dread his machinations against you;
I rebel at the idea of being made the instrument of his malignant
designs against so innocent and noble a descendant
of the Prophet of God. My companions are all honourable
men. Their word is their bond. They will pledge themselves
not to betray your flight. I pray you, betake yourself
to the city of &Mashhad in &Khurasan, and avoid falling a
victim to the brutality of this remorseless wolf.' To my
earnest entreaty he gave this answer: `May the Lord your
God requite you for your magnanimity and noble intention.
No one knows the mystery of My Cause; no one can fathom
its secrets. Never will I turn My face away from the decree
of God. He alone is My sure Stronghold, My Stay and My
Refuge. Until My last hour is at hand, none dare assail Me,
none can frustrate the plan of the Almighty. And when
+P150
My hour is come, how great will be My joy to quaff the cup
of martyrdom in His name! Here am I; deliver Me into the
hands of your master. Be not afraid, for no one will blame
you.' I bowed my consent and carried out his desire."
The &Bab straightway resumed His journey to &Shiraz.
Free and unfettered, He went before His escort, which followed
Him in an attitude of respectful devotion. By the
magic of His words, He had disarmed the hostility of His
guards and transmuted their proud arrogance into humility
and love. Reaching the city, they proceeded directly to the
seat of the government. Whosoever observed the cavalcade
marching through the streets could not help but marvel at
this most unusual spectacle. Immediately &Husayn &Khan
was informed of the arrival of the &Bab, he summoned Him
to his presence. He received Him with the utmost insolence
and bade Him occupy a seat facing him in the centre of the
room. He publicly rebuked Him, and in abusive language
denounced His conduct. "Do you realise," he angrily protested,
"what a great mischief you have kindled? Are you
aware what a disgrace you have become to the holy Faith of
&Islam and to the august person of our sovereign? Are you
not the man who claims to be the author of a new revelation
which annuls the sacred precepts of the &Qur'an?" The &Bab
calmly replied: "`If any bad man come unto you with
news, clear up the matter at once, lest through ignorance ye
harm others, and be speedily constrained to repent of what
ye have done.'"+F1 These words inflamed the wrath of &Husayn
&Khan. "What!" he exclaimed. "Dare you ascribe to us
evil, ignorance, and folly?" Turning to his attendant, he
bade him strike the &Bab in the face. So violent was the
blow, that the &Bab's turban fell to the ground. &Shaykh
&Abu-Turab, the &Imam-Jum'ih of &Shiraz, who was present
at that meeting and who strongly disapproved of the conduct
of &Husayn &Khan, ordered that the &Bab's turban be replaced
upon His head, and invited Him to be seated by his side.
Turning to the governor, the &Imam-Jum'ih explained to him
the circumstances connected with the revelation of the verse
of the &Qur'an which the &Bab had quoted, and sought by this
means to calm his fury. "This verse which this youth has
+F1 &Qur'an, 49:6.
+P151
quoted," he told him, "has made a profound impression upon
me. The wise course, I feel, is to enquire into this matter
with great care, and to judge him according to the precepts
of the holy Book." &Husayn &Khan readily consented; whereupon
&Shaykh &Abu-Turab questioned the &Bab regarding the
nature and character of His Revelation. The &Bab denied
the claim of being either the representative of the promised
&Qa'im or the intermediary between Him and the faithful.
"We are completely satisfied," replied the &Imam-Jum'ih;
"we shall request you to present yourself on Friday in the
&Masjid-i-Vakil, and to proclaim publicly your denial." As
&Shaykh &Abu-Turab arose to depart in the hope of terminating
the proceedings, &Husayn &Khan intervened and said: "We
shall require a person of recognised standing to give bail and
surety for him, and to pledge his word in writing that if ever
in future this youth should attempt by word or deed to prejudice
the interests either of the Faith of &Islam or of the government
of this land, he would straightway deliver him into our
hands, and regard himself under all circumstances responsible
for his behaviour." &Haji &Mirza Siyyid &Ali, the &Bab's maternal
uncle, who was present at that meeting, consented to
act as the sponsor of his Nephew. In his own handwriting
he wrote the pledge, affixed to it his seal, confirmed it by the
signature of a number of witnesses, and delivered it to the
governor; whereupon &Husayn &Khan ordered that the &Bab
be entrusted to the care of His uncle, with the condition that
at whatever time the governor should deem it advisable,
&Haji &Mirza Siyyid &Ali would at once deliver the &Bab into
his hands.
&Haji &Mirza Siyyid &Ali, his heart filled with gratitude to
God, conducted the &Bab to His home and committed Him
to the loving care of His revered mother. He rejoiced at
this family reunion and was greatly relieved by the deliverance
of his dear and precious Kinsman from the grasp of that
malignant tyrant. In the quiet of His own home, the &Bab
led for a time a life of undisturbed retirement. No one except
His wife, His mother, and His uncles had any intercourse
with Him. Meanwhile the mischief-makers were busily
pressing &Shaykh &Abu-Turab to summon the &Bab to the
&Masjid-i-Vakil and to call upon Him to fulfil His pledge.
+P152
[Illustrations: VIEWS OF THE &MASJID-I-VAKIL, &SHIRAZ. SECTION OF THE
INTERIOR; PULPIT FROM WHICH THE &BAB ADDRESSED THE CONGREGATION; ENTRANCE
DOOR]
+P153
&Shaykh &Abu-Turab was known to be a man of kindly disposition,
and of a temperament and nature which bore a
striking resemblance to the character of the late &Mirza
&Abu'l-Qasim, the &Imam-Jum'ih of &Tihran. He was extremely
reluctant to treat with contumely persons of recognised
standing, particularly if these were residents of &Shiraz. Instinctively
he felt this to be his duty, observed it conscientiously,
and was as a result universally esteemed by the people
of that city. He therefore sought, through evasive answers
and repeated postponements, to appease the indignation of
the multitude. He found, however, that the stirrers-up of
mischief and sedition were bending every effort further to
inflame the feelings of general resentment which had seized
the masses. He at length felt compelled to address a confidential
message to &Haji &Mirza Siyyid &Ali, requesting him
to bring the &Bab with him on Friday to the &Masjid-i-Vakil,
that He might fulfil the pledge He had given. "My hope,"
he added, "is that by the aid of God the statements of your
nephew may ease the tenseness of the situation and may
lead to your tranquillity as well as to our own."
The &Bab, accompanied by &Haji &Mirza Siyyid &Ali, arrived
at the Masjid at a time when the &Imam-Jum'ih had just
ascended the pulpit and was preparing to deliver his sermon.
As soon as his eyes fell upon the &Bab, he publicly welcomed
Him, requested Him to ascend the pulpit, and called upon
Him to address the congregation. The &Bab, responding to
his invitation, advanced towards him and, standing on the
first step of the staircase, prepared to address the people.
"Come up higher," interjected the &Imam-Jum'ih. Complying
with his wish, the &Bab ascended two more steps. As He was
standing, His head hid the breast of &Shaykh &Abu-Turab,
who was occupying the pulpit-top. He began by prefacing
His public declaration with an introductory discourse. No
sooner had He uttered the opening words of "Praise be to
God, who hath in truth created the heavens and the earth,"
than a certain siyyid known as &Siyyidi-Shish-Pari, whose
function was to carry the mace before the &Imam-Jum'ih,
insolently shouted: "Enough of this idle chatter! Declare,
now and immediately, the thing you intend to say." The
&Imam-Jum'ih greatly resented the rudeness of the siyyid's
+P154
remark. "Hold your peace," he rebuked him, "and be
ashamed of your impertinence." He then, turning to the
&Bab, asked Him to be brief, as this, he said, would allay the
excitement of the people. The &Bab, as He faced the congregation,
declared: "The condemnation of God be upon him
who regards me either as a representative of the &Imam or
the gate thereof. The condemnation of God be also upon
whosoever imputes to me the charge of having denied the
unity of God, of having repudiated the prophethood of
&Muhammad, the Seal of the Prophets, of having rejected the
truth of any of the messengers of old, or of having refused to
recognise the guardianship of &Ali, the Commander of the
Faithful, or of any of the &imams who have succeeded him."
He then ascended to the top of the staircase, embraced the
&Imam-Jum'ih, and, descending to the floor of the Masjid,
joined the congregation for the observance of the Friday
prayer. The &Imam-Jum'ih intervened and requested Him
to retire. "Your family," he said, "is anxiously awaiting
your return. All are apprehensive lest any harm befall you.
Repair to your house and there offer your prayer; of greater
merit shall this deed be in the sight of God." &Haji &Mirza
Siyyid &Ali also was, at the request of the &Imam-Jum'ih,
asked to accompany his nephew to his home. This precautionary
measure which &Shaykh &Abu-Turab thought it
wise to observe was actuated by the fear lest, after the dispersion
of the congregation, a few of the evil-minded among
the crowd might still attempt to injure the person of the
&Bab or endanger His life. But for the sagacity, the sympathy,
and the careful attention which the &Imam-Jum'ih so strikingly
displayed on a number of such occasions, the infuriated mob
would doubtless have been led to gratify its savage desire,
and would have committed the most abominable of excesses.
He seemed to have been the instrument of the invisible Hand
appointed to protect both the person and the Mission of that
Youth.+F1
+F1 "Following this public seance provoked by the folly of the &Mullas and
+F1 which won for him numerous partisans, the trouble became serious in all the
+F1 provinces of Persia; the dispute grew into such a grave situation that
+F1 &Muhammad &Shah sent to &Shiraz a man in whom he had complete confidence,
+F1 instructing him to make a report of everything he saw and understood.
+F1 This envoy was Siyyid &Yahyay-i-Darabi." (A. L. M. Nicolas' Siyyid
+F1 &Ali-Muhammad dit le &Bab," pp. 232-233.)
+P155
The &Bab regained His home and for some time was able
to lead, in the privacy of His house, and in close association
with His family and kinsmen, a life of comparative tranquillity.
In those days He celebrated the advent of the
first &Naw-Ruz since He had declared His Mission. That
festival fell, in that year, on the tenth day of the month of
&Rabi'u'l-Avval, 1261 A.H.+F1
A few among those who were present on that memorable
occasion in the &Masjid-i-Vakil, and had listened to the statements
of the &Bab, were greatly impressed by the masterly
manner in which that Youth had, by His unaided efforts,
succeeded in silencing His formidable opponents. Soon after
this event, they were each led to apprehend the reality of
His Mission and to recognise its glory. Among them was
&Shaykh &Ali &Mirza, the nephew of this same &Imam-Jum'ih,
a young man who had just attained the age of maturity.
The seed implanted in his heart grew and developed, until
in the year 1267 A.H.+F2 he was privileged to meet &Baha'u'llah
in &Iraq. That visit filled him with enthusiasm and joy.
Returning greatly refreshed to his native land, he resumed
with redoubled energy his labours for the Cause. From that
year until the present time, he has persevered in his task,
and has achieved distinction by the uprightness of his character
and whole-hearted devotion to his government and
country. Recently a letter addressed by him to &Baha'u'llah
has reached the Holy Land, in which he expresses his keen
satisfaction at the progress of the Cause in Persia. "I am
mute with wonder," he writes, "when I behold the evidences
of God's unconquerable power manifested among the people
of my country. In a land which has for years so savagely
persecuted the Faith, a man who for forty years has been
known throughout Persia as a &Babi, has been made the sole
arbitrator in a case of dispute which involves, on the one
hand, the &Zillu's-Sultan, the tyrannical son of the &Shah and a
sworn enemy of the Cause, and, on the other, &Mirza &Fath-'Ali
&Khan, the &Sahib-i-Divan. It has been publicly announced
that whatsoever be the verdict of this &Babi, the same should
be unreservedly accepted by both parties and should be unhesitatingly
enforced."
+F1 March, 1845 A.D.
+F2 1850-51 A.D.
+P156
A certain &Muhammad-Karim who was among the congregation
that Friday was likewise attracted by the &Bab's
remarkable behaviour on that occasion. What he saw and
heard on that day brought about his immediate conversion.
Persecution drove him out of Persia to &Iraq, where, in the
presence of &Baha'u'llah, he continually deepened his understanding
and faith. Later on he was bidden by Him to return
to &Shiraz and to endeavour to the best of his ability to propagate
the Cause. There he remained and laboured to the end
of his life.
Still another was &Mirza &Aqay-i-Rikab-Saz. He became
so enamoured of the &Bab on that day that no persecution,
however severe and prolonged, was able either to shake his
convictions or to obscure the radiance of his love. He, too,
attained the presence of &Baha'u'llah in &Iraq. In answer to
the questions which he asked regarding the interpretation of
the Disconnected Letters of the &Qur'an and the meaning of
the Verse of &Nur, he was favoured with an expressly written
Tablet revealed by the pen of &Baha'u'llah. In His path he
eventually suffered martyrdom.
Among them also was &Mirza &Rahim-i-Khabbaz, who distinguished
himself by his fearlessness and fiery ardour. He
relaxed not in his efforts until the hour of his death.
&Haji &Abu'l-Hasan-i-Bazzaz, who, as a fellow-traveller of
the &Bab during His pilgrimage to &Hijaz, had but dimly recognised
the overpowering majesty of His Mission, was, on that
memorable Friday, profoundly shaken and completely transformed.
He bore the &Bab such love that tears of an overpowering
devotion continually flowed from his eyes. All who
knew him admired the uprightness of his conduct and praised
his benevolence and candour. He, as well as his two sons,
has proved by his deeds the tenacity of his faith, and has won
the esteem of his fellow-believers.
And yet another of those who felt the fascination of the
&Bab on that day was the late &Haji &Muhammad-Bisat, a man
well-versed in the metaphysical teachings of &Islam and a
great admirer of both &Shaykh &Ahmad and Siyyid &Kazim.
He was of a kindly disposition and was gifted with a keen
sense of humour. He had won the friendship of the &Imam-Jum'ih,
+P157
was intimately associated with him, and was a
faithful attendant at the Friday congregational prayer.
The &Naw-Ruz of that year, which heralded the advent
of a new springtime, was also symbolic of that spiritual rebirth,
the first stirring of which could already be discerned
throughout the length and breadth of the land. A number of
the most eminent and learned among the people of that
country emerged from the wintry desolation of heedlessness,
and were quickened by the reviving breath of the new-born
Revelation. The seeds which the Hand of Omnipotence had
implanted in their hearts germinated into blossoms of the
purest and loveliest fragrance.+F1 As the breeze of His loving-kindness
and tender mercy wafted over these blossoms, the
penetrating power of their perfume spread far and wide over
the face of all that land. It diffused itself even beyond
the confines of Persia. It reached &Karbila and reanimated the
souls of those who were waiting in expectation for the return
+F1 "Be that as it may, the resultant impression was immense in &Shiraz and
+F1 all the learned and religious gathered around &Ali-Muhammad. As soon as he
+F1 appeared in the Mosque, they surrounded him and, as soon as he was seated
+F1 in the pulpit, everyone was silent in order to listen to him. His public
+F1 talks never attacked the essentials of the Faith of &Islam, they respected
+F1 most of its ritual; in fact, the &Kitman dominated. Nevertheless, they
+F1 were daring discourses. The clergy was not spared; its vices were cruelly
+F1 lashed. The sad and painful destiny of humanity was generally the theme.
+F1 Here and there, certain allusions, the obscurity of which irritated the
+F1 passions of some while it flattered the pride of others already initiated
+F1 as a whole or only in part, gave to his prophecies such a bitter truth that
+F1 the crowd was growing day by day and so, in all Persia, they were beginning
+F1 to talk of &Ali-Muhammad.
+F1 "The &Mullas of &Shiraz had not waited for all this agitation to unite
+F1 against this young detractor. From his first public appearances, they sent
+F1 to him their most able &Mullas to argue with him and confuse him, and these
+F1 public debates were held either in the Mosques or in the colleges in the
+F1 presence of the Governor, the military chiefs, the clergy, the people, in
+F1 fact before everyone. But, instead of benefiting the clergy, they
+F1 contributed quite a little to spread and exalt, at their own expense, the
+F1 renown of this enthusiastic teacher. It is a fact that he defeated his
+F1 adversaries, he condemned them--which was not very difficult--with the
+F1 &Qur'an in hand. It was an easy matter for him to show before all these
+F1 crowds who knew the &Mullas well, at which point their conduct, their
+F1 precepts, and to what extent their beliefs, even their theology, were in
+F1 flagrant contradiction with the Book, which they could not deny.
+F1 "Possessed of extraordinary daring and exaltation, he flayed unsparingly
+F1 the vices of his antagonists, disregarding all ordinary conventions. After
+F1 having proven their infidelity to their own doctrine, he shamed them in
+F1 their lives and threw them at pitch and toss to the indignation or the
+F1 contempt of the auditors.
+F1 "At &Shiraz, his first appearances, when he preached, were so profoundly
+F1 moving that even the orthodox &Muhammadans who were present have retained
+F1 an indelible memory of them and never recall them without a sort of
+F1 terror. They agreed unanimously that the eloquence of &Ali-Muhammad was of
+F1 an incomparable kind, such that, without having been an eye-witness, one
+F1 could not possibly imagine. Soon the young theologian no longer appeared
+F1 in public without being surrounded with many partisans. His house was
+F1 always filled with them and he not only taught in the Mosques and in the
+F1 colleges, but it was principally at his house and in the evenings that,
+F1 withdrawn in a room with the elite of his admirers, he lifted for them
+F1 the veils of a doctrine which even for himself he had not yet fully
+F1 established.
+F1 "It seemed in these early days that he was occupied with polemics rather
+F1 than with dogmatic statements and nothing is more natural. In these secret
+F1 talks, his bold declarations which were much more frequent than in the
+F1 public addresses, grew each day and tended so clearly to a complete
+F1 overthrow of &Islam that they were a prelude to a new profession of Faith.
+F1 The little congregation was ardent, brave, carried away, ready for
+F1 anything; they were fanatical in the true and noble sense of the word, that
+F1 is to say, that every one of its members thought himself of no importance
+F1 and burned with a desire to sacrifice his life-blood and his belongings for
+F1 the cause of Truth." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," pp. 120, 122.)
+F1 "These ethics taught by a young man at an age when passions were intense,
+F1 deeply impressed an audience, religious to the point of fanaticism, above
+F1 all when the words of the preacher were in perfect harmony with his
+F1 conduct. No one doubted the continence and the firmness of &Karbila'i
+F1 Siyyid &Ali-Muhammad; he spoke little, meditated constantly and most of
+F1 the time fled from the presence of men, which all the more aroused their
+F1 curiosity. He was sought after everywhere." (Journal Asiatique, 1866,
+F1 tome 7, p. 341.)
+F1 "By the uprightness of his life the young Siyyid served as an example to
+F1 those about him. He was willingly listened to when, in his ambiguous and
+F1 interrupted talks, he condemned the abuses evident in all classes of
+F1 society. His words were repeated and elaborated upon and they spoke of him
+F1 as the true Master and gave themselves to him unreservedly." (Ibid.)
+P158
of the &Bab to their city. Soon after &Naw-Ruz, an epistle
reached them by way of Basrih, in which the &Bab, who had
intended to return from &Hijaz to Persia by way of &Karbila,
informed them of the change in His plan and of His consequent
inability to fulfil His promise. He directed them to
proceed to &Isfahan and remain there until the receipt of
further instructions. "Should it be deemed advisable," He
added, "We shall request you to proceed to &Shiraz; if not,
tarry in &Isfahan until such time as God may make known
to you His will and guidance."
The receipt of this unexpected intelligence created a considerable
stir among those who had been eagerly awaiting
the arrival of the &Bab at &Karbila. It agitated their minds
and tested their loyalty. "What of His promise to us?"
whispered a few of the discontented among them. "Does
He regard the breaking of His pledge as the interposition of
the will of God?" The others, unlike those waverers, became
more steadfast in their faith and clung with added determination
to the Cause. Faithful to their Master, they joyously
responded to His invitation, ignoring entirely the criticisms
and protestations of those who had faltered in their faith.
+P159
They set out for &Isfahan, determined to abide by whatsoever
might be the will and desire of their Beloved. They were
joined by a few of their companions, who, though gravely
shaken in their belief, concealed their feelings. &Mirza
&Muhammad-'Aliy-i-Nahri, whose daughter was subsequently
joined in wedlock with the Most Great Branch, and &Mirza
&Hadi, the brother of &Mirza &Muhammad-'Ali, both residents
of &Isfahan, were among those companions whose vision of
the glory and sublimity of the Faith the expressed misgivings
of the evil whisperers had failed to obscure. Among them,
too, was a certain &Muhammad-i-Hana-Sab, also a resident of
&Isfahan, who is now serving in the home of &Baha'u'llah. A
number of these staunch companions of the &Bab participated
in the great struggle of &Shaykh &Tabarsi and miraculously
escaped the tragic fate of their fallen brethren.
On their way to &Isfahan they met, in the city of &Kangavar,
&Mulla &Husayn with his brother and nephew, who were his
companions on his previous visit to &Shiraz, and who were
proceeding to &Karbila. They were greatly delighted by this
unexpected encounter, and requested &Mulla &Husayn to prolong
his stay in &Kangavar, with which request he readily
complied. &Mulla &Husayn, who, while in that city, led the
companions of the &Bab in the Friday congregational prayer,
was held in such esteem and reverence by his fellow-disciples
that a number of those present, who later on, in &Shiraz, revealed
their disloyalty to the Faith, were moved with envy.
Among them were &Mulla &Javad-i-Baraghani and &Mulla
&Abdu'l-'Aliy-i-Harati, both of whom feigned submission
to the Revelation of the &Bab in the hope of satisfying their
ambition for leadership. They both strove secretly to undermine
the enviable position achieved by &Mulla &Husayn.
Through their hints and insinuations, they persistently endeavoured
to challenge his authority and disgrace his name.
I have heard &Mirza &Ahmad-i-Katib, better known in those
days as &Mulla &Abdu'l-Karim, who had been the travelling
companion of &Mulla &Javad from &Qazvin, relate the following:
"&Mulla &Javad often alluded in his conversation with me to
&Mulla &Husayn. His repeated and disparaging remarks,
couched in artful language, impelled me to cease my association
with him. Every time I determined to sever my
+P160
intercourse with &Mulla &Javad, I was prevented by &Mulla
&Husayn, who, discovering my intention, counselled me to
exercise forbearance towards him. &Mulla &Husayn's association
with the loyal companions of the &Bab greatly added to
their zeal and enthusiasm. They were edified by his example
and were lost in admiration for the brilliant qualities of mind
and heart which distinguished so eminent a fellow-disciple."
&Mulla &Husayn decided to join the company of his friends
and to proceed with them to &Isfahan. Travelling alone, at
about a &farsakh's+F1 distance in advance of his companions, he,
as soon as he paused at nightfall to offer his prayer, would
be overtaken by them and would, in their company, complete
his devotions. He would be the first to resume the journey,
and would again be joined by that devoted band at the hour
of dawn, when he once more would break his march to offer
his prayer. Only when pressed by his friends would he
consent to observe the congregational form of worship. On
such occasions he would sometimes follow the lead of one of
his companions. Such was the devotion which he had kindled
in those hearts that a number of his fellow-travellers would
dismount from their steeds and, offering them to those who
were journeying on foot, would themselves follow him,
utterly indifferent to the strain and fatigues of the march.
As they approached the outskirts of &Isfahan, &Mulla &Husayn,
fearing that the sudden entry of so large a group of
people might excite the curiosity and suspicion of its inhabitants,
advised those who were travelling with him to disperse
and to enter the gates in small and inconspicuous numbers.
A few days after their arrival, there reached them the news
that &Shiraz was in a state of violent agitation, that all manner
of intercourse with the &Bab had been forbidden, and that their
projected visit to that city would be fraught with the gravest
danger. &Mulla &Husayn, quite undaunted by this sudden
intelligence, decided to proceed to &Shiraz. He acquainted
only a few of his trusted companions with his intention. Discarding
his robes and turban, and wearing the jubbih+F2 and
&kulah of the people of &Khurasan, he, disguising himself as a
horseman of &Hizarih and &Quchan and accompanied by his
brother and nephew, set out at an unexpected hour for the
+F1 Refer to Glossary.
+F2 Refer to Glossary.
+P161
city of his Beloved. As he approached its gate, he instructed
his brother to proceed in the dead of night to the house of
the &Bab's maternal uncle and to request him to inform the
&Bab of his arrival. &Mulla &Husayn received, the next day,
the welcome news that &Haji &Mirza Siyyid &Ali was expecting
him an hour after sunset outside the gate of the city. &Mulla
&Husayn met him at the appointed hour and was conducted
to his home. Several times at night did the &Bab honour
that house with His presence, and continue in close association
with &Mulla &Husayn until the break of day. Soon after this,
He gave permission to His companions who had gathered in
&Isfahan, to leave gradually for &Shiraz, and there to wait
until it should be feasible for Him to meet them. He cautioned
them to exercise the utmost vigilance, instructed them
to enter, a few at a time, the gate of the city, and bade them
disperse, immediately upon their arrival, into such quarters
as were reserved for travellers, and accept whatever employment
they could find.
The first group to reach the city and meet the &Bab, a few
days after the arrival of &Mulla &Husayn, consisted of &Mirza
&Muhammad-'Aliy-i-Nahri, &Mirza &Hadi, his brother; &Mulla
&Abdu'l-Karim-i-Qazvini, &Mulla &Javad-i-Baraghani, &Mulla
&Abdu'l-'Aliy-i-Harati, and &Mirza &Ibrahim-i-Shirazi. In the
course of their association with Him, the last three of the
group gradually betrayed their blindness of heart and demonstrated
the baseness of their character. The manifold evidences
of the &Bab's increasing favour towards &Mulla &Husayn
aroused their anger and excited the smouldering fire of their
jealousy. In their impotent rage, they resorted to the abject
weapons of fraud and of calumny. Unable at first to manifest
openly their hostility to &Mulla &Husayn, they sought by every
crafty device to beguile the minds and damp the affections
of his devoted admirers. Their unseemly behaviour alienated
the sympathy of the believers and precipitated their separation
from the company of the faithful. Expelled by their
very acts from the bosom of the Faith, they leagued themselves
with its avowed enemies and proclaimed their utter
rejection of its claims and principles. So great was the mischief
which they stirred up among the people of that city
that they were eventually expelled by the civil authorities,
+P162
who alike despised and feared their plottings. The &Bab has
in a Tablet, in which He expatiates upon their machinations
and misdeeds, compared them to the calf of the &Samiri, the
calf that had neither voice nor soul, which was both the abject
handiwork and the object of the adoration of a wayward
people. "May Thy condemnation, O God!" He wrote, with
reference to &Mulla &Javad and &Mulla &Abdu'l-'Ali, "rest upon
the Jibt and &Taghut,+F1 the twin idols of this perverse people."
All three subsequently proceeded to &Kirman and joined forces
with &Haji &Mirza &Muhammad &Karim &Khan, whose designs
they furthered and the vehemence of whose denunciations
they strove to reinforce.
One night after their expulsion from &Shiraz, the &Bab, who
was visiting the home of &Haji &Mirza Siyyid &Ali, where He
had summoned to meet Him &Mirza &Muhammad-'Aliy-i-Nahri,
&Mirza &Hadi, and &Mulla &Abdu'l-Karim-i-Qazvini,
turned suddenly to the last-named and said: "&Abdu'l-Karim,
are you seeking the Manifestation?" These words,
uttered with calm and extreme gentleness, had a startling
effect upon him. He paled at this sudden interrogation and
burst into tears. He threw himself at the feet of the &Bab
in a state of profound agitation. The &Bab took him lovingly
in His arms, kissed his forehead, and invited him to be seated
by His side. In a tone of tender affection, He succeeded in
appeasing the tumult of his heart.
As soon as they had regained their home, &Mirza &Muhammad-'Ali
and his brother enquired of &Mulla &Abdu'l-Karim
the reason for the violent perturbation which had
suddenly seized him. "Hear me," he answered; "I will relate
to you the tale of a strange experience, a tale which I have
shared with no one until now. When I attained the age of
maturity, I felt, while I lived in &Qazvin, a profound yearning
to unravel the mystery of God and to apprehend the nature
of His saints and prophets. Nothing short of the acquisition
of learning, I realised, could enable me to achieve my goal.
I succeeded in obtaining the consent of my father and uncles
to the abandonment of my business, and plunged immediately
into study and research. I occupied a room in one of
the madrisihs of &Qazvin, and concentrated my efforts on the
+F1 &Qur'an, 4:50.
+P163
acquisition of every available branch of human learning. I
often discussed the knowledge which I acquired with my
fellow-disciples, and sought by this means to enrich my experience.
At night, I would retire to my home, and, in the
seclusion of my library, would devote many an hour to undisturbed
study. I was so immersed in my labours that I
grew indifferent to both sleep and hunger. Within two years
I had resolved to master the intricacies of Muslim jurisprudence
and theology. I was a faithful attendant at the
lectures given by &Mulla &Abdu'l-Karim-i-Iravani, who, in
those days, ranked as the most outstanding divine of &Qazvin.
I greatly admired his vast erudition, his piety and virtue.
Every night during the period that I was his disciple, I devoted
my time to the writing of a treatise which I submitted
to him and which he revised with care and interest. He
seemed to be greatly pleased with my progress, and often
extolled my high attainments. One day, in the presence of
his assembled disciples, he declared: `The learned and sagacious
&Mulla &Abdu'l-Karim has qualified himself to expound
authoritatively the sacred Scriptures of &Islam. He no longer
needs to attend either my classes or those of my equals. I
shall, please God, celebrate his elevation to the rank of a
mujtahid on the morning of the coming Friday, and will
deliver his certificate to him after the congregational prayer.'
"No sooner had &Mulla &Abdu'l-Karim spoken these words
and departed than his disciples came forward and heartily
congratulated me on my accomplishments. I returned,
greatly elated, to my home. Upon my arrival I discovered
that both my father and my elder uncle, &Haji &Husayn-'Ali,
both of whom were greatly esteemed throughout &Qazvin,
were preparing a feast in my honour, with which they intended
to celebrate the completion of my studies. I requested them
to postpone the invitation they had extended to the notables
of &Qazvin until further notice from me. They gladly consented,
believing that in my eagerness for such a festival I
would not unduly postpone it. That night I repaired to my
library and, in the privacy of my cell, pondered the following
thoughts in my heart: Had you not fondly imagined, I said
to myself, that only the sanctified in spirit could ever hope
to attain the station of an authoritative expounder of the
+P164
sacred Scriptures of &Islam? Was it not your belief that whoso
attained this station would be immune from error? Are you
not already accounted among those who enjoy that rank?
Has not &Qazvin's most distinguished divine recognised and
declared you to be such? Be fair. Do you in your own
heart regard yourself as having attained that state of purity
and sublime detachment which you, in days past, considered
the requisites for one who aspires to reach that exalted position?
Think you yourself to be free from every taint of
selfish desire? As I sat musing, a feeling of my own unworthiness
gradually overpowered me. I recognised myself as still
a victim of cares and perplexities, of temptations and doubts.
I was oppressed by such thoughts as to how I should conduct
my classes, how to lead my congregation in prayer, how to
enforce the laws and precepts of the Faith. I felt continually
anxious as to how I should discharge my duties, how to
ensure the superiority of my achievements over those who
had preceded me. I was overcome with such a sense of
humiliation that I felt impelled to seek forgiveness from God.
Your aim in acquiring all this learning, I thought to myself,
has been to unravel the mystery of God and to attain the
state of certitude. Be fair. Are you sure of your own interpretation
of the &Qur'an? Are you certain that the laws
which you promulgate reflect the will of God? The consciousness
of error suddenly dawned upon me. I realised for
the first time how the rust of learning had corroded my soul
and had obscured my vision. I lamented my past, and deplored
the futility of my endeavours. I knew that the people
of my own rank were subject to the same afflictions. As
soon as they had acquired this so-called learning, they would
claim to be the exponents of the law of &Islam and would
arrogate to themselves the exclusive privilege of pronouncing
upon its doctrine.
"I remained absorbed in my thoughts until dawn. That
night I neither ate nor slept. At times I would commune
with God: `Thou seest me, O my Lord, and Thou beholdest
my plight. Thou knowest that I cherish no other desire except
Thy holy will and pleasure. I am lost in bewilderment
at the thought of the multitude of sects into which Thy holy
Faith hath fallen. I am deeply perplexed when I behold the
+P165
schisms that have torn the religions of the past. Wilt Thou
guide me in my perplexities, and relieve me of my doubts?
Whither am I to turn for consolation and guidance?' I wept
so bitterly that night that I seemed to have lost consciousness.
There suddenly came to me the vision of a great gathering of
people, the expression of whose shining faces greatly impressed
me. A noble figure, attired in the garb of a siyyid,
occupied a seat on the pulpit facing the congregation. He
was expounding the meaning of this sacred verse of the &Qur'an:
`Whoso maketh efforts for Us, in Our ways will We guide
them.' I was fascinated by his face. I arose, advanced
towards him, and was on the point of throwing myself at his
feet when that vision suddenly vanished. My heart was
flooded with light. My joy was indescribable.
"I immediately decided to consult &Haji &Allah-Vardi,
father of &Muhammad-Javad-i-Farhadi, a man known throughout
&Qazvin for his deep spiritual insight. When I related
to him my vision, he smiled and with extraordinary precision
described to me the distinguishing features of the siyyid who
had appeared to me. `That noble figure,' he added, `was
none other than &Haji Siyyid &Kazim-i-Rashti, who is now in
&Karbila and who may be seen expounding every day to his
disciples the sacred teachings of &Islam. Those who listen
to his discourse are refreshed and edified by his utterance.
I can never describe the impression which his words exert
upon his hearers.' I joyously arose and, expressing to him
my feelings of profound appreciation, retired to my home and
started forthwith on my journey to &Karbila. My old fellow-disciples
came and entreated me either to call in person on
the learned &Mulla &Abdu'l-Karim, who had expressed a desire
to meet me, or to allow him to come to my house. `I feel
the impulse,' I replied, `to visit the shrine of the &Imam &Husayn
at &Karbila. I have vowed to start immediately on that
pilgrimage. I cannot postpone my departure. I will, if
possible, visit him for a few moments when I start to leave
the city. If I cannot, I would beg him to excuse me and to
pray in my behalf that I may be guided on the straight path.'
"I confidentially acquainted my relatives with the nature
of my vision and its interpretation. I informed them of my
projected visit to &Karbila. My words to them that very day
+P166
instilled the love of Siyyid &Kazim in their hearts. They felt
greatly drawn to &Haji &Allah-Vardi, freely associated with
him, and became his fervent admirers.
"My brother, &Abdu'l-Hamid [who later quaffed the cup
of martyrdom in &Tihran], accompanied me on my journey
to &Karbila. There I met Siyyid &Kazim and was amazed to
hear him discourse to his assembled disciples under exactly
the same circumstances as he had appeared to me in my
vision. I was astounded when I discovered, upon my arrival,
that he was expounding the meaning of the same verse which
he, when he appeared to me, was explaining to his disciples.
As I sat and listened to him, I was greatly impressed by the
force of his argument and the profundity of his thoughts.
He graciously received me and showed me the utmost kindness.
My brother and I both felt an inner joy we had never
before experienced. At the hour of dawn we would hasten
to his home, and would accompany him on his visit to the
shrine of the &Imam &Husayn.
"I spent the entire winter in close companionship with
him. During the whole of that period, I faithfully attended
his classes. Every time I listened to his speech, I heard him
describe a particular aspect of the manifestation of the promised
&Qa'im. This theme constituted the sole subject of his
discourses. Whichever verse or tradition he happened to
be expounding, he would invariably conclude his commentary
on it with a particular reference to the advent of the promised
Revelation. `The promised One,' he would openly and repeatedly
declare, lives in the midst of this people. The appointed
time for His appearance is fast approaching. Prepare
the way for Him, and purify yourselves so that you may recognise
His beauty. Not until I depart from this world will the
day-star of His countenance be revealed. It behoves you
after my departure to arise and seek Him. You should not
rest for one moment until you find Him.'
"After the celebration of &Naw-Ruz, Siyyid &Kazim bade
me depart from &Karbila. `Rest assured, O &Abdu'l-Karim,'
he told me as he bade me farewell, `you are of those who, in
the Day of His Revelation, will arise for the triumph of His
Cause. You will, I hope, remember me on that blessed Day.'
I besought him to allow me to remain in &Karbila, pleading
+P167
that my return to &Qazvin would arouse the enmity of the
&mullas of that city. `Let your trust be wholly in God,' was
his reply. `Ignore entirely their machinations. Engage in
trade, and rest assured that their protestations will never
succeed in harming you.' I followed his advice, and together
with my brother set out for &Qazvin.
"Immediately upon my arrival, I undertook to carry out
the counsel of Siyyid &Kazim. With the instructions he had
given me, I was able to silence every malicious opposer. I
devoted my days to the transaction of my business; at night
I would regain my home and, in the quiet of my chamber,
would consecrate my time to meditation and prayer. With
tearful eyes I would commune with God and would beseech
Him, saying: `Thou hast, by the mouth of Thine inspired
servant, promised that I shall attain unto Thy Day, and shall
behold Thy Revelation. Thou hast, through him, assured
me that I shall be among those who will arise for the triumph
of Thy Cause. How long wilt Thou withhold from me Thy
promise? When will the hand of Thy loving-kindness unlock
to me the door of Thy grace, and confer upon me Thy everlasting
bounty?' Every night I would renew this prayer and
would continue in my supplications until the break of day.
"One night, on the eve of the day of &Arafih, in the year
1255 A.H.,+F1 I was so wrapt in prayer that I seemed to have
fallen into a trance. There appeared before me a bird, white
as the snow, which hovered above my head and alighted upon
the twig of a tree beside me. In accents of indescribable
sweetness, that bird voiced these words: `Are you seeking
the Manifestation, O &Abdu'l-Karim? Lo, the year '60.'
Immediately after, the bird flew away and vanished. The
mystery of those words greatly agitated me. The memory
of the beauty of that vision lingered long in my mind. I
seemed to have tasted all the delights of Paradise. My joy
was irrepressible.
"The mystic message of that bird had penetrated my
soul and was continually on my lips. I revolved it constantly
in my mind. I shared it with no one, fearing lest its sweetness
forsake me. A few years later, the Call from &Shiraz reached
my ears. The day I heard it, I hastened to that city. On
+F1 The night preceding February 13, 1840 A.D.
+P168
my way I met, in &Tihran, &Mulla &Muhammad-i-Mu'allim,
who acquainted me with the nature of this Call, and informed
me that those who had acknowledged it had gathered in
&Karbila and were awaiting the return of their Leader from
&Hijaz. I immediately departed for that city. From &Hamadan,
&Mulla &Javad-i-Baraghani, to my great distress, accompanied
me to &Karbila, where I was privileged to meet you as
well as the rest of the believers. I continued to treasure
within my heart the strange message conveyed to me by that
bird. When I subsequently attained the presence of the &Bab
and heard from His lips those same words, spoken in the same
tone and language as I had heard them, I realised their significance.
I was so overwhelmed by their power and glory
that I instinctively fell at His feet and magnified His name."
In the early days of the year 1265 A.H.,+F1 I set out, at the
age of eighteen, from my native village of Zarand for Qum,
where I chanced to meet Siyyid &Isma'il-i-Zavari'i, surnamed
&Dhabih, who later on, while in &Baghdad, offered up his life
as a sacrifice in the path of &Baha'u'llah. Through him I was
led to recognise the new Revelation. He was then preparing
to leave for &Mazindaran and had determined to join the
heroic defenders of the fort of &Shaykh &Tabarsi. He had intended
to take me with him, together with &Mirza &Fathu'llah-i-Hakkak,
a lad of my age, who was a resident of Qum. As
circumstances interfered with his plan, he promised before
his departure that he would communicate with us from
&Tihran and would ask us to join him. In the course of his
conversation with &Mirza &Fathu'llah and me, he related to
us the account of &Mulla &Abdu'l-Karim's marvellous experience.
I was seized with an ardent desire to meet him. When
I subsequently arrived at &Tihran and met Siyyid &Isma'il in
the &Madrisiy-i-Daru'sh-Shafay-i-Masjid-i-Shah, I was introduced
by him to this same &Mulla &Abdu'l-Karim, who was
then living in that same madrisih. In those days we were
informed that the struggle of &Shaykh &Tabarsi had come to
an end, and that those companions of the &Bab who had
gathered in &Tihran and were contemplating joining their
brethren had each returned to his own province unable to
achieve his goal. &Mulla &Abdu'l-Karim remained in the
+F1 1848 A.D.
+P169
capital, where he devoted his time to transcribing the Persian
&Bayan. My close association with him at that time served
to deepen my love and admiration for him. I still feel, after
the lapse of eight and thirty years since our first interview in
&Tihran, the warmth of his friendship and the fervour of his
faith. My feelings of affectionate regard for him prompted
me to dwell at length upon the circumstances of his early
life, culminating in what may be regarded as the turning
point of his whole career. May it in turn serve to awaken
the reader to the glory of this momentous Revelation.
+P170
CHAPTER IX
THE &BAB'S STAY IN &SHIRAZ AFTER
THE PILGRIMAGE
(Continued)
SOON after the arrival of &Mulla &Husayn at &Shiraz,
the voice of the people rose again in protest against
him. The fear and indignation of the multitude
were excited by the knowledge of his continued
and intimate intercourse with the &Bab. "He again has come
to our city," they clamoured; "he again has raised the standard
of revolt and is, together with his chief, contemplating
a still fiercer onslaught upon our time-honoured institutions."
So grave and menacing became the situation that the &Bab
instructed &Mulla &Husayn to regain, by way of Yazd, his native
province of &Khurasan. He likewise dismissed the rest of
His companions who had gathered in &Shiraz, and bade them
return to &Isfahan. He retained &Mulla &Abdu'l-Karim, to
whom He assigned the duty of transcribing His writings.
These precautionary measures which the &Bab deemed
wise to undertake, relieved Him from the immediate danger
of violence from the infuriated people of &Shiraz, and served
to lend a fresh impetus to the propagation of His Faith beyond
the limits of that city. His disciples, who had spread throughout
the length and breadth of the country, fearlessly proclaimed
to the multitude of their countrymen the regenerating
power of the new-born Revelation. The fame of the &Bab
had been noised abroad and had reached the ears of those
who held the highest seats of authority, both in the capital
and throughout the provinces.+F1 A wave of passionate enquiry
swayed the minds and hearts of both the leaders and the
+F1 "&Babism had many adepts in all classes of society, and many among them
+F1 were of important standing; great lords, members of the clergy, military
+F1 men and merchants had accepted this doctrine." (Journal Asiatique, 1866,
+F1 tome 8, p. 251.)
+P171
masses of the people. Amazement and wonder had seized
those who had heard from the lips of the immediate messengers
of the &Bab the tales of those signs and testimonies
which had heralded the birth of His Manifestation. The
dignitaries of State and Church either attended in person or
delegated their ablest representatives to enquire into the
truth and character of this remarkable Movement.
&Muhammad &Shah+F1 himself was moved to ascertain the
veracity of these reports and to enquire into their nature.
He delegated Siyyid &Yahyay-i-Darabi,+F2 the most learned, the
most eloquent, and the most influential of his subjects, to
interview the &Bab and to report to him the results of his investigations.
The &Shah had implicit confidence in his impartiality,
in his competence and profound spiritual insight.
He occupied a position of such pre-eminence among the
leading figures in Persia that at whatever meeting he happened
to be present, no matter how great the number of the
ecclesiastical leaders who attended it, he was invariably its
chief speaker. None would dare to assert his views in his
presence. They all reverently observed silence before him;
all testified to his sagacity, his unsurpassed knowledge and
mature wisdom.
+F1 Refer to "Pedigree of the &Qajar Dynasty" at the beginning of the book.
+F2 Concerning him, &Abdu'l-Baha has written the following: "This
+F2 remarkable man, this precious soul, had committed to memory no less than
+F2 thirty thousand traditions, and was highly esteemed and admired by all
+F2 classes of people. He had achieved universal renown in Persia, and his
+F2 authority and erudition were widely and fully recognized." (From
+F2 manuscript relating to martyrdoms in Persia.)
+F2 "This personage was, as his name indicates, born at &Darab near &Shiraz;
+F2 his father, Siyyid &Ja'far, surnamed &Kashfi, was one of the greatest and
+F2 most celebrated &Ulamas of that period. His high moral character, his
+F2 righteous ways had attracted to him universal esteem and consideration.
+F2 His science had won for him the glorious name of &Kashfi, that is to say,
+F2 one who discovers and explains the divine secrets. Brought up by him, his
+F2 son was not slow to equal him in every way and he enjoyed the public favor
+F2 bestowed on his father. When he went to &Tihran, he was preceded by his
+F2 fame and popularity. He became the regular guest of Prince &Tahmasp
+F2 &Mirza, &Mu'ayyadu'd-Dawlih, grandson of &Fath-'Ali &Shah by his father
+F2 &Muhammad-'Ali &Mirza. The government itself paid homage to his science
+F2 and to his merit and he was consulted more than once in trying
+F2 circumstances. It was of him that &Muhammad &Shahet &Haji &Mirza &Aqasi
+F2 thought when they wished to find an honest emissary whose faithfulness
+F2 could not be questioned." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F2 &Bab," p. 233.)
+F2 "While these events were taking place in the north of Persia, the central
+F2 and southern provinces were deeply roused by the fiery eloquence of the
+F2 missionaries of the new doctrine. The people, light, credulous, ignorant,
+F2 superstitious in the extreme, were struck dumb by the incessant miracles
+F2 which they heard related every moment; the anxious priests, feeling their
+F2 flock quivering with impatience and ready to escape their control,
+F2 redoubled their slanders and infamous imputations; the grossest lies, the
+F2 most bloody fictions were spread among the bewildered populace, torn
+F2 between horror and admiration.... Siyyid &Ja'far was unacquainted with the
+F2 doctrine of the &Shaykhis as he was with those of &Mulla &Sadra.
+F2 Nevertheless, his burning zeal and his ardent imagination had carried him,
+F2 towards the end of his life, out of the ways of the orthodox &Shiite. He
+F2 interpreted the `&hadiths' differently from his colleagues and claimed
+F2 even, so they said, to have fathomed the seventy inner meanings of the
+F2 &Qur'an. His son, who was to outdo these oddities, was at that time about
+F2 thirty-five years of age. After the completion of his studies, he came to
+F2 &Tihran where he became intimately associated with all that the court
+F2 counted of great personages and distinguished men. It was upon him that
+F2 the choice of His Majesty fell. He was, therefore, commissioned to go to
+F2 &Shiraz to make contact with the &Bab and to inform the central authority,
+F2 as exactly as possible, of the political consequences which would result
+F2 from a reform which seemed likely unsettle heart of the country." (A. L.
+F2 M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 387-388.)
+P172
In those days Siyyid &Yahya was residing in &Tihran in the
house of &Mirza &Lutf-'Ali, the Master of Ceremonies to the
&Shah, as the honoured guest of his Imperial Majesty. The
&Shah confidentially signified through &Mirza &Lutf-'Ali his
desire and pleasure that Siyyid &Yahya should proceed to
&Shiraz and investigate the matter in person. "Tell him from
us, commanded the sovereign, "that inasmuch as we repose
the utmost confidence in his integrity, and admire his moral
and intellectual standards, and regard him as the most suitable
among the divines of our realm, we expect him to proceed
to &Shiraz, to enquire thoroughly into the episode of the
&Siyyid-i-Bab, and to inform us of the results of his investigations;
We shall then know what measures it behoves us to
take."
Siyyid &Yahya had been himself desirous of obtaining
first-hand knowledge of the claims of the &Bab, but had been
unable, owing to adverse circumstances, to undertake the
journey to &Fars. The message of &Muhammad &Shah decided
him to carry out his long-cherished intention. Assuring his
sovereign of his readiness to comply with his wish, he immediately
set out for &Shiraz.
On his way, he conceived the various questions which he
thought he would submit to the &Bab. Upon the replies which
the latter gave to these questions would, in his view, depend
the truth and validity of His mission. Upon his arrival at
&Shiraz, he met &Mulla &Shaykh &Ali, surnamed &Azim, with
whom he had been intimately associated while in &Khurasan.
He asked him whether he was satisfied with his interview
with the &Bab. "You should meet Him," &Azim replied, "and
seek independently to acquaint yourself with His Mission.
As a friend, I would advise you to exercise the utmost consideration
+P173
in your conversations with Him, lest you, too, in
the end should be obliged to deplore any act of discourtesy
towards Him."
Siyyid &Yahya met the &Bab at the home of &Haji &Mirza
Siyyid &Ali, and exercised in his attitude towards Him the
courtesy which &Azim had counselled him to observe. For
about two hours he directed the attention of the &Bab to the
most abstruse and bewildering themes in the metaphysical
teachings of &Islam, to the obscurest passages of the &Qur'an,
and to the mysterious traditions and prophecies of the &imams
of the Faith. The &Bab at first listened to his learned references
to the law and prophecies of &Islam, noted all his
questions, and began to give to each a brief but persuasive
reply. The conciseness and lucidity of His answers excited
the wonder and admiration of Siyyid &Yahya. He was overpowered
by a sense of humiliation at his own presumptuousness
and pride. His sense of superiority completely vanished.
As he arose to depart, he addressed the &Bab in these words:
"Please God, I shall, in the course of my next audience with
You, submit the rest of my questions and with them shall
conclude my enquiry." As soon as he retired, he joined
&Azim, to whom he related the account of his interview. "I
have in His presence," he told him, "expatiated unduly upon
my own learning. He was able in a few words to answer my
questions and to resolve my perplexities. I felt so abased
before Him that I hurriedly begged leave to retire." &Azim
reminded him of his counsel, and begged him not to forget
this time the advice he had given him.
In the course of his second interview, Siyyid &Yahya, to
his amazement, discovered that all the questions which he
had intended to submit to the &Bab had vanished from his
memory. He contented himself with matters that seemed
irrelevant to the object of his enquiry. He soon found, to
his still greater surprise, that the &Bab was answering, with the
same lucidity and conciseness that had characterised His
previous replies, those same questions which he had momentarily
forgotten. "I seemed to have fallen fast asleep,"
he later observed. "His words, His answers to questions
which I had forgotten to ask, reawakened me. A voice still
kept whispering in my ear: `Might not this, after all, have
+P174
been an accidental coincidence?' I was too agitated to collect
my thoughts. I again begged leave to retire. &Azim, whom I
subsequently met, received me with cold indifference, and
sternly remarked: `Would that schools had been utterly
abolished, and that neither of us had entered one! Through
our little-mindedness and conceit, we are withholding from
ourselves the redeeming grace of God, and are causing pain
to Him who is the Fountain thereof. Will you not this time
beseech God to grant that you may be enabled to attain His
presence with becoming humility and detachment, that perchance
He may graciously relieve you from the oppression of
uncertainty and doubt?'
"I resolved that in my third interview with the &Bab I
would in my inmost heart request Him to reveal for me a
commentary on the &Surih of &Kawthar.+F1 I determined not
to breathe that request in His presence. Should he, unasked
by me, reveal this commentary in a manner that would immediately
distinguish it in my eyes from the prevailing standards
current among the commentators on the &Qur'an, I
then would be convinced of the Divine character of His
Mission, and would readily embrace His Cause. If not, I
would refuse to acknowledge Him. As soon as I was ushered
into His presence, a sense of fear, for which I could not account,
suddenly seized me. My limbs quivered as I beheld
His face. I, who on repeated occasions had been introduced
into the presence of the &Shah and had never discovered the
slightest trace of timidity in myself, was now so awed and
shaken that I could not remain standing on my feet. The
&Bab, beholding my plight, arose from His seat, advanced
towards me, and, taking hold of my hand, seated me beside
Him. `Seek from Me,' He said, `whatever is your heart's
desire. I will readily reveal it to you.' I was speechless with
wonder. Like a babe that can neither understand nor speak,
I felt powerless to respond. He smiled as He gazed at me and
said: `Were I to reveal for you the commentary on the &Surih
of &Kawthar, would you acknowledge that My words are
born of the Spirit of God? Would you recognise that My
utterance can in no wise be associated with sorcery or magic?'
Tears flowed from my eyes as I heard Him speak these words.
+F1 &Qur'an, 108.
+P175
All I was able to utter was this verse of the &Qur'an: `O our
Lord, with ourselves have we dealt unjustly: if Thou forgive
us not and have not pity on us, we shall surely be of those
who perish.'
"It was still early in the afternoon when the &Bab requested
&Haji &Mirza Siyyid &Ali to bring His pen-case and some paper.
He then started to reveal His commentary on the &Surih of
&Kawthar. How am I to describe this scene of inexpressible
majesty? Verses streamed from His pen with a rapidity that
was truly astounding. The incredible swiftness of His writing,+F1
the soft and gentle murmur of His voice, and the stupendous
force of His style, amazed and bewildered me. He
continued in this manner until the approach of sunset. He
did not pause until the entire commentary of the &Surih was
completed. He then laid down His pen and asked for tea.
Soon after, He began to read it aloud in my presence. My
heart leaped madly as I heard Him pour out, in accents of
unutterable sweetness, those treasures enshrined in that
sublime commentary.+F2 I was so entranced by its beauty
that three times over I was on the verge of fainting. He
sought to revive my failing strength with a few drops of rose-water
which He caused to be sprinkled on my face. This
+F1 According to the "&Kashfu'l-Ghita'" (p. 81), no less than two thousand
+F1 verses were revealed on that occasion by the &Bab. The bewildering
+F1 rapidity of this revelation was no less remarkable in the eyes of Siyyid
+F1 &Yahya than the matchless beauty and profound meaning of the verses in that
+F1 commentary.
+F1 "Within five hours' time he revealed two thousand verses, that is, he
+F1 spoke as fast as the scribe could write. One can judge thereby that, if he
+F1 had been left free, how many of his works from the beginning of his
+F1 manifestation until today would have been spread abroad among men." ("Le
+F1 &Bayan Persan," vol. I, p. 43.)
+F1 "God had given him such power and such fluency of expression that, if a
+F1 scribe wrote with the most extreme rapidity during two days and two nights
+F1 without interruption, he would reveal, out of this mine of eloquence, the
+F1 equivalent of the &Qur'an." (Ibid., vol. 2, p. 132.)
+F2 "Certainly the fact of writing, currente calamo, a new commentary on a
+F2 &surih whose meaning is so obscure, should deeply astonish the Siyyid
+F2 &Yahya, but that which surprised him even more was to find, in this
+F2 commentary, the explanation that he, himself, had found in his meditation
+F2 on these three verses. Thus he found himself in agreement with the
+F2 Reformer in the interpretation that he had believed himself to be the
+F2 only one to have reached and that he had not made known to anyone."
+F2 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 234.)
+P176
restored my vigour and enabled me to follow His reading to
the end.
"When He had completed His recital, the &Bab arose to
depart. He entrusted me, as He left, to the care of His maternal
uncle. `He is to be your guest,' He told him, `until
the time when he, in collaboration with &Mulla &Abdu'l-Karim,
shall have finished transcribing this newly revealed
commentary, and shall have verified the correctness of the
transcribed copy.' &Mulla &Abdu'l-Karim and I devoted three
days and three nights to this work. We would in turn read
aloud to each other a portion of the commentary until the
whole of it had been transcribed. We verified all the traditions
in the text and found them to be entirely accurate.
Such was the state of certitude to which I had attained that
if all the powers of the earth were to be leagued against me
they would be powerless to shake my confidence in the
greatness of His Cause.+F1
"As I had, since my arrival at &Shiraz, been living in the
home of &Husayn &Khan, the governor of &Fars, I felt that my
prolonged absence from his house might excite his suspicion
and inflame his anger. I therefore determined to take leave
of &Haji &Mirza Siyyid &Ali and &Mulla &Abdu'l-Karim and to
regain the residence of the governor. On my arrival I found
that &Husayn &Khan, who in the meantime had been searching
for me, was eager to know whether I had fallen a victim to
the &Bab's magic influence. `No one but God,' I replied, `who
alone can change the hearts of men, is able to captivate the
heart of Siyyid &Yahya. Whoso can ensnare his heart is of
God, and His word unquestionably the voice of Truth.'
My answer silenced the governor. In his conversation with
others, I subsequently learned, he had expressed the view
that I too had fallen a hopeless victim to the charm of that
Youth. He had even written to &Muhammad &Shah and complained
that during my stay in &Shiraz I had refused all manner
of intercourse with the &ulamas of the city. `Though nominally
my guest,' he wrote to his sovereign, `he frequently
+F1 "It was a strange circumstance," writes Lady Sheil, "that among those who
+F1 adopted [the] &Bab's doctrine there should have been a large number of
+F1 &mullas, and even mujtahids, who hold a high rank as expounders of the law
+F1 in the &Muhammadan church. Many or these men sealed their faith with their
+F1 blood." ("Glimpses of Life and Manners in Persia," pp. 178-9.)
+P177
absents himself for a number of consecutive days and nights
from my house. That he has become a &Babi, that he has been
heart and soul enslaved by the will of the &Siyyid-i-Bab, I
have ceased to entertain any doubt.'
"&Muhammad &Shah himself, at one of the state functions
in his capital, was reported to have addressed these words
to &Haji &Mirza &Aqasi: `We have been lately informed+F1 that
Siyyid &Yahyay-i-Darabi has become a &Babi. If this be true,
it behoves us to cease belittling the cause of that siyyid.'
&Husayn &Khan, on his part, received the following imperial
command: `It is strictly forbidden to any one of our subjects
to utter such words as would tend to detract from the exalted
rank of Siyyid &Yahyay-i-Darabi. He is of noble lineage, a
man of great learning, of perfect and consummate virtue.
He will under no circumstances incline his ear to any cause
unless he believes it to be conducive to the advancement
of the best interests of our realm and to the well-being of the
Faith of &Islam.'
"Upon the receipt of this imperial injunction, &Husayn
&Khan, unable to resist me openly, strove privily to undermine
my authority. His face betrayed an implacable enmity and
hate. He failed, however, in view of the marked favours
bestowed upon me by the &Shah, either to harm my person or
to discredit my name.
"I was subsequently commanded by the &Bab to journey to
&Burujird, and there acquaint my father+F2 with the new Message.
He urged me to exercise towards him the utmost forbearance
and consideration. From my confidential conversations with
him I gathered that he was unwilling to repudiate the truth
of the Message I had brought him. He preferred, however,
to be left alone and to be allowed to pursue his own way."
Another dignitary of the realm who dispassionately investigated
and ultimately embraced the Message of the &Bab
+F1 According to "A Traveller's Narrative" (p. 8), Siyyid &Yahya "wrote
+F1 without fear or care a detailed account of his observations to &Mirza
+F1 &Lutf-'Ali, the chamberlain, in order that the latter might submit it to
+F1 the notice of the late king, while he himself journeyed to all parts of
+F1 Persia, and in every town and station summoned the people from the
+F1 pulpit-tops in such wise that other learned doctors decided that he must
+F1 be mad, accounting it a sure case of bewitchment."
+F2 His name was Siyyid &Ja'far, known as &Kashfi "the Discloser," because
+F2 of his skill in the interpretation of the &Qur'an and the visions which he
+F2 claimed to have.
+P178
was &Mulla &Muhammad-'Ali,+F1 a native of &Zanjan, whom the
&Bab surnamed &Hujjat-i-Zanjani. He was a man of independent
mind, noted for extreme originality and freedom from
all forms of traditional restraint. He denounced the whole
hierarchy of the ecclesiastical leaders of his country, from
the &Abvab-i-Arba'ih+F2 down to the humblest &mulla among
his contemporaries. He despised their character, deplored
their degeneracy, and expatiated upon their vices. He even,
prior to his conversion, betrayed an attitude of careless contempt
for &Shaykh &Ahmad-i-Ahsa'i and Siyyid &Kazim-i-Rashti.+F3
He was so filled with horror at the misdeeds that
had stained the history of &shi'ah &Islam that whoever belonged
to that sect, no matter how high his personal attainments,
was regarded by him as unworthy of his consideration. Not
infrequently did cases of fierce controversy arise between
him and the divines of &Zanjan which, but for the personal
intervention of the &Shah, would have led to grave disorder
and bloodshed. He was eventually summoned to the capital
and, in the presence of his opponents, representatives of the
ecclesiastical heads of &Tihran and other cities, was called
upon to vindicate his claim. Single-handed and alone he
would establish his superiority over his adversaries and
would silence their clamour. Although in their hearts they
dissented from his views and condemned his conduct, they
were compelled to acknowledge outwardly his authority and
to confirm his opinion.
As soon as the Call from &Shiraz reached his ears, &Hujjat
deputed one of his disciples, &Mulla Iskandar, in whom he
reposed the fullest confidence, to enquire into the whole
matter and to report to him the result of his investigations.
Utterly indifferent to the praise and censure of his countrymen,
whose integrity he suspected and whose judgment he
disdained, he sent his delegate to &Shiraz with explicit instructions
to conduct a minute and independent enquiry. &Mulla
Iskandar attained the presence of the &Bab and felt immediately
the regenerating power of His influence. He tarried
+F1 He was styled &Hujjatu'l-Islam.
+F2 Literally meaning "The Four Gates," each of whom claimed to be an
+F2 intermediary between the absent &Imam and his followers.
+F3 He was an &Akhbari. For an account of the &Akhbaris, see Gobineau's
+F3 "Les Religions et Les Philosophies dans l'Asie Centrale," p. 23 et seq.
+P179
forty days in &Shiraz, during which time he imbibed the
principles of the Faith and acquired, according to his capacity,
a knowledge of the measure of its glory.
With the approval of the &Bab, he returned to &Zanjan.
He arrived at a time when all the leading &ulamas of the city
had assembled in the presence of &Hujjat. As soon as he appeared,
&Hujjat enquired whether he believed in, or rejected,
the new Revelation. &Mulla Iskandar submitted the writings
of the &Bab which he had brought with him, and asserted that
whatever should be the verdict of his master, the same would
he deem it his obligation to follow. "What!" angrily exclaimed
&Hujjat. "But for the presence of this distinguished
company; I would have chastised you severely. How dare
you consider matters of belief to be dependent upon the
approbation or rejection of others?" Receiving from the
hand of his messenger the copy of the &Qayyumu'l-Asma',
he, as soon as he had perused a page of that book, fell prostrate
upon the ground and exclaimed "I bear witness that
these words which I have read proceed from the same Source
as that of the &Qur'an. Whoso has recognised the truth of
that sacred Book must needs testify to the Divine origin of
these words, and must needs submit to the precepts inculcated
by their Author. I take you, members of this assembly, as
my witnesses: I pledge such allegiance to the Author of this
Revelation that should He ever pronounce the night to be the
day, and declare the sun to be a shadow, I would unreservedly
submit to His judgment, and would regard His
verdict as the voice of Truth. Whoso denies Him, him will
I regard as the repudiator of God Himself." With these
words he terminated the proceedings of that gathering.+F1
We have, in the preceding pages, referred to the expulsion
of &Quddus and of &Mulla &Sadiq from &Shiraz, and have attempted
to describe, however inadequately, the chastisement
inflicted upon them by the tyrannical and rapacious &Husayn
+F1 "`I met him [&Mulla &Muhammad-'Ali],' says &Mirza &Jani, `in &Tihran, in
+F1 the house of &Mahmud &Khan, the kalantar, where he was confined because of
+F1 his devotion to His Holiness. He said: `I was a &mulla, so proud and
+F1 masterful that I would abase myself to no one, not even the late &Haji
+F1 Siyyid &Baqir &Rasht, who was regarded as the `Proof of &Islam' and the
+F1 most learned of doctors. My doctrines being after the Akhbari school, I
+F1 differed in certain questions with the mass of the clergy. People
+F1 complained of me, and &Muhammad &Shah summoned me to &Tihran. I came, and
+F1 he perused my books and informed himself of their purport. I asked him to
+F1 summon the siyyid [i.e. Siyyid &Baqir of &Rasht] also, that we might
+F1 dispute. At first he intended to do so, but afterwards, having considered
+F1 the mischief which might result, suspended the proposed discussion. To be
+F1 brief, notwithstanding all this self-sufficiency, as soon as news of the
+F1 Manifestation of His Holiness reached me, and I had perused a small page of
+F1 the verses of that Point of the &Furqan, I became as one beside himself,
+F1 and involuntarily, yet with full option, confessed the truth of His claim,
+F1 and became His devoted slave; for I beheld in Him the most noble of the
+F1 Prophet's miracles, and, had I rejected it, I should have rejected the
+F1 truth of the religion of &Islam."'" (&Haji &Mirza &Jani's History:
+F1 Appendix 2 of "&Tarikh-i-Jadid," pp. 349-50.)
+P180
&Khan. A word should now be said regarding the nature of
their activities after their expulsion from that city. For a
few days they continued to journey together, after which
they separated, &Quddus departing for &Kirman in order to
interview &Haji &Mirza &Karim &Khan, and &Mulla &Sadiq directing
his steps towards Yazd with the intention of pursuing among
the &ulamas of that province the work which he had been
so cruelly forced to abandon in &Fars. &Quddus was received,
upon his arrival, at the home of &Haji Siyyid &Javad-i-Kirmani,
whom he had known in &Karbila and whose scholarship, skill,
and competence were universally recognised by the people
of &Kirman. At all the gatherings held in his home, he invariably
assigned to his youthful guest the seat of honour
and treated him with extreme deference and courtesy. So
marked a preference for so young and seemingly mediocre a
person kindled the envy of the disciples of &Haji &Mirza &Karim
&Khan, who, describing in vivid and exaggerated language
the honours which were being lavished upon &Quddus, sought
to excite the dormant hostility of their chief. "Behold,"
they whispered in his ears, "he who is the best beloved, the
trusted and most intimate companion of the &Siyyid-i-Bab,
is now the honoured guest of one who is admittedly the most
powerful inhabitant of &Kirman. If he be allowed to live in
close companionship with &Haji Siyyid &Javad, he will no doubt
instil his poison into his soul, and will fashion him as the
instrument whereby he will succeed in disrupting your authority
and in extinguishing your fame." Alarmed by these
evil whisperings, the cowardly &Haji &Mirza &Karim &Khan appealed
to the governor and induced him to call in person upon
&Haji Siyyid &Javad and demand that he terminate that dangerous
association. The representations of the governor inflamed
the wrath of the intemperate &Haji Siyyid &Javad.
"How often," he violently protested, "have I advised you
+P181
to ignore the whisperings of this evil plotter! My forbearance
has emboldened him. Let him beware lest he overstep his
bounds. Does he desire to usurp my position? Is he not the
man who receives into his home thousands of abject and
ignoble people and overwhelms them with servile flattery?
Has he not, again and again, striven to exalt the ungodly and
to silence the innocent? Has he not, year after year, by
reinforcing the hand of the evil-doer, sought to ally himself
with him and gratify his carnal desires? Does he not until
this day persist in uttering his blasphemies against all that
is pure and holy in &Islam? My silence seems to have added
to his temerity and insolence. He gives himself the liberty
of committing the foulest deeds, and refuses to allow me
to receive and honour in my own home a man of such integrity,
such learning and nobleness. Should he refuse to
desist from his practice, let him be warned that the worst
elements of the city will, at my instigation, expel him from
&Kirman." Disconcerted by such vehement denunciations,
the governor apologised for his action. Ere he retired, he
assured &Haji Siyyid &Javad that he need entertain no fear,
that he himself would endeavour to awaken &Haji &Mirza
&Karim &Khan to the folly of his behaviour, and would induce
him to repent.
The siyyid's message stung &Haji &Mirza &Karim &Khan.
Convulsed by a feeling of intense resentment which he could
neither suppress nor gratify, he relinquished all hopes of
acquiring the undisputed leadership of the people of &Kirman.
That open challenge sounded the death-knell of his cherished
ambitions.
In the privacy of his home, &Haji Siyyid &Javad heard &Quddus
recount all the details of his activities from the day of his
departure from &Karbila until his arrival at &Kirman. The
circumstances of his conversion and his subsequent pilgrimage
with the &Bab stirred the imagination and kindled the flame
of faith in the heart of his host, who preferred, however,
to conceal his belief, in the hope of being able to guard more
effectively the interests of the newly established community.
"Your noble resolve," &Quddus lovingly assured him, "will
in itself be regarded as a notable service rendered to the
+P182
Cause of God. The Almighty will reinforce your efforts
and will establish for all time your ascendancy over your
opponents."
The incident was related to me by a certain &Mirza &Abdu'llah-i-Ghawgka,
who, while in &Kirman, had heard it from the
lips of &Haji Siyyid &Javad himself. The sincerity of the expressed
intentions of the siyyid has been fully vindicated by
the splendid manner in which, as a result of his endeavours,
he succeeded in resisting the encroachments of the insidious
&Haji &Mirza &Karim &Khan, who, had he remained unchallenged,
would have caused incalculable harm to the Faith.
From &Kirman, &Quddus decided to leave for Yazd, and
from thence to proceed to &Ardikan, &Nayin, &Ardistan, &Isfahan,
&Kashan, Qum, and &Tihran. In each of these cities, notwithstanding
the obstacles that beset his path, he succeeded
in instilling into the understanding of his hearers the principles
which he had so bravely risen to advocate. I have
+P183
heard &Aqay-i-Kalim, the brother of &Baha'u'llah, describe in
the following terms his meeting with &Quddus in &Tihran:
"The charm of his person, his extreme affability, combined
with a dignity of bearing, appealed to even the most careless
observer. Whoever was intimately associated with him was
seized with an insatiable admiration for the charm of that
youth. We watched him one day perform his ablutions, and
were struck by the gracefulness which distinguished him from
the rest of the worshippers in the performance of so ordinary
a rite. He seemed, in our eyes, to be the very incarnation of
purity and grace."
In &Tihran, &Quddus was admitted into the presence of
&Baha'u'llah after which he proceeded to &Mazindaran, where,
in his native town of &Barfurush, in the home of his father, he
lived for about two years, during which time he was surrounded
by the loving devotion of his family and kindred.
His father had married, on the death of his first wife, a lady
who treated &Quddus with a kindness and care that no mother
could have hoped to surpass. She longed to witness his wedding,
and was often heard to express her fears lest she should
have to carry with her to the grave the "supreme joy of her
heart." "The day of my wedding," &Quddus observed, "is
not yet come. That day will be unspeakably glorious. Not
within the confines of this house, but out in the open air,
under the vault of heaven, in the midst of the &Sabzih-Maydan,
before the gaze of the multitude, there shall I celebrate my
nuptials and witness the consummation of my hopes." Three
years later, when that lady learned of the circumstances attending
the martyrdom of &Quddus in the &Sabzih-Maydan,
she recalled his prophetic words and understood their meaning.+F1
&Quddus remained in &Barfurush until the time when
he was joined by &Mulla &Husayn after the latter's return from
his visit to the &Bab in the castle of &Mah-Ku. From &Barfurush
they set out for &Khurasan, a journey rendered memorable
by deeds so heroic that none of their countrymen
could hope to rival them.
As to &Mulla &Sadiq, as soon as he arrived at Yazd, he
enquired of a trusted friend, a native of &Khurasan, about the
+F1 A similar statement is reported in the "&Kashfu'l-Ghita'" (p. 227). Such
+F1 a statement, the author declares, was made to him by several residents of
+F1 the province of &Mazindaran.
+P184
latest developments connected with the progress of the
Cause in that province. He was particularly anxious to be
enlightened concerning the activities of &Mirza &Ahmad-i-Azghandi,
and expressed his surprise at the seeming inactivity
of one who, at a time when the mystery of the Faith
was still undivulged, had displayed such conspicuous zeal
in preparing the people for the acceptance of the expected
Manifestation.
"&Mirza &Ahmad," he was told, "secluded himself for a
considerable period of time in his own home, and there concentrated
his energies upon the preparation of a learned and
voluminous compilation of &Islamic traditions and prophecies
relating to the time and the character of the promised Dispensation.
He collected more than twelve thousand traditions
of the most explicit character, the authenticity of which
was universally recognised; and resolved to take whatever
steps were required for the copying and the dissemination of
that book. By encouraging his fellow-disciples to quote publicly
from its contents, in all congregations and gatherings,
he hoped he would be able to remove such hindrances as might
impede the progress of the Cause he had at heart.
"When he arrived at Yazd, he was warmly welcomed by
his maternal uncle, Siyyid &Husayn-i-Azghandi, the foremost
mujtahid of that city, who, a few days before the arrival of
his nephew, had sent him a written request to hasten to
Yazd and deliver him from the machinations of &Haji &Mirza
&Karim &Khan, whom he regarded as a dangerous though unavowed
enemy of &Islam. The mujtahid called upon &Mirza
&Ahmad to combat by every means in his power &Haji &Mirza
&Khan's pernicious influence; and wished him to establish
permanently his residence in that city, that he might, through
incessant exhortations and appeals, succeed in enlightening
the minds of the people as to the true aims and intentions
cherished by that malignant enemy.
"&Mirza &Ahmad, concealing from his uncle his original
intention to leave for &Shiraz, decided to prolong his stay in
Yazd. He showed him the book which he had compiled, and
shared its contents with the &ulamas who thronged from every
quarter of the city to meet him. All were greatly impressed
+P185
by the industry, the erudition, and the zeal which the compiler
of that celebrated work had demonstrated.
"Among those who came to visit &Mirza &Ahmad was a
certain &Mirza &Taqi, a man who was wicked, ambitious, and
haughty, who had recently returned from Najaf, where he
had completed his studies and had been elevated to the
rank of mujtahid. In the course of his conversation with
&Mirza &Ahmad, he expressed a desire to peruse that book, and
to be allowed to retain it for a few days, that he might acquire
a fuller understanding of its contents. Siyyid &Husayn and
his nephew both acceded to his wish. &Mirza &Taqi, who was
to have returned the book, failed to redeem his promise.
&Mirza &Ahmad, who had already suspected the insincerity of
&Mirza &Taqi's intentions, urged his uncle to remind the borrower
of the pledge he had given. `Tell your master,' was
the insolent reply to the messenger sent to claim the book,
`that after having satisfied myself as to the mischievous character
of that compilation, I decided to destroy it. Last night
I threw it into the pond, thereby obliterating its pages.'
"Moved by deep and determined indignation at such
deceitfulness and impertinence, Siyyid &Husayn resolved to
wreak his vengeance upon him. &Mirza &Ahmad succeeded,
however, by his wise counsels, in pacifying the anger of his
infuriated uncle and in dissuading him from carrying out the
measures which he proposed to take. `This punishment,'
he urged, `which you contemplate will excite the agitation of the
people, and will stir up mischief and sedition. It will gravely
interfere with the efforts which you wish me to exert in order
to extinguish the influence of &Haji &Mirza &Karim &Khan. He
will undoubtedly seize the occasion to denounce you as a
&Babi, and will hold me responsible for having been the cause
of your conversion. By this means he will both undermine
your authority and earn the esteem and gratitude of the
people. Leave him in the hands of God.'"
&Mulla &Sadiq was greatly pleased to learn from the account
of this incident that &Mirza &Ahmad was actually residing in
Yazd, and that no obstacles stood in the way of his meeting
with him. He went immediately to the masjid in which Siyyid
&Husayn was leading the congregational prayer and in which
+P186
&Mirza &Ahmad delivered the sermon. Taking his seat in the
first row among the worshippers, he joined them in prayer,
after which he went straight to Siyyid &Husayn and publicly
embraced him. Uninvited, he immediately afterwards ascended
the pulpit and prepared to address the faithful
Siyyid &Husayn, though at first startled, preferred to raise no
objection, being curious to discover the motive, and ascertain
the degree of the learning, of this sudden intruder. He motioned
to his nephew to refrain from opposing him.
&Mulla &Sadiq prefaced his discourse with one of the best-known
and most exquisitely written homilies of the &Bab,
after which he addressed the congregation in these terms:
"Render thanks to God, O people of learning, for, behold, the
Gate of Divine Knowledge, which you deem to have been
closed, is now wide open. The River of everlasting life has
streamed forth from the city of &Shiraz, and is conferring untold
blessings upon the people of this land. Whoever has
partaken of one drop from this Ocean of heavenly grace, no
matter how humble and unlettered, has discovered in himself
the power to unravel the profoundest mysteries, and has felt
capable of expounding the most abstruse themes of ancient
wisdom. And whoever,though he be the most learned expounder
of the Faith of &Islam, has chosen to rely upon his
own competence and power and has disdained the Message
of God, has condemned himself to irretrievable degradation
and loss."
A wave of indignation and dismay swept over the entire
congregation as these words of &Mulla &Sadiq pealed out this
momentous announcement. The masjid rang with cries of
"Blasphemy!" which an infuriated congregation shouted in
horror against the speaker. "Descend from the pulpit,"
rose the voice of Siyyid &Husayn amid the clamour and tumult
of the people, as he motioned to &Mulla &Sadiq to hold his
peace and to retire. No sooner had he regained the floor of
the masjid than the whole company of the assembled worshippers
rushed upon him and overwhelmed him with blows.
Siyyid &Husayn immediately intervened, vigorously dispersed
the crowd, and, seizing the hand of &Mulla &Sadiq, forcibly
drew him to his side. "Withhold your hands," he appealed
to the multitude; "leave him in my custody. I will take him
+P187
to my home, and will closely investigate the matter. A
sudden fit of madness may have caused him to utter these
words. I will myself examine him. If I find that his utterances
are premeditated and that he himself firmly believes
in the things which he has declared, I will, with my own hands,
inflict upon him the punishment imposed by the law of
&Islam."
By this solemn assurance, &Mulla &Sadiq was delivered from
the savage attacks of his assailants. Divested of his &aba+F1
and turban, deprived of his sandals and staff, bruised and
shaken by the injuries he had received, he was entrusted to
the care of Siyyid &Husayn's attendants, who, as they forced
their passage among the crowd, succeeded eventually in
conducting him to the home of their master.
&Mulla &Yusuf-i-Ardibili, likewise, was subjected in those
days to a persecution fiercer and more determined than the
savage onslaught which the people of Yazd had directed
against &Mulla &Sadiq. But for the intervention of &Mirza
&Ahmad and the assistance of his uncle, he would have fallen
a victim to the wrath of a ferocious enemy.
When &Mulla &Sadiq and &Mulla &Yusuf-i-Ardibili arrived at
&Kirman, they again had to submit to similar indignities and
to suffer similar afflictions at the hands of &Haji &Mirza &Karim
&Khan and his associates.+F2 &Haji Siyyid &Javad's persistent
exertions freed them eventually from the grasp of their
persecutors, and enabled them to proceed to &Khurasan.
Though hunted and harassed by their foes, the &Bab's
immediate disciples, together with their companions in different
parts of Persia, were undeterred by such criminal acts
+F1 Refer to Glossary.
+F2 "A bitter struggle broke out between the Muqaddas and &Karim &Khan who,
+F2 as it is known, had taken the rank of chief of the &Shaykhi sect, after the
+F2 death of &Kazim. The discussion took place in the presence of many people
+F2 and &Karim challenged his opponent to prove the truth of the mission of the
+F2 &Bab. `If you succeed,' he said to him, `I will be converted and my pupils
+F2 with me; but if you fail, I shall have it proclaimed in the bazaars:
+F2 "Behold the one who tramples under foot the Holy Law of &Islam!'" `I know
+F2 who you are, &Karim,' replied Muqaddas to him. `Do you not remember your
+F2 Master Siyyid &Kazim and that which he told you: "Dog, do you not wish
+F2 that I should die that, after me, may appear the absolute truth?" Witness
+F2 how today, urged on by your passion for riches and for glory, you lie to
+F2 yourself!'
+F2 "Begun in this vein, the discussion was bound to be brief. Instantly,
+F2 the pupils of &Karim drew their knives and threw themselves upon him who
+F2 was insulting their chief. Fortunately, the governor of the city
+F2 interposed; Muqaddas arrested and brought to his house where he kept him
+F2 for a while and, when the excitement had subsided, he sent him away by
+F2 night, escorted for several miles by ten mounted men." (A. L. M. Nicolas'
+F2 "Siyyid &Ali-Muhammad dit le &Bab," pp. 228-229.)
+P188
from the accomplishment of their task. Unswerving in their
purpose and immovable in their convictions, they continued
to battle with the dark forces that assailed them every step
of their path. By their unstinted devotion and unexampled
fortitude, they were able to demonstrate to many of their
countrymen the ennobling influence of the Faith they had
arisen to champion.
While &Vahid+F1 was still in &Shiraz, &Haji Siyyid &Javad-i-Karbila'i+F2
arrived and was introduced by &Haji &Mirza Siyyid
&Ali into the presence of the &Bab. In a Tablet which He
addressed to &Vahid and &Haji Siyyid &Javad, the &Bab extolled
the firmness of their faith and stressed the unalterable character
of their devotion. The latter had met and known the
&Bab before the declaration of His Mission, and had been a
fervent admirer of those extraordinary traits of character
which had distinguished Him ever since His childhood. At
a later time, he met &Baha'u'llah in &Baghdad and became the
recipient of His special favour. When, a few years afterwards,
&Baha'u'llah was exiled to Adrianople, he, already much advanced
in years, returned to Persia, tarried awhile in the
province of &Iraq, and thence proceeded to &Khurasan. His
kindly disposition, extreme forbearance, and unaffected simplicity
earned him the appellation of the &Siyyid-i-Nur.+F3
&Haji Siyyid &Javad, one day, while crossing a street in
&Tihran, suddenly saw the &Shah as he was passing on horseback.
Undisturbed by the presence of his sovereign, he
calmly approached and greeted him. His venerable figure
and dignity of bearing pleased the &Shah immensely. He
acknowledged his salute and invited him to come and see
him. Such was the reception accorded him that the courtiers
of the &Shah were moved with envy. "Does not your Imperial
Majesty realise," they protested, "that this &Haji
+F1 Title given by the &Bab to Siyyid &Yahyay-i-Darabi.
+F2 The remarkable circumstances attending the conversion of &Haji Siyyid
+F2 &Javad-i-Karbila'i are fully related in the "&Kashfu'l-Ghita'" (pp. 70-77),
+F2 and reference is made to a significant Tablet revealed to him by
+F2 &Baha'u'llah (p. 63), in which the importance of the &Kitab-i-Aqdas is
+F2 fully stressed, and the necessity of exercising the utmost caution and
+F2 moderation in the application and execution of its precepts emphasised.
+F2 The text of this Tablet is found on pp. 64-70 of the same book. The
+F2 following passage of the "&Dala'il-i-Sab'ih" refers to the conversion of
+F2 &Haji Siyyid &Javad: "&Aqa Siyyid &Javad-i-Karbila'i a dit qu'avant la
+F2 manifestation, un indien lui avait ecrit le nom de celui qui serait
+F2 manifeste." ("Le Livre des Sept Preuves," traduction par A. L. M. Nicolas,
+F2 p. 59.)
+F3 Literally meaning "radiant siyyid."
+P189
Siyyid &Javad is none other
than the man who, even prior
to the declaration of the &Siyyid-i-Bab,
had proclaimed
himself a &Babi, and had
pledged his undying loyalty to
his person?" The &Shah, perceiving
the malice which actuated
their accusation, was
sorely displeased, and rebuked
them for their temerity and
low-mindedness. "How
strange!" he is reported to
have exclaimed; "whoever is
distinguished by the uprightness
of his conduct and the
courtesy of his manners, my
people forthwith denounce
him as a &Babi and regard
him as an object worthy of
my condemnation!"
&Haji Siyyid &Javad spent the
last days of his life in &Kirman
and remained until his last hour a staunch supporter of the
Faith. He never wavered in his convictions nor relaxed in
his unsparing endeavours for the diffusion of the Cause.
&Shaykh &Sultan-i-Karbila'i, whose ancestors ranked among
the leading &ulamas of &Karbila, and who himself had been a
firm supporter and intimate companion of Siyyid &Kazim,
was also among those who, in those days, had met the &Bab
in &Shiraz. It was he who, at a later time, proceeded to
&Sulaymaniyyih in search of &Baha'u'llah, and whose daughter
was subsequently given in marriage to &Aqay-i-Kalim. When
he arrived at &Shiraz, he was accompanied by &Shaykh &Hasan-i-Zunuzi,
to whom we have referred in the early pages of this
narrative. To him the &Bab assigned the task of transcribing,
in collaboration with &Mulla &Abdu'l-Karim, the Tablets
which He had lately revealed. &Shaykh &Sultan, who had been
too ill, at the time of his arrival, to meet the &Bab, received
one night, while still on his sick-bed, a message from his
+P190
Beloved, informing him that at about two hours after sunset
He would Himself visit him. That night the Ethiopian
servant, who was acting as lantern-bearer to his Master, was
instructed to walk in advance at a distance which would keep
away the attention of the people from Him, and to extinguish
the lantern as soon as he reached his destination.
I have heard &Shaykh &Sultan himself describe that nocturnal
visit: "The &Bab, who had bidden me extinguish the
lamp in my room ere He arrived, came straight to my bedside.
In the midst of the darkness which enveloped us, I was
holding fast to the hem of His garment and was imploring
Him: `Fulfil my desire, O Beloved of my heart, and allow me
to sacrifice myself for Thee; for no one else except Thee is
able to confer upon me this favour.' `O &Shaykh!' the &Bab
replied, `I too yearn to immolate Myself upon the altar of
sacrifice. It behoves us both to cling to the garment of the
Best-Beloved and to seek from Him the joy and glory of
martyrdom in His path. Rest assured I will, in your behalf,
supplicate the Almighty to enable you to attain His presence.
Remember Me on that Day, a Day such as the world has never
seen before.' As the hour of parting approached, he placed
in my hand a gift which He asked me to expend for myself.
I tried to refuse; but He begged me to accept it. Finally
I acceded to His wish; whereupon He arose and departed.
"The allusion of the &Bab that night to His `Best-Beloved'
excited my wonder and curiosity. In the years that followed
I oftentimes believed that the one to whom the &Bab had
referred was none other than &Tahirih. I even imagined
&Siyyid-i-'Uluvv to be that person. I was sorely perplexed,
and knew not how to unravel this mystery. When I reached
&Karbila and attained the presence of &Baha'u'llah, I became
firmly convinced that He alone could claim such affection
from the &Bab, that He, and only He, could be worthy of
such adoration."
The second &Naw-Ruz after the declaration of the &Bab's
Mission, which fell on the twenty-first day of the month of
&Rabi'u'l-Avval, in the year 1262 A.H.,+F1 found the &Bab still
in &Shiraz enjoying, under circumstances of comparative tranquillity
and ease, the blessings of undisturbed association
+F1 1846 A.D.
+P191
with His family and kindred. Quietly and unceremoniously,
He celebrated the festival of &Naw-Ruz in His own home, and,
in accordance with His invariable custom, bountifully conferred
upon both His mother and His wife the marks of His
affection and favour. By the wisdom of His counsels and
the tenderness of His love, He cheered their hearts and dispelled
their apprehensions. He bequeathed to them all His
possessions and transferred to their names the title to His
property. In a document which He Himself wrote and
signed, He directed that His house and its furniture, as well
as the rest of His estate, should be regarded as the exclusive
property of His mother and His wife; and that upon the death
of the former, her share of the property should revert to His
wife.
The mother of the &Bab failed at first to realise the significance
of the Mission proclaimed by her Son. She remained
for a time unaware of the magnitude of the forces
latent in His Revelation. As she approached the end of her
life, however, she was able to perceive the inestimable quality
of that Treasure which she had conceived and given to the
world. It was &Baha'u'llah who eventually enabled her to
discover the value of that hidden Treasure which had lain
for so many years concealed from her eyes. She was living
in &Iraq, where she hoped to spend the remaining days of her
life, when &Baha'u'llah instructed two of His devoted followers,
&Haji Siyyid &Javad-i-Karbila'i and the wife of &Haji
&Abdu'l-Majid-i-Shirazi, both of whom were already intimately
acquainted with her, to instruct her in the principles of the
Faith. She acknowledged the truth of the Cause and remained,
until the closing years of the thirteenth century
A.H.,+F1 when she departed this life, fully aware of the bountiful
gifts which the Almighty had chosen to confer upon her.
The wife of the &Bab, unlike His mother, perceived at the
earliest dawn of His Revelation the glory and uniqueness of
His Mission and felt from the very beginning the intensity
of its force. No one except &Tahirih, among the women of her
generation, surpassed her in the spontaneous character of
her devotion nor excelled the fervor of her faith. To her
the &Bab confided the secret of His future sufferings, and unfolded
+F1 The thirteenth century A.H. ended in October, 1882 A.D.
+P192
to her eyes the significance of the events that were to
transpire in His Day. He bade her not to divulge this secret
to His mother and counselled her to be patient and resigned
to the will of God. He entrusted her with a special prayer,
revealed and written by Himself, the reading of which, He
assured her, would remove her difficulties and lighten the
burden of her woes. "In the hour of your perplexity," He
directed her, "recite this prayer ere you go to sleep. I Myself
will appear to you and will banish your anxiety." Faithful
to His advice, every time she turned to Him in prayer, the
light of His unfailing guidance illumined her path and resolved
her problems.+F1
After the &Bab had settled the affairs of His household
and provided for the future maintenance of both His mother
and His wife, He transferred His residence from His own
home to that of &Haji &Mirza
Siyyid &Ali. There He awaited
the approaching hour of His
sufferings. He knew that the
afflictions which were in store
for Him could no longer be
delayed, that He was soon to
be caught in a whirlwind of
adversity which would carry
Him swiftly to the field of
martyrdom, the crowning object
of His life. He bade those
of His disciples who had settled
in &Shiraz, among whom were
&Mulla &Abdu'l-Karim
and &Shaykh &Hasan-i-Zunuzi,
to proceed to &Isfahan and
there await His further instructions.
Siyyid &Husayn-i-Yazdi,
+F1 "The &Bab's widow survived till A.H.
+F1 1300, only six years ago. She was the sister
+F1 of my friend's maternal grandfather. The
+F1 above particulars are derived from an old
+F1 lady of the same family, so that there is
+F1 every reason to regard them as reliable."
+F1 (Journal of the Royal Asiatic Society, 1889,
+F1 p. 993.)
+P193
one of the Letters of the Living, who had recently
arrived at &Shiraz, was likewise instructed to proceed to &Isfahan
and to join the company of his fellow-disciples in that
city.
Meanwhile &Husayn &Khan, the governor of &Fars, was
bending every effort to involve the &Bab in fresh embarrassments
and to degrade Him still further in the eyes of the
public. The smouldering fire of his hostility was fanned to
flame by the knowledge that the &Bab was allowed to pursue
unmolested the course of His activities, that He was still
able to associate with certain of His companions, and that
He continued to enjoy the benefits of unrestrained fellowship
with His family and kindred.+F1 By the aid of his secret
agents, he succeeded in obtaining accurate information regarding
+F1 "Meanwhile the turmoil, the intense discussions, the scandal continued in
+F1 &Shiraz, so much so that, annoyed by all this uproar and fearful of the
+F1 outcome, &Haji &Mirza &Aqasi ordered &Husayn &Khan &Nizamu'd-Dawlih to be
+F1 done with the Reformer and to have him killed immediately and secretly."
+F1 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 235.)
+P194
the character and influence of the Movement which
the &Bab had initiated. He had secretly watched His movements,
ascertained the degree of enthusiasm which He had
aroused, and scrutinised the motives, the conduct, and the
number of those who had embraced His Cause.
One night there came to &Husayn &Khan the chief of his
emissaries with the report that the number of those who
were crowding to see the &Bab had assumed such proportions
as to necessitate immediate action on the part of those whose
function it was to guard the security of the city. "The
eager crowd that gathers every night to visit the &Bab," he
remarked, "surpasses in number the multitude of people
that throngs every day before the gates of the seat of your
government. Among them are to be seen men celebrated
alike for their exalted rank and extensive learning.+F1 Such
are the tact and lavish generosity which his maternal uncle
displays in his attitude towards the officials of your government
that no one among your subordinates is inclined to
acquaint you with the reality of the situation. If you would
permit me, I will, with the aid of a number of your attendants,
surprise the &Bab at the hour of midnight and will deliver,
handcuffed, into your hands certain of his associates
who will enlighten you concerning his activities, and who
will confirm the truth of my statements." &Husayn &Khan
refused to comply with his wish. "I can tell better than
+F1 "Extremely irritated, discontented and worried, the &Mullas of &Fars,
+F1 unable to foresee the heights that popular indignation against them might
+F1 reach were not the only ones to be perplexed. The authorities of the town
+F1 and of the province understood only too well that the people, who were
+F1 under their care but who were never very much under their control, this
+F1 time were quite independent of it. The men of &Shiraz, superficial,
+F1 mockers, noisome, quarrelsome, rebellious, insolent in the extreme,
+F1 perfectly indifferent toward the &Qajar dynasty, were never easy to govern
+F1 and their administrators often passed wearisome days. What then would be
+F1 the position of these administrators if the real chief of the city and of
+F1 the country, the arbiter of their thoughts, their idol, were to be a young
+F1 man who, undaunted, with no ties whatsoever, and no love of personal gain,
+F1 made a pedestal of his independence and took advantage of it by impudently
+F1 and publicly attacking every day all that which, until now, had been
+F1 considered as strong and respected in the city?
+F1 "In truth, the court, the government and its policies had not as yet been
+F1 the object of any of the violent denunciations of the Innovator, but, in
+F1 view of the fact that he was so rigid in his habits, so unrelenting against
+F1 intellectual dishonesty and the plundering practices of the clergy, it was
+F1 unlikely that he would approve the same rapaciousness so flagrant in the
+F1 public officials. One could well believe that the day when they would fall
+F1 under his scrutiny, he would not fail to see and violently condemn the
+F1 abuses which could no longer be concealed." (Comte de Gobineau's "Les
+F1 Religions et les Philosophies dans l'Asie Centrale," pp. 122-123.)
+P195
you," was his answer, "what the interests of the State require.
Watch me from a distance; I shall know how to
deal with him."
That very moment, the governor summoned &Abdu'l-Hamid
&Khan, the chief constable of the city. "Proceed immediately,"
he commanded him, "to the house of &Haji &Mirza
Siyyid &Ali. Quietly and unobserved, scale the wall and
ascend to the roof, and from there suddenly enter his home.
Arrest the &Siyyid-i-Bab immediately, and conduct him to
this place together with any of the visitors who may be
present with him at that time. Confiscate whatever books
and documents you are able to find in that house. As to
&Haji &Mirza Siyyid &Ali, it is my intention to impose upon
him, the following day, the penalty for having failed to
redeem his promise. I swear by the imperial diadem of
&Muhammad &Shah that this very night I shall have the
&Siyyid-i-Bab executed together with his wretched companions.
Their ignominious death will quench the flame
they have kindled, and will awaken every would-be follower
of that creed to the danger that awaits every disturber of
the peace of this realm. By this act I shall have extirpated
a heresy the continuance of which constitutes the gravest
menace to the interests of the State."
&Abdu'l-Hamid &Khan retired to execute his task. He,
together with his assistants, broke into the house of &Haji
&Mirza Siyyid &Ali+F1 and found the &Bab in the company of
His maternal uncle and a certain Siyyid &Kazim-i-Zanjani,
who was later martyred in &Mazindaran, and whose brother,
Siyyid &Murtada, was one of the Seven Martyrs of &Tihran.
He immediately arrested them, collected whatever documents
he could find, ordered &Haji &Mirza Siyyid &Ali to remain in
his house, and conducted the rest to the seat of government.
The &Bab, undaunted and self-possessed, was heard to repeat
this verse of the &Qur'an: "That with which they are threatened
is for the morning. Is not the morning near?"
No sooner had the chief constable reached the marketplace
than he discovered, to his amazement, that the people
of the city were fleeing from every side in consternation,
as if overtaken by an appalling calamity. He was struck
+F1 September 23,1845 A.D. See "&Tarikh-i-Jadid," p. 204.
+P196
with horror when he witnessed the long train of coffins being
hurriedly transported through the streets, each followed by
a procession of men and women loudly uttering shrieks of
agony and pain. This sudden tumult, the lamentations, the
affrighted countenances, the imprecations of the multitude
distressed and bewildered him. He enquired as to the reason.
"This very night," he was told, "a plague+F1 of exceptional
virulence has broken out. We are smitten by its
devastating power. Already since the hour of midnight it
has extinguished the lives of over a hundred people. Alarm
and despair reign in every house. The people are abandoning
their homes, and in their plight are invoking the aid of the
Almighty."+F2
&Abdu'l-Hamid &Khan, terrified by this dreadful intelligence,
ran to the home of &Husayn &Khan. An old man who
guarded his house and was acting as door-keeper informed
him that the house of his master was deserted, that the
ravages of the pestilence had devastated his home and afflicted
the members of his household. "Two of his Ethiopian
maids," he was told, "and a man-servant have already fallen
victims to this scourge, and members of his own family are
now dangerously ill. In his despair, my master has abandoned
his home and, leaving the dead unburied, has fled
with the rest of his family to the &Bagh-i-Takht."+F3
&Abdu'l-Hamid &Khan decided to conduct the &Bab to his
own home and keep Him in his custody pending instructions
from the governor. As he was approaching his house, he
was struck by the sound of weeping and wailing of the members
of his household. His son had been attacked by the
plague and was hovering on the brink of death. In his
despair, he threw himself at the feet of the &Bab and tearfully
implored Him to save the life of his son. He begged
Him to forgive his past transgressions and misdeeds. "I
adjure you," he entreated the &Bab as he clung to the hem
of His garment, "by Him who has elevated you to this exalted
+F1 Outbreak of cholera.
+F2 The &Bab refers to this incident in the "&Dala'il-i-Sab'ih" in the
+F2 following terms: "Recall the first days of the Manifestation, how many
+F2 people died of cholera! That was one of the wonders of the Manifestation
+F2 yet no one understood it. During four years the scourge raged among the
+F2 &Muhammadan &Shiites without anyone grasping its true significance." ("Le
+F2 Livre des Sept Preuves," translated by A. L. M. Nicolas, pp. 61-62.)
+F3 A garden in the outskirts of &Shiraz.
+P197
position, to intercede in my behalf and to offer a prayer
for the recovery of my son. Suffer not that he, in the prime
of youth, be taken away from me. Punish him not for the
guilt which his father has committed. I repent of what I
have done, and at this moment resign my post. I solemnly
pledge my word that never again will I accept such a position
even though I perish of hunger."
The &Bab, who was in the act of performing His ablutions
and was preparing to offer the prayer of dawn, directed him
to take some of the water with which He was washing His
face to his son and request him to drink it. This He said
would save his life.
No sooner had &Abdu'l-Hamid &Khan witnessed the signs
of the recovery of his son than he wrote a letter to the governor
in which he acquainted him with the whole situation
and begged him to cease his attacks on the &Bab. "Have
pity on yourself," he wrote him, "as well as on those whom
Providence has committed to your care. Should the fury of
this plague continue its fatal course, no one in this city, I
fear, will by the end of this day have survived the horror
of its attack." &Husayn &Khan replied that the &Bab should
be immediately released and given freedom to go wherever
He might please.+F1
As soon as an account of these happenings reached &Tihran
and was brought to the attention of the &Shah, an imperial
edict dismissing &Husayn &Khan from office was issued and
sent to &Shiraz. From the day of his dismissal, that shameless
tyrant fell a victim to countless misfortunes, and was
in the end unable to earn even his daily bread. No one
seemed willing or able to save him from his evil plight.
When, at a later time, &Baha'u'llah had been banished to
&Baghdad, &Husayn &Khan sent Him a letter in which he expressed
repentance and promised to atone for his past misdeeds
on condition that he should regain his former position.
&Baha'u'llah refused to answer him. Sunk in misery and
shame, he languished until his death.
The &Bab, who was staying at the home of &Abdu'l-Hamid
&Khan, sent Siyyid &Kazim to request &Haji &Mirza Siyyid &Ali to
+F1 According to "A Traveller's Narrative" (p. 11), "&Husayn &Khan released
+F1 the &Bab on condition of his quitting the city."
+P198
come and see Him. He informed His uncle of His intended
departure from &Shiraz, entrusted both His mother and His
wife to his care, and charged him to convey to each the
expression of His affection and the assurance of God's unfailing
assistance. "Wherever they may be," He told His
uncle, as He bade him farewell, "God's all-encompassing love
and protection will surround them. I will again meet you
amid the mountains of &Adhirbayjan, from whence I will
send you forth to obtain the crown of martyrdom. I Myself
will follow you, together with one of My loyal disciples, and
will join you in the realm of eternity."
+P199
CHAPTER X
THE &BAB'S SOJOURN IN &ISFAHAN
THE summer of the year 1262 A.H.+F1 was drawing to
a close when the &Bab bade His last farewell to
His native city of &Shiraz, and proceeded to &Isfahan.
Siyyid &Kazim-i-Zanjani accompanied Him on that
journey. As He approached the outskirts of the city, He
wrote a letter to the governor of the province, &Manuchihr
&Khan, the &Mu'tamidu'd-Dawlih,+F2 in which He requested
him to signify his wish as to the place where He could dwell.
The letter, which He entrusted to Siyyid &Kazim, was expressive
of such courtesy and revealed such exquisite penmanship
that the &Mu'tamid was moved to instruct the
&Sultanu'l-'Ulama, the &Imam-Jum'ih of &Isfahan,'+F3 the foremost
ecclesiastical authority of that province, to receive the &Bab
in his own home and to accord Him a kindly and generous
+F1 1846 A.D.
+F2 "He [&Manuchihr &Khan] was a man of energy and courage and in 1841
+F2 completely crushed the &Bakhtiyari tribes, which had risen in rebellion.
+F2 His vigorous though severe administration secured to the people of &Isfahan
+F2 some little justice." (C. R. Markham's "A General Sketch of the History of
+F2 Persia," p. 487.)
+F3 According to &Mirza &Abu'l-Fadl (manuscript, p. 66), the name of the
+F3 &Imam-Jum'ih of &Isfahan was &Mir Siyyid &Muhammad, and his title
+F3 "&Sultanu'l-'Ulama'." "The office of &Sadru's-Sudur, or chief priest of
+F3 &Safavi times, was abolished by &Nadir &Shah, and the &Imam-Jum'ih of
+F3 &Isfahan is now the principal ecclesiastical dignitary of Persia." (C. R.
+F3 Markham's "A General Sketch of the History of Persia," p. 365.)
+P200
reception. In addition to his message, the governor sent the
&Imam-Jum'ih the letter he had received from the &Bab. The
&Sultanu'l-'Ulama accordingly bade his own brother, whose
savage cruelty in later years earned him the appellation of
+P201
&Raqsha'+F1 from &Baha'u'llah, to proceed with a number of his
favourite companions to meet and escort the expected Visitor
to the gate of the city. As the &Bab approached, the &Imam-Jum'ih
went out to welcome Him in person, and conducted
Him ceremoniously to his house.
Such were the honours accorded to the &Bab in those days
that when, on a certain Friday, He was returning from the
public bath to the house, a multitude of people were seen
eagerly clamouring for the water which He had used for His
ablutions. His fervent admirers firmly believed in its unfailng
virtue and power to heal their sicknesses and ailments.
The &Imam-Jum'ih himself had, from the very first night,
become so enamoured with Him who was the object of such
devotion, that, assuming the functions of an attendant,
he undertook to minister to the needs and wants of his beloved
Guest. Seizing the ewer from the hand of the chief
steward and utterly ignoring the customary dignity of his
rank, he proceeded to pour out the water over the hands of
the &Bab.
One night, after supper, the &Imam-Jum'ih, whose curiosity
had been excited by the extraordinary traits of character
which his youthful Guest had revealed, ventured to request
Him to reveal a commentary on the &Surih of &Va'l-'Asr.+F2
His request was readily granted. Calling for pen and paper,
the &Bab, with astonishing rapidity and without the least
premeditation, began to reveal, in the presence of His host,
a most illuminating interpretation of the aforementioned
&Surih. It was nearing midnight when the &Bab found Himself
engaged in the exposition of the manifold implications involved
in the first letter of that &Surih. That letter, the letter
`&vav' upon which &Shaykh &Ahmad-i-Ahsa'i had already laid such
emphasis in his writings, symbolised for the &Bab the advent
of a new cycle of Divine Revelation, and has since been
alluded to by &Baha'u'llah in the "Kitab-i-Aqdas" in such
passages as "the mastery of the Great Reversal" and "the
Sign of the Sovereign." The &Bab soon after began to chant,
in the presence of His host and his companions, the homily
with which He had prefaced His commentary on the &Surih.
Those words of power confounded His hearers with wonder.
+F1 Meaning female serpent.
+F2 &Qur'an, 103.
+P202
They seemed as if bewitched by the magic of His voice.
Instinctively they started to their feet and, together with
the &Imam-Jum'ih, reverently kissed the hem of His garment.
&Mulla &Muhammad-Taqiy-i-Harati, an eminent mujtahid,
broke out into a sudden expression of exultation and praise.
"Peerless and unique," he exclaimed, "as are the words
which have streamed from this pen, to be able to reveal,
within so short a time and in so legible a writing, so great
a number of verses as to equal a fourth, nay a third, of the
&Qur'an, is in itself an achievement such as no mortal, without
the intervention of God, could hope to perform. Neither
the cleaving of the moon nor the quickening of the pebbles
of the sea can compare with so mighty an act."
As the &Bab's fame was being gradually diffused over the
entire city of &Isfahan, an unceasing stream of visitors flowed
from every quarter to the house of the &Imam-Jum'ih: a few
to satisfy their curiosity, others to obtain a deeper understanding
of the fundamental verities of His Faith, and still
others to seek the remedy for their ills and sufferings. The
&Mu'tamid himself came one day to visit the &Bab and, while
seated in the midst of an assemblage of the most brilliant
and accomplished divines of &Isfahan, requested Him to expound
the nature and demonstrate the validity of the &Nubuvvat-i-Khassih.+F1
He had previously, in that same gathering,
called upon those who were present to adduce such
proofs and evidences in support of this fundamental article
of their Faith as would constitute an unanswerable testimony
for those who were inclined to repudiate its truth. No one,
however, seemed capable of responding to his invitation.
"Which do you prefer," asked the &Bab, "a verbal or a written
answer to your question?" "A written reply," he answered,
"not only would please those who are present at this meeting,
but would edify and instruct both the present and future
generations."
The &Bab instantly took up His pen and began to write.
In less than two hours, He had filled about fifty pages with
a most refreshing and circumstantial enquiry into the origin,
the character, and the pervasive influence of &Islam. The
originality of His dissertation, the vigour and vividness of
+F1 &Muhammad's "Specific Mission."
+P203
its style, the accuracy of its minutest details, invested His
treatment of that noble theme with an excellence which no
one among those who were present on that occasion could
have failed to perceive. With masterly insight, He linked
the central idea in the concluding passages of this exposition
with the advent of the promised &Qa'im and the expected
"Return" of the &Imam &Husayn.+F1 He argued with such force
+F1 Reference to His own Mission and to &Baha'u'llah's subsequent Revelation.
+P204
and courage that those who heard Him recite its verses
were astounded by the magnitude of His revelation. No
one dared to insinuate the slightest objection--much less,
openly to challenge His statements. The &Mu'tamid could
not help giving vent to his enthusiasm and joy. "Hear
me!" he exclaimed. "Members of this revered assembly, I
take you as my witnesses. Never until this day have I in
my heart been firmly convinced of the truth of &Islam. I
can henceforth, thanks to this exposition penned by this
Youth, declare myself a firm believer in the Faith proclaimed
by the Apostle of God. I solemnly testify to my belief in
the reality of the superhuman power with which this Youth
is endowed, a power which no amount of learning can ever
impart." With these words he brought the meeting to an end.
The growing popularity of the &Bab aroused the resentment
of the ecclesiastical authorities of &Isfahan, who viewed
with concern and envy the ascendancy which an unlearned
Youth was slowly acquiring over the thoughts and consciences
of their followers. They firmly believed that unless they
rose to stem the tide of popular enthusiasm, the very foundations
of their existence would be undermined. A few of the
more sagacious among them thought it wise to abstain from
acts of direct hostility to either the person or the teachings
of the &Bab, as such action, they felt, would serve only to
enhance His prestige and consolidate His position. The
mischief-makers, however, were busily engaged in disseminating
the wildest reports concerning the character and
claims of the &Bab. These reports soon reached &Tihran
and were brought to the attention of &Haji &Mirza &Aqasi, the
Grand &Vazir of &Muhammad &Shah. This haughty and overbearing
minister viewed with apprehension the possibility
that his sovereign might one day feel inclined to befriend
the &Bab, an inclination which he felt sure would precipitate
his own downfall. The &Haji was, moreover, apprehensive
lest the &Mu'tamid, who enjoyed the confidence of the &Shah,
should succeed in arranging an interview between the sovereign
and the &Bab. He was well aware that should such an
interview take place, the impressionable and tender-hearted
&Muhammad &Shah would be completely won over by the
attractiveness and novelty of that creed. Spurred on by
+P205
such reflections, he addressed a strongly worded communication
to the &Imam-Jum'ih, in which he upbraided him for
his grave neglect of the obligation imposed upon him to
safeguard the interests of &Islam. "We have expected you,"
&Haji &Mirza &Aqasi wrote him, "to resist with all your power
every cause which conflicts with the best interests of the
government and people of this land. You seem instead to
have befriended, nay to have glorified, the author of this
obscure and contemptible movement." He likewise wrote a
number of encouraging letters to the &ulamas of &Isfahan,
whom he had previously ignored but upon whom he now
lavished his special favours. The &Imam-Jum'ih, while refusing
to alter his respectful attitude towards his Guest, was
induced by the tone of the message he had received from the
Grand &Vazir, to instruct his associates to devise such means
as would tend to lessen the ever-increasing number of visitors
who thronged each day to the presence of the &Bab. &Muhammad-Mihdi,
surnamed the &Safihu'l-'Ulama', son of the
late &Haji &Kalbasi, in his desire to gratify the wish and to
earn the esteem of &Haji &Mirza &Aqasi, began to calumniate
the &Bab from the pulpit in the most unseemly language.
As soon as the &Mu'tamid was informed of these developments,
he sent a message to the &Imam-Jum'ih in which he
reminded him of the visit he as governor had paid to the
&Bab, and extended to him as well as to his Guest an invitation
to his home. The &Mu'tamid invited &Haji Siyyid &Asadu'llah,
son of the late &Haji Siyyid &Muhammad &Baqir-i-Rashti,
&Haji &Muhammad-Ja'far-i-Abadiyi, &Muhammad-Mihdi, &Mirza
&Hasan-i-Nuri, and a few others to be present at that meeting.
&Haji Siyyid &Asadu'llah refused the invitation and endeavoured
to dissuade those who had been invited, from participating
in that gathering. "I have sought to excuse myself," he
informed them, "and I would most certainly urge you to do
the same. I regard it as most unwise of you to meet the
&Siyyid-i-Bab face to face. He will, no doubt, reassert his
claim and will, in support of his argument, adduce whatever
proof you may desire him to give, and, without the least
hesitation, will reveal as a testimony to the truth he bears,
verses of such a number as would equal half the &Qur'an. In
the end he will challenge you in these words: `Produce likewise,
+P206
if ye are men of truth.' We can in no wise successfully
resist him. If we disdain to answer him, our impotence will
have been exposed. If we, on the other hand, submit to his
claim, we shall not only be forfeiting our own reputation,
our own prerogatives and rights, but will have committed
+P207
ourselves to acknowledge any further claims that he may feel
inclined to make in the future."
&Haji &Muhammad-Ja'far heeded this counsel and refused
to accept the invitation of the governor. &Muhammad &Mihdi,
&Mirza &Hasan-i-Nuri, and a few others who disdained such
advice, presented themselves at the appointed hour at the
home of the &Mu'tamid. At the invitation of the host, &Mirza
&Hasan, a noted Platonist, requested the &Bab to elucidate
certain abstruse philosophical doctrines connected with the
&Arshiyyih of &Mulla &Sadra,+F1 the meaning of which only a
few had been able to unravel.+F2 In simple and unconventional
language, the &Bab replied to each of his questions.
&Mirza &Hasan, though unable to apprehend the meaning of
the answers which he had received, realised how inferior
was the learning of the so-called exponents of the Platonic
and the Aristotelian schools of thought of his day to the
knowledge displayed by that Youth. &Muhammad &Mihdi
ventured in his turn to question the &Bab regarding certain
aspects of the &Islamic law. Dissatisfied with the explanation
he received, he began to contend idly with the &Bab. He was
soon silenced by the &Mu'tamid, who, cutting short his conversation,
turned to an attendant and, bidding him light the
lantern, gave the order that &Muhammad &Mihdi be immediately
conducted to his home. The &Mu'tamid subsequently
+F1 See Note K, "A Traveller's Narrative," and Gobineau, pp. 65-73.
+F2 "&Muhammad having grown silent, &Mirza &Muhammad-Hasan, who followed the
+F2 philosophical doctrine of &Mulla &Sadra, questioned the &Bab in order to
+F2 induce him to explain three miracles which it would suffice to relate in
+F2 order to enlighten the reader. The first one was the &Tiyyu'l-Ard, or the
+F2 immediate transfer of a human being from one part of the world to another
+F2 very distant point. The Shiites are convinced that the third &Imam,
+F2 &Javad, had adopted this easy and economical way of traveling. For
+F2 example, he betook himself, in the twinkling of an eye, from Medina in
+F2 Arabia to &Tus in &Khurasan.
+F2 "The second miracle was the multiple and simultaneous presence of the
+F2 same person in many different places. &Ali was, at the same moment, host
+F2 to sixty different people.
+F2 "The third miracle was a problem of cosmography which I submit to our
+F2 astronomers who will certainly relish it. It is said that, during the
+F2 reign of a tyrant, the heavens revolve rapidly, while during that of an
+F2 &Imam they revolve slowly. First, how could the heavens have two movements
+F2 and then, what were they doing during the reign of the &Umayyads and the
+F2 Abbassids? It was the solution of these insanities that they proposed to
+F2 the &Bab!
+F2 "I shall not dwell on them any longer but I believe I must here make
+F2 clear the mentality of the learned Moslems of Persia. And if one should
+F2 consider that, for nearly one thousand years, the science of &Iran rests
+F2 upon such trash, that men exhaust themselves in continuous research upon
+F2 such matters, one will easily understand the emptiness and arrogance of all
+F2 these minds.
+F2 "Be that as it may, the reunion was interrupted by the announcement of
+F2 dinner of which each one partook, after which they returned to their
+F2 respective homes." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab,"
+F2 pp. 239-240.)
+P208
confided his apprehensions to the &Imam-Jum'ih. "I fear the
machinations of the enemies of the &Siyyid-i-Bab," he told
him. "The &Shah has summoned Him to &Tihran. I am commanded
to arrange for His departure. I deem it more advisable
for Him to stay in my home until such time as He
can leave this city." The &Imam-Jum'ih acceded to his request
and returned alone to his house.
The &Bab had tarried forty days at the residence of the
&Imam-Jum'ih. While He was still there, a certain &Mulla
&Muhammad-Taqiy-i-Harati, who was privileged to meet the
&Bab every day, undertook, with His consent, to translate
one of His works, entitled &Risaliy-i-Furu'-i-'Adliyyih, from
the original Arabic into Persian. The service he thereby
rendered to the Persian believers was marred, however, by
his subsequent behaviour. Fear suddenly seized him, and
he was induced eventually to sever his connection with his
fellow-believers.
Ere the &Bab had transferred His residence to the house
of the &Mu'tamid, &Mirza &Ibrahim, father of the &Sultanu'sh-Shuhada'
and elder brother of &Mirza &Muhammad-'Aliy-i-Nahri,
to whom we have already referred, invited the &Bab
to his home one night. &Mirza &Ibrahim was a friend of the
&Imam-Jum'ih, was intimately associated with him, and controlled
the management of all his affairs. The banquet which
was spread for the &Bab that night was one of unsurpassed
magnificence. It was commonly observed that neither the
officials nor the notables of the city had offered a feast of
such magnitude and splendour. The &Sultanu'sh-Shuhada'
and his brother, the &Mahbubu'sh-Shuhada', who were lads
of nine and eleven, respectively, served at that banquet and
received special attention from the &Bab. That night, during
dinner, &Mirza &Ibrahim turned to his Guest and said: "My
brother, &Mirza &Muhammad-'Ali, has no child. I beg You
to intercede in his behalf and to grant his heart's desire."
The &Bab took a portion of the food with which He had been
served, placed it with His own hands on a platter, and handed
it to His host, asking him to take it to &Mirza &Muhammad-'Ali
and his wife. "Let them both partake of this," He said;
"their wish will be fulfilled." By virtue of that portion which
the &Bab had chosen to bestow upon her, the wife of &Mirza
+P209
&Muhammad-'Ali conceived and in due time gave birth to a
girl, who eventually was joined in wedlock with the Most
Great Branch,+F1 a union that came to be regarded as the consummation
of the hopes entertained by her parents.
The high honours accorded to the &Bab served further to
inflame the hostility of the &ulamas of &Isfahan. With feelings
of dismay, they beheld on every side evidences of His all-pervasive
influence invading the stronghold of orthodoxy and
subverting their foundations. They summoned a gathering,
at which they issued a written document, signed and sealed
by all the ecclesiastical leaders of the city, condemning the
&Bab to death.+F2 They all concurred in this condemnation
with the exception of &Haji Siyyid &Asadu'llah and &Haji
&Muhammad-Ja'far-i-Abadiyi, both of whom refused to associate
themselves with the contents of so glaringly abusive a document.
The &Imam-Jum'ih, though declining to endorse the
death-warrant of the &Bab, was induced, by reason of his
extreme cowardice and ambition, to add to that document,
in his own handwriting, the following testimony: "I testify
that in the course of my association with this youth I have
been unable to discover any act that would in any way
betray his repudiation of the doctrines of &Islam. On the
contrary, I have known him as a pious and loyal observer
of its precepts. The extravagance of his claims, however,
and his disdainful contempt for the things of the world,
incline me to believe that he is devoid of reason and judgment."
No sooner had the &Mu'tamid been informed of the condemnation
pronounced by the &ulamas of &Isfahan than he
determined, by a plan which he himself conceived, to nullify
the effects of that cruel verdict. He issued immediate instructions
that towards the hour of sunset the &Bab, escorted
by five hundred horsemen of the governor's own mounted
body-guard, should leave the gate of the city and proceed
in the direction of &Tihran. Imperative orders had been
given that at the completion of each farsang+F3 one hundred
of this mounted escort should return directly to &Isfahan.
+F1 Reference to &Munirih &Khanum's marriage with &Abdu'l-Baha.
+F2 According to &Mirza &Abu'l-Fadl, about seventy eminent &ulamas and notables
+F2 had set their seal to a document which condemned the &Bab as a heretic, and
+F2 which declared Him to be deserving of the penalty of death.
+F3 Refer to Glossary.
+P210
To the chief of the last remaining contingent, a man in whom
he placed implicit confidence, the &Mu'tamid confidentially
intimated his desire that at every &maydan+F1 twenty of the
+F1 &Maydan: A subdivision of a &farsakh. A square or open place.
+P211
remaining hundred should likewise be
ordered by him to return to the city.
Of the twenty remaining horsemen, the
&Mu'tamid directed that ten should be
despatched to &Ardistan for the purpose
of collecting the taxes levied by the
government, and that the rest, all of
whom should be of his tried and most
reliable men, should, by an unfrequented
route, bring the &Bab back in
disguise to &Isfahan.+F1 They were, moreover,
instructed so to regulate their
march that before dawn of the ensuing
day the &Bab should have arrived at
&Isfahan and should have been delivered
into his custody. This plan was
immediately taken in hand and duly
executed. At an unsuspected hour the
&Bab re-entered the city, was directly
conducted to the private residence of
the &Mu'tamid, known by the name of
&Imarat-i-Khurshid,+F2 and was introduced,
through a side entrance reserved
for the &Mu'tamid himself, into his private
apartments. The governor waited
in person on the &Bab, served His meals,
and provided whatever was required
for His comfort and safety.+F3
+F1 According to "A Traveller's Narrative" (p. 13), the
+F1 &Mu'tamid gave secret orders that when the &Bab reached
+F1 &Murchih-Khar (the second stage out from &Isfahan on
+F1 the north road, distant about 35 miles therefrom), He
+F1 should return to &Isfahan.
+F2 "Thus this room (in which I find myself) which has neither doors nor
+F2 definite limits, is today the highest of the dwellings of Paradise, for the
+F2 Tree of Truth lives herein. It would seem that all the atoms of the room,
+F2 all sing in one voice, `In truth, I am God! There is no other God beside
+F2 Me, the Lord of all things.' And they sing above all the rooms of the
+F2 earth, even above those adorned with mirrors of gold. If, however, the
+F2 Tree of Truth abides in one of these ornamented rooms, then the atoms of
+F2 their mirrors sing that song as did and do the atoms of the mirrors of the
+F2 Palace &Sadri, for in the days of &Sad (&Isfahan) he abided therein."
+F2 ("Le &Bayan Persan," vol. 1, p. 128.)
+F3 According to "A Traveller's Narrative," p. 13, the &Bab remained four
+F3 months in that house.
+P212
Meanwhile the wildest conjectures obtained currency in
the city regarding the journey of the &Bab to &Tihran, the sufferings
which He was made to endure on His way to the
capital, the verdict which had been pronounced against Him,
and the penalty which He had suffered. These rumours
greatly distressed the believers who were residing in &Isfahan.
The &Mu'tamid, who was well aware of their grief and anxiety,
interceded with the &Bab in their behalf and begged to be
allowed to introduce them into His presence. The &Bab addressed
a few words in His own handwriting to &Mulla &Abdu'l-Karim-i-Qazvini,
who had taken up his quarters in the
madrisih of &Nim-Avard, and instructed the &Mu'tamid to
send it to him by a trusted messenger. An hour later, &Mulla
&Abdu'l-Karim was ushered into the presence of the &Bab.
Of his arrival no one except the &Mu'tamid was informed.
He received from his Master some of His writings, and was
instructed to transcribe them in collaboration with Siyyid
&Husayn-i-Yazdi and &Shaykh &Hasan-i-Zunuzi. To these he
soon returned, bearing the welcome news of the &Bab's well-being
and safety. Of all the believers residing in &Isfahan,
these three alone were allowed to see Him.
One day, while seated with the &Bab in his private garden
within the courtyard of his house, the &Mu'tamid, taking his
Guest into his confidence, addressed Him in these words:
"The almighty Giver has endowed me with great riches.+F1 I
know not how best to use them. Now that I have, by the
aid of God, been led to recognise this Revelation, it is my
ardent desire to consecrate all my possessions to the furtherance
of its interests and the spread of its fame. It is my
intention to proceed, by Your leave, to &Tihran, and to do
my best to win to this Cause &Muhammad &Shah, whose confidence
in me is firm and unshaken. I am certain that he
will eagerly embrace it, and will arise to promote it far and
wide. I will also endeavour to induce the &Shah to dismiss
the profligate &Haji &Mirza &Aqasi, the folly of whose administration
has well-nigh brought this land to the verge of ruin.
Next, I will strive to obtain for You the hand of one of the
+F1 "On the fourth of March, 1847, Monsieur de Bonniere wrote to the Secretary
+F1 of Foreign Affairs of France: `&Mu'tamidu'd-Dawlih, governor of &Isfahan,
+F1 has just died leaving a fortune appraised at forty million francs.'"
+F1 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 242, note 192.)
+P213
sisters of the &Shah, and will myself undertake the preparation
of Your nuptials. Finally, I hope to be enabled to
incline the hearts of the rulers and kings of the earth to this
most wondrous Cause and to extirpate every lingering trace
of that corrupt ecclesiastical hierarchy that has stained the
fair name of &Islam." "May God requite you for your noble
intentions," the &Bab replied. "So lofty a purpose is to Me
even more precious than the act itself. Your days and Mine
are numbered, however; they are too short to enable Me to
witness, and allow you to achieve, the realisation of your
hopes. Not by the means which you fondly imagine will an
almighty Providence accomplish the triumph of His Faith.
Through the poor and lowly of this land, by the blood which
these shall have shed in His path, will the omnipotent Sovereign
ensure the preservation and consolidate the foundation
of His Cause. That same God will, in the world to come,
place upon your head the crown of immortal glory, and will
shower upon you His inestimable blessings. Of the span of
your earthly life there remain only three months and nine
days, after which you shall, with faith and certitude, hasten
to your eternal abode." The &Mu'tamid greatly rejoiced at
these words. Resigned to the will of God, he prepared
himself for the departure which the words of the &Bab had
so clearly foreshadowed. He wrote his testament, settled
his private affairs, and bequeathed whatever he possessed
to the &Bab. Immediately after his death, however, his
nephew, the rapacious &Gurgin &Khan, discovered and destroyed
his will, seized his property, and contemptuously
ignored his wishes.
As the days of his earthly life were drawing to a close,
the &Mu'tamid increasingly sought the presence of the &Bab,
and, in his hours of intimate fellowship with Him, obtained
a deeper realisation of the spirit which animated His Faith.
"As the hour of my departure approaches," he one day told
the &Bab, "I feel an undefinable joy pervading my soul. But
I am apprehensive for You, I tremble at the thought of
being compelled to leave You to the mercy of so ruthless a
successor as &Gurgin &Khan. He will, no doubt, discover
Your presence in this home, and will, I fear, grievously ill-treat
You." "Fear not," remonstrated the &Bab; "I have
+P214
committed Myself into the hands of God. My trust is in
Him. Such is the power which He has bestowed upon Me
that if it be My wish, I can convert these very stones into
gems of inestimable value, and can instil into the heart of
the most wicked criminal the loftiest conceptions of uprightness
and duty. Of My own will have I chosen to be afflicted
by My enemies, `that God might accomplish the thing destined
to be done.'"+F1 As those precious hours flew by, a
sense of overpowering devotion, of increased consciousness of
nearness to God, filled the heart of the &Mu'tamid. In his
eyes the world's pomp and pageantry melted away into insignificance
when brought face to face with the eternal realities
enshrined in the Revelation of the &Bab. His vision of its
glories, its infinite potentialities, its incalculable blessings
grew in vividness as he increasingly realised the vanity of
earthly ambition and the limitations of human endeavour.
He continued to ponder these thoughts in his heart, until
the time when a slight attack of fever, which lasted but one
night, suddenly terminated his life. Serene and confident,
he winged his flight to the Great Beyond.+F2
As the life of the &Mu'tamid was approaching its end, the
&Bab summoned to His presence Siyyid &Husayn-i-Yazdi and
&Mulla &Abdu'l-Karim, acquainted them with the nature of
His prediction to His host, and bade them tell the believers
who had gathered in the city, to scatter throughout &Kashan,
Qum, and &Tihran, and await whatever Providence, in His
wisdom, might choose to decree.
A few days after the death of the &Mu'tamid, a certain
person who was aware of the design which he had conceived
and carried out for the protection of the &Bab, informed his
successor, &Gurgin &Khan,+F3 of the actual residence of the &Bab
in the &Imarat-i-Khurshid, and described to him the honours
which his predecessor had lavished upon his Guest in the
privacy of his own home. On the receipt of this unexpected
intelligence, &Gurgin &Khan despatched his messenger to
&Tihran and instructed him to deliver in person the following
+F1 &Qur'an, 8:42.
+F2 He died, according to E. G. Browne ("A Traveller's Narrative,' Note L, p.
+F2 227), in the month of &Rabi'u'l-Avval of the year 1263 A.H. (Feb.-March,
+F2 1847 A.D.).
+F3 According to "A Traveller's Narrative," p. 13, he was the nephew of the
+F3 &Mu'tamid.
+P215
message to &Muhammad &Shah: "Four months ago it was
generally believed in &Isfahan that, in pursuance of your
Majesty's imperial summons, the &Mu'tamidu'd-Dawlih, my
predecessor, had sent the &Siyyid-i-Bab to the seat of your
Majesty's government. It has now been disclosed that this
same siyyid is actually occupying the &Imarat-i-Khurshid,
the private residence of the &Mu'tamidu'd-Dawlih. It has
been ascertained that my predecessor himself extended the
hospitality of his home to the &Siyyid-i-Bab and sedulously
guarded that secret from both the people and the officials of
this city. Whatever it pleases your Majesty to decree, I
unhesitatingly pledge myself to perform."
The &Shah, who was firmly convinced of the loyalty of
the &Mu'tamid, realised, when he received this message, that
the late governor's sincere intention had been to await a
favourable occasion when he could arrange a meeting between
him and the &Bab, and that his sudden death had interfered
with the execution of that plan. He issued an imperial mandate
summoning the &Bab to the capital. In his written
message to &Gurgin &Khan, the &Shah commanded him to send
the &Bab in disguise, in the company of a mounted escort+F1
headed by &Muhammad &Big-i-Chaparchi,+F2 of the sect of the
&Aliyu'llahi, to &Tihran; to exercise the utmost consideration
towards Him in the course of His journey, and strictly to
maintain the secrecy of His departure.+F3
&Gurgin &Khan went immediately to the &Bab and delivered
into His hands the written mandate of the sovereign. He
then summoned &Muhammad Big, conveyed to him the behests
of &Muhammad &Shah, and ordered him to undertake
immediate preparations for the journey. "Beware," he
warned him, "lest anyone discover his identity or suspect
the nature of your mission. No one but you, not even the
members of his escort, should be allowed to recognise him.
Should anyone question you concerning him, say that he is
+F1 According to "A Traveller's Narrative," p. 14, the members of the escort
+F1 were &Nusayri horsemen. See note 1, p. 14.
+F2 &Chaparchi means "courier."
+F3 "The &Shah, whimsical and fickle, forgetting that he had, a short time
+F3 before, ordered the murder of the Reformer, felt the desire of seeing, at
+F3 last, the man who aroused such universal interest; he therefore gave the
+F3 order to &Gurgin &Khan to send the &Bab to him in &Tihran." (A. L. M.
+F3 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 242.)
+P216
a merchant whom we have been instructed to conduct to the
capital and of whose identity we are completely ignorant."
Soon after midnight, the &Bab, in accordance with those instructions,
set out from the city and proceeded in the direction of &Tihran.
+P217
CHAPTER XI
THE &BAB'S STAY IN &KASHAN
ON THE eve of the &Bab's arrival at &Kashan, &Haji
&Mirza &Jani, surnamed Parpa, a noted resident of
that city, dreamed that he was standing at a late
hour in the afternoon at the gate of &Attar, one
of the gates of the city, when his eyes suddenly beheld the
&Bab on horseback wearing, instead of His customary turban,
the &kulah+F1 usually worn by the merchants of Persia. Before
Him, as well as behind Him, marched a number of horsemen
into whose custody He seemed to have been delivered. As
they approached the gate, the &Bab saluted him and said:
"&Haji &Mirza &Jani, We are to be your Guest for three nights.
Prepare yourself to receive Us."
When he awoke, the vividness of his dream convinced
him of the reality of his vision. This unexpected apparition
constituted in his eyes a providential warning which he felt
it his duty to heed and observe. He accordingly set out
to prepare his house for the reception of the Visitor, and to
provide whatever seemed necessary for His comfort. As soon
as he had completed the preliminary arrangements for the
banquet which he had decided to offer the &Bab that night,
&Haji &Mirza &Jani proceeded to the gate of &Attar, and there
waited for the signs of the &Bab's expected arrival. At the
appointed hour, as he was scanning the horizon, he descried
in the distance what seemed to him a company of horsemen
+F1 See Glossary.
+P218
approaching the gate of the city. As he hastened to meet
them, his eyes recognised the &Bab surrounded by His escort
dressed in the same clothes and wearing the same expression
as he had seen the night before in his dream. &Haji &Mirza
&Jani joyously approached Him and bent to kiss His stirrups.
The &Bab prevented him, saying: "We are to be your Guest
for three nights. To-morrow is the day of &Naw-Ruz; we
shall celebrate it together in your home." &Muhammad Big,
who had been riding close to the &Bab, thought Him to be
an intimate acquaintance of &Haji &Mirza &Jani. Turning to
him, he said: "I am ready to abide by whatever is the desire
of the &Siyyid-i-Bab. I would ask you, however, to obtain
the approval of my colleague who shares with me the charge
of conducting the &Siyyid-i-Bab to &Tihran." &Haji &Mirza &Jani
submitted his request and was met with a flat refusal. "I
decline your suggestion," he was told. "I have been most
emphatically instructed not to allow this youth to enter any
city until his arrival at the capital. I have been particularly
commanded to spend the night outside the gate of the city,
+P219
to break my march at the hour of sunset, and to resume it
the next day at the hour of dawn. I cannot depart from the
orders that have been given to me." This gave rise to a
heated altercation which was eventually settled in favour of
&Muhammad Big, who succeeded in inducing his opponent to
deliver the &Bab into the custody of &Haji &Mirza &Jani with the
express understanding that on the third morning he should
safely deliver back his Guest into their hands. &Haji &Mirza
&Jani, who had intended to invite to his home the entire
escort of the &Bab, was advised by Him to abandon this
intention. "No one but you," He urged, "should accompany
Me to your home." &Haji &Mirza &Jani requested to be allowed
to defray the expense of the horsemen's three days' stay in
&Kashan. "It is unnecessary," observed the &Bab; "but for
My will, nothing whatever could have induced them to deliver
Me into your hands. All things lie prisoned within
the grasp of His might. Nothing is impossible to Him. He
removes every difficulty and surmounts every obstacle."
The horsemen were lodged in a caravanserai in the immediate
neighbourhood of the gate of the city. &Muhammad Big,
following the instructions of the &Bab, accompanied Him
until they drew near the house of &Haji &Mirza &Jani. Having
ascertained the actual situation of the house, he returned
and joined his companions.
The night the &Bab arrived at &Kashan coincided with the
eve preceding the third &Naw-Ruz, after the declaration of
His Mission, which fell on the second day of the month of
&Rabi'u'th-Thani, in the year 1263 A.H.+F1 On that same night,
Siyyid &Husayn-i-Yazdi, who had previously, in accordance
with the directions of the &Bab, come to &Kashan, was invited
to the house of &Haji &Mirza &Jani and introduced into the
presence of his Master. The &Bab was dictating to him a
Tablet in honour of His host, when a friend of the latter, a
certain Siyyid &Abdu'l-Baqi, who was noted in &Kashan for
his learning, arrived. The &Bab invited him to enter, permitted
him to hear the verses which He was revealing, but
refused to disclose His identity. In the concluding passages
of the Tablet which He was addressing to &Haji &Mirza &Jani,
He prayed in his behalf, supplicated the Almighty to illumine
+F1 1847 A.D.
+P220
[Illustrations: VIEWS OF THE HOUSE OF &HAJI &MIRZA &JANI IN &KASHAN, SHOWING
THE ROOM WHERE THE &BAB STAYED]
+P221
his heart with the light of Divine knowledge, and to unloose
his tongue for the service and proclamation of His Cause.
Unschooled and unlettered though he was, &Haji &Mirza &Jani
was able, by virtue of this prayer, to impress with his speech
even the most accomplished divine of &Kashan. He became
endowed with such power that he was able to silence every
idle pretender who dared to challenge the precepts of his
Faith. Even the haughty and imperious &Mulla &Ja'far-i-Naraqi
was unable, despite his consummate eloquence, to
resist the force of his argument, and was compelled to acknowledge
outwardly the merits of the Cause of his adversary,
though at heart he refused to believe in its truth.
Siyyid &Abdu'l-Baqi sat and listened to the &Bab. He
heard His voice, watched His movements, looked upon the
expression of His face, and noted the words which streamed
unceasingly from His lips, and yet failed to be moved by
their majesty and power. Wrapt in the veils of his own idle
fancy and learning, he was powerless to appreciate the meaning
of the utterances of the &Bab. He did not even trouble
to enquire the name or the character of the Guest into whose
presence he had been introduced. Unmoved by the things
he had heard and seen, he retired from that presence, unaware
of the unique opportunity which, through his apathy, he had
irretrievably lost. A few days later, when informed of the
name of the Youth whom he had treated with such careless
indifference, he was filled with chagrin and remorse. It was
too late, however, for him to seek His presence and atone
for his conduct, for the &Bab had already departed from
&Kashan. In his grief, he renounced the society of his fellowmen,
and led, to the end of his days, a life of unrelieved
seclusion.
Among those who were privileged to meet the &Bab in the
home of &Haji &Mirza &Jani was a man named &Mihdi, who was
destined at a later time, in the year 1268 A.H.,+F1 to suffer
martyrdom in &Tihran. He and a few others were, during
those three days, affectionately entertained by &Haji &Mirza
&Jani, whose lavish hospitality earned him the praise and
commendation of his Master. To even the members of the
&Bab's escort he extended the same loving-kindness, and, by
+F1 1851-2 A.D.
+P222
his liberality and charm of manner, won their lasting gratitude.
On the morning of the second day after &Naw-Ruz, he,
mindful of his pledge, delivered the Prisoner into their hands,
and, with a heart overflowing with grief, bade Him a last
and touching farewell.
+P223
CHAPTER XII
THE &BAB'S JOURNEY FROM &KASHAN TO &TABRIZ
ATTENDED by His escort, the &Bab proceeded in
the direction of Qum.+F1 His alluring charm, combined
with a compelling dignity and unfailing
benevolence, had, by this time, completely disarmed
and transformed His guards. They seemed to have
abdicated all their rights and duties and to have resigned
themselves to His will and pleasure. In their eagerness to
+F1 The site of the second most sacred shrine in Persia, and the burial-place
+F1 of many of her kings, among them &Fath-'Ali and &Muhammad &Shah.
+P224
serve and please Him, they, one day, remarked: "We are
strictly forbidden by the government to allow You to enter
the city of Qum, and have been ordered to proceed by an
unfrequented route directly to &Tihran. We have been particularly
directed to keep away from the &Haram-i-Ma'sumih,+F1
that inviolable sanctuary under whose shelter the most
notorious criminals are immune from arrest. We are ready,
however, to ignore utterly for Your sake whatever instructions
we have received. If it be Your wish, we shall unhesitatingly
conduct You through the streets of Qum and enable
You to visit its holy shrine." "`The heart of the true believer
is the throne of God,'" observed the &Bab. "He who
is the ark of salvation and the Almighty's impregnable stronghold
is now journeying with you through this wilderness. I
prefer the way of the country rather than to enter this unholy
city. The immaculate one whose remains are interred within
this shrine, her brother, and her illustrious ancestors no doubt
bewail the plight of this wicked people. With their lips they
pay homage to her; by their acts they heap dishonour upon
her name. Outwardly they serve and reverence her shrine;
inwardly they disgrace her dignity."
Such lofty sentiments had instilled such confidence in the
hearts of those who accompanied the &Bab that had He at
any time chosen to turn away suddenly and leave them, no
one among His guards would have felt in the least perturbed
or would have attempted to pursue Him. Proceeding by a
route that skirted the northern end of the city of Qum, they
halted at the village of &Qumrud, which was owned by a
relative of &Muhammad Big, and the inhabitants of which all
belonged to the sect of the &Aliyu'llahi. At the invitation
of the headman of the village, the &Bab tarried one night in
that place and was touched by the warmth and spontaneity
of the reception which those simple folk had accorded Him.
Ere He resumed His journey, He invoked the blessings of
+F1 "At Qum are deposited the remains of his [&Imam &Rida's] sister,
+F1 &Fatimiy-i-Ma'sumih, i.e. the Immaculate, who, according to one account,
+F1 lived and died here, having fled from &Baghdad to escape the persecution of
+F1 the &Khalifs; according to another, sickened and died at Qum, on her way to
+F1 see her brother at &Tus. He, for his part, is believed by the pious
+F1 &Shi'ahs to return the compliment by paying her a visit every Friday from
+F1 his shrine at &Mashhad." Lord Curzon's "Persia and the Persian Question,"
+F1 vol. 2, p. 8.)
+P225
the Almighty in their behalf and cheered their hearts with
assurances of His appreciation and love.
After a march of two days from that village, they arrived,
on the afternoon of the eighth day after &Naw-Ruz, at the
fortress of &Kinar-Gird,+F1 which lies six farsangs to the south
of &Tihran. They were planning to reach the capital on the
+F1 A station on the old &Tsfahan road, distant about 28 miles from &Tihran.
+F1 ("A Traveller's Narrative," p. 14, note 2.)
+P226
ensuing day, and had decided to spend the night in the neighbourhood
of that fortress, when a messenger unexpectedly
arrived from &Tihran, bearing a written order from &Haji &Mirza
&Aqasi to &Muhammad Big. That message instructed him to
proceed immediately with the &Bab to the village of Kulayn,+F1
where &Shaykh-i-Kulayni, &Muhammad-ibn-i-Ya'qub, the author
of the &Usul-i-Kafi, who was born in that place, had
been laid to rest with his father, and whose shrines are greatly
+F1 See "A Traveller's Narrative," p. 14, note 3.
+P227
honoured by the people of that neighbourhood.+F1 &Muhammad
Big was commanded, in view of the unsuitability of the
houses in that village, to pitch a special tent for the &Bab
and keep the escort in its neighbourhood pending the receipt
of further instructions. On the morning of the ninth day
after &Naw-Ruz, the eleventh day of the month of &Rabi'u'th-Thani,
in the year 1263 A.H.,+F2 in the immediate vicinity of
that village, which belonged to &Haji &Mirza &Aqasi, a tent
which had served for his own use whenever he visited that
place was erected for the &Bab, on the slopes of a hill pleasantly
situated amid wide stretches of orchards and smiling
meadows. The peacefulness of that spot, the luxuriance of
its vegetation, and the unceasing murmur of its streams
greatly pleased the &Bab. He was joined two days after by
Siyyid &Husayn-i-Yazdi, Siyyid &Hasan, his brother; &Mulla
&Abdu'l-Karim, and &Shaykh &Hasan-i-Zunuzi, all of whom
were invited to lodge in the immediate surroundings of His
tent. On the fourteenth day of the month of &Rabi'u'th-Thani,+F3
the twelfth day after &Naw-Ruz, &Mulla &Mihdiy-i-Khu'i
and &Mulla &Muhammad-Mihdiy-i-Kandi arrived from
&Tihran. The latter, who had been closely associated with
&Baha'u'llah in &Tihran, had been commissioned by Him to
present to the &Bab a sealed letter together with certain gifts
which, as soon as they were delivered into His hands, provoked
in His soul sentiments of unusual delight. His face
glowed with joy as He overwhelmed the bearer with marks
of His gratitude and favour.
That message, received at an hour of uncertainty and
suspense, imparted solace and strength to the &Bab. It dispelled
the gloom that had settled upon His heart, and imbued
His soul with the certainty of victory. The sadness which
had long lingered upon His face, and which the perils of His
captivity had served to aggravate, visibly diminished. He
no longer shed those tears of anguish which had streamed
so profusely from His eyes ever since the days of His arrest
and departure from &Shiraz. The cry "Beloved, My Well-Beloved,"
+F1 "As the order of the prime minister &Haji &Mirza &Aqasi became generally
+F1 known, it was impossible to carry it out. From &Isfahan to &Tihran,
+F1 everyone spoke of the iniquity of the clergy and of the government towards
+F1 the &Bab; everywhere the people muttered and exclaimed against such an
+F1 injustice." (Journal Asiatique, 1866, tome 7, p. 355.)
+F2 March 29, 1847 A.D.
+F3 April 1, 1847 A.D.
+P228
which in His bitter grief and loneliness He was
wont to utter, gave way to expressions of thanksgiving and
praise, of hope and triumph. The exultation which glowed
upon His face never forsook Him until the day when the
news of the great disaster which befell the heroes of &Shaykh
&Tabarsi again beclouded the radiance of His countenance
and dimmed the joy of His heart.
I have heard &Mulla &Abdu'l-Karim recount the following
incident: "My companions and I were fast asleep in the
vicinity of the tent of the &Bab when the trampling of horsemen
suddenly awakened us. We were soon informed that
the tent of the &Bab was vacant and that those who had
gone out in search of Him had failed to find Him. We heard
&Muhammad Big remonstrate with the guards. `Why feel
disturbed?' he pleaded. `Are not His magnanimity and
nobleness of soul sufficiently established in your eyes to
convince you that He will never, for the sake of His own
safety, consent to involve others in embarrassment? He, no
doubt, must have retired, in the silence of this moonlit night,
to a place where He can seek undisturbed communion with
God. He will unquestionably return to His tent. He will
never desert us.' In his eagerness to reassure his colleagues,
&Muhammad Big set out on foot along the road leading to
&Tihran. I, too, with my companions, followed him. Shortly
after, the rest of the guards were seen, each on horseback,
marching behind us. We had covered about a &maydan+F1
when, by the dim light of the early dawn, we discerned in
the distance the lonely figure of the &Bab. He was coming
towards us from the direction of &Tihran. `Did you believe
Me to have escaped?' were His words to &Muhammad Big
as He approached him. `Far be it from me,' was the instant
reply as he flung himself at the feet of the &Bab, `to entertain
such thoughts.' &Muhammad Big was too much awed by the
serene majesty which that radiant face revealed that morning
to venture any further remark. A look of confidence
had settled upon His countenance, His words were invested
with such transcendent power, that a feeling of profound
reverence wrapped our very souls. No one dared to question
Him as to the cause of so remarkable a change in His speech
+F1 See Glossary.
+P229
and demeanour. Nor did He Himself choose to allay our
curiosity and wonder."
For a fortnight+F1 the &Bab tarried in that spot. The tranquillity
which He enjoyed amidst those lovely surroundings
was rudely disturbed by the receipt of a letter which &Muhammad
&Shah+F2 himself addressed to the &Bab and which was
+F1 According to "A Traveller's Narrative" (p. 14), the &Bab remained in the
+F1 village of Kulayn for a period of twenty days.
+F2 "&Muhammad &Shah," writes Gobineau, "was a prince of peculiar
+F2 temperament, a type often seen in Asia but not often discovered or
+F2 understood by Europeans. Although he reigned during a period when
+F2 political practices were rather harsh, he was kind and patient and his
+F2 tolerance extended even to the discords of his harem which were of such
+F2 a nature as normally to cause grave annoyance; for, even in the days of
+F2 &Fath-'Ali &Shah, the laisser-aller, the whims and fancies were never
+F2 carried to such an extreme. The following words which our 18th century
+F2 might recognize as its own are attributed to him: `Why are you not more
+F2 discreet, Madam? I do not wish to hinder you from enjoying yourself.'
+F2 "But, in his case, it was not affected indifference, but fatigue and
+F2 boredom. His health had always been wretched; seriously ill with gout, he
+F2 was hardly ever free from pain. His disposition naturally weak, had become
+F2 very melancholy and, as he craved love and could not find it in his family
+F2 either with his wives or children, he had centered all his affection upon
+F2 the aged &Mulla, his tutor. He had made of him his only friend, his
+F2 confidant, then his first and all-powerful minister, even his god! Brought
+F2 up by this idol with very irreverent sentiments toward &Islam, he was
+F2 equally as indifferent toward the dogmas of the Prophet as toward the
+F2 Prophet himself. He cared little for the &Imams and, if he had any regard
+F2 for &Ali, it is because the Persian mind is wont to identify this venerable
+F2 personage with the nation itself.
+F2 "But in brief, &Muhammad &Shah was no better &Muhammadan than he was
+F2 Christian or Jew. He believed that the Divine Essence incarnates Itself in
+F2 the Sages with all Its power, and, as he considered &Haji &Mirza &Aqasi a
+F2 Sage par excellence, he felt certain that he was God and he would piously
+F2 ask him to perform miracles. Often he said to his officers with
+F2 earnestness and conviction, `The &Haji has promised me a miracle for
+F2 tonight, you shall see!' As long as the character of the &Haji was not
+F2 involved, &Muhammad &Shah was completely indifferent regarding the success
+F2 or failure of this or that religious doctrine; he was rather pleased to
+F2 witness the conflict of opinions which were proof to him of the universal
+F2 blindness." (Comte de Gobineau's "Les Religions et les Philosophies dans
+F2 l'Asie Centrale,' pp. 131-132.)
+P230
composed in these terms:+F1 "Much as we desire to meet you,
we find ourself unable, in view of our immediate departure
from our capital, to receive you befittingly in &Tihran. We
have signified our desire that you be conducted to &Mah-Ku,
and have issued the necessary instructions to &Ali &Khan, the
warden of the castle, to treat you with respect and consideration.
It is our hope and intention to summon you to this
place upon our return to the seat of our government, at
+F1 According to "A Traveller's Narrative" (p. 14), the &Bab "forwarded a
+F1 letter to the Royal Presence craving audience to set forth the truth of His
+F1 condition, expecting this to be a means for the attainment of great
+F1 advantages." Regarding this letter, Gobineau writes as follows:
+F1 "&Ali-Muhammad wrote personally to the Court and his letter and the
+F1 accusations of his adversaries all arrived at the same time. Without
+F1 assuming an aggressive attitude toward the king, but trusting on the
+F1 contrary to his authority and justice, he represented to them that the
+F1 depravity of the clergy in Persia had been well known for many years; that
+F1 not only morals were thereby corrupted and the well-being of the nation
+F1 affected, but that religion itself, poisoned by the sins of so many, was
+F1 in great danger and was about to disappear leaving the people in perilous
+F1 darkness.
+F1 "As for himself, called by God, in virtue of a special mission, to
+F1 prevent such an evil, he had already begun to apprise the people of &Fars
+F1 that the true doctrine had made evident and rapid progress; that all its
+F1 adversaries had been confounded and were now powerless and universally
+F1 despised; but that this was only a beginning.
+F1 "The &Bab, confident of the magnanimity of the king, requested the
+F1 permission to come to the capital with his principal disciples and there
+F1 hold conferences with all the &Mullas of the Empire, in the presence of the
+F1 Sovereign, the nobles and the people, convinced that he would shame them by
+F1 exposing their faithlessness. He would accept beforehand the judgment of
+F1 the king and, in case of failure, was ready to sacrifice his head and that
+F1 of each one of his followers." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," p. 124.)
+P231
which time we shall definitely pronounce our judgment. We
trust that we have caused you no disappointment, and that
you will at no time hesitate to inform us in case any grievances
befall you. We fain would hope that you will continue to pray
for our well-being and for the prosperity of our
realm." (Dated &Rabi'u'th-Thani, 1263 A.H.)+F1
&Haji &Mirza &Aqasi+F2 was no doubt responsible for having
induced &Muhammad &Shah to address such a communication
to the &Bab. He was actuated solely by a sense of fear+F3 lest
+F1 March 19-April 17, 1847 A.D.
+F2 According to &Hidayat in the "&Majma'u'l-Fusaha'," the name of &Haji
+F2 &Mirza &Aqasi was &Abbas-'Ali. He was the son of &Mirza Muslim, one of
+F2 the well-known divines of &Iravan. His son, &Abbas-'Ali, was a pupil,
+F2 while in &Karbila, of &Fahkru'd-Din &Abdu's-Samad-i-Hamadani. From
+F2 &Karbila he proceeded to &Hamadan, visited &Adhirbayjan, and from there
+F2 undertook a pilgrimage to Mecca. Returning, in circumstances of extreme
+F2 poverty, to &Adhirbayjan, he succeeded in gradually improving his position,
+F2 and was made the tutor of the children of &Mirza &Musa &Khan, the brother
+F2 of the late &Mirza &Abu'l-Qasim, the &Qa'im-Maqam. &Muhammad &Mirza, to
+F2 whom he had announced his eventual accession to the throne of Persia, was
+F2 greatly devoted to him. He eventually was appointed his prime minister,
+F2 and retired after the death of the monarch to &Karbila, where he died in
+F2 &Ramadan, 1265 A.H. (Notes of &Mirza &Abu'l-Fadl.)
+F2 According to &Haji &Mu'inu's-Saltanih's narrative (p. 220), &Haji &Mirza
+F2 &Aqasi was born in &Mah-Ku, where his parents had been residing after their
+F2 departure from &Iravan, in the Caucasus. "&Haji &Mirza &Aqasi, native of
+F2 &Iravan, attained unlimited influence over his weak-minded master, formerly
+F2 his tutor, and professed &Sufi doctrine. A quizzical old gentleman, with a
+F2 long nose, whose countenance betokened the oddity and self-sufficiency of
+F2 his character." (C. R. Markham's "A General Sketch of the History of
+F2 Persia" p. 473.)
+F2 "As for the &Haji, he was a very special kind of god. It was not
+F2 absolutely certain that he did himself believe that of which the &Shah was
+F2 convinced. In any case, he preferred the same general principles as the
+F2 King and he had taught them to him in good faith. He could nevertheless be
+F2 a buffoon; jesting was the policy, the rule of his conduct and of his
+F2 life. He pretended to take nothing seriously, not even himself.
+F2 "`I am not a prime minister,' he often said, especially to those whom he
+F2 mistreated; `I am an old &Mulla of humble birth and without merit and, if I
+F2 find myself in this high office, it is because it is the wish of the
+F2 King.'
+F2 "He never referred to his sons without calling them `sons of hussies and
+F2 sons of dogs.' It is in these terms that he enquired of them or sent them
+F2 orders by his officers, when they were away. His greatest delight was to
+F2 pass in review units of cavalry in which he would assemble, in their most
+F2 gorgeous trappings, all the nomad &Khans of Persia. When these warlike
+F2 tribes were gathered in the valley, the &Haji would appear, dressed like a
+F2 beggar, with a threadbare and shapeless cap, a sword dangling awkwardly at
+F2 his side and riding a small donkey. Then he would draw up the horsemen
+F2 about him, call them fools, make fun of their attire, show their
+F2 worthlessness, and then send them home with presents; for his sarcasm was
+F2 always tempered with generosity." (Comte de Gobineau's "Les Religions et
+F2 les Philosophies dans l'Asie Centrale," pp. 132-133.)
+F3 "An anecdote shows the real motive of the prime minister in the
+F3 suggestions he made to the &Shah concerning the &Bab. The Prince &Farhad
+F3 &Mirza, still young, was the pupil of &Haji &Mirza &Aqasi. The latter
+F3 related the following story:
+F3 "When His Majesty, after consulting the prime minister, had written to
+F3 the &Bab to betake himself to &Mah-Ku, we went with &Haji &Mirza &Aqasi to
+F3 spend a few days at &Yaft-Abad, in the neighborhood of &Tihran, in the park
+F3 which he had created there. I was very desirous of questioning my master
+F3 regarding the recent happenings but I feared to do so publicly. One day,
+F3 while I was walking with him in the garden and he was in a good humor, I
+F3 made bold to ask him: "&Haji, why have you sent the &Bab to &Mah-Ku?" He
+F3 replied,--"You are still too young to understand certain things, but know
+F3 that had he come to &Tihran. you and I would not be, at this moment,
+F3 walking free from care in this cool shade."'" (A. L. M. Nicolas' "Siyyid
+F3 &Ali-Muhammad dit le &Bab," pp. 243-244)
+F3 According to &Haji &Mu'inu's-Saltanih's narrative (p. 129), the chief
+F3 motive which actuated &Haji &Mirza &Aqasi to urge &Muhammad &Shah to order
+F3 the banishment of the &Bab to &Adhirbayjan was the fear lest the promise
+F3 which the &Bab had given to the sovereign that He would cure him of his
+F3 illness, were he to allow Him to be received in &Tihran, should be
+F3 fulfilled. He felt sure that should the &Bab be able to effect such a
+F3 cure, the &Shah would fall under the influence of his Prisoner and would
+F3 cease to confer upon his prime minister the honours and benefits which he
+F3 exclusively enjoyed.
+P232
the contemplated interview should rob him of his position
of unquestioned pre-eminence in the affairs of the State and
should lead eventually to his overthrow from power. He
entertained no feelings of malice or resentment toward the
&Bab. He finally succeeded+F1 in persuading his sovereign to
transfer so dreaded an opponent to a remote and sequestered
corner of his realm, and was thus able to relieve his mind
of a thought that continually obsessed him.+F2 How stupendous
was his mistake, how grievous his blunder! Little did he
realise, at that moment, that by his incessant intrigues he
was withholding from his king and country the incomparable
benefits of a Divine Revelation which alone had the power
to deliver the land from the appalling state of degradation
into which it had fallen. By his act that short-sighted minister
did not only withhold from &Muhammad &Shah the supreme
instrument with which he could have rehabilitated a fast-declining
empire, but also deprived him of that spiritual
Agency which could have enabled him to establish his undisputed
ascendancy over the peoples and nations of the earth.
By his folly, his extravagance and perfidious counsels, he
undermined the foundations of the State, lowered its prestige,
sapped the loyalty of his subjects, and plunged them into
+F1 According to &Mirza &Abu'l-Fadl, &Haji &Mirza &Aqasi sought, by his
+F1 reference to the rebellion of &Muhammad &Hasan &Khan, the &Salar, in
+F1 &Khurasan, and the revolt of &Aqa &Khan-i-Isma'ili, in &Kirman, to induce
+F1 the sovereign to abandon the project of summoning the &Bab to the capital,
+F1 and to send Him instead to the remote province of &Adhirbayjan.
+F2 "Nevertheless, on this occasion, his expectations did not materialize.
+F2 Fearing that the presence of the &Bab in &Tihran would occasion new
+F2 disturbances (there were plenty of them due to his whims and his poor
+F2 administration), he altered his plans and the escort, charged to take the
+F2 &Bab from &Isfahan to &Tihran, received, when about thirty kilometers from
+F2 the city, the order to take the prisoner directly to &Mah-Ku. This town,
+F2 in the mind of the prime minister, would offer nothing to the impostor
+F2 because its inhabitants, out of gratitude for the favors and protection
+F2 they had received from him, would take steps to suppress any disturbances
+F2 which might break out." (Journal Asiatique, 1866, tome 7, p. 356.)
+P233
an abyss of misery.+F1 Incapable of being admonished by the
example of his predecessors, he contemptuously ignored the
demands and interests of the people, pursued, with unremitting
zeal, his designs for personal aggrandisement, and by
his profligacy and extravagance involved his country in
ruinous wars with its neighbours. &Sa'd-i-Ma'adh, who was
neither of royal blood nor invested with authority, attained,
through the uprightness of his conduct and his unsparing
+F1 "The state of Persia, however, was not satisfactory; for &Haji &Mirza
+F1 &Aqasi, who had been its virtual ruler for thirteen years, `was utterly
+F1 ignorant of statesmanship or of military science, yet too vain to receive
+F1 instruction and too jealous to admit of a coadjutor; brutal in his
+F1 language; insolent in his demeanour; indolent in his habits; he brought the
+F1 exchequer to the verge of bankruptcy and the country to the brink of
+F1 revolution. The pay of the army was generally from three to five years in
+F1 arrears. `The cavalry of the tribes was a almost annihilated.' Such--to
+F1 adopt the weighty words of Rawlinson--was the condition of Persia in the
+F1 middle of the nineteenth century." (P. M. Sykes' "A History of Persia,"
+F1 vol. 2, pp. 439-40.)
+P234
devotion to the Cause of &Muhammad, so exalted a station
that to the present day the chiefs and rulers of &Islam have
continued to reverence his memory and to praise his virtues;
whereas Buzurg-Mihr, the ablest, the wisest and most experienced
administrator among the &vazirs of &Nushiravan-i-'Adil,
in spite of his commanding position, eventually was
publicly disgraced, was thrown into a pit, and became the
object of the contempt and the ridicule of the people. He
bewailed his plight and wept so bitterly that he finally lost
his sight. Neither the example of the former nor the fate
of the latter seemed to have awakened that self-confident
minister to the perils of his own position. He persisted in
his thoughts until he too forfeited his rank, lost his riches,+F1
and sank into abasement and shame. The numerous properties
which he forcibly seized from the humble and law-abiding
subjects of the &Shah, the costly furnitures with
which he embellished them, the vast expenditures of labour
and treasure which he ordered for their improvement--all
were irretrievably lost two years after he had issued his
decree condemning the &Bab to a cruel incarceration in the
inhospitable mountains of &Adhirbayjan. All his possessions
were confiscated by the State. He himself was disgraced by
his sovereign, was ignominiously expelled from &Tihran, and
fell a prey to disease and poverty. Bereft of hope and sunk
in misery, he languished in &Karbila until the hour of his
death.+F2
+F1 "&Haji &Mirza &Aqasi, the half crazy old Prime Minister, had the whole
+F1 administration in his hands, and obtained complete control over the &Shah.
+F1 The misgovernment of the country grew worse and worse, while the people
+F1 starved, and cursed the &Qajar dynasty.... The condition of the province
+F1 was deplorable and every man with any pretension to talent or patriotism
+F1 was driven into exile by the old haji, who was sedulously collecting wealth
+F1 for himself at &Tihran, at the expense of the wretched country. The
+F1 governorships of provinces were sold to the highest bidders, who oppressed
+F1 the people in a fearful manner." (C. R. Markham's "A General Sketch of the
+F1 History of Persia," pp. 486-7.)
+F2 Gobineau writes regarding his fall: "&Haji &Mirza &Aqasi, robbed of the
+F2 power which he had constantly ridiculed, had retired to &Karbila and he
+F2 spent his remaining days playing tricks on the &Mullas and scoffing even at
+F2 the holy martyrs." ("Les Religions et les Philosophies dans l'Asie
+F2 Centrale," p. 160.)
+F2 "This shrewd man had gained such power over the late &Shah that one could
+F2 truly say that the minister was the real sovereign; he could not therefore
+F2 survive the loss of his good fortune. At the death of &Muhammad &Shah, he
+F2 had disappeared and had gone to &Karbila where, under the protection of the
+F2 sainted &Imam, even a state criminal could find an inviolable asylum. He
+F2 was soon overcome by gnawing grief which, more than his remorse; shortened
+F2 his life." (Journal Asiatique, 1866, tome 7, pp. 367-368.)
+P235
The &Bab was accordingly ordered to proceed to &Tabriz.+F1
The same escort, under the command of &Muhammad Big,
attended Him on His journey to the northwestern province
of &Adhirbayjan. He was allowed to select one companion
and one attendant from among His followers to be with Him
during His sojourn in that province. He selected Siyyid
&Husayn-i-Yazdi and Siyyid &Hasan, his brother. He refused
to expend on Himself the funds provided by the government
for the expense of that journey. All the allowances that
were given by the State He bestowed upon the poor and
needy, and devoted to His own private needs the money
which He, as a merchant, had earned in &Bushihr and &Shiraz.
As orders had been given to avoid entering the towns in
the course of the journey to &Tabriz, a number of the believers
of &Qazvin, informed of the approach of their beloved
Leader, set out for the village of &Siyah-Dihan+F2 and were
there able to meet Him.
One of them was &Mulla Iskandar, who had been delegated
by &Hujjat to visit the &Bab in &Shiraz, and to investigate
His Cause. The &Bab commissioned him to deliver the following
message to &Sulayman &Khan-i-Afshar, who was a great
admirer of the late Siyyid &Kazim: "He whose virtues the
late siyyid unceasingly extolled, and to the approach of whose
Revelation he continually alluded, is now revealed. I am
that promised One. Arise and deliver Me from the hand of
the oppressor." When the &Bab entrusted this message to
&Mulla Iskandar, &Sulayman &Khan was in &Zanjan and was
preparing to leave for &Tihran. Within the space of three
days, that message reached him. He failed, however, to
respond to that appeal.
+F1 According to "A Traveller's Narrative" (p. 16), the &Bab "wrote a letter,
+F1 in the course of the journey, to the Prime Minister, saying: `You summoned
+F1 me from &Isfahan to meet the doctors and for the attainment of a decisive
+F1 settlement. What has happened now that this excellent intention has been
+F1 changed for &Mah-Kuh and &Tabriz?'"
+F2 According to Samandar (manuscript, pp. 45), the &Bab tarried in the village
+F2 of &Siyah-Dihan, in the neighbourhood of &Qazvin, on His way to
+F2 &Adhirbayjan. In the course of that journey, He is reported to have
+F2 revealed several Tablets addressed to the leading &ulamas in &Qazvin among
+F2 whom were the following: &Haji &Mulla &Abdu'l-Vahhab, &Haji &Mulla &Salih,
+F2 &Haji &Mulla &Taqi, and &Haji Siyyid &Taqi. These Tablets were conveyed to
+F2 their recipients through &Haji &Mulla &Ahmad-i-Ibdal. Several believers,
+F2 among whom were the two sons of &Haji &Mulla &Abdu'l-Vahhab were able to
+F2 meet the &Bab during the night He spent in that village. It is from this
+F2 village that the &Bab is reported to have addressed His epistle to &Haji
+F2 &Mirza &Aqasi.
+P236
Two days later, a friend of &Mulla Iskandar had acquainted
&Hujjat, who, at the instigation of the &ulamas of &Zanjan, had
been incarcerated in the capital, with the appeal of the &Bab.
&Hujjat immediately instructed the believers of his native
city to undertake whatever preparations were required and
to collect the necessary forces to achieve the deliverance of
their Master. He urged them to proceed with caution and
to attempt, at an appropriate moment, to seize and carry
Him away to whatever place He might desire. These were
shortly joined by a number of believers from &Qazvin
and &Tihran, who set out, according to the directions of &Hujjat,
to execute the plan. They overtook the guards at the hour
of midnight and, finding them fast asleep, approached the
&Bab and begged Him to flee. "The mountains of &Adhirbayjan
too have their claims," was His confident reply as He lovingly
advised them to abandon their project and return to their
homes.+F1
Approaching the gate of &Tabriz, &Muhammad Big, feeling
that the hour of his separation from his Prisoner was at
hand, besought His presence and with tearful eyes begged
Him to overlook his shortcomings and transgressions. "The
journey from &Isfahan," he said, "has been long and arduous.
I have failed to do my duty and to serve You as I ought.
I crave Your forgiveness, and pray You to vouchsafe me
Your blessings." "Be assured," the &Bab replied, "I account
you a member of My fold. They who embrace My Cause
will eternally bless and glorify you, will extol your conduct
and exalt your name."+F2 The rest of the guards followed the
+F1 In the "&Tarikh-i-Jadid," &Muhammad Big is reported to have related the
+F1 following account to &Haji &Mirza &Jani: "So we mounted and rode on till
+F1 we came to a brick caravanserai distant two parsangs from the city. Thence
+F1 we proceeded to &Milan, where many of the inhabitants came to see His
+F1 Holiness, and were filled with wonder at the majesty and dignity of that
+F1 Lord of mankind. In the morning, as we were setting out from &Milan, an
+F1 old woman brought a scald-headed child, whose head was so covered with
+F1 scabs that it was white down to the neck, and entreated His Holiness to
+F1 heal him. The guards would have forbidden her but His Holiness prevented
+F1 them, and called the child to Him. Then He drew a handkerchief over its
+F1 head and repeated certain words; which he had no sooner done than the child
+F1 was healed. And in that place about two hundred persons believed and
+F1 underwent a true and sincere conversion." (Pp. 222-21.)
+F2 &Mirza &Abu'l-Fadl states in his writings that he himself, while in
+F2 &Tihran, met the son of &Muhammad Big, and heard him recount the remarkable
+F2 experiences his father had had in the course of his journey to &Tabriz in
+F2 the company of the &Bab. &Ali-Akbar Big was a fervent believer in the
+F2 Cause of &Baha'u'llah and was known as such by the &Baha'is of Persia.
+P237
example of their chief, implored the blessings of their Prisoner,
kissed His feet, and with tears in their eyes bade Him
a last farewell. To each the &Bab expressed His appreciation
of his devoted attentions and assured him of His prayers in
his behalf. Reluctantly they delivered Him into the hands
of the governor of &Tabriz, the heir to the throne of &Muhammad
&Shah. To those with whom they were subsequently brought
in contact, these devoted attendants of the &Bab and eye-witnesses
of His superhuman wisdom and power, recounted
with awe and admiration the tale of those wonders which they
had seen and heard, and by this means helped to diffuse in
their own way the knowledge of the new Revelation.
The news of the approaching arrival of the &Bab at &Tabriz
bestirred the believers in that city. They all set out to meet
Him, eager to extend to so beloved a Leader their welcome.
The officials of the government into whose custody the &Bab
was to be delivered refused to allow them to draw near and
to receive His blessings. One youth, however, unable to restrain
himself, rushed forth barefooted, through the gate of
the city, and, in his impatience to gaze upon the face of his
Beloved, ran out a distance of half a farsang+F1 towards Him.
As he approached the horsemen who were marching in advance
of the &Bab, he joyously welcomed them and, seizing
+F1 See Glossary.
+P238
the hem of the garment of one among them, devoutly kissed
his stirrups. "Ye are the companions of my Well-Beloved,"
he tearfully exclaimed. "I cherish you as the apple of my
eye." His extraordinary behaviour, the intensity of his emotion,
amazed them. They immediately granted him his
request to attain the presence of his Master. As soon as
his eyes fell upon Him, a cry of exultation broke from his
lips. He fell upon his face and wept profusely. The &Bab
dismounted from His horse, put His arms around him, wiped
away his tears, and soothed the agitation of his heart. Of
all the believers of &Tabriz, that youth alone succeeded in
offering his homage to the &Bab and in being blessed by the
touch of His hand. All the others had perforce to content
themselves with a distant glimpse of their Beloved, and with
that view sought to satisfy their longing.
When the &Bab arrived at &Tabriz, He was conducted to
one of the chief houses in that city, which had been reserved
+P239
for His confinement.+F1 A detachment of the &Nasiri regiment
stood guard at the entrance of His house. With the exception
of Siyyid &Husayn and his brother, neither the public nor
His followers were allowed to meet Him. This same regiment,
which had been recruited from among the inhabitants
of &Khamsih, and upon which special honours had been conferred,
was subsequently chosen to discharge the volley that
caused His death. The circumstances of His arrival had
stirred the people in &Tabriz profoundly. A tumultuous concourse
of people had gathered to witness His entry into the
city.+F2 Some were impelled by curiosity, others were earnestly
desirous of ascertaining the veracity of the wild reports that
were current about Him, and still others were moved by
their faith and devotion to attain His presence and to assure
Him of their loyalty. As He walked along the streets, the
acclamations of the multitude resounded on every side. The
great majority of the people who beheld His face greeted
Him with the shout of "&Allah-u-Akbar,"+F3 others loudly
glorified and cheered Him, a few invoked upon Him the
blessings of the Almighty, others were seen to kiss reverently
the dust of His footsteps. Such was the clamour which His
arrival had raised that a crier was ordered to warn the populace
of the danger that awaited those who ventured to seek
His presence. "Whosoever shall make any attempt to approach
the &Siyyid-i-Bab," went forth the cry, "or seek to
meet him, all his possessions shall forthwith be seized and
he himself condemned to perpetual imprisonment."
On the day after the &Bab's arrival, &Haji
&Muhammad-Taqiy-i-Milani, a noted merchant of the city, ventured,
together with &Haji &Ali-'Askar, to interview the &Bab. They
were warned by their friends and well-wishers that by such
an attempt they would not only be risking the loss of their
+F1 According to "A Traveller's Narrative" (p. 16), the &Bab remained forty
+F1 days in &Tabriz. According to &Haji &Mu'inu's-Saltanih's manuscript
+F1 (p. 138), the &Bab spent the first night, on His arrival in &Tabriz, in the
+F1 home of &Muhammad Big. From there He was transferred to a room in the
+F1 Citadel (the Ark) which adjoined the &Masjid-i-'Ali &Shah.
+F2 "The success of this energetic man, &Mulla &Yusuf-i-Ardibili, was so great
+F2 and so swift that, at the very gates of Tauris (&Tabriz), the inhabitants
+F2 of this populous village acknowledged him as their leader and took the name
+F2 of &Babi's. Needless to say that, in the town itself, the &Babi's were
+F2 quite numerous, even though the government was taking steps to convict the
+F2 &Bab, to punish him and thereby justify itself in the eyes of the people."
+F2 (Journal Asiatique, 1866, tome 7, pp. 357-358.)
+F3 `God is the Most Great."
+P240
possessions but would also be endangering their lives. They
refused, however, to heed such counsels. As they approached
the door of the house in which the &Bab was confined, they
were immediately arrested. Siyyid &Hasan, who at that moment
was coming out from the presence of the &Bab, instantly
intervened. "I am commanded by the &Siyyid-i-Bab," he
vehemently protested, "to convey to you this message:
`Suffer these visitors to enter, inasmuch as I Myself have
invited them to meet Me.'" I have heard &Haji &Ali-'Askar
testify to the following: "This message immediately silenced
the opposers. We were straightway ushered into His presence.
He greeted us with these words: `These miserable
wretches who watch at the gate of My house have been
destined by Me as a protection against the inrush of the
multitude who throng around the house. They are powerless
to prevent those whom I desire to meet from attaining My
presence.' For about two hours, we tarried with Him. As
He dismissed us, He entrusted me with two cornelian ringstones,
instructing me to have carved on them the two verses
which He had previously given to me; to have them mounted
and brought to Him as soon as they were ready. He assured
us that at whatever time we desired to meet Him, no one
would hinder our admittance to His presence. Several times
I ventured to go to Him in order to ascertain His wish regarding
certain details connected with the commission with
which He had entrusted me. Not once did I encounter the
slightest opposition on the part of those who were guarding
the entrance of His house. Not one offensive word did they
utter against me, nor did they seem to expect the slightest
remuneration for their indulgence.
"I recall how, in the course of my association with &Mulla
&Husayn, I was impressed by the many evidences of his
perspicacity and extraordinary power. I was privileged to
accompany him on his journey from &Shiraz to &Mashhad, and
visited with him the towns of Yazd, &Tabas, &Bushruyih, and
Turbat. I deplored in those days the sadness of my failure
to meet the &Bab in &Shiraz. `Grieve not,' &Mulla &Husayn
confidently assured me; `the Almighty is no doubt able to
compensate you in &Tabriz for the loss you have sustained
in &Shiraz. Not once, but seven times, can He enable you
+P241
to partake of the joy of His presence, in return for the one
visit which you have missed.' I was amazed at the confidence
with which he uttered those words. Not until the time
of my visit to the &Bab in &Tabriz, when, despite adverse circumstances,
I was, on several occasions, admitted into His
presence, did I recall those words of &Mulla &Husayn and
marvel at his remarkable foresight. How great was my surprise
when, on my seventh visit to the &Bab, I heard Him
speak these words: `Praise be to God, who has enabled you
to complete the number of your visits and who has extended
to you His loving protection.'"
+P242
[Illustration: THE CASTLE OF &MAH-KU]
+P243
CHAPTER XIII
THE &BAB'S INCARCERATION IN THE
CASTLE OF &MAH-KU
SIYYID &HUSAYN-I-YAZDI has been heard to relate
the following: "During the first ten days of
the &Bab's incarceration in &Tabriz, no one knew
what would next befall Him. The wildest conjectures
were current in the city. One day I ventured to ask
Him whether He would continue to remain where He was or
would be transferred to still another place. `Have you forgotten,'
was His immediate reply, `the question you asked
me in &Isfahan? For a period of no less than nine months,
we shall remain confined in the &Jabal-i-Basit,+F1 from whence
we shall be transferred to the &Jabal-i-Shadid.+F2 Both these
places are among the mountains of &Khuy and are situated
on either side of the town bearing that name.' Five days
after the &Bab had uttered this prediction, orders were issued
to transfer Him and me to the castle of &Mah-Ku and to
deliver us into the custody of &Ali &Khan-i-Mah-Ku'i."
The castle, a solid, four-towered stone edifice, occupies
the summit of a mountain at the foot of which lies the town
of &Mah-Ku. The only road that leads from it passes into
that town, ending at a gate which adjoins the seat of government
and is invariably kept closed. This gate is distinct
from that of the castle itself. Situated on the confines of
both the Ottoman and Russian empires, this castle has been
used, in view of its commanding position and strategic advantages,
as a centre for reconnoitring purposes. The officer
in charge of that station observed, in time of war, the movements
of the enemy, surveyed the surrounding regions, and
reported to his government such cases of emergency as came
+F1 Literally "the Open Mountain," allusion to &Mah-Ku. The numerical value of
+F1 "&Jabal-i-Basit equivalent to that of "&Mah-Ku."
+F2 Literally "the Grievous Mountain," allusion to &Chihrig. The numerical
+F2 value of "&Jabal-i-Shadid" is equivalent to that of "&Chihrig."
+P244
under his observation. The castle is bounded on the west
by the river Araxes, which marks the frontier between the
territory of the &Shah and the Russian empire. To the south
extends the territory of the &Sultan of Turkey; the frontier
town of &Bayazid being at a distance of only four farsangs+F1
from the mountain of &Mah-Ku. The frontier officer, in
charge of the castle, was a man named &Ali &Khan. The residents
of the town are all Kurds and belong to the &sunni
sect of &Islam.+F2 The &shi'ahs, who constitute the vast majority
of the inhabitants of Persia, have always been their avowed
and bitter enemies. These Kurds particularly abhor
the siyyids of the &shi'ah denomination, whom they regard as the
spiritual leaders and chief agitators among their opponents.
&Ali &Khan's mother being a Kurd, the son was held in great
esteem and was implicitly obeyed by the people of &Mah-Ku.
They regarded him as a member of their own community
and placed the utmost confidence in him.
&Haji &Mirza &Aqasi had deliberately contrived to relegate
the &Bab to so remote, so inhospitable and dangerously situated
a corner of the territory of the &Shah, with the sole purpose
of stemming the tide of His rising influence and of
severing every tie that bound Him to the body of His disciples
throughout the country. Confident that few, if any,
would venture to penetrate that wild and turbulent region,
occupied by so rebellious a people, he fondly imagined that
this forced seclusion of his Captive from the pursuits and
interests of His followers would gradually tend to stifle the
Movement at its very birth and would lead to its final extinction.+F3
He was soon made to realise, however, that he
had gravely mistaken the nature of the Revelation of the
&Bab and had underrated the force of its influence. The
turbulent spirits of this unruly people were soon subdued by
the gentle manners of the &Bab, and their hearts were softened
+F1 Refer to Glossary.
+F2 "He dwells in a mountain of which the inhabitants could not even pronounce
+F2 the name `Jannat' (Paradise) which is an Arabic word; how then could they
+F2 understand its meaning? Imagine then what can happen in the matter of the
+F2 essential truths!" ("Le &Bayan Persan," vol. 4, p. 14.)
+F3 "The country of the first minister on the &Adhirbayjan frontier, this
+F3 village was lifted out of obscurity under the administration of this
+F3 minister and many citizens of &Mah-Ku were raised to the highest offices in
+F3 the state, because of their slavish attitude toward &Haji &Mirza &Aqasi."
+F3 (Journal Asiatique, 1866, tome 7, p. 356, note 1.)
+P245
by the ennobling influence of His love. Their pride was
humbled by His unexampled modesty, and their unreasoning
arrogance mellowed by the wisdom of His words. Such was
the fervour which the &Bab had kindled in those hearts that
their first act, every morning, was to seek a place whence
they could catch a glimpse of His face, where they could
commune with Him and beseech His blessings upon their
daily work. In cases of dispute, they would instinctively
hasten to that spot and, with their gaze fixed upon His
prison, would invoke His name and adjure one another to
declare the truth. &Ali &Khan several times attempted to
induce them to desist from this practice but found himself
powerless to restrain their enthusiasm. He discharged his
functions with the utmost severity and refused to allow any
of the avowed disciples of the &Bab to reside, even for one
night, in the town of &Mah-Ku.+F1
"For the first two weeks," Siyyid &Husayn further related,
"no one was permitted to visit the &Bab. My brother and I
alone were admitted to His presence. Siyyid &Hasan would,
every day, accompanied by one of the guards, descend to
the town and purchase our daily necessities. &Shaykh &Hasan-i-Zunuzi,
who had arrived at &Mah-Ku, spent the nights in a
masjid outside the gate of the town. He acted as an intermediary
between those of the followers of the &Bab who
occasionally visited &Mah-Ku and Siyyid &Hasan, my brother,
who would in turn submit the petitions of the believers to
their Master and would acquaint &Shaykh &Hasan with His
reply.
+F1 "The &Bab himself tells us how he spent his days in the prison in which
+F1 he was held captive. His lamentations, so frequent in the &Bayan, were, I
+F1 believe, due to the discipline which, from time to time, grew more severe
+F1 at the command from &Tihran. All the historians, in fact, &Babis as well
+F1 as Moslem, tell us that in spite of the strict orders to keep the &Bab from
+F1 communicating with the outer world, the &Bab received great numbers of
+F1 disciples and strangers in his prison. (The author of &Mutanabbiyyin
+F1 writes: `The &Babis from all parts of the earth went to &Adhirbayjan on a
+F1 pilgrimage to their chief.')
+F1 "`Oh! How great is your blindness, O my children ! That which you do,
+F1 you do believing to please me! And in spite of these verses which prove my
+F1 being, these verses which flow from my power, the treasure of which is the
+F1 very being of this personage (the &Bab), in spite of these verses which
+F1 come from his lips only by my permission, behold that, without any right
+F1 whatsoever, you have placed him on the summit of a mountain whose
+F1 inhabitants are not even worthy of mention. Close to him, which is close
+F1 to me, there is no one except one of the Letters of the Living of my book.
+F1 In his hands, which are my hands, there is not even a servant to light the
+F1 lamp at night. And behold! The men who are upon the earth have been
+F1 created only for his own existence: it is through his good will that has
+F1 come all their joy and they do not give him even a light!' (&Unite 2,
+F1 porte 1.)
+F1 "`The fruit of the religion of &Islam is faith in the Manifestation (of
+F1 the &Bab) and behold they imprison him in &Mah-Ku!' (&Unite 2, porte 7.)
+F1 `All that belongs to the divinely Chosen One is in heaven. This solitary
+F1 room (wherein I am) which has not even a door, is today the greatest of the
+F1 gardens of Paradise, for the Tree of Truth is planted herein. All the
+F1 atoms of which it is composed cry out, "In truth, there is no other God but
+F1 God, and there is no other God beside me, the Lord of the Universe!"'
+F1 (&Unite 2, porte 16.)
+F1 "`The fruit of this door is that men, seeing that it is permitted to do
+F1 all that for the &Bayan (that is, spend so much money) which is only the
+F1 foreshadowing of Him whom God shall make manifest, must realize what should
+F1 be done for Him whom God shall make manifest, when he will appear, so that
+F1 he will be spared what is happening to me on this day. That is to say,
+F1 that there are throughout the world many &Qur'ans worth thousands of
+F1 &tumans, while He who has showered verses (the &Bab) is imprisoned on a
+F1 mountain, in a room built of bricks baked in the sun. And,
+F1 notwithstanding, that room is the Arch itself (9th heaven, the abode of
+F1 Divinity). Let this be an example to the &Bayanis so that they may not act
+F1 toward Him as the believers in the &Qur'an have acted toward me.' (Unite
+F1 3, porte 19.)" (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp.
+F1 365-367.)
+F1 "All believe in Him, and still they have imprisoned him on a mountain!
+F1 All are made glad in Him and they have abandoned him! No fire is fiercer
+F1 for those who have acted thus than their very works; likewise for the
+F1 believers no heaven is higher than their own faith!" ("Le &Bayan Persan,"
+F1 vol. 1, pp. 126-127.)
+P246
"One day the &Bab charged my brother to inform &Shaykh
&Hasan that He would Himself request &Ali &Khan to alter
his attitude towards the believers who visited &Mah-Ku and
to abandon his severity. `Tell him,' He added, `I will to-morrow
instruct the warden to conduct him to this place.'
I was greatly surprised at such a message. How could the
domineering and self-willed &Ali &Khan, I thought to myself,
be induced to relax the severity of his discipline? Early the
next day, the gate of the castle being still closed, we were
surprised by a sudden knock at the door, knowing full well
that orders had been given that no one was to be admitted
before the hour of sunrise. We recognised the voice of &Ali
&Khan, who seemed to be expostulating with the guards, one
of whom presently came in and informed me that the warden
of the castle insisted on being allowed admittance into the
presence of the &Bab. I conveyed his message and was commanded
to usher him at once into His presence. As I was
stepping out of the door of His antechamber, I found &Ali
&Khan standing at the threshold in an attitude of complete
submission, his face betraying an expression of unusual humility
and wonder. His self-assertiveness and pride seemed
to have entirely vanished. Humbly and with extreme courtesy,
he returned my salute and begged me to allow him to
enter the presence of the &Bab. I conducted him to the room
which my Master occupied. His limbs trembled as he followed
me. An inner agitation which he could not conceal
+P247
brooded over his face. The &Bab arose from His seat and
welcomed him. Bowing reverently, &Ali &Khan approached
and flung himself at His feet. `Deliver me,' he pleaded, `from
my perplexity. I adjure You, by the Prophet of God, Your
illustrious Ancestor, to dissipate my doubts, for their weight
has well-nigh crushed my heart. I was riding through the
wilderness and was approaching the gate of the town, when,
it being the hour of dawn, my eyes suddenly beheld You
standing by the side of the river engaged in offering Your
prayer. With outstretched arms and upraised eyes, You were
invoking the name of God. I stood still and watched You.
I was waiting for You to terminate Your devotions that I
might approach and rebuke You for having ventured to leave
the castle without my leave. In Your communion with God,
You seemed so wrapt in worship that You were utterly forgetful
of Yourself. I quietly approached You; in Your state
of rapture, You remained wholly unaware of my presence.
I was suddenly seized with great fear and recoiled at the
thought of awakening You from Your ecstasy. I decided to
leave You, to proceed to the guards and to reprove them for
their negligent conduct. I soon found out, to my amazement,
that both the outer and inner gates were closed. They were
opened at my request, I was ushered into Your presence, and
now find You, to my wonder, seated before me. I am utterly
confounded. I know not whether my reason has deserted
me.' The &Bab answered and said: `What you have witnessed
is true and undeniable. You belittled this Revelation
and have contemptuously disdained its Author. God, the
All-Merciful, desiring not to afflict you with His punishment,
has willed to reveal to your eyes the Truth. By His Divine
interposition, He has instilled into your heart the love of
His chosen One, and caused you to recognise the unconquerable
power of His Faith.'"
This marvellous experience completely changed the heart
of &Ali &Khan. Those words had calmed his agitation and
subdued the fierceness of his animosity. By every means in
his power, he determined to atone for his past behaviour.
`A poor man, a &shaykh, he hastily informed the &Bab, "is
yearning to attain Your presence. He lives in a masjid
outside the gate of &Mah-Ku. I pray You that I myself be
+P248
allowed to bring him to this place that he may meet You.
By this act I hope that my evil deeds may be forgiven, that
I may be enabled to wash away the stains of my cruel behaviour
toward Your friends." His request was granted,
whereupon he went straightway to &Shaykh &Hasan-i-Zunuzi
and conducted him into the presence of his Master.
&Ali &Khan set out, within the limits imposed upon him,
to provide whatever would tend to alleviate the rigour of
the captivity of the &Bab. At night the gate of the castle
was still closed; in the daytime, however, those whom the
&Bab desired to see were allowed to enter His presence, were
able to converse with Him and to receive His instructions.
As He lay confined within the walls of the castle, He devoted
His time to the composition of the Persian &Bayan, the
most weighty, the most illuminating and comprehensive of all
His works.+F1 In it He laid down the laws and precepts of
His Dispensation, plainly and emphatically announced the
advent of a subsequent Revelation, and persistently urged
His followers to seek and find "Him whom God would make
manifest,"+F2 warning them lest they allow the mysteries and
allusions in the &Bayan to interfere with their recognition of
His Cause.+F3
+F1 So great multitudes continued to come from all quarters to visit the
+F1 &Bab, and the writings which emanated from His inspired pen during this
+F1 period were so numerous that they amounted in all to more than a hundred
+F1 thousand verses." (The "&Tarikh-i-Jadid," p. 238.)
+F1 "Behold, that about one hundred thousand lines similar to these verses
+F1 have been scattered among men not to mention the prayers and questions of
+F1 science and philosophy." ("Le &Bayan Persan," vol. 1, p. 43.) "Consider
+F1 also the Point of the &Bayan. Those who are familiar with it know how
+F1 great its importance was before the manifestation; but thereafter, and
+F1 although it has revealed more than five hundred thousand verses upon
+F1 diverse subjects, attacks are made upon it which are so violent that no
+F1 writer would wish to relate them." ("Le &Bayan Persan," vol. 3, p. 113.)
+F1 "The verses which have rained from this Cloud of Divine mercy [the &Bab]
+F1 have been so abundant that none hath yet been able to estimate their
+F1 number. A score of volumes are now available. How many still remain
+F1 beyond our reach! How many have been plundered and have fallen into the
+F1 hands of the enemy, the fate of which none knoweth!" (The "&Kitab-i-Iqan,"
+F1 pp. 182-3.)
+F2 Allusion to &Baha'u'llah. "To &Mulla &Baqir, one of the Letters of the
+F2 Living--the glory and favour of God be upon him--He [the &Bab] addresses
+F2 these words: `Haply, in the eighth year, the Day of His Manifestation,
+F2 thou mayest attain His presence.'" ("The Epistle to the Son of the Wolf,"
+F2 p. 129.)
+F3 "It is always in the same line of thought that when imprisoned in &Mah-Ku
+F3 he addressed a long letter to the &Shah (&Muhammad &Shah) which we are
+F3 about to analyze here. The document begins like nearly all the literary
+F3 documents of the &Bab with exalted praise of Divine Unity. The &Bab
+F3 continues in praising, as is fitting, &Muhammad, the twelve &Imams, who, as
+F3 we shall see in the second volume of this work, are cornerstones of the
+F3 &Bayan edifice. `I affirm,' he exclaims, `that everything which is in this
+F3 world of possibilities other than they, is, in comparison, as absolute
+F3 nothingness, and if one could express it at all, all that is but a shadow
+F3 of a shadow. I ask God to pardon me for assigning to them such limits. In
+F3 truth, the highest degree of praise which one can confer upon them is to
+F3 confess in their very presence that it is impossible to praise them....
+F3 "`This is why God has created me out of a clay from which no one else has
+F3 been created. And God has given me what the learned, with all their
+F3 science, are unable to understand, what no one can know unless he be
+F3 completely humbled before my revelation.... Know then in truth, I am a
+F3 pillar of the first word; whosoever knows that first word has known God
+F3 wholly, and has entered into the universal good. Whosoever has refused to
+F3 know it has remained in ignorance of God and has entered into the universal
+F3 evil.
+F3 "`I take God as witness, the Master of the two worlds, he who here below
+F3 lives as long as nature permits and remains all his life the servant of God
+F3 in all the works prescribed by true religion, if he entertains in his heart
+F3 any enmity towards me, even so little that God alone might be aware of it,
+F3 he is useless and God will prepare for him a punishment; he will be among
+F3 those destined to die. God has determined the good which is implied in
+F3 obedience to me, and all the evil which follows disobedience to my
+F3 commands. In truth, today I see all that I have just said; I see the
+F3 children of my love, the obedient ones in the highest heaven, while my
+F3 enemies are thrust into the depths of eternal fire!
+F3 "`By my life, I swear, if I had not been obliged to accept the station of
+F3 the &Hujjat of God, I would not have warned you!'...
+F3 "It is evident that the &Bab re-states his affirmations made in the
+F3 &Kitab-i-baynu'i-Haramayn without addition or retraction. `I am,' he says,
+F3 `the Point from which all being flows. I am that Face of God which never
+F3 dies! I am that Light which is never extinguished! He who knows me is
+F3 accompanied with all good, he who rejects me is pursued by evil. In truth,
+F3 when Moses besought God that he might gaze upon Him, God radiated upon the
+F3 mountain and as the &hadith explains, "this light, I solemnly affirm was my
+F3 light." Do you not see that the numerical value of the letters which make
+F3 up my name is equal to the value of those which compose the word Rabb
+F3 (Lord)? But has not God said in the &Qur'an, "And when your Rabb radiates
+F3 upon the mountain"?'
+F3 "The &Bab continues with a study of the prophecies contained in the
+F3 &Qur'an and in some of the &hadiths concerning the manifestation of the
+F3 &Mihdi. He relates the celebrated &hadith of &Mufaddal which is one of the
+F3 strongest arguments in favor of the truth of his mission.
+F3 "It is said in the &Qur'an, chapter 32, verse 4: `From the heaven to the
+F3 earth, He governeth all things; hereafter shall they come up to Him on a
+F3 day whose length shall be a thousand of such years as ye reckon.' (Note:
+F3 J. M. Rodwell's translation.)
+F3 "On the other hand, the last &Imam disappeared in the year 260 of the
+F3 Hegira; it is at that time that the prophetic manifestation is completed
+F3 and that `The door of science is closed.' But &Mufaddal questioned the
+F3 &Imam &Sadiq as to the signs of the coming of the &Mihdi and the &Imam
+F3 answered: `He will appear in the year sixty and his name will be
+F3 glorified.' This means in the year 1260 which is precisely the year of the
+F3 manifestation of the &Bab.
+F3 "On this subject Siyyid &Ali-Muhammad said: `I declare before God I have
+F3 never been taught and my education has been that of a merchant. In the
+F3 year sixty, I felt my heart filled with potent verses, with true knowledge
+F3 and with the testimony of God and I proclaimed my mission that very
+F3 year.... That same year I sent you a messenger (&Mulla &Husayn-i-Bushru'i)
+F3 carrying a Book, so that the government might fulfill its duty towards the
+F3 &Hujjat. But the will of God being that civil war should break out which
+F3 would deafen the ears of men, blind their eyes and crush their hardened
+F3 hearts, the messenger was not permitted to reach you. Those who considered
+F3 themselves patriots intervened and, even today, after a lapse of four
+F3 years, no one has told you the truth regarding this occurrence. And now as
+F3 my time is near and my work is not human but divine, I have written briefly
+F3 to you.
+F3 "`If you could know how during these four years your officials and
+F3 delegates have treated me! If you knew, the fear of God would choke you
+F3 unless you would decide immediately to obey the &Hujjat and make amends for
+F3 the harm done.
+F3 "`I was in &Shiraz and I suffered from this evil and accursed governor
+F3 such tyrannies that, if you knew even the least of them, your sense of
+F3 justice would exact revenge, because his cruelty has drawn the punishment
+F3 of heaven even unto the judgment day on the entire empire. This man, very
+F3 proud and always inebriated, never gave an intelligent order. I was forced
+F3 to leave &Shiraz and was on my way to visit you in &Tihran, but the late
+F3 &Mu'tamidu'd-Dawlih understood my mission and did what respect for God's
+F3 elect demands. The ignorant of the city started an uprising and I,
+F3 therefore, hid myself in the Palace of &Sadr until the death of
+F3 &Mu'tamidu'd-Dawlih. May God reward him! There is no doubt that his
+F3 salvation from eternal fire is due to what he has done for me. Then
+F3 &Gurgin forced me to travel during seven nights with five other men,
+F3 exposed to every discomfort and brutality and deprived of every
+F3 necessity. At last, the &Sultan ordered that I should be taken to &Mah-Ku
+F3 without even providing me with a mount. I finally reached that village
+F3 whose inhabitants are ignorant and coarse. I affirm before God, if you
+F3 knew in what place I dwell, you would be the first to pity me. It is a
+F3 dungeon on a mountain top and I owe that to your kindness! My companions
+F3 are two men and four dogs. Imagine how I spend my days! I thank God as He
+F3 should be thanked, and I declare before God that he who has thus imprisoned
+F3 me is satisfied with himself. And if he only knew who it is he has so
+F3 treated he would never again taste happiness!
+F3 "`And now I reveal a secret to you! This man in imprisoning me has
+F3 imprisoned all of the prophets, all the saints and him who is filled with
+F3 divine wisdom. There is no sin which has not brought me affliction. When
+F3 I learned of your command (to take me to &Mah-Ku) I wrote to
+F3 &Sadr-i-A'zam: "Kill me and send my head wherever you please, because to
+F3 live without sin among sinners does not please me." He did not reply and I
+F3 am convinced that he did not understand the matter, because to sadden
+F3 without reason the hearts of the believers is worse than to destroy the
+F3 very house of God; but I declare that it is I who am today the house of
+F3 God! Reward comes to him who is good to me; it is as though he were good
+F3 to God, to His angels and to His saints. But perhaps God and His saints
+F3 are too high above us for the good or evil of men to reach their threshold,
+F3 but what happens to God, happens to me. I declare before God that he who
+F3 has imprisoned me has imprisoned himself; only that which is the will of
+F3 God can happen to me. Woe to him whose hand works evil! Blessed is he who
+F3 scatters good!
+F3 "`At last, to sum up this letter already too long: The late &Mu'tamid,
+F3 one night, dismissed all his guests to retire, even &Haji &Mulla &Ahmad,
+F3 and then he said to me: "I know very well that all I have acquired has
+F3 been obtained through force and all that I have belongs to the
+F3 &Sahibu'z-Zaman. I therefore give it all to thee, thou art the Master of
+F3 Truth and I ask of thee the privilege of ownership." He even took the ring
+F3 off his finger and gave it to me. I took it and gave it back to him and I
+F3 sent him away in possession of all his goods. God is witness of the truth
+F3 of this testimony. I do not wish for a &dinar of his wealth, that is for
+F3 you to dispose of; but as, in any dispute, God requires the testimony of
+F3 two witnesses, from the midst of all the learned, call Siyyid &Yahya and
+F3 &Akhund &Mulla &Abdu'l-Khaliq. They will show you and will explain my
+F3 verses and the truth of my testimony will appear.
+F3 "`Of these two personages, one knew me before the manifestation, the
+F3 other afterward; I have chosen them because they both know me well!'
+F3 "The letter ends with cabalistic proofs and some &hadiths. It is clear
+F3 therefore that the &Bab was very unhappy in his prison. He evidently
+F3 remained there a long time, as the document which we have quoted dates back
+F3 to 1264, and the execution of the martyr took place only on the
+F3 twenty-seventh of &Sha'ban of the year 1266 (July 8, 1850)." (A. L. M.
+F3 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 367-373.)
+P249
I have heard &Shaykh &Hasan-i-Zunuzi bear witness to the
following: "The voice of the &Bab, as He dictated the teachings
and principles of His Faith, could be clearly heard by
those who were dwelling at the foot of the mountain. The
melody of His chanting, the rhythmic flow of the verses
which streamed from His lips caught our ears and penetrated
into our very souls. Mountain and valley re-echoed the
majesty of His voice. Our hearts vibrated in their depths
to the appeal of His utterance."+F1
+F1 This is the prayer which the &Bab Himself quotes in the
+F1 "&Dalia'il-i-Sab'ih" as His supplication during the months of His captivity
+F1 in the castle of &Mah-Ku:
+F1 "O my God! Grant to him, to his descendants, to his family, to his
+F1 friends, to his subjects, to his relatives and all the inhabitants of the
+F1 earth the light which will clarify their vision and facilitate their task;
+F1 grant that they may partake of the noblest works here and hereafter!
+F1 "In truth, nothing is impossible to Thee.
+F1 "O my God! give him the power to bring about a revival of Thy religion
+F1 and give life by him to what Thou hast changed in Thy Book. Manifest
+F1 through him Thy new commandments so that through him Thy religion may
+F1 blossom again! Put into his hands a new Book, pure and holy, that this
+F1 Book may be free from all doubt and uncertainty and that no one may be able
+F1 to alter or destroy it.
+F1 "O my God! Dispel through Thy splendor all darkness and through his
+F1 evident power do away with the antiquated laws. By his preeminence ruin
+F1 those who have not followed the ways of God. Through him destroy all
+F1 tyrants, put an end, through his sword, to all discord; annihilate, through
+F1 his justice, all forms of oppression; render the rulers obedient to his
+F1 commandments; subordinate all the empires of the world to his empire!
+F1 "O my God! Humble everyone who desires to humble him; destroy all his
+F1 enemies; deny anyone who denies him and confuse anyone who spurns the
+F1 truth, resists his orders, endeavors to darken his light and blot his
+F1 name!"
+F1 The &Bab then adds these words:
+F1 "Repeat these benedictions often and, if time to recite them all be
+F1 lacking, do not fail to say at least the last. Be awake on the day of the
+F1 apparition of Him whom God will manifest because this prayer has come down
+F1 from heaven for Him, although I hope no sorrow awaits Him; I have taught
+F1 the believers in my religion never to rejoice over the misfortune of
+F1 anyone. It is possible therefore that at the time of the appearance of the
+F1 Sun of Truth no suffering may fall upon Him." ("Le Livre des Sept
+F1 Preuves," translation of A. L. M. Nicolas, pp. 64-65.)
+P250
The gradual relaxation of the stern discipline imposed
upon the &Bab encouraged an increasing number of His disciples
from the different provinces of Persia to visit Him in
the castle of &Mah-Ku. An unceasing stream of eager and
devout pilgrims was directed to its gates through the gentleness
and leniency of &Ali &Khan.+F1 After a stay of three days,
they would invariably be dismissed by the &Bab, with instructions
to return to their respective fields of service and to
resume their labours for the consolidation of His Faith. &Ali
+F1 "L'auteur du &Mutanabiyyin &ecrit: `Les &Babi de toutes les parties de la
+F1 terre se rendaient en &Adhirbayjan, en &pelerinage &aupres de leur chef.'"
+F1 (Prince &Ali-Quli &Mirza, &I'tidadu's-Saltanih being the author.) (A. L.
+F1 M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 365, note 227.)
+P251
&Khan himself never failed to pay his respects to the &Bab
each Friday, and to assure Him of his unswerving loyalty
and devotion. He often presented Him with the rarest and
choicest fruit available in the neighbourhood of &Mah-Ku,
and would continually offer Him such delicacies as he thought
would prove agreeable to His taste and liking.
In this manner the &Bab spent the summer and autumn
within the walls of that castle. A winter followed of such
+P252
exceptional severity that even the copper implements were
affected by the intensity of the cold. The beginning of that
season coincided with the month of &Muharram of the year
1264 A.H.+F1 The water which the &Bab used for His ablutions
was of such icy coldness that its drops glistened as they froze
upon His face. He would invariably, after the termination
of each prayer, summon Siyyid &Husayn to His presence and
would request him to read aloud to Him a passage from the
&Muhriqu'l-Qulub, a work composed by the late &Haji &Mulla
&Mihdi, the great-grandfather of &Haji &Mirza &Kamalu'd-Din-i-Naraqi,
in which the author extols the virtues, laments the
death, and narrates the circumstances of the martyrdom of
the &Imam &Husayn. The recital of those sufferings would
provoke intense emotion in the heart of the &Bab. His tears
would keep flowing as He listened to the tale of the unutterable
indignities heaped upon him, and of the agonising pain
which he was made to suffer at the hands of a perfidious
enemy. As the circumstances of that tragic life were unfolded
before Him, the &Bab was continually reminded of that
still greater tragedy which was destined to signalise the advent
of the promised &Husayn. To Him those past atrocities
were but a symbol which foreshadowed the bitter afflictions
which His own beloved &Husayn was soon to suffer at the
hands of His countrymen. He wept as He pictured in His
mind those calamities which He who was to be made manifest
was predestined to suffer, calamities such as the &Imam
&Husayn, even in the midst of his agonies, was never made
to endure.+F2
+F1 December 9, 1847-January 8, 1848 A.D.
+F2 "During his sojourn in &Mah-Ku, the &Bab composed a great number of
+F2 works amongst the most important of which may be especially mentioned the
+F2 Persian &Bayan and the Seven Proofs, (&Dala'il-i-Sab'ih) both of which
+F2 contain ample internal evidence of having been written at this period.
+F2 Indeed, if we may credit a statement made in the &Tarikh-i-Jadid, on the
+F2 authority of &Mirza &Abdu'l-Vahhab, the various writings of the &Bab,
+F2 current in &Tabriz alone, amounted in all to not less than a million
+F2 verses!" ("A Traveller's Narrative" Note L, p. 200.)
+F2 Regarding the "&Dala'il-i-Sab'ih," Nicolas writes as follows: "`The Book
+F2 of Seven Proofs' is the most important of the polemical works from the pen
+F2 of Siyyid &Ali-Muhammad, dit le &Bab." (Preface, page 1.)
+F2 "His correspondent evidently asked him for the proofs of his mission and
+F2 his answer is admirable for its precision and clearness. It rests upon two
+F2 verses of the &Qur'an; according to the first, no one can reveal verses
+F2 even though assisted by the entire world of men and evil spirits; according
+F2 to the second, no one can understand the meaning of the verses of the
+F2 &Qur'an except God, and men of solid learning." (Preface, p. 5.)
+F2 "Clearly the arguments of the &Bab are new and original and one can see,
+F2 by this brief reference, of what profound interest must be his literary
+F2 work. The scope of my work does not permit me to expound, even briefly,
+F2 the principal dogmas of a bold doctrine the form of which is both brilliant
+F2 and attractive. I hope to do so in the future but I wish to make another
+F2 comment upon the `Book of the Seven Proofs': toward the end of his book,
+F2 the &Bab speaks of the miracles which have accompanied his manifestation.
+F2 This will probably astonish the readers, as we have seen the new apostle
+F2 deny clearly the truth of the physical miracles which the &Muhammadan
+F2 imagination attributes to &Muhammad. He affirms that, for himself as well
+F2 as for the Arabian Prophet, the only proof of his mission was the
+F2 outpouring of the verses. He offers no other proof, not because he is
+F2 unable to perform miracles, (God being all-powerful) but simply because
+F2 physical marvels are of inferior order in comparison with spiritual
+F2 miracles." (Preface, pp. 12-13.) ("Le Livre des Sept Preuves,"
+F2 translation by A. L. M. Nicolas.)
+P253
In one of His writings revealed in the year '60 A.H., the
&Bab declares the following: "The spirit of prayer which animates
My soul is the direct consequence of a dream which
I had in the year before the declaration of My Mission. In
My vision I saw the head of the &Imam &Husayn, the &Siyyidu'sh-Shuhada',
which was hanging upon a tree. Drops of
blood dripped profusely from His lacerated throat. With
feelings of unsurpassed delight, I approached that tree and,
stretching forth My hands, gathered a few drops of that
sacred blood, and drank them devoutly. When I awoke, I
felt that the Spirit of God had permeated and taken possession
of My soul. My heart was thrilled with the joy of His
Divine presence, and the mysteries of His Revelation were
unfolded before My eyes in all their glory."
No sooner had &Muhammad &Shah condemned the &Bab to
captivity amid the mountain fastnesses of &Adhirbayjan than
he became afflicted with a sudden reverse of fortune, such
as he had never known before and which struck at the very
foundations of his State. Appalling disaster surprised his
forces that were engaged in maintaining internal order
throughout the provinces.+F1 The standard of rebellion was
+F1 "The province had been for some years the scene of serious uprisings.
+F1 At the end of 1844 or at the beginning of 1845, the governor of &Bujnurd
+F1 had revolted against the authority of the &Shah and had made an alliance
+F1 with the Turkomans against Persia. The Prince &Asifu'd-Dawlih, governor of
+F1 &Khurasan, asked the capital for assistance. The general &Khan &Baba
+F1 &Khan, commander-in-chief of the Persian army, was ordered to send a
+F1 thousand men against the rebels but the scarcity of public funds prevented
+F1 the expedition. The &Shah, therefore, planned to head personally a
+F1 campaign in the spring. The preparations began immediately. Soon ten
+F1 battalions, of one thousand men each, were ready awaiting the arrival of
+F1 Prince &Hamzih &Mirza, appointed general-in-chief of the expedition. All
+F1 of a sudden, the governor of &Khurasan, &Asifu'd-Dawlih, brother of the
+F1 King's mother, feeling that his security was threatened by the suspicions
+F1 of the authorities at &Tihran, arrived at the Court humbly to protest at
+F1 the feet of the King and to assure him of his complete devotion, and demand
+F1 that his defamers be punished.
+F1 "It so happened that the principal one among his adversaries was &Haji
+F1 &Mirza &Aqasi, the all-powerful prime minister. A long trial took place
+F1 which ended with the defeat of the governor and he was ordered to go on a
+F1 pilgrimage to Mecca with the mother of the King.
+F1 "The son of &Asifu'd-Dawlih, &Salar, guardian of the mosque at &Mashhad,
+F1 wealthy in his own right, confident because of his alliance with the chief
+F1 Kurd, &Ja'far-Quli &Khan, &Ilkhahni of the tribe of &Qajar, assumed a
+F1 hostile attitude. Thereupon 3000 men and 12 pieces of artillery were sent
+F1 in retaliation and the government of &Khurasan was given into the hands of
+F1 &Hamzih &Mirza.
+F1 "The news that &Ja'far-Quli &Khan, heading a large troop of cavalry, had
+F1 attacked the royal expedition, caused five more regiments and eighteen
+F1 additional field pieces to be sent. On the twenty-eighth of October, 1847,
+F1 this uprising was completely crushed, through the victory of &Shah-rud
+F1 (September 15) and the defeat and flight of &Ja'far-Quli-Khan and of
+F1 &Salar." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp.
+F1 257-258.)
+P254
hoisted in &Khurasan, and so great was the consternation
provoked by that rising that the projected campaign of the
&Shah to &Hirat was immediately abandoned. &Haji &Mirza
&Aqasi's recklessness and prodigality had fanned into flame
the smouldering fires of discontent, had exasperated the
masses and encouraged them to stir up sedition and mischief.
The most turbulent elements in &Khurasan that inhabited the
regions of &Quchan, &Bujnurd, and &Shiravan leagued themselves
with the &Salar, son of the &Asifu'd-Dawlih, the elder
maternal uncle of the &Shah and governor of the province,
and repudiated the authority of the central government.
Whatever forces were despatched from the capital met with
immediate defeat at the hands of the chief instigators of the
rebellion. &Ja'far-Quli &Khan-i-Namdar and &Amir &Arslan &Khan,
son of the &Salar, who conducted the operations against the
forces of the &Shah, displayed the utmost cruelty and, having
repulsed the attacks of the enemy, mercilessly put their
captives to death.
&Mulla &Husayn was at that time residing at &Mashhad,+F1
and was endeavouring, despite the tumult which that revolt
had occasioned, to spread the knowledge of the new Revelation.
No sooner had he discovered that the &Salar, in his
desire to extend the scope of the rebellion, had determined
to approach him and obtain his support, than he promptly
decided to leave the city in order to avoid implicating himself
+F1 "&Mashhad is the greatest place of pilgrimage in all Persia, &Karbila
+F1 being, as everyone knows in Ottoman territory. It is in &Mashhad that the
+F1 holy shrine of the &Imam &Rida is located. I shall not enlarge upon the
+F1 hundreds of miracles that have taken place and still take place at this
+F1 shrine; it is enough to know that every year thousands of pilgrims visit
+F1 the tomb and return home only after the shrewd exploiters of that
+F1 productive business have separated them from their last penny. The stream
+F1 of gold flows on and on for the benefit of the greedy officials; but these
+F1 officials need the cooperation of many partners to catch their innumerable
+F1 dupes in their nets. This is, without doubt, the best organized industry
+F1 in Persia. If one half of the city derives its living from the Mosque, the
+F1 other half is likewise keenly interested in the great concourse of
+F1 pilgrims. The merchants, the restaurant and hotel keepers, even the young
+F1 women who find among the visitors an abundant supply of `husbands for a
+F1 day'!
+F1 "All these people were naturally allied against a missionary whose
+F1 teachings were threatening their livelihood. To denounce these abuses in
+F1 any other city was tolerable but it was quite improper to denounce them
+F1 where everyone of every class was thriving upon them. The &Imam &Mihdi had
+F1 undoubtedly the right to come but he certainly was a public nuisance. It
+F1 may have been very thrilling to undertake with him the conquest of the
+F1 world, but there was fatigue, risk and danger in the enterprise while now
+F1 they were enjoying perfect peace in a fine city where one could earn a
+F1 living with ease and security." (Ibid., pp. 258-259.)
+P255
self in the plots of that proud and rebellious chief. In the
dead of night, with only &Qambar-'Ali as his attendant, he
proceeded on foot in the direction of &Tihran, from which
place he was determined to visit &Adhirbayjan, where he
hoped to meet the &Bab. His friends, when they learned of
the manner of his departure, immediately provided whatever
would be conducive to the comforts of his long and arduous
journey and hastened to overtake him. &Mulla &Husayn declined
their help. "I have vowed," he said, "to walk the
whole distance that separates me from my Beloved. I shall
not relax in my resolve until I shall have reached my destination."
He even tried to induce &Qambar-'Ali to return
to &Mashhad, but was finally obliged to yield to his entreaty
to allow him to act as his servant throughout his pilgrimage to
&Adhirbayjan.
On his way to &Tihran, &Mulla &Husayn was enthusiastically
greeted by the believers in the different towns through which
he passed. They addressed to him the same request and
received from him the same reply. I have heard the following
testimony from the lips of &Aqay-i-Kalim: "When &Mulla
&Husayn arrived at &Tihran, I, together with a large number
of believers, went to visit him. He seemed to us the very
embodiment of constancy, of piety and virtue. He inspired
us with his rectitude of conduct and passionate loyalty.
Such were the force of his character and the ardour of his
faith that we felt convinced that he, unaided and alone,
would be capable of achieving the triumph of the Faith of
God." He was, with secrecy, ushered into the presence of
&Baha'u'llah, and, soon after his interview, proceeded to
&Adhirbayjan.
The night before his arrival at &Mah-Ku, which was the
eve of the fourth &Naw-Ruz after the declaration of the
+P256
Mission of the &Bab, and which fell in that year, the year
1264 A.H.,+F1 on the thirteenth of the month of &Rabi'u'th-Thani,
&Ali &Khan dreamed a dream. "In my sleep," he
thus relates his story, "I was startled by the sudden intelligence
that &Muhammad, the Prophet of God, was soon to
arrive at &Mah-Ku, that He was to proceed directly to the
castle in order to visit the &Bab and to offer Him His congratulations
on the advent of the &Naw-Ruz festival. In my
dream, I ran out to meet Him, eager to extend to so holy a
Visitor the expression of my humble welcome. In a state
of indescribable gladness, I hastened on foot in the direction
of the river, and as I reached the bridge, which lay at a
distance of a &maydan+F2 from the town of &Mah-Ku, I saw two
men advancing towards me. I thought one of them to be
the Prophet Himself, while the other who walked behind
Him I supposed to be one of His distinguished companions.
I hastened to throw myself at His feet, and was bending to
kiss the hem of His robe, when I suddenly awoke. A great
joy had flooded my soul. I felt as if Paradise itself, with all
its delights, had been crowded into my heart. Convinced of
the reality of my vision, I performed my ablutions, offered
my prayer, arrayed myself in my richest attire, anointed
myself with perfume, and proceeded to the spot where, the
night before in my dream, I had gazed upon the countenance
of the Prophet. I had instructed my attendants to saddle
three of my best and swiftest steeds and to conduct them
immediately to the bridge. The sun had just risen when,
alone and unescorted, I walked out of the town of &Mah-Ku
in the direction of the river. As I approached the bridge, I
discovered, with a throb of wonder, the two men whom I
had seen in my dream walking one behind the other, and
advancing towards me. Instinctively I fell at the feet of
the one whom I believed to be the Prophet, and devoutly
kissed them. I begged Him and His companion to mount
the horses which I had prepared for their entry into &Mah-Ku.
`Nay,' was His reply, `I have vowed to accomplish the whole
of my journey on foot. I will walk to the summit of this
mountain and will there visit your Prisoner.'"
This strange experience of &Ali &Khan brought about a
+F1 1848 A.D.
+F2 See Glossary.
+P257
deepening of reverence in his attitude towards the &Bab. His
faith in the potency of His Revelation became even greater,
and his devotion to Him was vastly increased. In an attitude
of humble surrender, he followed &Mulla &Husayn until
they reached the gate of the castle. As soon as the eyes of
&Mulla &Husayn fell upon the countenance of his Master, who
was seen standing at the threshold of the gate, he halted
instantly and, bowing low before Him, stood motionless by
His side. The &Bab stretched forth His arms and affectionately
embraced him. Taking him by the hand, He conducted
him to His chamber. He then summoned His friends into
His presence and celebrated in their company the feast of
&Naw-Ruz. Dishes of sweetmeats and of the choicest fruits
had been spread before Him. He distributed them among
His assembled friends, and as He offered some of the quinces
and apples to &Mulla &Husayn, He said: "These luscious fruits
have come to us from &Milan, the &Ard-i-Jannat,+F1 and have
been specially plucked and consecrated to this feast by the
&Ismu'llahu'l-Fatiq, &Muhammad-Taqi."
Until that time no one of the disciples of the &Bab but
Siyyid &Husayn-i-Yazdi and his brother had been allowed to
spend the night within the castle. That day &Ali &Khan
went to the &Bab and said: "If it be Your desire to retain
+F1 Literally "Land of Paradise."
+P258
&Mulla &Husayn with You this night, I am ready to abide
by Your wish, for I have no will of my own. However long
You desire him to stay with You, I pledge myself to carry
out Your command." The disciples of the &Bab continued
to arrive in increasing numbers at &Mah-Ku, and were immediately
and without the least restriction admitted to His
presence.
One day, as the &Bab, in the company of &Mulla &Husayn,
was looking out over the landscape of the surrounding country
from the roof of the castle, He gazed towards the west and,
as He saw the Araxes winding its course far away below
Him, turned to &Mulla &Husayn and said: "That is the river,
and this is the bank thereof, of which the poet &Hafiz has
thus written: `O zephyr, shouldst thou pass by the banks
of the Araxes, implant a kiss on the earth of that valley and
make fragrant thy breath. Hail, a thousand times hail, to
thee, O abode of &Salma! How dear is the voice of thy camel-drivers,
how sweet the jingling of thy bells!'+F1 The days of
your stay in this country are approaching their end. But
for the shortness of your stay, we would have shown you
the `abode of &Salma,' even as we have revealed to your eyes
the `banks of the Araxes.'" By the "abode of &Salma" the
&Bab meant the town of &Salmas, which is situated in the
neighbourhood of &Chihriq and which the Turks designate as
&Salmas. Continuing His remarks, the &Bab said: "It is the
immediate influence of the Holy Spirit that causes words
such as these to stream from the tongue of poets, the significance
of which they themselves are oftentimes unable to
apprehend. The following verse is also divinely inspired:
`&Shiraz will be thrown into a tumult; a Youth of sugar-tongue
will appear. I fear lest the breath of His mouth should
agitate and upset &Baghdad.' The mystery enshrined
within this verse is now concealed; it will be revealed in the
year after &Hin."+F2 The &Bab subsequently quoted this well-known
tradition: "Treasures lie hidden beneath the throne
+F1 According to &Haji &Mu'inu's-Saltanih's narrative (pp. 67-8), &Mirza
+F1 &Habib-i-Shirazi better known by the name of &Qa'ini, one of the most
+F1 eminent poets of Persia, was the first to sing the praise of the &Bab and
+F1 to extol the loftiness of His station. A manuscript copy of &Qa'ini's
+F1 poems, containing these verses, was shown to the author of the narrative.
+F1 The following words, he says, were written at the head of the eulogy: `In
+F1 praise of the manifestation of the &Siyyid-i-Bab.'
+F2 See note 1, page 18.
+P259
of God; the key to those treasures is the tongue of poets."
He then, one after the other, related to &Mulla &Husayn those
events which must needs transpire in the future, and bade
him not to mention them to anyone.+F1 "A few days after
your departure from this place," the &Bab informed him,
"they will transfer Us to another mountain. Ere you arrive
at your destination, the news of Our departure from &Mah-Ku
will have reached you."
The prediction which the &Bab had uttered was promptly
fulfilled. Those who had been charged to watch secretly
the movements and conduct of &Ali &Khan submitted to
&Haji &Mirza &Aqasi a detailed report in which they expatiated
upon his extreme devotion to his Prisoner and described such
incidents as tended to confirm their statements. "Day and
night," they wrote him, "the warden of the castle of &Mah-Ku
is to be seen associating with his captive in conditions of
unrestrained freedom and friendliness. &Ali &Khan, who obstinately
refused to wed his daughter with the heir to the
throne of Persia, pleading that such an act would so infuriate
the &sunni relatives of his mother that they would unhesitatingly
put him and his daughter to death, now with the keenest
eagerness desires that same daughter to be espoused to the
&Bab. The latter has refused, but &Ali &Khan still persists in
his entreaty. But for the prisoner's refusal, the nuptials of
the maiden would have been already celebrated." &Ali &Khan
had actually made such a request and had even begged &Mulla
&Husayn to intercede in his behalf with the &Bab but had
failed to obtain His consent.
These malevolent reports had an immediate influence
upon &Haji &Mirza &Aqasi. Fear and resentment again impelled
that capricious minister to issue a peremptory order for the
transference of the &Bab to the castle of &Chihriq.
Twenty days after &Naw-Ruz, the &Bab bade farewell to
the people of &Mah-Ku, who, in the course of His nine months'
captivity, had recognised to a remarkable degree the power
+F1 In the "&Dala'il-i-Sab'ih," the &Bab reveals the following: "The &hadith
+F1 `&Adhirbayjan' referring to this matter says: `The things which will
+F1 happen in &Adhirbayjan are necessary for us, nothing can prevent their
+F1 occurrence. Remain therefore in your homes, but if you hear that an
+F1 agitator has appeared then hasten towards him.' And the &hadith continues,
+F1 saying: `Woe to the Arabs, for the civil war is near!' If, in speaking
+F1 these last words, the Prophet had intended to refer to his own mission, his
+F1 statement would have been vain and worthless." ("The Book of Seven
+F1 Proofs," Nicolas' translation, p. 47.)
+P260
of His personality and the greatness of His character. &Mulla
&Husayn, who had already, at the bidding of the &Bab, departed
from &Mah-Ku, was still in &Tabriz when the news of his
Master's predicted transference to &Chihriq reached him. As
the &Bab bade His last farewell to &Mulla &Husayn, He addressed
him in these words: "You have walked on foot all the way
from your native province to this place. On foot you likewise
must return until you reach your destination; for your
days of horsemanship are yet to come. You are destined
to exhibit such courage, such skill and heroism as shall
eclipse the mightiest deeds of the heroes of old. Your daring
exploits will win the praise and admiration of the dwellers
in the eternal Kingdom. You should visit, on your way, the
believers of &Khuy, of &Urumiyyih, of &Maraghih, of &Milan, of
&Tabriz, of &Zanjan, of &Qazvin, and of &Tihran. To each you
will convey the expression of My love and tender affection.
You will strive to inflame their hearts anew with the fire of
the love of the Beauty of God, and will endeavour to fortify
their faith in His Revelation. From &Tihran you should proceed
to &Mazindaran, where God's hidden treasure will be
made manifest to you. You will be called upon to perform
deeds so great as will dwarf the mightiest achievements of
the past. The nature of your task will, in that place, be
revealed to you, and strength and guidance will be bestowed
upon you that you may be fitted to render your service to
His Cause."
On the morning of the ninth day after &Naw-Ruz, &Mulla
&Husayn set forth, as bidden by his Master, on his journey
to &Mazindaran. To &Qambar-'Ali the &Bab addressed these
parting words: "The &Qambar-'Ali of a bygone age would
glory in that his namesake has lived to witness a Day for
which even He+F1 who was the Lord of his lord sighed in
vain; of which He, with keen longing, has spoken: `Would
that My eyes could behold the faces of My brethren who
have been privileged to attain unto His Day!'"
+F1 Reference to the Prophet &Muhammad.
+P261
CHAPTER XIV
&MULLA &HUSAYN'S JOURNEY TO &MAZINDARAN
&ALI &KHAN cordially invited &Mulla &Husayn to tarry
a few days in his home before his departure from
&Mah-Ku. He expressed a keen desire to provide
every facility for his journey to &Mazindaran. The
latter, however, refused to delay his departure or to avail
himself of the means of comfort which &Ali &Khan had so
devotedly placed at his disposal.
He, faithful to the instructions he had received, stopped
at every town and village that the &Bab had directed him to
visit, gathered the faithful, conveyed to them the love, the
greetings, and the assurances of their beloved Master, quickened
afresh their zeal, and exhorted them to remain steadfast
in His way. In &Tihran he was again privileged to enter the
presence of &Baha'u'llah and to receive from His hands that
spiritual sustenance which enabled him, with such undaunted
courage, to brave the perils that so fiercely assailed the closing
days of his life.
From &Tihran &Mulla &Husayn proceeded to &Mazindaran in
eager expectation of witnessing the revelation of the hidden
treasure promised to him by his Master. &Quddus was at
that time living in &Barfurush in the home which had originally
belonged to his own father. He freely associated with all
classes of people, and by the gentleness of his character and
the wide range of his learning had won the affection and
unqualified admiration of the inhabitants of that town. Upon
his arrival in that city, &Mulla &Husayn went directly to the
home of &Quddus and was affectionately received by him.
&Quddus himself waited upon his guest, and did his utmost
to provide whatever seemed necessary for his comfort. With
his own hands he removed the dust, and washed the blistered
skin of his feet. He offered him the seat of honour in
the company of his assembled friends, and introduced, with
+P262
extreme reverence, each of the believers who had gathered
to meet him.
On the night of his arrival, as soon as the believers who
had been invited to dinner to meet &Mulla &Husayn had returned
to their homes, the host, turning to his guest, enquired
whether he would enlighten him more particularly regarding
his intimate experiences with the &Bab in the castle of &Mah-Ku.
"Many and diverse," replied &Mulla &Husayn, "were the things
which I heard and witnessed in the course of my nine days'
association with Him. He spoke to me of things relating
both directly and indirectly to His Faith. He gave me,
however, no definite directions as to the course I should
pursue for the propagation of His Cause. All He told me
was this: `On your way to &Tihran, you should visit the
believers in every town and village through which you pass.
From &Tihran you should proceed to &Mazindaran, for there
lies a hidden treasure which shall be revealed to you, a treasure
which will unveil to your eyes the character of the task
you are destined to perform.' By His allusions I could,
however dimly, perceive the glory of His Revelation and was
able to discern the signs of the future ascendancy of His
Cause. From His words I gathered that I should eventually
be called upon to sacrifice my unworthy self in His path.
For on previous occasions, whenever dismissing me from His
presence, the &Bab would invariably assure me that I should
again be summoned to meet Him. This time, however, as
He spoke to me His parting words, He gave me no such
promise, nor did He allude to the possibility of my ever
meeting Him again face to face in this world. `The Feast
of Sacrifice,' were His last words to me, `is fast approaching.
Arise and gird up the loin of endeavour, and let nothing
detain you from achieving your destiny. Having attained
your destination, prepare yourself to receive Us, for We too
shall ere long follow you.'"
&Quddus enquired whether he had brought with him any
of his Master's writings, and, on being informed that he had
none with him, presented his guest with the pages of a
manuscript which he had in his possession, and requested
him to read certain of its passages. As soon as he had read
a page of that manuscript, his countenance underwent a
+P263
sudden and complete change. His features betrayed an
undefinable expression of admiration and surprise. The loftiness,
the profundity--above all, the penetrating influence of
the words he had read, provoked intense agitation in his
heart and called forth the utmost praise from his lips. Laying
down the manuscript, he said: "I can well realise that the
Author of these words has drawn His inspiration from that
Fountainhead which stands immeasurably superior to the
sources whence the learning of men is ordinarily derived. I
hereby testify to my whole-hearted recognition of the sublimity
of these words and to my unquestioned acceptance
of the truth which they reveal." From the silence which
&Quddus observed, as well as from the expression which his
countenance betokened, &Mulla &Husayn concluded that no
one else except his host could have penned those words. He
instantly arose from his seat and, standing with bowed head
at the threshold of the door, reverently declared: "The
hidden treasure of which the &Bab has spoken, now lies unveiled
before my eyes. Its light has dispelled the gloom of
perplexity and doubt. Though my Master be now hidden
amid the mountain fastnesses of &Adhirbayjan, the sign of
His splendour and the revelation of His might stand manifest
before me. I have found in &Mazindaran the reflection of
His glory."
How grave, how appalling the mistake of &Haji &Mirza
&Aqasi! This foolish minister had vainly imagined that by
condemning the &Bab to a life of hopeless exile in a remote
and sequestered corner of &Adhirbayjan, he would succeed in
concealing from the eyes of his countrymen that Flame of
God's undying Fire. Little did he perceive that by setting
up the Light of God upon a hill, he was helping to diffuse
its radiance and to proclaim its glory. By his own acts, by
his amazing miscalculations, instead of hiding that heavenly
Flame from the eyes of men, he gave it still further prominence
and helped to excite its glow. How fair, on the other
hand, was &Mulla &Husayn, and how keen and sure his judgment!
Of those who had known and seen him, none could
for one moment question the erudition of this youth, his
charm, his high integrity and amazing courage. Had he,
after the death of Siyyid &Kazim, declared himself the promised
+P264
&Qa'im, the most distinguished among his fellow-disciples
would have unanimously acknowledged his claim and submitted
to his authority. Had not &Mulla &Muhammad-i-Mamaqani,
that noted and learned disciple of &Shaykh &Ahmad-i-Ahsa'i,
after he was made acquainted in &Tabriz by &Mulla
&Husayn with the claims of the new Revelation, declared: "I
take God as my witness! Had this claim which the &Siyyid-i-Bab
has made been advanced by this same &Mulla &Husayn
I would, in view of his remarkable traits of character and
breadth of knowledge, have been the first to champion his
cause and to proclaim it to all people. As he, however, has
chosen to subordinate himself to another person, I have
ceased to have any confidence in his words and have refused
to respond to his appeal." Had not Siyyid &Muhammad-Baqir-i-Rashti,
when he heard &Mulla &Husayn so ably resolve
the perplexities which had long afflicted his mind, testified
in such glowing terms to his high attainments: "I, who
fondly imagined myself capable of confounding and silencing
Siyyid &Kazim-i-Rashti, realised, when I first met and conversed
with him who claims to be only his humble disciple,
how grievously I had erred in my judgment. Such is the
strength with which this youth seems endowed that if he
were to declare the day to be night, I would still believe
him able to deduce such proofs as would conclusively demonstrate,
in the eyes of the learned divines, the truth of his
statement."
On the very night he was brought in contact with the
&Bab, &Mulla &Husayn, though at first conscious of his own
infinite superiority and predisposed to belittle the claims
advanced by the son of an obscure merchant of &Shiraz, did
not fail to perceive, as soon as his Host had begun to unfold
His theme, the incalculable benefits latent in His Revelation.
He eagerly embraced His Cause and disdainfully abandoned
whatever might hamper his own efforts for the proper understanding
and the effective promotion of its interests. And
when, in due course, &Mulla &Husayn was given the opportunity
of appreciating the transcendent sublimity of the writings of
&Quddus, he, with his usual sagacity and unerring judgment,
was likewise able to estimate the true worth and merit of
those special gifts with which both the person and the utterance
+P265
of &Quddus were endowed. The vastness of his own
acquired knowledge dwindled into insignificance before the
all-encompassing, the God-given virtues which the spirit of
this youth displayed. That very moment, he pledged his
undying loyalty to him who so powerfully mirrored forth the
radiance of his own beloved Master. He felt it to be his first
obligation to subordinate himself entirely to &Quddus, to follow
in his footsteps, to abide by his will, and to ensure by
every means in his power his welfare and safety. Until the
hour of his martyrdom, &Mulla &Husayn remained faithful to
his pledge. In the extreme deference which he henceforth
showed to &Quddus, he was solely actuated by a firm and
unalterable conviction of the reality of those supernatural
gifts which so clearly distinguished him from the rest of his
fellow-disciples. No other consideration induced him to show
such deference and humility in his behaviour towards one who
seemed to be but his equal. &Mulla &Husayn's keen
insight swiftly apprehended the magnitude of the power that
lay latent in him, and the nobility of his character impelled
him to demonstrate befittingly his recognition of that truth.
Such was the transformation wrought in the attitude of
&Mulla &Husayn towards &Quddus that the believers who gathered
the next morning at his house were extremely surprised
to find that the guest who the night before had occupied
the seat of honour, and upon whom had been lavished such
kindness and hospitality, had given his seat to his host and
was now standing, in his place, at the threshold in an attitude
of complete humility. The first words which, in the company
of the assembled believers, &Quddus addressed to &Mulla
&Husayn were the following: "Now, at this very hour, you
should arise and, armed with the rod of wisdom and of might,
silence the host of evil plotters who strive to discredit the
fair name of the Faith of God. You should face that multitude
and confound their forces. You should place your
reliance upon the grace of God, and should regard their
machinations as a futile attempt to obscure the radiance of
the Cause. You should interview the &Sa'idu'l-'Ulama', that
notorious and false-hearted tyrant, and should fearlessly disclose
to his eyes the distinguishing features of this Revelation.
From thence you should proceed to &Khurasan. In the town
+P266
of &Mashhad, you should build a house so designed as both
to serve for our private residence and at the same time
afford adequate facilities for the reception of our guests.
Thither we shall shortly journey, and in that house we shall
dwell. To it you shall invite every receptive soul who we
hope may be guided to the River of everlasting life. We
shall prepare and admonish them to band themselves together
and proclaim the Cause of God."
&Mulla &Husayn set out the next day at the hour of sunrise
to interview the &Sa'idu'l-'Ulama'. Alone and unaided, he
sought his presence and conveyed to him, as bidden by
&Quddus, the Message of the new Day. With fearlessness
and eloquence, he pleaded, in the midst of the assembled
disciples, the Cause of his beloved Master, called upon him
to demolish those idols which his own idle fancy had carved
and to plant upon their shattered fragments the standard of
Divine guidance. He appealed to him to disentangle his
mind from the fettering creeds of the past, and to hasten,
free and untrammelled, to the shores of eternal salvation.
With characteristic vigour, he defeated every argument with
which that specious sorcerer sought to refute the truth of
the Divine Message, and exposed, by means of his unanswerable
logic, the fallacies of every doctrine that he endeavoured
to propound. Assailed by the fear lest the congregation of
his disciples should unanimously rally round the person of
&Mulla &Husayn, the &Sa'idu'l-'Ulama' had recourse to the
meanest of devices, and indulged in the most abusive language
in the hope of safeguarding the integrity of his position.
He hurled his calumnies into the face of &Mulla &Husayn,
and, contemptuously ignoring the proofs and testimonies
adduced by his opponent, confidently asserted, without the
least justification on his part, the futility of the Cause he
had been summoned to embrace. No sooner had &Mulla
&Husayn realised his utter incapacity to apprehend the significance
of the Message he had brought him than he arose
from his seat and said: "My argument has failed to rouse
you from your sleep of negligence. My deeds will in the
days to come prove to you the power of the Message you
have chosen to despise." He spoke with such vehemence
and emotion that the &Sa'idu'l-'Ulama' was utterly confounded.
+P267
Such was the consternation of his soul that he was unable
to reply. &Mulla &Husayn then turned to a member of that
audience who seemed to have felt the influence of his words,
and charged him to relate to &Quddus the circumstances of
this interview. "Say to him," he added: "`Inasmuch as
you did not specifically command me to seek your presence,
I have determined to set out immediately for &Khurasan. I
proceed to carry out in their entirety those things which
you have instructed me to perform.'"
Alone and with a heart wholly detached from all else
but God, &Mulla &Husayn set out on his journey to &Mashhad.
His only companion, as he trod his way to &Khurasan, was
the thought of accomplishing faithfully the wishes of &Quddus,
and his one sustenance the consciousness of his unfailing
promise. He went directly to the home of &Mirza &Muhammad-Baqir-i-Qa'ini,
and was soon able to buy, in the neighbourhood
of that house in &Bala-Khiyaban, a tract of land on
which he began to erect the house which he had been commanded
to build, and to which he gave the name of &Babiyyih,
a name that it bears to the present day. Shortly after it
was completed, &Quddus arrived at &Mashhad and abode in
that house. A steady stream of visitors, whom the energy
and zeal of &Mulla &Husayn had prepared for the acceptance
of the Faith, poured into the presence of &Quddus, acknowledged
the claim of the Cause, and willingly enlisted under
its banner. The all-observing vigilance with which &Mulla
&Husayn laboured to diffuse the knowledge of the new Revelation,
and the masterly manner in which &Quddus edified its
ever-increasing adherents, gave rise to a wave of enthusiasm
which swept over the entire city of &Mashhad, and the effects
of which spread rapidly beyond the confines of &Khurasan.
The house of &Babiyyih was soon converted into a rallying
centre for a multitude of devotees who were fired with an
inflexible resolve to demonstrate, by every means in their
power, the great inherent energies of their Faith.
+P268
CHAPTER XV
&TAHIRIH'S JOURNEY FROM
&KARBILA TO &KHURASAN
AS THE appointed hour approached when, according
to the dispensations of Providence, the veil which
still concealed the fundamental verities of the Faith
was to be rent asunder, there blazed forth in the
heart of &Khurasan a flame of such consuming intensity that
the most formidable obstacles standing in the way of the
ultimate recognition of the Cause melted away and vanished.+F1
That fire caused such a conflagration in the hearts of men
that the effects of its quickening power were felt in the most
outlying provinces of Persia. It obliterated every trace of
the misgivings and doubts which had still lingered in the
hearts of the believers, and had hitherto hindered them from
apprehending the full measure of its glory. The decree of
the enemy had condemned to perpetual isolation Him who
was the embodiment of the beauty of God, and sought thereby
to quench for all time the flame of His love. The hand of
Omnipotence, however, was busily engaged, at a time when
the host of evil-doers were darkly plotting against Him, in
confounding their schemes and in nullifying their efforts. In
the easternmost province of Persia, the Almighty had, through
the hand of &Quddus, lit a fire that glowed with the hottest
flame in the breasts of the people of &Khurasan. And in
&Karbila, beyond the western confines of that land, He had
kindled the light of &Tahirih, a light that was destined to
shed its radiance upon the whole of Persia. From the east
+F1 "It will surprise no one to learn," writes Clement Huart, "that the new
+F1 sect spread more rapidly in &Khurasan than it had anywhere else.
+F1 &Khurasan has been singularly fortunate in that she has always offered to
+F1 new ideas the most propitious field. It is out of this province that came
+F1 many evolutions which caused fundamental changes in the &Muhammadan
+F1 Orient. It is enough to recall that in &Khurasan the idea of the Persian
+F1 renovation originated after the Arabian conquest. It was there likewise
+F1 that the army was organized which, under the orders of &Abu-Muslim placed
+F1 the Abbassides upon the throne of the &Khalifs by overthrowing the
+F1 aristocracy of Mecca which had occupied it since the accession of the
+F1 Umayyads." ("La Religion de &Bab," pp. 18-19.)
+P269
and from the west of that country, the voice of the Unseen
summoned those twin great lights to hasten to the land of
&Ta,+F1 the day-spring of glory, the home of &Baha'u'llah. He
bade them each seek the presence, and revolve round the
person of that Day-Star of Truth, to seek His advice, to
reinforce His efforts, and to prepare the way for His coming
Revelation.
In pursuance of the Divine decree, in the days when
&Quddus was still residing in &Mashhad, there was revealed
from the pen of the &Bab a Tablet addressed to all the believers
of Persia, in which every loyal adherent of the Faith
was enjoined to "hasten to the Land of &Kha," the province
of &Khurasan.+F2 The news of this high injunction spread with
marvellous rapidity and aroused universal enthusiasm. It
reached the ears of &Tahirih, who, at that time, was residing
in &Karbila and was bending every effort to extend the scope
of the Faith she had espoused.+F3 She had left her native
town of &Qazvin and had arrived, after the death of Siyyid
&Kazim, at that holy city, in eager expectation of witnessing
the signs which the departed siyyid had foretold. In the
foregoing pages we have seen how instinctively she had been
led to discover the Revelation of the &Bab and how spontaneously
she had acknowledged its truth. Unwarned and uninvited,
she perceived the dawning light of the promised Revelation
breaking upon the city of &Shiraz, and was prompted
to pen her message and plead her fidelity to Him who was
the Revealer of that light.
The &Bab's immediate response to her declaration of faith
which, without attaining His presence, she was moved to
make, animated her zeal and vastly increased her courage.
She arose to spread abroad His teachings, vehemently denounced
the corruption and perversity of her generation, and
fearlessly advocated a fundamental revolution in the habits
+F1 &Tihran.
+F2 "It is believed," writes Lieut.-Col. P. M. Sykes, "that the twelfth &Imam
+F2 never died, but in A.H. 260 (873) disappeared into miraculous concealment,
+F2 from which he will reappear on the Day of Judgment in the mosque of
+F2 &Gawhar-Shad at &Mashhad, to be hailed as the &Mihdi or `Guide' and to fill
+F2 the earth with justice." ("A History of Persia," vol. 2, p. 45.)
+F3 According to &Muhammad &Mustafa (p. 108), &Tahirih arrived in &Karbila in
+F3 the year 1263 A.H. She visited &Kufih and the surrounding district, and
+F3 was engaged in spreading the teachings of the &Bab. She shared with the
+F3 people whom she met the writings of her Master, among which was His
+F3 commentary on the &Surih of &Kawthar.
+P270
and manners of her people.' Her indomitable spirit was
quickened by the fire of her love for the &Bab, and the glory
of her vision was further enhanced by the discovery of the
inestimable blessings latent in His Revelation. The innate
fearlessness and the strength of her character were reinforced
a hundredfold by her immovable conviction of the ultimate
victory of the Cause she had embraced; and her boundless
energy was revitalised by her recognition of the abiding value
of the Mission she had risen to champion. All who met her
in &Karbila were ensnared by her bewitching eloquence and
felt the fascination of her words. None could resist her
charm; few could escape the contagion of her belief. All
testified to the extraordinary traits of her character, marvelled
at her amazing personality, and were convinced of the sincerity
of her convictions.
She was able to win to the Cause the revered widow of
Siyyid &Kazim, who was born in &Shiraz, and was the first
among the women of &Karbila to recognise its truth. I have
heard &Shaykh &Sultan describe her extreme devotion to
&Tahirih, whom she revered as her spiritual guide and esteemed
as her affectionate companion. He was also a fervent admirer
of the character of the widow of the Siyyid, to whose
gentleness of manner he often paid a glowing tribute. "Such
was her attachment to &Tahirih," &Shaykh &Sultan was often
heard to remark, "that she was extremely reluctant to allow
that heroine who was a guest in her house to absent herself,
though it were for an hour, from her presence. So great an
attachment on her part did not fail to excite the curiosity
and quicken the faith of her women friends, both Persian
and Arab, who were constant visitors in her home. In the
first year of her acceptance of the Message, she suddenly
+F1 "It was in her own family that she heard, for the first time, of the
+F1 preaching of the &Bab at &Shiraz and learned the meaning of his doctrines.
+F1 This knowledge, even incomplete and imperfect as it was, pleased her
+F1 extremely; she began to correspond with the &Bab and soon espoused all his
+F1 ideas. She did not content herself with a passive sympathy but confessed
+F1 openly the faith of her Master. She denounced not only polygamy but the
+F1 use of the veil and showed her face uncovered in public to the great
+F1 amazement and scandal of her family and of all the sincere Mussulmans but
+F1 to the applause of many other fellow citizens who shared her enthusiasm and
+F1 whose numbers grew as a result of her preaching. Her uncle the doctor, her
+F1 father the jurist, and her husband tried in every way to bring her back at
+F1 least to a conduct more calm and more reserved. She rebuffed them with
+F1 arguments inspired by a faith incapable of placid resignation." (Comte de
+F1 Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," pp.
+F1 137-138.)
+P271
fell ill, and after the lapse of three days, as had been
the case with Siyyid &Kazim, she departed this life."
Among the men who in &Karbila eagerly embraced, through
the efforts of &Tahirih, the Cause of the &Bab, was a certain
&Shaykh &Salih, an Arab resident of that city who was the
first to shed his blood in the path of the Faith, in &Tihran.
She was so profuse in her praise of &Shaykh &Salih that a few
suspected him of being equal in rank to &Quddus. &Shaykh
&Sultan was also among those who fell under the spell of
&Tahirih. On his return from &Shiraz, he identified himself
with the Faith, boldly and assiduously promoted its interests,
and did his utmost to execute her instructions and wishes.
Another admirer was &Shaykh &Muhammad-i-Shibl, the father
of &Muhammad-Mustafa, an Arab native of &Baghdad who
ranked high among the &ulamas of that city. By the aid of
this chosen band of staunch and able supporters, &Tahirih
was able to fire the imagination and to enlist the allegiance
of a considerable number of the Persian and Arab inhabitants
of &Iraq, most of whom were led by her to join forces with
those of their brethren in Persia who were soon to be called
upon to shape by their deeds the destiny, and to seal with
their life-blood the triumph, of the Cause of God.
The &Bab's appeal, which was originally addressed to His
followers in Persia, was soon transmitted to the adherents of
His Faith in &Iraq. &Tahirih gloriously responded. Her example
was followed immediately by a large number of her
faithful admirers, all of whom expressed their readiness to
journey forthwith to &Khurasan. The &ulamas of &Karbila
sought to dissuade her from undertaking that journey. Perceiving
immediately the motive which prompted them to
tender her such advice, and aware of their malignant design,
she addressed to each of these sophists a lengthy epistle in
which she set forth her motives and exposed their dissimulation.+F1
+F1 According to Samandar (manuscript, p. 9), the main reason for the agitation
+F1 of the people of &Karbila which induced them to accuse &Tahirih before the
+F1 governor of &Baghdad was her bold action in disregarding the anniversary
+F1 of the martyrdom of &Husayn which was being commemorated in the early days
+F1 of the month of &Muharram in the house of the late Siyyid &Kazim in
+F1 &Karbila, and in celebrating instead the anniversary of the birthday of
+F1 the &Bab, which fell on the first day of that month. She is reported to
+F1 have asked her sister and relatives to discard their mourning garb and wear
+F1 instead gay attire, in open defiance of the customs and traditions of the
+F1 people on that occasion.
+P272
From &Karbila she proceeded to &Baghdad.+F1 A representative
delegation, consisting of the ablest leaders among the
&shi'ah, the &sunni, the Christian and Jewish communities of
that city, sought her presence and endeavoured to convince
her of the folly of her actions. She was able, however, to
silence their protestations, and astounded them with the
force of her argument. Disillusioned and confused, they
retired, deeply conscious of their own impotence.+F2
The &ulamas of &Kirmanshah respectfully received her and
presented her with various tokens of their esteem and admiration.+F3
In &Hamadan,+F4 however, the ecclesiastical leaders
+F1 According to &Muhammad &Mustafa (pp. 108-9), the following disciples and
+F1 companions were with &Tahirih when she arrived in &Baghdad: &Mulla
+F1 &Ibrahim-i-Mahallati, &Shaykh &Salih-i-Karimi, Siyyid &Ahmad-i-Yazdi
+F1 (father of Siyyid &Husayn, the amanuensis of the &Bab) Siyyid
+f1 &Muhammad-i-Bayigani, &Shaykh &Sultan-i-Karbila'i, the mother of &Mulla
+F1 &Husayn and her daughter, the wife of &Mirza &Hadiy-i-Nahri and his
+F1 mother. According to the "&Kashfu'l-Ghita'" (p. 94), the mother and sister
+F1 of &Mulla &Husayn were among the ladies and disciples who accompanied
+F1 &Tahirih on her journey from &Karbila to &Baghdad. On their arrival they
+F1 took up their quarters in the house of &Shaykh
+F1 &Muhammad-ibn-i-Shiblu'l-'Araqi, after which they were transferred, by
+F1 order of the governor of &Baghdad to the house of the &Mufti Siyyid
+F1 &Mahmud-i-Aluri, the well known author of the celebrated commentary
+F1 entitled "&Ruhu'-Ma'ani," pending the receipt of fresh instructions from
+F1 the &Sultan in Constantinople. The "&Kashfu'l-Ghita'" further adds (p. 96)
+F1 that in the "&Ruhu'l-Ma'ani" references are reported to have been found to
+F1 the conversations which the &Mufti had had with &Tahirih, to whom, it is
+F1 reported, he addressed these words: "O &Qurratu'l-'Ayn! I swear by God
+F1 that I share in thy belief. I am apprehensive, however, of the swords of
+F1 the family of &Uthman." "She proceeded directly to the house of the chief
+F1 &Mufti, before whom she defended her creed and her conduct with great
+F1 ability. The question whether she should be allowed to continue her
+F1 teaching was submitted first to the &Pasha of &Baghdad and then to the
+F1 central government, the result being that she was ordered to leave Turkish
+F1 territory." ("A Traveller's Narrative," Note Q. p. 310.)
+F2 According to &Muhammad &Mustafa (p. 111), the following accompanied
+F2 &Tahirih from &Khaniqin (on the Persian frontier) to &Kirmanshah: &Shaykh
+F2 &Salih-i-Karimi, &Shaykh &Muhammad-i-Shibl, &Shaykh &Sultan-i-Karbila'i,
+F2 Siyyid &Ahmad-i-Yazdi, Siyyid &Muhammad-i-Bayigani, Siyyid
+F2 &Muhsin-i-Kazimi, &Mulla &Ibrahim-i-Mahallati, and about thirty Arab
+F2 believers. They tarried three days in the village of Karand, where
+F2 &Tahirih fearlessly proclaimed the teachings of the &Bab and was highly
+f2 successful in awakening the interest of all classes of people in the new
+F2 Revelation. Twelve hundred persons are reported to have volunteered to
+F2 follow her and do her bidding.
+F3 According to &Muhammad &Mustafa (p. 112), an enthusiastic reception was
+F3 accorded her on her arrival in &Kirmanshah. Princes, &ulamas, and
+F3 government officials hastened to visit her, and were greatly impressed by
+F3 her eloquence, her fearlessness, her extensive knowledge, and the force of
+F3 her character. The commentary on the &Surih of &Kawthar, revealed by the
+F3 &Bab, was publicly read and translated. The wife of the &Amir, the
+F3 governor of &Kirmanshah, was among the ladies who met &Tahirih and heard
+F3 her expound the sacred teachings. The &Amir himself, together with his
+F3 family, acknowledged the truth of the Cause and testified to their
+F3 admiration and love for &Tahirih. According to &Muhammad &Mustafa
+F3 (p. 116), &Tahirih tarried two days in the village of &Sahnih on her way to
+F3 &Hamadan, where she was accorded a reception no less enthusiastic than the
+F3 one which had greeted her in the village of Karand. The inhabitants of the
+F3 village begged to be allowed to gather together the members of their
+F3 community and to join hands with the body of her followers for the spread
+F3 and promotion of the Cause. She advised them, however, to remain, extolled
+F3 and blessed their efforts, and proceeded to &Hamadan.
+F4 According to the "Memorials of the Faithful" (p. 275), &Tahirih tarried
+F4 two months in &Hamadan.
+P273
of the city were divided in their attitude towards her. A
few sought privily to provoke the people and undermine her
prestige; others were moved to extol openly her virtues and
applaud her courage. "It behoves us," these friends declared
from their pulpits, "to follow her noble example and reverently
to ask her to unravel for us the mysteries of the &Qur'an
and to resolve the intricacies of the holy Book. For our
highest attainments are but a drop compared to the immensity
of her knowledge." While in &Hamadan, &Tahirih was met by
those whom her father, &Haji &Mulla &Salih, had sent from
&Qazvin to welcome and urge her, on his behalf, to visit her
native town and prolong her stay in their midst.+F1 She reluctantly
consented. Ere she departed, she bade those who
had accompanied her from &Iraq to proceed to their native
land. Among them were &Shaykh &Sultan, &Shaykh &Muhammad-i-Shibl
and his youthful son, &Muhammad-Mustafa, &Abid
and his son &Nasir, who subsequently was given the name of
&Haji &Abbas. Those of her companions who had been living
in Persia, such as Siyyid &Muhammad-i-Gulpaygani, whose
pen-name was &Ta'ir, and whom &Tahirih had styled &Fata'l-Malih,
and others were also bidden to return to their homes.
Only two of her companions remained with her--&Shaykh
&Salih and &Mulla &Ibrahim-i-Gulpaygani, both of whom quaffed
the cup of martyrdom, the first in &Tihran and the other in
&Qazvin. Of her own kinsmen, &Mirza &Muhammad-'Ali, one
of the Letters of the Living and her brother-in-law, and
Siyyid &Abdu'l-Hadi, who had been betrothed to her daughter,
travelled with her all the way from &Karbila to &Qazvin.
On her arrival at the house of her father, her cousin, the
haughty and false-hearted &Mulla &Muhammad, son of &Mulla
&Taqi, who esteemed himself, next to his father and his uncle,
the most accomplished of all the mujtahids of Persia, sent
certain ladies of his own household to persuade &Tahirih to
transfer her residence from her father's house to his own.
"Say to my presumptuous and arrogant kinsman," was her
bold reply to the messengers: "`If your desire had really
been to be a faithful mate and companion to me, you would
have hastened to meet me in &Karbila and would on foot have
+F1 According to &Muhammad &Mustafa (p. 117), among those who had been sent
+F1 from &Qazvin were the brothers of &Tahirih.
+P274
[Illustrations: HOUSES IN WHICH &TAHIRIH LIVED IN &QAZVIN]
+P275
guided my howdah+F1 all the way to &Qazvin. I would, while
journeying with you, have aroused you from your sleep of
heedlessness and would have shown you the way of truth.
But this was not to be. Three years have elapsed since our
separation. Neither in this world nor in the next can I ever
be associated with you. I have cast you out of my life for
ever.'"
So stern and unyielding a reply roused both &Mulla &Muhammad
and his father to a burst of fury. They immediately
pronounced her a heretic, and strove day and night to undermine
her position and to sully her fame. &Tahirih vehemently
defended herself and persisted in exposing the depravity of
their character.+F2 Her father, a peace-loving and fair-minded
+F1 See Glossary.
+F2 "How could it be that a woman, in Persia where woman is considered so weak
+F2 a creature, and above all in a city like &Qazvin, where the clergy
+F2 possessed so great an influence, where the &Ulamas, by their number and
+F2 importance attracted the attention of the government and of the people,--
+F2 how could it be that there, precisely under such untoward circumstances, a
+F2 woman could have organized so strong a group of heretics? There lies a
+F2 question which puzzles even the Persian historian, Sipihr, for such an
+F2 occurrence was without precedent!" (Journal Asiatique, 1866, tome 7, p.
+F2 474.)
+P276
man, deplored this acrimonious dispute and endeavoured to
bring about a reconciliation and harmony between them, but
failed in his efforts.
This state of tension continued until the time when a
certain &Mulla &Abdu'llah, a native of &Shiraz and fervent admirer
of both &Shaykh &Ahmad and Siyyid &Kazim, arrived in
&Qazvin at the beginning of the month of &Ramadan, in the
year 1263 A.H.+F1 Subsequently, in the course of his trial in
&Tihran, in the presence of the &Sahib-Divan, this same &Mulla
&Abdu'llah recounted the following: "I have never been a
convinced &Babi. When I arrived at &Qazvin, I was on my
way to &Mah-Ku, intending to visit the &Bab and investigate
the nature of His Cause. On the day of my arrival at &Qazvin,
I became aware that the town was in a great state of turmoil.
As I was passing through the market-place, I saw a crowd of
ruffians who had stripped a man of his head-dress and shoes,
had wound his turban around his neck, and by it were dragging
him through the streets. An angry multitude was tormenting
him with their threats, their blows and curses. `His
unpardonable guilt,' I was told in answer to my enquiry,
`is that he has dared to extol in public the virtues of &Shaykh
&Ahmad and Siyyid &Kazim. Accordingly, &Haji &Mulla &Taqi,
the &Hujjatu'l-Islam, has pronounced him a heretic and decreed
his expulsion from the town.'"
I was amazed at the explanation given me. How could
a &shaykhi, I thought to myself, be regarded as a heretic and
be deemed worthy of such cruel treatment? Desirous of
ascertaining from &Mulla &Taqi himself the truth of this report,
I betook myself to his school and asked whether he
had actually pronounced such a condemnation against him.
`Yes,' he bluntly replied, `the god whom the late &Shaykh
&Ahmad-i-Bahrayni worshipped is a god in whom I can never
believe. Him as well as his followers I regard as the very
embodiments of error.' I was moved that very moment to
smite his face in the presence of his assembled disciples. I
restrained myself, however, and vowed that, God willing, I
would pierce his lips with my spear so that he would never
be again able to utter such blasphemy.
"I straightway left his presence and directed my steps
+F1 August 13-September 12, 1847 A.D.
+P277
towards the market, where I bought a dagger and a spear-head
of the sharpest and finest steel. I concealed them in
my bosom, ready to gratify the passion that burned within
me. I was waiting for my opportunity when, one night, I
entered the masjid in which he was wont to lead the congregation
in prayer. I waited until the hour of dawn, at which
time I saw an old woman enter the masjid, carrying with her
a rug, which she spread over the floor of the &mihrab.+F1 Soon
after, I saw &Mulla &Taqi enter alone, walk to the &mihrab, and
offer his prayer. Cautiously and quietly, I followed him and
stood behind him. He was prostrating himself on the floor,
when I rushed upon him, drew out my spear-head, and
plunged it into the back of his neck. He uttered a loud cry.
I threw him on his back and, unsheathing my dagger, drove
it hilt-deep into his mouth. With the same dagger, I struck
him at several places in his breast and side, and left him
bleeding in the &mihrab.
"I ascended immediately the roof of the masjid and
watched the frenzy and agitation of the multitude. A crowd
rushed in and, placing him upon a litter, transported him
to his house. Unable to identify the murderer, the people
seized the occasion to gratify their basest instincts. They
rushed at one another's throats, violently attacked and
mutually accused one another in the presence of the governor.
Finding out that a large number of innocent people
had been gravely molested and thrown into prison, I was
impelled by the voice of my conscience to confess my act.
I accordingly besought the presence of the governor and said
to him: `If I deliver into your hands the author of this
murder, will you promise me to set free all the innocent
people who are suffering his place?' No sooner had I obtained
from him the necessary assurance than I confessed
to him that I had committed the deed. He was not disposed
at first to believe me. At my request, he summoned
the old woman who had spread the rug in the &mihrab, but
refused to be convinced by the evidence which she gave. I
was finally conducted to the bedside of &Mulla &Taqi, who was
on the point of death. As soon as he saw me, he recognised
my features. In his agitation, he pointed with his finger to
+F1 See Glossary.
+P278
me, indicating that I had attacked him. He signified his
desire that I be taken away from his presence. Shortly after,
he expired. I was immediately arrested, was convicted of
murder, and thrown into prison. The governor, however,
failed to keep his promise and refused to release the prisoners."
The candour and sincerity of &Mulla &Abdu'llah greatly
pleased the &Sahib-Divan. He gave secret orders to his attendants
to enable him to escape from prison. At the hour
of midnight, the prisoner took refuge in the home of &Rida
&Khan-i-Sardar, who had recently been married to the sister
of the &Sipah-Salar, and remained concealed in that house
until the great struggle or &Shaykh &Tabarsi, when he determined
to throw in his lot with the heroic defenders of the
fort. He, as well as &Rida &Khan, who followed him to &Mazindaran,
quaffed eventually the cup of martyrdom.
The circumstances of the murder fanned to fury the
wrath of the lawful heirs of &Mulla &Taqi, who now determined
to wreak their vengeance upon &Tahirih. They succeeded in
having her placed in the strictest confinement in the house
of her father, and charged those women whom they had
selected to watch over her, not to allow their captive to
leave her room except for the purpose of performing her daily
ablutions. They accused her of really being the instigator
of the crime. "No one else but you," they asserted, "is
guilty of the murder of our father. You issued the order
for his assassination." Those whom they had arrested and
confined were conducted by them to &Tihran and were incarcerated
in the home of one of the &kad-khudas+F1 of the
capital. The friends and heirs of &Mulla &Taqi scattered themselves
in all directions, denouncing their captives as the repudiators
of the law of &Islam and demanding that they be
immediately put to death.
&Baha'u'llah who was at that time residing in &Tihran, was
informed of the plight of these prisoners who had been the
companions and supporters of &Tahirih. As He was already
acquainted with the &kad-khuda in whose home they were incarcerated,
He decided to visit them and intervene in their
behalf. That avaricious and deceitful official, who was fully
aware of the extreme generosity of &Baha'u'llah, greatly exaggerated
+F1 See Glossary.
+P279
in the hope of deriving a substantial pecuniary
advantage for himself, the misfortune that had befallen the
unhappy captives. "They are destitute of the barest necessities
of life," urged the &kad-khuda. "They hunger for food,
and their clothing is wretchedly scanty." &Baha'u'llah extended
immediate financial assistance for their relief, and
urged the &kad-khuda to relax the severity of the rule under
which they were confined. The latter consented to relieve a
few who were unable to support the oppressive weight of their
chains, and for the rest did whatever he could to alleviate
the rigour of their confinement. Prompted by greed, he informed
his superiors of the situation, and emphasised the
fact that both food and money were being regularly supplied
by &Baha'u'llah for those who were imprisoned in his house.
These officials were in their turn tempted to derive every
possible advantage from the liberality of &Baha'u'llah. They
summoned Him to their presence, protested against His action,
and accused Him of complicity in the act for which
the captives had been condemned. "The &kad-khuda," replied
&Baha'u'llah, "pleaded their cause before Me and enlarged
upon their sufferings and needs. He himself bore
witness to their innocence and appealed to Me for help. In
return for the aid which, in response to his invitation, I was
impelled to extend, you now charge Me with a crime of
which I am innocent." Hoping to intimidate &Baha'u'llah by
threatening immediate punishment, they refused to allow
Him to return to His home. The confinement to which He
was subjected was the first affliction that befell &Baha'u'llah
in the path of the Cause of God; the first imprisonment He
suffered for the sake of His loved ones. He remained in
captivity for a few days, until &Ja'far-Quli &Khan, the brother
of &Mirza &Aqa &Khan-i-Nuri, who at a later time was appointed
Grand &Vazir of the &Shah, and a number of other friends intervened
in His behalf and, threatening the &kad-khuda in severe
a language, were able to effect His release. Those who had
been responsible for His confinement had confidently hoped
to receive, in return for His deliverance, the sum of one
thousand &tumans,+F1 but they soon found out that they were
forced to comply with the wishes of &Ja'far-Quli &Khan without
+F1 See Glossary.
+P280
the hope of receiving, either from him or from &Baha'u'llah,
the slightest reward. With profuse apologies and with the
utmost regret, they surrendered their Captive into his hands.
The heirs of &Mulla &Taqi were in the meantime bending
every effort to avenge the blood of their distinguished kinsman.
Unsatisfied with what they had already accomplished,
they directed their appeal to &Muhammad &Shah himself, and
endeavoured to win his sympathy to their cause. The &Shah
is reported to have returned this answer: "Your father, &Mulla
&Taqi, surely could not have claimed to be superior to the
&Imam &Ali, the Commander of the Faithful. Did not the
latter instruct his disciples that, should he fall a victim to the
sword of &Ibn-i-Muljam, the murderer alone should, by his
death, be made to atone for his act, that no one else but
he should be put to death? Why should not the murder of
your father be similarly avenged? Declare to me his murderer,
and I will issue my orders that he be delivered into
your hands in order that you may inflict upon him the punishment
which he deserves."
The uncompromising attitude of the &Shah induced them
to abandon the hopes which they had cherished. They declared
&Shaykh &Salih to be the murderer of their father, obtained
his arrest, and ignominiously put him to death. He
was the first to shed his blood on Persian soil in the path of
the Cause of God; the first of that glorious company destined
to seal with their life-blood the triumph of God's holy Faith.
As he was being conducted to the scene of his martyrdom, his
face glowed with zeal and joy. He hastened to the foot of
the gallows and met his executioner as if he were welcoming
a dear and lifelong friend. Words of triumph and hope fell
unceasingly from his lips. "I discarded," he cried, with
exultation, as his end approached, "the hopes and the beliefs
of men from the moment I recognised Thee, Thou who art
my Hope and my Belief!" His remains were interred in the
courtyard of the shrine of the &Imam-Zadih Zayd in &Tihran.
The unsatiable hatred that animated those who had been
responsible for the martyrdom of &Shaykh &Salih impelled them
to seek additional instruments for the furtherance of their
designs. &Haji &Mirza &Aqasi, whom the &Sahib-Divan had succeeded
in convincing of the treacherous conduct of the heirs
+P281
of &Mulla &Taqi, refused to entertain their appeal. Undeterred
by his refusal, they submitted their case to the &Sadr-i-Ardibili,
a man notoriously presumptuous and one of the most arrogant
among the ecclesiastical leaders of Persia. "Behold,"
they pleaded, "the indignity that has been inflicted upon
those whose supreme function it is to keep guard over the
integrity of the Law. How can you, who are its chief and
illustrious exponent, allow so grave an affront to its dignity
to remain unpunished? Are you really incapable of avenging
the blood of that slaughtered minister of the Prophet of
God? Do you not realise that to tolerate such a heinous
crime would in itself unloose a flood of calumny against those
who are the chief repositories of the teachings and principles
of our Faith? Will not your silence embolden the enemies
of &Islam to shatter the structure which your own hands have
reared? As a result, will not your own life be endangered?"
The &Sadr-i-Ardibili was sore afraid, and in his impotence
sought to beguile his sovereign. He addressed the following
request to &Muhammad &Shah: "I would humbly implore your
Majesty to allow the captives to accompany the heirs of that
martyred leader on their return to &Qazvin, that these may,
of their own accord, forgive them publicly their action, and
enable them to recover their freedom. Such a gesture on
their part will considerably enhance their position and will
win them the esteem of their countrymen." The &Shah,
wholly unaware of the mischievous designs of that crafty
plotter, immediately granted his request, on the express condition
that a written statement be sent to him from &Qazvin
assuring him that the condition of the prisoners after their
freedom was entirely satisfactory, and that no harm was
likely to befall them in the future.
No sooner were the captives delivered into the hands of
the mischief-makers than they set about gratifying their feelings
of implacable hatred towards them. On the first night
after they had been handed over to their enemies, &Haji
&Asadu'llah, the brother of &Haji &Allah-Vardi and paternal
uncle of &Muhammad-Hadi and &Muhammad-Javad-i-Farhadi,
a noted merchant of &Qazvin who had acquired a reputation
for piety and uprightness which stood as high as that of his
illustrious brother, was mercilessly put to death. Knowing
+P282
full well that in his own native town they would be unable
to inflict upon him the punishment they desired, they determined
to take his life whilst in &Tihran in a manner that
would protect them from the suspicion of murder. At the
hour of midnight, they perpetrated the shameful act, and,
the next morning, announced that illness had been the cause
of his death. His friends and acquaintances, mostly natives
of &Qazvin, none of whom had been able to detect the crime
that had extinguished such a noble life, accorded him a
burial that befitted his station.
The rest of his companions, among whom were &Mulla
&Tahir-i-Shirazi and &Mulla &Ibrahim-i-Mahallati, both of whom
were greatly esteemed for their learning and character, were
savagely put to death immediately after their arrival at
&Qazvin. The entire population, which had been sedulously
instigated beforehand, clamoured for their immediate execution.
A band of shameless scoundrels, armed with knives,
swords, spears, and axes, fell upon them and tore them to
pieces. They mutilated their bodies with such wanton barbarity
that no fragment of their scattered members could
be found for burial.
Gracious God! Acts of such incredible savagery have
been perpetrated in a town like &Qazvin, which prides itself
on the fact that no less than a hundred of the highest ecclesiastical
leaders of &Islam dwell within its gates, and yet none
could be found among all its inhabitants to raise his voice
in protest against such revolting murders! No one seemed
to question their right to perpetrate such iniquitous and
shameless deeds. No one seemed to be aware of the utter
incompatibility between such ferocious deeds committed by
those who claimed to be the sole repositories of the mysteries
of &Islam, and the exemplary conduct of those who first manifested
its light to the world. No one was moved to exclaim
indignantly: "O evil and perverse generation! To what
depths of infamy and shame you have sunk! Have not the
abominations which you have wrought surpassed in their
ruthlessness the acts of the basest of men? Will you not
recognise that neither the beasts of the field nor any moving
thing on earth has ever equalled the ferociousness of your
acts? How long is your heedlessness to last? Is it not your
+P283
belief that the efficacy of every congregational prayer is dependent
upon the integrity of him who leads that prayer?
Have you not again and again declared that no such prayer
is acceptable in the sight of God until and unless the &imam
who leads the congregation has purged his heart from every
trace of malice? And yet you deem those who instigate and
share in the performance of such atrocities to be the true
leaders of your Faith, the very embodiments of fairness and
justice. Have you not committed to their hands the reins
of your Cause and regarded them as the masters of your
destinies?"
The news of this outrage reached &Tihran and spread with
bewildering rapidity throughout the city. &Haji &Mirza &Aqasi
vehemently protested. "In what passage of the &Qur'an," he
is reported to have exclaimed, "in which tradition of &Muhammad,
has the massacre of a number of people been justified
in order to avenge the murder of a single person?"
&Muhammad &Shah also expressed his strong disapproval of
the treacherous conduct of the &Sadr-i-Ardibili and his confederates.
He denounced his cowardice, banished him from
the capital, and condemned him to a life of obscurity in
Qum. His degradation from office pleased immensely the
Grand &Vazir, who had hitherto laboured in vain to bring
about his downfall, and whom his sudden removal from
&Tihran relieved of the apprehensions which the extension of
his authority had inspired. His own denunciation of the
massacre of &Qazvin was prompted, not so much by his sympathy
with the Cause of the defenceless victims, as by his
hope of involving the &Sadr-i-Ardibili in such embarrassments
as would inevitably disgrace him in the eyes of his sovereign.
The failure of the &Shah and of his government to inflict
immediate punishment upon the malefactors encouraged
them to seek further means for the gratification of their relentless
hatred towards their opponents. They now directed
their attention to &Tahirih herself, and resolved that she
should suffer at their hands the same fate that had befallen
her companions. While still in confinement, &Tahirih, as soon
as she was informed of the designs of her enemies, addressed
the following message to &Mulla &Muhammad, who had succeeded
to the position of his father and was now recognised
+P284
as the &Imam-Jum'ih of &Qazvin: "`Fain would they put out
God's light with their mouths: but God only desireth to
perfect His light, albeit the infidels abhor it.'+F1 If my Cause
be the Cause of Truth, if the Lord whom I worship be none
other than the one true God, He will, ere nine days have
elapsed, deliver me from the yoke of your tyranny. Should
He fail to achieve my deliverance, you are free to act as you
desire. You will have irrevocably established the falsity of
my belief." &Mulla &Muhammad, recognising his inability to
accept so bold a challenge, chose to ignore entirely her message,
and sought by every cunning device to accomplish his
purpose.
In those days, ere the hour which &Tahirih had fixed for
her deliverance had struck, &Baha'u'llah signified His wish
that she should be delivered from her captivity and brought
to &Tihran. He determined to establish, in the eyes of the
adversary, the truth of her words, and to frustrate the schemes
which her enemies had conceived for her death. &Muhammad-Hadiy-i-Farhadi
was accordingly summoned by Him and was
entrusted with the task of effecting her immediate transference
to His own home in &Tihran. &Muhammad-Hadi was
charged to deliver a sealed letter to his wife, &Khatun-Jan,
and instruct her to proceed, in the guise of a beggar, to the
house where &Tahirih was confined; to deliver the letter into
her hands; to wait awhile at the entrance of her house, until
she should join her, and then to hasten with her and commit
her to his care. "As soon as &Tahirih has joined you,"
&Baha'u'llah urged the emissary, "start immediately for
&Tihran. This very night, I shall despatch to the neighbourhood
of the gate of &Qazvin an attendant, with three horses,
that you will take with you and station at a place that you
will appoint outside the walls of &Qazvin. You will conduct
&Tahirih to that spot, will mount the horses, and will, by an
unfrequented route, endeavour to reach at daybreak the outskirts
of the capital. As soon as the gates are opened, you
must enter the city and proceed immediately to My house.
You should exercise the utmost caution lest her identity be
disclosed. The Almighty will assuredly guide your steps and
will surround you with His unfailing protection."
+F1 &Qur'an, 9:33.
+P285
Fortified by the assurance of &Baha'u'llah, &Muhammad-Hadi
set out immediately to carry out the instructions he had
received. Unhampered by any obstacle, he, ably and faithfully,
acquitted himself of his task, and was able to conduct
&Tahirih safely, at the appointed hour, to the home of his
Master. Her sudden and mysterious removal from &Qazvin
filled her friends and foes alike with consternation. The
whole night, they searched the houses and were baffled in
their efforts to find her. The fulfilment of the prediction
she had uttered astounded even the most sceptical among
her opponents. A few were made to realise the supernatural
character of the Faith she had espoused, and submitted willingly
to its claims. &Mirza &Abdu'l-Vahhab, her own brother,
acknowledged, that very day, the truth of the Revelation,
but failed to demonstrate subsequently by his acts the sincerity
of his belief.+F1
The hour which &Tahirih had fixed for her deliverance
found her already securely established under the sheltering
shadow of &Baha'u'llah. She knew full well into whose presence
she had been admitted; she was profoundly aware of
the sacredness of the hospitality she had been so graciously
accorded.+F2 As it was with her acceptance of the Faith proclaimed
by the &Bab when she, unwarned and unsummoned,
had hailed His Message and recognised its truth, so did she
perceive through her own intuitive knowledge the future glory
of &Baha'u'llah. It was in the year '60, while in &Karbila, that
she alluded in her odes to her recognition of the Truth He
was to reveal. I have myself been shown in &Tihran, in the
+F1 According to the "&Kashfu'l-Ghiti'" (p. 110), &Mulla &Husayn is reported by
+F1 &Mulla &Ja'far-i-Va'iz-i-Qazvini to have met &Tahirih in &Qazvin at the
+F1 home of &Aqa &Hadi, who is probably none other than &Muhammad
+F1 &Hadiy-i-Farhadi, who was commissioned by &Baha'u'llah to conduct &Tahirih
+F1 to &Tihran. The meeting is stated to have taken place prior to the murder
+F1 of &Mulla &Taqi.
+F2 &Abdu'l-Baha relates, in the "Memorials of the Faithful" (p. 306), the
+F2 circumstances of a visit paid by &Vahid to &Tahirih, while the latter was
+F2 staying in the home of &Baha'u'llah in &Tihran. "&Tahirih," He writes,
+F2 "was listening from behind the veil to the utterances of &Vahid, who was
+F2 discoursing with fervour and eloquence on the signs and verses that bore
+F2 witness to the advent of the new Manifestation. I was then a child and was
+F2 sitting on her lap, as she followed the recital of the remarkable
+F2 testimonies which flowed ceaselessly from the lips of that learned man. I
+F2 well remember interrupted him, and, raising her voice, vehemently
+F2 declared: `O &Yahya! Let deeds, not words, testify to thy faith, if thou
+F2 art a man of true learning. Cease idly repeating the traditions of the
+F2 past, for the day of service, of steadfast action, is come. Now is the
+F2 time to show forth the true signs of God, to rend asunder the veils of idle
+F2 fancy, to promote the Word of God, and to sacrifice ourselves in His path.
+F2 Let deeds, not words, be our adorning.'"
+P286
home of Siyyid &Muhammad, whom &Tahirih had styled &Fata'l-Malih,
the verses which she, in her own handwriting, had
penned, every letter of which bore eloquent testimony to her
faith in the exalted Missions of both the &Bab and &Baha'u'llah.
In that ode the following verse occurs: "The effulgence of
the &Abha Beauty hath pierced the veil of night; behold the
souls of His lovers dancing, moth-like, in the light that has
flashed from His face!" It was her steadfast conviction in
the unconquerable power of &Baha'u'llah that prompted her
to utter her prediction with such confidence, and to fling
her challenge so boldly in the face of her enemies. Nothing
short of an immovable faith in the unfailing efficacy of that
power could have induced her, in the darkest hours of her
captivity, to assert with such courage and assurance the approach
of her victory.
A few days after &Tahirih's arrival at &Tihran, &Baha'u'llah
decided to send her to &Khurasan in the company of the believers
who were preparing to depart for that province. He
too had determined to leave the capital and take the same
direction a few days later. He accordingly summoned
&Aqay-i-Kalim and instructed him to take immediately the
necessary measures to ensure the removal of &Tahirih, together
with her woman attendant, &Qanitih, to a place outside the
gate of the capital, from whence they were, later on, to proceed
to &Khurasan. He cautioned him to exercise the utmost
care and vigilance lest the guards who were stationed at the
entrance of the city, and who had been ordered to refuse the
passage of women through the gates without a permit, should
discover her identity and prevent her departure.
I have heard &Aqay-i-Kalim recount the following: "Putting
our trust in God, we rode out, &Tahirih, her attendant,
and I, to a place in the vicinity of the capital. None of the
guards who were stationed at the gate of &Shimiran raised
the slightest objection, nor did they enquire regarding our
destination. At a distance of two farsangs+F1 from the capital,
we alighted in the midst of an orchard abundantly watered
and situated at the foot of a mountain, in the centre of which
was a house that seemed completely deserted. As I went
about in search of the proprietor, I chanced to meet an old
+F1 See Glossary.
+P287
man who was watering his plants. In answer to my enquiry,
he explained that a dispute had arisen between the owner
and his tenants, as a result of which those who occupied the
place had deserted it. `I have been asked by the owner,' he
added, `to keep guard over this property until the settlement
of the dispute.' I was greatly delighted with the information
he gave me, and asked him to share with us our luncheon.
When, later in the day, I decided to depart for &Tihran, I
found him willing to watch over and guard &Tahirih and her
attendant. As I committed them to his care, I assured him
that I would either myself return that evening or send a
trusted attendant whom I would follow the next morning
with all the necessary requirements for the journey to
&Khurasan.
"Upon my arrival at &Tihran, I despatched &Mulla &Baqir,
one of the Letters of the Living, together with an attendant,
to join &Tahirih. I informed &Baha'u'llah of her safe departure
from the capital. He was greatly pleased at the information
I gave Him, and named that orchard `&Bagh-i-Jannat.'+F1 `That
house,' He remarked, `has been providentially prepared for
your reception, that you may entertain in it the loved ones
of God.'
"&Tahirih tarried seven days in that spot, after which she
set out, accompanied by &Muhammad-Hasan-i-Qazvini, surnamed
&Fata, and a few others, in the direction of &Khurasan.
I was commanded by &Baha'u'llah to arrange for her departure
and to provide whatever might be required for her journey."
+F1 "Garden of Paradise."
+P289
CHAPTER XVI
THE CONFERENCE OF &BADASHT
SOON after &Tahirih had started on her journey,
&Baha'u'llah instructed &Aqay-i-Kalim to complete
the necessary preparations for His contemplated
departure for &Khurasan. He committed to his
care His family and asked him to provide whatever might
be conducive to their well-being and safety.
When He arrived at &Shah-Rud, He was met by &Quddus,
who had left &Mashhad, where he had been residing, and had
come to welcome Him as soon as he had heard of His approach.
The whole province of &Khurasan was in those days
in the throes of a violent agitation. The activities which
&Quddus and &Mulla &Husayn had initiated, their zeal, their
courage, their outspoken language, had aroused the people
from their lethargy, had kindled in the hearts of some the
noblest sentiments of faith and devotion, and had provoked
in the breasts of others the instincts of passionate fanaticism
and malice. A multitude of seekers constantly poured from
every direction into &Mashhad, eagerly sought the residence
of &Mulla &Husayn, and through him were ushered into the
presence of &Quddus.
Their numbers soon swelled to such proportions as to
excite the apprehension of the authorities. The chief constable
viewed with concern and dismay the crowds of agitated
people who streamed unceasingly into every quarter of the
holy City. In his desire to assert his rights, intimidate &Mulla
&Husayn, and induce him to curtail the scope of his activities,
he issued orders to arrest immediately the latter's special
attendant, whose name was &Hasan, and subject him to cruel
and shameful treatment. They pierced his nose, passed a
cord through the incision, and with this halter led and paraded
him through the streets.
&Mulla &Husayn was in the presence of &Quddus when the
news of the disgraceful affliction that had befallen his servant
+P289
reached him. Fearing lest this sad intelligence might grieve
the heart of his beloved chief, he arose and quietly retired.
His companions soon gathered round him, expressed their
indignation at this outrageous assault upon so innocent a
follower of their Faith, and urged him to avenge the insult.
&Mulla &Husayn tried to appease their anger. "Let not," he
pleaded, "the indignity that has befallen &Hasan afflict and
disturb you, for &Husayn is still with you and will safely
deliver him back into your hands to-morrow."
In the face of so solemn an assurance, his companions
ventured no further remarks. Their hearts, however, burned
with impatience to redress that bitter injury. A number of
them eventually decided to band themselves together and
loudly raise, through the streets of &Mashhad, the cry of
"&Ya &Sahibu'z-Zaman!"+F1 as a protest against this sudden affront
to the dignity of their Faith. That cry was the first of its
kind to be raised in &Khurasan in the name of the Cause of
God. The city re-echoed with the sound of those voices.
The reverberations of their shouts reached even the most
outlying regions of the province, raised a great tumult in
the hearts of the people, and were the signal for the tremendous
happenings that were destined to transpire in the future.
In the midst of the confusion that ensued, those who
were holding the halter with which they dragged &Hasan
through the streets, perished by the sword. The companions
of &Mulla &Husayn conducted the released captive into the
presence of their leader and informed him of the fate that
had befallen the oppressor. "You have refused," &Mulla
&Husayn is reported to have remarked, "to tolerate the trials
to which &Hasan has been subjected; how can you reconcile
yourselves to the martyrdom of &Husayn?"+F2
The city of &Mashhad, which had just recovered its peace
and tranquillity after the rebellion that the &Salar had provoked,
was plunged again into confusion and distress. Prince
&Hamzih &Mirza was stationed with his men and munitions at
a distance of four farsangs+F3 from the city, ready to face
whatever emergency might arise when the news of these
fresh disturbances suddenly reached him. He immediately
+F1 "O Lord of the Age!" one of the titles of the promised &Qa'im.
+F2 Allusion to his own martyrdom.
+F3 See Glossary.
+P290
despatched a detachment to the city with instructions to
obtain the assistance of the governor for the arrest of &Mulla
&Husayn, and to conduct him into his presence. &Abdu'l-'Ali
&Khan-i-Maraghiyi, the captain of the prince's artillery, immediately
intervened. "I deem myself," he pleaded, "one
among the lovers and admirers of &Mulla &Husayn. If you
contemplate inflicting any harm upon him, I pray you to
take my life and then to proceed to execute your design; for
I cannot, so long as I live, tolerate the least disrespect towards
him."
The prince, who knew full well how much he stood in
need of that officer, was greatly embarrassed at this unexpected
declaration. "I too have met &Mulla &Husayn," was
his reply as he tried to remove the apprehension of &Abdu'l-'Ali
&Khan. "I too cherish the utmost devotion to him. By
summoning him to my camp, I am hoping to restrict the
scope of the mischief which has been kindled and to safeguard
his person." The prince then addressed in his own
handwriting a letter to &Mulla &Husayn in which he urged the
extreme desirability of his transferring his residence for a
few days to his headquarters, and assured him of his sincere
desire to shield him from the attacks of his infuriated opponents.
He gave orders that his own highly ornamented
tent be pitched in the vicinity of his camp and be reserved
for the reception of his expected guest.
On the receipt of this communication, &Mulla &Husayn
presented it to &Quddus, who advised him to respond to the
invitation of the prince. "No harm can befall you," &Quddus
assured him. "As to me, I shall this very night set out in
the company of &Mirza &Muhammad-'Aliy-i-Qazvini, one of
the Letters of the Living, for &Mazindaran. Please God, you
too, later on, at the head of a large company of the faithful
and preceded by the `Black Standards,' will depart from
&Mashhad and join me. We shall meet at whatever place the
Almighty will have decreed."
&Mulla &Husayn joyously responded. He threw himself at
the feet of &Quddus and assured him of his firm determination
to discharge with fidelity the obligations which he had imposed
upon him. &Quddus lovingly took him in his arms and,
kissing his eyes and his forehead, committed him to the
+P291
Almighty's unfailing protection. Early that same afternoon,
&Mulla &Husayn mounted his steed and rode out with dignity
and calm to the encampment of Prince &Hamzih &Mirza, and
was ceremoniously conducted by &Abdu'l-'Ali &Khan, who,
together with a number of officers, had been appointed by
the prince to go out and welcome him, to the tent that had
been specially erected for his use.
That very night, &Quddus summoned to his presence
&Mirza &Muhammad-Baqir-i-Qa'ini, who had built the &Babiyyih,
together with a number of the most prominent among his
companions, and enjoined upon them to bear unquestioned
allegiance to &Mulla &Husayn and to obey implicitly whatever
he might wish them to do. "Tempestuous are the storms
which lie ahead of us," he told them. "The days of stress
and violent commotion are fast approaching. Cleave to him,
for in obedience to his command lies your salvation."
With these words, &Quddus bade farewell to his companions
and, accompanied by &Mirza &Muhammad-'Aliy-i-Qazvini, departed
from &Mashhad. A few days later, he encountered
&Mirza &Sulayman-i-Nuri, who informed him of the circumstances
attending the deliverance of &Tahirih from her confinement
in &Qazvin, of her journey in the direction of
&Khurasan, and of &Baha'u'llah's subsequent departure from
the capital. &Mirza &Sulayman, as well as &Mirza &Muhammad-&Ali,
+P292
remained in the company of &Quddus until their arrival
at &Badasht. They reached that hamlet at the hour of dawn
and found there assembled a large gathering of people whom
they recognised as their fellow-believers. They decided,
however, to resume their journey, and proceeded directly to
&Shah-Rud. As they were approaching that village, &Mirza
&Sulayman, who was following at a distance behind them,
encountered &Muhammad-i-Hana-Sab, who was on his way
to &Badasht. In answer to his enquiry as to the object of
that gathering, &Mirza &Sulayman was informed that &Baha'u'llah
and &Tahirih had, a few days before, left &Shah-Rud for
that hamlet; that a large number of believers had already
arrived from &Isfahan, &Qazvin, and other towns of Persia,
and were waiting to accompany &Baha'u'llah on His intended
journey to &Khurasan. "Tell &Mulla &Ahmad-i-Ibdal, who is
now in &Badasht," &Mirza &Sulayman remarked, "that this very
morning a light has shone upon you, the radiance of which
you have failed to recognise."+F1
No sooner had &Baha'u'llah been informed by &Muhammad-i-Hana-Sab
of the arrival of &Quddus at &Shah-Rud than He
decided to join him. Attended by &Mulla &Muhammad-i-Mu'allim-i-Nuri,
He set out on horseback that same evening
for that village, and had returned with &Quddus to
&Badasht the next morning at the hour of sunrise.
It was then the beginning of summer. Upon His arrival,
&Baha'u'llah rented three gardens, one of which He assigned
exclusively to the use of &Quddus, another He set apart for
&Tahirih and her attendant, and reserved the third for Himself.
+F1 Allusion to &Quddus.
+P293
Those who had gathered in &Badasht were eighty-one in number,
all of whom, from the time of their arrival to the day
of their dispersion, were the guests of &Baha'u'llah. Every
day, He revealed a Tablet which &Mirza &Sulayman-i-Nuri
chanted in the presence of the assembled believers. Upon
each He bestowed a new name. He Himself was henceforth
designated by the name of &Baha; upon the Last Letter of
the Living was conferred the appellation of &Quddus, and to
&Qurratu'l-'Ayn was given the title of &Tahirih. To each of
those who had convened at &Badasht a special Tablet was
subsequently revealed by the &Bab, each of whom He addressed
by the name recently conferred upon him. When,
at a later time, a number of the more rigid and conservative
among her fellow-disciples chose to accuse &Tahirih of indiscreetly
rejecting the time-honoured traditions of the past,
the &Bab, to whom these complaints had been addressed, replied
in the following terms: "What am I to say regarding
her whom the Tongue of Power of Glory has named &Tahirih
[the Pure One]?"
Each day of that memorable gathering witnessed the
abrogation of a new law and the repudiation of a long-established
tradition. The veils that guarded the sanctity
of the ordinances of &Islam were sternly rent asunder, and
the idols that had so long claimed the adoration of their
blind worshippers were rudely demolished. No one knew,
however, the Source whence these bold and defiant innovations
proceeded, no one suspected the Hand which steadily
and unerringly steered their course. Even the identity of
Him who had bestowed a new name upon each of those who
had congregated in that hamlet remained unknown to those
who had received them. Each conjectured according to his
own degree of understanding. Few, if any, dimly surmised
that &Baha'u'llah was the Author of the far-reaching changes
which were being so fearlessly introduced.
&Shaykh &Abu-Turab, one of the best-informed as to the
nature of the developments in &Badasht, is reported to have
related the following incident: "Illness, one day, confined
&Baha'u'llah to His bed. &Quddus, as soon as he heard of
His indisposition, hastened to visit Him. He seated himself,
when ushered into His presence, on the right hand of
+P294
&Baha'u'llah. The rest of the companions were gradually
admitted to His presence, and grouped themselves around
Him. No sooner had they assembled than &Muhammad-Hasan-i-Qazvini,
the messenger of &Tahirih, upon whom the
name of &Fata'l-Qazvini had been newly conferred, suddenly
came in and conveyed to &Quddus a pressing invitation from
&Tahirih to visit her in her own garden. `I have severed
myself entirely from her,' he boldly and decisively replied.
`I refuse to meet her.'+F1 The messenger retired immediately,
and soon returned, reiterating the same message and appealing
to him to heed her urgent call. `She insists on your
visit,' were his words. `If you persist in your refusal, she
herself will come to you.' Perceiving his unyielding attitude,
the messenger unsheathed his sword, laid it at the feet of
&Quddus, and said: `I refuse to go without you. Either
choose to accompany me to the presence of &Tahirih or cut
off my head with this sword.' `I have already declared my
intention not to visit &Tahirih,' &Quddus angrily retorted. `I
am willing to comply with the alternative which you have
chosen to put before me.'
"&Muhammad-Hasan, who had seated himself at the feet
of &Quddus, had stretched forth his neck to receive the fatal
blow, when suddenly the figure of &Tahirih, adorned and
unveiled, appeared before the eyes of the assembled companions.
Consternation immediately seized the entire gathering.+F2
All stood aghast before this sudden and most unexpected
+F1 According to the "&Kashfu'l-Ghita'," a decision had been previously arrived
+F1 at between &Quddus and &Tahirih, in accordance with which the latter was
+F1 to proclaim publicly the independent character of the Revelation of the
+F1 &Bab, and to emphasise the abrogation of the laws and ordinances of the
+F1 previous Dispensation. &Quddus, on the other hand, was expected to oppose
+F1 her contention and strenuously to reject her views. This arrangement was
+F1 made for the purpose of mitigating the effects of such a challenging and
+F1 far-reaching proclamation, and of averting the dangers and perils which
+F1 such a startling innovation was sure to produce. (P. 211.) &Baha'u'llah
+F1 appears to have taken a neutral attitude in this controversy, though
+F1 actually He was the prime mover and the controlling and directing
+F1 influence throughout the different stages of that memorable episode.
+F2 "But the effect produced had been astounding! The assembly was as if
+F2 struck by lightning. Some hid their faces with their hands, others,
+F2 prostrated themselves, others covered their heads with their garments so
+F2 that they could not see the features of her Highness, the Pure One. If it
+F2 was a grievous sin to look upon the face of an unknown woman who might pass
+F2 by, what a crime to let one's eyes fall upon her who was so saintly! The
+F2 meeting was broken up in the midst of an indescribable tumult. Insults
+F2 fell upon her whom they thought so indecent as to appear thus with her face
+F2 uncovered. Some armed that she had lost her mind, others that she was
+F2 shameless, and some, very few, took up her defense." (A. L. M. Nicolas'
+F2 "Siyyid &Ali-Muhammad dit le &Bab," pp. 283-284.)
+P295
apparition. To behold her face unveiled was to them
inconceivable. Even to gaze at her shadow was a thing
which they deemed improper, inasmuch as they regarded
her as the very incarnation of &Fatimih,+F1 the noblest emblem
of chastity in their eyes.
"Quietly, silently, and with the utmost dignity, &Tahirih
stepped forward and, advancing towards &Quddus, seated
herself on his right-hand side. Her unruffled serenity sharply
contrasted with the affrighted countenances of those who
were gazing upon her face. Fear, anger, and bewilderment
stirred the depths of their souls. That sudden revelation
seemed to have stunned their faculties. &Abdu'l-Khaliq-i-Isfahani
was so gravely shaken that he cut his throat with
his own hands. Covered with blood and shrieking with
excitement, he fled away from the face of &Tahirih. A few,
following his example, abandoned their companions and forsook
their Faith. A number were seen standing speechless
before her, confounded with wonder. &Quddus, meanwhile,
had remained seated in his place, holding the unsheathed
sword in his hand, his face betraying a feeling of inexpressible
anger. It seemed as if he were waiting for the moment when
he could strike his fatal blow at &Tahirih.
"His threatening attitude failed, however, to move her.
Her countenance displayed that same dignity and confidence
which she had evinced at the first moment of her appearance
before the assembled believers. A feeling of joy and
triumph had now illumined her face. She rose from her
seat and, undeterred by the tumult that she had raised in
the hearts of her companions, began to address the remnant
of that assembly. Without the least premeditation, and in
language which bore a striking resemblance to that of the
&Qur'an, she delivered her appeal with matchless eloquence
and profound fervour. She concluded her address with this
verse of the &Qur'an: `Verily, amid gardens and rivers shall
the pious dwell in the seat of truth, in the presence of the
potent King.' As she uttered these words, she cast a furtive
glance towards both &Baha'u'llah and &Quddus in such a
manner that those who were watching her were unable to
tell to which of the two she was alluding. Immediately
+F1 Daughter of &Muhammad, and wife of the &Imam &Ali.
+P296
after, she declared: `I am the Word which the &Qa'im is to
utter, the Word which shall put to flight the chiefs and
nobles of the earth!'+F1
"She then turned her face towards &Quddus and rebuked
him for having failed to perform in &Khurasan those things
which she deemed essential to the welfare of the Faith. `I
am free to follow the promptings of my own conscience,'
retorted &Quddus. `I am not subject to the will and pleasure
of my fellow-disciples.' Turning away her eyes from him,
&Tahirih invited those who were present to celebrate befittingly
this great occasion. `This day is the day of festivity
and universal rejoicing,' she added, `the day on which the
fetters of the past are burst asunder. Let those who have
shared in this great achievement arise and embrace each
other.'"
That memorable day and those which immediately followed
it witnessed the most revolutionary changes in the
life and habits of the assembled followers of the &Bab. Their
manner of worship underwent a sudden and fundamental
transformation. The prayers and ceremonials by which those
devout worshippers had been disciplined were irrevocably
+F1 Refer to page 15.
+P297
discarded. A great confusion, however, prevailed among
those who had so zealously arisen to advocate these reforms.
A few condemned so radical a change as being the essence
of heresy, and refused to annul what they regarded as the
inviolable precepts of &Islam. Some regarded &Tahirih as the
sole judge in such matters and the only person qualified to
claim implicit obedience from the faithful. Others who denounced
her behaviour held to &Quddus, whom they regarded
as the sole representative of the &Bab, the only one who had
the right to pronounce upon such weighty matters. Still
others who recognised the authority of both &Tahirih and
&Quddus viewed the whole episode as a God-sent test designed
to separate the true from the false and distinguish the faithful
from the disloyal.
&Tahirih herself ventured on a few occasions to repudiate
the authority of &Quddus. "I deem him," she is reported to
have declared, "a pupil whom the &Bab has sent me to edify
and instruct. I regard him in no other light." &Quddus did
not fail, on his part, to denounce &Tahirih as "the author of
heresy," and stigmatised those who advocated her views as
"the victims of error." This state of tension persisted for a
few days until &Baha'u'llah intervened and, in His masterly
manner, effected a complete reconciliation between them.
He healed the wounds which that sharp controversy had
caused, and directed the efforts of both along the path of
constructive service.+F1
The object of that memorable gathering had been attained.+F2
The clarion-call of the new Order had been sounded.
+F1 "It was this bold act of &Qurratu'l-'Ayn which shook the foundations of a
+F1 literal belief in &Islamic doctrines among the Persians. It may be added
+F1 that the first-fruits of qurratu'l-'Ayn's teaching was no less than the
+F1 heroic &Quddus, and that the eloquent teacher herself owed her insight
+F1 probably to &Baha'u'llah. Of course, the supposition that her greatest
+F1 friend might censure her is merely a delightful piece of irony." (Dr.
+F1 T. K. Cheyne's "The Reconciliation of Races and Religions," pp. 103-4.)
+F2 "It has been suggested that the true cause of the summoning of that
+F2 assembly was anxiety for the &Bab, and a desire to carry him off to a place
+F2 of safety. But the more accepted view--that the subject before the Council
+F2 was the relation of the &Babis to the &Islamic laws--is also the more
+F2 probable." (Ibid., p. 80.) "The object of the conference was to correct a
+F2 widespread misunderstanding. There were many who thought that the new
+F2 leader came, in the most literal sense, to fulfil &Islamic Law. They
+F2 realised, indeed, that the object of &Muhammad was to bring about an
+F2 universal kingdom of righteousness and peace, but they thought this was to
+F2 be effected by wading through streams of blood, and with the help of the
+F2 divine judgments. The &Bab, on the other hand, though not always
+F2 consistent, was moving, with some of his disciples, in the direction of
+F2 moral suasion; his only weapon was `the sword of the Spirit, which is the
+F2 word of God.' When the &Qa'im appeared all things would be renewed. But
+F2 the &Qa'im was on the point of appearing, and all that remained was to
+F2 prepare for his Coming. No more should there be any distinction between
+F2 higher and lower races, or between male and female. No more should the
+F2 long, enveloping veil be the badge of woman's inferiority. The gifted
+F2 woman before us had her characteristic solution of the problem... It is
+F2 said in one form of tradition, that &Qurratu'l-'Ayn herself attended the
+F2 conference with a veil on. If so, she lost no time in discarding it, and
+F2 broke out (we are told) into the fervid exclamation, `I am the blast of the
+F2 trumpet, I am the call of the bugle,' i.e. `Like Gabriel, I would awaken
+F2 sleeping souls.' It is said, too, that this short speech of the brave
+F2 woman was followed by the recitation by &Baha'u'llah of the &Surih of the
+F2 Resurrection (75). Such recitations often have an overpowering effect.
+F2 The inner meaning of this was that mankind was about to pass into a new
+F2 cosmic cycle, for which a new set of laws and customs would be
+F2 indispensable." (Dr. T. K. Cheyne's "The Reconciliation of Races and
+F2 Religions," pp. 101-3.)
+P298
The obsolete conventions which had fettered the consciences
of men were boldly challenged and fearlessly swept away.
The way was clear for the proclamation of the laws and
precepts that were destined to usher in the new Dispensation.
The remnant of the companions who had gathered in
&Badasht accordingly decided to depart for &Mazindaran.
&Quddus and &Tahirih seated themselves in the same howdah+F1
which had been prepared for their journey by &Baha'u'llah.
On their way, &Tahirih each day composed an ode which she
instructed those who accompanied her to chant as they followed
her howdah. Mountain and valley re-echoed the
shouts with which that enthusiastic band, as they journeyed
to &Mazindaran, hailed the extinction of the old, and the
birth of the new Day.
&Baha'u'llah's sojourn in &Badasht lasted two and twenty
days. In the course of their journey to &Mazindaran, a few
of the followers of the &Bab sought to abuse the liberty which
the repudiation of the laws and sanctions of an outgrown
Faith had conferred upon them. They viewed the unprecedented
action of &Tahirih in discarding the veil as a signal
to transgress the bounds of moderation and to gratify their
selfish desires. The excesses in which a few indulged provoked
the wrath of the Almighty and caused their immediate
dispersion. In the village of &Niyala, they were grievously
tested and suffered severe injuries at the hands of their
enemies. This scattering extinguished the mischief which a
few of the irresponsible among the adherents of the Faith
had sought to kindle, and preserved untarnished its honour
and dignity.
I have heard &Baha'u'llah Himself describe that incident:
+F1 Refer to Glossary.
+P299
"We were all gathered in the village of &Niyala and were
resting at the foot of a mountain, when, at the hour of dawn,
we were suddenly awakened by the stones which the people
of the neighbourhood were hurling upon us from the top of
the mountain. The fierceness of their attack induced our
companions to flee in terror and consternation. I clothed
&Quddus in my own garments and despatched him to a place
of safety, where I intended to join him. When I arrived, I
found that he had gone. None of our companions had remained
in &Niyala except &Tahirih and a young man from
&Shiraz, &Mirza &Abdu'llah. The violence with which we were
assailed had brought desolation into our camp. I found no
one into whose custody I could deliver &Tahirih except that
young man, who displayed on that occasion a courage and
determination that were truly surprising. Sword in hand,
undaunted by the savage assault of the inhabitants of the
village, who had rushed to plunder our property, he sprang
forward to stay the hand of the assailants. Though himself
wounded in several parts of his body, he risked his life to
protect our property. I bade him desist from his act. When
the tumult had subsided, I approached a number of the
inhabitants of the village and was able to convince them
of the cruelty and shamefulness of their behaviour. I subsequently
succeeded in restoring a part of our plundered
property."
&Baha'u'llah, accompanied by &Tahirih and her attendant,
proceeded to &Nur. He appointed &Shaykh &Abu-Turab to
watch over her and ensure her protection and safety. Meanwhile
the mischief-makers were endeavouring to kindle the
anger of &Muhammad &Shah against &Baha'u'llah, and, by representing
Him as the prime mover of the disturbances of
&Shah-Rud and &Mazindaran, succeeded eventually in inducing
the sovereign to have Him arrested. "I have hitherto," the
&Shah is reported to have angrily remarked, "refused to countenance
whatever has been said against him. My indulgence
has been actuated by my recognition of the services rendered
to my country by his father. This time, however, I am
determined to put him to death."
He accordingly commanded one of his officers in &Tihran
to instruct his son who was residing in &Mazindaran to arrest
+P300
&Baha'u'llah and to conduct Him to the capital. The son of
this officer received the communication on the very day
preceding the reception which he had prepared to offer to
&Baha'u'llah, to whom he was devotedly attached. He was
greatly distressed and did not divulge the news to anyone.
&Baha'u'llah, however, perceived his sadness and advised him
to put his trust in God. The next day, as He was being
accompanied by His friend to his home, they encountered a
horseman who was coming from the direction of &Tihran.
"&Muhammad &Shah is dead!" that friend exclaimed in the
&Mazindarani dialect, as he hastened to rejoin Him after a
brief conversation with the messenger. He drew out the
imperial summons and showed it to Him. The document
had lost its efficacy. That night was spent in the company
of his guest in an atmosphere of undisturbed calm and gladness.
&Quddus had in the meantime fallen into the hands of his
opponents, and was confined in &Sari in the home of &Mirza
&Muhammad-Taqi, the leading mujtahid of that town. The
rest of his companions, after their dispersal in &Niyala, had
scattered in different directions, each carrying with him to
his fellow-believers the news of the momentous happenings
of &Badasht.
+P301
CHAPTER XVII
THE &BAB'S INCARCERATION IN THE
CASTLE OF &CHIHRIQ
THE incident of &Niyala occurred in the middle of
the month of &Sha'ban, in the year 1264 A.H.+F1
Towards the end of that same month, the &Bab
was brought to &Tabriz, where He suffered at the
hands of His oppressors a severe and humiliating injury.
That deliberate affront to His dignity almost synchronised
with the attack which the inhabitants of &Niyala directed
against &Baha'u'llah and His companions. The one was
pelted with stones by an ignorant and pugnacious people;
the other was afflicted with stripes by a cruel and treacherous
enemy.
I shall now relate the circumstances that led to that
odious indignity which the persecutors of the &Bab chose to
inflict upon Him. He had, in pursuance of the orders issued
by &Haji &Mirza &Aqasi, been transferred to the castle of
&Chihriq+F2 and consigned to the keeping of &Yahya &Khan-i-Kurd,
whose sister was the wife of &Muhammad &Shah, the mother
of the &Nayibu's-Saltanih. Strict and explicit instructions
+F1 July 3-August 1, 1848 A.D.
+F2 According to "A Traveller's Narrative" (p. 18) the &Bab remained for three
+F2 months in the castle of &Chihriq before He was taken to &Tabriz to be
+F2 examined.
+P302
had been given by the Grand &Vazir to &Yahya &Khan, enjoining
him not to allow anyone to enter the presence of his
Prisoner. He was particularly warned not to follow the
example of &Ali &Khan-i-Mah-Ku'i, who had gradually been
led to disregard the orders he had received.+F1
Despite the emphatic character of that injunction, and in
the face of the unyielding opposition of the all-powerful
&Haji &Mirza &Aqasi, &Yahya &Khan found himself powerless to
abide by those instructions. He, too, soon came to feel the
fascination of his Prisoner; he, too, forgot, as soon as he
came into contact with His spirit, the duty he was expected
to perform. At the very outset, the love of the &Bab penetrated
his heart and claimed his entire being. The Kurds
who lived in &Chihriq, and whose fanaticism and hatred of
the &shi'ahs exceeded the aversion which the inhabitants of
&Mah-Ku entertained for that people, were likewise subjected
to the transforming influence of the &Bab. Such was the love
He had kindled in their hearts that every morning, ere they
started for their daily work, they directed their steps towards
His prison and, gazing from afar at the castle which contained
His beloved self, invoked His name and besought His
blessings. They would prostrate themselves on the ground
and seek to refresh their souls with remembrance of Him.
To one another they would freely relate the wonders of His
power and glory, and would recount such dreams as bore
witness to the creative power of His influence. To no one
would &Yahya &Khan refuse admittance to the castle.+F2 As
&Chihriq itself was unable to accommodate the increasing
number of visitors who flocked to its gates, they were enabled
to obtain the necessary lodgings in &Iski-Shahr, the old
&Chihriq, which was situated at an hour's distance from the
+F1 "The &Bab was subjected to a closer and more rigorous confinement at
+F1 &Chihriq than he had been at &Mah-Ku. Hence he used to call the former
+F1 `the Grievous Mountain' (&Jabal-i-Shadid the numerical value of the word
+F1 `&Shadid'--318--being the same as that of the name &Chihriq), and the
+F1 latter `the Open Mountain' (&Jabal-i-Basit)." ("A Traveller's Narrative,"
+F1 Note L, p. 276.)
+F2 "There like everywhere else, the people crowded around him. M. Mochenin
+F2 says in his memoirs concerning the &Bab: `In the month of June, 1850, (is
+F2 this not more likely to be 1849?), having gone to &Chihriq on duty, I saw
+F2 the &Bala-Khanih from the heights of which the &Bab taught his doctrine.
+F2 The multitude of hearers was so great that the court was not large enough
+F2 to hold them all; most of them stayed in the streets and listened with
+F2 religious rapture to the verses of the new &Qur'an. Very soon after the
+F2 &Bab was transferred to Tauris (&Tabriz) to be condemned to death.'"
+F2 (Journal Asiatique, 1866, tome 7, p. 371.)
+P303
castle. Whatever provisions were required for the &Bab were
purchased in the old town and transported to His prison.
One day the &Bab asked that some honey be purchased
for Him. The price at which it had been bought seemed to
Him exorbitant. He refused it and said: "Honey of a
superior quality could no doubt have been purchased at a
lower price. I who am your example have been a merchant
by profession. It behoves you in all your transactions to
follow in My way. You must neither defraud your neighbour
nor allow him to defraud you. Such was the way of
your Master. The shrewdest and ablest of men were unable
to deceive Him, nor did He on His part choose to act ungenerously
towards the meanest and most helpless of creatures."
He insisted that the attendant who had made that
purchase should return and bring back to Him a honey
superior in quality and cheaper in price.
During the &Bab's captivity in the castle of &Chihriq, events
of a startling character caused grave perturbation to the
government. It soon became evident that a number of the
most eminent among the siyyids, the &ulamas, and the government
officials of &Khuy had espoused the Cause of the
Prisoner and had completely identified themselves with His
Faith. Among them figured &Mirza &Muhammad-'Ali and his
brother &Buyuk-Aqa, both siyyids of distinguished merit who
had risen with fevered earnestness to proclaim their Faith
to all sorts and conditions of people among their countrymen.
A continuous stream of seekers and confirmed believers flowed
back and forth, as the result of such activities, between &Khuy
and &Chihriq.
It came to pass at that time that a prominent official of
high literary ability, &Mirza &Asadu'llah, who was later surnamed
&Dayyan by the &Bab and whose vehement denunciations
of His Message had baffled those who had endeavoured
to convert him, dreamed a dream. When he awoke, he determined
not to recount it to anyone, and, fixing his choice
on two verses of the &Qur'an, he addressed the following
request to the &Bab: "I have conceived three definite things
in my mind. I request you to reveal to me their nature."
&Mirza &Muhammad-'Ali was asked to submit this written
request to the &Bab. A few days later, he received a reply
+P304
penned in the &Bab's handwriting, in which He set forth in
their entirety the circumstances of that dream and revealed
a the exact texts of those verses. The accuracy of that reply
brought about a sudden conversion. Though unused to
walking, &Mirza &Asadu'llah hastened on foot along that steep
and stony path which led from &Khuy to the castle. His
friends tried to induce him to proceed on horseback to
&Chihriq, but he refused their offer. His meeting with the
&Bab confirmed him in his belief and excited that fiery ardour
which he continued to manifest to the end of his life.
That same year the &Bab had expressed His desire that
forty of His companions should each undertake to compose
a treatise and seek, by the aid of verses and traditions, to
establish the validity of His Mission. His wishes were instantly
obeyed, and the result of their labours was duly
submitted to His presence. &Mirza &Asadu'llah's treatise won
the unqualified admiration of the &Bab and ranked highest
in His estimation. He bestowed on him the name &Dayyan
and revealed in his honour the &Lawh-i-Hurufat+F1 in which He
made the following statement: "Had the Point of the &Bayan+F2
no other testimony with which to establish His truth, this
were sufficient--that He revealed a Tablet such as this, a
Tablet such as no amount of learning could produce."
The people of the &Bayan, who utterly misconceived the
purpose underlying that Tablet, thought it to be a mere
exposition of the science of Jafr.+F3 When, at a later time,
in the early years of &Baha'u'llah's incarceration in the prison
city of &Akka, &Jinab-i-Muballigh made, from &Shiraz, his request
that He unravel the mysteries of that Tablet, there
was revealed from His pen an explanation which they who
misconceived the words of the &Bab might do well to ponder.
&Baha'u'llah adduced from the statements of the &Bab irrefutable
evidence proving that the appearance of the &Man-Yuzhiruhu'llah+F4
must needs occur no less than nineteen years
after the Declaration of the &Bab. The mystery of the
&Mustaghath+F5 had long baffled the most searching minds
among the people of the &Bayan and had proved an unsurmountable
+F1 Literally "Tablet of the Letters."
+F2 One of the titles of the &Bab.
+F3 Science of divination.
+F4 Reference to &Baha'u'llah. See Glossary.
+F5 See Glossary.
+P305
obstacle to their recognition of the promised One.
The &Bab had Himself in that Tablet unravelled that mystery;
no one, however, was able to understand the explanation
which He had given. It was left to &Baha'u'llah to unveil it
to the eyes of all men.
The untiring zeal which &Mirza &Asadu'llah displayed induced
his father, who was an intimate friend of &Haji &Mirza
&Aqasi, to report to him the circumstances which led to the
conversion of his son, and to inform him of his negligence in
carrying out the duties which the State had imposed upon
him. He expatiated upon the eagerness with which so able
a servant of the government had risen to serve his new
Master, and the success which had attended his efforts.
A further cause for apprehension on the part of the government
authorities was supplied by the arrival at &Chihriq
of a dervish who had come from India and who, as soon as
he met the &Bab, acknowledged the truth of His Mission.
All who met that dervish, whom the &Bab had named &Qahru'llah,
during his sojourn at &Iski-Shahr, felt the warmth of
his enthusiasm and were deeply impressed by the tenacity
of his conviction. An increasing number of people became
enamoured of the charm of his personality and willingly
acknowledged the compelling power of his Faith. Such was
the influence which he exercised over them that a few among
the believers were inclined to regard him as an exponent of
Divine Revelation, although he altogether disclaimed such
pretensions. He was often heard to relate the following:
"In the days when I occupied the exalted position of a &navvab
in India, the &Bab appeared to me in a vision. He gazed at
me and won my heart completely. I arose, and had started
to follow Him, when He looked at me intently and said:
`Divest yourself of your gorgeous attire, depart from your
native land, and hasten on foot to meet Me in &Adhirbayjan.
In &Chihriq you will attain your heart's desire.' I followed
His directions and have now reached my goal."
The news of the turmoil which that lowly dervish had
been able to raise among the Kurdish leaders in &Chihriq
reached &Tabriz and was thence communicated to &Tihran.
No sooner had the news reached the capital than orders
+P306
were issued to transfer the &Bab immediately to &Tabriz in
the hope of allaying the excitement which His continued residence
in that locality had provoked. Before the news of
this fresh order had reached &Chihriq, the &Bab had charged
&Azim to inform &Qahru'llah of His desire that he return to
India and there consecrate his life to the service of His Cause.
"Alone and on foot," He commanded him, "he should return
whence he came. With the same ardour and detachment
with which he performed his pilgrimage to this country, he
must now repair to his native land and unceasingly labour
to advance the interests of the Cause." He also bade him
instruct &Mirza &Abdu'l-Vahhab-i-Turshizi, who was living in
&Khuy, to proceed immediately to &Urumiyyih, where He said
He would soon join him. &Azim himself was directed to
leave for &Tabriz and there inform Siyyid &Ibrahim-i-Khalil
of His approaching arrival at that city. "Tell him," the
&Bab added, "that the fire of Nimrod will shortly be kindled
in &Tabriz, but despite the intensity of its flame no harm will
befall our friends."
No sooner had &Qahru'llah received the message from his
Master than he arose to carry out His wishes. To anyone
who wished to accompany him, he would say: "You can
never endure the trials of this journey. Abandon the thought
of coming with me. You would surely perish on your way,
inasmuch as the &Bab has commanded me to return alone
to my native land." The compelling force of his reply silenced
those who begged to be allowed to journey with him.
He refused to accept either money or clothing from anyone.
Alone, clad in the meanest attire, staff in hand, he walked
all the way back to his country. No one knows what ultimately
befell him.
&Muhammad-'Aliy-i-Zunuzi, surnamed &Anis, was among
those who heard of the message from the &Bab in &Tabriz,
and was fired with the desire to hasten to &Chihriq and attain
His presence. Those words had kindled in him an irrepressible
longing to sacrifice himself in His path. Siyyid &Aliy-i-Zunuzi,
his stepfather, a notable of &Tabriz, strenuously objected
to his leaving the city, and was at last induced to
confine him in his house and strictly watch over him. His
+P307
Son languished in his confinement until the time when his
Beloved had reached &Tabriz and had been taken back again
to His prison in &Chihriq.
I have heard &Shaykh &Hasan-i-Zunuzi relate the following:
"At about the same time that the &Bab dismissed &Azim from
His presence, I was instructed by Him to collect all the available
Tablets that He had revealed during His incarceration
in the castles of &Mah-Ku and &Chihriq, and to deliver them
into the hands of Siyyid &Ibrahim-i-Khalil, who was then
living in &Tabriz, and urge him to conceal and preserve them
with the utmost care.
"During my stay in that city, I often visited Siyyid
&Aliy-i-Zunuzi, who was related to me, and frequently heard
him deplore the sad fate of his son. `He seems to have lost
his reason,' he bitterly complained. `He has, by his behaviour,
brought reproach and shame upon me. Try to calm the
agitation of his heart and induce him to conceal his convictions.'
Every day I visited him, I witnessed the tears that
continually rained from his eyes. After the &Bab had departed
from &Tabriz, one day as I went to see him, I was surprised
to note the joy and gladness which had illumined his countenance.
His handsome face was wreathed in smiles as he
stepped forward to receive me. `The eyes of my Beloved,'
he said, as he embraced me, `have beheld this face, and
these eyes have gazed upon His countenance.' `Let me,' he
added, `tell you the secret of my happiness. After the &Bab
had been taken back to &Chihriq, one day, as I lay confined
in my cell, I turned my heart to Him and besought Him in
these words: "Thou beholdest, O my Best-Beloved, my
captivity and helplessness, and knowest how eagerly I yearn
to look upon Thy face. Dispel the gloom that oppresses
my heart, with the light of Thy countenance." What tears
of agonising pain I shed that hour! I was so overcome with
emotion that I seemed to have lost consciousness. Suddenly
I heard the voice of the &Bab, and, lo! He was calling me.
He bade me arise. I beheld the majesty of His countenance
as He appeared before me. He smiled as He looked into my
eyes. I rushed forward and flung myself at His feet. "Rejoice,"
He said; "the hour is approaching when, in this very
city, I shall be suspended before the eyes of the multitude
+P308
and shall fall a victim to the fire of the enemy. I shall choose
no one except you to share with Me the cup of martyrdom.
Rest assured that this promise which I give you shall be
fulfilled." I was entranced by the beauty of that vision.
When I recovered, I found myself immersed in an ocean of
joy, a joy the radiance of which all the sorrows of the world
could never obscure. That voice keeps ringing in my ears.
That vision haunts me both in the daytime and in the night-season.
The memory of that ineffable smile has dissipated
the loneliness of my confinement. I am firmly convinced
that the hour at which His pledge is to be fulfilled can no
longer be delayed.' I exhorted him to be patient and to
conceal his emotions. He promised me not to divulge that
secret, and undertook to exercise the utmost forbearance
towards Siyyid &Ali. I hastened to assure the father of his
determination, and succeeded in obtaining his release from
his confinement. That youth continued until the day of his
martyrdom to associate, in a state of complete serenity and
joy, with his parents and kinsmen. Such was his behaviour
towards his friends and relatives that, on the day he laid
down his life for his Beloved, the people of &Tabriz all wept
and bewailed him."
+P309
CHAPTER XVIII
EXAMINATION OF THE &BAB AT &TABRIZ
THE &Bab, in anticipation of the approaching hour
of His affliction, had dispersed His disciples who
had gathered in &Chihriq and awaited with calm
resignation the order which was to summon Him
to &Tabriz. Those into whose custody He was delivered
thought it inadvisable to pass through the town of &Khuy,
which lay on their route to the capital of &Adhirbayjan.
They decided to go by way of &Urumiyyih and thus avoid
the demonstrations which the excited populace in &Khuy were
likely to make as a protest against the tyranny of the government.
When the &Bab arrived at &Urumiyyih, Malik &Qasim
&Mirza ceremoniously received Him and accorded Him the
warmest hospitality. In His presence, the prince acted with
extraordinary deference and refused to allow the least disrespect
on the part of those who were allowed to meet Him.
On a certain Friday when the &Bab was going to the
public bath, the prince, who was curious to test the courage
and power of his Guest, ordered his groom to offer Him
one of his wildest horses to ride. Apprehensive lest the
&Bab might suffer any harm, the attendant secretly approached
Him and tried to induce Him to refuse to mount a horse that
had already overthrown the bravest and most skilful of
horsemen. "Fear not," was His reply. "Do as you have
been bidden, and commit Us to the care of the Almighty."
The inhabitants of &Urumiyyih, who had been informed of
the intention of the prince, had filled the public square,
eager to witness what might befall the &Bab. As soon as
the horse was brought to Him, He quietly approached it
and, taking hold of the bridle which the groom had offered
Him, gently caressed it and placed His foot in the stirrup.
The horse stood still and motionless beside Him as if conscious
of the power which was dominating it. The multitude
that watched this most unusual spectacle marvelled at the
+P310
[Illustration: THE HOUSE OCCUPIED BY THE &BAB IN &URUMIYYIH. THE &BALA-KHANIH
(UPPER ROOM) MARKED X IS THE ROOM IN WHICH HE STAYED]
+P311
behaviour of the animal. To their simple minds this extraordinary
incident appeared little short of a miracle. They
hastened in their enthusiasm to kiss the stirrups of the &Bab,
but were prevented by the attendants of the prince, who
feared lest so great an onrush of people might harm Him.
The prince himself, who had accompanied his Guest on foot
as far as the vicinity of the bath, was bidden by Him, ere
they reached its entrance, to return to his residence. All the
way, the prince's footmen were endeavouring to restrain the
people who, from every side, were pressing forward to catch
a glimpse of the &Bab. Upon His arrival, He dismissed all
those who had accompanied Him except the prince's private
attendant and Siyyid &Hasan, who waited in the antechamber
and aided Him in undressing. On His return from the bath,
He again mounted the same horse and was acclaimed by the
same multitude. The prince came on foot to meet Him,
and escorted Him back to his residence.
No sooner had the &Bab left the bath than the people of
&Urumiyyih rushed to take away, to the last drop, the water
which had served for His ablutions. Great excitement prevailed
on that day. The &Bab, as He observed these evidences
of unrestrained enthusiasm, was reminded of the well-known
tradition, commonly ascribed to the &Imam &Ali, the Commander
of the Faithful, which specifically referred to &Adhirbayjan.
The lake of &Urumiyyih, that same tradition asserts
in its concluding passages, will boil up, will overrun its banks,
and inundate the town. When He was subsequently informed
how the overwhelming majority of the people had spontaneously
arisen to proclaim their undivided allegiance to His
Cause, He calmly observed: "Think men that when they
say, `We believe,' they shall be let alone and not be put to
the proof?"+F1 This comment was fully justified by the attitude
which that same people assumed towards Him when
the news of the dreadful treatment meted out to Him in
&Tabriz reached them. Hardly a handful among those who
had so ostentatiously professed their faith in Him persevered,
in the hour of trial, in their allegiance to His Cause. Foremost
among these was &Mulla &Imam-Vardi, the tenacity of
whose faith no one except &Mulla &Jalil-i-Urumi, a native of
+F1 &Qur'an, 29:2.
+P312
&Urumiyyih and one of the Letters of the Living, could surpass.
Adversity served but to intensify the ardour of his
devotion and to reinforce his belief in the righteousness of
the Cause he had embraced. He subsequently attained the
presence of &Baha'u'llah, the truth of whose Mission he readily
recognised, and for the advancement of which he strove with
the same fevered earnestness that had characterised his earlier
strivings for the promotion of the Cause of the &Bab. In
recognition of his long-standing services, he, and also his
family, were honoured with numerous Tablets from the pen
of &Baha'u'llah in which He extolled his achievements and
invoked the blessings of the Almighty upon his efforts. With
unflinching determination, he continued to labour for the
furtherance of the Faith until past eighty years of age, when
he departed this life.
The tales of the signs and wonders which the &Bab's
unnumbered admirers had witnessed were soon transmitted
from mouth to mouth, and gave rise to a wave of unprecedented
enthusiasm which spread with bewildering rapidity
over the entire country. It swept over &Tihran and roused
the ecclesiastical dignitaries of the realm to fresh exertions
against Him. They trembled at the progress of a Movement
which, if allowed to run its course, they felt certain would
soon engulf the institutions upon which their authority, nay
their very existence, depended. They saw on every side
increasing evidences of a faith and devotion such as they
themselves had been powerless to evoke, of a loyalty which
struck at the very root of the fabric which their own hands
had reared and which all the resources at their command
had as yet failed to undermine.
&Tabriz, in particular, was in the throes of the wildcat
excitement. The news of the impending arrival of the &Bab
had inflamed the imagination of its inhabitants and had
kindled the fiercest animosity in the hearts of the ecclesiastical
leaders of &Adhirbayjan. These alone, of all the people
of &Tabriz, abstained from sharing in the demonstrations with
which a grateful population hailed the return of the &Bab to
their city. Such was the fervour of popular enthusiasm which
that news had evoked that the authorities decided to house
the &Bab in a place outside the gates of the city. Only those
+P313
whom He desired to meet were allowed the privilege of approaching
Him. All others were strictly refused admittance.
On the second night after His arrival, the &Bab summoned
&Azim to His presence and, in the course of His conversation
with him, asserted emphatically His claim to be none other
than the promised &Qa'im. He found him, however, reluctant
to acknowledge this claim unreservedly. Perceiving his inner
agitation, He said: "To-morrow I shall, in the presence of
the &Vali-'Ahd,+F1 and in the midst of the assembled &ulamas
and notables of the city, proclaim My Mission. Whoso may
feel inclined to require from Me any other testimony besides
the verses which I have revealed, let him seek satisfaction
from the &Qa'im of his idle fancy."
I have heard &Azim testify to the following: "That night
I was in a state of great perturbation. I remained awake
and restless until the hour of sunrise. As soon as I had
offered my morning prayer, however, I realised that a great
change had come over me. A new door seemed to have been
unlocked and set open before my face. The conviction soon
dawned upon me that if I were loyal to my faith in
&Muhammad, the Apostle of God, I must needs also unreservedly
acknowledge the claims advanced by the &Bab, and
must submit without fear or hesitation to whatever He
might choose to decree. This conclusion allayed the agitation
of my heart. I hastened to the &Bab and begged His
forgiveness. `It is a further evidence of the greatness of
this Cause,' He remarked, `that even &Azim+F2 should have felt
so exceedingly troubled and shaken by its power and the
immensity of its claim.' `Rest assured,' He added, `the grace
of the Almighty shall enable you to fortify the faint in heart
and to make firm the step of the waverer. So great shall be
your faith that should the enemy mutilate and tear your
body to pieces, in the hope of lessening by one jot or tittle
the ardour of your love, he would fail to attain his object.
You will, no doubt, in the days to come, meet face to face
Him who is the Lord of all the worlds, and will partake of
the joy of His presence.' These words dispelled the gloom
of my apprehensions. From that day onward, no trace of
either fear or agitation ever again cast its shadow upon me."
+F1 The heir to the throne.
+F2 Literally meaning "great."
+P314
The detention of the &Bab outside the gate of &Tabriz
failed to allay the excitement which reigned in the city.
Every measure of precaution, every restriction, which the
authorities had imposed, served only to aggravate a situation
which had already become ominous and menacing.
&Haji &Mirza &Aqasi issued his orders for the immediate convocation
of the ecclesiastical dignitaries of &Tabriz in the
official residence of the governor of &Adhirbayjan for the
express purpose of arraigning the &Bab and of seeking the
most effective means for the extinction of His influence.
&Haji &Mulla &Mahmud, entitled the &Nizamu'l-'Ulama', who
was the tutor of &Nasiri'd-Din &Mirza the &Vali-'Ahd,+F1 &Mulla
&Muhammad-i-Mamaqani, &Mirza &Ali-Asghar the &Shaykhu'l-Islam,
and a number of the most distinguished &shaykhis and
doctors of divinity were among those who had convened for
that purpose.+F2 &Nasiri'd-Din &Mirza himself attended that
+F1 Born July 17, 1831; began to reign September, 1848, died 1896. "This
+F1 Prince left &Tihran to return to his government the twenty-third of
+F1 January, 1848. His father having died the fourth of September, he returned
+F1 to assume the title of &Shah on the eighteenth of September of the same
+F1 year." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 243, note
+F1 195.)
+F2 "A Traveller's Narrative" (p. 19) mentions in addition the name &Mirza
+F2 &Ahmad, the &Imam-Jum'ih.
+P315
gathering. The presidency belonged to the &Nizamu'l-'Ulama',
who, as soon as the proceedings had begun, in the name of
the assembly commissioned an officer of the army to introduce
the &Bab into their presence. A multitude of people
had meanwhile besieged the entrance of the hall and were
impatiently awaiting the time when they could catch a
glimpse of His face. They were pressing forward in such
large numbers that a passage had to be forced for Him
through the crowd that had collected before the gate.
Upon His arrival, the &Bab observed that every seat in
that hall was occupied except one which had been reserved
for the &Vali-'Ahd. He greeted the assembly and, without
the slightest hesitation, proceeded to occupy that vacant
seat. The majesty of His
gait, the expression of overpowering
confidence which
sat upon His brow--above
all, the spirit of power which
shone from His whole being,
appeared to have for a moment
crushed the soul out
of the body of those whom
He had greeted. A deep, a
mysterious silence, suddenly
fell upon them. Not one
soul in that distinguished
assembly dared breathe a
single word. At last the
stillness which brooded over
them was broken by the
&Nizamu'l-'Ulama'. "Whom
do you claim to be," he
asked the &Bab, "and what
is the message which you
have brought?" "I am,"
thrice exclaimed the &Bab,
"I am, I am, the promised
One! I am the One whose
name you have for a thousand
years invoked, at whose
+P316
mention you have risen,
whose advent you have
longed to witness, and the
hour of whose Revelation
you have prayed God to
hasten. Verily I say, it is
incumbent upon the peoples
of both the East and the
West to obey My word and
to pledge allegiance to My
person." No one ventured
to reply except &Mulla
&Muhammad-i-Mamaqani, a
leader of the &Shaykhi community
who had been himself
a disciple of Siyyid &Kazim.
It was he on whose unfaithfulness
and insincerity the
siyyid had tearfully remarked,
and the perversity
of whose nature he had deplored.
&Shaykh &Hasan-i-Zunuzi, who had heard Siyyid
&Kazim make these criticisms, recounted to me the following:
"I was greatly surprised at the tone of his reference to
&Mulla &Muhammad, and was curious to know what his
future behaviour would be so as to merit such expressions
of pity and condemnation from his master. Not until I
discovered his attitude that day towards the &Bab did I
realise the extent of his arrogance and blindness. I was
standing together with other people outside the hall, and
was able to follow the conversation of those who were within.
&Mulla &Muhammad was seated on the left hand of the &Vali-'Ahd.
The &Bab was occupying a seat between them. Immediately
after He had declared Himself to be the promised
One, a feeling of awe seized those who were present. They
had dropped their heads in silent confusion. The pallor
of their faces betrayed the agitation of their hearts. &Mulla
&Muhammad, that one-eyed and white-bearded renegade, insolently
reprimanded Him, saying: `You wretched and
immature lad of &Shiraz! You have already convulsed and
+P317
subverted &Iraq; do you now wish to arouse a like turmoil in
&Adhirbayjan?' `Your Honour,' replied the &Bab, `I have not
come hither of My own accord. I have been summoned to
this place.' `Hold your peace,' furiously retorted &Mulla
&Muhammad, `you perverse and contemptible follower of
Satan!' `Your Honour,' the &Bab again answered, `I maintain
what I have already declared.'
"The &Nizamu'l-'Ulama' uthought it best to challenge His
Mission openly. `The claim which you have advanced,' he
told the &Bab, `is a stupendous one; it must needs be supported
by the most incontrovertible evidence.' `The mightiest,
the most convincing evidence of the truth of the Mission
of the Prophet of God,' the &Bab replied, `is admittedly His
own Word. He Himself testifies to this truth: "Is it not
enough for them that We have sent down to Thee the Book?"+F1
The power to produce such evidence has been given to Me
by God. Within the space of two days and two nights, I
declare Myself able to reveal verses of such number as will
equal the whole of the &Qur'an.' `Describe orally, if you
speak the truth,' the &Nizamu'l-'Ulama' requested, `the proceedings
of this gathering in language that will resemble the
phraseology of the verses of the &Qur'an so that the &Vali-'Ahd
and the assembled divines may bear witness to the truth of
your claim.' The &Bab readily acceded to his wish. No
sooner had He uttered the words, `In the name of God, the
Merciful, the Compassionate, praise be to Him who has
+F1 &Qur'an 29:51.
+P318
created the heaven and the earth,' than &Mulla &Muhammad-i-Mamaqani
interrupted and called His attention to all infraction
of the rules of grammar. `This self-appointed &Qa'im of
ours,' he cried in haughty scorn, `has at the very start of his
address betrayed his ignorance of the most rudimentary rules
of grammar!' `The &Qur'an itself,' pleaded the &Bab, `does in
no wise accord with the rules and conventions current amongst
men. The Word of God can never be subject to the limitations
+P319
of His creatures. Nay, the rules and canons which
men have adopted have been deduced from the text of the
Word of God and are based upon it. These men have, in
the very texts of that holy Book, discovered no less than
three hundred instances of grammatical error, such as the
one you now criticise. Inasmuch as it was the Word of
God, they had no other alternative except to resign themselves
to His will.'+F1
"He then repeated the same-words He had uttered, to
which &Mulla &Muhammad raised again the same objection.
Shortly after, another person ventured to put this question
to the &Bab: `To which tense does the word &Ishtartanna
belong?' In answer to him, the &Bab quoted this verse of
the &Qur'an: `Far be the glory of thy Lord, the Lord of all
greatness, from what they impute to Him, and peace be
upon His Apostles! And praise be to God, the Lord of the
worlds.' Immediately after, He arose and left the gathering."+F2
The &Nizamu'l-'Ulama' was sorely displeased at the manner
in which the meeting had been conducted. "How shameful,"
he was heard to exclaim later, "is the discourtesy of
the people of &Tabriz! What could possibly be the connection
between these idle remarks and the consideration of such
weighty, such momentous issues?" A few others were likewise
+F1 "If anyone should raise an objection to the grammar or syntax of these
+F1 verses, this objection is vain, because the rules of grammar should be
+F1 taken from the verses and not the verses written in compliance with the
+F1 rules of grammar. There is no doubt that the Master of these verses denied
+F1 these rules, denied that he, himself, was ever aware of them." ("Le &Bayan
+F1 Persan," vol. 1, pp. 45-46.)
+F2 "And as for the Muslim accounts, those which we have before us do not bear
+F2 the stamp of truth: they seem to be forgeries. Knowing what we do of the
+F2 &Bab it is probable that he had the best of the argument and that the
+F2 doctors and functionaries who attended the meeting were unwilling to put
+F2 upon record their own fiasco." (Dr. T. K. Cheyne's "The Reconciliation of
+F2 Race and Religions," p. 62.) "It is difficult to decide to what measure of
+F2 credence the above narrative [the &Muhammadan version of the examination of
+F2 the &Bab at &Tabriz] is entitled Very probably such questions as are there
+F2 recorded--and assuredly some of them are sufficiently frivolous and even
+F2 indecent--were asked; but, even though the &Bab may have been unable to
+F2 answer them, it is far more likely that, as stated in the `&Tarikh-i-Jadid'
+F2 he preserved a dignified silence than that he gave utterance to the
+F2 absurdities attributed to him by the &Muhammadan writers. These, indeed,
+F2 spoil their own case; for desiring to prove that the &Bab was not endowed
+F2 with superhuman wisdom, they represent him as displaying an ignorance which
+F2 we can scarcely credit. That the whole examination was a farce throughout,
+F2 that the sentence was a foregone conclusion, that no serious attempt to
+F2 apprehend the nature and evidence of the &Bab's claim and doctrine was made
+F2 that from first to last a systematic course of browbeating, irony, and
+F2 mockery was pursued appear to me to be facts proved no less by the
+F2 &Muhammadan than by the &Babi accounts of these inquisitorial proceedings"
+F2 ("A Traveller's Narrative," Note M, p. 290.)
+P320
inclined to denounce the disgraceful treatment meted
out to the &Bab on that occasion. &Mulla &Muhammad-i-Mamaqani,
however, persisted in his vehement denunciations.
"I warn you," he loudly protested, "if you allow this youth
to pursue unhampered the course of his activities, the day
will come when the entire population of &Tabriz will have
flocked to his standard. Should he, when that day arrives,
signify his wish that all the &ulamas of &Tabriz, that the
&Vali-'Ahd himself, should be expelled from the city and that
he should alone assume the reins of civil and ecclesiastical
authority, no one of you, who now view with apathy his
cause, will feel able to oppose him effectually. The entire
city, nay the whole province of &Adhirbayjan, will on that
day unanimously support him."
The persistent denunciations of that evil plotter excited
the apprehensions of the authorities of &Tabriz. Those who
held the reins of power in their grasp took counsel together
as to the most effective measures to be taken to resist the
progress of His Faith. Some urged that in view of the marked
disrespect which the &Bab had shown to the &Vali-'Ahd in
occupying his seat without his leave, and because of His
failure to obtain the consent of the chairman of that gathering
when He arose to depart, He should be summoned again
to a like gathering and should receive from the hands of
its members a humiliating punishment. &Nasiri'd-Din &Mirza,
however, refused to entertain this proposal. Finally it was
decided that the &Bab should be brought to the home of
&Mirza &Ali-Asghar, who was both the &Shaykhu'l-Islam of
&Tabriz and a siyyid, and should receive at the hands of the
governor's bodyguard the chastisement which He deserved.
The guard refused to accede to this request, preferring not
to interfere in a matter which they regarded as the sole
concern of the &ulamas of the city. The &Shaykhu'l-Islam
himself decided to inflict the punishment. He summoned
the &Bab to his home, and with his hand eleven times applied
the rods to His feet.+F1
+F1 The following is Dr. Cormick's account of his personal impressions of
+F1 &Mirza &Ali-Muhammad the &Bab, extracted from letters written by him to the
+F1 Rev. Benjamin Labaree, D.D. (Dr. Cormick was an English physician long
+F1 resident in &Tabriz, where he was highly respected. The document was
+F1 communicated to Professor E. G. Browne of Cambridge University, by Mr.
+F1 W. A. Shedd, who wrote concerning it, in a letter dated March 1, 1911:
+F1 "Dear Professor Browne, In going over papers of my father (the late Rev.
+F1 J. H. Shedd, D.D., of the American Mission at &Urumiyyih, Persia, of the
+F1 same mission as Dr. Benjamin Labaree), I found something which I think may
+F1 be of value from a historical point of view. I have no books here, nor are
+F1 any accessible here, to be certain whether this bit of testimony has been
+F1 used or not. I think probably not, and I am sure that I can do nothing
+F1 better than send them to you, with the wish that you may use them as you
+F1 think best. Of the authenticity of the papers there can be no doubt.")
+F1 "You ask me for some particulars of my interview with the founder of the
+F1 sect known as &Babis. Nothing of any importance transpired in this
+F1 interview, as the &Bab was aware of my having been sent with two other
+F1 Persian doctors to see whether he was of sane mind or merely a madman, to
+F1 decide the question whether to put him to death or not. With this
+F1 knowledge he was loth to answer any questions put to him. To all enquiries
+F1 he merely regarded us with a mild look, chanting in a low melodious voice
+F1 some hymns, I suppose. Two other Siyyids, his intimate friends, were also
+F1 present, who subsequently were put to death with him, besides a couple of
+F1 government officials. He only once deigned to answer me, on my saying that
+F1 I was not a Musulman and was willing to know something about his religion,
+F1 as I might perhaps be inclined to adopt it. He regarded me very intently
+F1 on my saying this, and replied that he had no doubt of all Europeans coming
+F1 over to his religion. Our report to the &Shah at that time was of a nature
+F1 to spare his life. He was put to death some time after by the order of the
+F1 &Amir-Nizam &Mirza &Taqi &Khan. On our report he merely got the bastinado,
+F1 in which operation a &farrash, whether intentionally or not, struck him
+F1 across the face with the stick destined for his feet, which produced a
+F1 great wound and swelling of the face. On being asked whether a Persian
+F1 surgeon should be brought to treat him, he expressed a desire that I should
+F1 be sent for, and I accordingly treated him for a few days, but in the
+F1 interviews consequent on this I could never get him to have a confidential
+F1 chat with me, as some government people were always present, he being a
+F1 prisoner. He was very thankful for my attentions to him. He was a very
+F1 mild and delicate-looking man, rather small in stature and very fair for a
+F1 Persian, with a melodious soft voice, which struck me much. Being a
+F1 Siyyid, he was dressed in the habit of that sect, as were also his two
+F1 companions. In fact his whole look and deportment went far to dispose on
+F1 in his favour. Of his doctrine I heard nothing from his own lips, although
+F1 the idea was that there existed in his religion a certain approach to
+F1 Christianity. He was seen by some Armenian carpenters, who were sent to
+F1 make some repairs to his prison, reading the Bible, and he took no pains to
+F1 conceal it, but on the contrary told them of it. Most assuredly the
+F1 Mussulman fanaticism does not exist in his religion, as applied to
+F1 Christians, nor is there that restraint of females that now exists."
+F1 In connection with this document, Professor Browne writes as follows:
+F1 "The first of these two documents is very valuable as giving the personal
+F1 impression produced by the &Bab, during the period of his imprisonment and
+F1 suffering, on a cultivated and impartial Western mind. Very few Western
+F1 Christians can have had the opportunity of seeing, still less of conversing
+F1 with, the &Bab, and I do not know of any other who has recorded his
+F1 impressions." (E. G. Browne's Materials for the Study of the &Babi
+F1 Religion," pp. 260-62, 264.)
+P321
That same year this insolent tyrant was struck with
paralysis, and, after enduring the most excruciating pain,
died a miserable death. His treacherous, avaricious, and
self-seeking character was universally recognised by the
people of &Tabriz. Notoriously cruel and sordid, he was
feared and despised by the people who groaned under his
yoke and prayed for deliverance. The abject circumstances
of his death reminded both his friends and his opponents
of the punishment which must necessarily await those whom
neither the fear of God nor the voice of conscience can deter
from behaving with such perfidious cruelty towards their
fellow men. After his death the functions of the &Shaykhu'l-Islam
were abolished in &Tabriz. Such was his infamy that
the very name of the institution with which he had been
associated came to be abhorred by the people.
And yet his behaviour, base and treacherous as it was,
was only one instance of the villainous conduct which characterised
the attitude of the ecclesiastical leaders among his
countrymen towards the &Bab. How far and how grievously
have these erred from the path of fairness and justice! How
contemptuously have they cast away the counsels of the
Prophet of God and the admonitions of the &imams of the
Faith! Have not these explicitly declared that "should a
+P322
Youth from &Bani-Hashim+F1 be made manifest and summon
the people to a new Book and to new laws, all should hasten
to Him and embrace His Cause"? Although these same
&imams have clearly stated that "most of His enemies shall
be the &ulamas," yet these blind and ignoble people have
chosen to follow the example of their leaders and to regard
their conduct as the pattern of righteousness and justice.
They walk in their footsteps, implicitly obey their orders,
and deem themselves the "people of salvation," the "chosen
of God," and the "custodians of His Truth."
From &Tabriz the &Bab was taken back to &Chihriq, where
He was again entrusted to the keeping of &Yahya &Khan.
His persecutors had fondly imagined that by summoning
Him to their presence they would, through threats and intimidation,
induce Him to abandon His Mission. That gathering
enabled the &Bab to set forth emphatically, in the presence
of the most illustrious dignitaries assembled in the capital
of &Adhirbayjan, the distinguishing features of His claim,
and to confute, in brief and convincing language, the arguments
of His adversaries. The news of that momentous
declaration, fraught with such far-reaching consequences,
spread rapidly throughout Persia and stirred again more
deeply the feelings of the disciples of the &Bab. It reanimated
their zeal, reinforced their position, and was a signal for
the tremendous happenings that were soon to convulse that
land.
+F1 &Hashim was the great-grandfather of &Muhammad.
+P323
No sooner had the &Bab returned to &Chihriq than He wrote
in bold and moving language a denunciation of the character
and action of &Haji &Mirza &Aqasi. In the opening passages
of that epistle, which was given the name of the &Khutbiy-i-Qahriyyih,+F1
the Author addresses the Grand &Vazir of &Muhammad
&Shah in these terms: "O thou who hast disbelieved
in God and hast turned thy face away from His signs!"
That lengthy epistle was forwarded to &Hujjat, who, in those
days, was confined in &Tihran. He was instructed to deliver
it in person to &Haji &Mirza &Aqasi.
I was privileged to hear the following account from the
lips of &Baha'u'llah while in the prison-city of &Akka: "&Mulla
&Muhammad-'Aliy-i-Zanjani, soon after he had delivered that
Tablet to &Haji &Mirza &Aqasi, came and visited me. I was
in the company of &Mirza &Masih-i-Nuri and a number of
other believers when he arrived. He recounted the circumstances
attending the delivery of the Tablet, and recited
before us the entire text, which was about three pages in
length, and which he had committed to memory." The tone
of &Baha'u'llah's reference to &Hujjat indicated how greatly
pleased He was with the purity and nobleness of his life,
and how much He admired his undaunted courage, his indomitable
will, his unworldliness, and his unwavering constancy.
+F1 Literally "Sermon of Wrath."
+P324
CHAPTER XIX
THE &MAZINDARAN UPHEAVAL
IN THE same month of &Sha'ban that witnessed the
indignities inflicted upon the &Bab in &Tabriz, and
the afflictions which befell &Baha'u'llah and His
companions in &Niyala, &Mulla &Husayn returned from
the camp of Prince &Hamzih &Mirza to &Mashhad, from which
place he was to proceed seven days later to &Karbila accompanied
by whomsoever he might desire. The prince offered
him a sum to defray the expenses of his journey, an offer
that he declined, sending the money back with a message
requesting him to expend it for the relief of the poor and
needy. &Abdu'l-'Ali &Khan likewise volunteered to provide
all the requirements of &Mulla &Husayn's intended pilgrimage,
and expressed his eagerness to pay also the expenses of
whomsoever he might choose to accompany him. All that
he accepted from him was a sword and a horse, both of
which he was destined to utilise with consummate bravery
and skill in repulsing the assaults of a treacherous enemy.
My pen can never adequately describe the devotion which
&Mulla &Husayn had kindled in the hearts of the people of
&Mashhad, nor can it seek to fathom the extent of his influence.
His house, in those days, was continually besieged
by crowds of eager people who begged to be allowed to
accompany him on his contemplated journey. Mothers
brought their sons, and sisters their brothers, and tearfully
implored him to accept them as their most cherished offerings
on the Altar of Sacrifice.
&Mulla &Husayn was still in &Mashhad when a messenger
arrived bearing to him the &Bab's turban and conveying the
news that a new name, that of Siyyid &Ali, had been conferred
upon him by his Master. "Adorn your head," was
the message, "with My green turban, the emblem of My
lineage, and, with the Black Standard+F1 unfurled before you,
+F1 Refer to p. 351.
+P325
hasten to the &Jaziriy-i-Khadra',+F1 and lend your assistance to
My beloved &Quddus."
As soon as that message reached him, &Mulla &Husayn
arose to execute the wishes of his Master. Leaving &Mashhad
for a place situated at a farsang's+F2 distance from the city,
he hoisted the Black Standard, placed the turban of the
&Bab upon his head, assembled his companions, mounted
his steed, and gave the signal for their march to the &Jaziriy-i-Khadra'.
His companions, who were two hundred and two
in number, enthusiastically followed him. That memorable
day was the nineteenth of &Sha'ban, in the year 1264 A.H.+F3
Wherever they tarried, at every village and hamlet through
which they passed, &Mulla &Husayn and his fellow-disciples
would fearlessly proclaim the message of the New Day,
would invite the people to embrace its truth, and would
select from among those who responded to their call a few
whom they would ask to join them on their journey.
In the town of &Nishapur, &Haji &Abdu'l-Majid, the father
of &Badi',+F4 who was a merchant of note, enlisted under the
banner of &Mulla &Husayn. Though his father enjoyed an
unrivalled prestige as the owner of the best-known turquoise
mine of &Nishapur, he, forsaking all the honours and material
benefits that his native town had conferred upon him, pledged
his undivided loyalty to &Mulla &Husayn. In the village of
&Miyamay, thirty among its inhabitants declared their faith
+F1 Literally "Verdant Isle."
+F2 Refer to Glossary.
+F3 July 21, 1848 A.D.
+F4 Bearer of &Baha'u'llah's Tablet to &Nasiri'd-Din &Shah.
+P326
and joined that company. All of them with the exception of
&Mulla &Isa, fell martyrs in the fort of &Shaykh &Tabarsi.+F1
Arriving at &Chashmih-'Ali, a place situated near the town
of &Damghan and on the highroad to &Mazindaran, &Mulla
&Husayn decided to break his journey and to tarry there for
a few days. He encamped under the shadow of a big tree,
by the side of a running stream. "We stand at the parting
of the ways," he told his companions. "We shall await His
decree as to which direction we should take." Towards the
end of the month of &Shavval,+F2 a fierce gale arose and struck
down a large branch of that tree; whereupon &Mulla &Husayn
observed: "The tree of the sovereignty of &Muhammad &Shah
has, by the will of God, been uprooted and hurled to the
ground." On the third day after he had uttered that prediction,
a messenger, who was on his way to &Mashhad,
arrived from &Tihran and reported the death of his sovereign.+F3
The following day, the company determined to leave for
&Mazindaran. As their leader arose to depart, he pointed in
the direction of &Mazindaran and said: "This is the way
that leads to our &Karbila. Whoever is unprepared for the
great trials that lie before us, let him now repair to his home
and give up the journey." He several times repeated that
warning, and, as he approached &Savad-Kuh, explicitly declared:
"I, together with seventy-two of my companions,
shall suffer death for the sake of the Well-Beloved. Whoso
is unable to renounce the world, let him now at this very
moment, depart, for later on he will be unable to escape."
Twenty of his companions chose to return, feeling themselves
powerless to withstand the trials to which their chief continually
alluded.
+F1 "He (&Mulla &Husayn) arrived first at &Miyamay where he rejoined thirty
+F1 &Babis whose chief, &Mirza &Zaynu'l-'Abidin, pupil of the late &Shaykh
+F1 &Ahmad-i-Ahsa'i, was an elderly, pious and respected gentleman. His zeal
+F1 was so intense that he brought with him his son-in-law, a young man of
+F1 eighteen years, who had been married to his daughter only a few days.
+F1 `Come,' he said to him, `Come with me on my last journey. Come, because
+F1 I must be a true father to you and make you partake of the joy of
+F1 salvation!'
+F1 "They departed therefore, and it was on foot that the aged man desired to
+F1 travel the road which was to lead him to martyrdom." (A. L. M. Nicolas'
+F1 "Siyyid &Ali-Muhammad dit le &Bab," p. 290.)
+F2 August 31-September 29, 1848 A.D.
+F3 &Muhammad &Shah died on the eve of the sixth of &Shavval (September 4, 1848
+F3 A.D.). "There was an interregnum of about two months. A provisional
+F3 government was formed comprising four administrators under the presidency
+F3 of the widow of the deceased &Shah. Finally after much hesitation, the
+F3 lawful heir, the young Prince &Nasiri'd-Din &Mirza, governor of
+F3 &Adhirbayjan was permitted to ascend the throne." (Journal Asiatique,
+F3 1866, tome 7, p. 367.)
+P327
[Illustrations: VIEW OF THE VILLAGE OF &MIYAMAY; EXTERIOR OF THE MASJID;
INTERIOR OF THE MASJID, WHERE &MULLA &HUSAYN AND HIS COMPANIONS PRAYED]
+P328
The news of their approach to the town of &Barfurush
alarmed the &Sa'idu'l-'Ulama'. The widespread and growing
popularity of &Mulla &Husayn, the circumstances attending
his departure from &Mashhad, the Black Standard which
waved before him--above all, the number, the discipline,
and the enthusiasm of his companions, combined to arouse
the implacable hatred of that cruel and overbearing mujtahid.
He bade the crier summon the people of &Barfurush to the
masjid and announce that a sermon of such momentous consequence
was to be delivered by him that no loyal adherent
of &Islam in that neighbourhood could afford to ignore it.
An immense crowd of men and women thronged the masjid,
saw him ascend the pulpit, fling his turban to the ground,
tear open the neck of his shirt, and bewail the plight into
which the Faith had fallen. "Awake," he thundered from
the pulpit, for our enemies stand at our very doors, ready
to wipe out all that we cherish as pure and holy in &Islam!
Should we fail to resist them, none will be left to survive
their onslaught. He who is the leader of that band came
alone, one day, and attended my classes. He utterly ignored
me and treated me with marked disdain in the presence of
my assembled disciples. As I refused to accord him the
honours which he expected, he angrily arose and flung me
his challenge. This man had the temerity, at a time when
&Muhammad &Shah was seated upon his throne and was at
the height of his power, to assail me with so much bitterness.
What excesses this stirrer-up of mischief, who is now advancing
at the head of his savage band, will not commit now
that the protecting hand of &Muhammad &Shah has been suddenly
withdrawn! It is the duty of all the inhabitants of
&Barfurush, both young and old, both men and women, to
arm themselves against these contemptible wreckers of &Islam,
and by every means in their power to resist their onset.
To-morrow, at the hour of dawn, let all of you arise and
march out to exterminate their forces."
The entire congregation arose in response to his call.
His passionate eloquence, the undisputed authority he exercised
over them, and the dread of the loss of their own lives
and property, combined to induce the inhabitants of that
town to make every possible preparation for the coming
+P329
encounter. They armed themselves with every weapon which
they could either find or devise, and set out at break of day
from the town of &Barfurush, fully determined to face and
slay the enemies of their Faith and to plunder their property.+F1
As soon as &Mulla &Husayn had determined to pursue the
way that led to &Mazindaran, he, immediately after he had
offered his morning prayer, bade his companions discard all
their possessions. "Leave behind all your belongings," he
urged them, "and content yourselves only with your steeds
and swords, that all may witness your renunciation of all
earthly things, and may realise that this little band of God's
chosen companions has no desire to safeguard its own property,
much less to covet the property of others." Instantly
they all obeyed and, unburdening their steeds, arose and
joyously followed him. The father of &Badi' was the first to
throw aside his satchel, which contained a considerable
amount of turquoise which he had brought with him from
the mine that belonged to his father. One word from &Mulla
&Husayn proved sufficient to induce him to fling by the road-side
what was undoubtedly his most treasured possession,
and to cling to the desire of his leader.
At a farsang's+F2 distance from &Barfurush, &Mulla &Husayn
and his companions encountered their enemies. A multitude
of people, fully equipped with arms and ammunition, had
gathered, and blocked their way. A fierce expression of
savagery rested upon their countenances, and the foulest
+F1 "The minister [&Mirza &Taqi &Khan] with the utmost arbitrariness, without
+F1 receiving any instructions or asking permission, sent forth commands in all
+F1 directions to punish and chastise the &Babi's. Governors and magistrates
+F1 sought a pretext for amassing wealth, and officials a means of acquiring
+F1 profits, celebrated doctors from the summits of their pulpits incited men
+F1 to make a general onslaught; the powers of the religious and the civil law
+F1 linked hands and strove to eradicate and destroy this people. Now this
+F1 people had not yet acquired such knowledge as was right and needful of the
+F1 fundamental principles and hidden doctrines of the &Bab's teachings, and
+F1 did not recognise their duties. Their conceptions and ideas were after the
+F1 former fashion, and their conduct and behaviour in correspondence with
+F1 ancient usage The way of approach to the &Bab was, moreover, closed, and
+F1 the flame of trouble visibly blazing on every side. At the decree of the
+F1 most celebrated of the doctors, the government, and indeed the common
+F1 people, had, with irresistible power, inaugurated rapine and plunder on all
+F1 sides, and were engaged in punishing and torturing, killing and despoiling,
+F1 in order that they might quench this fire and wither these poor souls. In
+F1 towns where these were but a limited number all of them with bound hands
+F1 became food for the sword, while in cities where they were numerous they
+F1 arose in self-defence in accordance with their former beliefs, since it was
+F1 impossible for them to make enquiry as to their duty, and all doors were
+F1 closed." ("Traveller's Narrative," pp. 34-5.)
+F2 See Glossary.
+P330
imprecations fell unceasingly from their lips. The companions,
in the face of the uproar of this angry populace, made
as if to unsheathe their swords. "Not yet," commanded
their leader; "not until the aggressor forces us to protect
ourselves must our swords leave their scabbards." He had
scarcely uttered these words when the fire of the enemy was
directed against them. Six of the companions were immediately
hurled to the ground. "Beloved leader," exclaimed one
of them, "we have risen and followed you with no desire
except to sacrifice ourselves in the path of the Cause we have
embraced. Allow us, we pray you, to defend ourselves, and
suffer us not to fall so disgracefully a victim to the fire of
the enemy." "The time is not yet come," replied &Mulla
&Husayn; "the number is as yet incomplete." A bullet immediately
after pierced the breast of one of his companions,
a siyyid from Yazd+F1 who had walked all the way from
&Mashhad to that place, and who ranked among his staunchest
supporters. At the sight of that devoted companion fallen
dead at his feet, &Mulla &Husayn raised his eyes to heaven
and prayed: "Behold, O God, my God, the plight of Thy
chosen companions, and witness the welcome which these
people have accorded Thy loved ones. Thou knowest that
we cherish no other desire than to guide them to the way
of Truth and to confer upon them the knowledge of Thy
Revelation. Thou hast Thyself commanded us to defend
our lives against the assaults of the enemy. Faithful to Thy
command, I now arise with my companions to resist the
attack which they have launched against us."+F2
Unsheathing his sword and spurring on his charger into
the midst of the enemy, &Mulla &Husayn pursued, with marvellous
intrepidity, the assailant of his fallen companion.
His opponent, who was afraid to face him, took refuge behind
a tree and, holding aloft his musket, sought to shield
himself. &Mulla &Husayn immediately recognised him, rushed
+F1 "The bullet struck Siyyid &Rida full in the chest and killed him
+F1 instantly. He was a man of pure and simple ways, of deep and sincere
+F1 convictions. Out of respect for his master he always walked alongside of
+F1 his horse ready to meet his every need." (A. L. M. Nicolas' "Siyyid
+F1 &Ali-Muhammad dit le &Bab," p. 294.)
+F2 No one is to be slain for unbelief, for the slaying of a soul is outside
+F2 the religion of God; ... and if anyone commands it, he is not and has not
+F2 been of the &Bayan, and no sin can be greater for him than this." ("The
+F2 &Bayan." See Journal of the Royal Asiatic Society, Oct. 1889, art. 12,
+F2 pp. 927-8.)
+P331
forward, and with a single stroke of his sword cut across the
trunk of the tree, the barrel of the musket, and the body
of his adversary.+F1 The astounding force of that stroke confounded
the enemy and paralysed their efforts. All fled panic-stricken
in the face of so extraordinary a manifestation of
skill, of strength, and of courage. This feat was the first
of its kind to attest to the prowess and heroism of &Mulla
&Husayn, a feat which earned him the commendation of the
&Bab. &Quddus likewise paid his tribute to the cool fearlessness
which &Mulla &Husayn displayed on that occasion. He
is reported to have.quoted, when informed of the news, the
following verse of the &Qur'an: "So it was not ye who slew
them, but God who slew them; and those shafts were God's,
not thine! He would make trial of the faithful by a gracious
trial from Himself: verily, God heareth, knoweth. This befell,
that God might also bring to naught the craft of the infidels."
I myself, when in &Tihran, in the year 1265 A.H.,+F2 a month
after the conclusion of the memorable struggle of &Shaykh
&Tabarsi, heard &Mirza &Ahmad relate the circumstances of this
incident in the presence of a number of believers, among
whom were &Mirza &Muhammad-Husayn-i-Hakamiy-i-Kirmani,
&Haji &Mulla &Isma'il-i-Farahani, &Mirza &Habibu'llah-i-Isfahani,
and Siyyid &Muhammad-i-Isfahani.
When, at a later time, I visited &Khurasan and was staying
at the home of &Mulla &Sadiq-i-Khurasani in &Mashhad, where
I had been invited to teach the Cause, I asked &Mirza &Muhammad-i-Furughi,
+F1 "But the pain and the anger redoubled the strength of &Mulla &Husayn who
+F1 with one single blow of his weapon cut in two the gun, the man and the
+F1 tree." (&Mirza &Jani adds that the &Bushru'i used his left hand on this
+F1 occasion. The Mussulmans themselves do not question the authenticity of
+F1 this anecdote.) (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p.
+F1 295 and note 215.) Then &Jinab-i-Babu'l-Bab turned himself about, saying:
+F1 `Now have they made it our duty to protect ourselves'; grasped the hilt of
+F1 his sword, and, acquiescing in that which the providence of God had
+F1 ordained, began to defend himself. Notwithstanding his slender and fragile
+F1 frame and trembling hand, such were his valour and prowess on that day that
+F1 whosoever had eyes to discern the truth could clearly see that such
+F1 strength and courage could only be from God, being beyond human
+F1 capacity.... Then I saw &Mulla &Husayn unsheathe his sword and raise his
+F1 face towards heaven, and heard him exclaim: `O God I hare completed the
+F1 proof to this host, but it availeth not.' Then he began to attack us on
+F1 the right and on the left I swear by God that on that day he wielded the
+F1 sword in such wise as transcends the power of man. Only the horsemen of
+F1 &Mazindaran held their ground and refused to flee. And when &Mulla &Husayn
+F1 was well warmed to the fray, he overtook a fugitive soldier. The soldier
+F1 sheltered himself behind a tree, and further strove to shield himself with
+F1 his musket. &Mulla &Husayn dealt him such a blow with his sword that he
+F1 clave him and the tree and the musket into six pieces." (The
+F1 "&Tarikh-i-Jadid," pp 49, 107-8.)
+F2 1848-9 A.D.
+P332
in the presence of a number of believers,
among whom were &Nabil-i-Akbar and the father of &Badi', to
enlighten me regarding the true character of that amazing
report. &Mirza &Muhammad emphatically declared: "I myself
was a witness to this act of &Mulla &Husayn. Had I not
seen it with my own eyes, I never would have believed it."
In this connection, the same &Mirza &Muhammad related to
us the following story: "After the engagement of &Vas-Kas,
when Prince &Mihdi-Quli &Mirza was completely routed, and
had fled barefooted from the face of the companions of the
&Bab, the &Amir-Nizam+F1 severely rebuked him. `I have charged
you,' he wrote him, `with the mission of subduing a handful
of young and contemptible students. I have placed at your
disposal the army of the &Shah, and yet you have allowed
it to suffer such a disgraceful defeat. What would have
befallen you, I wonder, had I entrusted you with the mission
of defeating the combined forces of the Russian and Ottoman
governments?' The prince thought it best to entrust a
messenger with the fragments of the barrel of that same
rifle which was cleft in twain by the sword of &Mulla &Husayn,
and to instruct him to present them, in person, to the &Amir-Nizam.
`Such is,' was his message to the &Amir, `the contemptible
strength of an adversary who, with a single stroke
of his sword, has shattered into six pieces the tree, the musket,
and its holder.'
"So convincing a testimony of the strength of his opponent
constituted, in the eyes of the &Amir-Nizam, a challenge
+F1 &Mirza &Taqi &Khan, &I'timadu'd-Dawlih, Grand &Vazir and successor to &Haji
+F1 &Mirza &Aqasi. The following reference is made to him in "A Traveller's
+F1 Narrative" (pp. 32-3): "&Mirza &Taqi &Khan &Amir-Nizam, who was Prime
+F1 Minister and Chief Regent, seized in the grasp of his despotic power the
+F1 reins of the affairs of the commonwealth, and urged the steed of his
+F1 ambition into the arena of wilfulness and sole possession. The minister
+F1 was a person devoid of experience and wanting in consideration for the
+F1 consequences of actions; bloodthirsty and shameless; and swift and ready to
+F1 shed blood. Severity in punishing he regarded as wise administration, and
+F1 harshly entreating, distressing, intimidating, and frightening the people
+F1 he considered as a fulcrum for the advancement of the monarchy. And as His
+F1 Majesty the King was in the prime of youthful years the minister fell into
+F1 strange fancies and sounded the drum of absolutism in (the conduct of)
+F1 affairs: on his own decisive resolution, without seeking permission from
+F1 the Royal Presence or taking counsel with prudent statesmen, he issued
+F1 orders to persecute the &Babis, imagining that by overweening force he
+F1 could eradicate and suppress matters of this nature, and that harshness
+F1 would bear good fruit; whereas (in fact) to interfere with matters of
+F1 conscience is simply to give them greater currency and strength; the more
+F1 you strive to extinguish, the more will the name be kindled, more specially
+F1 in matters of faith and religion, which spread and acquire influence so
+F1 soon as blood is shed, and strongly affect men's hearts."
+P333
which no man of his position and authority could afford to
ignore. He resolved to curb the power which, by so daring
an act, had sought to assert itself against his forces. Unable,
in spite of the overwhelming number of his men, to defeat
&Mulla &Husayn and his companions fairly and honourably,
he meanly resorted to treachery and fraud as instruments
for the attainment of his purpose. He ordered the prince
to affix his seal to the &Qur'an and pledge the honour of his
officers that they would henceforth abstain from any act of
hostility towards the occupants of the fort. By this means
he was able to induce them to lay down their arms, and to
inflict upon his defenceless opponents a crushing and inglorious
defeat."
Such a remarkable display of dexterity and strength
could not fail to attract the attention of a considerable
number of observers whose minds had remained, as yet,
untainted by prejudice or malice. It evoked the enthusiasm
of poets who, in different cities of Persia, were moved to
celebrate the exploits of the author of so daring an act.
Their poems helped to diffuse the knowledge, and to immortalise
the memory, of that mighty deed. Among those
who paid their tribute to the valour of &Mulla &Husayn was
a certain &Rida-Quli &Khan-i-Lalih-Bashi, who, in the "&Tarikh-i-Nasiri,"
lavished his praise on the prodigious strength and
the unrivalled skill which had characterised that stroke.
I ventured to ask &Mirza &Muhammad-i-Furughi whether
he was aware that in the "&Nasikhu't-Tavarikh" mention had
been made of the fact that &Mulla &Husayn had, in his early
youth, been instructed in the art of swordsmanship, that he
had acquired his proficiency only after a considerable period
of training. "This is sheer fabrication," affirmed &Mulla
&Muhammad. "I have known him from his childhood, and
have been associated with him, as a classmate and friend,
for a long time. I have never known him to be possessed
of such strength and power. I even deem myself superior
in vigour and bodily endurance. His hand trembled as he
wrote, and he often expressed his inability to write as fully
and as frequently as he wished. He was greatly handicapped
in this respect, and he continued to suffer from its effects
until his journey to &Mazindaran. The moment he unsheathed
+P334
his sword, however, to repulse
that savage attack, a
mysterious power seemed to
have suddenly transformed
him. In all subsequent encounters,
he was seen to be
the first to spring forward
and spur on his charger into
the camp of the aggressor.
Unaided, he would face and
fight the combined forces of
his opponents and would himself
achieve the victory. We,
who followed him in the rear,
had to content ourselves with
those who had already been
disabled and were weakened
by the blows they had sustained.
His name alone was
sufficient to strike terror into
the hearts of his adversaries.
They fled at mention of him; they trembled at his approach.
Even those who were his constant companions were mute
with wonder before him. We were stunned by the display
of his stupendous force, his indomitable will and complete
intrepidity. We were all convinced that he had ceased to
be the &Mulla &Husayn whom we had known, and that in
him resided a spirit which God alone could bestow."
This same &Mirza &Muhammad-i-Furughi related to me the
following: "&Mulla &Husayn had no sooner dealt his memorable
blow to his adversary than he disappeared from our
sight. We knew not whither he had gone. His attendant,
&Qambar-'Ali, alone could follow him. He subsequently informed
us that his master threw himself headlong upon his
enemies, and was able with a single stroke of his sword to
strike down each of those who dared assail him. Unmindful
of the bullets that rained upon him, he forced his way through
the ranks of the enemy and headed for &Barfurush. He rode
straight to the residence of the &Sa'idu'l-'Ulama', thrice made
the circuit of his house, and cried out: `Let that contemptible
+P335
[Illustrations: VIEWS OF THE CARAVANSERAI OF &SABZIH-MAYDAN IN &MAZINDARAN]
+P336
coward, who has incited the inhabitants of this town to wage
holy warfare against us and has ignominiously concealed
himself behind the walls of his house, emerge from his inglorious
retreat. Let him, by his example, demonstrate the
sincerity of his appeal and the righteousness of his cause.
Has he forgotten that he who preaches a holy war must
needs himself march at the head of his followers, and by
his own deeds kindle their devotion and sustain their enthusiasm?'"
The voice of &Mulla &Husayn drowned the clamour of the
multitude. The inhabitants of &Barfurush surrendered and
soon raised the cry, "Peace, peace!" No sooner had the
voice of surrender been raised than the acclamations of the
followers of &Mulla &Husayn, who at that moment were seen
galloping towards &Barfurush, were heard from every side.
The cry of "&Ya &Sahibu'z-Zaman!"+F1 which they shouted at
the top of their voices, struck dismay into the hearts of
those who heard it. The companions of &Mulla &Husayn, who
had abandoned the hope of again finding him alive, were
greatly surprised when they saw him seated erect upon his
horse, unhurt and unaffected by the fierceness of that onset.
Each reverently approached him and kissed his stirrups.
On the afternoon of that day, the peace which the inhabitants
of &Barfurush had implored was granted. To the
crowd which had gathered about him, &Mulla &Husayn spoke
these words: "O followers of the Prophet of God, and &shi'ahs
of the &imams of His Faith! Why have you risen against us?
Why deem the shedding of our blood an act meritorious in
the sight of God? Did we ever repudiate the truth of your
Faith? Is this the hospitality which the Apostle of God has
enjoined His followers to accord to both the faithful and the
infidel? What have we done to merit such condemnation on
your part? Consider: I alone, with no other weapon than
my sword, have been able to face the rain of bullets which
the inhabitants of &Barfurush have poured upon me, and have
emerged unscathed from the midst of the fire with which
you have besieged me. Both my person and my horse have
escaped unhurt from your overwhelming attack. Except for
the slight scratch which I received on my face, you have
+F1 See Glossary.
+P337
been powerless to wound me. God has protected me and
willed to establish in your eyes the ascendancy of His Faith."
Immediately afterwards, &Mulla &Husayn proceeded to the
caravanserai of &Sabzih-Maydan. He dismounted and, standing
at the entrance of the inn, awaited the arrival of his
companions. As soon as they had gathered and been accommodated
in that place, he sent for bread and water. Those
who had been commissioned to fetch them returned empty-handed,
and informed him that they had been unable to
procure either bread from the baker or water from the public
square. "You have exhorted us," they told him, "to put our
trust in God and to resign ourselves to His will. `Nothing
can befall us but what God hath destined for us. Our liege
Lord is He; and on God let the faithful trust!'"+F1
&Mulla &Husayn ordered that the gates of the caravanserai
be closed. Assembling his companions, he begged them to
remain gathered in his presence until the hour of sunset.
As the evening approached, he asked whether any among
them would be willing to arise and, renouncing his life for
the sake of his Faith, ascend to the roof of the caravanserai
and sound the &adhan.+F2 A youth gladly responded. No
sooner had the opening words of "&Allah-u-Akbar" dropped
from his lips than a bullet suddenly struck him and immediately
caused his death. "Let another one among you arise,"
+F1 &Qur'an, 9:52.
+F2 "`The &Babu'l-Bab,' says our author, `wishing to fulfill a religious duty
+F2 and at the same time to give an example of the firm conviction of the
+F2 believers, of their contempt for life, and to show the world the impiety
+F2 and irreligion of the so called Mussulmans, commanded one of his followers
+F2 to ascend the terrace and intone the &adhan.'" (A. L. M. Nicolas' "Siyyid
+F2 &Ali-Muhammad dit le &Bab," pp. 295-6.) "It was at Marand," writes Lady
+F2 Sheil, "that I first heard the &adhan, or call of the Muslims to prayer, so
+F2 solemn and impressive, specially when well chanted, for it is in fact a
+F2 chant.... He turned towards Mecca, and placing his open hands to his
+F2 head, proclaimed with a loud sonorous voice, `&Allah-u-Akbar,' which he
+F2 repeated four times; then `Ashhad-u-an-la-ilah-a-illa'llah' (I bear witness
+F2 there is no God but God), twice; then `Ashhad-u-inna-Muhammadan-Rasu'llah'
+F2 --(I bear witness that &Muhammad is the Prophet of God), twice; then `I
+F2 bear witness that &Ali, the Commander of the Faithful, is the friend of
+F2 God.'... The single toll in the knell for transporting the dead to their
+F2 last earthly abode arouses, perhaps from association, ideas of profound
+F2 solemnity; so too does the trumpet echoing through the camp when it ushers
+F2 the dragoon to his grave; but above both, in solemn awe, is the keening as
+F2 it sweeps afar over the dales and hills of Munster, announcing that a Gael
+F2 has been gathered to his fathers. The &adhan excites a different
+F2 impression. It raises in the mind a combination of feelings, of dignity,
+F2 solemnity, and devotion, compared with which the din of bells becomes
+F2 insignificant. It is an imposing thing to hear in the dead of the night
+F2 the first sounds of the &mu'adhdhin proclaiming `&Allah-u-Akbar--Mighty is
+F2 the Lord--I bear witness there is no God but God!' St. Peter's and St.
+F2 Paul's together can produce nothing equal to it." ("Glimpses of Life and
+F2 Manners in Persia," pp. 84, 85.)
+P338
&Mulla &Husayn urged them, "and, with the selfsame renunciation,
proceed with the prayer which that youth was unable
to finish." Another youth started to his feet, and had no
sooner uttered the words, "I bear witness that &Muhammad
is the Apostle of God," than he also was struck down by
another bullet from the enemy. A third youth, at the bidding
of his chief, attempted to complete the prayer which his
martyred companions had been forced to leave unfinished.
He, too, suffered the same fate. As he was approaching the
end of his prayer, and was uttering the words, "There is no
God but God," he, in his turn, fell dead.
The fall of his third companion decided &Mulla &Husayn to
throw open the gate of the caravanserai, and to arise, together
with his friends, to repulse this unexpected attack
from a treacherous enemy. Leaping on horseback, he gave
the signal to charge upon the assailants who had massed
before the gates and had filled the &Sabzih-Maydan. Sword
in hand, and followed by his companions, he succeeded in
decimating the forces that had been arrayed against him.
Those few who had escaped their swords fled before them in
panic, again pleading for peace, again imploring mercy. With
the approach of evening, the entire crowd had vanished.
The &Sabzih-Maydan, which a few hours before overflowed
with a seething mass of opponents, was now deserted. The
clamour of the multitude was stilled. Bestrewn with the
bodies of the slain, the &Maydan and its surroundings offered
a sad and moving spectacle, a scene which bore witness to
the victory of God over His enemies.
So startling a victory+F1 induced a number of the nobles
and chiefs of the people to intervene and beseech the mercy
of &Mulla &Husayn on behalf of their fellow-citizens. They
came on foot to submit to him their petition. "God is our
witness," they pleaded, "that we harbour no intention but
+F1 "&Sa'idu'l-'Ulama' wishing to have done at any cost, gathered together as
+F1 many people as he could and again began the attack in front of the
+F1 caravansary. The struggle had been waging from five to six days when
+F1 &Abbas-Quli &Khan &Sardar-i-Larijani appeared. In the meantime, and since
+F1 the outbreak of the conflict, the &Ulamas of &Barfurush exasperated by the
+F1 numerous conversions which &Quddus had been able to make in the city (three
+F1 hundred in a week, the &Muhammadan historians admit reluctantly), referred
+F1 the case to the governor of the province, Prince &Khanlan &Mirza. He,
+F1 however, paid no attention to their grievances, having many other
+F1 preoccupations.
+F1 "The death of &Muhammad &Shah worried him much more than the wrangling of
+F1 the &Mullas and he made ready to go to &Tihran to pay homage to the new
+F1 king, whose favor he hoped to win.
+F1 "Having failed in this attempt, under the pressure of events, the &Ulamas
+F1 wrote a very urgent letter to the military chief of the province,
+F1 &Abbas-Quli &Khan-i-Larijani. He however, thinking it unnecessary to
+F1 trouble himself, sent &Muhammad Bik, &Yavar (captain), at the head of three
+F1 hundred men, to restore order. Thus it was that the &Muhammadans began to
+F1 attack the caravansary. The struggle went on, but if ten &Babis were
+F1 killed, an infinitely larger number of aggressors bit the dust. As things
+F1 continued to drag along, &Abbas-Quli &Khan felt he should come himself in
+F1 order to size up the situation." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad
+F1 dit le &Bab," pp. 296-297.)
+P339
that of establishing peace and reconciliation between us.
Remain seated on your charger for a while, until we have
explained our motive." Observing the earnestness of their
appeal, &Mulla &Husayn dismounted and invited them to join
him in the caravanserai. "We, unlike the people of this
town, know how to receive the stranger in our midst," he
said, as he invited them to be seated beside him and ordered
that they be served with tea. "The &Sa'idu'l-'Ulama'," they
replied, "was alone responsible for having kindled the fire
of so much mischief. The people of &Barfurush should in no
wise he implicated in the crime which he has committed.
Let the past be now forgotten. We would suggest, in the
interest of both parties, that you and your companions leave
to-morrow for &Amul. &Barfurush is in the throes of great
excitement; we fear lest they may again be instigated to
attack you." &Mulla &Husayn, though hinting at the insincerity
of the people, consented to their proposal; whereupon
&Abbas-Quli &Khan-i-Larijani+F1 and &Haji &Mustafa &Khan arose
together and, swearing by the &Qur'an which they had brought
with them, solemnly declared their intention to regard them
as their guests that night, and the following day to instruct
&Khusraw-i-Qadi-Kala'i+F2 and a hundred horsemen to ensure
their safe passage through &Shir-Gah. "The malediction of
God and His Prophets be upon us, both in this world and
+F1 Gobineau describes him in the following terms: "The Turkish and Persian
+F1 nomads pass their lives in hunting, often also in fighting and above all
+F1 in talking of the hunt and of war. They are brave but not always and they
+F1 are well described by &Branttome who, in his war experience had often
+F1 encountered that type of bravery which he called `one day courage.' But
+F1 this is what they are in a very regular and consistent manner, great
+F1 talkers, great wreckers of towns, great assassins of heroes, great
+F1 exterminators of multitudes, in a word, naive, very outspoken in their
+F1 sentiments, very violent in the expression of anything which arouses them
+F1 and extremely amusing. &Abbas-Quli &Khan-i-Larijani although well born,
+F1 was a perfect type of nomad." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," p. 171.)
+F2 A notorious scoundrel who often rebelled against the government.
+P340
in the next," they added, "if we ever allow the slightest
injury to be inflicted upon you and your party."
As soon as they had made their declaration, their friends
who had gone to fetch food for the companions and fodder
for their horses, arrived. &Mulla &Husayn bade his fellow-believers
break their fast, inasmuch as none of them that
day, which was Friday, the twelfth of the month of &Dhi'l-Qa'dih,+F1
had taken any meat or drink since the hour of
dawn. So great was the number of notables and their attendants
that had crowded into the caravanserai that day
that neither he nor any of his companion had partaken of
the tea which they had offered to their visitors.
That night, about four hours after sunset, &Mulla &Husayn,
together with his friends, dined in the company of &Abbas-Quli
&Khan and &Haji &Mustafa &Khan. In the middle of that same
night, the &Sa'idu'l-'Ulama' summoned &Khusraw-i-Qadi-Kala'i
and confidentially intimated to him his desire that, at
any time or place he himself might decide, the entire property
of the party which had been entrusted to his charge should
be seized, and that they themselves, without a single exception,
should be put to death. "Are these not the followers
of &Islam?" &Khusraw observed. "Have not these same
people, as I have already learned, preferred to sacrifice three
of their companions rather than leave unfinished the call to
prayer which they had raised? How could we, who cherish
such designs and perpetrate such acts, be regarded as worthy
of that name?" That shameless miscreant insisted that his
orders be faithfully obeyed. "Slay them," he said, as he
pointed with his finger to his neck, "and be not afraid. I
hold myself responsible for your act. I will, on the Day
of Judgment, be answerable to God in your name. We, who
wield the sceptre of authority, are surely better informed
than you, and can better judge how best to extirpate this
heresy."
At the hour of sunrise, &Abbas-Quli &Khan asked that
&Khusraw be conducted into his presence, and bade him exercise
the utmost consideration towards &Mulla &Husayn and his
companions, to ensure their safe passage through &Shir-Gah,
and to refuse whatever rewards they might wish to offer him.
+F1 October 10, 1848 A.D.
+P341
&Khusraw feigned submission to these instructions and assured
him that neither he nor his horsemen would relax in their
vigilance or flinch in their devotion to them. "On our return,"
he added, "we shall show you his own written expression of
satisfaction with the services we shall have rendered him."
When &Khusraw was taken by &Abbas-Quli &Khan and &Haji
&Mustafa &Khan and other representative leaders of &Barfurush
into the presence of &Mulla &Husayn and was introduced to
him, the latter remarked: "`If ye do well, it will redound
to your own advantage; and if ye do evil, the evil will return
upon you." If this man should treat us well, great shall be
his reward; and if he act treacherously towards us, great
shall be his punishment. To God would we commit our
Cause, and to His will are we wholly resigned."
&Mulla &Husayn spoke these words and gave the signal for
departure. Once more &Qambar-'Ali was heard to raise the
call of his master, "Mount your steeds, O heroes of God!"--
a summons which he invariably called out on such occasions.
At the sound of those words, they all hurried to their steeds.
A detachment of &Khusraw's horsemen marched before them.
They were immediately followed by &Khusraw and &Mulla
&Husayn, who rode abreast in the centre of the company.
In their rear followed the rest of the companions, and on
their right and left marched the remainder of the hundred
horsemen whom &Khusraw had armed as willing instruments
for the execution of his design. It had been agreed that the
party should start early in the morning from &Barfurush and
arrive on the same day at noon at &Shir-Gah. Two hours
after sunrise, they started for their destination. &Khusraw
intentionally took the way of the forest, a route which he
thought would better serve his purpose.
As soon as they had penetrated it, he gave the signal for
attack. His men fiercely threw themselves upon the companions,
seized their property, killed a number, among whom
was the brother of &Mulla &Sadiq, and captured the rest. As
soon as the cry of agony and distress reached his ears, &Mulla
&Husayn halted, and, alighting from his horse, protested
against &Khusraw's treacherous behaviour. "The hour of
midday is long past," he told him; "we still have not attained
+F1 &Qur'an, 17:7.
+P342
our destination. I refuse to proceed further with you; I can
dispense with your guidance and company and that of your
men." Turning to &Qambar-'Ali, he asked him to spread his
prayer-mat, that he might offer his devotions. He was performing
his ablutions, when &Khusraw, who had also dismounted,
called one of his attendants and bade him inform
&Mulla &Husayn that if he wished to reach his destination
safely, he should deliver to him both his sword and his horse.
Refusing to give a reply, &Mulla &Husayn proceeded to offer
his prayer. Shortly after, &Mirza &Muhammad-Taqiy-i-Juvayniy-i-Sabzivari,
a man of literary accomplishments and fearless
courage, went to an attendant who was preparing the &qulayn,+F1
and requested him to allow him to take it in person to &Khusraw;
a request that was readily granted. &Mirza &Muhammad-Taqi
was bending to kindle the fire of the &qulayn, when,
thrusting his hand suddenly into &Khusraw's bosom, he drew
his dagger from his robe and plunged it hilt-deep into his
vitals.+F2
&Mulla &Husayn was still in the act of prayer when the cry
of "&Ya &Sahibu'z-Zaman"+F3 was raised again by his companions.
They threw themselves upon their treacherous assailants and
in one onslaught struck them all down except the attendant
who had prepared the &qulayn. Affrighted and defenceless, he
fell at the feet of &Mulla &Husayn and implored his aid. He
was given the bejewelled &qulayn which belonged to his master
and was bidden to return to &Barfurush and recount to &Abbas-Quli
&Khan all that he had witnessed. "Tell him," said &Mulla
&Husayn, "how faithfully &Khusraw discharged his mission.
That false miscreant foolishly imagined that my mission had
come to an end, that both my sword and my horse had fulfilled
their function. Little did he know that their work had
but just begun, that until the services which they can render
are entirely accomplished, neither his power nor the power
of any man beside him can wrest them from me."
As the night was approaching, the party decided to tarry
in that spot until the hour of dawn. At daybreak, after
&Mulla &Husayn had offered his prayer, he gathered his companions
+F1 See Glossary.
+F2 According to "A Traveller's Narrative" (p. 36), it was &Mirza &Lutf-'Ali,
+F2 the secretary who drew his dagger and stabbed &Khusraw.
+F3 See Glossary.
+P343
together and said: "We are approaching our &Karbila,
our ultimate destination." Immediately after, he set out on
foot towards that spot, and was followed by his companions.
Finding that a few were attempting to carry with them the
belongings of &Khusraw and of his men, he ordered them to
leave everything behind except their swords and horses. "It
behoves you," he urged them, "to arrive at that hallowed
spot in a state of complete detachment, wholly sanctified from
all that pertains to this world."+F1 He had walked the distance
of a &maydan+F2 when he arrived at the shrine of &Shaykh &Tabarsi.+F3
The &Shaykh had been one of the transmitters of the traditions
ascribed to the &imams of the Faith, and his burial-place was
visited by the people of the neighbourhood. On reaching
that spot, he recited the following verse of the &Qur'an: "O
+F1 "Then turning to his companions he said: `During these few days of life
+F1 which remain to us, let us beware not to be divided and estranged by
+F1 perishable riches. Let all this be held in common and let everyone share
+F1 in its benefits.' The &Babis agreed with joy and it is this marvellous
+F1 spirit of self-sacrifice and this complete self-abnegation which made their
+F1 enemies say that they advocated collective ownership in earthly goods and
+F1 even women!" (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p.
+F1 299.)
+F2 See Glossary.
+F3 Shrine of &Shaykh &Ahmad-ibn-i-Abi-Talib-i-Tabarsi, situated about fourteen
+F3 miles S.E. of &Barfurush. Professor Browne, of Cambridge University,
+F3 visited the spot on September 26, 1888, and saw the name of the buried
+F3 saint inscribed on a tablet with the form of words used for his
+F3 "visitation," the tablet hanging suspended from the railings surrounding
+F3 the tomb. "It consists at present," he writes, "of a flat, grassy
+F3 enclosure surrounded by a hedge and containing, besides the buildings of
+F3 the shrine and another building at the gateway (opposite to which, but
+F3 outside the enclosure, stands the house of the &mutavalli, or custodian of
+F3 the shrine), nothing but two or three orange trees and a few rude graves
+F3 covered with flat stones, the last resting places, perhaps, of some of the
+F3 &Babi defenders. The building at the gateway is two storeys high, is
+F3 traversed by the passage giving access to the enclosure, and is roofed with
+F3 tiles. The buildings of the shrine, which stand at the farther end of the
+F3 enclosure, are rather more elaborate. Their greatest length (about 20
+F3 paces) lies east and west; their breadth is about ten paces; and, besides
+F3 the covered portico at the entrance they contain two rooms scantily lighted
+F3 by wooden gratings over the doors. The tomb of the &Shaykh, from whom the
+F3 place takes its name, stands surrounded by wooden railings in the centre of
+F3 the inner room, to which access is obtained either by a door communicating
+F3 with the outer chamber, or by a door opening externally into the
+F3 enclosure." (For plans and sketches, see the author's translation of the
+F3 "&Tarikh-i-Jadid.") (E. G. Browne's "A Year Amongst the Persians," p.
+F3 565.)
+P344
my Lord, bless Thou my arrival
at this place, for Thou
alone canst vouchsafe such
blessings."
The night preceding their
arrival, the guardian of the
shrine dreamed that the &Siyyidu'sh-Shuhada',
the &Imam
&Husayn, had arrived at &Shaykh
&Tabarsi, accompanied by no
less than seventy-two warriors
and a large number or his companions.
He dreamed that
they tarried in that spot, engaged
in the most heroic of
battles, triumphing in every
encounter over the forces of
the enemy, and that the Prophet
of God, Himself, arrived one
night and joined that blessed
company. When &Mulla &Husayn
arrived on the following
day, the guardian immediately
recognised him as the hero he
had seen in his vision, threw
himself at his feet, and kissed
them devoutly. &Mulla &Husayn
invited him to be seated
by his side, and heard him relate
his story. "All that you
+P345
have witnessed," he assured the keeper of the shrine, "will
come to pass. Those glorious scenes will again be enacted
before your eyes." That servant threw in his lot eventually
with the heroic defenders of the fort and fell a martyr within
its walls.
On the very day of their arrival, which was the fourteenth
of &Dhi'l-Qa'dih,+F1 &Mulla &Husayn gave &Mirza &Muhammad-Baqir,
who had built the &Babiyyih, the preliminary instructions
regarding the design of the fort which was to be constructed
for their defence. Towards the evening of the same
day, they found themselves suddenly encompassed by an
irregular multitude of horsemen who had emerged from the
forest and were preparing to open fire upon them. "We are
of the inhabitants of &Qadi-Kala," they shouted. "We come
to avenge the blood of &Khusraw. Not until we have put you
all to the sword shall we be satisfied." Besieged by a savage
crowd ready to pounce upon them, the party had to draw
+F1 October 12, 1848 A.D.
+P346
their swords again in self-defence. Raising the cry of "&Ya
&Sahibu'z-Zaman," they leaped forward, repulsed the assailants,
and put them to flight. So tremendous was the shout,
that the horsemen vanished as suddenly as they had appeared.
&Mirza &Muhammad-Taqiy-i-Juvayni had, at his own request,
assumed the command of that encounter.
Fearing that their assailants might again turn on them
and resort to a general massacre, they pursued them until
they reached a village which they thought to be the village
of &Qadi-Kala. At the sight of them, all the men fled in wild
terror. The mother of &Nazar &Khan, the owner of the village,
was inadvertently killed in the darkness of the night, amid
the confusion that ensued. The outcries of the women, who
were violently protesting that they had no connection whatever
with the people of &Qadi-Kala, soon reached the ears of
&Mirza &Muhammad-Taqi, who immediately ordered his companions
to withhold their hands until they ascertained the
name and character of the place. They soon found out that
the village belonged to &Nazar &Khan and that the woman who
had lost her life was his mother. Greatly distressed at the
discovery of so grievous a mistake on the part of his companions,
&Mirza &Muhammad-Taqi sorrowfully exclaimed:
"We did not intend to molest either the men or the women
of this village. Our sole purpose was to curb the violence of
the people of &Qadi-Kala, who were about to put us all to
death." He apologised earnestly for the pitiful tragedy which
his companions had unwittingly enacted.
&Nazar &Khan, who in the meantime had concealed himself
in his house, was convinced of the sincerity of the regrets
expressed by &Mirza &Muhammad-Taqi. Though suffering
from this grievous loss, he was moved to call upon him and
to invite him to his home. He even asked &Mirza &Muhammad-Taqi
to introduce him to &Mulla &Husayn, and expressed a
keen desire to be made acquainted with the precepts of a
Cause that could kindle such fervour in the breasts of its
adherents.
At the hour of dawn, &Mirza &Muhammad-Taqi, accompanied
by &Nazar &Khan, arrived at the shrine of &Shaykh
&Tabarsi, and found &Mulla &Husayn leading the congregational
prayer. Such was the rapture that glowed upon his countenance
+P347
that &Nazar &Khan felt an irresistible impulse to join
the worshippers and to repeat the very prayers that were then
falling from their lips. After the completion of that prayer,
&Mulla &Husayn was informed of the loss which &Nazar &Khan
had sustained. He expressed in the most touching language
the sympathy which he and the entire company of his fellow-disciples
felt for him in his great bereavement. "God knows,"
he assured him, "that our sole intention was to protect our
lives rather than disturb the peace of the neighbourhood."
&Mulla &Husayn then proceeded to relate the circumstances
that had led to the attack directed against them by the
people of &Barfurush, and explained the treacherous conduct
of &Khusraw. He again assured him of the sorrow which the
death of his mother had caused him. "Afflict not your heart,"
&Nazar &Khan spontaneously replied. "Would that a hundred
sons had been given me, all of whom I would have joyously
placed at your feet and offered as a sacrifice to the &Sahibu'z-Zaman!"
He pledged, that very moment, his undying loyalty
to &Mulla &Husayn, and hastened back to his village in order
to return with whatever provisions might be required for the
party.
&Mulla &Husayn ordered his companions to commence the
building of the fort which had been designed. To every
group he assigned a section of the work, and encouraged
them to hasten its completion. In the course of these operations,
they were continually harassed by the people of the
neighbouring villages, who, at the persistent instigations of
the &Sa'idu'l-'Ulama', marched out and fell upon them. Every
attack of the enemy ended in failure and shame. Undeterred
by the fierceness of their repeated onsets, the companions
valiantly withstood their assaults until they had succeeded
in subjugating temporarily the forces which had hemmed
them in on every side. When the work of construction was
completed, &Mulla &Husayn undertook the necessary preparations
for the siege which the fort was destined to sustain,
and provided, despite the obstacles which stood in his way,
whatever seemed essential for the safety of its occupants.
The work had scarcely been completed when &Shaykh
&Abu-Turab arrived bearing the news of &Baha'u'llah's arrival
at the village of &Nazar &Khan. He informed &Mulla &Husayn
+P348
that he had been specially commanded by &Baha'u'llah to
inform them that they all were to be His guests that night
and that He Himself would join them that same afternoon.
I have heard &Mulla &Mirza &Muhammad-i-Furughi recount the
following: "The tidings which &Shaykh &Abu-Turab brought
imparted an indefinable joy to the heart or &Mulla &Husayn.
He hastened immediately to his companions and bade them
bestir themselves for the reception of &Baha'u'llah. He himself
joined them in sweeping and sprinkling with water the approaches
to the shrine, and attended in person to whatever
was necessary for the arrival of the beloved Visitor. As
soon as he saw Him approaching with &Nazar &Khan, he rushed
forward, tenderly embraced Him, and conducted Him to the
place of honour which he had reserved for His reception. We
were too blind in those days to recognise the glory of Him
whom our leader had introduced with such reverence and
love into our midst. What &Mulla &Husayn had perceived, our
+P349
dull vision was as yet unable to recognise. With what solicitude
he received Him in his arms! What feelings of rapturous
delight filled his heart on seeing Him! He was so lost in
admiration that he was utterly oblivious of us all. His soul
was so wrapt in contemplation of that countenance that we
who were awaiting his permission to be seated were kept
standing a long time beside him. It was &Baha'u'llah Himself
who finally bade us be seated. We, too, were soon made to
feel, however inadequately, the charm of His utterance,
though none of us were even dimly aware of the infinite
potency latent in His words.
&Baha'u'llah, in the course of that visit, inspected the
fort and expressed His satisfaction with the work that had
been accomplished. In His conversation with &Mulla &Husayn,
He explained in detail such matters as were vital to the welfare
and safety of his companions. `The one thing this fort
and company require,' He said, `is the presence of &Quddus.
His association with this company would render it complete
and perfect.' He instructed &Mulla &Husayn to despatch
&Mulla &Mihdiy-i-Khu'i with six people to &Sari, and to demand
&Mirza &Muhammad-Taqi that he immediately deliver
&Quddus into their hands. `The fear of God and the dread
of His punishment,' He assured &Mulla &Husayn, `will prompt
him to surrender unhesitatingly his captive.'
"Ere He departed, &Baha'u'llah enjoined them to be patient
and resigned to the will of the Almighty. `If it be His will,'
He added, `We shall once again visit you at this same spot,
and shall lend you Our assistance. You have been chosen
of God to be the vanguard of His host and the establishers
of His Faith. His host verily will conquer. Whatever may
befall, victory is yours, a victory which is complete and
certain.' With these words, He committed those valiant
companions to the care of God, and returned to the village
with &Nazar &Khan and &Shaykh &Abu-Turab. From thence He
departed by way of &Nur to &Tihran."
&Mulla &Husayn set out immediately to carry out the instructions
he had received. Summoning &Mulla &Mihdi, he
bade him proceed together with six other companions to
&Sari and ask that the mujtahid liberate his prisoner. As soon
as the message was conveyed to him, &Mirza &Muhammad-Taqi
+P350
unconditionally acceded
to their request. The potency
with which that message had
been endowed seemed to have
completely disarmed him. "I
have regarded him," he hastened
to assure the messengers,
"only as an honoured guest in
my house. It would be unbecoming
of me to pretend to
have dismissed or released him.
He is at liberty to do as he
desires. Should he wish it, I
would be willing to accompany
him."
&Mulla &Husayn had in the
meantime apprised his companions
of the approach of
&Quddus, and had enjoined them
to observe towards him a reverence
such as they would feel
prompted to show to the &Bab
Himself. "As to myself," he
added, "you must consider me
as his lowly servant. You
should bear him such loyalty
that if he were to command you to take my life, you would
unhesitatingly obey. If you waver or hesitate, you will have
shown your disloyalty to your Faith. Not until he summons
you to his presence must you in any wise venture to intrude
upon him. You should forsake your desires and cling to his
will and pleasure. You should refrain from kissing either his
hands or his feet, for his blessed heart dislikes such evidences
of reverent affection. Such should be your behaviour that
I may feel proud of you before him. The glory and authority
with which he has been invested must needs be duly recognised
by even the most insignificant of his companions.
Whoso departs from the spirit and letter of my admonitions,
a grievous chastisement will surely overtake him."
The incarceration of &Quddus in the home of &Mirza &Muhammad-Taqi,
+P351
&Sari's most eminent mujtahid, to whom he
was related, lasted five and ninety days. Though confined,
&Quddus was treated with marked deference, and was allowed
to receive most of the companions who had been present at
the gathering of &Badasht. To none, however, did he grant
permission to stay in &Sari. Whoever visited him was urged,
in the most pressing terms, to enlist under the Black Standard
hoisted by &Mulla &Husayn. It was the same standard of
which &Muhammad, the Prophet of God, had thus spoken:
"Should your eyes behold the Black Standards proceeding
from &Khurasan, hasten ye towards them, even though ye
should have to crawl over the snow, inasmuch as they proclaim
the advent of the promised &Mihdi,+F1 the Vicegerent of
God." That standard was unfurled at the command of the
&Bab, in the name of &Quddus, and by the hands of &Mulla
&Husayn. It was carried aloft all the way from the city of
&Mashhad to the shrine of &Shaykh &Tabarsi. For eleven months,
from the beginning of &Sha'ban in the year 1264 A.H.+F2 to the
end of &Jamadiyu'th-Thani, in the year 1265 A.H.,+F3 that earthly
emblem of an unearthly sovereignty waved continually over
the heads of that small and valiant band, summoning the
multitude who gazed upon it to renounce the world and to
espouse the Cause of God.
While in &Sari, &Quddus frequently attempted to
convince &Mirza &Muhammad-Taqi of the truth of the Divine Message.
He freely conversed with him on the most weighty and outstanding
issues related to the Revelation of the &Bab. His
bold and challenging remarks were couched in such gentle,
such persuasive and courteous language, and delivered with
such geniality and humour, that those who heard him felt
not in the least offended. They even misconstrued his allusions
to the sacred Book as humorous observations intended
to entertain his hearers. &Mirza &Muhammad-Taqi, despite
the cruelty and wickedness that were latent in him and which
he subsequently manifested by the stand he took in insisting
upon the extermination of the remnants of the defenders of
the fort of &Shaykh &Tabarsi, was withheld by an inner power
from showing the least disrespect to &Quddus while the latter
was confined in his home. He even was prompted to prevent
+F1 See Glossary.
+F2 July 3-August 1, 1848 A.D.
+F3 April 24-May 23, 1849 A.D.
+P352
the inhabitants of &Sari from offending &Quddus, and was often
heard to rebuke them for the harm which they desired to
inflict upon him.
The news of the impending arrival of &Quddus bestirred
the occupants of the fort of &Tabarsi. As he drew near his
destination, he sent forward a messenger to announce his
approach. The joyful tidings gave them new courage and
strength. Roused to a burst of enthusiasm which he could
not repress, &Mulla &Husayn started to his feet and, escorted
by about a hundred of his companions, hastened to meet the
expected visitor. He placed two candles in the hands of
each, lighted them himself, and bade them proceed to meet
&Quddus. The darkness of the night was dispelled by the
radiance which those joyous hearts shed as they marched
forth to meet their beloved. In the midst of the forest of
&Mazindaran, their eyes instantly recognised the face which
they had longed to behold. They pressed eagerly around his
steed, and with every mark of devotion aid him their tribute
of love and undying allegiance. Still holding the lighted
candles in their hands, they followed him on foot towards
their destination. &Quddus, as he rode along in their midst,
appeared as the day-star that shines amidst its satellites.
As the company slowly wended its way towards the fort, there
broke forth the hymn of glorification and praise intoned by
the band of his enthusiastic admirers. "Holy, holy, the Lord
our God, the Lord of the angels and the spirit!" rang
their jubilant voices around him. &Mulla &Husayn raised the glad
refrain, to which the entire company responded. The forest
of &Mazindaran re-echoed to the sound of their acclamations.
In this manner they reached the shrine of &Shaykh &Tabarsi.
The first words that fell from the lips of &Quddus after he had
dismounted and leaned against the shrine were the following:
"The &Baqiyyatu'llah+F1 will be best for you if ye are of those
who believe."+F2 By this utterance was fulfilled the prophecy
of &Muhammad as recorded in the following tradition: "And
when the &Mihdi+F3 is made manifest, He shall lean His back
against the &Ka'bih and shall address to the three hundred
and thirteen followers who will have grouped around Him,
these words: `The &Baqiyyatu'llah will be best for you if
+F1 Literally "Remnant of God."
+F2 &Qur'an, 11:85.
+F3 See Glossary.
+P353
ye are of those who believe.'" By "&Baqiyyatu'llah" &Quddus
meant none other than &Baha'u'llah. To this testified &Mulla
&Mirza &Muhammad-i-Furughi, who related to me the following:
"I myself was present when &Quddus alighted from his horse.
I saw him lean against the shrine and heard him utter those
same words. No sooner had he spoken them than he made
mention of &Baha'u'llah and, turning to &Mulla &Husayn, enquired
about Him. He was informed that unless God decreed
to the contrary, He had signified His intention to return to
this place before the first day of &Muharram.+F1
"Shortly after, &Quddus entrusted to &Mulla &Husayn a number
of homilies which he asked him to read aloud to his
assembled companions. The first homily he read was entirely
devoted to the &Bab, the second concerned &Baha'u'llah, and
the third referred to &Tahirih. We ventured to express to
&Mulla &Husayn our doubts whether the references in the
second homily were applicable to &Baha'u'llah, who appeared
clothed in the garb of nobility. The matter was reported
to &Quddus, who assured us that, God willing, its secret would
be revealed to us in due time. Utterly unaware, in those
days, of the character of the Mission of &Baha'u'llah, we were
unable to understand the meaning of those allusions, and idly
conjectured as to what could be their probable significance.
In my eagerness to unravel the subtleties of the traditions
concerning the promised &Qa'im, I several times approached
&Quddus and requested him to enlighten me regarding that
subject. Though at first reluctant, he eventually acceded to
my wish. The manner of his answer, his convincing and
illuminating explanations, served to heighten the sense of
awe and of veneration which his presence inspired. He dispelled
whatever doubts lingered in our minds, and such were
the evidences of his perspicacity that we came to believe that
to him had been given the power to read our profoundest
thoughts and to calm the fiercest tumult in our hearts.
"Many a night I saw &Mulla &Husayn circle round the
shrine within the precincts of which &Quddus lay asleep. How
often did I see him emerge in the mid-watches of the night
from his chamber and quietly direct his steps to that spot
and whisper the same verse with which we all had greeted
+F1 November 27, 1848 A.D.
+P354
the arrival of the beloved visitor! With what feelings of
emotion I can still remember him as he advanced towards
me, in the stillness of those dark and lonely hours which I
devoted to meditation and prayer, whispering in my ears
these words: `Banish from your mind, O &Mulla &Mirza
&Muhammad, these perplexing subtleties and, freed from their
trammels, arise and seek with me to quaff the cup of martyrdom.
Then will you be able to comprehend, as the year '80
dawns upon the world, the secret of the things which now
lie hidden from you.'"
&Quddus, on his arrival at the shrine of &Shaykh &Tabarsi,
charged &Mulla &Husayn to ascertain the number of the assembled
companions. One by one he counted them and
passed them in through the gate of the fort: three hundred
and twelve in all. He himself was entering the fort in order
to acquaint &Quddus with the result, when a youth, who had
hastened all the way on foot from &Barfurush, suddenly rushed
in and seizing the hem of his garment, pleaded to be enrolled
among the companions and to be allowed to lay down his
life, whenever required, in the path of the Beloved. His
wish was readily granted. When &Quddus was informed of
the total number of the companions, he remarked: "Whatever
the tongue of the Prophet of God has spoken concerning
the promised One must needs be fulfilled,+F2 that thereby His
testimony may be complete in the eyes of those divines who
esteem themselves as the sole interpreters of the law and
traditions of &Islam. Through them will the people recognise
the truth and acknowledge the fulfilment of these traditions."+F3
+F1 Reference to the year 1280 A.H. (1863-4 A.D.), in which &Baha'u'llah
+F1 declared His Mission in &Baghdad.
+F2 The assembling of three hundred and thirteen chosen supporters of the &imam
+F2 in &Taliqan of &Khurasan is one of the signs that must needs herald the
+F2 advent of the promised &Qa'im. (E. G. Browne's "A History of Persian
+F2 Literature in Modern Times" [A.D. 1500-1924], p. 399.)
+F3 Amongst them also was &Rida &Khan, the son of &Muhammad &Khan the Turkaman,
+F3 Master of the Horse to his late Majesty &Muhammad &Shah. And he was a
+F3 youth graceful of form, comely of face, endowed with all manner of talents
+F3 and virtues, dignified, temperate gentle, generous, courageous, and manly.
+F3 For the love and service of His Supreme Holiness he forsook both his post
+F3 and his salary, and shut his eyes alike to rank and name, fame and shame,
+F3 reproaches of friends and revilings of foes. At the first step he left
+F3 behind him dignity, wealth, position, and all the power and consideration
+F3 which he enjoyed, spent large sums of money (four or five thousand &tumans
+F3 at least) in the Cause, and repeatedly showed his readiness freely to lay
+F3 down his life. One of these occasions was when His Supreme Holiness
+F3 arrived at the village of &Khanliq near &Tihran, and, to try the fidelity
+F3 of His followers, said: `Were there but a few horsemen who would deliver
+F3 Me from the bonds of the froward and their devices, it were not amiss.'
+F3 On hearing these words, several tried and expert horsemen, fully equipped
+F3 and armed, at once prepared to set out, and, pronouncing all that they had,
+F3 hastily conveyed themselves before His Holiness. Amongst these were &Mirza
+F3 &Qurban-'Ali, of &Astaribad, and &Rida &Khan. When they were come before
+F3 His Holiness, He smiled and said, "The mountain of &Adhirbayjan has also a
+F3 claim on Me,' and bade them turn back. After his return, &Rida &Khan
+F3 devoted himself to the service of the friends of God, and his house was
+F3 often the meeting place of the believers, amongst whom both &Jinab-i-Quddus
+F3 and &Jinab-i-Babu'l-Bab were for a while his honoured guests. Indeed, he
+F3 neither spared himself nor fell short in the service of any of this circle,
+F3 but, notwithstanding his high position, strove with heart md soul to
+F3 further the object of God's servants. When, for instance, &Jinab-i-Quddus
+F3 first began to preach the doctrine in &Mazindaran, and the
+F3 &Sa'idu'l-'Ulama, being informed of this, made strenuous efforts to do him
+F3 injury, &Rida &Khan at once hastened to &Mazindaran, and, whenever
+F3 &Jinab-i-Quddus went forth from his house, used, in spite of his high
+F3 position and the respect to which he was accustomed, to walk on foot before
+F3 him with his drawn sword over his shoulder; seeing which, the malignants
+F3 feared to take any liberty.... For some while, &Rida &Khan remained after
+F3 this fashion in &Mazindaran, until he accompanied &Jinab-i-Quddus to
+F3 &Mashhad. On his return thence, he was present at the troubles at
+F3 &Badasht, where he performed the most valuable services, and was entrusted
+F3 with the most important and delicate commissions. After the meeting at
+F3 &Badasht was dispersed, he fell ill, and, in company with &Mirza
+F3 &Sulayman-Quli of &Nur (a son of the late &Shatir-bashi, also conspicuous
+F3 for his virtues, learning, and devotion), came to &Tihran. &Rida &Khan's
+F3 illness lasted for some while, and on his recovery the siege of the castle
+F3 of &Tabarsi had already waxed grievous. He at once determined to go to the
+F3 assistance of the garrison. Being, however, a man of mark and well known,
+F3 he could not leave the capital without giving some plausible reason. He
+F3 therefore pretended to repent his former course of action, and begged that
+F3 he might be sent to take part in the war in &Mazindaran, and thus make
+F3 amends for the past. The king granted his request, and he was appointed to
+F3 accompany the force proceeding under Prince &Mihdi-Quli &Mirza against the
+F3 castle. During the march thither he was continually saying to the prince,
+F3 `I will do this,' and `I will do that', so that the prince came to
+f3 entertain high hopes of him, and promised him a post commensurate with his
+F3 services for till the day when battle was inevitable and peace no longer
+F3 possible, he was ever foremost in the army and most active in ordering its
+F3 affairs. But on the first day of battle he began to gallop his horse and
+F3 practise other martial exercises, until, without having aroused suspicion,
+F3 he suddenly gave it free rein and effected a junction with the Brethren of
+F3 Purity. On arriving in their midst, he kissed the knee of &Jinab-i-Quddus
+F3 and prostrated himself before him in thankfulness. Then he once more
+F3 returned to the battle-field, and began to revile and curse the prince,
+F3 saying: `Who is man enough to trample underfoot the pomp and circumstance
+F3 of the world, free himself from the bonds of carnal lusts, and join
+F3 himself, as I have done, to the saints of God? I, for my part, shall be
+F3 satisfied with my head only when it falls stained with dust and blood in
+F3 this plain.' Then, like a ravening lion, he rushed upon them with naked
+F3 brand, and quitted himself so manfully that all the royalist officers were
+F3 astonished, saying: `Such valour must have been newly granted him from on
+F3 high, or else a new spirit hath been breathed into his frame.' For it
+F3 happened more than once that he cut down a gunner as he was in the very act
+F3 of firing his gun, while so many of the chief officers of the royalist army
+F3 fell by his hand that the prince and the other commanding officers desired
+F3 more eagerly to revenge themselves on him than on any other of the &Babis.
+F3 Therefore, on the eve of the day appointed for &Jinab-i-Quddus to surrender
+F3 himself at the royalist camp, &Rida &Khan, knowing that because of the
+F3 fierce hatred which they bore him they would slay him with the most cruel
+f3 tortures, went by night to the quarters of an officer in the camp who was
+F3 an old and faithful friend and comrade. After the massacre of the other
+F3 &Babis, search was made for &Rida &Khan, and he was at length discovered.
+F3 The officer who had sheltered him proposed to ransom him for the sum of two
+F3 thousand &tumans in cash, but his proposal rejected, and though he offered
+F3 to increase the sum, and strove earnestly to save his friend, it was of no
+F3 avail, for the prince, because of the exceeding hatred he bore &Rida &Khan
+F3 order him to be hewn in pieces." (The "&Tarikh-i-Jadid," pp. 96-101.)
+P355
Every morning and every afternoon during those days,
&Quddus would summon &Mulla &Husayn and the most distinguished
among his companions and ask them to chant the
writings of the &Bab. Seated in the &Maydan, the open square
adjoining the fort, and surrounded by his devoted friends,
he would listen intently to the utterances of his Master and
would occasionally be heard to comment upon them. Neither
the threats of the enemy nor the fierceness of their successive
onsets could induce him to abate the fervour, or to break
the regularity, of his devotions. Despising all danger and
oblivious of his own needs and wants, he continued, even
under the most distressing circumstances, his daily communion
with his Beloved, wrote his praises of Him, and roused to
fresh exertions the defenders of the fort. Though exposed
to the bullets that kept ceaselessly raining upon his besieged
companions, he, undeterred by the ferocity of the attack,
pursued his labours in a state of unruffled calm. "My soul
is wedded to Thy mention!" he was wont to exclaim. "Remembrance
of Thee is the stay and solace of my life! I
glory in that I was the first to suffer ignominiously for Thy
+P356
sake in &Shiraz. I long to be the first to suffer in Thy path a
death that shall be worthy of Thy Cause."
He would sometimes ask his &Iraqi companions to chant
various passages of the &Qur'an, to which he would listen with
close attention, and would often be moved to unfold their
meaning. In the course of one of their chantings, they came
across the following verse: "With somewhat of fear and
hunger, and loss of wealth and lives and fruits, will We surely
prove you: but bear good tidings to the patient." "These
words," &Quddus would remark, "were originally revealed
with reference to Job and the afflictions that befell him. In
this day, however, they are applicable to us, who are destined
to suffer those same afflictions. Such will be the measure
of our calamity that none but he who has been endowed
with constancy and patience will be able to survive them."
The knowledge and sagacity which &Quddus displayed on
those occasions, the confidence with which he spoke, and the
resource and enterprise which he demonstrated in the instructions
he gave to his companions, reinforced his authority and
enhanced his prestige. These at first supposed that the profound
+P357
reverence which &Mulla &Husayn showed towards him
was dictated by the exigencies of the situation rather than
prompted by a spontaneous feeling of devotion to his person.
His own writings and general behaviour gradually dispelled
such doubts and served to establish him still more firmly in
the esteem of his companions. In the days of his confinement
in the town of &Sari, &Quddus, whom &Mirza &Muhammad-Taqi
had requested to write a commentary on the &Surih of &Ikhlas,
better known as the &Surih of Qul &Huva'llahu'l-Ahad, composed,
in his interpretation of the &Sad of &Samad alone, a
treatise which was thrice as voluminous as the &Qur'an itself.
That exhaustive and masterly exposition had profoundly impressed
&Mirza &Muhammad-Taqi and had been responsible
for the marked consideration which he showed towards
&Quddus, although in the end he joined the &Sa'idu'l-'Ulama'
in compassing the death of the heroic martyrs of &Shaykh
&Tabarsi. &Quddus continued, while besieged in that fort, to
write his commentary on that &Surih, and was able, despite
the vehemence of the enemy's onslaught, to pen as many
verses as he had previously written in &Sari in his interpretation
of that same letter. The rapidity and copiousness of
his composition, the inestimable treasures which his writings
revealed, filled his companions with wonder and justified his
leadership in their eyes. They read eagerly the pages of
that commentary which &Mulla &Husayn brought to them each
day and to which he paid his share of tribute.
The completion of the fort, and the provision of whatever
was deemed essential for its defence, animated the enthusiasm
of the companions of &Mulla &Husayn and excited the curiosity
of the people of the neighbourhood.+F1 A few out of sheer
curiosity, others in pursuit of material interest, and still
others prompted by their devotion to the Cause which that
building symbolised, sought to be admitted within its walls
and marvelled at the rapidity with which it had been raised.
&Quddus had no sooner ascertained the number of its occupants
+F1 "According to the descriptions which I have heard, the fortress erected
+F1 by &Mulla &Husayn soon became a very strong building. Its walls made of
+F1 large stones reached a height of ten meters. On this base, they raised a
+F1 construction made of enormous tree trunks in the middle of which they
+F1 arranged a number of loopholes; they then surrounded it entirely with a
+F1 deep ditch. In fact it was a kind of great tower having stones for the
+F1 foundation while the higher stories were of wood and provided with three
+F1 rows of loopholes where they could place as many &tufang-chis as they
+F1 wished, or rather, as they had. They made openings for many doors and
+F1 postern gates in order to facilitate entrance and exit.
+F1 "They dug wells, thus securing an abundance of water; underground
+F1 passages were excavated in order to provide refuge in case of need;
+F1 storehouses were built and filled with all sorts of provisions either
+F1 bought, or perhaps taken in the neighboring villages. Finally, they manned
+F1 the fortress with the most energetic &Babis, the most devoted, and the most
+F1 dependable available among them." (Comte de Gobineau's "Les Religions et
+F1 les Philosophies dans l'Asie Centrale," p. 156.)
+P358
than he ordered that no visitor be allowed to enter it.
The praises which those who had already inspected the fort
had lavished upon it were transmitted from mouth to mouth
until they reached the ears of the &Sa'idu'l-'Ulama' and kindled
within his breast the flame of unrelenting jealousy. In his
detestation of those who had been responsible for its erection,
he issued the strictest prohibition against anyone's approaching
its precincts and urged all to boycott the companions of
&Mulla &Husayn. Despite the stringency of his orders, a few
were found to disregard his wishes and to render whatever
assistance was in their power to those whom he had so undeservedly
persecuted. The afflictions to which these sufferers
were subjected were such that at times they felt a distressing
need of the bare necessities of life. In their dark hour of
adversity, however, there would suddenly break upon them
the light of Divine deliverance opening before their face the
door of unexpected relief.
The providential manner in which the occupants of the
fort were relieved of the distress which weighed upon them
fanned to fury the wrath of the wilful and imperious &Sa'idu'l-'Ulama'.
Impelled by an implacable hatred, he addressed a
burning appeal to &Nasiri'd-Din &Shah, who had recently ascended
the throne, and expatiated upon the danger with
which his dynasty, nay the monarchy itself, was menaced.
"The standard of revolt," he pleaded, "has been raised by
the contemptible sect of the &Babis. This wretched band of
irresponsible agitators has dared to strike at the very foundations
of the authority with which your Imperial Majesty has
been invested. The inhabitants of a number of villages in
the immediate vicinity of their headquarters have already
flown to their standard and sworn allegiance to their cause.
They have built themselves a fort, and in that massive
stronghold they have entrenched themselves, ready to direct
a campaign against you. With unswerving obstinacy they
+P359
have resolved to proclaim their independent sovereignty, a
sovereignty that shall abase to the dust the imperial diadem
of your illustrious ancestors. You stand at the threshold of
your reign. What greater triumph could signalise the inauguration
of your rule than to extirpate this hateful creed that
has dared to conspire against you? It will serve to establish
your Majesty in the confidence of your people. It will
enhance your prestige, and invest your crown with imperishable
glory. Should you vacillate in your policy, should you
betray the least indulgence towards them, I feel it my duty
to warn you that the day is fast approaching when not only
the province of &Mazindaran but the whole of Persia, from
end to end, will have repudiated your authority and will
have surrendered to their cause."
&Nasiri'd-Din &Shah, as yet inexperienced in the affairs of
State, referred the matter to the officers who commanded
the army of &Mazindaran and who were in attendance upon
him.+F1 He instructed them to take whatever means they
deemed fit for the eradication of the disturbers of his realm.
&Haji &Mustafa &Khan-i-Turkaman submitted his views to his
sovereign: "I myself come from &Mazindaran. I have been
able to estimate the forces at their disposal. The handful of
untrained and frail-bodied students whom I have seen are
utterly powerless to withstand the forces which your Majesty
can command. The army which you contemplate despatching
is in my view unnecessary. A small detachment of that
army will be sufficient to wipe them out. They are utterly
unworthy of the care and consideration of my sovereign.
Should your Majesty be willing to signify your desire, in an
imperial message addressed to my brother &Abdu'llah &Khan-i-Turkaman,
+F1 "Thus frantic about the maintenance of order, the &Amir-Nizam disposed
+F1 quickly of the &Mazindaran question. When the leading men of this province
+F1 came to &Tihran to pay their respects to the king, they were ordered, as
+F1 they departed, to take necessary measures to put an end to the sedition of
+F1 the &Babis. They promised to do their best and in fact, as soon as they
+F1 returned, these chiefs began to gather their forces and to deliberate.
+F1 They wrote to their relations to come and join them. &Haji &Mustafa &Khan
+F1 called for his brother &Abdu'llah, &Abbas-Quli &Khan-i-Larijani sent for
+F1 &Muhammad-Sultan and &Ali-Khan of &Savad-Kuh. All of these worthies
+F1 decided to attack the &Babis in their fortress before they, themselves,
+F1 could assume the defensive. The royal officers, seeing the chiefs of the
+F1 country so willing, summoned a grand council to which hastened the lords
+F1 already mentioned and also &Mirza &Aqa, &Mustawfi of &Mazindaran,
+F1 superintendent of finances, the head of the &Ulamas and many other men of
+F1 high standing." (Ibid., pp. 160-161.)
+P360
that he should be given the necessary authority
to subjugate that band, I am convinced that he will, within
the space of two days, quell their rebellion and shatter their
hopes."
The &Shah gave his consent, and issued his &farman+F1 to
that same &Abdu'llah &Khan, bidding him to recruit without
delay, from any part of his realm, the forces he might require
for the execution of his purpose. He sent with his message
a royal badge, which he bestowed upon him as a mark of
confidence in his capacity to undertake that task. The receipt
of the imperial &farman and the token of the honour
which his sovereign had conferred upon him nerved him to
fresh resolve to carry out his mission befittingly. Within a
short space of time, he had raised an army of about twelve
thousand men, composed largely of the &Usanlu, the &Afghan,
and the &Kudar communities.+F2 He equipped them with whatever
ammunition was required, and stationed them in the
village of &Afra, which was the property of &Nazar &Khan, and
+F1 See Glossary.
+F2 "On his side, the superintendent of finances raised a troop amongst the
+F2 &Afghans domiciled at &Sari and added to it several men from the Turkish
+F2 tribes under his administration. &Ali-Abad, the village so severely
+F2 punished by the &Babis, which aspired to avenge itself, furnished what it
+F2 could and was reinforced by a party of men from &Qadi who, being in the
+F2 neighborhood, were willing to enlist." (Comte de Gobineau's "Les Religions
+F2 et les Philosophies dans l'Asie Centrale," p. 161.)
+P361
which commanded the fort of &Tabarsi. No sooner had he
fixed his camp upon that eminence than he set out to intercept
the bread which was being daily conveyed to the companions
of &Mulla &Husayn. Even water was soon to be denied
them, as it became impossible for the besieged to leave the
fort under the fire of the enemy.
The army was ordered to set up a number of barricades
in front of the fort and to open fire upon anyone who chanced
to leave its gate. &Quddus forbade his companions to go out
in order to fetch water from the neighbourhood. "Our bread
has been intercepted by our enemy," complained &Rasul-i-Bahnimiri.
"What will befall us if water should likewise be
denied us?" &Quddus, who was at that time, the hour of
sunset, viewing the army of the enemy in company with
&Mulla &Husayn from the terrace of the fort, turned to him
and said: "The scarcity of water has distressed our companions.
God willing, this very night a downpour of rain
will overtake our opponents, followed by a heavy snowfall,
which will assist us to repulse their contemplated assault."
That very night, the army of &Abdu'llah &Khan was surprised
by a torrential rain which overwhelmed that section
which lay close to the fort. Much of the ammunition was
irretrievably ruined. There gathered within the walls of the
fort an amount of water which, for a long period, was sufficient
for the consumption of the besieged. In the course of
the following night, a snowfall such as the people of the
neighbourhood even in the depth of winter had never experienced,
added considerably to the annoyance which the rain
had caused. The next night, which was the evening preceding
the fifth of &Muharram, in the year 1265 A.H.,+F1 &Quddus
determined to leave the gate of the fort. "Praise be to God,"
he remarked to &Rasul-i-Bahnimiri as he paced with calm and
serenity the approaches to the gate, "who has graciously
answered our prayer and caused both rain and snow to fall
upon our enemies; a fall that has brought desolation into
their camp and refreshment into our fort."
As the hour of the attack approached for which that
numerous army, despite the losses it had sustained, was
strenuously preparing, &Quddus determined to sally out and
+F1 December 1, 1848 A.D.
+P362
scatter its forces. Two hours after sunrise, he mounted his
steed and, escorted by &Mulla &Husayn and three other of his
companions, all of whom were riding beside him, marched
out of the gate, followed by the entire company on foot behind
them. As soon as they had emerged, there pealed out
the cry of "&Ya &Sahibu'z-Zaman!"+F1--a cry that diffused consternation
through the camp of the enemy. The roar which
these lion-hearted followers of the &Bab raised amidst the
forest of &Mazindaran dispersed the affrighted enemy that
lay in ambush within its recesses. The glitter of their bared
weapons dazzled their sight, and its menace was sufficient
to stun and overpower them. They fled in disgraceful rout
before their onrush, leaving all possessions behind them.
Within the space of forty-five minutes, the shout of victory
had been raised. &Quddus and &Mulla &Husayn had succeeded
in bringing under their control the remnants of the defeated
army. &Abdu'llah &Khan-i-Turkaman, with two of his officers,
&Habibu'llah &Khan-i-Afghan and &Nuru'llah &Khan-i-Afghan,
together with no less than four hundred and thirty of their
men, had perished.
&Quddus returned to the fort while &Mulla &Husayn was still
engaged in pursuing the work which had been so valiantly
performed. The voice of Siyyid &Abdu'l-'Azim-i-Khu'i was
soon raised summoning him, on behalf of &Quddus, to return
immediately to the fort. "We have repulsed the assailants,"
+F1 See Glossary.
+P363
&Quddus remarked; "we need not carry further the punishment.
Our purpose is to protect ourselves that we may be able to
continue our labours for the regeneration of men. We have
no intention whatever of causing unnecessary harm to anyone.
What we have already achieved is sufficient testimony
to God's invincible power. We, a little band of His followers,
have been able, through His sustaining grace, to overcome
the organised and trained army of our enemies."
Despite this defeat, not one of the followers of the &Bab
lost his life in the course of that encounter. No one except
a man named &Quli, who rode in advance of &Quddus, was
badly wounded. They were all commanded to take none of
the property of their adversaries excepting their swords and
horses.
As the signs of the reassembling of the forces which had
been commanded by &Abdu'llah &Khan became apparent,
&Quddus bade his companions dig a moat around the fort
as a safeguard against a renewed attack. Nineteen days
elapsed during which they exerted themselves to the utmost
for the completion of the task they had been charged to
perform. They joyously laboured by day and by night in
order to expedite the work with which they had been entrusted.
Soon after the work was completed, it was announced
that Prince &Mihdi-Quli &Mirza+F1 was advancing towards the
fort at the head of a numerous army, and had actually encamped
at & &Shir-Gah. A few days later, he had transferred
his headquarters to &Vas-Kas. On his arrival, he sent one of
his men to inform &Mulla &Husayn that he had been commanded
by the &Shah to ascertain the purpose of his activities
and to request that he be enlightened as to the object he
had in view. "Tell your master," &Mulla &Husayn replied,
"that we utterly disclaim any intention either of subverting
+F1 "The &Amir-Nizam grew violently angry at the news of what had happened.
+F1 The description of the terrors aroused his indignation. Too far from the
+F1 scene of action to appraise the wild enthusiasm of the rebels, the only
+F1 conclusion he could reach was that the &Babies should be done away with
+F1 before their courage could be further stimulated by real victories. The
+F1 Prince &Mihdi-Quli &Mirza, appointed lieutenant of the king in the
+F1 threatened province, left with a grant of extraordinary powers.
+F1 Instructions were given to draw up a list of the men who had died in the
+F1 attack on the &Babis' fortress and in the sacking of Ferra and pensions
+F1 were promised to the survivors.
+F1 "&Haji &Mustafa &Khan, brother of &Abdu'llah, received substantial tokens
+F1 of the royal favor; in a word, all that was possible was done to restore
+F1 the courage and confidence of the Mussulmans." (Comte de Gobineau's "Les
+F1 Religions et les Philosophies dans l'Asie Centrale," pp. 164-165.)
+P364
[Illustrations: VILLAGE OF &RIZ-AB; VILLAGE OF &FIRUZ-KUH; VILLAGE OF
&VAS-KAS]
+P365
the foundations of the monarchy or of usurping the authority
of &Nasiri'd-Din &Shah. Our Cause concerns the revelation of
the promised &Qa'im and is primarily associated with the interests
of the ecclesiastical order of this country. We can
set forth incontrovertible arguments and deduce infallible
proofs in support of the truth of the Message we bear."
The passionate sincerity with which &Mulla &Husayn pleaded
in defence of his Cause, and the details which he cited to
demonstrate the validity of his claims, touched the heart of
the messenger and brought tears to his eyes. "What are we
to do?" he exclaimed. "Let the prince," &Mulla &Husayn replied,
"direct the &ulamas of both &Sari and &Barfurush to
betake themselves to this place, and ask us to demonstrate
the validity of the Revelation proclaimed by the &Bab. Let
the &Qur'an decide as to who speaks the truth. Let the prince
himself judge our case and pronounce the verdict. Let him
also decide as to how he should treat us if we fail to establish,
by the aid of verses and traditions, the truth of this Cause."
The messenger expressed his complete satisfaction with the
answer he had received, and promised that before the lapse
of three days the ecclesiastical dignitaries would be convened
in the manner he had suggested.
The promise given by the messenger was destined to remain
unfulfilled. Three days after, Prince &Mihdi-Quli &Mirza
prepared to launch his attack, on a scale hitherto unprecedented,
upon the occupants of the fort. At the head of
three regiments of infantry and several regiments of cavalry,
he quartered his host upon a height that overlooked that
spot, and gave the signal to open fire in that direction.
The day had not yet broken when at the signal, "Mount
your steeds, O heroes of God!" &Quddus ordered that the
gates of the fort be again thrown open. &Mulla &Husayn and
two hundred and two of his companions ran to their horses
and followed &Quddus as he rode out in the direction of &Vas-Kas.
Undaunted by the overwhelming forces arrayed against
them, and undeterred by the snow and mud which had
accumulated on the roads, they headed, without a pause, in
the midst of the darkness that surrounded them, towards the
stronghold which served as a base for the operations of the
enemy.
+P366
The prince, who was observing the movements of &Mulla
&Husayn, saw him approaching, from his fort, and ordered his
men to open fire upon him. The bullets which they discharged
were powerless to check his advance. He forced his way
through the gate and rushed into the private apartments of
the prince, who, with a sudden sense that his life was in
danger, threw himself from a back window into the moat
and escaped barefooted.+F1 His host, deprived of their leader
and struck with panic, fled in disgraceful rout before that
little band which, despite their own overwhelming numbers
and the resources which the imperial treasury had placed
at their disposal, they were unable to subdue.+F2
As the victors were forcing their way through the section
of the fort reserved for the prince, two other princes of royal
blood+F3 fell in an attempt to strike down their opponents.
As they penetrated his apartments, they discovered, in one
+F1 "We have left &Mihdi-Quli &Mirza running away from his burning home and
+F1 wandering alone in the country, in the snow and the darkness. Toward dawn,
+F1 he found himself in an unknown mountain pass, lost in a wild country, but
+F1 in reality only a short distance away from the slaughter of battle. The
+F1 wind brought to his ears the noise of the volleys of musketry.
+F1 "In this sad state, completely bewildered, he was met by a &Mazindarani,
+F1 mounted on a fairly good horse, who recognized him. This man dismounted,
+F1 placed the Prince on his horse and offered to serve him as guide. He led
+F1 him to a peasant's hut, settled him in the barn (this is not considered a
+F1 place to frown upon in Persia) and while the Prince slept and ate, the
+F1 &Mazindarani mounted his horse and, covering the country side, gave out the
+F1 glad tidings that the Prince was safe and well. Thus he brought to him all
+F1 his men, or at least a respectable number of them, one band after another.
+F1 "If &Mihdi-Quli &Mirza had been one of those proud spirits not easily
+F1 broken by reverses, he would have considered his position only slightly
+F1 altered by the mishaps of the previous evening; he could have believed that
+F1 his men had been unfortunately surprised; then with the remainder of his
+F1 forces he would have saved appearances and held the ground, for in fact,
+F1 the &Babis had retreated and were out of sight. But the &Shahzadih, far
+F1 from priding himself on such firmness, was a weak character and, when he
+F1 saw himself so well guarded, he left the barn and hurried to the village of
+F1 &Qadi-Kala whence he reached &Sari in great haste. This conduct
+F1 strengthened in the whole province the impression caused by the defeat of
+F1 &Vaskas. Panic ensued, open towns believed themselves exposed to every
+F1 danger and, in spite of the rigor of the season, one could see caravans of
+F1 non-combatants in great distress, taking their wives and children to the
+F1 desert of &Damavand to save them from the miserable dangers which the
+F1 cautious conduct of &Shahzadih seemed to foretell. When the Asiatics lose
+F1 their heads they do so completely." (Comte de Gobineau's "Les Religions et
+F1 les Philosophies dans l'Asie Centrale," pp. 169-170.)
+F2 "In a few moments his army already in such confusion, was scattered by the
+F2 three hundred men of &Mulla &Husayn! Was not this the sword of the Lord
+F2 and of Gideon?" (Ibid., p. 167.)
+F3 According to Gobineau (p. 167), they were &Sultan &Husayn &Mirza, son of
+F3 &Fath-'Ali &Shah, and &Dawud &Mirza, son of &Zillu's-Sultan, uncle of the
+F3 &Shah. A. L. M. Nicolas, in his "Siyyid &Ali-Muhammad dit le &Bab" (p.
+F3 308), adds &Mustawfi &Mirza &Abdu'l-Baqi.
+P367
of his rooms, coffers filled with gold and silver, all of which
they disdained to touch. With the exception of a pot of
gunpowder and the favourite sword of the prince which they
carried as an evidence of their triumph to &Mulla &Husayn,
his companions ignored the costly furnishings which their
owner had abandoned in his despair. When they took it to
&Mulla &Husayn, they discovered that he had, as a result of
the bullet which had struck his own sword, exchanged it for
that of &Quddus, with which he was engaged in repulsing the
assailant.
They were throwing open the gate of the prison which
had been in the hands of the enemy, when they heard the
voice of &Mulla &Yusuf-i-Ardibili, who had been made a captive
on his way to the fort and was languishing among the
prisoners. He interceded for his fellow-sufferers and succeeded
in obtaining their immediate release.
On the morning of that memorable engagement, &Mulla
&Husayn assembled his companions around &Quddus in the
outskirts of &Vas-Kas, while he remained himself on horseback
in anticipation of a renewed attack by the enemy. He was
watching their movements, when he suddenly observed an
innumerable host rushing from both sides towards him. All
sprang to their feet and, raising again the cry of "&Ya &Sahibu'z-Zaman!"
pressed forward to face the challenge. &Mulla
&Husayn spurred his charger in one direction, and &Quddus
and his companions in another. The detachment which was
charging &Mulla &Husayn suddenly deflected its course and,
fleeing from before him, joined forces with the rest of the
enemy and encompassed &Quddus and those who were with
him. At a given moment, they discharged a thousand bullets,
one of which struck &Quddus in the mouth, knocking out
several of his teeth and wounding both his tongue and throat.
The loud noise which the simultaneous discharge of a thousand
bullets produced, and which could be heard at a distance of
ten farsangs,+F1 filled with apprehension &Mulla &Husayn, who
hastened to the rescue of his friends. As soon as he reached
them, he alighted from his horse and, entrusting it to his
attendant, &Qambar-'Ali, ran towards &Quddus. The sight of
blood dripping profusely from the mouth of his beloved chief
+F1 See Glossary.
+P368
struck him with fear and dismay. He raised his hands in
horror and was on the point of beating himself upon the head
when &Quddus bade him desist. Obeying his leader instantly,
he begged him to be allowed to receive his sword from his
hand, which, as soon as it had been delivered, was unsheathed
from its scabbard and used to scatter the forces that had
massed around him. Followed by a hundred and ten of his
fellow-disciples, he faced the forces arrayed against him.
Wielding in one hand the sword of his beloved leader and
in the other that of his disgraced opponent, he fought a
desperate battle against them, and within thirty minutes,
during which he displayed marvellous heroism, he succeeded
in putting the entire army to flight.
The disgraceful retreat of the army of Prince &Mihdi-Quli
&Mirza enabled &Mulla &Husayn and his companions to repair
to the fort. With pain and regret, they conducted their
wounded leader to the shelter of his stronghold. On his
arrival, &Quddus addressed a written appeal to his friends
who were bewailing his injury, and by his words of cheer
soothed their sorrow. "We should submit," he exhorted
them, "to whatever is the will of God. We should stand
firm and steadfast in the hour of trial. The stone of the
infidel broke the teeth of the Prophet of God; mine have
fallen as a result of the bullet of the enemy. Though my
body be afflicted, my soul is immersed in gladness. My
gratitude to God knows no bounds. If you love me, suffer
not that this joy be obscured by the sight of your lamentations."
This memorable engagement fell on the twenty-fifth of
&Muharram, 1265 A.H.+F1 In the beginning of that same month,
&Baha'u'llah, faithful to the promise He had given to &Mulla
&Husayn, set out, attended by a number of His friends, from
&Nur for the fort of &Tabarsi. Among those who accompanied
Him were &Haji &Mirza &Janiy-i-Kashani, &Mulla &Baqir-i-Tabrizi,
one of the Letters of the Living, and &Mirza &Yahya, His
brother. &Baha'u'llah had signified His wish that they should
proceed directly to their destination and allow no pause in
their journey. His intention was to reach that spot at night,
inasmuch as strict orders had been issued, ever since &Abdu'llah
+F1 December 21, 1848 A.D.
+P369
&Khan had assumed the command, that no help should be
extended, under any circumstances, to the occupants of the
fort. Guards had been stationed at different places to ensure
the isolation of the besieged. His companions, however,
pressed Him to interrupt the journey and to seek a few
hours of rest. Although He knew that this delay would
involve a grave risk of being surprised by the enemy, He
yielded to their earnest request. They halted at a lonely
house adjoining the road. After supper, his companions all
retired to sleep. He alone, despite the hardships He had
endured, remained wakeful. He knew well the perils to
which He and His friends were exposed, and was fully aware
of the possibilities which His early arrival at the fort involved.
As He watched beside them, the secret emissaries of the
enemy informed the guards of the neighbourhood of the
arrival of the party, and ordered the immediate seizure of
whatever they could find in their possession. "We have
received strict orders, they told &Baha'u'llah, whom they
recognised instantly as the leader of the group, "to arrest
every person we chance to meet in this vicinity, and are
commanded to conduct him, without any previous investigation,
to &Amul and deliver him into the hands of its governor."
"The matter has been misrepresented in your eyes," &Baha'u'llah
remarked. "You have misconstrued our purpose. I
would advise you to act in a manner that will cause you
eventually no regret." This admonition, uttered with dignity
and calm, induced the chief of the guards to treat with
consideration and courtesy those whom he had arrested.
He bade them mount their horses and proceed with him to
&Amul. As they were approaching the banks of a river,
&Baha'u'llah signalled to His companions, who were riding at
a distance from the guards, to cast into the water whatever
manuscripts they had in their possession.
At daybreak, as they were approaching the town, a message
was sent in advance to the acting governor, informing
him of the arrival of a party that had been captured on
their way to the fort of &Tabarsi. The governor himself,
together with the members of his body-guard, had been
appointed to join the army of Prince &Mihdi-Quli &Mirza, and
had commissioned hiskinsman to act in his absence. As
+P370
soon as the message reached him, he went to the masjid of
&Amul and summoned the &ulamas and leading siyyids of
the town to gather and meet the party. He was greatly
surprised as soon as his eyes saw and recognised &Baha'u'llah,
and deeply regretted the orders he had given. He feigned
to reprimand Him for the action He had taken, in the hope
of appeasing the tumult and allaying the excitement of those
who had gathered in the masjid. "We are innocent,"
&Baha'u'llah declared, "of the guilt they impute to us. Our
blamelessness will eventually be established in your eyes. I
would advise you to act in a manner that will cause you
eventually no regret." The acting governor asked the
&ulamas who were present to put any question they desired.
+P371
To their enquiries &Baha'u'llah returned explicit and convincing
replies. As they were interrogating Him, they discovered
a manuscript in the possession of one of His companions
which they recognised as the writings of the &Bab and which
they handed to the chief of the &ulamas present at that
gathering. As soon as he had perused a few lines of that
manuscript, he laid it aside and, turning to those around
him, exclaimed: "These people, who advance such extravagant
claims, have, in this very sentence which I have read,
betrayed their ignorance of the most rudimentary rules of
orthography." "Esteemed and learned divine," &Baha'u'llah
replied, "these words which you criticise are not the words
of the &Bab. They have been uttered by no less a personage
than the &Imam &Ali, the Commander of the Faithful, in his
reply to &Kumayl-ibn-i-Ziyad, whom he had chosen as his
companion."
The circumstances which &Baha'u'llah proceeded to relate
in connection with the reply, no less than the manner of
His delivery, convinced the arrogant mujtahid of his stupidity
and blunder. Unable to contradict so weighty a
statement, he preferred to keep silent. A siyyid angrily
interjected: "This very statement conclusively demonstrates
that its author is himself a &Babi and no less than a leading
expounder of the tenets of that sect." He urged in vehement
language that its followers be put to death. "These obscure
sectarians are the sworn enemies," he cried, "both of the
State and of the Faith of &Islam! We must, at all costs,
extirpate that heresy." He was seconded in his denunciation
by the other siyyids who were present, and who, emboldened
by the imprecations uttered at that gathering, insisted that
the governor comply unhesitatingly with their wishes.
The acting governor was much embarrassed, and realised
that any evidence of indulgence on his part would be fraught
with grave consequences for the safety of his position. In
his desire to hold in check the passions which had been
aroused, he ordered his attendants to prepare the rods and
promptly inflict a befitting punishment upon the captives.
"We will afterwards," he added, "keep them in prison pending
the return of the governor, who will send them to &Tihran,
+P372
where they will receive, at the hands of the sovereign, the
chastisement they deserve."
The first who was bound to receive the bastinado was
&Mulla &Baqir. "I am only a groom of &Baha'u'llah," he urged.
"I was on my way to &Mashhad when they suddenly arrested
me and brought me to this place." &Baha'u'llah intervened
and succeeded in inducing his oppressors to release him. He
likewise interceded for &Haji &Mirza &Jani, who He said was "a
mere tradesman" whom He regarded as His "guest," so that
He was "responsible for any charges brought against him."
&Mirza &Yahya, whom they proceeded to bind, was also set
free as soon as &Baha'u'llah had declared him to be His attendant.
"None of these men," He told the acting governor,
"are guilty of any crime. If you insist on inflicting your
punishment, I offer Myself as a willing Victim of your chastisement."
The acting governor was reluctantly compelled
to give orders that &Baha'u'llah alone be chosen to suffer the
indignity which he had intended originally for His companions.+F1
The same treatment that had been me-ed out to the &Bab
five months previously in &Tabriz, &Baha'u'llah suffered in the
presence of the assembled &ulamas of &Amul. The first confinement
that the &Bab suffered at the hands of His enemies
was in the house of &Abdu'l-Hamid &Khan, the chief constable
of &Shiraz; the first confinement of &Baha'u'llah was in the
home of one of the &kad-khudas of &Tihran. The &Bab's second
imprisonment was in the castle of &Mah-Ku; that of &Baha'u'llah
was in the private residence of the governor of &Amul. The
&Bab was scourged in the &namaz-khanih+F2 of the &Shaykhu'l-Islam
of &Tabriz; the same indignity was inflicted on &Baha'u'llah
in the &namaz-khanih of the mujtahid of &Amul. The
&Bab's third confinement was in the castle of &Chihriq; &Baha'u'llah's
was in the &Siyah-Chal+F3 of &Tihran. The &Bab, whose
trials and sufferings had preceded, in almost every case,
+F1 O &Shaykh! Things the like of which no eye hath seen have befallen this
+F1 wronged one. Gladly and with the utmost resignation I have accepted to
+F1 suffer, that thereby the souls of men may be enlightened and the Word of
+F1 God be established. When we were imprisoned in the Land of &Mim
+F1 [&Mazindaran], they one day delivered us into the hands of the &ulama.
+F1 That which ensued, thou canst well imagine!" ("The Epistle to the Son of
+F1 the Wolf," p. 57.)
+F2 Literally "prayer-house."
+F3 Literally "black pit," the subterranean dungeon in which &Baha'u'llah
+F3 was imprisoned.
+P373
those of &Baha'u'llah, had offered
Himself to ransom His
Beloved from the perils that
beset that precious Life; whilst
&Baha'u'llah, on His part, unwilling
that He who so greatly
loved Him should be the sole
Sufferer, shared at every turn
the cup that had touched His
lips. Such love no eye has ever
beheld, nor has mortal heart
conceived such mutual devotion.
If the branches of every
tree were turned into pens, and
all the seas into ink, and earth
and heaven rolled into one
parchment, the immensity of
that love would still remain
unexplored, and the depths of
that devotion unfathomed.
&Baha'u'llah and His companions
remained for a time imprisoned
in one of the rooms
that formed part of the masjid.
+P374
The acting governor, who was still determined to shield his
Prisoner from the assaults of an inveterate enemy, secretly
instructed his attendants to open, at an unsuspected hour,
a passage through the wall of the room in which the captives
were confined, and to transfer their Leader immediately to
his home. He was himself conducting &Baha'u'llah to his
residence when a siyyid sprang forward and, directing his
fiercest invectives against Him, raised the club which he
held in his hand to strike Him. The acting governor immediately
interposed himself and, appealing to the assailant,
"adjured him by the Prophet of God" to stay his hand.
"What!" burst forth the siyyid. "How dare you release a
man who is the sworn enemy of the Faith of our fathers?"
A crowd of ruffians had meanwhile gathered around him,
and by their howls of derision and abuse added to the clamour
which he had raised. Despite the growing tumult, the attendants
of the acting governor were able to conduct &Baha'u'llah
in safety to the residence of their master, and displayed
on that occasion a courage and presence of mind that were
truly surprising.
Despite the protestations of the mob, the rest of the
prisoners were taken to the seat of government, and thus
escaped from the perils with which they had been threatened.
The acting governor offered profuse apologies to &Baha'u'llah
for the treatment which the people of &Amul had accorded
Him. "But for the interposition of Providence," he said,
"no force would have achieved your deliverance from the
grasp of this malevolent people. But for the efficacy of the
vow which I had made to risk my own life for your sake,
I, too, would have fallen a victim to their violence, and would
have been trampled beneath their feet." He bitterly complained
of the outrageous conduct of the siyyids of &Amul,
and denounced the baseness of their character. He expressed
himself as being continually tormented by the effects of their
malignant designs. He set about serving &Baha'u'llah with
devotion and kindness, and was often heard, in the course
of his conversation with Him, to remark: "I am far from
regarding you a prisoner in my home. This house, I believe,
was built for the very purpose of affording you a shelter from
the designs of your foes."
+P375
I have heard &Baha'u'llah Himself recount the following:
"No prisoner has ever been accorded the treatment which I
received at the hands of the acting governor of &Amul. He
treated Me with the utmost consideration and esteem. I
was generously entertained by him, and the fullest attention
was given to everything that affected My security and comfort.
I was, however, unable to leave the gate of the house.
My host was afraid lest the governor, who was related to
&Abbas-Quli &Khan-i-Larijani, might return from the fort of
&Tabarsi and inflict injury upon Me. I tried to dispel his
apprehensions. `The same Omnipotence,' I assured him,
`who has delivered us from the hands of the mischief-makers
of &Amul, and has enabled us to be received with such hospitality
by you in this house, is able to change the heart of
the governor and to cause him to treat us with no less consideration
and love.'
"One night we were suddenly awakened by the clamour
of the people who had gathered outside the gate of the house.
The door was opened, and it was announced that the governor
had returned to &Amul. Our companions, who were anticipating
a fresh attack upon them, were completely surprised
to hear the voice of the governor rebuking those who had
denounced us so bitterly on the day of our arrival. `For
what reason,' we heard him loudly remonstrating, `have these
miserable wretches chosen to treat so disrespectfully a guest
whose hands are tied and who has not been given the chance
to defend himself? What is their justification for having
demanded that he be immediately put to death? What evidence
have they with which to support their contention? If
they be sincere in their claims to be devotedly attached to
&Islam and to be the guardians of its interests, let them betake
themselves to the fort of &Shaykh &Tabarsi and there demonstrate
their capacity to defend the Faith of which they
profess to be the champions.'"
What he had seen of the heroism of the defenders of the
fort had quite changed the mind and heart of the governor
of &Amul. He returned filled with admiration for a Cause
which he had formerly despised, and the progress of which
he had strenuously resisted. The scenes he witnessed had
disarmed his wrath and chastened his pride. Humbly and
+P376
respectfully, he went to &Baha'u'llah and apologised for the
insolence of the inhabitants of a town that he had been
chosen to govern. He served Him with extreme devotion,
utterly ignoring his own position and rank. He paid a glowing
tribute to &Mulla &Husayn, and expatiated upon his resourcefulness,
his intrepidity, his skill, and nobleness of soul.
A few days later, he succeeded in arranging for the safe departure
of &Baha'u'llah and His companions for &Tihran.
&Baha'u'llah's intention to throw in His lot with the defenders
of the fort of &Shaykh &Tabarsi was destined to remain
unfulfilled. Though Himself extremely desirous to lend every
possible assistance in His power to the besieged, He was
spared, through the mysterious dispensation of Providence,
the tragic fate that was soon to befall the chief participators
in that memorable struggle. Had He been able to reach the
fort, had He been allowed to join the members of that heroic
band, how could He have played His part in the great drama
which He was destined to unfold? How could He have consummated
the work that had been so gloriously conceived
and so marvellously inaugurated? He was in the heyday of
His life when the call from &Shiraz reached Him. At the age
of twenty-seven, He arose to consecrate His life to its service,
fearlessly identified Himself with its teachings, and distinguished
Himself by the exemplary part He played in its
diffusion. No effort was too great for the energy with which
He was endowed, and no sacrifice too woeful for the devotion
with which His faith had inspired Him. He flung aside every
consideration of fame, of wealth, and position, for the prosecution
of the task He had set His heart to achieve. Neither
the taunts of His friends nor the threats of His enemies could
induce Him to cease championing a Cause which they alike
regarded as that of an obscure and proscribed sect.
The first incarceration to which He was subjected as a
result of the helping hand He had extended to the captives
of &Qazvin; the ability with which He achieved the deliverance
of &Tahirih; the exemplary manner in which He steered the
course of the turbulent proceedings in &Badasht; the manner
in which He saved the life of &Quddus in &Niyala; the wisdom
which He showed in His handling of the delicate situation
created by the impetuosity of &Tahirih, and the vigilance He
+P377
exercised for her protection; the counsels which He gave to
the defenders of the fort of &Tabarsi; the plan He conceived
of joining the forces of &Quddus to those of &Mulla &Husayn
and his companions; the spontaneity with which He arose to
support the exertions of those brave defenders; the magnanimity
which prompted Him to offer Himself as a substitute
for His companions who were under the threat of severe
indignities; the serenity with which He faced the severity
inflicted upon Him as a result of the attempt on the life of
&Nasiri'd-Din &Shah; the indignities which were heaped upon
Him all the way from &Lavasan to the headquarters of the
imperial army and from thence to the capital; the galling
weight of chains which He bore as He lay in the darkness of
the &Siyah-Chal of &Tihran--all these are but a few instances
that eloquently testify to the unique position which He occupied
as the prime Mover of the forces which were destined to
reshape the face of His native land. It was He who had
released these forces, who steered their course, harmonised
their action, and brought them finally to their highest consummation
in the Cause He Himself was destined at a later
time to reveal.
+P378
CHAPTER XX
THE &MAZINDARAN UPHEAVAL
(Continued)
THE forces under the command of Prince &Mihdi-Quli
&Mirza meanwhile had recovered from the
state of utter demoralisation into which they had
sunk, and were now diligently preparing to renew
their attack upon the occupants of the fort of &Tabarsi. The
latter found themselves again encompassed by a numerous
host, at the head of which marched &Abbas-Quli &Khan-i-Larijani
and &Sulayman &Khan-i-Afshar-i-Shahriyari, who, together
with several regiments of infantry and cavalry, had
hastened to reinforce the company of the prince's soldiers.+F1
Their combined forces encamped in the neighbourhood of the
fort,+F2 and proceeded to erect a series of seven barricades
around it. With the utmost arrogance, they sought at first
to display the extent of the forces at their command, and
indulged with increasing zest in the daily exercise of their arms.
+F1 "Thus perplexed and not knowing which way to turn, &Shahzadih, poor man,
+F1 gave orders to gather together new soldiers and raise another army. The
+F1 population was not eager to serve under a chief whose worth and intrepidity
+F1 had not brilliantly stood the test. Nevertheless, by the help of money and
+F1 through promises, the &Mullas particularly, who did not lose sight of their
+F1 interests, and who had the most at stake, displayed such zeal that in the
+F1 end a fair number of &tufang-chis were assembled. As for the mounted
+F1 soldiers of the various tribes, from the moment their chiefs mount their
+F1 horses, they do likewise without even asking why.
+F1 "&Abbas-Quli &Khan-i-Larijani obeyed without hesitation the order to send
+F1 new recruits. This time however, either through distrust of a Prince whose
+F1 ineptitude might endanger the lives of his relatives and subjects, or
+F1 because ambitious to distinguish himself, he no longer gave anyone the
+F1 command of his forces. He led them himself by a daring move and, instead
+F1 of rejoining the royal army, he went straight on to attack the &Babis in
+F1 their refuge. Then he gave notice to the Prince that he had arrived at the
+F1 fortress of &Shaykh &Tabarsi and that he was besieging it. Besides, he
+F1 notified him that he had no need of assistance nor of support, that his
+F1 forces were more than adequate and that, if his royal highness would see
+F1 for himself how he, &Abbas-Quli &Khan-i-Larijani was about to treat the
+F1 rebels, he would be both honored and gratified." (Comte de Gobineau's "Les
+F1 Religions et les Philosophies dans l'Asie Centrale," pp. 170-171.)
+F2 "&Mihdi-Quli &Mirza could not pass for a bold warrior, as we have just
+F2 seen, but he substituted for an excessive intrepidity another quality very
+F2 useful to a general, he did not take literally the boastings of his
+F2 lieutenants. Therefore, fearing that ill might befall this impudent nomad,
+F2 he sent him reinforcements immediately. Thus departed in great haste
+F2 &Muhsin &Khan-i-Ashrafi with his cavalry, a troop of &Afghans,
+F2 &Muhammad-Karim &Khan-i-Ashrafi with some of the &tufang-chis of the town,
+F2 and &Khalil &Khan of &Savad-Kuh with the men of &Qadi-Kala." (Ibid.,
+F2 p. 171.)
+P379
The scarcity of water had, in the meantime, compelled
those who were besieged to dig a well within the enclosure
of the fort. On the day the work was to be completed, the
eighth day of the month of &Rabi'u'l-Avval,+F1 &Mulla &Husayn,
who was watching his companions perform this task, remarked:
"To-day we shall have all the water we require for
our bath. Cleansed of all earthly defilements, we shall seek
the court of the Almighty, and shall hasten to our eternal
abode. Whoso is willing to partake of the cup of martyrdom,
let him prepare himself and wait for the hour when he can
seal with his life-blood his faith in his Cause. This night,
ere the hour of dawn, let those who wish to join me be ready
to issue forth from behind these walls and, scattering once
again the dark forces which have beset our path, ascend
untrammelled to the heights of glory."
That same afternoon, &Mulla &Husayn performed his ablutions,
clothed himself in new garments, attired his head with
the &Bab's turban, and prepared for the approaching encounter.
An undefinable joy illumined his face. He serenely alluded to
the hour of his departure, and continued to his last moments
to animate the zeal of his companions. Alone with
&Quddus, who so powerfully reminded him of his Beloved, he
poured forth, as he sat at his feet in the closing moments of
his earthly life, all that an enraptured soul could no longer
restrain. Soon after midnight, as soon as the morning-star
had risen, the star that heralded to him the dawning light
of eternal reunion with his Beloved, he started to his feet
and, mounting his charger, gave the signal that the gate of
the fort be opened. As he rode out at the head of three
hundred and thirteen of his companions to meet the enemy,
the cry of "&Ya &Sahibu'z-Zaman!"+F2 again broke forth, a cry
so intense and powerful that forest, fort, and camp vibrated
to its resounding echo.
&Mulla &Husayn first charged the barricade which was defended
by &Zakariyyay-i-Qadi-Kala'i, one of the enemy's most
valiant officers. Within a short space of time, he had broken
+F1 February 1, 1849 A.D.
+F2 See Glossary.
+P380
through that barrier, disposed
of its commander, and scattered
his men. Dashing forward
with the same swiftness
and intrepidity, he overcame
the resistance of both the second
and third barricades, diffusing,
as he advanced, despair
and consternation among his
foes. Undeterred by the bullets
which rained continually
upon him and his companions,
they pressed forward until
the remaining barricades had
all been captured and overthrown.
In the midst of the
tumult which ensued, &Abbas-&Quli
&Khan-i-Larijani had
climbed a tree, and, hiding
himself in its branches, lay
waiting in ambush for his
opponents. Protected by the
darkness which surrounded
him, he was able to follow
from his hiding place the
movements of &Mulla &Husayn and his companions, who were
exposed to the fierce glare of the conflagration which they had
raised. The steed of &Mulla &Husayn suddenly became entangled
in the rope of an adjoining tent, and ere he was able
to extricate himself, he was struck in the breast by a bullet
from his treacherous assailant. Though the shot was successful,
&Abbas-Quli &Khan was unaware of the identity of the
horseman he had wounded. &Mulla &Husayn, who was bleeding
profusely, dismounted from his horse, staggered a few
steps, and, unable to proceed further, fell exhausted upon the
ground. Two of his young companions, of &Khurasan, &Quli,
and &Hasan, came to his rescue and bore him to the fort.+F1
+F1 "Although seriously wounded, the &Babi chief continued, nevertheless, to
+F1 give orders and to lead and stimulate his men until, seeing that little
+F1 more could be gained, he gave the signal to retreat, remaining himself with
+F1 the rear guard." (Comte de Gobineau's "Les Religions et les Philosophies
+F1 dans l'Asie Centrale," p. 174.)
+P381
I have heard the following account from &Mulla &Sadiq and
&Mulla &Mirza &Muhammad-i-Furughi: "We were among those
who had remained in the fort with &Quddus. As soon as
&Mulla &Husayn, who seemed to have lost consciousness, was
brought in, we were ordered to retire. `Leave me alone with
him,' were the words of &Quddus as he bade &Mirza &Muhammad-Baqir
close the door and refuse admittance to anyone desiring
to see him. `There are certain confidential matters which
I desire him alone to know.' We were amazed a few moments
later when we heard the voice of &Mulla &Husayn replying to
questions from &Quddus. For two hours they continued to
converse with each other. We were surprised to see &Mirza
&Muhammad-Baqir so greatly agitated. `I was watching
&Quddus,' he subsequently informed us, `through a fissure
in the door. As soon as he called his name, I saw &Mulla &Husayn
arise and seat himself, in his customary manner, on bended
knees beside him. With bowed head and downcast eyes, he
listened to every word that fell from the lips of &Quddus,
and answered his questions. "You have hastened the hour
of your departure," I was able to hear &Quddus remark, "and
have abandoned me to the mercy of my foes. Please God, I
will ere long join you and taste the sweetness of heaven's
ineffable delights." I was able to gather the following words
uttered by &Mulla &Husayn: "May my life be a ransom for
you. Are you well pleased with me?"'
"A long time elapsed before &Quddus bade &Mirza &Muhammad-Baqir
open the door and admit his companions.
`I have bade my last farewell to him,' he said, as we entered
the room. `Things which previously I deemed it unallowable
to utter I have now shared with him.' We found on our
arrival that &Mulla &Husayn had expired. A faint smile still
lingered upon his face. Such was the peacefulness of his
countenance that he seemed to have fallen asleep. &Quddus
attended to his burial, clothed him in his own shirt, and
gave instructions to lay him to rest to the south of, and adjoining,
the shrine of &Shaykh &Tabarsi.+F1 `Well is it with you
to have remained to your last hour faithful to the Covenant
+F1 "His [&Mulla &Husayn's] mortal remains still repose in the little inner
+F1 room of the shrine of &Shaykh &Tabarsi where, at the direction of &Mulla
+F1 &Muhammad-'Ali &Barfurushi, they were reverently laid by the hands of his
+F1 sorrowing comrades in the beginning of the year A.D. 1849." ("A
+F1 Traveller's Narrative," Note F, p. 245.)
+P382
of God,' he said, as he laid a parting kiss upon his eyes and
forehead. `I pray God to grant that no division ever be
caused between you and me.' He spoke with such poignancy
that the seven companions who were standing beside him
wept profusely, and wished they had been sacrificed in his
stead. &Quddus, with his own hands, laid the body in the
tomb, and cautioned those who were standing near him to
maintain secrecy regarding the spot which served as his
resting place, and to conceal it even from their companions.
He afterwards instructed them to inter the bodies of the
thirty-six martyrs who had fallen in the course of that engagement
in one and the same grave on the northern side
of the shrine of &Shaykh &Tabarsi. `Let the loved ones of
God,' he was heard to remark as he consigned them to their
tomb, `take heed of the example of these martyrs of our
Faith. Let them in life be and remain as united as these
are now in death.'"
No less than ninety of the companions were wounded that
night, most of whom succumbed. From the day of their
arrival at &Barfurush to the day they were first attacked,
which fell on the twelfth of &Dhi'l-Qa'dih in the year 1264 A.H.,+F1
to the day of the death of &Mulla &Husayn, which took place
at the hour of dawn on the ninth of &Rabi'u'l-Avval in the
year 1265 A.H.,+F2 the number of martyrs, according to the
computation of &Mirza &Muhammad-Baqir, had reached a
total of seventy-two.
From the time when &Mulla &Husayn was assailed by his
enemies to the time of his martyrdom was a hundred and
sixteen days, a period rendered memorable by deeds so heroic
that even his bitterest foes felt bound to confess their wonder.
On four distinct occasions, he rose to such heights of courage
and power as few indeed could attain. The first encounter
took place on the twelfth of &Dhi'l-Qa'dih,+F3 in the outskirts
of &Barfurush; the second, in the immediate neighbourhood
of the fort of &Shaykh &Tabarsi, on the fifth day of the month
of &Muharram,+F4 against the forces of &Abdu'llah &Khan-i-Turkaman;
the third, in &Vas-Kas, on the twenty-fifth day of
&Muharram,+F5 directed against the army of Prince
+F1 October 10, 1848 A.D.
+F2 February 2, 1849 A.D.
+F3 October 10, 1848 A.D.
+F4 December 1, 1848 A.D.
+F5 December 21, 1848 A.D.
+P383
&Mihdi-Quli &Mirza. The last and most memorable battle of
all was directed against the combined forces of &Abbas-Quli
&Khan, of Prince &Mihdi-Quli &Mirza, and of &Sulayman &Khan-i-Afshar,
assisted by a company of forty-five officers of tried
ability and matured experience. From each of these hot and
fierce engagements &Mulla &Husayn emerged, in spite of the
overwhelming forces arrayed against him, unscathed and
triumphant. In each encounter he distinguished himself by
such acts of valour, of chivalry, of skill, and of strength that
each one would alone suffice to establish for all time the
transcendent character of a Faith for the protection of which
he had so valiantly fought, and in the path of which he had
so nobly died. The traits of mind and of character which,
from his very youth, he displayed, the profundity of his
learning, the tenacity of his faith, his intrepid courage, his
singleness of purpose, his high sense of justice and unswerving
devotion, marked him as an outstanding figure among
those who, by their lives, have borne witness to the glory
and power of the new Revelation. He was six and thirty
years old when he quaffed the cup of martyrdom. At the
age of eighteen he made the acquaintance, in &Karbila, of
Siyyid &Kazim-i-Rashti. For nine years he sat at his feet,
and imbibed the lesson which was destined to prepare him
for the acceptance of the Message of the &Bab. The nine
remaining years of his life were spent in the midst of a restless,
a feverish activity which carried him eventually to the
field of martyrdom, in circumstances that have shed imperishable
lustre upon his country's history.+F1
+F1 "Among them was &Mulla &Husayn, who was made the recipient of the
+F1 effulgent glory of the Sun of Revelation. But for him, God would not have
+F1 been established upon the seat of His mercy, nor ascended the throne of
+F1 eternal glory." (The "&Kitab-i-Iqan," p. 188.) See note 5, p. 23. "Frail
+F1 of form, but a gallant soldier and an impassioned lover of God he combined
+F1 qualities and characteristics which even in the spiritual aristocracy of
+F1 Persia are seldom found united in the same person." (Dr. T. K. Cheyne's
+F1 "The Reconciliation of Races and Religions," p. 83.) "At last," writes
+F1 Gobineau, "he passed away. The new religion, which found in him its first
+F1 martyr, lost, in the same stroke, a man whose moral strength and ability
+F1 would have been of great value to it, had he lived longer. The
+F1 &Muhammadans naturally feel a hatred for the memory of this leader, which
+F1 is as deep as the love and veneration shown for him by the &Babis. They
+F1 can both justify their opposing sentiments. What is certain is that
+F1 &Mulla &Husayn-i-Bushru'i was the first to give to &Babism, in the Persian
+F1 empire, the status which a religious or political body acquires in the eyes
+F1 of the people only after it has demonstrated its warlike strength." (Comte
+F1 de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p.
+F1 176.) "The late &Haji &Mirza &Jani writes: `I myself met him [&Mirza
+F1 &Muhammad-Hasan, the younger brother of &Mulla &Husayn] when he was
+F1 bringing his mother and sister from &Karbila to &Qazvin and from &Qazvin to
+F1 &Tihran. His sister was the wife of &Shaykh &Abu-Turab of &Qazvin, who was
+F1 a scholar and philosopher such at is rarely met with and believed with the
+F1 utmost sincerity and purity of purpose, while such was his love and
+F1 devotion to the &Bab that if anyone did so much as mention the name of His
+F1 Supreme Holiness (the souls of all beside him be His sacrifice) he could
+F1 not restrain his tears. Often have I seen him, when engaged in the perusal
+F1 of the writings of His Supreme Holiness, become almost beside himself with
+F1 rapture, and nearly faint with joy. Of his wife he used to say: "I
+F1 married her three years ago in &Karbila. She was then but an indifferent
+F1 scholar even in Persian, but now she can expound texts from the &Qur'an and
+F1 explain the most difficult questions and most subtle points of the doctrine
+F1 of the Divine Unity in such wise that I have never seen a man who was her
+F1 equal in this, or in readiness of apprehension. These gifts she has
+F1 obtained by the blessing of His Holiness the Supreme and through converse
+F1 with her holiness the Pure (&Qurratu'l-'Ayn). I have seen in her a
+F1 patience and resignation rare even in the most self-denying men, for
+F1 during these three years, though I have not sent her a single &dinar for
+F1 her expenses and she has supported herself only with the greatest
+F1 difficulty, she has never uttered a word; and now that she has come to
+F1 &Tihran, she refrains altogether from speaking of the past, and though, in
+F1 accordance with the wishes of &Jinab-i-Babu'l-Bab, she now desires to
+F1 proceed to &Khurasan, and has literally nothing to put on save one
+F1 well-worn dress which she wears, she never asks for clothes or
+F1 travelling-money, but ever seeks reasonable excuses wherewith to set me at
+F1 my ease and prevent me from feeling ashamed. Her purity, chastity, and
+F1 virtue are boundless, and during all this while no unprivileged person hath
+F1 so much as heard her voice." But the virtues of the daughter were
+F1 surpassed by those of the mother, who possessed rare attainments and
+F1 accomplishments, and had composed many poems and eloquent elegies on the
+F1 afflictions of her sons. Although &Jinab-i-Babu'l-Bab had warned her of
+F1 his approaching martyrdom and foretold to her all the impending calamities,
+F1 she still continued to exhibit the same eager devotion and cheerful
+F1 resignation, rejoicing that God had accepted the sacrifice of her sons, and
+F1 even praying that they might attain to this great dignity and not be
+F1 deprived of so great blessedness. It is indeed wonderful to meditate on
+F1 this virtuous and saintly family, the sons so conspicuous for their
+F1 single-minded devotion and self-sacrifice, the mother and daughter so
+F1 patient and resigned. When I, &Mirza &Jani, met &Mirza &Muhammad-Hasan, he
+F1 was but seventeen years of age, yet I observed in him a dignity, gravity,
+F1 composure, and virtue which amazed me. After the death of
+F1 &Jinab-i-Babu'l-Bab, &Hadrat-i-Quddus bestowed on him the sword and turban
+F1 of that glorious martyr, and made him captain of the troops of the True
+F1 King. As to his martyrdom, there is a difference of opinion as to whether
+F1 he was slain at the breakfast-table in the camp, or suffered martyrdom with
+F1 &Jinab-i-Quddus in the square of &Barfurush.'" (The "&Tarikh-i-Jadid," pp.
+F1 93-5.) The sister of &Mulla &Husayn was surnamed "&Varaqatu'l-Firdaws" and
+F1 was intimately associated, while in &Karbila, with &Tahirih. ("Memorials
+F1 of the Faithful," p. 270.)
+P384
So complete and humiliating a rout paralysed for a time
the efforts of the enemy. Five and forty days passed before
they could again reassemble their forces and renew their
attack. During these intervening days, which ended with
the day of &Naw-Ruz, the intense cold which prevailed induced
them to defer their venture against an opponent that
had covered them with so much reproach and shame. Though
their attacks had been suspended, the officers in charge of the
remnants of the imperial army had given strict orders prohibiting
the arrival of all manner of reinforcements at the
fort. When the supply of their provisions was nearly exhausted,
&Quddus instructed &Mirza &Muhammad-Baqir to distribute
among his companions the rice which &Mulla &Husayn
had stored for such time as might be required. When each
had received his portion, &Quddus summoned them and said:
"Whoever feels himself strong enough to withstand the
calamities that are soon to befall us, let him remain with
us in this fort. And whoever perceives in himself the least
hesitation and fear, let him betake himself away from this
place. Let him leave immediately ere the enemy has again
assembled his forces and assailed us. The way will soon be
barred before our face; we shall very soon encounter the
severest hardship and fall a victim to devastating afflictions."
The very night &Quddus had given this warning, a siyyid
from Qum, &Mirza &Husayn-i-Mutavalli, was moved to betray
his companions. "Why is it," he wrote to &Abbas-Quli
&Khan-i-Larijani, "that you have left unfinished the work
+P385
which you have begun? You have already disposed of a
formidable opponent. By the removal of &Mulla &Husayn,
who was the moving force behind these walls, you have demolished
the pillar on which the strength and security of
the fort depend. Had you been patient for one more day,
you would have assuredly won for yourself the laurels of
victory. With no more than a hundred men, I pledge my
word that within the space of two days you will be able to
capture the fort and secure the unconditional surrender of
its occupants. They are worn with famine and are being
grievously tested." The sealed letter was entrusted to a
certain Siyyid &Aliy-i-Zargar, who, as he carried with him
the share of the rice he had received from &Quddus, stole
out of the fort at the hour of midnight and delivered it to
&Abbas-Quli &Khan, with whom he was already acquainted.
The message reached him at a time when he had sought
refuge in a village situated at a distance of four farsangs+F1
from the fort, and knew not whether he should return to
the capital and present himself after such a humiliating
defeat to his sovereign, or repair to his home in &Larijan,
where he was sure to face the reproaches of his relations
and friends.
He had just risen from his bed when, at the hour of sunrise,
the siyyid brought him the letter. The news of the
death of &Mulla &Husayn nerved him to a fresh resolve. Fearing
+F1 See Glossary.
+P386
lest the messenger should spread the report concerning
the death of so redoubtable an opponent, he instantly killed
him, and then contrived by some strange device to divert
from himself the suspicion of murder. Resolved to take the
fullest advantage of the distress of the besieged and of the
depletion of their forces, he undertook immediately the necessary
preparations for the resumption of his attacks. Ten
days before &Naw-Ruz, he had encamped at half a farsang
from the fort, and had ascertained the accuracy of the message
that treacherous siyyid had brought him. In the hope
of obtaining for himself every possible credit for the eventual
surrender of his opponents, he refused to divulge, to even
his closest officers, the information he had received.
The day had just broken when he hoisted his standard+F1
and, marching at the head of two regiments of infantry and
cavalry, encompassed the fort and ordered his men to open
fire upon the sentinels who were guarding the turrets.
"The betrayer," &Quddus informed &Mirza &Muhammad-Baqir, who
had hastened to acquaint him with the gravity of the situation,
"has announced the death of &Mulla &Husayn to &Abbas-Quli
&Khan. Emboldened by his removal, he is now determined
to storm our stronghold and to secure for himself the
honour of being its sole conqueror. Sally out and, with the
aid of eighteen men marching at your side, administer a
befitting chastisement upon the aggressor and his host. Let
him realise that though &Mulla &Husayn be no more, God's
+F1 "This time the terror knew no bounds; throughout the province the people,
+F1 deeply aroused by the repeated defeats of &Islam, were beginning to lean
+F1 toward the new religion. The military leaders felt their authority
+F1 tottering, the religious chiefs saw their power over souls waning; the
+F1 situation was extremely critical and the least incident might place the
+F1 province completely under the influence of the Reformer." (A. L. M.
+F1 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 315.)
+F1 "But when the &Sa'idu'l-'Ulama' was informed of this, he (fearing lest
+F1 the &Babis should enter &Barfurush and mete out to him the punishment which
+F1 he deserved) was overcome with trouble and consternation, and wrote several
+F1 successive letters to &Abbas-Quli &Khan, saying: `I congratulate you on
+F1 your courage and discretion, but how much to be deplored it is that after
+F1 you have been at such pains, lost so many of your kinsmen, and gained at
+F1 length so signal a victory, you did not follow it up. You have made a
+F1 great multitude food for the sword, and have returned, leaving only a few
+F1 decrepit old men as survivors. Alas, that, after all your efforts and
+F1 perseverance, the prince is now prepared to march against the castle and
+F1 take captive these few poor wretches, so that after all he will get the
+F1 credit of this signal victory, and will appropriate to himself all the
+F1 money and property of the vanquished! You must make it your first and most
+F1 important business to return to the castle ere he has set out, for the
+F1 government of a province like &Mazindaran is not a thing to be trifled
+F1 with. Strive, then, to gain the entire credit of this victory, and let
+F1 your exertions accomplish what your zeal has begun.' He also wrote at
+F1 great length to the clergy of &Amul urgently exhorting them to use their
+F1 best endeavours to make the &Sartip &Abbas-Quli &Khan start at once without
+F1 further delay. So they continued too remind him incessantly that it was
+F1 his duty to march with all speed against the castle; and the &Sartip,
+F1 though he knew that what the &Sa'idu'l-'Ulama' had written to him was
+F1 utterly false and baseless, was eager, if it should be possible, to make
+F1 some amends for what had passed, and so to clear himself in some measure of
+F1 the disgrace which he had incurred in the eyes of the &Larijani women whose
+F1 husbands he had sacrificed, and of the government. But inwardly he was
+F1 consumed with anxiety, fearing that, as in the previous campaign, he might
+F1 fail to accomplish anything. Most of his men, too, were wounded, while
+F1 many had fled and concealed themselves in the surrounding villages distant
+F1 four or five farsangs from the city. So, as a makeshift, he wrote to the
+F1 clergy of &Amul, saying: `If indeed this be a religious war, you, who are
+F1 such zealous champions of the Faith, and to whom men look for example,
+F1 should take the lead, and make the first move, so that others may follow
+F1 you.' The clergy, not being prepared with a suitable answer, and seeing no
+F1 way of excusing themselves, were obliged to send a message to the effect
+F1 that the war was a religious war. A great company of tradesmen, common
+F1 people, and roughs was assembled, and these, with the clergy and students,
+F1 set out, ostensibly for the accomplishment of a religious duty, but really
+F1 bent on plunder and rapine. Most of these went to &Barfurush and there
+F1 joined the advance of Prince &Mihdi-Quli &Mirza, who, on reaching a village
+F1 distant one farsang from the castle, sent a body of his men to reconnoitre
+F1 and collect information about the movements of the &Babi garrison." (The
+F1 "&Tarikh-i-Jadid," pp. 72-3.)
+P387
invincible power still continues to sustain his companions
and enable them to triumph over the forces of their enemies."
No sooner had &Mirza &Muhammad-Baqir selected his companions
than he ordered that the gate of the fort be flung
open. Leaping upon their chargers and raising the cry of
"&Ya &Sahibu'z-Zaman!" they plunged headlong into the camp
of the enemy. The whole army fled in confusion before so
terrific a charge. All but a few were able to escape. They
reached &Barfurush utterly demoralised and laden with shame.
&Abbas-Quli &Khan was so shaken with fear that he fell from
his horse. Leaving, in his distress, one of his boots hanging
from the stirrup, he ran away, half shod and bewildered, in
the direction which the army had taken. Filled with despair,
he hastened to the prince and confessed the ignominious
reverse he had sustained.+F1 &Mirza &Muhammad-Baqir, on his
part, emerging together with his eighteen companions unscathed
from that encounter, and holding in his hand the
+F1 "The reverend divines, who with their pupils, had come to take part in the
+F1 holy war, were scarce able to sleep at night for fear (though their
+F1 quarters were in a place distant two farsangs from the castle), and
+F1 continually in their conversation would they roundly abuse the prince and
+F1 &Abbas-Quli &Khan and curse the &Sa'idu'l-'Ulama'; `for,' said they, `these
+F1 have, without sufficient reason, taken us away from our studies, our
+F1 discussions, and the earning of our livelihood, besides bringing us into
+F1 dire peril; since to fight with men like these, who have renounced the
+F1 world and carry their lives in their hands, is to incur great risk.' So
+F1 the holy verse, `Cast not yourselves into peril with your own hands,'
+F1 became their daily utterance. One said: `Certain circumstances exonerate
+F1 me from the duty of taking part in this war at present.' Another (adducing
+F1 thirty different pretexts) said: I am lawfully excused and am compelled to
+F1 turn back.' A third said: `I have little children dependant on me; what
+F1 can I do?' A fourth said: `I have made no provision for my wife, so I
+F1 must go, but, should it be necessary, I will return again.' A fifth said:
+F1 `My accounts with certain persons are not yet settled; should I fall a
+F1 martyr my wealth will be wasted and an injustice will be done to my wife
+F1 and children; and both waste and injustice are condemned as repugnant to
+F1 our holy religion and displeasing to God.' A sixth said: `I owe money to
+F1 certain persons and have none to acquit me of my debt. Should I fall my
+F1 debt will not allow me to cross the Bridge of &Sirat.' A seventh said: `I
+F1 came away without the knowledge of my mother, and she had said to me:
+F1 "Shouldst thou go I will make the milk wherewith I nourished thee unlawful
+F1 to thee." I fear, therefore, that I may be cast off aa undutiful by my
+F1 mother.' An eighth wept, saying: `I have made a vow to visit &Karbila
+F1 this year; one circumambulation of the holy sepulchre of the Chief of
+F1 Martyrs is equivalent in merit to a hundred thousand martyrdoms or a
+F1 thousand pilgrimages to Mecca. I fear to fail in the fulfilment of my vow
+F1 and to be disappointed of this great blessing.' Others said: `We for our
+F1 part, have neither seen in these people, nor heard of them aught that
+F1 showeth them to be unbelievers, for they also say: "There is no god but
+F1 God, &Muhammad is the Apostle of God and &Ali is the Friend of God." At
+F1 most, they maintain that the advent of the &Imam &Mihdi has taken place.
+F1 Let them be; for at all events they are no worse than the &sunnis who
+F1 reject the twelve &Imams and the fourteen immaculate saints recognise such
+F1 an one as &Umar as caliph, prefer &Uthman to &Ali-ibn-i-Abi-Talib, and
+F1 accept &Abu-Bakr as the successor of our holy Prophet. Why should our
+F1 divines leave those alone and fight with these about matter whereof the
+F1 rights and wrongs have not been properly determined?' In short throughout
+F1 the camp, murmurs arose from every tongue, and complaints from every mouth;
+F1 each one sang a different tune and devised a different pretext; and all
+F1 awaited but some plausible excuse to betake themselves to flight. So when
+F1 &Abbas-Quli &Khan perceived this to be the case, he, fearing lest the
+F1 contagion of their terror might spread to his soldiers, was forced to
+F1 accept the excuses of these reverend divines and their disciples and
+F1 followers, who forthwith departed, rejoicing greatly, and uttering prayers
+F1 for the &Sartip's success." (The "&Tarikh-i-Jadid," pp. 74-6.)
+P388
standard which an affrighted enemy had abandoned, repaired
with exultation to the fort and submitted to his chief, who
had inspired him with such courage, this evidence of his
victory.
So complete a rout immediately brought relief to the
hard-pressed companions. It cemented their unity and reminded
them afresh of the efficacy of that power with which
their Faith had endowed them. Their food, alas, was by
this time reduced to the flesh of horses, which they had
brought away with them from the deserted camp of the
enemy. With steadfast fortitude they endured the afflictions
which beset them from every side. Their hearts were set
on the wishes of &Quddus; all else mattered but little. Neither
the severity of their distress nor the continual threats of the
enemy could cause them to deviate a hairbreadth from the
path which their departed companions had so heroically
trodden. A few were found who subsequently faltered in
the darkest hour of adversity. The faint-heartedness which
this negligible element was compelled to betray paled, however,
into insignificance before the radiance which the mass
of their stouthearted companions shed in the hour of realised
doom.
+P389
Prince &Mihdi-Quli &Mirza, who was stationed in &Sari,
welcomed with keen delight the news of the defeat that had
overtaken the forces under the immediate command of his
colleague &Abbas-Quli &Khan. Though himself desirous of
extirpating the band that had sought shelter behind the
walls of the fort, he rejoiced at the knowledge that his rival
had failed to secure the victory which he coveted.+F1 He wrote
immediately to &Tihran and demanded that reinforcements in
the form of bomb-shells and camel-artillery, with all the
necessary equipments, be despatched without delay to the
neighbourhood of the fort, he being determined, this time,
to effect the complete subjugation of its obstinate occupants.
Whilst their enemies were preparing for yet another and
still fiercer attack upon their stronghold, the companions of
&Quddus, utterly indifferent to the gnawing distress that
afflicted them, acclaimed with joy and gratitude the approach
of &Naw-Ruz. In the course of that festival, they
gave free vent to their feelings of thanksgiving and praise
in return for the manifold blessings which the Almighty had
bestowed upon them. Though oppressed with hunger, they
indulged in songs and merriment, utterly disdaining the
danger with which they were beset. The fort resounded
with the ascriptions of glory and praise which, both in the
daytime and in the night-season, ascended from the hearts
of that joyous band. The verse, "Holy, holy, the Lord our
God, the Lord of the angels and the spirit," issued unceasingly
from their lips, heightened their enthusiasm, and reanimated
their courage.
All that remained of the cattle they had brought with
them to the fort was a cow which &Haji &Nasiru'd-Din-i-Qazvini
had set aside, and the milk of which he made into
a pudding every day for the table of &Quddus. Unwilling to
+F1 "&Mihdi-Quli &Mirza was somewhat surprised. He felt deeply disappointed,
+F1 but what impressed him even more was that the &Sardar could be considered
+F1 as having been defeated as well as he, and this thought, flattering to his
+F1 self-love, brought him no little pleasure. Not only did he no longer fear
+F1 that one of his lieutenants might have won an enviable glory in taking the
+F1 fortress of the &Babis; but it was not he himself alone who had failed; he
+F1 had a companion in misfortune and a companion whom he would succeed in
+F1 proving responsible for the two defeats. Overjoyed he called together his
+F1 chiefs great and small and apprised them of the news, deploring of course
+F1 the tragic fate of the &Sardar and expressing the ardent hope that this
+F1 valiant soldier might be more fortunate in the future." (Comte de
+F1 Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p.
+F1 179.)
+P390
deny his hunger-stricken friends their share of the delicacy
which his devoted companion prepared for him, &Quddus
would, after partaking of a few teaspoonfuls of that dish,
invariably distribute the rest among them. "I have ceased
to enjoy," he was often heard to remark, "since the departure
of &Mulla &Husayn, the meat and drink which they prepare
for me. My heart bleeds at the sight of my famished companions,
worn and wasted around me." Despite these adverse
circumstances, he unfailingly continued further to elucidate
in his commentary the significance of the &Sad of &Samad, and
to exhort his friends to persevere till the vary end in their
heroic endeavours. At morn and at eventide, &Mirza &Muhammad-Baqir
would chant, in the presence of the assembled
believers, verses from that commentary, the reading of which
would quicken their enthusiasm and brighten their hopes.
I have heard &Mulla &Mirza &Muhammad-i-Furughi testify
to the following: "God knows that we had ceased to hunger
for food. Our thoughts were no longer concerned with
matters pertaining to our daily bread. We were so enraptured
by the entrancing melody of those verses that, were we to
have continued for years in that state, no trace of weariness
and fatigue could possibly have dimmed our enthusiasm or
marred our gladness. And whenever the lack of nourishment
would tend to sap our vitality and weaken our strength,
&Mirza &Muhammad-Baqir would hasten to &Quddus and acquaint
him with our plight. A glimpse of his face, the magic
of his words, as he walked amongst us, would transmute our
despondency into golden joy. We were reinforced with a
strength of such intensity that, had the hosts of our enemies
appeared suddenly before us, we felt ourselves capable of
subjugating their forces."
On the day of &Naw-Ruz, which fell on the twenty-fourth
of &Rabi'u'th-Thani in the year 1265 A.H.,+F1 &Quddus alluded,
in a written message to his companions, to the approach of
such trials as would bring in their wake the martyrdom of
a considerable number of his friends. A few days later,
an innumerable host,+F2 commanded by Prince &Mihdi-Quli
+F1 1849 A.D.
+F2 "The Prince assigned to each one his post during the siege; he entrusted
+F2 &Haji &Khan &Nuri and &Mirza &Abdu'llah Navayy with the responsibility of
+F2 securing adequate supplies. As military leaders, he selected the &Sardar
+F2 &Abbas-Quli-i-Larijani, towards whom, since his recent failure, he was
+F2 showing more sympathy; then &Nasru'llah &Khan-i-Bandibi, another chieftain,
+F2 and &Mustafa &Khan from &Ashraf to whom he gave the command of the brave
+F2 &tufang-chis of that city and also the command of the &suritis. Other
+F2 lesser lords led the men of &Dudankih and &Bala-Rastaq as well as several
+F2 Turkish and Kurdish nomads who were not included in the bands of the great
+F2 chiefs. These nomads were entrusted with the special duty of watching
+F2 every move of the enemy. Past experience had convinced them that they
+F2 should be more vigilant in the future. Turks and Kurds were given
+F2 therefore the responsibility of following, night and day, the operations of
+F2 the enemy and to be ever on the alert in order to prevent possible
+F2 surprises." (Ibid., p. 181.)
+P391
&Mirza+F1 and seconded by the joint forces of &Sulayman &Khan-i-Afshar,
of &Abbas-Quli &Khan-i-Larijani, and of &Ja'far-Quli &Khan,
assisted by about forty other officers, encamped in the
neighbourhood of the fort, and set about constructing a series
of trenches and barricades in its immediate vicinity.+F2 On the
ninth day of the month of &Baha,+F3 the commanding officer
gave orders to those in charge of his artillery to open fire in
the direction of the besieged. While the bombardment was
in progress, &Quddus emerged from his room and walked to
the centre of the fort. His face was wreathed in smiles, and
his demeanour breathed forth the utmost tranquillity. As
he was pacing the floor, a cannon-ball fell suddenly before
him. "How utterly unaware," he calmly remarked, as he
rolled it with his foot, "are these boastful aggressors of the
power of God's avenging wrath! Have they forgotten that
a creature as insignificant as the gnat was capable of extinguishing
+F1 "&Mihdi-Quli &Mirza, however, wished to combine recent strategy with old
+F1 military technique and ordered to be brought from &Tihran two cannon and
+F1 two mortars with the necessary ammunition. He also enlisted the assistance
+F1 of a man from &Hirat who had discovered an explosive substance which could
+F1 project flames to a distance of seven hundred meters and set fire to
+F1 anything combustible within that radius. A trial test was made and it
+F1 proved satisfactory; the burning material was shot out into the fort, a
+F1 conflagration started immediately and all the dwellings or shelters whether
+F1 of wood, of reeds or of straw, which the &Babis had erected, either within
+F1 the enclosure or upon the walls, were reduced to ashes.
+F1 "While this destruction went on, the bombs and bullets shot from the
+F1 mortars seriously damaged a building hastily erected by men who were
+F1 neither architects nor engineers and had never anticipated an artillery
+F1 attack. In a very short time, the outer defences of the fortress were
+F1 dismantled; nothing was left of them but fallen girders, smoked and burning
+F1 timbers, scattered stones." (Ibid., pp. 181-182.)
+F2 "After taking these precautions, they dug holes and trenches for the use
+F2 of the &tufang-chis who were ordered to shoot down any &Babis who might
+F2 appear. They built large towers as high as the various levels of the
+F2 fortress or even higher and, through a continuous plunging fire, they
+F2 rendered the circulation of the &Babis within their fort extremely
+F2 dangerous. It was a decided advantage for the besiegers, but, in a few
+F2 days, the &Babi chiefs, taking advantage of the long nights, raised their
+F2 fortifications so that their height exceeded that of the attacking towers
+F2 of the enemy." (Ibid., p. 181.)
+F3 The ninth day after &Naw-Ruz.
+P392
the life of the all-powerful Nimrod? Have they not
heard that the roaring of the tempest was sufficient to destroy
the people of &Ad and &Thamud and to annihilate their forces?
Seek they to intimidate the heroes of God, in whose sight
the pomp of royalty is but an empty shadow, with such
contemptible evidences of their cruelty?" "You are," he
added, as he turned to his friends, "those same companions
of whom &Muhammad, the Apostle of God, has thus spoken:
`Oh, how I long to behold the countenance of my brethren;
my brethren who will appear in the end of the world! Blessed
are we, blessed are they; greater is their blessedness than
ours.' Beware lest you allow the encroachments of self and
desire to impair so glorious a station. Fear not the threats
of the wicked, neither be dismayed by the clamour of the
ungodly. Each one of you has his appointed hour, and
when that time is come, neither the assaults of your enemy
nor the endeavours of your friends will be able either to
retard or to advance that hour. If the powers of the earth
league themselves against you, they will be powerless, ere
that hour strikes, to lessen by one jot or tittle the span of
your life. Should you allow your hearts to be agitated for
but one moment by the booming of these guns which, with
increasing violence, will continue to shower their shot upon
this fort, you will have cast yourselves out of the stronghold
of Divine protection."
So powerful an appeal could not fail to breathe confidence
into the hearts of those who heard it. A few, however, whose
countenances betrayed vacillation and fear, were seen huddled
together in a sheltered corner of the fort, viewing with
envy and surprise the zeal that animated their companions.+F1
+F1 "Once indeed, some few of them did go out to try to obtain a little tea
+F1 and sugar for &Jinab-i-Quddus. The most notable of these was &Mulla &Sa'id
+F1 of &Zarkanad. Now he was a man so accomplished in science that when
+F1 certain learned men of the kindred of &Mulla &Muhammad-Taqi of &Nur
+F1 addressed to &Jinab-i-Quddus in writing certain questions touching the
+F1 science of divination and astrology, the latter said to &Mulla &Sa'id: `Do
+F1 you speedily write for them a brief and compendious reply that their
+F1 messenger be not kept waiting and a more detailed answer shall be written
+F1 subsequently.' So &Mulla &Sa'id though hurried by the presence of the
+F1 messenger and distracted by the turmoil of the siege rapidly penned a most
+F1 eloquent address wherein while replying to the questions asked he
+F1 introduced nearly a hundred well-authenticated traditions bearing on the
+F1 truth of the new Manifestation of the promised Proof besides several which
+F1 foreshadowed the halting of those who had believed in the Lord about
+F1 &Tabarsi and their martyrdom The learned men of &Nur were amazed beyond all
+F1 measure at his erudition and said: `Candour compels us to admit that such
+F1 a presentation of these matters is a great miracle, and that such erudition
+F1 and eloquence are far beyond the &Mulla &Sa'id whom we knew. Assuredly
+F1 this talent hath been bestowed on him from on high and he in turn hath made
+F1 it manifest to us.' Now &Mulla &Sa'id and his companions, while they were
+F1 without the castle fell into the hands of the royal troops and were by them
+F1 carried before the prince. The prince strove by every means to extract
+F1 from them some information about the state of the &Babi garrison their
+F1 numbers and the amount of their munitions; but do what he would, he could
+F1 gain nothing. So when he perceived &Mulla &Sa'id to be a man of talent and
+F1 understanding he said to him: `Repent, and I will release you and not
+F1 suffer you to be slain.' To this &Mulla &Sa'id replied `Never did anyone
+F1 repent of obedience to God's command; why then should I? Rather do you
+F1 repent who are acting contrary to His good pleasure, and more evilly than
+F1 anyone hath heretofore done.' And he spoke much more after the same
+F1 fashion. So at length they sent him to &Sari in chains and fetters and
+F1 there slew him under circumstances of the utmost cruelty along with his
+F1 companions, who appear to have been five in number." (The
+F1 "&Tarikh-i-Jadid," pp. 79-80.)
+P393
The army of Prince &Mihdi-Quli &Mirza continued for a
few days to fire in the direction of the fort. His men were
surprised to find that the booming of their guns had failed
to silence the voice of prayer and the acclamations of joy
which the besieged raised in answer to their threats. Instead
of the unconditional surrender which they expected, the call
of the &muadhdhin,+F1 the chanting of the verses of the &Qur'an,
and the chorus of gladsome voices intoning hymns of thanksgiving
and praise reached their ears without ceasing.
Exasperated by these evidences of unquenchable fervour
and impelled by a burning desire to extinguish the enthusiasm
which swelled within the breasts of his opponents, &Ja'far-quli
&Khan erected a tower, upon which he stationed his
cannon,+F2 and from that eminence directed his fire into the
heart of the fort. &Quddus immediately summoned &Mirza
&Muhammad-Baqir and instructed him to sally again and
inflict upon the "boastful newcomer" a humiliation no less
crushing than the one which &Abbas-Quli &Khan had suffered.
+F1 See Glossary.
+F2 "Thus the latter constructed four towers on the four sides of the castle,
+F2 and raised them so high that they were able to command the interior of the
+F2 fortress with their guns, and to make the garrison targets for their
+F2 bullets. Then the faithful, seeing this, began to dig subterranean
+F2 passages and to retreat thither. But the ground of &Mazindaran lies near
+F2 the water and is saturated with moisture, added to which rain fell
+F2 continually, increasing the damage, so that these poor sufferers dwelt
+F2 amidst mud and water till their garments rotted away with damp....
+F2 Whenever one of their comrades quaffed the draught of martyrdom before
+F2 their eyes, instead of grieving they rejoiced. Thus, for instance, on one
+F2 occasion bomb-shell fell on the roof of a hut, which caught fire. &Shaykh
+F2 &Salih of &Shiraz went to extinguish the fire. A bullet struck his head
+F2 and shattered his skull. Even as they were raising his corpse a second
+F2 bullet carried away the hand of &Aqa &Mirza &Muhammad &Ali, the son of
+F2 Siyyid &Ahmad who was the father of &Aqa Siyyid &Husayn, `the beloved.' So
+F2 too, was &Aqa Siyyid &Husayn `the beloved,' a child ten years of age slain
+F2 before his father's eyes and he fell rolling in mud and gore, with limbs
+F2 quivering like those of a half-killed bird." (The "&Tarikh-i-Jadid," pp.
+F2 81-3.)
+P394
"Let him know," he added, "that God's lion-hearted warriors,
when pressed and driven by hunger, are able to manifest
deeds of such heroism as no ordinary mortals can show.
Let him know that the greater their hunger, the more devastating
shall be the effects of their exasperation."
&Mirza &Muhammad-Baqir again ordered eighteen of his
companions to hurry to their steeds and follow him. The gates
of the fort were thrown open, and the cry of "&Ya &Sahibu'z-Zaman!"
--fiercer and more thrilling than ever--diffused
panic and consternation in the ranks of the enemy. &Ja'far-Quli
&Khan, with thirty of his men, fell before the sword of
their adversary, who rushed to the tower, captured the guns,
and hurled them to the ground. Thence they threw themselves
upon the barricade which had been erected, demolished
a number of them, and would, but for the approaching darkness,
have captured and destroyed the rest.
Triumphant and unhurt, they repaired to the fort, carrying
back with them a number of the stoutest and best-fed
stallions which had been left behind. A few days elapsed
during which there was no sign of a counter-attack.+F1 A
sudden explosion in one of the ammunition stores of the
enemy, which had caused the death of several artillery officers
and a number of their fellow-combatants, forced them for
one whole month to suspend their attacks upon the garrison.+F2
This lull enabled a number of the companions to emerge
occasionally from their stronghold and gather such grass as
they could find in the field as the only means wherewith to
+F1 "This state of affairs had lasted four months. The &Shah began to grow
+F1 impatient. The success of the &Babis aroused his anger which according to
+F1 the Persian historian he expressed thus: `We thought that our army would
+F1 go without hesitation through fire and water, that, fearless, it would
+F1 fight a lion or a whale, but we have sent it to fight a handful of weak and
+F1 defenseless men and it has achieved nothing! Do the notables of
+F1 &Mazindaran think that we approve of this delay? Is it their policy to
+F1 allow this conflagration to spread in order to magnify their importance in
+F1 case they later put an end to it? Very well, let them know that I shall
+F1 act as though &Allah had never created &Mazindaran and I shall exterminate
+F1 its inhabitants to the last man!" (A. L. M. Nicolas' "Siyyid &Ali-Muhammad
+F1 dit le &Bab," p. 322.)
+F2 "The siege had been going on for four months and had made no visible
+F2 progress. The old fortifications had been destroyed but, with indomitable
+F2 energy, the &Babis had built new ones and, night and day, they restored and
+F2 enlarged them. It was impossible to foresee the outcome of this situation,
+F2 the more so because, as I have already said, &Mazindaran was not the only
+F2 region in Persia where the devotees of the new Faith were giving evidence
+F2 of their zeal and their daring. The King and the prime minister, in their
+F2 anxiety, burst forth into abuse against their lieutenants. Not only did
+F2 they charge them with incompetence, in the most bitter terms, but they
+F2 threatened to extend to them the same treatment planned for the &Babis, if
+F2 a final settlement were not reached without delay. Thereupon, the command
+F2 was taken from &Mihdi-Quli &Mirza and given to the &Afshar &Sulayman &Khan,
+F2 a man of acknowledged firmness and of great influence, not only in his own
+F2 tribe, one of the noblest in Persia, but throughout the military circles
+F2 who knew him and held him in high esteem. He was given the most rigorous
+F2 orders." (Comte de Gobineau's "Les Religions et les Philosophies dans
+F2 l'Asie Centrale," pp. 183-184.)
+F2 ..."Those who remained firm had already consumed not only all
+F2 their food supply, but such grass as they could find in the enclosure and
+F2 the bark of all the trees. There remained only the leather of their belts
+F2 and the scabbards of their swords. They had to resort to the expedient
+F2 recommended by the Spanish ambassador to the soldiers of the league
+F2 besieged in Paris; they ground the bones of the dead and made flour with
+F2 the dust thereof. At last, desperate, they were reduced to perpetrate a
+F2 sort of profanation. The horse of &Mulla &Husayn had died of the wounds
+F2 suffered during that fatal night which witnessed the death of its master.
+F2 The &Babis had buried it out of regard for their holy leader and a little
+F2 of the deep veneration which all felt for him hovered over the grave of the
+F2 poor animal. They held council and, deploring the necessity for such a
+F2 discussion, they debated the question whether extreme distress could
+F2 justify them to disinter the sacred charger and eat the remains. With deep
+F2 sorrow, they agreed that the deed was justifiable. They cooked the remains
+F2 of the horse with the flour made from the bones of the dead, they ate this
+F2 strange mixture and took up their guns once more!" (Ibid., pp 186-187.)
+P395
allay their hunger. The flesh of horses, even the leather of
their saddles, had been consumed by these hard-pressed
companions. They boiled the grass and devoured it with
piteous avidity.+F1 As their strength declined, as they languished
exhausted within the walls of their fort, &Quddus
multiplied his visits to them, and endeavoured by his words
of cheer and of hope to lighten the load of their agony.
The month of &Jamadiyu'th-Thani+F2 had just begun when
the artillery of the enemy was heard again discharging its
showers of balls upon the fort. Simultaneously with the
booming of the cannons, a detachment of the army, headed
by a number of officers and consisting of several regiments of
infantry and cavalry, rushed to storm it. The sound of their
approach impelled &Quddus to summon promptly his valiant
lieutenant, &Mirza &Muhammad-Baqir, and to bid him emerge
with thirty-six of his companions and repulse their attack.
+F1 &Abdu'l-Baha refers, in the "Memorials of the Faithful" (pp. 16-17) to the
+F1 hardships and sufferings endured by the heroic defenders of the fort of
+F1 &Shaykh &Tabarsi He pays a glowing tribute to the constancy, the zeal and
+F1 courage of the besieged, mentioning in particular &Mulla
+F1 &Sadiq-i-Muqaddas. "For eighteen days," He says, "they remained without
+F1 food. They lived on the leather of their shoes. This too was soon
+F1 consumed, and they had nothing left but water. They drank a mouthful
+F1 every morning and lay famished and exhausted in their fort. When attacked,
+F1 however, they would instantly spring to their feet, and manifest in the
+F1 face of the enemy a magnificent courage and astonishing resistance....
+F1 Under such circumstances to maintain an unwavering faith and patience is
+F1 extremely difficult, and to endure such dire afflictions a rare
+F1 phenomenon."
+F2 April 24-May 23, 1849 A.D.
+P396
"Never since our occupation of this fort," he added, "have
we under any circumstances attempted to direct any offensive
against our opponents. Not until they unchained their
attack upon us did we arise to defend our lives. Had we
cherished the ambition of waging holy war against them,
had we harboured the least intention of achieving ascendancy
through the power of our arms over the unbelievers, we should
not, until this day, have remained besieged within these
walls. The force of our arms would have by now, as was the
case with the companions of &Muhammad in days past, convulsed
the nations of the earth and prepared them for the
acceptance of our Message. Such is not the way, however,
which we have chosen to tread. Ever since we repaired to
this fort, our sole, our unalterable purpose has been the
vindication, by our deeds and by our readiness to shed our
blood in the path of our Faith, of the exalted character of
our mission. The hour is fast approaching when we shall be
able to consummate this task."
&Mirza &Muhammad-Baqir once more leaped on horseback
and, with the thirty-six companions whom he had selected,
confronted and scattered the forces which had beset him.
He carried with him, as he re-entered the gate, the banner
which an alarmed enemy had abandoned as soon as the reverberating
cry of "&Ya &Sahibu'z-Zaman!" had been raised.
Five of his companions suffered martyrdom in the course
of that engagement, all of whom he bore to the fort and interred
in one tomb close to the resting place of their fallen
brethren.
Prince &Mihdi-Quli &Mirza, astounded by this further evidence
of the inexhaustible vitality of his opponents, took
counsel with the chiefs of his staff, urging them to devise such
means as would enable him to bring that costly enterprise
to a speedy end. For three days he deliberated with them,
and finally came to the conclusion that the most advisable
course to take would be to suspend all manner of hostilities
for a few days in the hope that the besieged, exhausted with
hunger and goaded by despair, would decide to emerge from
their retreat and submit to an unconditional surrender.
As the prince was waiting for the consummation of the
plan he had conceived, there arrived from &Tihran a messenger
+P397
bearing to him the &farman+F1 of his sovereign. This man was
a resident of the village of Kand, a place not far from the
capital. He succeeded in obtaining leave from the prince to
enter the fort and attempt to induce two of its occupants,
&Mulla &Mihdi and his brother &Mulla &Baqir-i-Kandi, to escape
from the imminent danger to which their lives were exposed.
As he approached its walls, he called the sentinels and asked
them to inform &Mulla &Mihdiy-Kandi that an acquaintance
of his desired to see him. &Mulla &Mihdi reported the matter
to &Quddus, who permitted him to meet his friend.
I have heard &Aqay-i-Kalim give the following account, as
related to him by that same messenger whom he met in
&Tihran: "`I saw,' the messenger informed me, `&Mulla &Mihdi
appear above the wall of the fort, his countenance revealing
an expression of stern resolve that baffled description. He
looked as fierce as a lion, his sword was girded on over a long
white shirt after the manner of the Arabs, and he had a white
kerchief around his head. "What is it that you seek?" he
impatiently enquired. "Say it quickly, for I fear that my
master will summon me and find me absent." The determination
that glowed in his eyes confused me. I was
dumbfounded at his looks and manner. The thought suddenly
flashed through my mind that I would awaken a dormant
sentiment in his heart. I reminded him of his infant
child, &Rahman, whom he had left behind in the village, in
his eagerness to enlist under the standard of &Mulla &Husayn.
In his great affection for the child, he had specially composed
a poem which he chanted as he rocked his cradle and lulled
him to sleep. "Your beloved &Rahman," I said, "longs for
the affection which you once lavished upon him. He is
alone and forsaken, and yearns to see you." "Tell him from
me," was the father's instant reply, "that the love of the
true &Rahman,+F2 a love that transcends all earthly affections,
has so filled my heart that it has left no place for any other
it love besides His." The poignancy with which he uttered
these words brought tears to my eyes. "Accursed," I indignantly
exclaimed, "be those who consider you and your
fellow-disciples as having strayed from the path of God!"
+F1 See Glossary.
+F2 Reference to God, the word &Rahman meaning "merciful."
+P398
"What," I asked him, "if I venture to enter the fort and join
you?" "If your motive be to seek and find the Truth,"
he calmly replied, "I will gladly show you the way. And if
you seek to visit me as an old and lifelong friend, I will accord
you the welcome of which the Prophet of God has spoken:
`Welcome your guests though they be of the infidels.' I will,
faithful to that injunction, offer you the boiled grass and the
churned bones which serve as my meat, the best I can procure
for you. But if your intention be to harm me, I warn you
that I will defend myself and will hurl you from the heights
of these walls to the ground." His unswerving obstinacy
convinced me of the futility of my efforts. I could feel that
he was fired with such enthusiasm that, were the divines of
the realm to assemble and endeavour to dissuade him from
the course he had chosen to pursue, he would, alone and
unaided, baffle their efforts. Neither, was I convinced, could
all the potentates of the earth succeed in luring him away
from the Beloved of his heart's desire. "May the cup,"
I was moved to say, "which your lips have tasted, bring you
all the blessings you seek." "The prince," I added, "has
vowed that whoever steps out of this fort will be secure from
danger, that he will even receive a safe passage from him,
as well as whatever expenses he may require for the journey
to his home." He promised to convey the prince's message
to his fellow-companions. "Is there anything further you
wish to tell me?" he added. "I am impatient to join my
master." "May God," I replied, "assist you in accomplishing
your purpose." "He has indeed assisted me!" he burst forth
in exultation. "How else could I have been delivered from
the darkness of my prison-home in Kand? How could I
have reached this exalted stronghold?" No sooner had he
uttered these words than, turning his face away from me, he
vanished from my sight.'"
As soon as he had joined his companions, &Mulla &Mihdi
conveyed the prince's message to them. On the afternoon
of that same day, Siyyid &Mirza &Husayn-i-Mutavalli, accompanied
by his servant, left the fort and went directly to
join the prince in his camp. The next day, &Rasul-i-Bahnimiri
and a few other of his companions, unable to resist the
ravages of famine, and encouraged by the explicit assurances
+P399
or the prince, sadly and reluctantly separated themselves
from their friends. No sooner had they stepped out of the
fort than they were all instantly slain at the order of &Abbas-Quli
&Khan-i-Larijani.
During the few days that elapsed after that incident, the
enemy, still encamped in the neighbourhood of the fort,
refrained from any act of hostility towards &Quddus and his
companions. On Wednesday morning, the sixteenth of
&Jamadiyu'th-Thani,+F1 an emissary of the prince arrived at
the fort and requested that two representatives be delegated
by the besieged to conduct confidential negotiations with
them in the hope of arriving at a peaceful settlement of the
issues outstanding between them.+F2
Accordingly, &Quddus instructed &Mulla &Yusuf-i-Ardibili
and Siyyid &Riday-i-Khurasani to act as his representatives,
and bade them inform the prince of his readiness to accede
to his wish. &Mihdi-Quli &Mirza courteously received them,
and invited them to partake of the tea which he had prepared.
"We should," they said, as they declined his offer, "feel it
to be an act of disloyalty on our part were we to partake of
either meat or drink whilst our beloved leader languishes
worn and famished in the fort." "The hostilities between
us," the prince remarked, "have been unduly prolonged.
We, on both sides, have fought long and suffered grievously.
It is my fervent wish to achieve an amicable settlement of
our differences." He took hold of a copy of the &Qur'an that
lay beside him, and wrote, with his own hand, in confirmation
of his statement, the following words on the margin of the
opening &Surih: "I swear by this most holy Book, by the
righteousness of God who has revealed it, and the Mission
of Him who was inspired with its verses, that I cherish no
other purpose than to promote peace and friendliness between
us. Come forth from your stronghold and rest assured that
no hand will be stretched forth against you. You yourself
+F1 May 9, 1849 A.D.
+F2 "This stark and desperate bravery, this unquenchable enthusiasm gave grave
+F2 concern to the leaders of the imperial army. Despairing to break through
+F2 the fortification after repeated defeats, they thought of resorting to
+F2 shrewdness. The Prince was naturally shrewd and &Sulayman &Khan-i-Afshar,
+F2 recently sent by the &Shah, was urging such a method, fearful that longer
+F2 delays might endanger his prestige and his life." (A. L. M. Nicolas'
+F2 "Siyyid &Ali-Muhammad dit le &Bab," p. 325.)
+P400
and your companions, I solemnly declare, are under the
sheltering protection of the Almighty, of &Muhammad,
His Prophet, and of &Nasiri'd-Din &Shah, our sovereign. I pledge
my honour that no man, either in this army or in this neighbourhood,
will ever attempt to assail you. The malediction
of God, the omnipotent Avenger, rest upon me if in my
heart I cherish any other desire than that which I have
stated.
He affixed his seal to his statement and, delivering the
&Qur'an into the hands of &Mulla &Yusuf, asked him to convey
his greetings to his leader and to present him this formal and
written assurance. "I will," he added, "in pursuance of my
declaration, despatch to the gate of the fort, this very afternoon,
a number of horses, which I trust he and his leading
companions will accept and mount, in order to ride to the
neighbourhood of this camp, where a special tent will have
been pitched for their reception. I would request them to
be our guests until such time as I shall be able to arrange for
their return, at my expense, to their homes."
&Quddus received the &Qur'an from the hand of his messenger,
kissed it reverently, and said: "O our Lord, decide
between us and between our people with truth; for the best
to decide art Thou."+F1 Immediately after, he bade the rest
of his companions prepare themselves to leave the fort.
"By our response to their invitation," he told them, "we shall
enable them to demonstrate the sincerity of their intentions."
As the hour of their departure approached, &Quddus attired
his head with the green turban which the &Bab had sent to him
at the time He sent the one that &Mulla &Husayn wore on the
day of his martyrdom. At the gate of the fort, they mounted
the horses which had been placed at their disposal, &Quddus
mounting the favourite steed of the prince which the latter
had sent for his use. His chief companions, among whom
were a number of siyyids and learned divines, rode behind
him, and were followed by the rest, who marched on foot,
carrying with them all that was left of their arms and belongings.
As the company, who were two hundred and two
in number, reached the tent which the prince had ordered
to be pitched for &Quddus in the vicinity of the public bath
+F1 &Qur'an, 7:88.
+P401
of the village of &Dizva, overlooking the camp of the enemy,
they alighted and proceeded to occupy their lodgings in the
neighbourhood of that tent.
Soon after their arrival, &Quddus emerged from his tent
and, gathering together his companions, addressed them in
these words: "You should show forth exemplary renunciation,
for such behaviour on your part will exalt our Cause and
redound to its glory. Anything short of complete detachment
will but serve to tarnish the purity of its name and to obscure
its splendour. Pray the Almighty to grant that even to your
last hour He may graciously assist you to contribute your
share to the exaltation of His Faith."
A few hours after sunset, they were served with dinner
brought from the camp of the prince. The food that was
offered them in separate trays, each of which was assigned
to a group of thirty companions, was poor and scanty. "Nine
of us," those who were with &Quddus subsequently related,
"were summoned by our leader to partake of the dinner which
had been served in his tent. As he refused to taste it, we too,
following his example, refrained from eating. The attendants
who waited upon us were delighted to partake of the dishes
which we had refused to touch, and devoured their contents
with appreciation and avidity." A few of the companions
+P402
who were dining outside the tent were heard remonstrating
with the attendants, pleading that they were willing to buy
from them, at however exorbitant a price, the bread which
they needed. &Quddus strongly disapproved of their conduct
and rebuked them for the request they had made. But for
the intercession of &Mirza &Muhammad-Baqir, he would have
severely punished them for having so completely disregarded
his earnest exhortations.
At daybreak a messenger arrived, summoning &Mirza
&Muhammad-Baqir to the presence of the prince. With the
consent of &Quddus, he responded to that invitation, and returned
an hour later, informing his chief that the prince
had, in the presence of &Sulayman &Khan-i-Afshar, reiterated
the assurances he had given, and had treated him with great
consideration and kindness. "`My oath,' he assured me,"
&Mirza &Muhammad-Baqir explained, "`is irrevocable and
sacred.' He cited the case of &Ja'far-Quli &Khan, who, notwithstanding
his shameless massacre of thousands of soldiers
of the imperial army, in the course of the insurrection fomented
by the &Salar, was pardoned by his sovereign and promptly
invested with fresh honours by &Muhammad &Shah. To-morrow
the prince intends to accompany you in the morning to the
public bath, from whence he will proceed to your tent, after
which he will provide the horses required to convey the entire
company to Sang-Sar, from where they will disperse, some
returning to their homes in &Iraq, and others proceeding to
&Khurasan. At the request of &Sulayman &Khan, who urged
that the presence of such a large gathering at such a fortified
centre as Sang-Sar would be fraught with risk, the prince
decided that the party should disperse, instead, at &Firuz-Kuh.
I am of opinion that what his tongue professes, his heart
does not believe at all." &Quddus, who shared his view, bade
his companions disperse that very night, and stated that
he himself would soon proceed to &Barfurush. They hastened
to implore him not to separate himself from them, and begged
to be allowed to continue to enjoy the blessings of his companionship.
He counselled them to be calm and patient,
and assured them that, whatever afflictions the future might
yet reveal, they would meet again. "Weep not," were his
parting words; "the reunion which will follow this separation
+P403
will be such as shall eternally endure. We have committed
our Cause to the care of God; whatever be His will and pleasure,
the same we joyously accept."
The prince failed to redeem his promise. Instead of joining
&Quddus in his tent, he called him, with several of his
companions, to his headquarters, and informed him, as
soon as they reached the tent of the &Farrash-Bashi,+F1 that he
himself would summon him at noon to his presence. Shortly
after, a number of the prince's attendants went and told the
rest of the companions that &Quddus permitted them to join
him at the army's headquarters. Several of them were deceived
by this report, were made captives, and were eventually
sold as slaves. These unfortunate victims constitute
the remnant of the companions of the fort of &Shaykh &Tabarsi,
who survived that heroic struggle and were spared to transmit
to their countrymen the woeful tale of their sufferings and
trials.
Soon after, the prince's attendants brought pressure to
bear upon &Mulla &Yusuf to inform the remainder of his companions
of the desire of &Quddus that they immediately disarm.
"What is it that you will tell them exactly?" they
asked him, as he was being conducted to a place at some
distance from the army's headquarters. "I will," was the
bold reply, "warn them that whatever be henceforth the
nature of the message you choose to deliver to them on behalf
of their leader, that message is naught but downright
falsehood." These words had hardly escaped his lips when
he was mercilessly put to death.
From this savage act they turned their attention to the
fort, plundered it of its contents, and proceeded to bombard
and demolish it completely.+F2 They then immediately encompassed
the remaining companions and opened fire upon
them. Any who escaped the bullets were killed by the
swords of the officers and the spears of their men.+F3 In the
+F1 See Glossary.
+F2 "All the fortifications constructed by the &Babis were razed to the
+F2 ground and even the ground was leveled to remove any evidences of the
+F2 heroic defense of those who had died for their Faith. They imagined that
+F2 this would silence history." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit
+F2 le &Bab," p. 327.)
+F3 "They formed them in a line and made sport of cutting open their
+F3 stomachs. This amused them the more because, from the perforated
+F3 intestines, issued grass still undigested, striking evidence of the
+F3 sufferings they had endured and also of the faith that had sustained them.
+F3 Some, very few, succeeded in escaping into the forest." (Ibid.)
+P404
very throes of death, these unconquerable heroes were still
heard to utter the words, "Holy, holy, O Lord our God, Lord
of the angels and the spirit," words which in moments of
exultation had fallen from their lips, and which they now
repeated with undiminished fervour at this crowning hour
of their lives.
As soon as these atrocities hath been perpetrated, the prince
ordered those who had been retained as captives to be ushered,
one after another, into his presence. Those among them
who were men of recognised standing, such as the father of
&Badi',+F1 &Mulla &Mirza &Muhammad-i-Furughi, and &Haji &Nasir-i-Qazvini,+F2
he charged his attendants to conduct to &Tihran and
obtain in return for their deliverance a ransom from each
one of them in direct proportion to their capacity and wealth.
As to the rest, he gave orders to his executioners that they
be immediately put to death. A few were cut to pieces with
the sword,+F3 others were torn asunder, a number were bound
to trees and riddled with bullets, and still others were blown
+F1 &Haji &Abdu'l-Majid-i-Nishaburi, who was eventually martyred in &Khurasan.
+F2 "It was then, says &Mirza &Jani, that &Islam gave a shameful exhibition
+F2 to the world. The victors, if they can be so called, wished to enjoy the
+F2 intoxication of their triumph. They bound in chains &Quddus, &Mirza
+F2 &Muhammad-Hasan &Khan, brother of the &Babu'l-Bab, &Akhund &Mulla
+F2 &Muhammad-Sadiq-i-Khurasani, &Mirza &Muhammad &Sadiq-i-Khurasani, &Haji
+F2 &Mirza &Hasan &Khurasani, &Shaykh &Ni'matu'llah-i-Amuli, &Haji
+F2 &Nasir-i-Qazvini, &Mulla &Yusuf-i-Ardibili, &Aqa Siyyid
+F2 &Abdu'l-'Aim-i-Khu'i and several others. These they placed at the center
+F2 of the parade which started out at the sound of the trumpets, and, every
+F2 time they went through an inhabited section, they struck them." (A. L. M.
+F2 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 327-328.)
+F2 "The cruelty went further still. If a few escaped death, having been
+F2 sold into slavery, others were tortured until they died. Those who found
+F2 kindly masters were &Akhund &Mulla &Muhammad-Sadiq-i-Khurasani, &Mulla
+F2 &Muhammad-i-Mahvalatiy-i-Dugh-Abadi, &Aqa Siyyid &Azim-i-Khu'i, &Haji
+F2 &Nasir-i-Qazvini, &Haji &Abdu'l-Majid-i-Nishaburi and &Mirza
+F2 &Husayn-i-Matavalliy-i-Qumi. Four &Babis suffered martyrdom at
+F2 &Barfurush, two were sent to &Amul; one of these was &Mulla
+F2 &Ni'matu'llah-i-Amuli, the other &Mirza
+F2 &Muhammad-Baqir-i-Khurasaniy-i-Qa'ini, cousin of our &Babi author.
+F2 "&Qa'ini lived previously at &Mashhad, on the avenue called
+F2 &Khiyaban-Bala, and his house, which had been named `&Babiyyih,' was the
+F2 rendezvous of the secretaries as well as the home for the co-religionists
+F2 journeying through. It is there that &Quddus and the &Babu'l-Bab sojourned
+F2 on their way to &Khurasan. Besides his religious knowledge, &Qa'ini was
+F2 very skillful with his hands and it was he who designed the fortifications
+F2 of &Shaykh-Tabarsi." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F2 &Bab," p. 329.)
+F3 "As to the other prisoners they were made to lie down on the ground and
+F3 the executioners cut open their stomachs. It was noticed that several of
+F3 these unfortunates had raw grass in their intestines. This massacre
+F3 completed, they found that there was still more to be done and they
+F3 assassinated the fugitives who had already been pardoned. There were women
+F3 and children and even fifty were not spared and their throats were cut. It
+F3 was indeed a full day with much killing and no risk!" (Comte de Gobineau's
+F3 "Les Religions et les Philosophies dans l'Asie Centrale," p. 189.)
+F3 "On his arrival at &Amul, &Mulla &Ni'matu'llah was tortured with ruthless
+F3 ferocity. Apparently, this scene threw &Qa'ini into a fit of rage. In any
+F3 case, when the executioner approached, &Qa'ini, breaking his bonds, jumped
+F3 upon him, snatched his sword and struck him with such violence that his
+F3 head rolled about fifteen feet away. The crowd rushed upon him but,
+F3 terrible in his strength, he mowed down all those who came within his reach
+F3 and they had finally to shoot him with a rifle in order to subdue him.
+F3 After his death, they found in his pocket a piece of roasted horse flesh
+F3 proof of the misery that he had endured for his faith !" (Ibid., pp.
+F3 329-330.)
+P405
from the mouths of cannons and consigned to the flames.+F1
This terrible butchery had hardly been concluded when
three of the companions of &Quddus, who were residents of Sang-Sar,
were ushered into the presence of the prince. One of them
was Siyyid &Ahmad, whose father, &Mir &Muhammad-'Ali, a
devoted admirer of &Shaykh &Ahmad-i-Ahsa'i, had been a man
of great learning and distinguished merit. He, accompanied
by this same Siyyid &Ahmad and his brother, &Mir &Abu'l-Qasim,
who met his death the very night on which &Mulla
&Husayn was slain, had departed for &Karbila in the year preceding
the declaration of the &Bab, with the intention of introducing
his two sons to Siyyid &Kazim. Ere his arrival,
the siyyid had departed this life. He immediately determined
to leave for Najaf. While in that city, the Prophet &Muhammad
one night appeared to him in a dream, bidding the
&Imam &Ali, the Commander of the Faithful, announce to
him that after his death both his sons, Siyyid &Ahmad and
&Mir &Abu'l-Qasim, would attain the presence of the promised
&Qa'im and would each suffer martyrdom in His path. As
soon as he awoke, he called for his son Siyyid &Ahmad and
acquainted him with his will and last wishes. On the seventh
day after that dream he died.
In Sang-Sar two other persons, &Karbila'i &Ali and &Karbila'i
&Abu-Muhammad, both known for their piety and spiritual
insight, strove to prepare the people for the acceptance of
+F1 "The whole world marvelled at the manner of their sacrifice.... The mind
+F1 is bewildered at their deeds and the soul marvelleth at their fortitude
+F1 and bodily endurance.... These holy lights have for eighteen years,
+F1 heroically endured the showers of afflictions which, from every side have
+F1 rained upon them With what love, what devotion, what exultation and holy
+F1 rapture they sacrificed their lives in the path of the All-Glorious! To
+F1 the truth of this all witness. And yet how can they belittle this
+F1 Revelation? Hath any age witnessed such momentous happenings? If these
+F1 companions be not the true strivers after God, who else could be called by
+F1 this name? Have these companions been seekers after power or glory? Have
+F1 they ever yearned for riches? Have they cherished any desire except the
+F1 good pleasure of God? If these companions with all their marvellous
+F1 testimonies and wondrous works be false who then is worthy to claim for
+F1 himself the truth? By God! their very deeds are a sufficient testimony,
+F1 and an irrefutable proof unto all the peoples of the earth, were men to
+F1 ponder in their hearts the mysteries of Divine Revelation. `And they who
+F1 act unjustly shall soon know what a lot awaiteth them!'" (The
+F1 "&Kitab-i-Iqan," pp. 189-91.)
+P406
the promised Revelation, the advent of which they felt was
fast approaching. In the year 1264 A.H.+F1 they publicly announced
that in that very year a man named Siyyid &Ali
would, preceded by a Black Standard and accompanied by
a number of his chosen companions, set forth from &Khurasan
and proceed to &Mazindaran. They urged every loyal adherent
of &Islam to arise and lend him every possible assistance.
"The standard which he will hoist," they declared, "will be
none other than the standard of the promised &Qa'im; he
who will unfurl it, none other than His lieutenant and chief
promoter of His Cause. Whoso follows him will be saved,
and he who turns away will be among the fallen." &Karbila'i
&Abu-Muhammad urged his two sons, &Abu'l-Qasim and &Muhammad-'Ali,
to arise for the triumph of the new Revelation
and to sacrifice every material consideration for the attainment
of that end. Both &Karbila'i &Abu-Muhammad and
&Karbila'i &Ali died in the spring of that same year.
These two sons of &Karbila'i &Abu-Muhammad were the
two companions who had been ushered, together with Siyyid
&Ahmad, into the presence of the prince. &Mulla
&Zaynu'l-'Abidin-i-Shahmirzadi, one of the trusted and learned counsellors
of the government, acquainted the prince with their
story and related the experiences and activities of their
respective fathers. "For what reason," Siyyid &Ahmad was
asked, "have you chosen to tread a path that has involved
you and your kinsmen in such circumstances of wretchedness
and disgrace? Could you not have been satisfied with the
vast number of erudite and illustrious divines who are to be
found in this land and in &Iraq?" "My faith in this Cause,"
he fearlessly retorted, "is born not of idle imitation. I have
dispassionately enquired into its precepts, and am convinced
of its truth. When in Najaf, I ventured to request the preeminent
mujtahid of that city, &Shaykh &Muhammad-Hasan-i-Najafi,
to expound for me certain truths connected with the
secondary principles underlying the teachings of &Islam. He
refused to accede to my request. I reiterated my appeal,
whereupon he angrily rebuked me and persisted in his refusal.
How can I, in the light of such experience, be expected
to seek enlightenment on the abstruse articles of the Faith
+F1 1847-8 A.D.
+P407
of &Islam from a divine, however illustrious, who refuses to
answer my question on such simple and ordinary matters
and who expresses his indignation at my having put such
questions to him?" "What is your belief concerning &Haji
&Muhammad-'Ali?" asked the prince. "We believe," he
replied, "&Mulla &Husayn to have been the bearer of the standard
of which &Muhammad has spoken: `Should your eyes behold
the Black Standards proceeding from &Khurasan, hasten
ye towards them, even though ye should have to crawl over
the snow.' For this reason we have renounced the world and
have flocked to his standard, a standard which is but a symbol
of our Faith. If you wish to bestow upon me a favour, bid
your executioner put an end to me and enable me to be
gathered to the company of my immortal companions. For
the world and all its charms have ceased to allure me. I
long to depart this life and return to my God." The prince,
who was reluctant to take the life of a siyyid, refused to order
his execution. His two companions, however, were immediately
put to death. He, with his brother Siyyid &Abu-Talib,
was delivered into the hands of &Mulla &Zaynu'l-'Abidin, who
was instructed to conduct them to Sang-Sar.
Meanwhile &Mirza &Muhammad-Taqi, accompanied by
seven of the &ulamas of &Sari, set out from that town to share
in the meritorious act of inflicting the punishment of death
upon the companions of &Quddus. When they found that
they had already been put to death, &Mirza &Muhammad-Taqi
urged the prince to reconsider his decision and to order
the immediate execution of Siyyid &Ahmad, pleading that his
arrival at &Sari would be the signal for fresh disturbances as
grave as those which had already afflicted them. The prince
eventually yielded, on the express condition that he be regarded
as his guest until his own arrival at &Sari, at which time
he would take whatever measures were required to prevent
him from disturbing the peace of the neighbourhood.
No sooner had &Mirza &Muhammad-Taqi taken the direction
of &Sari than he proceeded to vilify Siyyid &Ahmad and
his father. "Why ill-treat a guest," his captive pleaded,
"whom the prince has committed to your charge? Why
ignore the Prophet's injunction, `Honour thy guest though
he be an infidel'?" Roused to a burst of fury, &Mirza &Muhammad-Taqi,
+P408
together with his seven companions, drew
their swords and cut his body to pieces. With his last breath
Siyyid &Ahmad was heard invoking the aid of the &Sahibu'z-Zaman.
As to his brother Siyyid &Abu-Talib, he was safely
conducted to Sang-Sar by &Mulla &Zaynu'l-'Abidin, and to
this day resides with his brother Siyyid &Muhammad-Rida
in &Mazindaran. Both are engaged in the service of the
Cause and are accounted among its active supporters.
As soon as his work was completed, the prince, accompanied
by &Quddus, returned to &Barfurush. They arrived on
Friday afternoon, the eighteenth of &Jamadiyu'th-Thani.+F1
The &Sa'idu'l-'Ulama', together with all the &ulamas of the
town, came out to welcome the prince and to extend their
congratulations on his triumphal return. The whole town
was beflagged to celebrate the victory, and the bonfires which
blazed at night witnessed to the joy with which a grateful
population greeted the return of the prince. Three days of
festivities elapsed during which he gave no indication as to
his intention regarding the fate of &Quddus. He vacillated
in his policy, and was extremely reluctant to ill-treat his
captive. He at first refused to allow the people to gratify
their feelings of unrelenting hatred, and was able to restrain
their fury. He had originally intended to conduct him to
&Tihran and, by delivering him into the hands of his sovereign,
to relieve himself of the responsibility which weighed upon
him.
The &Sa'idu'l-'Ulama''s unquenchable hostility, however,
interfered with the execution of this plan. The hatred with
which &Quddus and his Cause inspired him blazed into furious
rage as he witnessed the increasing evidences of the prince's
inclination to allow so formidable an opponent to slip from
his grasp. Day and night he remonstrated with him and,
with every cunning that his resourceful brain could devise,
sought to dissuade him from pursuing a policy which he
thought to be at once disastrous and cowardly. In the fury
of his despair, he appealed to the mob and sought, by inflaming
their passions, to awaken the basest sentiments of
revenge in their hearts. The whole of &Barfurush had been
aroused by the persistency of his call. His diabolical skill
+F1 May 11, 1849 A.D.
+P409
soon won him the sympathy and support of the masses. "I
have vowed," he imperiously protested, "to deny myself
both food and sleep until such time as I am able to end the
life of &Haji &Muhammad-'Ali with my own hands!" The
threats of an agitated multitude reinforced his plea and succeeded
in arousing the apprehensions of the prince. Fearing
that his own life might be endangered, he summoned to his
presence the leading &ulamas of &Barfurush for the purpose of
consulting as to the measures that should be taken to allay
the tumult of popular excitement. All those who had been
invited responded with the exception of &Mulla &Muhammad-i-Hamzih,
who pleaded to be excused from attending that
meeting. He had previously, on several occasions, endeavoured,
during the siege of the fort, to persuade the people to
refrain from violence. To him &Quddus, a few days before
his abandonment of the fort, had committed, through one
of his trusted companions of &Mazindaran, a locked saddlebag
containing the text of his own interpretation of the &Sad of
&Samad as well as all his other writings and papers that he
had in his possession, the fate of which remains unknown
until the present day.
No sooner had the &ulamas assembled than the prince
gave orders for &Quddus to be brought into their presence.
Since the day of his abandoning the fort, &Quddus, who had
been delivered into the custody of the &Farrash-Bashi, had
not been summoned to his presence. As soon as he arrived,
the prince arose and invited him to be seated by his side.
Turning to the &Sa'idu'l-'Ulama', he urged that his conversations
with him be dispassionately and conscientiously conducted.
"Your discussions," he asserted, "must revolve
around, and be based upon, the verses of the &Qur'an and the
traditions of &Muhammad, by which means alone you can
demonstrate the truth or falsity of your contentions." "For
what reason," the &Sa'idu'l-'Ulama' impertinently enquired,
"have you, by choosing to place a green turban upon your
head, arrogated to yourself a right which only he who is a
true descendant of the Prophet can claim? Do you not know
that whoso defies this sacred tradition is accursed of God?"
"Was Siyyid &Murtada," &Quddus calmly replied, "whom all
the recognised &ulamas praise and esteem, a descendant of
+P410
the Prophet through his father or his mother?" One of those
present at that gathering instantly declared the mother alone
to have been a siyyid. "Why, then, object to me," retorted
&Quddus, "since my mother was always recognised by the
inhabitants of this town as a lineal descendant of the &Imam
&Hasan? Was she not, because of her descent, honoured, nay
venerated, by every one of you?"
No one dared to contradict him. The &Sa'idu'l-'Ulama'
burst forth into a fit of indignation and despair. Angrily
he flung his turban to the ground and arose to leave the
meeting. "This man," he thundered, ere he departed, "has
succeeded in proving to you that he is a descendent of the
&Imam &Hasan. He will, ere long, justify his claim to be
the mouthpiece of God and the revealer of His will!" The prince
was moved to make this declaration: "I wash my hands of
all responsibility for any harm that may befall this man.
You are free to do what you like with him. You will yourselves
be answerable to God on the Day of Judgment." Immediately
after he had spoken these words, he called for his
horse and, accompanied by his attendants, departed for
&Sari. Intimidated by the imprecations of the &ulamas and
forgetful of his oath, he abjectly surrendered &Quddus to the
hands of an unrelenting foe, those ravening wolves who
panted for the moment when they could pounce, with uncontrolled
violence, upon their prey, and let loose on him the
fiercest passions of revenge and hate.
No sooner had the prince freed them from the restraints
which he had exercised than the &ulamas and the people of
&Barfurush, acting under orders from the &Sa'idu'l-'Ulama',+F1
arose to perpetrate upon the body of their victim acts of such
atrocious cruelty as no pen can describe. By the testimony
of &Baha'u'llah, that heroic youth, who was still on the threshold
of his life, was subjected to such tortures and suffered
+F1 "The &Babis call attention to the fact that shortly afterwards a strange
+F1 disease afflicted &Sa'idu'l-'Ulama'. In spite of the furs which he wore,
+F1 in spite of the fire which burned constantly in his room, he shivered with
+F1 cold yet, at the same time, his fever was so high, that nothing could
+F1 quench his intolerable thirst. He died, and his house, which was very
+F1 beautiful, was abandoned and finally crumbled into ruins. Little by
+F1 little, the practice grew of dumping refuse on the site where it had once
+F1 so proudly stood. This so impressed the &Mazindaranis that when they
+F1 quarrel among themselves, the final insult frequently is, `May thy house
+F1 meet the same fate as the house of &Sa'idu'l-'Ulama!'" (A. L. M. Nicolas'
+F1 "Siyyid &Ali-Muhammad dit le &Bab," p. 330.)
+P411
such a death as even Jesus had not faced in the hour of His
greatest agony. The absence of any restraint on the part
of the government authorities, the ingenious barbarity which
the torture-mongers of &Barfurush so ably displayed, the fierce
fanaticism which glowed in the breasts of its &shi'ah inhabitants,
the moral support accorded to them by the dignitaries of
Church and State in the capital--above all, the acts of
heroism which their victim and his companions had accomplished
and which had served to heighten their exasperation,
all combined to nerve the hand of the assailants and to add
to the diabolical ferocity which characterised his martyrdom.
Such were its circumstances that the &Bab, who was then
confined in the castle of &Chihriq, was unable for a period of
six months either to write or to dictate. The deep grief which
he felt had stilled the voice of revelation and silenced His
pen. How deeply He mourned His loss! What cries of
anguish He must have uttered as the tale of the siege, the
untold sufferings, the shameless betrayal, and the wholesale
massacre of the companions of &Shaykh &Tabarsi reached His
ears and was unfolded before His eyes! What pangs of
sorrow He must have felt when He learned of the shameful
treatment which His beloved &Quddus had undergone in his
hour of martyrdom at the hands of the people of &Barfurush;
how he was stripped of his clothes; how the turban which
He had bestowed upon him had been befouled; how, barefooted,
bareheaded, and loaded with chains, he was paraded
through the streets, followed and scorned by the entire
population of the town; how he was execrated and spat upon
by the howling mob; how he was assailed with the knives and
axes of the scum of its female inhabitants; how his body was
pierced and mutilated, and how eventually it was delivered
to the flames!
Amidst his torments, &Quddus was heard whispering forgiveness
to his foes. "Forgive, O my God," he cried, "the
trespasses of this people. Deal with them in Thy mercy, for
they know not what we already have discovered and cherish.
I have striven to show them the path that leads to their salvation;
behold how they have risen to overwhelm and kill
me! Show them, O God, the way of Truth, and turn their
ignorance into faith." In his hour of agony, the &Siyyid-i-Qumi,
+P412
who had so treacherously deserted the fort, was seen
passing by his side. Observing his helplessness, he smote
him in the face. "You claimed," he cried in haughty scorn,
"that your voice was the voice of God. If you speak the
truth, burst your bonds asunder and free yourself from the
hands of your enemies." &Quddus looked steadfastly into his
+P413
face, sighed deeply, and said: "May God requite you for
your deed, inasmuch as you have helped to add to the measure
of my afflictions." Approaching the &Sabzih-Maydan, he
raised his voice and said: "Would that my mother were with
me, and could see with her own eyes the splendour of my
nuptials!" He had scarcely spoken these words when the
enraged multitude fell upon him and, tearing his body to
pieces, threw the scattered members into the fire which they
had kindled far that purpose. In the middle of the night,
what still remained of the fragments of that burned and
mutilated body was gathered by the hand of a devoted friend+F1
and interred in a place not far distant from the scene of his
martyrdom.+F2
It would be appropriate at this juncture to place on record
the names of those martyrs who participated in the defence
of the fort of &Shaykh &Tabarsi, in the hope that generations
yet to come may recall with pride and gratitude the names,
no less than the deeds, of those pioneers who, by their life
and death, have so greatly enriched the annals of God's
immortal Faith. Such names as I have been able to collect
from various sources, and for which I am particularly indebted
+F1 "At all events it appears that after the martyrdom of &Jinab-i-Quddus a
+F1 pious divine &Haji &Muhammad-'Aliy-i-Hamzih by name, whose skill in
+F1 exegesis and spiritual gifts was recognised by all, secretly sent several
+F1 persons to bury the mutilated remains in the ruined college already
+F1 mentioned. And he, far from approving the &Sa'idu'l-'Ulama''s conduct,
+F1 used to curse and revile him, and never himself pronounced sentence of
+F1 death against any &Babi, but, on the contrary used to obtain decent burial
+F1 for those slain by the &Sa'idu'l-'Ulama'. And when men questioned him
+F1 concerning the garrison of the castle, he would reply: `I do not condemn
+F1 them or speak evil of them.' For this reason half of &Barfurush remained
+F1 neutral, for at first he used to forbid men to traduce or molest the
+F1 &Babis, though later when the trouble waxed great, he deemed it prudent to
+F1 be silent and shut himself up in his house. Now his austerity of life,
+F1 piety, learning, and virtue were as well known to the people of &Mazindaran
+F1 as were the irreligion immorality and worldliness of the
+F1 &Sa'idu'l-'Ulama'." (The "&Tarikh-i-Jadid," p. 92.)
+F2 "He who knew &Quddus and who made the pilgrimage with him is the one upon
+F2 whom `eight unities' have passed and God honored him among His angels in
+F2 the heavens, because of the way in which he had withdrawn himself from all
+F2 and because he was without blame in the sight of God." ("Le &Bayan
+F2 Persan," vol. 2, p. 164.) "Yet more wonderful than the events above
+F2 described is the account of them given by &Abbas-Quli &Khan, with many
+F2 expressions of admiration to Prince &Ahmad &Mirza. The late &Haji
+F2 &Mirza &Jani writes: `About two years after the disaster of &Shaykh
+F2 &Tabarsi, I heard one, who, though not a believer, was honest, truthful,
+F2 and worthy of credit, relate as follows: "We were sitting together when
+F2 some allusion was made to the war waged by some of those present against
+F2 &Hadrat-i-Quddus and &Jinab-i-Babu'l-Bab. Prince &Ahmad &Mirza and
+F2 &Abbas-Quli &Khan were amongst the company. The prince questioned
+F2 &Abbas-Quli &Khan about the matter, and he replied thus: `The truth of the
+F2 matter is that anyone who had not seen &Karbila would, if he had seen
+F2 &Tabarsi, not only have comprehended what there took place, but would have
+F2 ceased to consider it and had he seen &Mulla &Husayn of &Bushruyih he would
+F2 have been convinced that the Chief of Martyrs had returned to earth; and
+F2 had he witnessed my deeds he would assuredly have said: "This is &Shimr
+F2 come back with sword and Lance." I swear by the sacred plume of His
+F2 Majesty the Centre of the Universe that one day &Mulla &Husayn, having on
+F2 his head a green turban, and over his shoulder a shroud, came forth from
+F2 the castle, stood forth in the open field, and, leaning on a lance which he
+F2 held in his hand said: "O people, why, without enquiry and under the
+F2 influence of passion and prejudiced misrepresentation, do ye act so cruelly
+F2 towards us, and strive without cause to shed innocent blood? Be ashamed
+F2 before the Creator of the universe, and at last give us passage, that we
+F2 may depart out of this land." Seeing that the soldiers were moved, I
+F2 opened fire and ordered the troops to shout so as to drown his voice.
+F2 Again I saw him lean on his lance and heard him cry: "Is there any who
+F2 will help me?" three times so that all heard his cry. At that moment all
+F2 the soldiers were silent and some began to weep, and many of the horsemen
+F2 were visibly affected. Fearing that the army might be seduced from their
+F2 allegiance, I again ordered them to fire and shout. Then I saw &Mulla
+F2 &Husayn unsheathe his sword raise his face towards heaven, and heard him
+F2 exclaim: "O God I have completed the proof to this host, but it availeth
+F2 not.' Then he began to attack us on the right and on the left. I swear
+F2 by God that on that day he wielded the sword in such wise as transcends the
+F2 power of man. Only the horsemen of &Mazindaran held their ground and
+F2 refused to flee. And when &Mulla &Husayn was well warmed to the fray, he
+F2 overtook a fugitive soldier. The soldier sheltered himself behind a tree,
+F2 and further strove to shield himself with his musket. &Mulla &Husayn dealt
+F2 him such blow with his sword that he clave him and the tree and the musket
+F2 into six pieces. And, during that war not once was his sword-stroke at
+F2 fault, but every blow that he struck fell true. And by the nature of their
+F2 wounds I could recognise all whom &Mulla &Husayn had cut down with his
+F2 sword, and since I had heard and knew that none could rightly wield the
+F2 sword save the Chief of Believers, and that it was well-nigh impossible for
+F2 sword to cut so true, therefore I forbade all who were aware of this thing
+F2 to mention it or make it known, lest the troops should be discouraged and
+F2 should wax faint in the fight. But in truth I know not what had been shown
+F2 to these people, or what they had seen, that they came forth to battle with
+F2 such alacrity and joy, and engaged so eagerly and gladly in the strife,
+F2 without displaying in their countenance any trace of fear or apprehension.
+F2 One would imagine that in their eyes the keen sword and blood-spilling
+F2 dagger were but means to the attainment of everlasting life, so eagerly did
+F2 their necks and bosoms welcome them as they circled like salamanders round
+F2 the fiery hail of bullets. And the astonishing thing was that all these
+F2 men were scholars and men of learning, sedentary recluses of the college
+F2 and the cloister, delicately nurtured and of weakly frame, inured indeed to
+F2 austerities, but strangers to the roar of cannon, the rattle of musketry,
+F2 and the field of battle. During the last three months of the siege,
+F2 moreover, they were absolutely without bread and water, and were reduced to
+F2 the extreme of weakness through lack of even such pittance of food as is
+F2 sufficient to sustain life. Notwithstanding this, it seemed as if in time
+F2 of battle a new spirit were breathed into their frames, insomuch that the
+F2 imagination of man cannot conceive the vehemence of their courage and
+F2 valour. They used to expose their bodies to the bullets and cannon-balls
+F2 not only fearlessly and courageously, but eagerly and joyously, seeming to
+F2 regard the battle-field as a banquet, and to be bent on casting away their
+F2 lives.'"'" (The "&Tarikh-i-Jadid," pp. 106-9.)
+P414
to &Ismu'llahu'l-Mim, &Ismu'llahu'l-Javad, and &Ismu'llahu'l-Asad,
I now proceed to enumerate, trusting that even as
in the world beyond their souls have been invested with the
light of unfading glory, their names may likewise linger for
ever on the tongues of men; that their mention may continue
to evoke a like spirit of enthusiasm and devotion in the
hearts of those to whom this priceless heritage has been
transmitted. From my informants I not only have been
able to gather the names of most of those who fell in the
course of that memorable siege, but have also succeeded in
obtaining a representative, though incomplete, list of all
those martyrs who, from the year '60+F1 until the present day,
the latter part of the month of &Rabi'u'l-Avval in the year
1306 A.H.,+F2 have laid down their lives in the path of the
Cause of God. It is my intention to make mention of each
of these names in connection with the particular event with
which it is chiefly connected. As to those who quaffed the
cup of martyrdom while defending the fort of &Tabarsi, their
names are as follows:
1. First and foremost among them stands &Quddus, upon
whom the &Bab bestowed the name of &Ismu'llahu'l-Akhar.+F3
He, the Last Letter of the Living and the &Bab's chosen companion
+F1 1844 A.D.
+F2 November-December 1888 A.D.
+F3 Literally "The Last Name of God."
+P415
on His pilgrimage to Mecca and Medina, was, together
with &Mulla &Sadiq and &Mulla &Ali-Akbar-i-Ardistani, the first
to suffer persecution on Persian soil for the sake of the Cause
of God. He was only eighteen years of age when he left his
native town of &Barfurush for &Karbila. For about four years
he sat at the feet of Siyyid &Kazim, and at the age of twenty-two
met and recognised his Beloved in &Shiraz. Five years
later, on the twenty-third day of &Jamadiyu'th-Thani in the
year 1265 A.H.,+F1 he was destined to fall, in the &Sabzih-Maydan
of &Barfurush, a victim of the most refined and wanton barbarity
at the hands of the enemy. The &Bab and, at a later
time, &Baha'u'llah have mourned in unnumbered Tablets and
prayers his loss, and have lavished on him their eulogies.
Such was the honour accorded to him by &Baha'u'llah that in
His commentary on the verse of &Kullu't-Ta'am,+F2 which He
revealed while in &Baghdad, He conferred upon him the unrivalled
station of the &Nuqtiy-i-Ukhra,+F3 a station second to
none except that of the &Bab Himself.+F4
2. &Mulla &Husayn, surnamed the &Babu'l-Bab, the first to
recognise and embrace the new Revelation. At the age of
eighteen, he, too, departed from his native town of &Bushruyih
in &Khurasan for &Karbila, and for a period of nine years
+F1 May 16 1849 A.D.
+F2 &Qur'an, 3:93.
+F3 Literally "The Last Point."
+F4 Refer to note 2, p. 413.
+P416
remained closely associated with Siyyid &Kazim. Four years
prior to the Declaration of the &Bab, acting according to the
instructions of Siyyid &Kazim, he met in &Isfahan the learned
mujtahid Siyyid &Baqir-i-Rashti and in &Mashhad &Mirza
&Askari, to both of whom he delivered with dignity and
eloquence the messages with which he had been entrusted
by his leader. The circumstances attending his martyrdom
evoked the &Bab's inexpressible sorrow, a sorrow that found
vent in eulogies and prayers of such great number as would
be equivalent to thrice the volume of the &Qur'an. In one of
His visiting Tablets, the &Bab asserts that the very dust of
the ground where the remains of &Mulla &Husayn lie buried is
endowed with such potency as to bring joy to the disconsolate
and healing to the sick. In the &Kitab-i-Iqan, &Baha'u'llah
extols with still greater force the virtues of &Mulla &Husayn.
"But for him," He writes, "God would not have been established
upon the seat of His mercy, nor have ascended the
throne of eternal glory!"+F1
3. &Mirza &Muhammad-Hasan, the brother of &Mulla &Husayn.
4. &Mirza &Muhammad-Baqir, the nephew of &Mulla &Husayn.
He, as well as &Mirza &Muhammad-Hasan, accompanied &Mulla
&Husayn from &Bushruyih to &Karbila and from thence to
&Shiraz, where they embraced the Message of the &Bab and were
enrolled among the Letters of the Living. With the exception
of the journey of &Mulla &Husayn to the castle of &Mah-Ku,
they continued to be with him until the time they suffered
martyrdom in the fort of &Tabarsi.
5. The brother-in-law of &Mulla &Husayn, the father of
&Mirza &Abu'l-Hasan and &Mirza &Muhammad-Husayn, both
of whom are now in &Bushruyih, and into whose hands the
care of the &Varaqatu'l-Firdaws, &Mulla &Husayn's sister, is
committed. Both are firm and devoted adherents of the
Faith.
6. The son of &Mulla &Ahmad, the elder brother of &Mulla
&Mirza &Muhammad-i-Furughi. He, unlike his uncle, &Mulla
&Mirza &Muhammad, suffered martyrdom and was, as testified
by the latter, a youth of great piety and distinguished for
his learning and his integrity of character.
+F1 Refer to note 1, p. 383.
+P417
7. &Mirza &Muhammad-Baqir, known as &Harati, though
originally a resident of &Qayin. He was a close relative of the
father of &Nabil-i-Akbar, and was the first in &Mashhad to
embrace the Cause. It was he who built the &Babiyyih, and
who devotedly served &Quddus during his sojourn in that
city. When &Mulla &Husayn hoisted the Black Standard, he,
together with his child, &Mirza &Muhammad-Kazim, eagerly
enrolled under his banner and went forth with him to &Mazindaran.
That child was saved eventually, and has now grown
up into a fervent and active supporter of the Faith in &Mashhad.
It was &Mirza &Muhammad-Baqir who acted as the standard-bearer
of the company, who designed the plan of the
fort, its walls and turrets and the moat which surrounded it,
who succeeded &Mulla &Husayn in organising the forces of his
companions and in leading the charge against the enemy, and
who acted as the intimate companion, the lieutenant and
trusted counsellor of &Quddus until the hour when he fell a
martyr in the path of the Cause.
8. &Mirza &Muhammad-Taqiy-i-Juvayni, a native of &Sabzihvar,
who was distinguished for his literary accomplishments
and was often entrusted by &Mulla &Husayn with the
task of leading the charge against the assailants. His head
and that of his fellow-companion, &Mirza &Muhammad-Baqir,
were impaled on spears and paraded through the streets of
&Barfurush, amid the shouts and howling of an excited populace.
9. &Qambar-'Ali, the fearless and faithful servant of &Mulla
&Husayn, who accompanied him on his journey to &Mah-Ku
and who suffered martyrdom on the very night on which his
master fell a victim to the bullets of the enemy.
10. &Hasan and
11. &Quli, who, together with a man named Iskandar, a
native of &Zanjan, bore the body of &Mulla &Husayn to the fort
on the night of his martyrdom and placed it at the feet of
&Quddus. He it was, the same &Hasan, who, by the orders of
the chief constable of &Mashhad, was led by a halter through
the streets of that city.
12. &Muhammad-Hasan, the brother of &Mulla &Sadiq, whom
the comrades of &Khusraw slew on the way between &Barfurush
and the fort of &Tabarsi. He distinguished himself
+P418
by his unwavering constancy, and had been one of the servants
of the shrine of the &Imam &Rida.
13. Siyyid &Rida, who, with &Mulla &Yusuf-i-Ardibili, was
commissioned by &Quddus to meet the prince, and who brought
back with him the sealed copy of the &Qur'an bearing the
oath which the prince had written. He was one of the well-known
siyyids of &Khurasan, and was recognised for his learning
as well as for the integrity of his character.
14. &Mulla &Mardan-'Ali, one of the noted companions from
&Khurasan, a resident of the village of &Miyamay, the site of
a well-fortified fortress situated between &Sabzihvar and
&Shah-Rud. He, together with thirty-three companions, enlisted
under the banner of &Mulla &Husayn on the day of the
latter's passage through that village. It was in the masjid
of &Miyamay, to which &Mulla &Husayn had repaired in order
to offer the Friday congregational prayer, that he delivered
his soul-stirring appeal in which he laid stress upon the fulfilment
of the tradition relating to the hoisting of the Black
Standard in &Khurasan, and in which he declared himself to
be its bearer. His eloquent address profoundly impressed
his hearers, so much so that on that very day the majority
of those who heard him, most of whom were men of distinguished
merit, arose and followed him. Only one of those
thirty-three companions, a &Mulla &Isa, survived, whose sons
are at present in the village of &Miyamay, actively engaged
in the service of the Cause. The names of the martyred
companions of that village are as follows:
15. &Mulla &Muhammad-Mihdi,
16. &Mulla &Muhammad-Ja'far,
17. &Mulla &Muhammad-ibn-i-Mulla &Muhammad,
18. &Mulla &Rahim,
19. &Mulla Muhammad-Rida,
20. &Mulla &Muhammad-Husayn,
21. &Mulla &Muhammad,
22. &Mulla &Yusuf,
23. &Mulla &Ya'qub,
24. &Mulla &Ali,
25. &Mulla &Zaynu'l-'Abidin,
26. &Mulla &Muhammad, son of &Mulla &Zaynu'l-'Abidin,
27. &Mulla &Baqir,
+P419
28. &Mulla &Abdu'l-Muhammad,
29. &Mulla &Abu'l-Hasan,
30. &Mulla &Isma'il,
31. &Mulla &Abdu'l-'Ali,
32. &Mulla &Aqa-Baba,
33. &Mulla &Abdu'l-Javad,
34. &Mulla &Muhammad-Husayn,
35. &Mulla &Muhammad-Baqir,
36. &Mulla &Muhammad,
37. &Haji &Hasan,
38. &Karbila'i &Ali,
39. &Mulla &Karbila'i &Ali,
40. &Karbila'i &Nur-Muhammad,
41. &Muhammad-Ibrahim,
42. &Muhammad-Sa'im,
43. &Muhammad-Hadi,
44. Siyyid &Mihdi,
45. &Abu-Muhammad.
Of the companions of the village of Sang-Sar, which forms
part of the district of &Simnan, eighteen were martyred. Their
names are as follows:
46. Siyyid &Ahmad, whose body was cut to pieces by &Mirza
&Muhammad-Taqi and the seven &ulamas of &Sari. He was
a noted divine and greatly esteemed for his eloquence and
piety.
47. &Mir &Abu'l-Qasim, Siyyid &Ahmad's brother, who won
the crown of martyrdom on the very night on which &Mulla
&Husayn met his death.
48. &Mir &Mihdi, the paternal uncle of Siyyid &Ahmad,
49. &Mir &Ibrahim, the brother-in-law of Siyyid &Ahmad,
50. &Safar-'Ali, the son of &Karbila'i &Ali, who, together with
&Karbila'i &Muhammad, had so strenuously endeavoured to
awaken the people of Sang-Sar from their sleep of heedlessness.
Both of them, owing to their infirmities, were unable
to proceed to the fort of &Tabarsi.
51. &Muhammad-'Ali, the son of &Karbila'i &Abu-Muhammad,
52. &Abu'l-Qasim, the brother of &Muhammad-'Ali,
53. &Karbila'i &Ibrahim,
54. &Ali-Ahmad,
+P420
55. &Mulla &Ali-Akbar,
56. &Mulla &Husayn-'Ali,
57. &Abbas-'Ali,
58. &Husayn-'Ali,
59. &Mulla &Ali-Asghar,
60. &Karbila'i &Isma'il,
61. &Ali &Khan,
62. &Muhammad-Ibrahim,
63. &Abdu'l-'Azim.
From the village of &Shah-Mirzad, two fell in defending the
fort:
64. &Mulla &Abu-Rahim and
65. &Karbila'i &Kazim.
As to the adherents of the Faith in &Mazindaran, twenty-seven
martyrs have thus far been recorded:
66. &Mulla &Riday-i-Shah,
67. &Azim,
68. &Karbila'i &Muhammad-Ja'far,
69. Siyyid &Husayn,
70. &Muhammad-Baqir,
71. Siyyid &Razzaq,
72. &Ustad &Ibrahim,
73. &Mulla &Sa'id-i-Zirih-Kinari,
74. &Riday-i-'Arab,
75. &Rasul-i-Bahnimiri,
76. &Muhammad-Husayn, the brother of &Rasul-i-Bahnimiri,
77. &Tahir,
78. &Shafi',
79. &Qasim,
80. &Mulla &Muhammad-Jan,
81. &Masih, the brother of &Mulla &Muhammad-Jan,
82. &Ita-Baba,
83. &Yusuf,
84. &Fadlu'llah,
85. &Baba,
86. &Safi-Quli,
87. &Nizam,
88. &Ruhu'llah,
89. &Ali-Quli,
+P421
90. &Sultan,
91. &Ja'far,
92. &Khalil.
Of the believers of &Savad-Kuh, the five following names
have thus far been ascertained:
93. &Karbila'i &Qambar-Kalish,
94. &Mulla &Nad-'Aliy-i-Mutavalli,
95. &Abdu'l-Haqq,
96. &Itabaki-Chupan,
97. Son of &Itabaki-Chupan.
From the town of &Ardistan, the following have suffered
martyrdom:
98. &Mirza &Ali-Muhammad, son of &Mirza &Muhammad-Sa'id,
99. &Mirza &Abdu'-Vasi', son of &Haji &Abdu'l-Vahhab,
100. &Muhammad-Husayn, son of &Haji &Muhammad-Sadiq,
101. &Muhammad-Mihdi, son of &Haji &Muhammad-Ibrahim,
102. &Mirza &Ahmad, son of &Muhsin,
103. &Mirza &Muhammad, son of &Mir &Muhammad-Taqi.
From the city of &Isfahan, thirty have thus far been recorded:
104. &Mulla &Ja'far, the sifter of wheat, whose name has been
mentioned by the &Bab in the Persian &Bayan.
105. &Ustad &Aqa, surnamed &Buzurg-Banna,
106. &Ustad &Hasan, son of &Ustad &Aqa,
107. &Ustad &Muhammad, son of &Ustad &Aqa,
108. &Muhammad-Husayn, son of &Ustad &Aqa, whose younger
brother &Ustad &Ja'far was sold several times by his enemies
until he reached his native city, where he now resides.
109. &Ustad &Qurban-'Aliy-i-Banna,
110. &Ali-Akbar, son of &Ustad &Qurban-'Aliy-i-Banna,
111. &Abdu'llah, son of &Ustad &Qurban-'Ali-i-Banna,
112. &Muhammad-i-Baqir-Naqsh, the maternal uncle of
Siyyid &Yahya, son of &Mirza &Muhammad-'Aliy-i-Nahri. He
was fourteen years old and was martyred the very night that
&Mulla &Husayn met his death.
113. &Mulla &Muhammad-Taqi,
114. &Mulla &Muhammad-Rida, both brothers of the late
&Abdu's-Salih, the gardener of the &Ridvan at &Akka.
115. &Mulla &Ahmad-i-Saffar,
+P422
116. &Mulla &Husayn-i-Miskar,
117. &Ahmad-i-Payvandi,
118. &Hasan-i-Sha'r-Baf-i-Yazdi,
119. &Muhammad-Taqi,
120. &Muhammad-'Attar, brother of &Hasan-i-Sha'r-Baf,
121. &Mulla &Abdu'l-Khaliq, who cut his throat in &Badasht
and whom &Tahirih named &Dhabih.
122. &Husayn,
123. &Abu'l-Qasim, brother of &Husayn,
124. &Mirza &Muhammad-Rida,
125. &Mulla Haydar, brother of &Mirza &Muhammad-Rida,
126. &Mirza &Mihdi,
127. &Muhammad-Ibrahim,
128. &Muhammad-Husayn, surnamed &Dastmal-Girih-Zan,
129. &Muhammad-Hasan-i-Chit-Saz, a well-known cloth
manufacturer who attained the presence of the &Bab.
130. &Muhammad-Husayn-i-'Attar,
131. &Ustad &Haji &Muhammad-i-Banna,
132. &Mahmud-i-Muqari'i, a noted cloth dealer. He was
newly married and had attained the presence of the &Bab in the
castle of &Chihriq. The &Bab urged him to proceed to the
&Jaziriy-i-Khadra and to lend his assistance to &Quddus. While
in &Tihran, he received a letter from his brother announcing
the birth of a son and entreating him to hasten to &Isfahan
to see him, and then to proceed to whichever place he felt
inclined. "I am too much fired," he replied, "with the love
of this Cause to be able to devote any attention to my son.
I am impatient to join &Quddus and to enlist under his banner."
133. Siyyid &Muhammad-Riday-i-Pa-Qal'iyi, a distinguished
siyyid and a highly esteemed divine, whose declared purpose
to enlist under the banner of &Mulla &Husayn caused a great
tumult among the &ulamas of &Isfahan.
Among the believers of &Shiraz, the following attained the
station of martyrdom:
134. &Mulla &Abdu'llah, known also by the name of &Mirza
&Salih,
135. &Mulla &Zaynu'l-'Abidin,
136. &Mirza &Muhammad.
Of the adherents of the Faith in Yazd, only four have thus
far been recorded:
+P423
137. The siyyid who walked on foot all the way from
&Khurasan to &Barfurush, where he fell a victim to the bullet
of the enemy.
138. Siyyid &Ahmad, the father of Siyyid &Husayn-i-'Aziz,
the amanuensis of the &Bab,
139. &Mirza &Muhammad-'Ali, son of Siyyid &Ahmad, whose
head was blown off by the ball from a cannon as he was
standing at the entrance of the fort, and who, because of his
tender age, was greatly loved and admired by &Quddus.
140. &Shaykh &Ali, son of &Shaykh &Abdu'l-Khaliq-i-Yazdi,
a resident of &Mashhad, a youth whose enthusiasm and untiring
energy were greatly praised by &Mulla &Husayn and
&Quddus.
Of the believers of &Qazvin, the following were martyred:
141. &Mirza &Muhammad-'Ali, a noted divine, whose father,
&Haji &Mulla &Abdu'l-Vahhab, was one of the most distinguished
mujtahids in &Qazvin. He attained the presence of the &Bab
in &Shiraz, and was enrolled as one of the Letters of the Living.
142. &Muhammad-Hadi, a noted merchant, son of &Haji
&Abdu'l-Karim, surnamed &Baghban-Bashi,
143. Siyyid &Ahmad,
144. &Mirza &Abdu'l-Jalil, a noted divine,
145. &Mirza &Mihdi.
146. From the village of &Lahard, a man named &Haji &Muhammad-'Ali,
who had greatly suffered as a result of the murder
of &Mulla &Taqi in &Qazvin.
Of the believers of &Khuy, the following have suffered
martyrdom:
147. &Mulla &Mihdi, a distinguished divine, who had been
one of the esteemed disciples of Siyyid &Kazim. He was noted
for his learning, his eloquence, and his staunchness of faith.
148. &Mulla &Mahmud-i-Khu'i, brother of &Mulla &Mihdi,
one of the Letters of the Living and a distinguished divine.
149. &Mulla &Yusuf-i-Ardibili, one of the Letters of the
Living, noted for his learning, his enthusiasm and eloquence.
It was he who had aroused the apprehensions of &Haji &Karim
&Khan on his arrival at &Kirman, and who struck terror to the
hearts of his adversaries. "This man," &Haji &Karim &Khan
was heard to say to his congregation, "must needs be expelled
from this town, for if he be allowed to remain, he will assuredly
+P424
cause the same tumult in &Kirman as he has already
done in &Shiraz. The injury he will inflict will be irreparable.
The magic of his eloquence and the force of his personality,
if they do not already excel those of &Mulla &Husayn, are
certainly not inferior to them." By this means he was able
to force him to curtail his stay in &Kirman and to prevent him
from addressing the people from the pulpit. The &Bab gave
him the following instructions: "You must visit the towns and
cities of Persia and summon their inhabitants to the Cause
of God. On the first day of the month of &Muharram in the
year 1265 A.H.,+F1 you must be in &Mazindaran and must arise
to lend every assistance in your power to &Quddus." &Mulla
&Yusuf, faithful to the instructions of his Master, refused to
prolong his stay beyond a week in any of the towns and cities
which he visited. On his arrival in &Mazindaran, he was made
captive by the forces of Prince &Mihdi-Quli &Mirza, who immediately
recognised him and gave orders that he be imprisoned.
He was eventually released, as we have already
observed, by the companions of &Mulla &Husayn on the day
of the battle of &Vas-Kas.
150. &Mulla &Jalil-i-Urumi, one of the Letters of the Living,
noted for his learning, his eloquence, and tenacity of faith.
151. &Mulla &Ahmad, a resident of &Maraghih, one of the Letters
of the Living, and a distinguished disciple of Siyyid
&Kazim.
152. &Mulla &Mihdiy-i-Kandi, a close companion of &Baha'u'llah,
and a tutor to the children of His household.
153. &Mulla &Baqir, brother of &Mulla &Mihdi, both of whom
were men of considerable learning, to whose great attainments
&Baha'u'llah testifies in the "&Kitab-i-Iqan."
154. Siyyid &Kazim, a resident of &Zanjan, and one of its
noted merchants. He attained the presence of the &Bab in
&Shiraz, and accompanied Him to &Isfahan. His brother, Siyyid
&Murtada, was one of the Seven Martyrs of &Tihran.
155. Iskandar, also a resident of &Zanjan, who, together
with &Hasan and &Quli, bore the body of &Mulla &Husayn to the
fort.
156. &Isma'il,
157. &Karbila'i &Abdu'l-'Ali,
+F1 November 27, 1848 A.D.
+P425
158. &Abdu'l-Muhammad,
159. &Haji &Abbas,
160. Siyyid &Ahmad--all residents of &Zanjan.
161. Siyyid &Husayn-i-Kulah-Duz, a resident of &Barfurush,
whose head was impaled on a lance and was paraded through
its streets.
162. &Mulla &Hasan-i-Rashti,
163. &Mulla &Hasan-i-Bayajmandi,
164. &Mulla &Ni'matu'llah-i-Barfurushi,
165. &Mulla &Muhammad-Taqiy-i-Qarakhili,
166. &Ustad &Zaynu'l-'Abidin,
167. &Ustad &Qasim, son of &Ustad &Zaynu'l-'Abidin,
168. &Ustad &Ali-Akbar, brother of &Ustad &Zaynu'l-'Abidin.
The last three were masons by profession, were natives of
&Kirman, and resided in &Qayin in the province of &Khurasan.
169 and 170. &Mulla &Riday-i-Shah and a young man from
&Bahnimir were slain two days after the abandonment of the
fort by &Quddus, in the &Panj-Shanbih-Bazar of &Barfurush.
&Haji &Mulla &Muhammad-i-Hamzih, surnamed the &Shari'at-Madar,
succeeded in burying their bodies in the neighbourhood
of the &Masjid-i-Kazim-Big, and in inducing their murderer
to repent and ask forgiveness.
171. &Mulla &Muhammad-i-Mu'allim-i-Nuri, an intimate
companion of &Baha'u'llah who was closely associated with
Him in &Nur, in &Tihran, and in &Mazindaran. He was famed
for his intelligence and learning, and was subjected, &Quddus
only excepted, to the severest atrocities that have ever befallen
a defender of the fort of &Tabarsi. The prince had promised
that he would release him on condition that he would
execrate the name of &Quddus, and had pledged his word that,
should he be willing to recant, he would take him back with
him to &Tihran and make him the tutor of his sons. "Never
will I consent," he replied, "to vilify the beloved of God at
the bidding of a man such as you. Were you to confer upon
me the whole of the kingdom of Persia, I would not for one
moment turn my face from my beloved leader. My body is
at your mercy, my soul you are powerless to subdue. Torture
me as you will, that I may be enabled to demonstrate to you
the truth of the verse, `Then, wish for death, if ye be men of
+P426
truth.'"+F1 The prince, infuriated by his answer, gave orders
that his body be cut to pieces and that no effort be spared
to inflict upon him a most humiliating punishment.
172. &Haji &Muhammad-i-Karradi, whose home was situated
in one of the palm groves adjoining the old city of &Baghdad,
a man of great courage who had fought and led a hundred
men in the war against &Ibrahim &Pasha of Egypt. He had
been a fervent disciple of Siyyid &Kazim, and was the author
of a long poem in which he expatiated upon the virtues and
merits of the siyyid. He was seventy-five years old when he
embraced the Faith of the &Bab, whom he likewise eulogised
in an eloquent and detailed poem. He distinguished himself
by his heroic acts during the siege of the fort, and eventually
became a victim of the bullets of the enemy.
173. &Sa'id-i-Jabbavi, a native of &Baghdad, who displayed
extraordinary courage during the siege. He was shot in the
abdomen, and, though severely wounded, managed to walk
until he reached the presence of &Quddus. He joyously threw
himself at his feet and expired.
The circumstances of the martyrdom of these last two
companions were related by Siyyid &Abu-Talib-i-Sang-Sari,
one of those who survived that memorable siege, in a communication
he addressed to &Baha'u'llah. In it he relates, in
addition, his own story, as well as that of his two brothers,
Siyyid &Ahmad and &Mir &Abu'l-Qasim, both of whom were
martyred while defending the fort. "On the day on which
&Khusraw was slain," he wrote, "I happened to be the guest
of a certain &Karbila'i &Ali-Jan, the &kad-khuda+F2 of one of the
villages in the neighbourhood of the fort. He had gone to
assist in the protection of &Khusraw, and had returned and
was relating to me the circumstances attending his death.
On that very day, a messenger informed me that two Arabs
had arrived at that village and were anxious to join the
occupants of the fort. They expressed their fear of the
people of the village of &Qadi-Kala, and promised that they
would amply reward whoever would be willing to conduct
them to their destination. I recalled the counsels of my
father, &Mir &Muhammad-'Ali, who exhorted me to arise and
+F1 &Qur'an, 9:94.
+F2 See Glossary.
+P427
help in the promotion of the Cause of the &Bab. I immediately
decided to seize the opportunity that had presented
itself to me, and, together with these two Arabs, and with the
aid and assistance of the &Kad-khuda, reached the fort, met
&Mulla &Husayn, and determined to consecrate the remaining
days of my life to the service of the Cause he had chosen to
follow."
The names of some of the officers who distinguished themselves
among the opponents of the companions of &Quddus
are as follows:
1. Prince &Mihdi-Quli &Mirza, brother of the late &Muhammad
&Shah,
+P428
2. &Sulayman &Khan-i-Afshar,
3. &Haji &Mustafa &Khan-i-Sur-Tij,
4. &Abdu'llah &Khan, brother of &Haji &Mustafa &Khan,
5. &Abbas-Quli &Khan-i-Larijani, who shot &Mulla &Husayn,
6. &Nuru'llah &Khan-i-Afghan,
7. &Habibu'llah &Khan-i-Afghan,
8. &Dhu'l-Faqar &Khan-i-Karavuli,
9. &Ali-Asghar &Khan-i-Du-Dungi'i,
10. &Khuda-Murad &Khan-i-Kurd,
11. &Khalil &Khan-i-Savad-Kuhi,
12. &Ja'far-Quli &Khan-i-Surkh-Karri'i,
13. The &Sartip of the &Fawj-i-Kalbat,
+P429
14. &Zakariyyay-i-Qadi-Kala'i, a cousin of &Khusraw, and
his successor.
As to those believers who participated in that memorable
siege and survived its tragic end, I have been thus far unable
to ascertain in full either their names or their number. I
have contented myself with a representative, though incomplete,
list of the names of its martyrs, trusting that in the days
to come the valiant promoters of the Faith will arise to fill
this gap, and will, by their research and industry, be able to
remedy the imperfections of this altogether inadequate
description of what must ever remain as one of the most
moving episodes of modern times.
+P430
CHAPTER XXI
THE SEVEN MARTYRS OF &TIHRAN
THE news of the tragic fate which had befallen the
heroes of &Tabarsi brought immeasurable sorrow
to the heart of the &Bab. Confined it His prison-castle
of &Chihriq, severed from the little band of
His struggling disciples, He watched with keen anxiety the
progress of their labours and prayed with unremitting zeal
for their victory. How great was His sorrow when, in the
early days of &Sha'ban in the year 1265 A.H.,+F1 He came to
learn of the trials that had beset their path, of the agony they
had suffered, of the betrayal to which an exasperated enemy
had felt compelled to resort, and of the abominable butchery
with which their career had ended.
"The &Bab was heart-broken," His amanuensis, Siyyid
&Husayn-i-'Aziz, subsequently related, "at the receipt of this
unexpected intelligence. He was crushed with grief, a grief
that stilled His voice and silenced His pen. For nine days
He refused to meet any of His friends. I myself, though His
close and constant attendant, was refused admittance. Whatever
meat or drink we offered Him, He was disinclined to
touch. Tears rained continually from His eyes, and expressions
of anguish dropped unceasingly from His lips.
I could hear Him, from behind the curtain, give vent to His
feelings of sadness as He communed, in the privacy of His
cell, with His Beloved. I attempted to jot down the effusions
of His sorrow as they poured forth from His wounded heart.
Suspecting that I was attempting to preserve the lamentations
He uttered, He bade me destroy whatever I had recorded.
Nothing remains of the moans and cries with which
that heavy-laden heart sought to relieve itself of the pangs
that had seized it. For a period of five months He languished,
immersed in an ocean of despondency and sorrow."
+F1 June 22-July 21, 1849 A.D.
+P431
With the advent of &Muharram in the year 1266 A.H.,+F1
the &Bab again resumed the work He had been compelled to
interrupt. The first page He wrote was dedicated to the
memory of &Mulla &Husayn. In the visiting Tablet revealed
in his honour, He extolled, in moving terms, the unswerving
fidelity with which he served &Quddus throughout the siege
of the fort of &Tabarsi. He lavished His eulogies on his magnanimous
conduct, recounted his exploits, and asserted his
undoubted reunion in the world beyond with the leader whom
he had so nobly served. He too, He wrote, would soon join
those twin immortals, each of whom had, by his life and
death, shed imperishable lustre on the Faith of God. For one
whole week the &Bab continued to write His praises of &Quddus,
of &Mulla &Husayn, and of His other companions who had
gained the crown of martyrdom at &Tabarsi.
No sooner had He completed His eulogies of those who
had immortalised their names in the defence of the fort,
than He summoned, on the day of &Ashura,+F2 &Mulla &Adi-Guzal,+F3
one of the believers of &Maraghih, who for the last
two months had been acting as His attendant instead of
Siyyid &Hasan, the brother of Siyyid &Husayn-i-'Aziz. He
affectionately received him, bestowed upon him the name
&Sayyah, entrusted to his care the visiting Tablets He had
revealed in memory of the martyrs of &Tabarsi, and bade him
perform, on His behalf, a pilgrimage to that spot. "Arise,"
He urged him, "and with complete detachment proceed, in
the guise of a traveller, to &Mazindaran, and there visit, on
My behalf, the spot which enshrines the bodies of those immortals
who, with their blood, have sealed their faith in My
Cause. As you approach the precincts of that hallowed
ground, put off your shoes and, bowing your head in reverence
to their memory, invoke their names and prayerfully
make the circuit of their shrine. Bring back to Me, as a
remembrance of your visit, a handful of that holy earth which
covers the remains of My beloved ones, &Quddus and &Mulla
+F1 November 17-December 17, 1849 A.D.
+F2 The tenth of &Muharram the anniversary of the martyrdom of the &Imam
+F2 &Husayn, fell in that year on November 26, 1849 A.D.
+F3 According to the "&Kashful'l-Ghita'" (p. 241) his full name was &Mirza
+F3 &Aliy-i-Sayyah-i-Maraghih'i. He had acted as the servant of the &Bab in
+F3 &Mah-Ku, ranked among His leading companions, and subsequently embraced the
+F3 Message of &Baha'u'llah.
+P432
&Husayn. Strive to be back ere the day of &Naw-Ruz, that
you may celebrate with Me that festival, the only one I
probably shall ever see again."
Faithful to the instructions he had received, &Sayyah set
out on his pilgrimage to &Mazindaran. He reached his destination
on the first day of &Rabi'u'l-Avval in the year 1266
A.H.,+F1 and by the ninth day of that same month,+F2 the first
anniversary of the martyrdom of &Mulla &Husayn, he had
performed his visit and acquitted himself of the mission with
which he had been entrusted. From thence he proceeded
to &Tihran.
I have heard &Aqay-i-Kalim, who received &Sayyah at the
entrance of &Baha'u'llah's home in &Tihran, relate the following:
"It was the depth of winter when &Sayyah, returning from his
pilgrimage, came to visit &Baha'u'llah. Despite the cold and
snow of a rigorous winter, he appeared attired in the garb
of a dervish, poorly clad, barefooted, and dishevelled. His
heart was set afire with the flame that pilgrimage had kindled.
No sooner had Siyyid &Yahyay-i-Darabi, surnamed &Vahid,
who was then a guest in the home of &Baha'u'llah, been informed
of the return of &Sayyah from the fort of &Tabarsi,
than he, oblivious of the pomp and circumstance to which
a man of his position had been accustomed, rushed forward
and flung himself at the feet of the pilgrim. Holding his legs,
which had been covered with mud to the knees, in his arms,
he kissed them devoutly. I was amazed that day at the many
evidences of loving solicitude which &Baha'u'llah evinced
towards &Vahid. He showed him such favours as I had never
seen Him extend to anyone. The manner of His conversation
left no doubt in me that this same &Vahid would ere long distinguish
himself by deeds no less remarkable than those which had
immortalised the defenders of the fort of &Tabarsi."
&Sayyah tarried a few days in that home. He was, however,
unable to perceive, as did &Vahid, the nature of that
power which lay latent in his Host. Though himself the recipient
of the utmost favour from &Baha'u'llah, he failed to
apprehend the significance of the blessings that were being
showered upon him. I have heard him recount his experiences,
during his sojourn in Famagusta: "&Baha'u'llah overwhelmed
+F1 January 15, 1850 A.D.
+F2 January 23, 1850 A.D.
+P433
me with His kindness. As to &Vahid, notwithstanding the
eminence of his position, he invariably gave me preference
over himself whenever in the presence of his Host. On the
day of my arrival from &Mazindaran, he went so far as to kiss
my feet. I was amazed at the reception accorded me in that
home. Though immersed in an ocean of bounty, I failed,
in those days, to appreciate the position then occupied by
&Baha'u'llah, nor was I able to suspect, however dimly, the
nature of the Mission He was destined to perform."
Ere the departure of &Sayyah from &Tihran, &Baha'u'llah
entrusted him with an epistle, the text of which He had
dictated to &Mirza &Yahya,+F1 and sent it in his name. Shortly
after, a reply, penned in the &Bab's own handwriting, in
which He commits &Mirza &Yahya to the care of &Baha'u'llah
and urges that attention be paid to his education and training,
was received. That communication the people of the
&Bayan+F2 have misconstrued as an evidence of the exaggerated
claims+F3 which they have advanced in favour of their leader.
Although the text of that reply is absolutely devoid of such
pretensions, and does not, beyond the praise it bestows upon
&Baha'u'llah and the request it makes for the upbringing of
&Mirza &Yahya, contain any reference to his alleged position,
yet his followers have idly imagined that that letter constitutes
an assertion of the authority with which they have
invested him.+F4
At this stage of my narrative, when I have already recounted
the outstanding events that occurred in the course
+F1 Surnamed &Subh-i-Azal.
+F2 Followers of &Mirza &Yahya.
+F3 The claims of this young man were based on a nomination-document now in
+F3 the possession Prof. Browne, and have been supported by a letter given in a
+F3 French version by Mons. Nicolas. Forgery, however, has played such great
+F3 part in written documents of the East that I hesitate to recognize the
+F3 genuineness of this nomination. And I think it very improbable that any
+F3 company of intensely earnest men should have accepted the document in
+F3 preference to the evidence of their own knowledge respecting the inadequate
+F3 endowments of &Subh-i-Azal.... The probability is that the arrangement
+F3 already made was further sanctioned, viz. that &Baha'u'llah was for the
+F3 present to take the private direction of affairs and exercise his great
+F3 gifts as a teacher, while &Subh-i-Azal (a vain young man) gave his name as
+F3 ostensible head, especially with view to outsiders and to agents of the
+F3 government." (Dr. T. K. Cheyne's "The Reconciliation of Races and
+F3 Religions," pp. 118-19.)
+F4 "I adjure thee by God, the One, the Mighty, the Omnipotent, to ponder in
+F4 thine heart those writings which were sent in his [&Mirza &Yahya's] name to
+F4 the Primal Point [the &Bab], that thou mayest recognise and distinguish, as
+F4 manifest as the sun, the signs of the True One." (The Epistle to the Son
+F4 of the Wolf," p. 125.)
+P434
of the year 1265 A.H.,+F1 I am reminded that that very year
witnessed the most significant event in my own life, an event
which marked my spiritual rebirth, my deliverance from the
fetters of the past, and my acceptance of the message of this
Revelation. I seek the indulgence of the reader if I dwell
too long on the circumstances of my early life, and recount
with too great detail the events that led to my conversion.
My father belonged to the tribe of &Tahiri, who led a nomadic
life in the province of &Khurasan. His name was &Ghulam
&Ali, son of &Husayn-i-'Arab. He married the daughter of
&Kalb-'Ali, and by her had three sons and three daughters.
I was his second son, and was given the name of &Yar-Muhammad.
I was born on the eighteenth of &Safar in the year
1247 A.H.,+F2 in the village of Zarand. I was a shepherd by
profession, and was given in my early days a most rudimentary
education. I longed to devote more time to my studies,
but was unable to do so, owing to the exigencies of my situation.
I read the &Qur'an with eagerness, committed several
of its passages to memory, and chanted them whilst I followed
my flock over the fields. I loved solitude, and watched
the stars at night with delight and wonder. In the quiet of
the wilderness, I recited certain prayers attributed to the
&Imam &Ali, the Commander of the Faithful, and, as I turned
my face towards the Qiblih,+F3 supplicated the Almighty to
guide my steps and enable me to find the Truth.
My father oftentimes took me with him to Qum, where
I became acquainted with the teachings of &Islam and the
ways and manners of its leaders. He was a devout follower
of that Faith, and was closely associated with the ecclesiastical
leaders who congregated in that city. I watched him as he
prayed at the &Masjid-i-Imam-Hasan and performed, with
scrupulous care and extreme piety, all the rites and ceremonies
prescribed by his Faith. I heard the preaching of several
eminent mujtahids who had arrived from Najaf, attended
their lectures, and listened to their disputations. Gradually
I came to perceive their insincerity and to loathe the baseness
of their character. Eager as I was to ascertain the trustworthiness
of the creeds and dogmas which they strove to
impose upon me, I could neither find the time nor obtain the
+F1 1848-9 A.D.
+F2 July 29, 1831 A.D.
+F3 See Glossary.
+P435
facilities with which to satisfy my desire. I was often rebuked
by my father for my temerity and restlessness. "I fear,"
he often remarked, "that your aversion to these mujtahids
may some day involve you in great difficulties and bring
upon you reproach and shame."
I was in the village of &Rubat-Karim, on a visit to my
maternal uncle, when, on the twelfth day after &Naw-Ruz,
in the year 1263 A.H.,+F1 I accidentally overheard, in the masjid
of that village, a conversation between two men which first
made me acquainted with the Revelation of the &Bab. "Have
you heard," one of them remarked, "that the &Siyyid-i-Bab
has been conducted to the village of &Kinar-Gird and is on his
way to &Tihran?" Finding his friend ignorant of that episode,
he proceeded to relate the whole story of the &Bab, giving a
detailed account of the circumstances attending His Declaration,
of His arrest in &Shiraz, His departure for &Isfahan, the
reception which both the &Imam-Jum'ih and &Manuchihr
&Khan had extended to Him, the prodigies and wonders He
had manifested, and the verdict that the &ulamas of &Isfahan
had pronounced against Him. Every detail of that story
excited my curiosity and stirred in me a keen admiration for
a Man who could throw such a spell over His countrymen.
His light seemed to have flooded my soul; I felt as if I were
already a convert to His Cause.
From &Rubat-Karim I returned to Zarand. My father
remarked Upon my restlessness, and expressed his surprise
at my behaviour. I had lost my appetite and sleep, and was
determined to conceal the secret of my inner agitation from
my father, lest its disclosure might interfere with the eventual
realisation of my hopes. I remained in that state until a
certain Siyyid &Husayn-i-Zavari'i arrived at Zarand and was
able to enlighten me on a subject which had become the
ruling passion of my life. Our acquaintance speedily ripened
into a friendship which encouraged me to share with him the
longings of my heart. To my great surprise, I found him
already enthralled by the secret of the theme which I had
begun to disclose to him. "One of my cousins," he proceeded
to relate, "Siyyid &Isma'il-i-Zavari'i by name, convinced me
of the truth of the Message proclaimed by the &Siyyid-i-Bab.
+F1 1847 A.D.
+P436
He informed me that he had several times met the &Siyyid-i-Bab
in the house of the &Imam-Jum'ih of &Isfahan, and had
seen Him actually reveal, in the presence of His host, a commentary
on the &Surih of &Va'l-'Asr.+F1 The rapidity of the &Bab's
composition, and the force and originality of His style, had
excited his surprise and admiration. He was amazed to
find that, whilst revealing His commentary, and without
lessening the speed of His writing, He was able to answer
whatever questions those who were present were moved to
ask Him. The fearlessness with which my cousin arose
to preach the Message aroused the hostility of the &kad-khudas+F2
and siyyids of &Zavarih, who compelled him to return
to &Isfahan, where he had of late been residing. I too, unable
to remain in &Zavarih, departed for &Kashan, in which town I
spent the winter and met &Haji &Mirza &Jani, of whom my
cousin had spoken, and who gave me a treatise written by
the &Bab, entitled `&Risaliy-i-'Adliyyih,' urging me to read it
carefully and return it to him after a few days. I was so
charmed by the theme and language of that treatise that
I proceeded immediately to transcribe the whole text. When
I returned it to its owner, he, to my profound regret, informed
me that I had just missed the opportunity of meeting its
Author. `The &Siyyid-i-Bab Himself,' he said, `arrived on the
eve of the day of &Naw-Ruz and spent three nights as a Guest
in my home. He is now on His way to &Tihran, and if you
start immediately, you will certainly overtake Him.' Straightway
I arose and departed, walking all the way from &Kashan
to a fortress in the neighbourhood of &Kinar-Gird. I was
resting under the shadow of its walls when a pleasant-looking
man emerged from that fortress and asked me who I was
and whither I was going. `I am a poor siyyid,' I replied, `a
wayfarer and stranger to this place.' He took me to his
home and invited me to spend the night as his guest. In
the course of his conversation with me, he said: `I suspect
you to be a follower of the Siyyid who was staying for a few
days in this fortress, from whence He was transferred to the
village of Kulayn, and who, three days ago, left for &Adhirbayjan.
I esteem myself as one of His adherents. My name is
&Haji &Zaynu'l-'Abidin. I intended not to separate myself
+F1 &Qur'an, 103.
+F2 See Glossary.
+P437
from Him, but He bade me remain in this place and convey
to any of His friends whom I might meet His loving greetings,
and dissuade them from following Him. "Tell them," He
instructed me, "to consecrate their lives to the service of My
Cause, that haply the barriers that hinder the progress of
this Faith may be removed, so that My followers may, with
safety and freedom, worship their God and observe the precepts
of their Faith." I immediately abandoned my project
and, instead of returning to Qum, decided to come to this
place.'"
The story which this Siyyid &Husayn-i-Zavari'i related to
me served to allay my agitation. He shared with me the copy
of the "&Risaliy-i-'Adliyyih" he had brought with him, the
reading of which imparted strength and refreshment to my
soul. In those days I was a pupil of a siyyid who taught me
the &Qur'an and whose incapacity to enlighten me on the
tenets of his Faith became more and more evident in my
eyes. Siyyid &Husayn, whom I asked for further information
about the Cause, advised me to meet Siyyid &Isma'il-i-Zavari'i,
whose invariable practice it was to visit, every spring, the
shrines of the &imam-zadihs+F1 of Qum. I induced my father,
who was reluctant to separate himself from me, to send me
to that city with the object of perfecting my knowledge of
the Arabic language. I was careful to conceal from him my
real purpose, fearing that its disclosure might involve him
in embarrassments with the &Qadi+F2 and the &ulamas of Zarand
and prevent me from achieving my end.
While I was in Qum, my mother, my sister, and my
brother came to visit me in connection with the festival of
&Naw-Ruz, and stayed with me for about a month. In the
course of their visit, I was able to enlighten my mother and
my sister about the new Revelation, and succeeded in kindling
in their hearts the love of its Author. A few days after their
return to Zarand, Siyyid &Isma'il, whom I impatiently awaited,
arrived, and was able, in the course of his discussions with
me, to set forth in detail all that was required to win me over
completely to the Cause. He laid stress on the continuity of
Divine Revelation, asserted the fundamental oneness of the
Prophets of the past, and explained their close relationship
+F1 See Glossary.
+F2 See Glossary.
+P438
to the Mission of the &Bab. He also disclosed the nature of
the work accomplished by &Shaykh &Ahmad-i-Ahsa'i and Siyyid
&Kazim-i-Rashti, neither of whom I had previously heard.
I asked as to the duty incumbent at the present time upon
every loyal adherent of the Faith. "The injunction of the
&Bab," he replied, "is that all those have accepted His
Message should proceed to &Mazindaran and their assistance
to &Quddus, who is now hemmed in by the forces of
an unrelenting foe." I expressed my eagerness to join him,
+P439
as he himself was intending to journey to the fort of &Tabarsi.
He advised me, however, to remain in Qum together with a
certain &Mirza &Fathu'llah-i-Hakkak, a lad of my age whom he
had recently guided to the Cause, until the receipt of his
message from &Tihran.
I waited in vain for that message, and, finding that no
word came from him, decided to leave for the capital. My
friend &Mirza &Fathu'llah subsequently followed me. He was
eventually arrested and shared the fate of those who were
put to death in the year 1268 A.H.+F1 as a result of the attempt
on the life or the &Shah. Arriving in &Tihran, I proceeded directly
to the &Masjid-i-Shah, which was opposite a madrisih,+F2
at the entrance of which I, later on, unexpectedly encountered
Siyyid &Isma'il-i-Zavari'i, who hastened to inform me that
he had just written me the letter and was on the point of
despatching it to Qum.
We were preparing ourselves to leave for &Mazindaran,
when the news reached us that the defenders of the fort of
&Tabarsi had been treacherously slaughtered and that the
fort itself had been levelled with the ground. We were filled
with distress at the receipt of the appalling news, and mourned
the tragic fate of those who had so heroically defended their
beloved Cause. One day I unexpectedly came across my
maternal uncle, &Naw-Ruz-'Ali, who had come on purpose to
fetch me. I informed Siyyid &Isma'il, who advised me to leave
for Zarand and not to arouse further hostility on the part
of those who insisted upon my return.
On my arrival at my native village, I was able to win
over my brother to the Cause, which my mother and my
sister had already embraced. I also succeeded in inducing
my father to allow me to leave again for &Tihran. I took up
my residence in the same madrisih where I had been accommodated
on my previous visit, and there met a certain
&Mulla &Abdu'l-Karim, whom, I subsequently learned, &Baha'u'llah
had named &Mirza &Ahmad. He affectionately received
me and told me that Siyyid &Isma'il had entrusted me to his
care and wished me to remain in his company until the
former's return to &Tihran. The days of my companionship
with &Mirza &Ahmad will never be forgotten. I found him
+F1 1851-2 A.D.
+F2 See Glossary.
+P440
the very incarnation of love and kindness. The words with
which he inspired me and animated my faith are indelibly
graven upon my heart.
Through him I was introduced to the disciples of the
&Bab, with whom I associated and from whom I obtained
fuller information regarding the teachings of the Faith.
&Mirza &Ahmad was in those days earning his livelihood as a
scribe, and devoted his evenings to copying the Persian
&Bayan and other writings of the &Bab. The copies which he
so devotedly prepared were given by him as gifts to his fellow-disciples.
I myself was several times the bearer of such
gifts from him to the wife of &Mulla &Mihdiy-i-Kandi, who had
forsaken his infant son and hastened to join the occupants
of the fort of &Tabarsi.
During those days I was informed that &Tahirih, who,
ever since the dispersal of the gathering at &Badasht, had been
living in &Nur, had arrived at &Tihran and was confined in the
house of &Mahmud &Khan-i-Kalantar, where, although a prisoner,
she was treated with consideration and courtesy.
One day &Mirza &Ahmad conducted me to the house of
&Baha'u'llah, whose wife, the &Varaqatu'l-'Ulya,+F1 the mother
of the Most Great Branch,+F2 had already healed my eyes with
an ointment which she herself had prepared and sent to me
+F1 Literally "The Most Exalted Leaf."
+F2 Title of &Abdu'l-Baha.
+P441
by this same &Mirza &Ahmad. The first one I met in that
house was that same beloved Son of hers, who was then a
child of six. He smiled His welcome to me as He was standing
at the door of the room which &Baha'u'llah occupied. I
passed that door, and was ushered into the presence of &Mirza
&Yahya, utterly unaware of the station of the Occupant of
the room I had left behind me. When brought face to face
with &Mirza &Yahya, I was startled, immediately I observed
his features and noted his conversation, at his utter unworthiness
of the position that had been claimed for him.
On another occasion, when I visited that same house, I
on the point of entering the room that &Mirza &Yahya
occupied, when &Aqay-i-Kalim, whom I had previously met,
approached and requested me, since &Isfandiyar, their servant,
had gone to market and had not yet returned, to conduct
"&Aqa"+F1 to the &Madrisiy-i-Mirza-Salih in his stead and
then return to this place. I gladly consented, and as I was
preparing to leave, I saw the Most Great Branch, a child of
exquisite beauty, wearing the &kulah+F2 and cloaked in the
&jubbiy-i-hizari'i,+F3 emerge from the room which His Father
occupied, and descend the steps leading to the gate of the
house. I advanced and stretched forth my arms to carry
Him. "We shall walk together," He said, as He took hold of
my hand and led me out of the house. We chatted together
as we walked hand in hand in the direction of the madrisih
known in those days by the name of &Pa-Minar. As we reached
His classroom, He turned to me and said: "Come again this
afternoon and take me back to my home, for &Isfandiyar is
unable to fetch me. My Father will need him to-day." I
gladly acquiesced, and returned immediately to the house
of &Baha'u'llah. There again I met &Mirza &Yahya, who delivered
into my hands a letter which he asked me to take to the
&Madrisiy-i-Sadr and hand to &Baha'u'llah, whom I was
told I would find in the room occupied by &Mulla &Baqir-i-Bastami.
He asked me to bring back the reply immediately.
I fulfilled the commission and returned to the madrisih in
time to conduct the Most Great Branch to His home.
One day &Mirza &Ahmad invited me to meet &Haji &Mirza
+F1 Meaning "Master" by which title &Abdu'l-Baha was then designated.
+F2 See Glossary.
+F3 A kind of overcoat.
+P442
Siyyid &Ali, the &Bab's maternal uncle, who had recently returned
from &Chihriq and was staying in the home of &Muhammad
&Big-i-Chaparchi, in the neighbourhood of the gate
of &Shimiran. I was struck, when I gazed at his face, with the
nobility of his features and the serenity of his countenance.
My subsequent visits to him served to heighten my admiration
for the sweetness of his temper, his mystical piety and
strength of character. I well remember how on one occasion
&Aqay-i-Kalim urged him, at a certain gathering, to leave
&Tihran, which was then in a state of great ferment, and
escape its dangerous atmosphere. "Why fear for my safety?"
he confidently replied. "Would that I too could share in the
banquet which the hand of Providence is spreading for His
chosen ones!"
Shortly after, the stirrers-up of mischief were able to kindle
a grave turmoil in that city. Its immediate cause was the
action of a certain siyyid from &Kashan, who was living in the
&Madrisiy-i-Daru'sh-Shafa' and whom the well-known Siyyid
&Muhammad had taken into his confidence and claimed to
have converted to the &Bab's teachings. &Mirza &Muhammad-Husayn-i-Kirmani,
who lodged in that same madrisih and
who was a well-known lecturer on the metaphysical doctrines
of &Islam, attempted several times to induce Siyyid &Muhammad,
+P443
who was one of his pupils, to break off his acquaintance
with that siyyid, whom he believed to be unreliable, and to
refuse him admittance to the gathering of the believers.
Siyyid &Muhammad refused, however, to be admonished by
this warning, and continued to associate with him until the
beginning of the month of &Rabi'u'th-Thani in the year 1266
A.H.,+F1 at which time the treacherous siyyid went to a certain
Siyyid &Husayn, one of the &ulamas of &Kashan, and delivered
into his hands the names and addresses of about fifty of the
believers who were then residing in &Tihran. That same list
was immediately submitted by Siyyid &Husayn to &Mahmud
&Khan-i-Kalantar, who ordered that all of them be arrested.
Fourteen of them were seized and brought before the authorities.
One the day they were captured, I happened to be with
my brother and my maternal uncle, who had arrived from
Zarand and had lodged in a caravanersai outside the gate
of Naw. The next morning they departed for Zarand, and
+F1 February 14-March 15, 1850 A.D.
+P444
as I returned to the &Madrisiy-i-Daru'sh-Shafa', I discovered
in my room a package upon which was placed a letter addressed
to me by &Mirza &Ahmad. That letter informed me
that the treacherous siyyid had at last denounced us and had
raised a violent commotion in the capital. "The package
which I have left in this room," he wrote, "contains all the
sacred writings that are in my possession. If you ever reach
this place in safety, take them to the caravanserai of &Haji
&Nad-'Ali, where you will find in one of its rooms a man bearing
that name, a native of &Qazvin, to whom you will deliver the
package together with the letter which accompanies it. From
thence you will proceed immediately to the &Masjid-i-Shah,
where I hope to be able to meet you." Following his directions,
I delivered the package to the &Haji and succeeded in
reaching the masjid, where I met &Mirza &Ahmad and heard
him relate how he had been assailed and had sought refuge
in the masjid, in the precincts of which he was immune from
further attack.
In the meantime, &Baha'u'llah had sent from the &Madrisiyi-Sadr
a message to &Mirza &Ahmad informing him of the
designs of the &Amir-Nizam, who had, already on three different
occasions, demanded his arrest from the &Imam-Jum'ih.
He was also warned that the &Amir, ignoring the right of asylum
with which the masjid had been invested, intended to
arrest those who had sought refuge in that sanctuary. &Mirza
&Ahmad was urged to leave in disguise for Qum, and was
charged to direct me to return to my home in Zarand.
Meanwhile, my relations, who had recognised me in the
&Masjid-i-Shah, pressed me to leave for Zarand, pleading
that my father, who had been misinformed of my arrest and
impending execution, was in grave distress, and that it was
my duty to hasten and relieve him of his anxieties. Acting
on the advice of &Mirza &Ahmad, who counselled me to seize
this God-sent opportunity, I left for Zarand and celebrate
the Feast of &Naw-Ruz with my family, a Feast that was doubly
blessed inasmuch as it coincided with the fifth day of &Jamadiyu'l-Avval
in the year 1266 A.H.,+F1 the anniversary of the
day on which the &Bab had declared His Mission. The &Naw-Ruz
of that year has been mentioned in the "&Kitab-i-Panj-Sha'n,"
+F1 1850 A.D.
+P445
one of the last works of the &Bab. "The sixth &Naw-Ruz,"
He wrote in that Book, "after the Declaration of the
Point of the &Bayan,' has fallen on the fifth day of &Jamadiyu'l-Avval,
in the seventh lunar year after that same Declaration."
In that same passage, the &Bab alludes to the fact that the
&Naw-Ruz of that year would be the last He was destined to
celebrate on this earth.
In the midst of the festivities which my relatives celebrated
in Zarand, my heart was set upon &Tihran, and my
thoughts centred round the fate which might have befallen my
fellow-disciples in that agitated city. I longed to hear of
their safety. Though in the house of my father, and surrounded
with the solicitude of my parents, I felt oppressed
by the thought of being severed from that little band, whose
perils I could well imagine and whose afflictions I longed to
share. The terrible suspense under which I lived, while
confined in my home, was unexpectedly relieved by the
arrival of &Sadiq-i-Tabrizi, who came from &Tihran and was
received in the house of my father. Though delivering me
from the uncertainties which had been weighing so heavily
upon me, he, to my profound horror, unfolded to my ears a
tale of such terrifying cruelty that the anxieties of suspense
paled before the ghastly light which that lurid story cast
upon my heart.
The circumstances of the martyrdom of my arrested
brethren in &Tihran--for such was their fate--I now proceed
to relate. The fourteen disciples of the &Bab, who had been
captured, remained incarcerated in the house of &Mahmud
&Khan-i-Kalantar from the first to the twenty-second day of
the month of &Rabi'u'th-Thani.' &Tahirih was also confined
on the upper floor of that same house. Every kind of ill
treatment was inflicted upon them. Their persecutors sought,
by every device, to induce them to supply the information
they required, but failed to obtain a satisfactory answer.
Among the captives was a certain &Muhammad-Husayn-i-Maraghiyi,
who obstinately refused to utter a single word
despite the severe pressure that was brought to bear upon
him. They tortured him, they resorted to every possible
measure in order to extort from him any hint that could
+F1 One of the titles of the &Bab.
+F2 February 14, March 15, 1850 A.D.
+P446
serve their purpose, but failed to achieve their end. Such
was his unswerving obstinacy that his oppressors thought him
to be dumb. They asked &Haji &Mulla &Isma'il, who had converted
him to his Faith, whether or not he could talk. "He
is mute, but not dumb," he replied; "he is fluent of speech
and is free from any impediment." He had no sooner called
him by his name than the victim answered, assuring him of
his readiness to abide by his will.
Convinced of their powerlessness to bend their will, they
referred the matter to &Mahmud &Khan, who, in his turn, submitted
their case to the &Amir-Nizam, &Mirza &Taqi &Khan,+F1
the Grand &Vazir of &Nasiri'd-Din &Shah. The sovereign in
those days refrained from direct interference in matters
pertaining to the affairs of the persecuted community, and
was often ignorant of the decisions that were being made
with regard to its members. His Grand &Vazir was invested
with plenary powers to deal with them as he saw fit. No
one questioned his decisions, nor dared disapprove of the
manner in which he exercised his authority. He immediately
issued a peremptory order threatening with execution whoever
among these fourteen prisoners was unwilling to recant
his faith. Seven were compelled to yield to the pressure that
was brought to bear upon them, and were immediately released.
The remaining seven constitute the Seven Martyrs
of &Tihran:
1. &Haji &Mirza Siyyid &Ali, surnamed &Khal-i-A'zam,+F2 the
&Bab's maternal uncle, and one of the leading merchants of
&Shiraz. It was this same uncle into whose custody the &Bab,
after the death of His father, was entrusted, and who, on
his Nephew's return from His pilgrimage to &Hijaz and His
arrest by &Husayn &Khan, assumed undivided responsibility
for Him by pledging his word in writing. It was he who surrounded
Him, while under his care, with unfailing solicitude,
who served Him with such devotion, and who acted as intermediary
between Him and the hosts of His followers who
flocked to &Shiraz to see Him. His only child, a Siyyid &Javad,
died in infancy. Towards the middle of the year 1265 A.H.,+F3
+F1 He was the son of &Qurban, the head cook of the &Qa'im-Magam, the
+F1 predecessor of &Haji &Mirza &Aqasi.
+F2 Literally, "The Greatest Uncle."
+F3 1848-9 A.D.
+P447
this same &Haji &Mirza Siyyid &Ali left &Shiraz and visited the
&Bab in the castle of &Chihriq. From thence he went to &Tihran
and, though having no special occupation, remained in that
city until the outbreak of the sedition which brought about
eventually his martyrdom.
Though his friends appealed to him to escape the turmoil
that was fast approaching, he refused to heed their counsel
and faced, until his last hour, with complete resignation, the
persecution to which he was subjected. A considerable
number among the more affluent merchants of his acquaintance
offered to pay his ransom, an offer which he rejected.
Finally he was brought before the &Amir-Nizam. "The Chief
Magistrate of this realm," the Grand &Vazir informed him,
"is loth to inflict the slightest injury upon the Prophet's
descendants. Eminent merchants of &Shiraz and &Tihran are
willing, nay eager, to pay your ransom. The &Maliku't-Tujjar
has even interceded in your behalf. A word of recantation
from you is sufficient to set you free and ensure
your return, with honours, to your native city. I pledge my
word that, should you be willing to acquiesce, the remaining
days of your life will be spent with honour and dignity under
the sheltering shadow of your sovereign." "Your Excellency,"
boldly replied &Haji &Mirza Siyyid &Ali, "if others before me,
who quaffed joyously the cup of martyrdom, have chosen to
reject an appeal such as the one you now make to me, know
of a certainty that I am no less eager to decline such a request.
My repudiation of the truths enshrined in this Revelation
would be tantamount to a rejection of all the Revelations that
have preceded it. To refuse to acknowledge the Mission of
the &Siyyid-i-Bab would be to apostatise from the Faith of my
forefathers and to deny the Divine character of the Message
which &Muhammad, Jesus, Moses, and all the Prophets of the
past have revealed. God knows that whatever I have heard
and read concerning the sayings and doings of those Messengers,
I have been privileged to witness the same from
this Youth, this beloved Kinsman of mine, from His earliest
boyhood to this, the thirtieth year of His life. Everything
in Him reminds me of His illustrious Ancestor and of the
&imams of His Faith whose lives our recorded traditions have
portrayed. I only request of you that you allow me to be
+P448
the first to lay down my life in the path of my beloved Kinsman."
The &Amir was stupefied by such an answer. In a frenzy of
despair, and without uttering a word, he motioned that he
be taken out and beheaded. As the victim was being conducted
to his death, he was heard, several times, to repeat
these words of &Hafiz: "Great is my gratitude to Thee, O my
God, for having granted so bountifully all I have asked of
Thee." "Hear me, O people," he cried to the multitude that
pressed around him; "I have offered myself up as a willing
sacrifice in the path of the Cause of God. The entire province
of &Fars, as well as &Iraq, beyond the confines of Persia, will
readily testify to my uprightness of conduct, to my sincere
piety and noble lineage. For over a thousand years, you have
prayed and prayed again that the promised &Qa'im be made
manifest. At the mention of His name, how often have you
cried, from the depths of your hearts: `Hasten, O God, His
coming; remove every barrier that stands in the way of His
appearance!' And now that He is come, you have driven
Him to a hopeless exile in a remote and sequestered corner
of &Adhirbayjan and have risen to exterminate His companions.
Were I to invoke the malediction of God upon you, I am
certain that His avenging wrath would grievously afflict you.
Such is not, however, my prayer. With my last breath, I
pray that the Almighty may wipe away the stain of your
guilt and enable you to awaken from the sleep of heedlessness."+F1
These words stirred his executioner to his very depths.
Pretending that the sword he had been holding in readiness
in his hands required to be resharpened, he hastily went
away, determined never to return again. "When I was
appointed to this service," he was heard to complain, weeping
bitterly the while, "they undertook to deliver into my hands
only those who had been convicted of murder and highway
robbery. I am now ordered by them to shed the blood of
+F1 "He took off his turban, and, raising his face towards heaven, exclaimed,
+F1 `O God, Thou art witness of how they are slaying the son of Thy most
+F1 honourable Prophet without fault on his part.' Then he turned to the
+F1 executioner and recited this verse: `How long shall grief of separation
+F1 from Him slay me? Cut off my head that Love may bestow on me a head.'"
+F1 (&Mathnavi, Book 6, p. 649, 1, 2; ed. &Ala'u'd-Dawlih.) ("A Traveller's
+F1 Narrative," Note B, p. 174.)
+P449
one no less holy than the &Imam &Musay-i-Kazim+F1 himself!"
Shortly after, he departed for &Khurasan and there sought to
earn his livelihood as a porter and crier. To the believers
of that province, he recounted the tale of that tragedy, and
expressed his repentance of the act which he had been compelled
to perpetrate. Every time he recalled that incident,
every time the name of &Haji &Mirza Siyyid &Ali was mentioned
to him, tears which he could not repress flowed from his
eyes, tears that were a witness to the affection which that
holy man had instilled into his heart.
2. &Mirza &Qurban-'Ali,+F2 a native of &Barfurush in the province
of &Mazindaran, and an outstanding figure in the community
known by the name of &Ni'matu'llahi. He was a man
of sincere piety and endowed with great nobleness of nature.
Such was the purity of his life that a considerable number
among the notables of &Mazindaran, of &Khurasan and &Tihran
had pledged him their loyalty, and regarded him as the very
embodiment of virtue. Such was the esteem in which he was
held by his countrymen that, on the occasion of his pilgrimage
to &Karbila, a vast concourse of devoted admirers
thronged his route in order to pay their homage to him. In
&Hamadan, as well as in &Kirmanshah, a great number of people
were influenced by his personality and joined the company
of his followers. Wherever he went, he was greeted with the
acclamations of the people. These demonstrations of popular
enthusiasm were, however, extremely distasteful to him. He
avoided the crowd and disdained the pomp and circumstance
of leadership. On his way to &Karbila, while passing through
&Mandalij, a &shaykh of considerable influence became so
enamoured of him that he renounced all that he had formerly
cherished and, leaving his friends and disciples, followed him
as far as &Ya'qubiyyih. &Mirza &Qurban-'Ali, however, succeeded
in inducing him to return to &Mandalij and resume
the work which he had abandoned.
On his return from his pilgrimage, &Mirza &Qurban-'Ali
met &Mulla &Husayn and through him embraced the truth of
the Cause. Owing to illness, he was unable to join the defenders
+F1 The Seventh &Imam.
+F2 According to &Haji &Mu'inu's-Saltanih's narrative (p. 131), &Mirza
+F2 &Qurban-'Ali the dervish, met the &Bab in the village of &Khanliq.
+P450
of the fort of &Tabarsi, and, but for his unfitness to
travel to &Mazindaran, would have been the first to join its
occupants. Next to &Mulla &Husayn, among the disciples of
the &Bab, &Vahid was the person to whom he was most attached.
During my visit to &Tihran, I was informed that the
latter had consecrated his life to the service of the Cause and
had risen with exemplary devotion to promote its interests
far and wide. I often heard &Mirza &Qurban-'Ali, who was
then in the capital, deplore that illness. "How greatly I
grieve," I heard him several times remark, "to have been
deprived of my share of the cup which &Mulla &Husayn and
his companions have quaffed! I long to join &Vahid and
enrol myself under his banner and strive to make amends for
my previous failure." He was preparing to leave &Tihran,
when he was suddenly arrested. His modest attire witnessed
to the degree of his detachment. Clad in a white tunic,
after the manner of the Arabs, cloaked in a coarsely woven
&aba,+F1 and wearing the head-dress of the people of &Iraq, he
seemed, as he walked the streets, the very embodiment of
renunciation. He scrupulously adhered to all the observances
of his Faith, and with exemplary piety performed his devotions.
"The &Bab Himself conforms to the observances
of His Faith in their minutest details," he often remarked.
"Am I to neglect on my part the things which are observed
by my Leader?"
When &Mirza &Qurban-'Ali was arrested and brought before
the &Amir-Nizam, a commotion such as &Tihran had rarely
experienced was raised. Large crowds of people thronged
the approaches to the headquarters of the government, eager
to learn what would befall him. "Since last night," the &Amir,
as soon as he had seen him, remarked, "I have been besieged
by all classes of State officials who have vigorously interceded
in your behalf.+F2 From what I learn of the position you
occupy and the influence your words exercise, you are not
+F1 See Glossary.
+F2 "&Mirza &Qurban-'Ali was famous amongst mystics and dervishes, and had
+F2 many friends and disciples in &Tihran, besides being well known to most of
+F2 the nobles and chief men, and even to the &Shah's mother. She, because of
+F2 her friendship for him and the compassion she felt for his plight, said to
+F2 his Majesty the king: `He is no &Babi, but has been falsely accused.' So
+F2 they sent and brought him out saying: `Thou art a dervish, a scholar, and
+F2 a man of learning; thou dost not belong to this misguided sect; a false
+F2 charge has been preferred against thee.' He replied: `I reckon myself one
+F2 of the followers and servants of His Holiness, though whether or no He hath
+F2 accepted me as such, I wot not.' When they continued to persuade him,
+F2 holding out hopes of a pension and salary, he said: `This life and these
+F2 drops of blood of mine are of but small account; were the empire of the
+F2 world mine, and had I a thousand lives, I would freely cast them all at the
+F2 feet of His friends:
+F2 `To sacrifice the head for the Beloved,
+F2 in mine eyes appears an easy thing indeed;
+F2 Close thy lips, and cease to speak of mediation,
+F2 For of mediation lovers have no need.'
+F2 So at length they desisted in despair, and signified that he should die."
+F2 (The "&Tarikh-i-Jadid," p. 254.)
+P451
much inferior to the &Siyyid-i-Bab Himself. Had you claimed
for yourself the position of leadership, better would it have
been than to declare your allegiance to one who is certainly
inferior to you in knowledge." "The knowledge which I
have acquired," he boldly retorted, "has led me to bow down
in allegiance before Him whom I have recognised to be my
Lord and Leader. Ever since I attained the age of manhood,
I have regarded justice and fairness as the ruling motives of
my life. I have judged Him fairly, and have reached the
conclusion that should this Youth, to whose transcendent
power friend and foe alike testify, be false, every Prophet
of God, from time immemorial down to the present day,
should be denounced as the very embodiment of falsehood!
I am assured of the unquestioning devotion of over a thousand
admirers, and yet I am powerless to change the heart of the
least among them. This Youth, however, has proved Himself
capable of transmuting, through the elixir of His love,
the souls of the most degraded among His fellow men. Upon
a thousand like me He has, unaided and alone, exerted such
influence that, without even attaining His presence, they
have flung aside their own desires and have clung passionately
to His will. Fully conscious of the inadequacy of the sacrifice
they have made, these yearn to lay down their lives for His
sake, in the hope that this further evidence of their devotion
may be worthy of mention in His Court."
"I am loth," the &Amir-Nizam remarked, "whether your
words be of God or not, to pronounce the sentence of death
against the possessor of so exalted a station." "Why hesitate?
burst forth the impatient victim. "Are you not
aware that all names descend from Heaven? He whose
name is &Ali,+F1 in whose path I am laying down my life, has
+F1 Reference to the &Bab.
+P452
from time immemorial inscribed my name, &Qurban-'Ali,+F1
in the scroll of His chosen martyrs. This is indeed the day
on which I celebrate the &Qurban festival, the day on which
I shall seal with my life-blood my faith in His Cause. Be
not, therefore, reluctant, and rest assured that I shall never
blame you for your act. The sooner you strike off my head,
the greater will be my gratitude to you." "Take him away
from this place!" cried the &Amir. "Another moment, and
this dervish will have cast his spell over me!" "You are
proof against that magic," &Mirza &Qurban-'Ali replied, "that
can captivate only the pure in heart. You and your like
can never be made to realise the entrancing power of that
Divine elixir which, swift as the twinkling of an eye, transmutes
the souls of men."
Exasperated by the reply, the &Amir-Nizam arose from his
seat and, his whole frame shaking with anger, exclaimed:
"Nothing but the edge of the sword can silence the voice
of this deluded people!" "No need," he told the executioners
who were in attendance upon him, "to bring any more members
of this hateful sect before me. Words are powerless
to overcome their unswerving obstinacy. Whomever you
are able to induce to recant his faith, release him; as for the
rest, strike off their heads."
As he drew near the scene of his death, &Mirza &Qurban-'Ali,
intoxicated with the prospect of an approaching reunion
with his Beloved, broke forth into expressions of joyous
exultation. "Hasten to slay me," he cried with rapturous
delight, "for through this death you will have offered me the
chalice of everlasting life. Though my withered breath you
now extinguish, with a myriad lives will my Beloved reward
me; lives such as no mortal heart can conceive!" "Hearken
to my words, you who profess to be the followers of the Apostle
of God," he pleaded, as he turned his gaze to the concourse
of spectators. "&Muhammad, the Day-Star of Divine guidance,
who in a former age arose above the horizon of &Hijaz,
has to-day, in the person of &Ali-Muhammad, again risen from
the Day-Spring of &Shiraz, shedding the same radiance and
imparting the same warmth. A rose is a rose in whichever
garden, and at whatever time, it may bloom." Seeing on
+F1 &Qurban means "Sacrifice"; hence, "Sacrifice for the &Bab."
+P453
every side how the people were deaf to his call, he cried aloud:
"Oh, the perversity of this generation! How heedless of the
fragrance which that imperishable Rose has shed! Though
my soul brim over with ecstasy, I can, alas, find no heart
to share with me itS charm, nor mind to apprehend its glory."
At the sight of the body of &Haji &Mirza Siyyid &Ali, beheaded
and bleeding at his feet, his fevered excitement rose
to its highest pitch. "Hail," he shouted as he flung himself
upon it, "hail the day of mutual rejoicing, the day of our
reunion with our Beloved!" "Approach," he cried to the
executioner, as he held the body in his arms, "and strike your
blow, for my faithful comrade is unwilling to release himself
from my embrace, and calls me to hasten together with him
to the court of the Well-Beloved." A blow from the executioner
fell immediately upon the nape of his neck. A few
moments later, and the soul of that great man had passed
away. That cruel stroke stirred in the bystanders feelings
of mingled indignation and sympathy. Cries of sorrow and
lamentation ascended from the hearts of the multitude, and
provoked a distress that was reminiscent of the outbursts of
grief with which every year the populace greets the day of
&Ashura.+F1
3. Then came the turn of &Haji &Mulla &Isma'il-i-Qumi, who
was a native of &Farahan. In his early youth, he departed
for &Karbila In quest of the Truth which he was diligently
striving to discover. He had associated with all the leading
&ulamas of Najaf and &Karbila, had sat at the feet of Siyyid
&Kazim, and had acquired from him the knowledge and understanding
which enabled him, a few years later when in &Shiraz,
to acknowledge the Revelation of the &Bab. He distinguished
himself by the tenacity of his faith and the fervour of his
devotion. As soon as the injunction of the &Bab, bidding His
+F1 "When he was brought to the foot of the execution-pole, the headman raised
+F1 his sword and smote him on the neck from behind. The blow only bowed his
+F1 head, and caused the dervish's turban which he wore to roll some paces
+F1 from him on the ground. Immediately as it were with his last breath, he
+F1 sent a fresh pang through the heart of everyone capable of emotion by
+F1 reciting these verses:
+F1 `Happy he whom love's intoxication
+F1 So hath overcome that scarce he knows
+F1 Whether at the feet of the Beloved
+F1 It be head or turban which he throws!'"
+F1 (The "&Tarikh-i-Jadid", pp. 254-5.)
+P454
followers hasten to &Khurasan, reached him, he enthusiastically
responded, joined the companions who were proceeding to
&Badasht, and there received the appellation of &Sirru'l-Vujud.
Whilst in their company, his understanding of the Cause
grew deeper and his zeal for its promotion correspondingly
increased. He grew to be the very embodiment of detachment,
and felt more and more impatient to demonstrate in a
befitting manner the spirit with which his Faith had inspired
him. In the exposition of the meaning of the verses of the
&Qur'an and the traditions of &Islam, he displayed an insight
which few could rival, and the eloquence with which he set
forth those truths won him the admiration of his fellow-disciples.
In the days when the fort of &Tabarsi had become
the rallying centre for the disciples of the &Bab, he languished
disconsolate upon a sick-bed, unable to lend his assistance
and play his part for its defence. No sooner had he recovered
than, finding that that memorable siege had ended with the
massacre of his fellow-disciples, he arose, with added determination,
to make up by his self-sacrificing labours for the
loss which the Cause had sustained. That determination
carried him eventually to the field of martyrdom and won
him its crown.
Conducted to the block and waiting for the moment of
his execution, he turned his gaze towards those twin martyrs
who had preceded him and who still lay entwined in each
other's embrace. "Well done, beloved companions!" he
cried, as he fixed his gaze upon their gory heads. "You have
turned &Tihran into a paradise! Would that I had preceded
you!" Drawing from his pocket a coin, which he handed
to his executioner, he begged him to purchase for him something
with which he could sweeten his mouth. He took
some of it and gave the rest to him, saying: "I have forgiven
you your act; approach and deal your blow. For thirty years
I have yearned to witness this blessed day, and was
fearful lest I should carry this wish with me unfulfilled to
the grave." "Accept me, O my God," he cried, as he turned
his eyes to heaven, "unworthy though I be, and deign to
inscribe my name upon the scroll of those immortals who
have laid down their lives on the altar of sacrifice." He was
+P455
still offering his devotions when the executioner, at his request,
suddenly cut short his prayer.+F1
4. He had hardly expired when Siyyid &Husayn-i-Turshizi,
the mujtahid, was conducted in his turn to the block.
He was a native of &Turshiz, a village in &Khurasan, and was
highly esteemed for his piety and rectitude of conduct. He
had studied for a number of years in Najaf, and was commissioned
by his fellow-mujtahids to proceed to &Khurasan
and there propagate the principles he had been taught.
When he arrived at &Kazimayn, he met &Haji &Muhammad-Taqiy-i-Kirmani,
an old acquaintance of his, who ranked
among the foremost merchants of &Kirman, and who had
opened a branch of his business in &Khurasan. As he was on
his way to Persia, he decided to accompany him. This
&Haji &Muhammad-Taqi had been a close friend of &Haji &Mirza
Siyyid &Ali, the &Bab's maternal uncle, through whom he had
been converted to the Cause in the year 1264 A.H.,+F2 while
preparing to leave &Shiraz on a pilgrimage to &Karbila. When
informed of the projected journey of &Haji &Mirza Siyyid &Ali
to &Chihriq for the purpose of visiting the &Bab, he expressed
his eager desire to accompany him. &Haji &Mirza Siyyid &Ali
advised him to carry out his original purpose and proceed
to &Karbila and there await his letter, which would inform
him whether it would be advisable to join him. From &Chihriq,
&Haji &Mirza Siyyid &Ali was ordered to depart for &Tihran,
in the hope that after a short stay in the capital he would be
able to renew his visit to his Nephew. Whilst in &Chihriq,
he expressed his reluctance to return to &Shiraz, inasmuch as
he could no longer endure .the increasing arrogance of its inhabitants.
+F1 "Now when they were ready to begin their work of decapitation and
+F1 slaughter, it was &Haji &Mulla &Isma'il's turn to die, one came to him,
+F1 saying: `Such an one of your friends will give such-and-such a sum of
+F1 money to save you from death, on condition of your recanting, that thus
+F1 they may be induced to spare you. In a case of dire necessity, when it is
+F1 a question of saving your life, what harm is there in merely saying, "I am
+F1 not a &Babi," so that they may have a pretext for releasing you?' He
+F1 replied: `Were I willing to recant, even without money none would touch
+F1 me.' Being further pressed and greatly importuned, he drew himself up to
+F1 his full height amidst the crowd, and exclaimed, so that all might hear:
+F1 `Zephyr, prithee bear for me a message
+F1 To that Ishmael who was not slain:
+F1 "Living from the street of the Beloved
+F1 Love permits not to return again."'"
+F1 (The "&Tarikh-i-Jadid," pp. 253-4.)
+F2 1847-8 A.D.
+P456
Upon his arrival in &Tihran, he requested &Haji
&Muhammad-Taqi to join him. Siyyid &Husayn accompanied
him from &Baghdad to the capital and through him was converted
to the Faith.
As he faced the multitude that had gathered round him
to witness his martyrdom, Siyyid &Husayn raised his voice
and said: "Hear me, O followers of &Islam! My name is
&Husayn, and I am a descendant of the &Siyyidu'sh-Shuhada,
who also bore that name.+F1 The mujtahids of the holy cities
of Najaf and &Karbila have unanimously testified to my position
as the authorised expounder of the law and teachings of
their Faith. Not until recently had heard thee name of the
&Siyyid-i-Bab. The mastery I have obtained over the intricacies
of the &Islamic teachings has enabled me to appreciate
the value of the Message which the &Siyyid-i-Bab has brought.
I am convinced that, were I to deny the Truth which He has
revealed, I should, by this very act, have renounced my
allegiance to every Revelation that has preceded it. I appeal
to every one of you to call upon the &ulamas and mujtahids
of this city and to convene a gathering, at which I will undertake
in their presence to establish the truth of this Cause.
Let them then judge whether I am able to demonstrate the
validity of the claims advanced by the &Bab. If they be
satisfied with the proofs which I shall adduce in support of
my argument, let them desist from shedding the blood of
the innocent; and if I fail, let them inflict upon me the punishment
I deserve." These words had scarcely dropped from
his lips when an officer in the service of the &Amir-Nizam
haughtily interjected: "I carry with me your death-warrant
signed and sealed by seven of the recognised mujtahids of
&Tihran, who have in their own handwriting pronounced you
an infidel. I will myself be answerable to God on the Day of
Judgment for your blood, and will lay the responsibility upon
those leaders in whose judgment we have been asked to put
our trust and to whose decisions we have been compelled to
submit." With these words he drew out his dagger and
stabbed him with such force that he immediately fell dead
at his feet.
5. Soon after, &Haji &Muhammad-Taqiy-i-Kirmani was led
+F1 The &Imam &Husayn.
+P457
to the scene of execution. The ghastliness of the sight he
beheld provoked his violent indignation. "Approach, you
wretched and heartless tyrant," he burst forth as he turned
to his persecutor, "and hasten to slay me, for I am impatient
to join my beloved &Husayn. To live after him is a torture
I cannot endure."
6. No sooner had &Haji &Muhammad-Taqi uttered these
words than Siyyid &Murtada, who was one of the noted
merchants of &Zanjan, hastened to take precedence of his
companions. He flung himself over the body of &Haji &Muhammad-Taqi,
and pleaded that, being a siyyid, his martyrdom
would be more meritorious in the sight of God than
that of &Haji &Muhammad-Taqi. As the executioner
+P458
unsheathed his sword, Siyyid &Murtada invoked the memory of
his martyred brother, who had struggled side by side with
&Mulla &Husayn; and such were his references that the onlookers
marvelled at the unyielding tenacity of the faith with which
he was inspired.
7. In the midst of the turmoil which the stirring words
of Siyyid &Murtada had raised, &Muhammad-Husayn-i-Maraghiyi
rushed forward and begged that he be allowed to be
martyred immediately ere his companions were put to the
sword. As soon as his eyes fell upon the body of &Haji &Mulla
&Isma'il-i-Qumi, for whom he entertained a deep affection, he
impulsively threw himself upon him and, holding him in his
embrace, exclaimed: "Never will I consent to separate myself
from my dearly beloved friend, in whom I have reposed the
utmost confidence and from whom I have received so many
evidences of a sincere and deep-felt affection!"
Their eagerness to precede one another in laying down
their lives for their Faith astonished the multitude who
wondered which of the three would be preferred to his companions.
They pleaded with such fervour that eventually
they were beheaded, all three, at one and the same moment.
So great a faith, such evidences of unbridled cruelty,
human eye has rarely beheld. Few as they were in number,
yet when we recall the circumstances of their martyrdom,
we are compelled to acknowledge the stupendous character
of that force which could evoke so rare a spirit of self-sacrifice.
When we remember the exalted rank these victims had
occupied, when we observe the degree of their renunciation
and the vitality of their faith, when we recall the pressure
which from influential quarters had been exerted to avert
the danger with which their lives were threatened, above
all when we picture to our minds the spirit that defied the
atrocities which a heartless enemy so far bemeaned themselves
as to inflict upon them, we are impelled to look upon
that episode as one of the most tragic occurrences in the
annals of this Cause.+F1
+F1 "After detailing the occurrences briefly set forth above, the &Babi
+F1 historian proceeds to point out the special value and unique character of
+F1 the testimony given by the "Seven Martyrs.' They were men representing all
+F1 the more important classes in Persia--divines, dervishes, merchants,
+F1 shopkeepers, and government officials; they were men who had enjoyed the
+F1 respect and consideration of all; they died fearlessly, willingly, almost
+F1 eagerly, declining to purchase life by that mere lip-denial which, under
+F1 the name of &kitman or &taqiyyih, is recognised by the by the &shi'ahs as a
+F1 perfectly justifiable subterfuge in case of peril; they were not driven to
+F1 despair of mercy as were those who died at &Shaykh &Tabarsi and &Zanjan and
+F1 they sealed their faith with their blood in the public square of the
+F1 Persian capital wherein is the abode of the foreign ambassadors accredited
+F1 to the court of the &Shah. And herein the &Babi historian is right: even
+F1 those who speak severely of the &Babi movement generally, characterising it
+F1 as a communism destructive of all order and all morality, express
+F1 commiseration for the guiltless victims. To the day of their martyrdom we
+F1 may well apply Gobineau's eloquent reflection on a similar tragedy enacted
+F1 two years later: ..."This eventful day brought to the &Bab more secret
+F1 followers than many sermons could have done. I have just said that the
+F1 impression created by the prodigious endurance of the martyrs was deep and
+F1 lasting. I have often heard repeated the story of that day by eye
+F1 witnesses, by men close to the government, some even important officials.
+F1 From their accounts, one might easily have believed that they were all
+F1 &Babis, so great was the admiration they felt for memories which were not
+F1 to the honor of &Islam, and so high was the esteem they entertained for the
+F1 resourcefulness, the hopes and the chances of success of the new
+F1 doctrine." ("A Traveller's Narrative," Note B, pp. 175-176.)
+P459
At this stage of my narrative I was privileged to submit
to &Baha'u'llah such sections of my work as I had already
revised and completed. How abundantly have my labours
been rewarded by Him whose favour alone I seek, and for
whose satisfaction I have addressed myself to this task!
He graciously summoned me to His presence and vouchsafed
me His blessings. I was in my home in the prison-city
of &Akka, and lived in the neighbourhood of the house of
&Aqay-i-Kalim, when the summons of my Beloved reached
me. That day, the seventh of the month of &Rabi'u'th-Thani
in the year 1306 A.H.,+F1 I shall never forget. I here
reproduce the gist of His words to me on that memorable
occasion:
"In a Tablet which We yesterday revealed, We have
explained the meaning of the words, `Turn your eyes away,'+F2
in the course of Our reference to the circumstances attending
the gathering at &Badasht. We were celebrating, in the company
of a number of distinguished notables, the nuptials of
one of the princes of royal blood in &Tihran, when Siyyid
&Ahmad-i-Yazdi, father of Siyyid &Husayn, the &Bab's amanuensis,
appeared suddenly at the door. He beckoned to Us,
and seemed to be the bearer of an important message which
he wished immediately to deliver. We were, however, unable
at that moment to leave the gathering, and motioned to
him to wait. When the meeting had dispersed, he informed
+F1 December 11, 1888 A.D.
+F2 According to &Islamic traditions, &Fatimih, &Muhammad's daughter, will
+F2 appear unveiled as she crosses the bridge "&Sirat" on the Day of Judgment.
+F2 At her appearance a voice from heaven will declare: "Turn your eyes away,
+F2 O concourse of people!"
+P460
Us that &Tahirih had been placed in strict confinement in
&Qazvin, and that her life was in great danger. We immediately
summoned &Muhammad-Hadiy-i-Farhadi, and gave him
the necessary directions to release her from her captivity, and
escort her to the capital. As the enemy had seized Our house,
We were unable to accommodate her indefinitely in Our home.
Accordingly, We arranged for her transference from Our
house to that of the Minister of War,+F1 who, in those days, had
been disgraced by his sovereign and had been deported to
&Kashan. We requested his sister, who still was numbered
among Our friends, to act as hostess to &Tahirih.
"She remained in her company until the call of the &Bab,
bidding Us proceed to &Khurasan, reached Our ears. We
decided that &Tahirih should proceed immediately to that
province, and commissioned &Mirza+F2 to conduct her to a place
outside the gate of the city, and from thence to any locality
she deemed advisable in that neighbourhood. She was taken
to an orchard in the vicinity of which was a deserted building,
where they found an old man who acted as its caretaker.
&Mirza &Musa returned and informed Us of the reception
which had been accorded to them, and highly praised the
beauty of the surrounding landscape. We subsequently arranged
for her departure for &Khurasan, and promised that
We would follow within the space of a few days.
"We soon joined her at &Badasht, where We rented a garden
for her use, and appointed the same &Muhammad-Hadi who
had achieved her deliverance, as her doorkeeper. About
seventy of Our companions were with Us and lodged in a place
in the vicinity of that garden.
"We fell ill one day, and were confined to bed. &Tahirih
sent a request to call upon Us. We were surprised at her
message, and were at a loss as to what We should reply.
Suddenly We saw her at the door, her face unveiled before
Us. How well has &Mirza &Aqa &Jan+F3 commented upon that
incident. `The face of &Fatimih,' he said, `must needs be
revealed on the Day of Judgment and appear unveiled before
the eyes of men. At that moment the voice of the Unseen
+F1 &Mirza &Aqa &Khan-i-Nuri, who succeeded the &Amir-Nizam as Grand &Vazir of
+F1 &Nasiri'd-Din &Shah.
+F2 &Aqay-i-Kalim, brother of &Baha'u'llah.
+F3 &Baha'u'llah's amanuensis.
+P461
shall be heard saying: "Turn your eyes away from that which
ye have seen."
"How great was the consternation that seized the companions
on that day! Fear and bewilderment filled their
hearts. A few, unable to tolerate that which was to them
so revolting a departure from the established customs of
&Islam, fled in horror from before her face. Dismayed, they
sought refuge in a deserted castle in that neighbourhood.
Among those who were scandalised by her behaviour and
severed from her entirely were the &Siyyid-i-Nahri+F1 and his
brother &Mirza &Hadi, to both of whom We sent word that it
was unnecessary for them to desert their companions and
seek refuge in a castle.
"Our friends eventually dispersed, leaving Us at the
mercy of Our enemies. When, at a later time, We went to
&Amul, such was the turmoil which the people had raised
that above four thousand persons had congregated in the
masjid and had crowded onto the roofs of their houses. The
leading &mulla of the town denounced Us bitterly. `You have
perverted the Faith of &Islam,' he cried in his &mazindarani
dialect, `and sullied its fame! Last night I saw you in a
dream enter the masjid, which was thronged by an eager
multitude that had gathered to witness your arrival. As the
crowd pressed round you, I beheld, and, lo, the &Qa'im was
standing in a corner with His gaze fixed upon your countenance,
His features betraying great surprise. This dream
I regard as evidence of your having deviated from the path
of Truth.' We assured him that the expression of surprise
on that countenance was a sign of the &Qa'im's strong disapproval
of the treatment he and his fellow-townsmen had
accorded Us. He questioned Us regarding the Mission of the
&Bab. We informed him that, although We had never met
Him face to face, yet We cherished, none the less, a great
affection for Him. We expressed Our profound conviction
that He had, under no circumstances, acted contrary to
the Faith of &Islam.
The &mulla and his followers, however refused to believe
Us, and rejected Our testimony as a perversion of the truth.
They eventually placed Us in confinement, and forbade Our
+F1 &Mirza &Muhammad-'Aliy-i-Nahri.
+P462
friends to meet Us. The acting governor of &Amul succeeded
in effecting Our release from captivity. Through an opening
in the wall that he ordered his men to make, he enabled Us
to leave that room, and conducted Us to his house. No sooner
were the inhabitants informed of this act than they arose
against Us, besieged the governor's residence, pelted Us with
stones, and hurled in Our face the foulest invectives.
"At the time We proposed to send &Muhammad-Hadiy-i-Farhadi
to &Qazvin, in order to achieve the deliverance of
&Tahirih and conduct her to &Tihran, &Shaykh &Abu-Turab wrote
Us, insisting that such an attempt was fraught with grave
risks and might occasion an unprecedented tumult. We
refused to be deflected from Our purpose. That &Shaykh was
a kind-hearted man, was simple and lowly in temper, and
behaved with great dignity. He lacked courage and determination,
however, and betrayed weakness on certain
occasions."
A word should now be added regarding the closing stages
of the tragedy that witnessed to the heroism of the Seven
Martyrs of &Tihran. For three days and three nights they
remained abandoned in the &Sabzih-Maydan, which adjoined
the imperial palace, exposed to untold indignities which an
unrelenting foe heaped upon them. Thousands of devout
&shi'ahs gathered round their corpses, kicked them with their
+P463
feet, and spat upon their faces. They were pelted, cursed,
and mocked by the angry multitude. Heaps of refuse were
flung upon their remains by the bystanders, and the foulest
atrocities were perpetrated upon their bodies. No voice was
raised in protest, no hand was stretched to stay the arm of
the barbarous oppressor.
Having allayed the tumult of their passion, they buried
them outside the gate of the capital, in a place which lay
beyond the limits of the public cemetery, adjoining the
moat, between the gates of Naw and of &Shah &Abdu'l-'Azim.
They were all laid in the same grave, thus remaining united
in body, as they had been in spirit during the days of their
earthly life.+F1
The news of their martyrdom came as an added blow to
the &Bab, who was already plunged in sorrow at the fate that
had befallen the heroes of &Tabarsi. In the detailed Tablet
He revealed in their honour, every word of which testified
to the exalted position they occupied in His eyes, He referred
to them as those very "Seven Goats" spoken of in the traditions
of &Islam, who on the Day of Judgment shall "walk in
front of the promised &Qa'im." They shall symbolise by their
life the noblest spirit of heroism, and by their death shall
manifest true acquiescence in His will. By preceding the
&Qa'im, the &Bab explained, is meant that their martyrdom
will precede that of the &Qa'im Himself, who is their Shepherd.
What the &Bab had predicted came to be fulfilled, inasmuch
as His own martyrdom occurred four months later in &Tabriz.
That memorable year witnessed, in addition to the martyrdom
of the &Bab and that of His seven companions in &Tihran,
the momentous happenings of &Nayriz which culminated in
the death of &Vahid. Towards the end of that same year,
&Zanjan likewise became the centre of a storm which raged
with exceptional violence throughout the surrounding district,
bringing in its wake the massacre of a vast number of
+F1 "When the executioners had completed their bloody work, the rabble
+F1 onlookers, awed for a while by the patient courage of the martyrs, again
+F1 allowed their ferocious fanaticism to break out in insults to the mortal
+F1 remains of those whose spirits had now passed beyond the power of their
+F1 malice. They cast stones and filth at the motionless corpses, abusing
+F1 them, and crying out, `This is the recompense of the people of affection
+F1 and of such as pursue the Path of Wisdom and Truth!' Nor would they suffer
+F1 their bodies to be interred in a burial-ground, but cast them into a pit
+F1 outside the Gate of &Shah &Abdu'l-'Azim, which they then filled up." ("A
+F1 Traveller's Narrative," Note B, pp. 174-5.)
+P464
the &Bab's staunchest disciples. That year, rendered memorable
by the magnificent heroism which those staunch supporters
of His Faith displayed, not to speak of the marvellous
circumstances that attended His own martyrdom, must ever
remain as one of the most glorious chapters ever recorded
in that Faith's blood-stained history. The entire face of the
land was blackened by the atrocities in which a cruel and
rapacious enemy freely and persistently indulged. From
&Khurasan, on the eastern confines of Persia, as far west as
&Tabriz, the scene of the &Bab's martyrdom, and from the
northern cities of &Zanjan and &Tihran stretching south as
far as &Nayriz, in the province of &Fars, the whole country was
enveloped in darkness, a darkness that heralded the dawning
light of the Revelation which the expected &Husayn was soon
to manifest, a Revelation mightier and more glorious than
that which the &Bab Himself had proclaimed.+F1
+F1 `While these developments were taking place in the north of Persia, the
+F1 provinces of the center and the south were deeply stirred by the
+F1 enthusiastic appeals of the missionaries of the new doctrine. The people--
+F1 light, credulous, ignorant, superstitious in the extreme--were dumbfounded
+F1 by the accounts of continuous miracles of which they heard every minute;
+F1 the &Mullas, deeply concerned, feeling that their wavering flock was ready
+F1 to escape their control, multiplied their slanders and defamation; the
+F1 grossest lies, the most cruel fictions were circulated among the bewildered
+F1 masses, divided between terror and admiration." (A. L. M. Nicolas' "Siyyid
+F1 &Ali-Muhammad dit le &Bab," p. 387.)
+P465
CHAPTER XXII
THE &NAYRIZ UPHEAVAL
IN THE early days of the siege of the fort of &Tabarsi,
&Vahid was engaged in spreading the teachings of
the Cause in &Burujird as well as in the province
of &Kurdistan. He had resolved to win the majority
of the inhabitants of those regions to the Faith of the
&Bab, and had intended to proceed from thence to &Fars and
there continue his labours. As soon as he had learned of
&Mulla &Husayn's departure for &Mazindaran, he hastened to
the capital and undertook the necessary preparations for
his journey to the fort of &Tabarsi. He was preparing to leave,
when &Baha'u'llah arrived from &Mazindaran and informed
him of the impossibility of joining his brethren. He was
greatly saddened at this news, and his only consolation in
those days was to visit &Baha'u'llah frequently, and to obtain
the benefit of His wise and priceless counsels.+F1
&Vahid eventually determined to proceed to &Qazvin and
to resume the work in which he had been engaged. From
thence he left for Qum and &Kashan, where he met his fellow-disciples
and was able to stimulate their enthusiasm and
reinforce their efforts. He continued his journey to &Isfahan,
to &Ardistan and &Ardikan, and in each of these cities he proclaimed,
with zest and fearlessness, the fundamental teachings
of his Master and succeeded in winning over a considerable
+F1 "When, after the lapse of some time," writes &Mirza &Jani, "I again had the
+F1 honour of meeting &Aqa Siyyid &Yahya in &Tihran, I observed in his august
+F1 countenance the signs of a glory and power which I had not noticed during
+F1 my first journey with him to the capital, nor on other occasions of
+F1 meeting, and I knew that these signs portended the near approach of his
+F1 departure from the world Subsequently he said several times in the course
+F1 of conversation: `This is my last journey, and hereafter you will see me
+F1 no more'; and often, explicitly or by implication, he gave utterance to the
+F1 same thought. Sometimes when we were together, and the conversation took
+F1 an appropriate turn, he would remark: `The saints of God are able to
+F1 foretell coming events, and I swear, by that loved One in the grasp of
+F1 whose power my soul lies, that I know and could tell where and how I shall
+F1 be slain, and who it is that shall slay me And how glorious and blessed a
+F1 thing it is that my blood should be shed for the uplifting of the Word of
+F1 Truth!'" (The "&Tarikh-i-Jadid," p. 115.)
+P466
number of able supporters to the Cause. He reached Yazd
in time to celebrate the festivities of &Naw-Ruz with his
brethren, who expressed their joy at his arrival and were
greatly encouraged by his presence among them. Being a
man of renowned influence, he possessed, in addition to his
house in Yazd, where his wife and her four sons had settled,
a home in &Darab, which was the abode of his ancestors, and
another one in &Nayriz, which was superbly furnished.
He arrived at Yazd on the first day of the month of
&Jamadiyu'l-Avval, in the year 1266 A.H.,+F1 the fifth day of
which, the anniversary of the &Bab's Declaration, coincided
with the feast of &Naw-Ruz. The leading &ulamas and notables
of the city all came on that day to greet him and to
offer their best wishes. &Navvab-i-Radavi, the meanest and
most prominent among his adversaries, was present on that
occasion, and maliciously hinted at the extravagance and
splendour of that reception. "The &Shah's imperial banquet,"
he was heard to remark, "can scarcely hope to rival the
sumptuous repast you have spread before us. I suspect that
in addition to this national festival which to-day we are
celebrating, you commemorate another one besides it."
&Vahid's bold and sarcastic retort provoked the laughter of
those who were present. All applauded, in view of the avarice
+F1 1850 A.D.
+P467
and wickedness of the &Navvab, the appropriateness of
his remark. The &Navvab, who had never encountered the
ridicule of so large and distinguished a company, was stung
by that answer. The smouldering fire which he nourished
in his mind against his opponent now blazed forth with
added intensity, and impelled him to satisfy his thirst for
revenge.
&Vahid seized the occasion to proclaim, fearlessly and
without reserve, in that gathering, the basic principles of
his Faith, and to demonstrate their validity. The majority
of those who heard him were but partially acquainted with
the distinguishing features of the Cause, and were ignorant
of its full import. Certain ones among them were irresistibly
attracted, and readily embraced it; the rest, unable to challenge
its claims publicly, denounced it in their hearts and
swore to extirpate it by every means in their power. His
eloquence and fearless exposition of the Truth inflamed their
hostility and strengthened their determination to seek, without
delay, the overthrow of his influence. That very day
witnessed the combination of their forces against him, and
marked the beginning of an episode that was destined to
bring in its wake so much suffering and distress.+F1
To destroy the life of &Vahid became the paramount object
of their activity. They spread the news that, on the day
of &Naw-Ruz, in the midst of the assembled dignitaries of the
city, both civil and ecclesiastical, Siyyid &Yahyay-i-Darabi
had had the temerity to unveil the challenging features of
the Faith of the &Bab and had adduced, for the purpose of his
argument, proofs and evidences gleaned both from the &Qur'an
and from the traditions of &Islam. "Though his listeners,"
they urged, "ranked among the most illustrious of the mujtahids
of the city, no one could be found in that assemblage
to venture a protest against his vehement assertions of the
+F1 "Carried away by his zeal and overflowing with the love of God, he was
+F1 eager to reveal to Persia the glory and joy of the one eternal Truth. `To
+F1 love and to conceal one's secret is impossible,' says the poet; so our
+F1 Siyyid began to preach openly in the Mosques, in the streets, in the
+F1 bazaars, on the public squares, in a word, wherever he could find
+F1 listeners. Such an enthusiasm brought forth fruit and the conversions were
+F1 numerous and sincere. The &Mullas, deeply troubled, violently denounced
+F1 the sacrilege to the governor of the city." (A. L. M. Nicolas' "Siyyid
+F1 &Ali-Muhammad dit le &Bab," p. 390.)
+P468
claims of his creed. The silence kept by those who heard him
has been responsible for the wave of enthusiasm which
has swept over the city in his favour, and has brought no
less than half of its inhabitants to his feet, while the remainder
are being fast attracted."
This report spread like wildfire throughout Yazd and the
surrounding district. It kindled, on the one hand, the flame
of bitter hatred, and, on the other, was instrumental in adding
considerable numbers to those who had already identified
themselves with that Faith. From &Ardikan and &Manshad,
as well as from the more distant towns and villages, crowds
of people, eager to hear of the new Message, flocked to the
house of &Vahid. "What are we to do?" they asked him.
"In what manner do you advise us to show forth the sincerity
of our faith and the intensity of our devotion?" From
morning till night, &Vahid was absorbed in resolving their
perplexities and in directing their steps in the path of service.
For forty days, this feverish activity persisted on the
part of his zealous supporters, both men and women. His
house had become the rallying centre of an innumerable host
of devotees who yearned to demonstrate worthily the spirit
of the Faith that had fired their souls. The commotion that
ensued provided the &Navvab-i-Radavi with a fresh pretext
for enlisting the support of the governor of the city,+F1 who
was young and inexperienced in the affairs of State, in his
efforts against his adversary. He soon fell a victim to the
intrigues and machinations of that evil plotter, who succeeded
in inducing him to despatch a force of armed men
to besiege the house of &Vahid. While a regiment of the army
was proceeding to that spot, a mob composed of the degraded
elements of the city were, at the instigation of the &Navvab,
directing their steps towards that same place, determined
by their threats and imprecations to intimidate its occupants.
Though hemmed in by hostile forces on every side, &Vahid
continued, from the window of the upper floor of his house, to
animate the zeal of his supporters and to clarify whatever
remained obscure in their minds. At the sight of a whole
regiment, reinforced by an infuriated mob, preparing to attack
+F1 His name was &Aqa &Khan.
+P469
them, they turned to &Vahid in their distress and begged
him to direct their steps. "This very sword that lies before
me," was his answer, as he remained seated beside the window,
"was given me by the &Qa'im Himself. God knows, had
I been authorised by Him to wage holy warfare against this
people, I would, alone and unaided, have annihilated their
forces. I am, however, commanded to refrain from such an
act." "This very steed," he added, as his eyes fell upon
the horse which his servant &Hasan had saddled and brought
to the front of his house, "the late &Muhammad &Shah gave
me, that with it I might undertake the mission with which
he entrusted me, of conducting an impartial investigation
into the nature of the Faith proclaimed by the &Siyyid-i-Bab.
He asked me to report personally to him the results
of my enquiry, inasmuch as I was the only one among the
ecclesiastical leaders of &Tihran in whom he could repose
implicit confidence. I undertook that mission with the firm
resolution of confuting the arguments of that siyyid, of inducing
Him to abandon His ideas and to acknowledge my
leadership, and of conducting Him with me to &Tihran as a
witness to the triumph I was to achieve. When I came into
His presence, however, and heard His words, the opposite
of that which I had imagined took place. In the course of
my first audience with Him, I was utterly abashed and confounded;
by the end of the second, I felt as helpless and
ignorant as a child; the third found me as lowly as the dust
beneath His feet. He had indeed ceased to be the contemptible
siyyid I had previously imagined. To me, He was
the manifestation of God Himself, the living embodiment
of the Divine Spirit. Ever since that day, I have yearned
to lay down my life for His sake. I rejoice that the day I
have longed to witness is fast approaching."
Seeing the agitation that had seized his friends, he exhorted
them to be calm and patient, and to rest assured
that the omnipotent Avenger would ere long inflict, with
His own invisible hand, a crushing defeat upon the forces
arrayed against His loved ones. No sooner had he uttered
these words than the news arrived that a certain &Muhammad-Abdu'llah,
whom no one suspected of being still alive, had
suddenly emerged with a number of his comrades, who had
+P470
likewise disappeared from sight, and, raising the cry of "&Ya
&Sahibu'z-Zaman!"+F1 had flung themselves upon their assailants
and dispersed their forces. He displayed such courage
that the whole detachment, abandoning their arms, had
sought refuge, together with the governor, in the fort of
&Narin.
That night, &Muhammad-'Abdu'llah asked to be introduced
into the presence of &Vahid. He assured him of his
+F1 See Glossary.
+P471
faith in the Cause, and acquainted him with the plans he
had conceived of subjugating the enemy. "Although your
intervention," &Vahid replied, "has to-day averted from this
house the danger of an unforeseen calamity, yet you must
recognise that until now our contest with these people was
limited to an argument centering round the Revelation of
the &Sahibu'z-Zaman. The &Navvab, however, will henceforth
be induced to instigate the people against us, and will contend
that I have arisen to establish my undisputed sovereignty
over the entire province and intend to extend it over the
whole of Persia." &Vahid advised him to leave the city immediately,
and to commit him to the care and protection of
the Almighty. "Not until our appointed time arrives," he
assured him, "will the enemy be able to inflict upon us the
slightest injury."
&Muhammad-'Abdu'llah, however, preferred to ignore the
advice of &Vahid. "It would be cowardly of me," he was
heard to remark as he retired, "to abandon my friends to
the mercy of an irate and murderous adversary. What,
then, would be the difference between me and those who
forsook the &Siyyidu'sh-Shuhada+F1 on the day of &Ashura,+F2
and left him companionless on the field of &Karbila? A merciful
God will, I trust, be indulgent towards me and will forgive
my action."
With these words, he directed his steps to the fort of &Narin
and compelled the forces that had massed in its vicinity to
seek an inglorious refuge within the walls of the fort; and
succeeded in keeping the governor confined along with those
who were besieged. He himself kept watch, ready to intercept
whatever reinforcements might seek to reach them.
Meanwhile the &Navvab had succeeded in raising a general
upheaval in which the mass of the inhabitants took part.
They were preparing to attack the house of &Vahid when he
summoned Siyyid &Abdu'l-'Azim-i-Khu'i, surnamed the
&Siyyid-i-Khal-Dar, who had participated for a few days in the
defence of the fort of &Tabarsi, and whose dignity of bearing
attracted widespread attention, and bade him mount his
own steed and address publicly, through the streets and
+F1 The &Imam &Husayn.
+F2 The tenth of &Muharram, the day on which the &Imam &Husayn was martyred.
+P472
bazaars, an appeal on his behalf to the entire populace, and
urge them to embrace the Cause of the &Sahibu'z-Zaman.
"Let them know," he added, "that I disclaim any intention
of waging holy warfare against them. Let them be warned,
however, that if they persist in besieging my house and continue
their attacks upon me, in utter defiance of my position
and lineage, I shall be constrained, as a measure of self-defence,
to resist and disperse their forces. If they choose
to reject my counsel and yield to the whisperings of the
crafty &Navvab, I will order seven of my companions to
repulse their forces shamefully and to crush their hopes."
The &Siyyid-i-Khal-Dar leaped upon the steed and, escorted
by four of his chosen brethren, rode out through the
market and pealed out, in accents of compelling majesty,
the warning he had been commissioned to proclaim. Not
content with the message with which he had been entrusted,
he ventured to add, in his own inimitable manner, a few
words by which he sought to heighten the effect which the
proclamation had produced. "Beware," he thundered, "if
you despise our plea. My lifted voice, I warn you, will prove
sufficient to cause the very walls of your fort to tremble, and
the strength of my arm will be capable of breaking down the
resistance of its gates!"
His stentorian voice rang out like a trumpet, and diffused
consternation in the hearts of those who heard it. With one
voice, the affrighted population declared their intention to
lay down their swords and cease to molest &Vahid, whose
lineage they said they would henceforth recognise and respect.
Constrained by the blank refusal of the people to fight
against &Vahid, the &Navvab induced them to direct their
attack against &Muhammad-'Abdu'llah and his comrades,
who were stationed in the neighbourhood of the fort. The
clash of these forces induced the governor to sally from his
refuge and to instruct the besieged detachment to join hands
with those who had been recruited by the &Navvab. &Muhammad-'Abdu'llah
had begun to disperse the mob that had
rushed forth from the city against him, when he was suddenly
assailed by the fire which the troops opened upon him
by order of the governor. A bullet struck his foot and threw
him to the ground. A number of his supporters were also
+P473
wounded. His brother hurriedly got him away to a place of
safety, and from thence carried him, at his request, to the
house of &Vahid.
The enemy followed him to that house, fully determined
to seize and slay him. The clamour of the people that had
massed around his house compelled &Vahid to order &Mulla
&Muhammad-Riday-i-Manshadi, one of the most enlightened
&ulamas of &Manshad, who had discarded his turban and
offered himself as his doorkeeper, to sally forth and, with the
aid of six companions, whom he would choose, to scatter their
forces. "Let each one of you raise his voice," he commanded
them, "and repeat seven times the words `&Allah-u-Akbar,'+F1
and on your seventh invocation spring forward at one and
the same moment into the midst of your assailants."
&Mulla &Muhammad-Rida, whom &Baha'u'llah had named
&Rada'r-Ruh, sprang to his feet and, with his companions,
straightway proceeded to fulfil the instructions he had received.
Those who accompanied him, though frail of form
and inexperienced in the art of swordsmanship, were fired
with a faith that made them the terror of their adversaries.
Seven of the most redoubtable among the enemy perished
that day, which was the twenty-seventh of the month of
&Jamadiyu'th-Thani.+F2 "No sooner had we routed the enemy,"
&Mulla &Muhammad-Rida related, "and returned to the house
of &Vahid, than we found &Muhammad-'Abdu'llah lying
wounded before us. He was carried to our leader, and partook
of the food with which the latter had been served.
Afterwards he was borne to a hiding place, where he remained
concealed until he recovered from his wound. Eventually
he was seized and slain by the enemy."
That very night, &Vahid bade his companions disperse
and exercise the utmost vigilance to secure their safety. He
advised his wife to remove, with her children and all their
belongings, to the home of her father, and to leave behind
whatever was his personal property. "This palatial residence,"
he informed her, "I have built with the sole intention
that it should be eventually demolished in the path of the
Cause, and the stately furnishings with which I have adorned
it have been purchased in the hope that one day I shall be
+F1 "God is Most Great."
+F2 May 10, 1850 A.D.
+P474
able to sacrifice them for the sake of my Beloved. Then will
friend and foe alike realise that he who owned this house was
endowed with so great and priceless a heritage that an earthly
mansion, however sumptuously adorned and magnificently
equipped, had no worth in his eyes; that it had sunk, in his
estimation, to the state of a heap of bones to which only the
dogs of the earth could feel attracted. Would that such
compelling evidence of the spirit of renunciation were able
to open the eyes of this perverse people, and to stir in them
the desire to follow in the steps of him who showed that
spirit!"
In the mid-watches of that same night, &Vahid arose and,
collecting the writings of the &Bab that were in his possession,
as well as the copies of all the treatises that he himself had
composed, entrusted them to his servant &Hasan, and ordered
him to convey them to a place outside the gate of the city
where the road branches off to &Mihriz. He bade him await
his arrival, and warned him that, were he to disregard his
instructions, he would never again be able to meet him.
No sooner had &Hasan mounted his horse and prepared
to leave than the cries of the sentinels, who kept watch at
the entrance of the fort, reached his ears. Fearing lest they
should capture him and seize the precious manuscripts in
his possession, he decided to follow a different route from the
one which his master had instructed him to take. As he
was passing behind the fort, the sentinels recognised him,
shot his horse, and captured him.
Meanwhile &Vahid was preparing to depart from Yazd.
Leaving his two sons, Siyyid &Isma'il and Siyyid &Ali-Muhammad,
in the care of their mother, he left, accompanied by his
two other sons, Siyyid &Ahmad and Siyyid &Mihdi, together
with two of his companions who were both residents of Yazd
and had asked permission to accompany him on his journey.
The first, who was named &Ghulam-Rida, was a man of exceptional
courage, while the latter, &Ghulam-Riday-i-Kuchik,
had distinguished himself in the art of marksmanship. He
chose the same route that he had advised his servant to take,
and, arriving safely at that spot, was surprised to find that
&Hasan was missing. &Vahid knew immediately that he had
disregarded his directions and had been captured by the
+P475
enemy. He deplored his fate, and was reminded of the
action of &Muhammad-'Abdu'llah, who had similarly acted
against his will and had in consequence suffered injury. They
were subsequently informed that on the morning of that
same day &Hasan was blown from the mouth of a cannon+F1
and that a certain &Mirza &Hasan, who had been the &imam of
one of the quarters of Yazd, and who was a man of renowned
piety, had an hour later also been captured and subjected
to the same fate as his comrade.
The departure of &Vahid from Yazd roused the enemy to
fresh exertions. They rushed to his house, plundered his
possessions, and demolished it completely.+F2 He himself was
meanwhile directing his steps towards &Nayriz. Though unaccustomed
to walking, he covered, that night, seven farsangs+F3
on foot, while his sons were carried part of the way
by his two companions. In the course of the ensuing day,
he concealed himself within the recesses of a neighbouring
mountain. As soon as his brother, who resided in that
vicinity and entertained a deep affection for him, was informed
of his arrival, he secretly despatched to him whatever
provisions he required. That same day a body of the governor's
mounted attendants, who had set out in pursuit of
&Vahid, arrived at that village, searched the house of his
brother, where they suspected that he was concealed, and
appropriated a large amount of his property. Unable to
find him, they retraced their steps to Yazd.
&Vahid, in the meantime, made his way through the
mountains until he reached the district of &Bavanat-i-Fars.
Most of its inhabitants, who were numbered among his fervent
admirers, readily embraced the Cause, among whom was the
+F1 "When they would have bound him with his back towards the gun, he said:
+F1 `Bind me, I pray you, with my face towards the gun, that I may see it
+F1 fired.' The gunners and those who stood by looking on were all astonished
+F1 at his composure and cheerfulness, and indeed one who can be cheerful in
+F1 such a plight must needs have great faith and fortitude." (The
+F1 "&Tarikh-i-Jadid," p. 117.)
+F2 "When &Aqa &Khan had verified the disappearance of the rebel, he gave a
+F2 sigh of relief. Besides, he felt that to pursue the fugitives would
+F2 involve some peril and that, therefore, it would be infinitely more
+F2 practical, more beneficial, more profitable and less dangerous to torture
+F2 the &Babis, or those presumed to be &Babis--provided that they were
+F2 wealthy--who had remained in the city. He sought out the most prosperous,
+F2 ordered their execution, and confiscated their possessions, avenging thus
+F2 his outraged religion, a matter perhaps of little concern to him, and
+F2 filling his coffers, which pleased him immensely." (A. L. M. Nicolas'
+F2 "Siyyid &Ali-Muhammad dit le &Bab," p. 391.)
+F3 See Glossary.
+P476
well-known &Haji Siyyid &Isma'il, the &Shaykhu'l-Islam of
&Bavanat. A considerable number of these people accompanied
him as far as the village of &Fasa, where the inhabitants
refused to respond to the Message which he invited them to
follow.
All along his route, wherever he tarried, &Vahid's first
thought, as soon as he had dismounted, was to seek the neighbouring
masjid, wherein he would summon the people to hear
him announce the tidings of the New Day. Utterly oblivious
of the fatigues of his journey, he would promptly ascend the
pulpit and fearlessly proclaim to his congregation the character
of the Faith he had risen to champion he would spend
only one night in that place if he had succeeded in winning
to the Cause souls upon whom he could rely to propagate it
after his departure. Otherwise he would straightway resume
his march and refuse further to associate with them. "Through
whichever village I pass," he often remarked, "and fail to
inhale from its inhabitants the fragrance of belief, its food
and its drink are both distasteful to me."
Arriving at the village of &Runiz, in the district of &Fasa,
&Vahid decided to tarry for a few days. Those hearts which
he found receptive to his call he strove to attract and to inflame
with the fire of God's love. As soon as the news of his
arrival reached &Nayriz, the entire population of the &Chinar-Sukhtih
quarter hastened out to meet him. People from
other quarters likewise, impelled by their love and admiration
for him, decided to join them. Fearing lest &Zaynu'l-'Abidin
&Khan, the governor of &Nayriz, should object to their visit,
the majority of them set out at night. From the quarter of
&Chinar-Sukhtih alone more than a hundred students, preceded
by their leader, &Haji &Shaykh &Abdu'l-Ali, the father-in-law
of &Vahid, and a judge of recognised standing throughout
that district, were moved to join a number of the most
distinguished among the notables of &Nayriz in greeting the
expected visitor ere his arrival at their town. Among these
figured &Mulla &Abdu'l-Husayn, a venerable man of eighty
who was highly esteemed for his piety and learning; &Mulla
&Baqir, who was the &Imam of the &Chinar-Sukhtih quarter;
&Mirza &Husayn-i-Qutb, the &kad-khuda'+F1 of the &Bazar quarter,
+F1 See Glossary.
+P477
with all his relatives; &Mirza &Abu'l-Qasim, a relative of the
governor; &Haji &Muhammad-Taqi, who has been mentioned
by &Baha'u'llah in the "&Suriy-i-Ayyub," together with his
son-in-law; &Mirza &Nawra and &Mirza &Ali-Rida, both of the
&Sadat quarter.+F1
All of these, some by day and others by night, went as
far as the village of &Runiz in order to extend their welcome to
the visitor, and to assure him of their unalterable devotion.
Although the &Bab had revealed a general Tablet addressed
specially to those who had newly embraced His Cause in
&Nayriz, yet its recipients remained ignorant of its significance
and fundamental principles. It was given to &Vahid to enlighten
them regarding its true purpose and set forth its
distinguishing features.
No sooner had &Zaynu'l-'Abidin &Khan been made aware
of the considerable exodus that had taken place for the
purpose of welcoming the arrival of &Vahid, than he despatched
a special messenger to overtake and inform those who had
already departed of his determination to take the life, capture
the wives, and confiscate the property of everyone who
persisted in giving allegiance to him. Not one of those who
departed heeded the warning, but rather did they cling still
more passionately to their leader. Their unyielding determination
and disdainful neglect of his messenger filled the
governor with dismay. Fearful lest these should arise against
him, he decided to transfer his residence to the village of
&Qutrih, where his original home had been, and which lay at
a distance of eight farsangs+F2 from &Nayriz. He chose that
+F1 "The &Nayrizis welcomed Siyyid &Yahya with the greatest enthusiasm.
+F1 Barely two days after his arrival, a large number came to see him by night
+F1 out of fear of the government, says the &Fars-Namih, and offered their
+F1 services, for they hated their rulers. Others, mostly residents of the
+F1 district of &Chinar-Sukhtih, were converted in great numbers. Their
+F1 example was contagious and soon the &Babis could count, in their midst, the
+F1 &tullabs of &Chinar-Sukhtih who numbered about one hundred, their chief
+F1 &Haji &Shaykh &Abdu'l-'Ali, father of the wife of Siyyid &Yahya, the late
+F1 &Akhund &Mulla &Abdu'l-Husayn, an aged gentleman well versed in religious
+F1 literature, &Akhund &Mulla &Baqir, &Pish-namaz of the district, &Mulla &Ali
+F1 &Katib, another &Mulla &Ali with his four brothers, and the &kad-khuda, and
+F1 the &Rish-Safid, and other citizens from the quarter called `&Bazar', such
+F1 as the late &Mashhadi &Mirza &Husayn called &Qutb, with all of his family
+F1 and his relatives, &Mirza &Abu'l-Qasim who was the nephew of the governor!
+F1 &Haji &Muhammad-Taqi surnamed &Ayyub and his son-in-law &Mirza &Husayn and
+F1 many others from the quarter of the Siyyid, and the son of &Mirza &Nawra,
+F1 and &Mirza &Ali-Rida, son of &Mirza &Husayn, and the son of &Haji &Ali,
+F1 etc., etc. All were converted, some at night in deadly fear, others openly
+F1 and fearlessly." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab,"
+F1 p. 393.)
+F2 See Glossary.
+P478
village because in its vicinity there stood a massive fortress
which he could utilise as a place of refuge in case of danger.
He was, moreover, assured that its inhabitants were trained
in the art of marksmanship and could be relied upon whenever
summoned to defend him.
&Vahid had meanwhile left &Runiz for the shrine of &Pir-Murad,
which was situated outside the village of &Istahbanat.
Despite the interdiction pronounced by the &ulamas of that
village against his admittance, no less than twenty of its inhabitants
went out to welcome him, and accompanied him
as far as &Nayriz. When they arrived, in the forenoon of
the fifteenth of Rajab,+F1 the first thing &Vahid did, as soon as
he reached his native quarter of &Chinar-Sukhtih, even before
going to his own house, was enter the masjid and summon
the congregation that had gathered to acknowledge and
embrace the Message of the &Bab. Impatient to face the
multitude that awaited him, still wearing his dust-laden
garments, he ascended the pulpit and spoke with such convincing
eloquence that the whole audience was electrified
by his appeal.+F2 No less than a thousand persons, all natives
+F1 May 27, 1850.
+F2 "He ascended the pulpit and cried out: `Am I not he whom you have always
+F2 considered your shepherd and your guide? Have you not always depended on
+F2 my teaching for the direction of your conscience in the path of salvation?
+F2 Am I not he whose words of counsel you have always obeyed? What has
+F2 happened that you should treat me as though I were your enemy and the enemy
+F2 of your religion? What lawful deeds have I forbidden? What illicit action
+F2 have I permitted? With what impiety can you charge me? Have I ever led
+F2 you into error? And behold! That because I have told you the truth,
+F2 because I have loyally sought to instruct you, I am oppressed and
+F2 persecuted! My heart burns with love for you and you persecute me!
+F2 Remember! Remember well, whosoever saddens me, saddens my ancestor
+F2 &Muhammad, the glorious Prophet, and whosoever helps me, helps him also.
+F2 In the name of all that is sacred to you let all those who love the Prophet
+F2 follow me!'" (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p.
+F2 395.)
+P479
of the &Chinar-Sukhtih quarter, and five hundred others from
other sections of &Nayriz, all of whom had thronged the
building, spontaneously responded. "We have heard and
we obey!" cried, with unrestrained enthusiasm, the jubilant
multitude, as they came forward to assure him of their
homage and gratitude. The spell which that impassioned
address threw over the hearts of those who heard it was
such as &Nayriz had never before experienced.
"My sole purpose," &Vahid went on, explaining to his
audience, as soon as the first flush of excitement had subsided,
"in coming to &Nayriz is to proclaim the Cause of God.
I thank and glorify Him for having enabled me to touch your
hearts with His Message. No need for me to tarry any longer
in your midst, for if I prolong my stay, I fear that the governor
will ill-treat you because of me. He may seek reinforcement
+P480
from &Shiraz and destroy your
homes and subject you to untold
indignities." "We are
ready and resigned to the will
of God," answered, with one
voice, the congregation. "God
grant us His grace to withstand
the calamities that may
yet befall us. We cannot,
however, reconcile ourselves
to so abrupt and hasty a separation
from you."
No sooner had these words
escaped their lips than men
and women joined hands in
conducting &Vahid triumphantly
to his home. Wild
with excitement and exultant
with joy, they pressed round
him and, with cheers and acclamations,
escorted him to
the very entrance of his house.
The few days &Vahid consented to tarry in &Nayriz were
spent mostly in the masjid, where he continued with his customary
+P481
eloquence and without the least reservation to propound
the fundamental teachings which he had received from
his Master. Every day witnessed an increase in the number
of his audience, and from every side evidences of his marvellous
influence became more and more manifest.
The fascination which he exerted over the people could
not fail to fan to fury the dormant hostility of &Zaynu'l-'Abidin
&Khan. He was roused to new exertions, and gave
orders that an army be raised for the avowed purpose of
eradicating a Cause which he felt was fast undermining his
own position. He soon succeeded in recruiting about a thousand
men, consisting of both cavalry and infantry, all of whom
were well trained in the art of warfare and were equipped
with an ample store of munitions. His plan was, by a sudden
onset, to make him a prisoner.
&Vahid, as soon as he was informed of the designs of the
governor, ordered those twenty companions who had left
&Istahbanat to welcome him, and who had accompanied him
as far as &Nayriz, to occupy the fort of &Khajih, which was
situated in the vicinity of the &Chinar-Sukhtih quarter. He
appointed &Shaykh &Hadi, son of &Shaykh &Muhsin, as the leader
of the band, and urged his followers who resided in that quarter
to fortify the gates, the turrets, and the walls of that
stronghold.
The governor had meanwhile transferred his seat to his
own house in the &Bazar quarter. The force he had raised
accompanied him and occupied the fort situated in its vicinity.
Its towers and walls, which he began to reinforce, overlooked
the whole town. Having compelled Siyyid &Abu-Talib, the
&kad-khuda+F1 of that quarter and one of the companions of
&Vahid, to evacuate his house, he fortified its roof and, stationing
upon it a number of his men, under the command of
&Muhammad-'Ali &Khan, he gave orders to open fire upon his
adversary. The first to suffer was that same &Mulla &Abdu'l-Husayn
who, despite his advanced age, had walked out to
welcome &Vahid. He was offering his prayer on the roof of
his house when a bullet struck his right foot, causing him to
bleed profusely. That cruel blow evoked the sympathy of
&Vahid, who hastened, in a written message to the sufferer,
+F1 See Glossary.
+P482
to express his grief at the injury he had sustained, and to
cheer him with the thought that he, at this advanced stage
of his life, was the first to be chosen to fall a victim in the
path of the Cause.
The suddenness of the attack dismayed a number of the
companions who had hastily embraced the Message and had
failed to appreciate its full meaning. Their faith was so severely
shaken that a few were induced, in the dead of night,
to separate themselves from their companions and join forces
with the enemy. &Vahid had no sooner been informed of
their action than he arose at the hour of dawn and, mounting
his steed and accompanied by a number of his supporters,
rode out to the fort of &Khajih, where he fixed his residence.
His arrival was the signal for a fresh attack upon him.
&Zaynu'l-'Abidin &Khan immediately despatched his elder
brother, &Ali-Asghar &Khan, together with a thousand men,
all armed and well trained, to lay siege to that fort, in which
seventy-two companions had already taken shelter. At the
hour of sunrise, a certain number of them, acting in accordance
with the instructions or &Vahid, sallied forth, and with
extraordinary rapidity forced the besiegers to disperse.
No more than three of the companions met their death
in the course of that encounter. The first was &Taju'd-Din,
a man renowned for his fearlessness, whose business was the
manufacture of the woollen &kulah;+F1 the second was &Zaynil,
son of Iskandar, who was an agriculturist by profession; the
third was &Mirza &Abu'l-Qasim, who was a man of distinguished
merit.
This complete and sudden rout aroused the apprehensions
of Prince &Firuz &Mirza, the Nusratu'd-Dawlih, governor of
&Shiraz, who gave orders for the prompt extermination of the
occupants of the fort. &Zaynu'l-'Abidin &Khan despatched
one of the prince's attendants to &Vahid, urging him, in view
of the strained relations between them, to depart from &Nayriz,
in the hope that the mischief that had been kindled might
soon be extinguished. "Tell him," replied &Vahid, "that my
two children, together with their two attendants, are all the
company I have with me. If my presence in this town will
cause mischief, I am willing to depart why is it that, instead
+F1 See Glossary.
+P483
of according us the welcome which befits a descendant
of the Prophet, he has deprived us of water and has incited
his men to besiege and attack us? If he persists in denying
us the necessities of life, I warn him that seven of my companions,
whom he regards as the most contemptible among
men, will inflict upon his combined forces a humiliating defeat."
Finding that &Zaynu'l-'Abidin &Khan ignored his warning,
&Vahid ordered his companions to emerge from the fort and
punish their assailants. With admirable courage and confidence,
they succeeded, though extremely young in years,
and utterly inexperienced in the use of arms, in demoralising
a trained and organised army. &Ali-Asghar &Khan himself
perished, and two of his sons were captured. &Zaynu'l-'Abidin
&Khan disgracefully retreated, with what still remained of his
scattered forces, to the village of &Qutrih, acquainted the prince
with the gravity of the situation, and begged him to send
immediate reinforcements, stressing in particular the need
for heavy artillery and a large detachment of both infantry
and cavalry.
&Vahid, on his part, finding that the enemy was bent on
their extermination, gave orders that the defences of the
fort be strengthened, that a water-cistern be constructed
within its enclosure, and that the tents they had carried away
be pitched outside its gates. That day certain of his companions
had assigned to them special functions and duties.
&Karbila'i &Mirza &Muhammad was made the gatekeeper of
the fort; &Shaykh &Yusuf, the custodian of the funds; &Karbila'i
&Muhammad, son of &Shamsu'd-Din, the superintendent of
the gardens adjoining the fort and its barricades; &Mirza
&Ahmad, the uncle of &Aliy-i-Sardar, was appointed the officer
in charge of the tower of the mill known by the name of
&Chinar, situated in the vicinity of the fort; &Shaykhi-i-Shivih-Kash
to be the executioner; &Mirza &Muhammad-Ja'far,
cousin of &Zaynu'l-'Abidin &Khan, the chronicler;
&Mirza &Fadlu'llah as the reader of these records; &Mashhadi
&Taqi-Baqqal to be the gaoler; &Muhammad &Taqi, the
registrar; and &Ghulam-Riday-i-Yazdi to be the captain of
the forces. In addition to the seventy-two companions who
were with him within the fort and had accompanied him
+P484
from &Istahbanat to &Nayriz, &Vahid was induced, at the instance
of Siyyid &Ja'far-i-Yazdi, a well-known divine, and
&Shaykh &Abdu'l-'Ali, &Vahid's father-in-law, to admit to the
fort a number of the residents of the &Bazar quarter, together
with several of his own kindred.
&Zaynu'l-'Abidin &Khan again renewed his appeal to the
prince, and enclosed this time with his petition, which pleaded
for urgent and adequate reinforcements, the sum of five
thousand &tumans+F1 as his personal gift to him. He entrusted
his letter to one of his intimate friends, &Mulla &Baqir, allowed
him to mount his own steed, and instructed him to deliver
it in person to the prince. He chose him for his intrepidity,
his fluency of speech, and tactfulness. &Mulla &Baqir took an
unfrequented route, and after a day's journey reached a
place called &Hudashtak, in the neighbourhood of which was
a fort around which tribes who roved the country sometimes
pitched their tents.
&Mulla &Baqir dismounted near one of these tents, and whilst
he was talking with its occupants, &Haji Siyyid &Isma'il, the
&Shaykhu'l-Islam of &Bavanat, arrived. He had obtained
leave from &Vahid to proceed to his native village on some
urgent affair, and to return immediately to &Nayriz. After
his lunch, he saw that a richly caparisoned horse was tethered
to the ropes of one of the neighbouring tents. Being informed
that it belonged to one of the friends of &Zaynu'l-'Abidin
&Khan, who had arrived from &Nayriz and was on his
way to &Shiraz, &Haji Siyyid &Isma'il, who was a man of exceptional
courage, immediately went to that tent, mounted
the horse, and, unsheathing his sword, sternly spoke these
words to the owner of the tent with whom &Mulla &Baqir was
still conversing: "Arrest this scoundrel, who has fled from
before the face of the &Sahibu'z-Zaman.+F2 Tie his hands and
deliver him to me." Affrighted by the words and manner of
&Haji &Mulla &Isma'il, the occupants of the tent immediately
obeyed. They bound his hands and delivered the rope with
which they had tied him to &Haji Siyyid &Isma'il, who spurred
on his charger in the direction of &Nayriz and compelled his
captive to follow him. At a distance of two farsangs from that
town, he reached the village of &Rastaq and delivered his
+F1 See Glossary.
+F2 See Glossary.
+P485
captive into the hands of its &kad-khuda, whose name was
&Haji Akbar, urging that he be conducted into the presence
of &Vahid. When brought before him, the latter enquired
as to the purpose of his journey to &Shiraz, to which he gave a
frank and detailed reply. Though &Vahid was willing to
forgive him, yet &Mulla &Baqir, by reason of his attitude towards
him, was eventually put to death at the hands of the companions.
&Zaynu'l-'Abidin &Khan, far from relaxing in his determination
to solicit the aid he needed from &Shiraz, appealed this time
with increased vehemence to the prince, begging him
to redouble his efforts for the extermination of what he regarded
as the gravest menace to the security of his province.
Not content with his earnest entreaty, he despatched to
&Shiraz a number of his trusted men, whom he loaded with
presents for the prince, hoping thereby to induce him to act
with promptness. In a further effort to ensure the success
of his endeavours, he addressed several appeals to the leading
&ulamas and siyyids of &Shiraz, wherein he glaringly misrepresented
the aims of &Vahid, expatiated upon his subversive
activities, and urged them to intercede with the prince and
entreat him to expedite the despatch of reinforcements.
The prince readily granted their request. He instructed
&Abdu'llah &Khan, the &Shuja'u'l-Mulk, to set out at once for
&Nayriz, accompanied by the &Hamadani and &Silakhuri regiments,
headed by several officers, and provided with an
adequate force of artillery. He, moreover, instructed his
representative in &Nayriz to recruit all the able-bodied men
from the surrounding district, including the villages of &Istahbanat,
&Iraj, &Panj-Ma'adin, Qutrih, &Bashnih, &Dih-Chah,
&Mushkan, and &Rastaq. To these he added the members of
the tribe known by the name of &Visbaklariyyih, whom he
commanded to join the army of &Zaynu'l-'Abidin &Khan.
An innumerable host suddenly surrounded the fort in
which &Vahid and his companions were besieged, and began
to dig trenches around it and to set up barricades along those
trenches.+F1 No sooner was the work accomplished than they
+F1 The author of &Nasikhu't &Tavarikh affirms without the least sorrow that
+F1 the imperial troops were poorly trained and not at all eager to fight, so,
+F1 with no thought of attacking, they established a camp which they hastened
+F1 to fortify immediately." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F1 &Bab," p. 401.)
+P486
opened fire on them. A bullet struck the house on which one
of &Vahid's attendants was riding as he was keeping watch
at the gate. Another bullet followed immediately upon the
first, and penetrated the turret above that gate. In the
course of that bombardment, one of the companions, aiming
with his rifle at the officer in charge of the artillery, shot him
dead instantly, as a result of which the roar of the guns was
immediately silenced. The assailants meanwhile retreated
and hid themselves within their trenches. That night neither
the besieged nor those who attacked them ventured to sally
forth from their places of shelter.
The second night, however, &Vahid summoned &Ghulam-Riday-i-Yazdi
and instructed him, together with fourteen of
his companions, to sally forth from the fort and drive off the
enemy. Those who were called upon to perform that task
were for the most part men of advanced age, whom no one
would have thought capable of bearing the brunt of so fierce
a struggle. Among them was a shoemaker who, though
more than ninety years of age, showed such enthusiasm and
vigour as no youth could hope to exceed. The rest of the
fourteen were mere lads, as yet wholly unprepared to face the
perils and endure the strain which such a sally entailed. Age,
however, to those heroes, whom a dauntless will and an immovable
confidence in the high destiny of their Cause had
wholly transformed, mattered but little. They were instructed
by their leader to divide immediately after they
left the cover of the fort and, raising simultaneously the cry
of "&Allah-u-Akbar!"+F1 to spring into the midst of the enemy.
No sooner had the signal been given than they arose
and, hurrying to their steeds and rifles, marched out of the
gate of the fort. Undaunted by the fire which spouted from
the mouths of the cannons and by the bullets which rained
upon their heads, they plunged headlong into the midst of
their adversaries. This sudden encounter lasted for no less
than eight hours, during which that fearless band was able
to demonstrate such skill and bravery as amazed the veterans
in the ranks of the enemy. From the town of &Nayriz, as well
as from its surrounding fortifications reinforcements rushed
to the aid of the small company that had withstood so valiantly
+F1 See Glossary.
+P487
the combined forces of a whole army. As the scope of
the struggle extended, the voices of the women of &Nayriz,
who had rushed to the roofs of their houses to acclaim the
heroism which was being so strikingly displayed, were raised
from every side. Their exulting cheers swelled the roar of
the guns, which acquired added intensity by the shout of
"&Allah-u-Akbar!" which the companions, in a frenzy of excitement,
raised amidst that tumult. The uproar caused by
their womenfolk, their amazing audacity and self-confidence,
utterly demoralised their opponents and paralysed their
efforts. The camp of the enemy was desolate and forsaken,
and offered a sad spectacle as the victors retraced their steps
to the fort. They carried with them, in addition to those
who were grievously wounded, no less than sixty dead, among
whom were the following:
1. &Ghulam-Riday-i-Yazdi (not to be confounded with the
captain of the forces who bore the same name),
2. Brother of &Ghulam-Riday-i-Yazdi,
3. &Ali, son of &Khayru'llah,
4. &Khajih &Husayn-i-Qannad, son of &Khajih &Ghani,
5. &Asghar, son of &Mulla &Mihdi,
6. &Karbila'i &Abdu'l-Karim,
7. &Husayn, son of &Mashhadi &Muhammad,
8. &Zaynu'l-'Abidin, son of &Mashhadi &Baqir-i-Sabbagh,
9. &Mulla &Ja'far-i-Mudhahhib,
10. &Abdu'llah, son of &Mulla &Musa,
11. &Muhammad, son of &Mashhadi &Rajab-i-Haddad,
12. &Karbila'i &Hasan, son of &Karbila'i &Shamsu'd-Din-i-Maliki-Duz,
13. &Karbila'i &Mirza &Muhammad-i-Zari',
14. &Karbila'i &Baqir-i-Kafsh-Duz,
15. &Mirza &Ahmad, son of &Mirza &Husayn-i-Kashi-Saz,
16. &Mulla &Hasan, son of &Mulla &Abdu'llah,
17. &Mashhadi &Haji &Muhammad,
18. &Abu-Talib, son of &Mir &Ahmad-i-Nukhud-Biriz,
19. Akbar, son of &Muhammad-i-'Ashur,
20. &Taqiy-i-Yazdi,
21. &Mulla &Ali, son of &Mulla &Ja'far,
22. &Karbila'i &Mirza &Husayn,
23. &Husayn &Khan, son of &Sharif,
+P488
24. &Karbila'i &Qurban,
25. &Khajih &Kazim, son of &Khajih &Ali,
26. &Aqa, son of &Haji &Ali,
27. &Mirza &Nawra, son of &Mirza &Mu'ina.
So complete a failure convinced &Zaynu'l-'Abidin &Khan
and his staff of the futility of their efforts to compel, in an
open contest, the submission of their adversaries.+F1 As was
the case with the army of Prince &Mihdi-Quli &Mirza, who had
miserably failed to subdue his opponents fairly in the field,
treachery and fraud proved eventually the sole weapons with
which a cowardly people could conquer an invincible enemy.
By the devices to which &Zaynu'l-'Abidin &Khan and his staff
eventually resorted, they betrayed their powerlessness, despite
the vast resources at their disposal and the moral support
which the governor of &Fars and the inhabitants of the
whole province had extended to them, to vanquish what to
outward appearance seemed but a handful of untrained and
contemptible people. In their hearts, they were convinced
that behind the walls of that fort were clustered a band of
volunteers which no force at their command could face and
defeat.
By raising the cry of peace, they sought, through such
base cunning, to beguile those pure and noble hearts. For a
few days they suspended all manner of hostility, after which
they addressed a solemn and written appeal to the besieged,
which in substance ran as follows: "Hitherto, as we were
ignorant of the true character of your Faith, we have allowed
the mischief-makers to induce us to believe that every one
of you has violated the sacred precepts of &Islam. Therefore
did we arise against you, and have endeavoured to extirpate
your Faith. During the last few days, we have been made
aware of the fact that your activities are untinged by any
political motive, that none of you cherish any inclination to
subvert the foundations of the State. We also have been
convinced of the fact that your teachings do not involve any
grave departure from the fundamental teachings of &Islam.
All that you seem to uphold is the claim that a man has
+F1 "Although the losses were almost even this time, the imperial troops were
+F1 none-the-less frightened; things were dragging on and might moreover end
+F1 in the general confusion of the Mussulmans, so they resolved to resort to
+F1 deceit." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 403.)
+P489
appeared whose words are inspired and whose testimony is
certain, and whom all the followers of &Islam must recognise
and support. We can in no wise be convinced of the validity
of this claim unless you consent to repose the utmost confidence
in our sincerity, and accept our request to allow certain
of your representatives to emerge from the fort and
meet us in this camp, where we can, within the space of a
few days, ascertain the character of your belief. If you prove
yourselves able to demonstrate the true claims of your Faith,
we too will readily embrace it, for we are not the enemies
Truth, and none of us wish to deny it. Your leader we
have always recognised as one of the ablest champions of
&Islam, and we regard him as our example and guide. This
&Qur'an, to which we affix our seals, is the witness to the integrity
of our purpose. Let that holy Book decide whether
the claim you advance is true or false. The malediction of
God and His Prophet rest upon us if we should attempt to
deceive you. Your acceptance of our invitation will save a
whole army from destruction, whilst your refusal will leave
them in suspense and doubt. We pledge our word that as
soon as we are convinced of the truth of your Message, we
shall strive to display the same zeal and devotion you already
have so strikingly manifested. Your friends will be our
friends, and your enemies our enemies. Whatever your
leader may choose to command, the same we pledge ourselves
to obey. On the other hand, if we fail to be convinced of the
truth of your claim, we solemnly promise that we shall in no
wise interfere with your safe return to the fort, and shall be
willing to resume our contest against you. We entreat you
to refuse to shed more blood before attempting to establish
the truth of your Cause."
&Vahid received the &Qur'an with great reverence and
kissed it devoutly. "Our appointed hour has struck," he
remarked. "Our acceptance of their invitation will surely
make them feel the baseness of their treachery." "Though
I am well aware of their designs," he added, as he turned to
his companions, "I feel it my duty to accept their call and
take the opportunity to attempt once again to unfold the
verities of my beloved Faith." He bade them continue to
discharge their duties, and place no reliance whatever on
+P490
what their adversaries might profess to believe. He, moreover,
ordered them to suspend all manner of hostilities until
further notice from him.
With these words he bade farewell to his companions and,
accompanied by five attendants, among whom were &Mulla
&Aliy-i-Mudhahhib and the treacherous &Haji Siyyid &Abid,
set out for the camp of the enemy. &Zaynu'l-'Abidin &Khan,
accompanied by &Shuja'u'l-Mulk and all the members of his
staff, came out to welcome him. They ceremoniously received
him, conducted him to a tent that had been specially
pitched for his reception, and introduced him to the rest of
the officers. He seated himself upon a chair, while the rest
of the company, with the exception of &Zaynu'l-'Abidin &Khan,
&Shuja'u'l-Mulk, and another officer, whom he motioned to
be seated, all stood before him. The words in which he
addressed them were such that even a stone-hearted man
could not fail to feel their power. &Baha'u'llah, in the "&Suriy-Sabr,"
has immortalised that noble appeal and revealed the
full measure of its significance. "I am come to you," &Vahid
declared, "armed with the testimony with which my Lord
has entrusted me. Am I not a descendant of the Prophet of
God? Wherefore should you have risen to slay me? For
what reason have you pronounced my death-sentence, and
refused to recognise the undoubted rights with which my
lineage has invested me?"
The majesty of his bearing, combined with his penetrating
eloquence, confounded his hearers. For three days and three
nights, they lavishly entertained him and treated him with
marked respect. In their congregational prayer, they invariably
followed his lead, and attentively listened to his
discourse. Though outwardly they seemed to be bowing to
his will, yet they were secretly plotting against his life and
were conspiring to exterminate the remnant of his companions.
They knew full well that, were they to inflict upon him the
least injury while his companions remained entrenched behind
the walls of their fort, they would be exposing themselves
to a peril still greater than the one they had already
been compelled to face. They trembled at the fury and
vengeance of their women no less than at the bravery and
skill of their men. They realised that all the resources of
+P491
the army had been powerless to subdue a handful of immature
lads and decrepit old men. Nothing short of a bold
and well-conceived stratagem could ensure their ultimate
victory. The fear that filled their hearts was to a great
extent inspired by the words of &Zaynu'l-'Abidin &Khan, who,
with unrelaxing determination, sought to maintain undiminished
the hatred with which he had inflamed their souls.
&Vahid's repeated exhortations had aroused his apprehensions
lest he should succeed, by the magic of his words, in inducing
them to transfer their allegiance to so eloquent an opponent.
&Zaynu'l-'Abidin &Khan and his friends at last decided to
request &Vahid to address in his own handwriting a message
to his companions who were still within the fort, to inform
them that an amicable settlement of their differences had
been effected, and to urge them either to join him at the
headquarters of the army or to return to their homes. Though
reluctant to give his assent to such a request, &Vahid was
eventually forced to submit. In addition to this message, he
confidentially informed his companions, in a second letter,
of the evil designs of the enemy, and warned them not to
allow themselves to be deceived. He entrusted both letters
to &Haji Siyyid &Abid, instructing him to destroy the former
and deliver the latter to his companions. He charged him,
moreover, to urge them to choose the ablest among their
number, and to sally forth in the dead of night and scatter
the forces of the enemy.
No sooner had &Haji Siyyid &Abid received these directions
than he treacherously communicated them to &Zaynu'l-'Abidin
&Khan. The latter immediately sought to induce
him to urge the occupants of the fort, in the name of their
leader, to disperse, promising that he would in return abundantly
reward him. The disloyal messenger delivered the
first letter to &Vahid's companions, and informed them that
their leader had succeeded in winning over to his Faith the
entire army, and that in view of this conversion he had advised
them to leave for their homes.
Though extremely bewildered by such a message, the
companions felt unable to disregard the wishes &Vahid had
so clearly expressed. They reluctantly dispersed, leaving all
the fortifications unguarded. Obedient to the commands
+P492
[Illustrations: THE &MASJID-I-JAMI' AT &NAYRIZ, WHERE &VAHID ADDRESSED THE
CONGREGATION]
+P493
written by their leader, several of them discarded their arms,
and directed their steps towards &Nayriz.
&Zaynu'l-'Abidin &Khan, anticipating the immediate evacuation
of the fort, despatched a detachment of his forces to
intercept their entry into the town. They were soon encompassed
by a multitude of armed men, who were being
continually reinforced from the army's headquarters. Finding
themselves thus unexpectedly hemmed in, they determined
by every means in their power to repulse the attack
and gain the &Masjid-i-Jami' as swiftly as possible. By the
aid of swords and rifles which some of them were carrying,
others with sticks and stones only, they sought to force their
way to the town. The cry of "&Allah-u-Akbar!"+F1 rose again,
fiercer and more compelling than ever. A few among them
suffered martyrdom, as they forced their way through the
ranks of their treacherous assailants. The rest, though
wounded and harassed by fresh reinforcements which had
beset them from every side, eventually succeeded in attaining
the shelter of the masjid.
Meanwhile the notorious &Mulla &Hasan, the son of &Mulla
&Muhammad-'Ali, an officer in the army of &Zaynu'l-'Abidin
&Khan, succeeded, together with his men, in outdistancing
his opponents and, concealing himself in one of the minarets
of that masjid, lay in wait for the fugitives. No sooner had
the scattered band approached the masjid than he opened
fire upon them. A certain &Mulla &Husayn recognised him
and, raising the cry of "&Allah-u-Akbar!" scaled the minaret,
aimed his rifle at that cowardly officer, and hurled him to
the ground. His friends carried him away to a place where
he was enabled to recover from his wound.
The companions, unable any longer to obtain shelter in
the masjid, were compelled to hide in whatever place of
safety they could find, until such time as they might ascertain
the fate of their leader. Their first thought after their betrayal
was to seek his presence and follow whatever instructions
he might wish to give them. They were, however,
unable to discover what had befallen him, and trembled at
the thought that he might have been put to death.
Meanwhile &Zaynu'l-'Abidin &Khan and his staff, emboldened
+F1 See Glossary.
+P494
by the dispersal of the companions, were strenuously
exerting themselves to discover means whereby they
could evade the obligations of their solemn oath and proceed
unhindered to slay their chief opponent. They endeavoured
by some specious device to set aside their sacred promises
and to hasten the fulfilment of a long-cherished desire. In
the midst of their deliberations, &Abbas-Quli &Khan, a man
notorious for his ruthlessness and cruelty, assured his comrades
that if the thought of having taken that oath perplexed
them, he himself had in no wise participated in that declaration,
and was ready to execute what they felt unable to perform.
"I can arrest at any time," he burst forth in a fit of
indignation, "and put to death whomever I deem guilty of
having violated the laws of the land." He immediately
afterwards called upon all those whose kinsmen had perished
to execute the sentence of death pronounced against &Vahid.
The first to present himself was &Mulla &Rida, whose brother
&Mulla &Baqir had been captured by the &Shaykhu'l-Islam of
&Bavanat; the next was a man named &Safar, whose brother
&Sha'ban had perished; the third was &Aqa &Khan, whose father,
&Ali-Asghar &Khan, elder brother of &Zaynu'l-'Abidin &Khan,
had suffered the same fate.
In their eagerness to carry out the suggestion of &Abbas-Quli
&Khan, these men snatched the turban from the head
of &Vahid, wound it around his neck, and, binding him to a
horse, dragged him ignominiously through the streets.+F1 The
indignities that were heaped upon him reminded those who
witnessed that awful spectacle of the tragic end of the &Imam
&Husayn, whose body was abandoned to the mercy of an
infuriated enemy, and upon which a multitude of horsemen
pitilessly trampled. The women or &Nayriz, stirred to the
highest pitch of excitement by the shouts of triumph which a
murderous enemy was raising, pressed from every side around
the corpse, and, to the accompaniment of drums and cymbals,
gave free vent to their feelings of unrestrained fanaticism.
+F1 "He took hold of the green belt of &Yahya, symbol of his holy ancestry,
+F1 tied it in a knot about his neck and began to drag him on the ground. Then
+F1 came &Safar whose brother &Sha'ban had fallen during the war, then &Aqa
+F1 &Jan, son of &Ali-Asghar &Khan, brother of &Zaynu'l-'Abidin &Khan, and the
+F1 &Muhammadans, aroused by the scene, stoned and beat to death the
+F1 unfortunate man. They then severed the head, tore off the skin, stuffed it
+F1 with straw and sent that trophy to &Shiraz!" (A. L. M. Nicolas' "Siyyid
+F1 &Ali-Muhammad dit le &Bab," p. 406.)
+P495
They danced merrily around it, scornful of the words which
&Vahid, in the midst of his agony, had spoken, words which
the &Imam &Husayn, in a former age and in similar circumstances,
had uttered: "Thou knowest, O my Beloved, that I
have abandoned the world for Thy sake, and have placed
my trust in Thee alone. I am impatient to hasten to Thee,
for the beauty of Thy countenance has been unveiled to my
eyes. Thou dost witness the evil designs which my wicked
persecutor has cherished against me. Nay, never will I
submit to his wishes or pledge my allegiance to him."
Thus was brought to an end a noble and heroic life. Such
an eventful and brilliant career, distinguished by such vast
learning,+F1 such dauntless courage, and so rare a spirit of self-sacrifice,
surely required for crown a death as glorious as that
which completed his martyrdom.+F2 The extinction of that
life was the signal for a fierce onslaught on the lives and
property of those who had identified themselves with his
Faith. No less than five thousand men were commissioned
for that villainous task. The men were seized, chained, ill-treated,
and eventually slaughtered. The women and children
were captured and subjected to brutalities which no
pen dare describe. Their property was confiscated, and their
houses were destroyed. The fort of &Khajih was burned to
the ground. The majority of the men were first conducted
in chains to &Shiraz, and there, for the most part, suffered a
cruel death.+F3 Those whom &Zaynu'l-'Abidin &Khan, for purposes
+F1 According to &Abdu'l-Baha's testimony, he had committed to memory no less
+F1 than thirty thousand traditions. (Manuscript entitled "&Baha'i Martyrs".)
+F2 &Baha'u'llah refers to him as "that unique and peerless figure of his
+F2 age." (The "&Kitab-i-Iqan," p. 188.) The &Bab, in the
+F2 "&Dala'il-i-Sab'ih," refers to him in the following terms: `Behold again
+F2 the number of the name of God (Siyyid &Yahya)! This man was living a holy,
+F2 peaceful life in such a way that no one could deny his talents or his
+F2 sanctity, all admired his greatness in the sciences and the heights he had
+F2 attained in philosophy. Refer to the commentary of the &Suratu'l-Kawthar
+F2 (&Qur'an: S. 108) and to the other treatises written for him, which prove
+F2 how high a place he occupies in the sight of God!'" ("Le Livre des Sept
+F2 Preuves," translated by A. L. M. Nicolas, pp. 54-55.)
+F3 "Siyyid &Yahya was strangled with his own girdle by one whose two brothers
+F3 had been killed during the siege, and the other &Babis likewise died by the
+F3 hands of the executioner. The heads of the victims were stuffed with
+F3 straw, and bearing with them these grim trophies of their prowess,
+F3 together with some forty or fifty &Babi women and one child of tender age
+F3 as captives, the victorious army returned to &Shiraz. Their entry into
+F3 that city was made the occasion of general rejoicing; the captives were
+F3 paraded through the streets and bazaars and finally brought before Prince
+F3 &Firuz &Mirza, who was feasting in a summer-house called &Kulah-i-Farangi.
+F3 In his presence &Mihr-'Ali &Khan, &Mirza &Na'im, and the other officers
+F3 recounted the details of their victory, and received congratulations and
+F3 marks of favour. The captive women were finally imprisoned in an old
+F3 caravanserai outside the &Isfahan gate. What treatment they experienced
+F3 at the hands of their captors is left to our conjecture." ("A Traveller's
+F3 Narrative," Note H, p. 190.) "This day was a fete day, so an eye witness
+F3 tells us. The inhabitants were scattered about through the countryside,
+F3 bringing with them their food and many among them drinking, on the sly,
+F3 whole bottles of wine. The air was filled with musical strains, the songs
+F3 of musicians, the screaming and laughter of the lewd women. The bazaars
+F3 were adorned with flags joy was general. Suddenly there was absolute
+F3 silence. They saw coming thirty-two camels, each carrying an unfortunate
+F3 prisoner, a woman or a child, bound and thrown crosswise over the saddle
+F3 like a bundle. All around them were soldiers carrying long lances and upon
+F3 each lance was impaled the head of a &Babi who had been slain at &Nayriz.
+F3 The hideousness of the sight deeply affected the holiday population of
+F3 &Shiraz and they returned, saddened, to their dwellings. "The horrible
+F3 caravan passed through the bazaars and continued to the palace of the
+F3 governor. This personage was in his garden where he had gathered in his
+F3 kiosk (called &Kulah-i-Farangi) the rich, the eminent citizens of &Shiraz.
+F3 The music ceased, the dancing stopped and &Muhammad-'Ali-Khan as well as
+F3 &Mirza &Na'im, two small tribal chiefs who had taken part in the campaign,
+F3 came to tell of their brave deeds and to name one by one the prisoners."
+F3 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 407.)
+P496
of personal benefit, had plunged into dark and subterranean
dungeons were, as soon as his object had been
achieved, delivered into the hands of his myrmidons, who
perpetrated upon them acts of unspeakable cruelty.+F1 They
were paraded at first through the streets of &Nayriz, after which
they were subjected to atrocious treatment in the hope of
extracting from them whatever material advantage their
persecutors had hitherto been unable to obtain. These
having satisfied their greed, each victim was made to suffer
an agonising death. Every instrument of torture their executioners
could devise was utilised to quench their thirst for
revenge. They were branded, their nails were pulled out,
their bodies were lashed, an incision was made in the nose
through which a string was driven, nails were hammered
into their hands and feet, and in that piteous state each of
them was dragged through the streets, an object of contempt
and derision to all the people.
Among them was a certain Siyyid &Ja'far-i-Yazdi, who in
former days had exercised immense influence and had been
+F1 "It would seem, alas, that all this bloodshed would have been sufficient
+F1 to appease the hatred and the lust of the &Muhammadans. Not at all!
+F1 &Mirza &Zaynu'l-'Abidin &Khan, finding himself threatened with a desire for
+F1 revenge on those he had betrayed and vanquished, gave neither truce nor
+F1 rest to the surviving ones of the sect. His hatred knew no bounds and it
+F1 was to last as long as he lived. It was actually the very poor that had
+F1 been sent to &Shiraz, the rich had been kept back. &Zaynu'l-'Abidin &Khan
+F1 had entrusted them to a guard who was ordered to walk them through the city
+F1 beating them as they went. The people of &Nayriz were greatly entertained
+F1 that time. They hung the &Babi's by four nails and everyone came to gloat
+F1 over their anguish. They placed burning weeds under the nails of these
+F1 unfortunate martyrs, they branded them with hot irons, they deprived them
+F1 of bread and water, they cut holes through their noses, and running through
+F1 them a cord they led them as one would a bear!" (Ibid., p. 408.)
+P497
[Illustrations: SITE OF MARTYRDOMS AT &NAYRIZ; GRAVES OF MARTYRS AT &NAYRIZ]
+P498
greatly honoured by the people. So great was the respect
they owed him that &Zaynu'l-'Abidin &Khan gave him precedence
over himself and treated him with extreme deference
and courtesy. He gave orders that the turban of that same
man be befouled and flung into the fire. Shorn of the emblem
of his lineage, he was exposed to the eyes or the public, who
marched before him and overwhelmed him with abuse and
ridicule.+F1
Another victim of their tyranny was &Haji &Muhammad-Taqi,
who had enjoyed, in days past, such a reputation for
honesty and justice that his opinion was invariably regarded
by the judges of the court as the determining word in their
judgment. So great and esteemed a man was, in the depth
of winter, stripped of his clothes, thrown into a pond, and
lashed severely. Siyyid &Ja'far and &Shaykh &Abdu'l-'Ali, who
+F1 "&Aqa Siyyid &Ja'far-i-Yazdi saw the executioners burn his turban and
+F1 then they took him from door to door making him beg for money." (A. L. M.
+F1 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 408.)
+P499
was &Vahid's father-in-law and the leading divine of &Nayriz,
as well as a judge of great reputation, together with Siyyid
&Husayn, one of the notables of the town, were doomed to
suffer the same fate. While they were exposed to the cold,
the scum of the people was hired to heap upon their shivering
bodies abominable cruelties. Many a poor man, who hastened
to obtain the reward promised for this vile deed, revolted
when informed of the nature of the task he was called
upon to perform, and, rejecting the money, turned away with
loathing and contempt.+F1
The day of &Vahid's martyrdom was the eighteenth of the
month of &Sha'ban, in the year 1266 A.H. Ten days later, the
&Bab was shot in &Tabriz.
+F1 "&Aqa Siyyid &Abu-Talib, who was very wealthy, was bound with chains and
+F1 sent by the governor of &Nayriz to &Ma'dan, and there poisoned by &Haji
+F1 &Mirza &Nasir, the same man who had ordered the &Bab to kiss the hand of
+F1 &Shaykh &Abu-Turab. Two &Babi women, rather than be taken prisoners, threw
+F1 themselves in a well and perished. Some &Babi's, eager to see &Mirza
+F1 &Zaynu'l-'Abidin &Khan punished, started for &Tihran to protest to his
+F1 Majesty against the atrocities which had been committed. They were but two
+F1 or three stations away from the capital and, after the fatigue of the
+F1 journey, were enjoying a little rest, when a caravan of &Shirazi people
+F1 went by and recognized them. They were all arrested except
+F1 &Zaynu'l-'Abidin who succeeded in reaching &Tihran. The others were taken
+F1 to &Shiraz where the Prince immediately ordered them executed, and so these
+F1 men, &Karbila'i &Abu'l-Hasan, a dealer in crockery, &Aqa &Shaykh &Hadi,
+F1 uncle of the wife of &Vahid, &Mirza &Ali and &Abu'l-Qasim-ibn-i-Haji-Zayna,
+F1 &Akbar-ibn-i-'Abid, &Mirza &Hasan and his brother &Mirza &Baba all died for
+F1 their faith at this time. (Ibid., pp. 408-409.)
+P500
CHAPTER XXIII
MARTYRDOM OF THE &BAB
THE tale of the tragedy that marked the closing
stages of the &Nayriz upheaval spread over the
length and breadth of Persia and kindled a startling
enthusiasm in the hearts of those who heard it. It
plunged the authorities of the capital into consternation and
nerved them to a resolve of despair. The &Amir-Nizam, the Grand
&Vazir of &Nasiri'd-Din &Shah, was particularly overawed by these
recurrent manifestations of an indomitable will, of a fierce and
inflexible tenacity of faith. Though the forces of the imperial
army had everywhere triumphed, though the companions of
&Mulla &Husayn and &Vahid had successively been mowed down in
a ruthless carnage at the hands of its officers, yet to the shrewd
minds of the rulers of &Tihran it was clear and evident that
+P501
the spirit responsible for such rare heroism was by no means
vanquished, that its might was far from broken. The loyalty
which the remnants of that scattered band bore to their
captive Leader still remained unimpaired. Nothing had as
yet been successful, despite the appalling losses they had
sustained, in sapping that loyalty or in undermining that
faith. Far from being extinguished, that spirit had blazed
more intense and devastating than ever. Galled by the
memory of the indignities they had suffered, that persecuted
band clung ever more passionately to its Faith and looked
with increasing fervour and hope to its Leader.+F1 Above all,
He who had kindled that flame and nourished that spirit was
still alive, and, despite His isolation, was able to exercise the
full measure of His influence. Even a sleepless vigilance had
been powerless to stem the tide that had swept over the
entire face of the land, and which had as its motive force the
continued existence of the &Bab. Extinguish that light, choke
the stream at its very source, and the torrent that had brought
so much devastation in its wake would run dry. Such was
the thought that swayed the Grand &Vazir of &Nasiri'd-Din
&Shah. To do Him to death seemed to that foolish minister
the most efficacious means for the recovery of his country
from the shame into which he thought it had sunk.+F2
+F1 "It was only too well known that &Babi's were to be found everywhere.
+F1 Persia was full of them and, if the minds concerned about transcendental
+F1 questions, if the philosophers in search of new formulas, if the bruised
+F1 souls shocked by the injustices and weaknesses of the present day--had
+F1 given themselves up eagerly to the thought and to the promises of a new and
+F1 more satisfactory world order, one could properly think that the turbulent
+F1 imaginations eager for action, even at the price of failure, the brave and
+F1 militant hearts, and finally the daring and ambitious would easily be
+F1 tempted to throw themselves in with an army which revealed itself so well
+F1 supplied with soldiers fit to constitute dauntless battalions.
+F1 "&Mirza &Taqi &Khan, cursing the laxity with which his predecessor &Haji
+F1 &Mirza &Aqasi had allowed so great a peril to grow, realized that this weak
+F1 policy should not continue and decided to destroy the evil to its very
+F1 roots. He became convinced that the main cause was the &Bab himself,
+F1 father of all the doctrines which were arousing the people, and he decided
+F1 to remove that cause." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," pp. 210-11.)
+F2 "In the meantime, &Haji &Mirza &Taqi resolved to strike at the very head
+F2 of this monster of &Babism and he imagined that, after such a blow which
+F2 would definitely remove the instigator of that agitation and silence his
+F2 appeal, the old order would be restored. Nevertheless, strange phenomenon
+F2 in an Asiatic government, and especially in a statesmen like &Mirza &Taqi
+F2 &Khan who could indulge in excessive severity without scruple, this
+F2 minister did not order the death of the reformer! He thought that the most
+F2 effective way to destroy him was to ruin him morally; to bring him out of
+F2 his retreat in &Chihriq where a halo of suffering, holiness, science and
+F2 eloquence made him radiate like a sun; to show him to the people just as he
+F2 was--that is to say, just as he thought he was--was the best way to render
+F2 him harmless by destroying his prestige.
+F2 "He was picturing him as a vulgar charlatan, a weak dreamer who did not
+F2 have courage enough to conceive, still less to direct the daring
+F2 enterprises of his three apostles, or even to take part in them. Such a
+F2 man, taken to &Tihran and brought face to face with the most subtle
+F2 dialecticians of &Islam, could not but surrender shamefully. His influence
+F2 would vanish the more rapidly than if while destroying his body, one
+F2 allowed to linger in the minds of the people the phantom of a superiority
+F2 which death would have consecrated. It was therefore decided to arrest him
+F2 and bring him to &Tihran and, on the way, to exhibit him publicly in chains
+F2 and humiliated; to make him debate everywhere with the &Mullas, silencing
+F2 him whenever he would become too audacious; briefly, to engage him in a
+F2 series of unequal encounters in which he would inevitably meet defeat, as
+F2 he would have been previously demoralized and heartbroken. It was a lion
+F2 that they were eager to unnerve, hold in chains and strip of claws and
+F2 teeth, then turn him over to the dogs to show how easily they could
+F2 overpower him. Once defeated, his ultimate fate was of little importance.
+F2 "This plan was not devoid of sense, but it rested upon premises which
+F2 were far from proven. It was not enough to imagine that the &Bab was
+F2 without courage and firmness, it was necessary that he be really so. But
+F2 his conduct in the fort of &Chihriq gave no such evidence. He prayed and
+F2 worked unceasingly. His meekness was unfailing. Those who came near him
+F2 felt in spite of themselves the fascinating influence of his personality,
+F2 of his manner and of his speech. His guards were not free from that
+F2 weakness. He (the &Bab) felt that his death was near and he would
+F2 frequently refer to it as to a thought that was not only familiar but even
+F2 pleasant. Suppose, for a moment, that thus exhibited throughout Persia he
+F2 would still remain undaunted? Suppose he would display neither arrogance
+F2 nor fear but would rise far above his misfortune? Suppose that he
+F2 succeeded in throwing into confusion the learned, subtle, and eloquent
+F2 doctors arraigned against him? Suppose he would remain more than ever the
+F2 &Bab for his old followers and become so for the indifferent and even for
+F2 his enemies? It was risking much in order to gain much, without doubt, but
+F2 also perhaps to lose much and, after having weighed the matter with care,
+F2 they dared not take the chance." (Comte de Gobineau's "Les Religions et
+F2 les Philosophies dans l'Asie Centrale," pp. 211-213.)
+P502
Bestirred to action, he summoned his counsellors, shared
with them his fears and his hopes, and acquainted them with
the nature of his plans. "Behold," he exclaimed, "the storm
which the Faith of the &Siyyid-i-Bab has provoked in the hearts
of my fellow-countrymen! Nothing short of his public execution
can, to my mind, enable this distracted country to recover
its tranquillity and peace. Who dare compute the forces
that have perished in the course of the engagements at &Shaykh
&Tabarsi? Who can estimate the efforts exerted to secure
that victory? No sooner had the mischief that convulsed
&Mazindaran been suppressed, than the flames of another
sedition blazed forth in the province of &Fars, bringing in its
wake so much suffering to my people. We had no sooner succeeded
in quelling the revolt that had ravaged the south,
than another insurrection breaks out in the north, sweeping
in its vortex &Zanjan and its surroundings. If you are able
to advise a remedy, acquaint me with it, for my sole purpose
is to ensure the peace and honour of my countrymen."
Not a single voice dared venture a reply, except that of
&Mirza &Aqa &Khani-i-Nuri, the Minister of War, who pleaded
+P503
[Illustrations: THE &BAB'S PRAYER BEADS AND SIGNET RING; &QURAN BELONGING TO
THE &BAB]
+P504
that to put to death a banished siyyid for the deeds committed
by a band of irresponsible agitators would be an act
of manifest cruelty. He recalled the example of the late
&Muhammad &Shah, whose invariable practice it had been to
disregard the base calumnies the enemies of that siyyid
brought continually to his attention. The &Amir-Nizam was
sorely displeased. "Such considerations," he protested, "are
wholly irrelevant to the issue with which we are faced. The
interests of the State are in jeopardy, and we can in no wise
tolerate these periodic upheavals. Was not the &Imam &Husayn,
in view of the paramount necessity for safeguarding the unity
of the State, executed by those same persons who had seen
him more than once receive marks of exceptional affection
from &Muhammad, his Grandfather? Did they not in such
circumstances refuse to consider the rights which his lineage
had conferred upon him? Nothing short of the remedy I
advocate can uproot this evil and bring us the peace for which
we long."
Disregarding the advice of his counsellor, the &Amir-Nizam
despatched his orders to &Navvab &Hamzih &Mirza, the governor
of &Adhirbayjan, who was distinguished among the princes of
royal blood for his kind-heartedness and rectitude of conduct,
to summon the &Bab to &Tabriz.+F1 He was careful not to divulge
to the prince his real purpose. The &Navvab, assuming that
the intention of the minister was to enable his Captive to
return to His home, immediately directed one of his trusted
officers, together with a mounted escort, to proceed to &Chihriq,
where the &Bab still lay confined, and to bring Him back
to &Tabriz. He recommended Him to their care, urging them
to exercise towards Him the utmost consideration.
Forty days before the arrival of that officer at &Chihriq,
the &Bab collected all the documents and Tablets in His
possession and, placing them, with His pen-case, His seals,
and agate rings, in a coffer, entrusted them to the care of
&Mulla &Baqir, one of the Letters of the Living. To him He
also delivered a letter addressed to &Mirza &Ahmad, His amanuensis,
+F1 "The prime minister, having summoned &Sulayman &Khan, the &Afshar, asked
+F1 him to carry to &Tabriz, to the Prince &Hamzih &Mirza, governor of
+F1 &Adhirbayjan, the order to take the &Bab out of the fort of &Chihriq and to
+F1 imprison him in the citadel of &Tabriz where he would later be apprised of
+F1 his fate." (Comte de Gobineau's "Les Religions et les Philosophies dans
+F1 l'Asie Centrale," p. 213.)
+P505
in which He enclosed the key to that coffer. He urged
him to take the utmost care of that trust, emphasised the
sacredness of its character, and bade him conceal its contents
from anyone except &Mirza &Ahmad.
&Mulla &Baqir departed forthwith for &Qazvin. Within
eighteen days he reached that town and was informed that
&Mirza &Ahmad had departed for Qum. He left immediately
for that destination and arrived towards the middle of the
month of &Sha'ban.+F1 I was then in Qum, together with a
certain &Sadiq-i-Tabrizi, whom &Mirza &Ahmad had sent to
fetch me from Zarand. I was living in the same house with
&Mirza &Ahmad, a house which he had hired in the &Bagh-Panbih
quarter. In those days &Shaykh &Azim, Siyyid &Isma'il,
and a number of other companions likewise were dwelling
with us. &Mulla &Baqir delivered the trust into the hands of
&Mirza &Ahmad, who, at the insistence of &Shaykh &Azim,
opened it before us. We marvelled when we beheld, among
the things which that coffer contained, a scroll of blue paper,
of the most delicate texture, on which the &Bab, in His own
exquisite handwriting, which was a fine &shikastih script, had
penned, in the form of a pentacle, what numbered about
five hundred verses, all consisting of derivatives from the
word "&Baha."+F2 That scroll was in a state of perfect preservation,
was spotlessly clean, and gave the impression, at first
sight, of being a printed rather than a written page. So fine
and intricate was the penmanship that, viewed at a distance,
the writing appeared as a single wash of ink on the paper.
We were overcome with admiration as we gazed upon a
masterpiece which no calligraphist, we believed, could rival.
That scroll was replaced in the coffer and handed back to
&Mirza &Ahmad, who, on the very day he received it, proceeded
to &Tihran. Ere he departed, he informed us that all he could
divulge of that letter was the injunction that the trust was
to be delivered into the hands of &Jinab-i-Baha+F3 in &Tihran.+F4
+F1 June 12-July 11, 1850 A.D.
+F2 According to "A Traveller's Narrative" (p. 42), the &Bab had produced no
+F2 less than three hundred and sixty derivatives from the word "&Baha."
+F3 Title by which &Baha'u'llah was designated in those days.
+F4 "The end of the &Bab's earthly Manifestation is now close upon us. He knew
+F4 it himself before the event, and was not displeased at the presentiment.
+F4 He had already `set his house in order,' as regards the spiritual affairs
+F4 of the &Babi community, which he had, if I mistake not, confided to the
+F4 intuitive wisdom of &Baha'u'llah.... It is impossible not to feel that
+F4 this is far more probable than the view which makes &Subh-i-Azal the
+F4 custodian of the sacred writings and the arranger of a resting-place for
+F4 the sacred remains. I much fear that the &Azali's have manipulated
+F4 tradition in the interest of their party." (Dr. T. K. Cheyne's "The
+F4 Reconciliation of Races and Religions," pp. 65-6.)
+P506
As to me, I was instructed by &Mirza &Ahmad to proceed to
Zarand and join my father, who anxiously awaited my return.
Faithful to the instructions he had received from &Navvab
&Hamzih &Mirza, that officer conducted the &Bab to &Tabriz and
showed Him the utmost respect and consideration. The
prince had instructed one of his friends to accommodate Him
in his home and to treat Him with extreme deference. Three
days after the &Bab's arrival, a fresh order was received from
the Grand &Vazir, commanding the prince to carry out the
execution of his Prisoner on the very day the &farman+F1 would
reach him. Whoever would profess himself His follower
was likewise to be condemned to death. The Armenian
regiment of &Urumiyyih, whose colonel was &Sam &Khan, was
ordered to shoot Him, in the courtyard of the barracks of
&Tabriz, which were situated in the centre of the city.
The prince expressed his consternation to the bearer of
the &farman, &Mirza &Hasan &Khan, the &Vazir-Nizam and brother
of the Grand &Vazir. "The &Amir," he told him, "would do
better to entrust me with services of greater merit than the
one with which he has now commissioned me. The task
I am called upon to perform is a task that only ignoble people
would accept. I am neither &Ibn-i-Ziyad nor &Ibn-i-Sa'd+F2
that he should call upon me to slay an innocent descendant
of the Prophet of God." &Mirza &Hasan &Khan reported these
sayings of the prince to his brother, who thereupon ordered
him to follow, himself, without delay and in their entirety,
the instructions he had already given. "Relieve us," the
&Vazir urged his brother, "from this anxiety that weighs upon
our hearts, and let this affair be brought to an end ere the
month of &Ramadan breaks upon us, that we may enter the
period of fasting with undisturbed tranquillity." &Mirza
&Hasan &Khan attempted to acquaint the prince with these
fresh instructions, but failed in his efforts, as the prince,
pretending to be ill, refused to meet him. Undeterred by
this refusal, he issued his instructions for the immediate
transfer of the &Bab and those in His company from the house
+F1 See Glossary.
+F2 Persecutors of the descendants of &Muhammad.
+P507
in which He was staying to one of the rooms of the barracks.
He, moreover, directed &Sam &Khan to despatch ten of his men
to guard the entrance of the room in which He was to be
confined.
Deprived of His turban and sash, the twin emblems of
His noble lineage, the &Bab, together with Siyyid &Husayn,
His amanuensis, was driven to yet another confinement which
He well knew was but a step further on the way leading Him
to the goal He had set Himself to attain. That day witnessed
a tremendous commotion in the city of &Tabriz. The great
convulsion associated in the ideas of its inhabitants with the
Day of Judgment seemed at last to have come upon them.
Never had that city experienced a turmoil so fierce and so
mysterious as the one which seized its inhabitants on the day
the &Bab was led to that place which was to be the scene of
His martyrdom. As He approached the courtyard of the
barracks, a youth suddenly leaped forward who, in his eagerness
to overtake Him, had forced his way through the crowd,
utterly ignoring the risks and perils which such an attempt
might involve. His face was haggard, his feet were bare, and
his hair dishevelled. Breathless with excitement and exhausted
with fatigue, he flung himself at the feet of the
&Bab and, seizing the hem of His garment, passionately implored
Him: "Send me not from Thee, O Master. Wherever
Thou goest, suffer me to follow Thee." "&Muhammad-'Ali,"
answered the &Bab, "arise, and rest assured that you
will be with Me.+F1 To-morrow you shall witness what God
has decreed." Two other companions, unable to contain
themselves, rushed forward and assured Him of their unalterable
loyalty. These, together with &Mirza &Muhammad-'Aliy-i-Zunuzi,
were seized and placed in the same cell in
which the &Bab and Siyyid &Husayn were confined.
I have heard Siyyid &Husayn bear witness to the following:
"That night the face of the &Bab was aglow with joy, a joy
such as had never shone from His countenance. Indifferent
to the storm that raged about Him, He conversed with us
with gaiety and cheerfulness. The sorrows that had weighed
+F1 "It is no doubt a singular coincidence that both &Ali-Muhammad and Jesus
+F1 Christ are reported to have addressed these words to a disciple: `To-day
+F1 thou shalt be with me in Paradise.'" (Dr. T. K. Cheyne's "The
+F1 Reconciliation of Races and Religions," p. 185.)
+P508
so heavily upon Him seemed to have completely vanished.
Their weight appeared to have dissolved in the consciousness
of approaching victory. `To-morrow,' He said to us, `will
be the day of My martyrdom. Would that one of you might
now arise and, with his own hands, end My life. I prefer
to be slain by the hand of a friend rather than by that of the
enemy.' Tears rained from our eyes as we heard Him express
that wish. We shrank, however, at the thought of taking
away with our own hands so precious a life. We refused,
and remained silent. &Mirza &Muhammad-'Ali suddenly sprang
to his feet and announced himself ready to obey whatever
the &Bab might desire. This same youth who has risen to
comply with My wish,' the &Bab declared, as soon as we had
intervened and forced him to abandon that thought, `will,
together with Me, suffer martyrdom. Him will I choose to
share with Me its crown.'"
Early in the morning, &Mirza &Hasan &Khan ordered his
&farrash-bashi+F1 to conduct the &Bab into the presence of the
leading mujtahids of the city and to obtain from them the
authorisation required for His execution.+F2 As the &Bab was
leaving the barracks, Siyyid &Husayn asked Him what he
should do. "Confess not your faith," He advised him.
"Thereby you will be enabled, when the hour comes, to
convey to those who are destined to hear you, the things of
which you alone are aware." He was engaged in a confidential
conversation with him when the &farrash-bashi suddenly
+F1 See Glossary.
+F2 "On the following day, early in the morning, the people of &Hamzih
+F2 &Mirza, having opened the doors of the prison, brought out the &Bab and his
+F2 disciples. They made sure that the irons which they had around their necks
+F2 and on their wrists were secure; they tied to the iron collar of each one a
+F2 long cord the end of which was held by a &farrash. Then, so that everyone
+F2 could see them well and recognize them, they walked them about the town,
+F2 through the streets and the bazaars, overwhelming them with blows and
+F2 insults. The crowd filled the streets and the people climbed upon each
+F2 others' shoulders better to see this man who was so much talked about. The
+F2 &Babi's, scattered in all directions, were trying to arouse among some of
+F2 the onlookers a little pity or some feeling of sympathy which might have
+F2 helped them to save their Master. The indifferent ones, the philosophers,
+F2 the &Shaykhis, the &Sufis, turned away from the sight with disgust and
+F2 returned to their houses, or on the contrary waited for the &Bab at a
+F2 street corner and simply watched him with silent curiosity. The tattered
+F2 crowd, restless and excitable, flung insulting words at the three martyrs,
+F2 but they were all ready to change their minds with any sudden change of
+F2 circumstances.
+F2 "Finally, the victorious &Muhammadans pursued the prisoners with insults,
+F2 tried to break through the guard in order to strike them in the face or on
+F2 the head and when they succeeded, or when a missile thrown by some child
+F2 would strike the &Bab or one of his companions in the face, the guard and
+F2 the crowd would burst into laughter." (Comte de Gobineau's "Les Religions
+F2 et les Philosophies dans l'Asie Centrale," p. 220.)
+P509
interrupted and, holding Siyyid &Husayn by the hand,
drew him aside and severely rebuked him. "Not until I
have said to him all those things that I wish to say," the
&Bab warned the &farrash-bashi, "can any earthly power silence
Me. Though all the world be armed against Me, yet shall
they be powerless to deter Me from fulfilling, to the last word,
My intention." The &farrash-bashi was amazed at such a
bold assertion. He made, however, no reply, and bade Siyyid
&Husayn arise and follow him.
When &Mirza &Muhammad-'Ali was ushered into the
presence of the mujtahids, he was repeatedly urged, in view
of the position which his stepfather, Siyyid &Aliy-i-Zunuzi,
occupied, to recant his faith. "Never," he exclaimed, "will
I renounce my Master. He is the essence of my faith, and
the object of my truest adoration. In Him I have found my
paradise, and in the observance of His law I recognise the
ark of my salvation." "Hold your peace!" thundered &Mulla
&Muhammad-i-Mamaqani, before whom that youth was
brought. "Such words betray your madness; I can well
excuse the words for which you are not responsible." "I
am not mad," he retorted. "Such a charge should rather
be brought against you who have sentenced to death a man
no less holy than the promised &Qa'im. He is not a fool who
+P510
has embraced His Faith and is longing to shed his blood in
His path.
The &Bab was, in His turn, brought before &Mulla &Muhammad-i-Mamaqani.
No sooner had he recognised Him
than he seized the death-warrant he himself had previously
written and, handing it to his attendant, bade him deliver
it to the &farrash-bashi. "No need," he cried, "to bring the
&Siyyid-i-Bab into my presence. This death-warrant I penned
the very day I met him at the gathering presided over by the
&Vali-'Ahd. He surely is the same man whom I saw on that
occasion, and has not, in the meantime, surrendered any of
his claims."
From thence the &Bab was conducted to the house of
&Mirza &Baqir, the son of &Mirza &Ahmad, to whom he had recently
succeeded. When they arrived, they found his attendant
standing at the gate and holding in his hand the
&Bab's death-warrant. "No need to enter," he told them.
"My master is already satisfied that his father was right in
pronouncing the sentence of death. He can do no better
than follow his example."
&Mulla &Murtada-Quli, following in the footsteps of the
other two mujtahids, had previously issued his own written
testimony and refused to meet face to face his dreaded opponent.
No sooner had the &farrash-bashi secured the necessary
documents than he delivered his Captive into the hands
of &Sam &Khan, assuring him that he could proceed with his
task now that he had obtained the sanction of the civil and
ecclesiastical authorities of the realm.
Siyyid &Husayn had remained confined in the same room
in which he had spent the previous night with the &Bab.
They were proceeding to place &Mirza &Muhammad-'Ali in
that same room, when he burst forth into tears and entreated
them to allow him to remain with his Master. He was delivered
into the hands of &Sam &Khan, who was ordered to
execute him also, if he persisted in his refusal to deny his
Faith.
&Sam &Khan was, in the meantime, finding himself increasingly
affected by the behaviour of his Captive and the
treatment that had been meted out to Him. He was seized
with great fear lest his action should bring upon him the
+P511
[Illustration: THE BARRACK-SQUARE IN &TABRIZ, WHERE THE &BAB SUFFERED
MARTYRDOM. PILLAR ON THE RIGHT MARKED X IS THE PLACE WHERE HE WAS SUSPENDED
AND SHOT]
+P512
wrath of God. "I profess the Christian Faith," he explained
to the &Bab, "and entertain no ill will against you. If your
Cause be the Cause of Truth, enable me to free myself from
the obligation to shed your blood." "Follow your instructions,"
the &Bab replied, "and if your intention be sincere, the
Almighty is surely able to relieve you from your perplexity."
&Sam &Khan ordered his men to drive a nail into the pillar
that lay between the door of the room that Siyyid &Husayn
occupied and the entrance to the adjoining one, and to make
fast two ropes to that nail, from which the &Bab and His companion
were to be separately suspended.+F1 &Mirza &Muhammad-'Ali
begged &Sam &Khan to be placed in such a manner that
his own body would shield that of the &Bab.+F2 He was eventually
suspended in such a position that his head reposed on
the breast of his Master. As soon as they were fastened, a
regiment of soldiers ranged itself in three files, each of two
hundred and fifty men, each of which was ordered to open
fire in its turn until the whole detachment had discharged
the volleys of its bullets.+F3 The smoke of the firing of the
seven hundred and fifty rifles was such as to turn the light
of the noonday sun into darkness. There had crowded onto
+F1 "The &Bab remained silent. His pale handsome face framed by a black beard
+F1 and small mustache, his appearance and his refined manners, his white and
+F1 delicate hands, his simple but very neat garments--everything about him
+F1 awakened sympathy and compassion." (Journal Asiatique, 1866. tome 7, p.
+F1 378.)
+F2 "Proof of the devotion and steadfastness of this noble man is afforded by
+F2 a letter in his own blessed writing which was in the possession of his
+F2 brother &Mulla &Abdu'llah, who still lives in &Tabriz. This letter he
+F2 wrote from the prison, three days or two days before his martyrdom, in
+F2 reply to his brother, who had written to him counselling him to turn aside
+F2 from his devotion and thraldom; and therein he makes his apology. And
+F2 since the martyr was the younger of the two brethren, therefore he adopts a
+F2 respectful tone in his letter. The text of this letter of reply is as
+F2 follows: `He is the Compassionate. O my Qiblih! Thanks be to God, I have
+F2 no fault to find with my circumstances, and "to every travail rest
+F2 succeeds." As to what you wrote, that this matter hath no end, what
+F2 matter, then, hath an end? We, at least, have no discontent therein;
+F2 being, indeed, unable sufficiently to express our gratitude for this
+F2 blessing. At most we can but be slain for God's sake, and, oh, what
+F2 happiness were this! The Lord's will must be accomplished through His
+F2 servants, neither can prudence avert predestined fate. What God wills
+F2 comes to pass: there is no strength save in God. O my Qiblih! The end of
+F2 the life of the world is death: "every soul shall taste of death." If the
+F2 appointed destiny which the Lord (mighty and glorious is He) hath decreed
+F2 should overtake me, then God is the guardian of my family, and thou art my
+F2 trustee; act in such wise as accords with God's good pleasure. Forgive any
+F2 failure in the respect or duty owed to an elder brother of which I may have
+F2 been guilty, seek pardon for me from all those of my household, and commend
+F2 me to God. God is my portion, and how good is He as a guardian!'" (The
+F2 "&Tarikh-i-Jadid," pp. 301-3.)
+F3 "When the condemned are shot in Persia, they are bound to a post looking
+F3 away from the spectators so that they are not able to see the signals for
+F3 execution given by the officer." (Journal Asiatique, 1866, tome 7,
+F3 p. 377.)
+P513
the roof of the barracks, as well as the tops of the adjoining
houses, about ten thousand people, all of whom were witnesses
to that sad and moving scene.
As soon as the cloud of smoke had cleared away, an astounded
multitude were looking upon a scene which their
eyes could scarcely believe. There, standing before them alive
and unhurt, was the companion of the &Bab, whilst He Himself
had vanished uninjured from their sight. Though the cords
with which they were suspended had been rent in pieces by
the bullets, yet their bodies had miraculously escaped the
volleys.+F1 Even the tunic which &Mirza &Muhammad-'Ali was
wearing had, despite the thickness of the smoke, remained
unsullied. "The &Siyyid-i-Bab has gone from our sight!"
rang out the voices of the bewildered multitude. They set
out in a frenzied search for Him, and found Him, eventually,
seated in the same room which He had occupied the night
before, engaged in completing His interrupted conversation,
with Siyyid &Husayn. An expression of unruffled calm was
upon His face. His body had emerged unscathed from
the shower of bullets which the regiment had directed against
Him. "I have finished My conversation with Siyyid &Husayn,"
the &Bab told the &farrash-bashi. "Now you may proceed to
fulfil your intention." The man was too much shaken to
resume what he had already attempted. Refusing to accomplish
his duty, he, that same moment, left that scene
and resigned his post. He related all that he had seen to
+F1 "An intense clamor arose from the crowd at this moment as the onlookers
+F1 saw the &Bab freed from his bonds advancing towards them. Amazing to
+F1 believe, the bullets had not struck the condemned but, on the contrary, had
+F1 broken his bonds and he was delivered. It was a real miracle and God alone
+F1 knows what would have happened without the fidelity and calm of the
+F1 Christian regiment on this occurrence. The soldiers in order to quiet the
+F1 excitement of the crowd which, being extremely agitated, was ready to
+F1 believe the claims of a religion which thus demonstrated its truth, showed
+F1 the cords broken by the bullets, implying that no miracle had really taken
+F1 place. At the same time, they seized the &Bab and tied him again to the
+F1 fatal post. This time the execution was effective. &Muhammadan justice
+F1 and ecclesiastical law had asserted themselves. But the crowd, vividly
+F1 impressed by the spectacle they had witnessed, dispersed slowly, hardly
+F1 convinced that the &Bab was a criminal. After all his crime was only a
+F1 crime for the legalists and the world is indulgent toward crimes which it
+F1 does not understand." (M.C. Huart's "La Religion du &Bab," pp. 3-4.)
+F1 "An extraordinary thing happened, unique in the annals of the history of
+F1 humanity: the bullets cut the cords that held the &Bab and he fell on his
+F1 feet without a scratch." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F1 &Bab," p. 375.)
+F1 "By a strange coincidence, the bullet only touched the cords which bound
+F1 the &Bab, they were broken and he felt himself free. Uproar and shouts
+F1 arose on all sides, no one understanding at first what it was all about."
+F1 (Ibid., p. 379.)
+P514
his neighbour, &Mirza Siyyid &Muhsin, one of the notables of
&Tabriz, who, as soon as he heard the story, was converted
to the Faith.
I was privileged to meet, subsequently, this same &Mirza
Siyyid &Muhsin, who conducted me to the scene of the &Bab's
martyrdom and showed me the wall where He had been
suspended. I was taken to the room in which He had been
found conversing with Siyyid &Husayn, and was shown the
very spot where He had been seated. I saw the very nail
which His enemies had hammered into the wall and to which
the rope which had supported His body had been attached.
&Sam &Khan was likewise stunned by the force of this
tremendous revelation. He ordered his men to leave the
barracks immediately, and refused ever again to associate
himself and his regiment with any act that involved the least
injury to the &Bab. He swore, as he left that courtyard, never
again to resume that task even though his refusal should
entail the loss of his own life.
No sooner had &Sam &Khan departed than &Aqa &Jan &Khan-i-Khamsih,
colonel of the body-guard, known also by the
names of &Khamsih and &Nasiri, volunteered to carry out the
order for execution. On the same wall and in the same manner,
the &Bab and His companion were again suspended, while
the regiment formed in line to open fire upon them. Contrariwise
to the previous occasion, when only the cord with
which they were suspended had been shot into pieces, this
time their bodies were shattered and were blended into one
mass of mingled flesh and bone.+F1 "Had you believed in Me,
O wayward generation," were the last words of the &Bab to
the gazing multitude as the regiment was preparing to fire
the final volley, "every one of you would have followed the
example of this youth, who stood in rank above most of you,
and willingly would have sacrificed himself in My path. The
day will come when you will have recognised Me; that day
I shall have ceased to be with you."+F2
+F1 According to "A Traveller's Narrative" (p. 45), "the breasts [of the
+F1 victims] were riddled and their limbs were completely dissected, except
+F1 their faces, which were but little marred."
+F2 "Praise be to God who manifested the Point [the &Bab] and caused to
+F2 proceed therefrom the knowledge of all that was and shall be.... He is
+F2 that Point which God hath made to be an Ocean of light unto the faithful
+F2 among His servants, and a Ball of Fire unto the deniers among His creatures
+F2 and the impious among His people." (&Baha'u'llah, the "&Ishraqat," p. 3.)
+F2 "In His interpretation of the letter `Ha,' He craved martyrdom, saying:
+F2 `Methinks I heard a voice calling in My inmost being: "Do Thou sacrifice
+F2 the thing which Thou lovest most in the path of God, even as &Husayn, peace
+F2 be upon him, hath offered up his life for My sake." And were I not
+F2 regardful of this inevitable mystery, by Him in whose hand is My soul, even
+F2 if all the kings of the earth were to be leagued together, they would be
+F2 powerless to take from Me a single letter; how much less can such servants
+F2 as these, who are worthy of no attention, and who verily are of the
+F2 outcast? that all may know the degree of My patience, My resignation and
+F2 self-sacrifice in the path of God.'" (Idem, the "&Kitab-i-Iqan," p. 195.)
+F2 "The &Bab, the Lord most high, may the life of all be a sacrifice unto Him,
+F2 hath specifically revealed an Epistle unto the &ulamas of every city,
+F2 wherein He hath fully set forth the character of the denial and repudiation
+F2 of each of them. Wherefore, take ye good heed, ye who are men of
+F2 insight!" (Ibid., p. 193.) "This illustrious Soul arose with such power
+F2 that He shook the supports of the religion, of the morals, the conditions,
+F2 the habits and the customs of Persia, and instituted new rules, new laws,
+F2 and a new religion. Though the great personages of the State, nearly all
+F2 the clergy, and the public men, arose to destroy and annihilate Him, He
+F2 alone withstood them, and moved the whole of Persia.... He imparted
+F2 Divine education to an unenlightened multitude and produced marvellous
+F2 results on the thoughts, morals, customs, and conditions of the
+F2 Persians." (&Abdu'l-Baha, "Some Answered Questions," pp. 30-31.)
+F2 "Christians believe that if Jesus Christ had wished to come down from the
+F2 cross he could have done so easily; he died of his own free will because it
+F2 was written that he should and in order that the prophecies might be
+F2 fulfilled. The same is true of the &Bab, so the &Babi's say, who, in this
+F2 way, gave a clear sanction to his teachings. He likewise died voluntarily
+F2 because his death was to be the salvation of humanity. Who will ever tell
+F2 us the words that the &Bab uttered in the midst of the unprecedented
+F2 turmoil which broke out as he ascended? Who will ever know the memories
+F2 which stirred his noble soul? Who will reveal to us the secret of that
+F2 death.... The sight of the baseness, the vices, the deceptions of that
+F2 clergy shocked his pure and sincere soul: he felt the need of a thorough
+F2 reform in public morals and he undoubtedly hesitated more than once, at the
+F2 thought of a revolution, which seemed unavoidable, to free the bodies as
+F2 well as the minds from the yoke of brutishness and violence which weighed
+F2 upon all Persia for the selfish benefit of a minority ... of pleasure
+F2 lovers, and to the greatest shame of the true religion of the Prophet. He
+F2 must have been much perplexed, deeply anxious, and he stood in need of the
+F2 triple shield of which Horace speaks, to throw himself headlong into that
+F2 ocean of superstition and hatred which was fatally to engulf him. His life
+F2 is one of the most magnificent examples of courage which it has been the
+F2 privilege of mankind to behold, and it is also an admirable proof of the
+F2 love which our hero felt for his fellow countrymen. He sacrificed himself
+F2 for humanity, for it he gave his body and his soul, for it he endured
+F2 privations, insults, torture and martyrdom. He sealed, with his very
+F2 lifeblood, the covenant of universal brotherhood. Like Jesus he paid with
+F2 his life for the proclamation of a reign of concord, equity and brotherly
+F2 love. More than anyone he knew what dreadful dangers he was heaping upon
+F2 himself. He had been able to see personally the degree of exasperation
+F2 that a fanaticism, shrewdly aroused, could reach; but all these
+F2 considerations could not weaken his resolve. Fear had no hold upon his
+F2 soul and, perfectly calm, never looking back, in full possession of all his
+F2 powers, he walked into the furnace." (A. L. M. Nicolas' "Siyyid
+F2 &Ali-Muhammad, dit le &Bab," pp. 203-204, 376.)
+F2 "The head of the new religion was dead and, according to the provisions
+F2 of the prime minister, the minds of the people would now be at peace and
+F2 there was no room for further anxiety, at least from that source. But such
+F2 political wisdom was baffled and, instead of appeasing the flames, it had
+F2 fanned them into greater violence."
+F2 "We shall see shortly, when I shall examine the religious dogmas preached
+F2 by the &Bab, that the perpetuity of the sect did not in the least depend
+F2 upon his physical presence; all could proceed and grow without him. If the
+F2 premier had been aware of this fundamental trait of the hostile religion,
+F2 it is not likely that he would have been so eager to do away with a man
+F2 whose existence, after all, would not have had any more significance than
+F2 his death." (Comte de Gobineau's "Les Religions et les Philosophies dans
+F3 l'Asie Centrale," pp. 224-225.) Such a prophet," writes the Rev. Dr. T. K.
+F2 Cheyne, "was the &Bab; we call him `prophet' for want of a better name,
+F2 `yea, I say unto you, a prophet and more than a prophet.' His combination
+F2 of mildness and power is so rare that we have to place him in a line with
+F2 super-normal men.... We learn that at great points in his career, after he
+F2 had been in an ecstasy, such radiance of might and majesty streamed from
+F2 his countenance that none could bear to look upon the effulgence of his
+F2 glory and beauty. Nor was it an uncommon occurrence for unbelievers
+F2 involuntarily to bow down in lowly obeisance on beholding His Holiness--
+F2 while the inmates of the castle though for the most part Christians and
+F2 Sunnis, reverently prostrated themselves whenever they saw the visage of
+F2 His Holiness. Such transfiguration is well known to the saints. It was
+F2 regarded as the affixing of the heavenly seal to the reality and
+F2 completeness of [the] &Bab's detachment." ("The Reconciliation of Races
+F2 and Religions," pp. 8-9.) "Who can fail to be attracted by the gentle
+F2 spirit of &Mirza &Ali-Muhammad? His sorrowful and persecuted life; his
+F2 purity of conduct, and youth; his courage and uncomplaining patience under
+F2 misfortune; his complete self-negation; the dim ideal of a better state of
+F2 things which can be discerned through the obscure and mystic utterances of
+F2 the &Bayan; but most of all his tragic death, all serve to enlist our
+F2 sympathies on behalf of the young Prophet of &Shiraz. The irresistible
+F2 charm which won him such devotion during his life still lives on, and still
+F2 continues to influence the minds of the Persian people." (E. G. Browne's
+F2 art. "The &Babi's of Persia," Journal of J. R. A. S., 1889, p. 933.) "Few
+F2 believe that by these sanguinary measures the doctrines of [the] &Bab will
+F2 cease from propagation. There is a spirit of change abroad among the
+F2 Persians, which will preserve his system from extinction; besides which,
+F2 his doctrines are of an attractive nature to Persians. Though now subdued,
+F2 and obliged to lurk concealed in towns, it is conjectured that the creed of
+F2 [the] &Bab, far from diminishing, is daily spreading." Lady Sheil's
+F2 "Glimpses of Life and Manners in Persia," p. 181.) "The story of the &Bab,
+F2 as &Mirza &Ali-Muhammad called himself, was the story of spiritual heroism
+F2 unsurpassed in Svabhava's experience; and his own adventurous soul was
+F2 fired by it. That a youth of no social influence and no education should,
+F2 by the simple power of insight, be able to pierce into the heart of things
+F2 and see the real truth, and then hold on to it with such firmness of
+F2 conviction and present it with such suasion that he was able to convince
+F2 men that he was the Messiah and get them to follow him to death itself, was
+F2 one of those splendid facts in human history that Svabhava loved to
+F2 meditate on... The &Bab's passionate sincerity could not be doubted, for
+F2 he had given his life for his faith. And that there must be something in
+F2 his message that appealed to men and satisfied their souls was witnessed to
+F2 by the fact that thousands gave their lives in his cause and millions now
+F2 follow him. If a young man could, in only six years of ministry, by the
+F2 sincerity of his purpose and the attraction of his personality, so inspire
+F2 rich and poor, cultured and illiterate, alike, with belief in himself and
+F2 his doctrines that they would remain staunch though hunted down and without
+F2 trial sentenced to death, sawn asunder, strangled, shot, blown from guns;
+F2 and if men of high position and culture in Persia, Turkey and Egypt in
+F2 numbers to this day adhere to his doctrines, his life must be one of those
+F2 events in the last hundred years which is really worth study." (Sir
+F2 Francis Younghusband's "The Gleam," pp. 183-4.) "Thus, in only his
+F2 thirtieth year, in the year 1850, ended the heroic career of a true
+F2 God-man. Of the sincerity of his conviction that he was God-appointed, the
+F2 manner of his death is the amplest possible proof. In the belief that he
+F2 would thereby save others from the error of their present beliefs he
+F2 willingly sacrificed his life. And of his power of attaching men to him
+F2 the passionate devotion of hundreds and even thousands of men who gave
+F2 their lives in his cause is convincing testimony." (Ibid., p. 210.) "The
+F2 &Bab was dead, but not &Babism. He was not the first, and still less the
+F2 last, of a long line of martyrs who have testified that even in a country
+F2 gangrened with corruption and atrophied with indifferentism like Persia,
+F2 the soul of a nation survives, inarticulate perhaps, and in a way helpless,
+F2 but still capable of sudden spasms of vitality." (Valentine Chirol's "The
+F2 Middle Eastern Question," p. 120.)
+P515
The very moment the shots were fired, a gale of exceptional
severity arose and swept over the whole city. A
whirlwind of dust of incredible density obscured the light
of the sun and blinded the eyes of the people. The entire
city remained enveloped in that darkness from noon till
night. Even so strange a phenomenon, following immediately
in the wake of that still more astounding failure of
&Sam &Khan's regiment to injure the &Bab, was unable to move
+P516
the hearts of the people of &Tabriz, and to induce them to
pause and reflect upon the significance of such momentous
events. They witnessed the effect which so marvellous an
occurrence had produced upon &Sam &Khan; they beheld the
consternation of the &farrash-bashi and saw him make his
irrevocable decision; they could even examine that tunic
which, despite the discharge of so many bullets, had remained
whole and stainless; they could read in the face of
+P517
the &Bab, who had emerged unhurt from that storm, the expression
of undisturbed serenity as He resumed His conversation
with Siyyid &Husayn; and yet none of them troubled
himself to enquire as to the significance of these unwonted
signs and wonders.
The martyrdom of the &Bab took place at noon on Sunday,
the twenty-eighth of &Sha'ban, in the year 1266 A.H.,+F1 thirty-one
lunar years, seven months, and twenty-seven days from
the day of His birth in &Shiraz.
On the evening of that same day, the mangled bodies
of the &Bab and His companion were removed from the courtyard
+F1 July 9, 1850 A.D.
+P518
of the barracks to the edge of the moat outside the
gate of the city. Four companies, each consisting of ten
sentinels, were ordered to keep watch in turn over them.
On the morning following the day of martyrdom, the Russian
consul in &Tabriz, accompanied by an artist, went to that
spot and ordered that a sketch be made of the remains as
they lay beside the moat.+F1
I have heard &Haji &Ali-'Askar relate the following: "An
official of the Russian consulate, to whom I was related,
showed me that same sketch on the very day it was drawn.
It was such a faithful portrait of the &Bab that I looked upon!
No bullet had struck His forehead, His cheeks, or His lips.
I gazed upon a smile which seemed to be still lingering upon
His countenance. His body, however, had been severely
mutilated. I could recognise the arms and head of His
companion, who seemed to be holding Him in his embrace.
As I gazed horror-struck upon that haunting picture, and
saw how those noble traits had been disfigured, my heart
sank within me. I turned away my face in anguish and, regaining
my house, locked myself with my room. For three
days and three nights, I could neither sleep nor eat, so overwhelmed
was I with emotion. That short and tumultuous
life, with all its sorrows, its turmoils, its banishments, and
eventually the awe-inspiring martyrdom with which it had
been crowned, seemed again to be re-enacted before my eyes.
I tossed upon my bed, writhing in agony and pain."
On the afternoon of the second day after the &Bab's martyrdom,
&Haji &Sulayman &Khan, son of &Yahya &Khan, arrived at
&Bagh-Mishih, a suburb of &Tabriz, and was received at the
house of the Kalantar,+F2 one of his friends and confidants,
+F1 "`The Emperor of Russia,' he [&Haji &Mirza &Jani] says, `sent to the
+F1 Russian consul at &Tabriz, bidding him fully investigate and report the
+F1 circumstances of His Holiness the &Bab. As Soon as this news arrived,
+F1 they, i.e. the Persian authorities, put the &Bab to death. The Russian
+F1 consul summoned &Aqa Siyyid &Muhammad-i-Husayn, the &Bab's amanuensis, who
+F1 was imprisoned at &Tabriz, into his presence, and enquired concerning the
+F1 signs and circumstances of His Holiness. &Aqa Siyyid &Husayn, because
+F1 there were Musulmans present, dared not speak plainly about his Master, but
+F1 managed by means of hints to communicate sundry matters, and also gave him
+F1 [the Russian consul] certain of the &Bab's writings.' That this statement
+F1 is, in part at least, true is proved by the testimony of Dorn, who, in
+F1 describing a M.S. of one of the &Bab's `Commentaries on the Names of God'
+F1 (which he calls `&Qur'an der &Babi') says, on p. 248 of vol. 8 of the
+F1 Bulletin de l'Academie Imperiale des Sciences de St. Petersbourg, that it
+F1 was `received directly from the &Bab's own secretary, who, during his
+F1 imprisonment at &Tabriz, placed it in European hands.'" (The
+F1 "&Tarikh-i-Jadid," pp. 395-6.)
+F2 See Glossary.
+P519
who was a dervish and belonged to the &sufi community. As
soon as he had been informed of the imminent danger that
threatened the life of the &Bab, &Haji &Sulayman &Khan had
left &Tihran with the object of achieving His deliverance.
To his dismay, he arrived too late to carry out his intention.
No sooner had his host informed him of the circumstances
that had led to the arrest and condemnation of the &Bab, and
related to him the events of His martyrdom, than he instantly
resolved to carry away the bodies of the victims, even
at the risk of endangering his own life. The Kalantar advised
him to wait and follow his suggestion rather than expose
himself to what seemed to him would be inevitable death.
He urged him to transfer his residence to another house and
to wait for the arrival, that evening, of a certain &Haji &Allah-Yar,
who, he said, would be willing to carry out whatever
he might wish him to do. At the appointed hour, &Haji
&Sulayman &Khan met &Haji &Allah-Yar, who succeeded, in the
middle of that same night, in bearing the bodies from the
edge of the moat to the silk factory owned by one of the
believers of &Milan; laid them, the next day, in a specially
constructed wooden case, and transferred them, according
to &Haji &Sulayman &Khan's directions, to a place of safety.
Meanwhile the sentinels sought to justify themselves by pretending
that, while they slept, wild beasts had carried away
the bodies. Their superiors, on their part, unwilling to compromise
their own honour, concealed the truth and did not
divulge it to the authorities.+F2
&Haji &Sulayman &Khan immediately reported the matter
+F1 "Following an immemorial custom of the Orient, usage exemplified at the
+F1 siege of &Bethulie as well as at the tomb of our Lord, the sentinel is a
+F1 soldier who sleeps, to his heart's content, at the post which he is
+F1 expected to guard." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," p. 166.) "We have been able to see
+F1 throughout this history what the Persian guards are; their functions
+F1 consist principally in sleeping by the trust that they are given to watch
+F1 over." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 378.)
+F2 "M. de Gobineau, in agreement with the authors of the &Nasikhu't-Tavarikh,
+F2 of &Rawdatu's-Safa, of &Mir'atu'l-Buldan, in a word with all the official
+F2 historians, relates that after the execution the body of the &Bab was
+F2 thrown in a moat of the city and devoured by dogs. In reality it was not
+F2 so, and we shall see why this news had been spread by the authorities of
+F2 &Tabriz (little eager to draw upon themselves a rebuke of the government
+F2 for a favor dearly sold) and by the &Babi's, desirous to prevent any
+F2 further investigation by the police. The most reliable testimony of the
+F2 actual witnesses of the drama or of its actors do not leave me any doubt
+F2 that the body of Siyyid &Ali-Muhammad was carried away by pious hands and,
+F2 at last, after various incidents which I shall narrate, received a burial
+F2 worthy of him." (Ibid., p. 377.)
+P520
to &Baha'u'llah, who was then in &Tihran and who instructed
&Aqay-i-Kalim to despatch a special messenger to &Tabriz for
the purpose of transferring the bodies to the capital. This
decision was prompted by the wish the &Bab Himself had expressed
+P521
in the "&Ziyarat-i-Shah-'Abdu'l-'Azim," a Tablet
He had revealed while in the neighbourhood of that shrine
and which He delivered to a certain &Mirza &Sulayman-i-Khatib,
who was instructed by Him to proceed together with
a number of believers to that spot and to chant it within its
precincts.+F1 "Well is it with you," the &Bab addressed the
buried saint in words such as these, in the concluding passages
of that Tablet, "to have found your resting place in Rayy,
under the shadow of My Beloved. Would that I might be
entombed within the precincts of that holy ground!"
I was myself in &Tihran, in the company of &Mirza &Ahmad,
when the bodies of the &Bab and His companion arrived.
&Baha'u'llah had in the meantime departed for &Karbila, in
pursuance of the instructions of the &Amir-Nizam. &Aqay-i-Kalim,
together with &Mirza &Ahmad, transferred those remains
from the &Imam-Zadih-Hasan,+F2 where they were first
taken, to a place the site of which remained unknown to
anyone excepting themselves. That place remained secret
until the departure of &Baha'u'llah for Adrianople, at which
time &Aqay-i-Kalim was charged to inform &Munir, one of his
fellow-disciples, of the actual site where the bodies had been
laid. In spite of his search, he was unable to find it. It was
subsequently discovered by &Jamal, an old adherent of the
Faith, to whom that secret was confided while &Baha'u'llah
+F1 "&Tihran is thus endowed in respect of the mausoleum and sanctuary of
+F1 &Shah &Abdu'l'-Azim. Reposing beneath a golden-plated dome, whose
+F1 scintillations I had seen from afar while riding towards the city, the
+F1 remains of this holy individual are said to attract an annual visitation
+F1 of 300 thousand persons. I find that most writers discreetly veil their
+F1 ignorance of the identity of the saint by describing him as `a holy
+F1 Musulman, whose shrine is much frequented by the pious &Tihranis. It
+F1 appears, however, that long before the advent of &Islam this had been a
+F1 sacred spot, as the sepulchre of a lady of great sanctity, in which
+F1 connection it may be noted that the shrine is still largely patronised by
+F1 women. Here, after the Musulman conquest, was interred &Imam-Zadih
+F1 &Hamzih, the son of the seventh &Imam, &Musa-Kazim; and here, flying from
+F1 the &Khalif &Mutavakkil, came a holy personage named &Abu'l-Qasim
+F1 &Abdu'l-'Azim, who lived in concealment at Rayy till his death in about
+F1 861 A.D. (This is the account given by the Persian &Kitab-i-Majlisi,
+F1 quoting &Shaykh &Najashi, quoting &Barki.) Subsequently his fame obscured
+F1 that of his more illustrious predecessor. Successive sovereigns,
+F1 particularly those of the reigning dynasty, have extended and beautified
+F1 the cluster of buildings raised above his grave, the ever-swelling
+F1 popularity of which has caused a considerable village to spring up around
+F1 the hallowed site. The mosque is situated in the plain, about six miles to
+F1 the south-southeast of the capital, just beyond the ruins of Rayy, and at
+F1 the extremity of the mountain-spur that encloses the &Tihran plain the
+F1 southeast." (Lord Curzon's "Persia and the Persian Question," pp. 345-7.)
+F2 A local shrine in &Tihran.
+P522
was still in Adrianople. That spot is, until now, unknown to
the believers, nor can anyone conjecture where the remains
will eventually be transferred.
The first in &Tihran to hear of the circumstances attending
that cruel martyrdom, after the Grand &Vazir, was &Mirza
&Aqa &Khan-i-Nuri, who had been banished to &Kashan by &Muhammad
&Shah when the &Bab was passing through that city.
He had assured &Haji &Mirza &Jani, who had acquainted him
with the precepts of the Faith, that if the love he bore for
the new Revelation would cause him to regain his lost position,
he would exert his utmost endeavour to secure the well-being
and safety of the persecuted community. &Haji &Mirza
&Jani reported the matter to his Master, who charged him to
assure the disgraced minister that ere long he would be summoned
to &Tihran and would be invested, by his sovereign,
with a position that would be second to none except that of
the &Shah himself. He was warned not to forget his promise,
and to strive to carry out his intention. He was delighted
with that message, and renewed the assurance he had given.
When the news of the &Bab's martyrdom reached him,
he had already been promoted, had received the title of
&I'timadu'd-Dawlih, and was hoping to be raised to the position
of Grand &Vazir. He hastened to inform &Baha'u'llah,
with whom he was intimately acquainted, of the news he had
received, expressing the hope that the fire he feared would
one day bring untold calamity upon Him, was at last extinguished.
"Not so," &Baha'u'llah replied. "If this be true,
you can be certain that the flame that has been kindled will,
by this very act, blaze forth more fiercely than ever, and will
set up a conflagration such as the combined forces of the
statesmen of this realm will be powerless to quench." The
significance of these words &Mirza &Aqa &Khan was destined to
appreciate at a later time. Scarcely did he imagine, when
that prediction was uttered, that the Faith which had received
so staggering a blow could survive its Author. He
himself had, on one occasion, been cured by &Baha'u'llah of
an illness from which he had given up all hope of recovery.
His son, the &Nizamu'l-Mulk, one day asked him whether
he did not think that &Baha'u'llah, who, of all the sons of the
late &Vazir, had shown Himself the most capable, had failed
+P523
to live up to the tradition of His father and had disappointed
the hopes that had been reposed in Him. "My son," he
replied, "do you really believe him to be an unworthy son
of his father? All that either of us can hope to achieve is but
a fleeting and precarious allegiance which will vanish as soon
as our days are ended. Our mortal life can never be free
from the vicissitudes that beset the path of earthly ambition.
Should we even succeed in ensuring, in our lifetime, the
honour of our name, who can tell whether, after our death,
calumny may not stain our memory and undo the work we
have achieved? Even those who, while we are still living,
honour us with their lips would, in their hearts, condemn
and vilify us were we, for but one moment, to fail to promote
their interests. Not so, however, with &Baha'u'llah. Unlike
the great ones of the earth, whatever be their race or rank, he
is the object of a love and devotion such as time cannot dim
nor enemy destroy. His sovereignty the shadows of death
can never obscure nor the tongue of the slanderer undermine.
Such is the sway of his influence that no among his loves
dare, in the stillness of night, evoke the memory of the faintest
desire that could, even remotely, be construed as contrary
to his wish. Such lovers will greatly increase in number.
The love they bear him will never grow less, and will be
transmitted from generation to generation until the world
shall have been suffused with its glory."
The malicious persistence with which a savage enemy
sought to ill-treat and eventually to destroy the life of the
&Bab brought in its wake untold calamities upon Persia and
its inhabitants. The men who perpetrated these atrocities
fell victims to gnawing remorse, and in an incredibly short
period were made to suffer ignominious deaths. As to the
great mass of its people, who watched with sullen indifference
the tragedy that was being enacted before their eyes, and
who failed to raise a finger in protest against the hideousness
of those cruelties, they fell, in their turn, victims to a misery
which all the resources of the land and the energy of its statesmen
were powerless to alleviate. The wind of adversity blew
fiercely upon them, and shook to its foundations their material
prosperity. From the very day the hand of the assailant
was stretched forth against the &Bab, and sought to
+P524
deal its fatal blow, to His Faith, visitation upon visitation
crushed the spirit out of that ungrateful people, and brought
them to the very brink of national bankruptcy. Plagues,
the very names of which were almost unknown to them
except for a cursory reference in the dust-covered books which
few cared to read, fell upon them with a fury that none could
escape. That scourge scattered devastation wherever it
spread. Prince and peasant alike felt its sting and bowed to
its yoke. It held the populace in its grip, and refused to
relax its hold upon them. As malignant as the fever which
decimated the province of &Gilan, these sudden afflictions continued
to lay waste the land. Grievous as were these calamities,
the avenging wrath of God did not stop at the misfortunes
that befell a perverse and faithless people. It made
itself felt in every living being that breathed on the surface
of that stricken land. It affected the life of plants and animals
alike, and made the people feel the magnitude of their
distress. Famine added its horrors to the stupendous weight
of afflictions under which the people were groaning. The
gaunt spectre of starvation stalked abroad amidst them,
and the prospect of a slow and painful death haunted their
vision. People and government alike sighed for the relief
which they could nowhere obtain. They drank the cup of
woe to its dregs, utterly unregardful of the hand which had
brought it to their lips, and of the Person for whose sake they
were made to suffer.
The first who arose to ill-treat the &Bab was none other
than &Husayn &Khan, the governor of &Shiraz. His disgraceful
treatment of his Captive cost him the lives of thousands
who had been committed to his protection and who connived
at his acts. His province was ravaged by a plague which
brought it to the verge of destruction. Impoverished and
exhausted, &Fars languished helpless beneath its weight, calling
for the charity of its neighbours and the assistance of its
friends. &Husayn &Khan himself witnessed with bitterness
the undoing of all his labours, was condemned to lead in
obscurity the remaining days of his life, and tottered to his
grave, abandoned and forgotten, alike by his friends and
his enemies.
The next who sought to challenge the Faith of the &Bab
+P525
and to stem its progress was &Haji &Mirza &Aqasi. It was he
who, for selfish purposes and in order to court the favour of
the abject &ulamas of his time, interposed between the &Bab
and &Muhammad &Shah and endeavoured to prevent their
meeting. It was he who pronounced the banishment of his
dreaded Captive to a sequestered corner of &Adhirbayjan
and, with dogged vigilance, kept watch over His isolation.
It was he who was made the recipient of that denunciatory
Tablet in which his Prisoner foreshadowed his doom and
exposed his infamy. Barely a year and six months had passed
after the &Bab had reached the neighbourhood of &Tihran,
when Divine vengeance hurled him from power and drove
him to seek shelter within the inglorious precincts of the shrine
of &Shah-'Abdu'l-'Azim, a refugee from the wrath of his own
people. From thence the hand of the Avenger drove him into
exile beyond the confines of his native land, and plunged
him into an ocean of afflictions until he met his death in circumstances
of abject poverty and unspeakable distress.
As to the regiment which, despite the unaccountable
failure of &Sam &Khan and his men to destroy the life of the
&Bab, had volunteered to renew that attempt, and which
eventually riddled His body with its bullets, two hundred
and fifty of its members met their death in that same year,
together with their officers, in a terrible earthquake. While
they were resting on a hot summer day under the shadow of a
wall on their way between &Ardibil and &Tabriz, absorbed in
their games and pleasures, the whole structure suddenly
collapsed and fell upon them, leaving not one survivor. The
remaining five hundred suffered the same fate as that which
their own hands had inflicted upon the &Bab. Three years
after His martyrdom, that regiment mutinied, and its members
were thereupon mercilessly shot by command of &Mirza
&Sadiq &Khan-i-Nuri. Not content with a first volley, he ordered
that a second one be fired in order to ensure that none
of the mutineers had survived. Their bodies were afterwards
pierced with spears and lances, and left exposed to the gaze
of the people of &Tabriz. That day many of the inhabitants
of the city, recalling the circumstances of the &Bab's martyrdom,
wondered at that same fate which had overtaken those
who had slain Him. "Could it be, by any chance, the vengeance
+P526
of God," a few were heard to whisper to one another, "that
has brought the whole regiment to so dishonourable and tragic
an end? If that youth had been a lying impostor, why should
his persecutors have been so severely punished?" These expressed
misgivings reached the ears of the leading mujtahids
of the city, who were seized with great fear and ordered that
all those who entertained such doubts should be severely
punished. Some were beaten, others were fined, all were
warned to cease such whisperings, which could only revive
the memory of a terrible adversary and rekindle enthusiasm
for His Cause.
The prime mover of the forces that precipitated the
&Bab's martyrdom, the &Amir-Nizam, and also his brother,
the &Vazir-Nizam, his chief accomplice, were, within two years
of that savage act, subjected to a dreadful punishment, which
ended miserably in their death. The blood of the &Amir-Nizam
stains, to this very day, the wall of the bath of &Fin,+F1
a witness to the atrocities his own hand had wrought.+F2
+F1 "It is true," writes Lord Curzon, "that his [&Nasiri'd-Din &Shah's] reign
+F1 has been disfigured by one or two acts of regrettable violence; worst among
+F1 which was the murder of his first Prime Minister, &Mirza &Taqi &Khan, the
+F1 &Amir-Nizam.... The brother-in-law of the &Shah, and the first subject
+F1 in the kingdom, he owed the vindictiveness of court intrigue and to the
+F1 maliciously excited jealously of his youthful sovereign, a disgrace which
+F1 his enemies were not satisfied until they had fulfilled by the death of
+F1 their fallen, but still formidable victim." ("Persia and the Persian
+F1 Question," vol. 1, p. 402.)
+F2 "Every one knew that the &Babis had foretold the death of the prime
+F2 minister and predicted the manner of his going. It happened precisely, it
+F2 is said, as the martyrs of &Zanjan, &Mirza &Rida, &Haji &Muhammad-'Ali and
+F2 &Haji &Muhsin had announced. Fallen into disgrace and pursued by the royal
+F2 hatred, his veins were slashed open in the village of &Fin, near &Kashan,
+F2 as the veins of his victims had been slashed. His successor was &Mirza
+F2 &Aqa &Khan-i-Nuri of a noble tribe of &Mazindaran, and erstwhile minister
+F2 of war. This new official took the title of &Sadr-i-A'zam which is the
+F2 privilege of the grand viziers of the Ottoman Empire. This occurred in
+F2 1852. (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie
+F2 Centrale," p. 230.)
+P527
CHAPTER XXIV
THE &ZANJAN UPHEAVAL
THE spark that had kindled the great conflagrations
of &Mazindaran and &Nayriz had already set aflame
&Zanjan+F1 and its surroundings when the &Bab
met His death in &Tabriz. Profound as was His sorrow
at the sad and calamitous fate that had overtaken the heroes
of &Shaykh &Tabarsi, the news of the no less tragic sufferings
that had been the lot of &Vahid and his companions, came as
an added blow to His heart, already oppressed by the weight
of manifold afflictions. The consciousness of the dangers
that thickened around Him; the memory of the indignity
He endured when He was last conducted to &Tabriz; the strain
of a prolonged and rigorous captivity amidst the mountain
fastnesses of &Adhirbayjan; the terrible butcheries that marked
the closing stages of the &Mazindaran and &Nayriz upheavals;
the outrages to His Faith wrought by the persecutors of the
Seven Martyrs of &Tihran--even these were not all the troubles
+F1 Capital of the district of &Khamsih. &Zanjan is the capital of the
+F1 district of &Khamsih. "&Khamsih is a small province to the east of
+F1 &Kaflan-Kuh or Mountain of the Tiger, between &Iraq and &Adhirbayjan. Its
+F1 capital, &Zanjan, is a beautiful city surrounded by an embattled wall
+F1 fortified with towers like all Persian cities. The inhabitants are of the
+F1 Turkish race and the Persian language is seldom spoken, unless it be by
+F1 government employees. The surrounding country is studded with villages
+F1 which are fairly prosperous. Powerful tribes visit them, especially in the
+F1 winter and spring." (Ibid., p. 191.)
+P528
that beclouded the remaining days of a fast-ebbing life. He
was already prostrated by the severity of these blows when
the news of the happenings at &Zanjan, which were then beginning
to foreshadow their sad events, reached Him and
served to consummate the anguish of His last days. What
pangs must He have endured as the shadows of death were
fast gathering about Him! In every field, whether in the north
or in the south, the champions of His Faith had been subjected
to undeserved sufferings, had been infamously deceived,
had been robbed of their possessions, and had been inhumanly
massacred. And now, as if to fill His cup of woes to over-flowing,
+P529
there broke forth the storm of &Zanjan, the most
violent and devastating of them all.+F1
I now proceed to relate the circumstances that have made
of that event one of the most thrilling episodes in the history
of this Revelation. Its chief figure was &Hujjat-i-Zanjani,
whose name was &Mulla &Muhammad-'Ali,+F2 one of the ablest
ecclesiastical dignitaries of his age, and certainly one of the
most formidable champions of the Cause. His father, &Mulla
&Rahim-i-Zanjani, was one of the leading mujtahids of &Zanjan,
and was greatly esteemed for his piety, his learning and
force of character. &Mulla &Muhammad-'Ali, surnamed &Hujjat,
was born in the year 1227 A.H.+F3 From his very boyhood, he
showed such capacity that his father lavished the utmost
care upon his education. He sent him to Najaf, where he
distinguished himself by his insight, his ability and fiery
ardour.+F4 His scholarship and keen intelligence excited the
admiration of his friends, whilst his outspokenness and the
strength of his character made him the terror of his adversaries.
His father advised him not to return to &Zanjan,
+F1 "Now in these years [A.H. 1266 and 1267] throughout all Persia fire fell
+F1 on the households of the &Babi's, and each one of them, in whatever hamlet
+F1 he might be, was, on the slightest suspicion arising, put to the sword.
+F1 More than four thousand souls were slain, and a great multitude of women
+F1 and children, left without protector or helper, distracted and confounded,
+F1 were trodden down and destroyed." ("A Traveller's Narrative," pp. 47-8.)
+F2 "There lived in that city a mujtahid called &Mulla
+F2 &Muhammad-'Aliy-i-Zanjani. He was a native of &Mazindaran and studied
+F2 under a celebrated master. Dignified with the title of &Sharifu'l-'Ulama,
+F2 &Muhammad-'Ali had concentrated his attention on dogmatic theology and
+F2 jurisprudence, and had become famous. The &Muhammadans affirm that, in his
+F2 function as mujtahid, he showed himself restless and turbulent. No
+F2 question ever seemed to him either sufficiently studied or properly
+F2 solved. His repeated &fatvas disconcerted the conscience and confused the
+F2 practices of the faithful. Eager for change, he was neither tolerant in
+F2 discussion nor moderate in debate. Sometimes he would unduly prolong the
+F2 fast of &Ramadan for reasons which no one had advanced before; sometimes he
+F2 would alter the ritual of prayer in quite a novel way. He became obnoxious
+F2 to the peaceful and odious to the traditionalists. But it is also admitted
+F2 that he counted many followers who considered him a saint, prized his zeal,
+F2 and put their faith in him. An impartial judge could recognize in him one
+F2 of the &Muhammadans who are only so in appearance, but urged on by a living
+F2 faith and an abundant religious zeal for which they are eager to find a
+F2 scope. His misfortune was that he found, or thought he found, a natural
+F2 use for his powers in the overthrow of traditions whose minor significance
+F2 did not justify such a disturbance." (Comte de Gobineau's "Les Religions
+F2 et les Philosophies dans l'Asie Centrale," pp. 191-192.)
+F3 1812-13 A.D.
+F4 "Among the &Ulamas of the city was a man called &Akhund &Mulla
+F4 &Abdu'r-Rahim renowned for his piety. He had a son who lived in Najaf and
+F4 at &Karbila where he attended the lectures of the celebrated
+F4 &Sharifu'l-'Ulamay-i-Mazindarani. This young man was of a restless nature
+F4 and rather impatient with the narrowness of &Shi'ism." (A. L. M. Nicolas'
+F4 "Siyyid &Ali-Muhammad dit le &Bab," p. 332.)
+P530
where his enemies were conspiring against him. He accordingly
decided to establish his residence in &Hamadan,+F1
where he married one of his kinswomen, and lived there for
about two and a half years, when the news of his father's
death decided him to leave for his native town. The ovation
accorded him on his arrival inflamed the hostility of the
&ulamas, who, despite their avowed opposition, received at
his hands every mark of consideration and kindness.+F2
From the pulpit of the masjid which his friends erected
in his honour, he urged the vast throng that gathered to
hear him, to refrain from self-indulgence and to exercise
moderation in all their acts.+F3 He ruthlessly suppressed
every form of abuse, and by his example encouraged the people
to adhere rigidly to the principles inculcated by the &Qur'an.
Such were the care and ability with which he taught his disciples
that they surpassed in knowledge and understanding
the recognised &ulamas of &Zanjan. For seventeen years, he
pursued his meritorious labours and succeeded in purging
the minds and hearts of his fellow-townsmen from whatever
seemed contrary to the spirit and teachings of their Faith.+F4
When the Call from &Shiraz reached him, he despatched
his trusted messenger, &Mulla Iskandar, to enquire into the
claims of the new Revelation; and such was his response to
+F1 "On his way back from the Holy Land he stopped at &Hamadan where the
+F1 citizens welcomed him cordially and entreated him to remain." (A. L. M.
+F1 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 336.)
+F2 "All the &Ulamas of the city called on him and left concerned over the
+F2 few words which he had spoken and which revealed quite a novel turn of
+F2 mind. Indeed the attitude of the newcomer very quickly proved to these
+F2 pious men that their conjectures were well founded." (Ibid.)
+F3 "There was a caravansary of the days of &Shah-'Abbas which had gradually
+F3 become a &sighih-khanih: in order to prevent a breach of the &Shiite law
+F3 a certain &Mulla &Dust-Muhammad who made his residence there, would bless
+F3 the transitory union between the male visitors to the place and the
+F3 inmates. &Hujjatu'l-Islam, such was the title which our hero had assumed,
+F3 ordered the institution to be closed, gave in marriage the greater number
+F3 of these women and secured employment for the others in respectable
+F3 families. He also caused a wine dealer to be whipped and his house to be
+F3 torn down." (Ibid., pp. 332-333.)
+F4 "But this was the limit of his activity. Always troubled with the
+F4 problems raised by a religion founded upon &hadiths which were frequently
+F4 contradictory, he perplexed the conscience of the faithful by peculiar
+F4 &fatvas which upset old traditions. Thus he restored the &hadith according
+F4 to which &Muhammad would have said: The month of &Ramadan is always
+F4 full.' Without investigating the origin of that tradition, without
+F4 enquiring whether those who had related it were worthy of faith, he
+F4 commanded that it should be literally obeyed, thus inducing his hearers to
+F4 fast on the day of &Fitr which is held to be a grievous sin. He also
+F4 permitted that prostrations be made at prayer time by resting the head
+F4 upon a crystal stone. All these innovations won for him a large number of
+F4 partisans who admired his science and his activity; but they displeased the
+F4 official clergy whose hatred, further augmented by anxiety, soon knew no
+F4 bounds." (Ibid., p. 333.)
+P531
that Message that his enemies were stirred to redouble their
attacks upon him. Unable, hitherto, to disgrace him in the
eyes of the government and the people, they now endeavoured
to denounce him as an advocate of heresy and a repudiator
of all that is sacred and cherished in &Islam. "His reputation
for justice, for piety, wisdom, and learning," they whispered
to one another, "has been such as to render it impossible for
us to shake his position. When summoned to &Tihran, in
the presence of &Muhammad &Shah was he not able, by his
magnetic eloquence, to win him over to his side, and make
of him one of his devoted admirers? Now, however, that
he has so openly championed the cause of the &Siyyid-i-Bab,
we can surely succeed in obtaining from the government the
order for his arrest and banishment from our town."
They accordingly drew up a petition to &Muhammad
&Shah, in which they sought, by every device their malevolent
and crafty minds could invent, to discredit his name. "While
still professing himself a follower of our Faith," they complained,
"he, by the aid of his disciples, was able to repudiate
our authority. Now that he has identified himself with the
cause of the &Siyyid-i-Bab and won over to that hateful creed
two-thirds of the inhabitants of &Zanjan, what humiliation
will he not inflict upon us! The concourse that throngs his
gates, the whole masjid can no longer contain. Such is his
influence that the masjid that belonged to his father and the
one that has been built in his honour, have been connected
and made into one edifice in order to accommodate the ever-increasing
multitude that hastens eagerly to follow his lead
in prayer. The time is fast approaching when not only
&Zanjan but the neighbouring villages also will have declared
themselves his supporters."
The &Shah was greatly surprised at the tone and language
with which the petitioners sought to arraign &Hujjat. He
shared his astonishment with &Mirza &Nazar-'Ali, the &Hakim-Bashi,
and recalled the glowing tribute which many a visitor
to &Zanjan had paid to the abilities and integrity of the accused.
He decided to summon him, together with his opponents,
to &Tihran. In a special gathering at which he himself,
together with &Haji &Mirza &Aqasi and the leading officials of
the government, as well as a number of the recognised &ulamas
+P532
of &Tihran, had assembled, he called upon the ecclesiastical
leaders of &Zanjan to vindicate the claims they had advanced.
Whatever questions they submitted to &Hujjat, regarding the
teachings of their Faith, he answered in a manner that could
not fail to win the unqualified admiration of his hearers and
to establish the sovereign's confidence in his innocence. The
&Shah expressed his entire satisfaction, and amply rewarded
&Hujjat for the excellent manner in which he had succeeded
in refuting the allegations of his enemies. He bade him
return to &Zanjan and resume his valuable services to the cause
of his people, assuring him that he would under all circumstances
support him and asking to be informed of any difficulty
with which he might be faced in the future.+F1
His arrival at &Zanjan was the signal for a fierce outburst
on the part of his humiliated opponents. As the evidences
of their hostility multiplied, the marks of devotion on the
part of his friends and supporters correspondingly increased.+F2
Utterly disdainful of their machinations, he pursued his
activities with unrelaxing zeal.+F3 The liberal principles which
he unceasingly and fearlessly advocated struck at the very
root of the fabric which a bigoted enemy had laboriously
reared. They beheld with impotent fury the disruption of
their authority and the collapse of their institutions.
It was in those days that his special envoy, &Mashhadi
&Ahmad, whom he had confidentially despatched to &Shiraz
with a petition and gifts from him to the &Bab, arrived at
+F1 "&Hujjat came and, by his courtesy and his captivating personality, soon
+F1 won over all those who came in contact with him, even His Majesty. One
+F1 day, so the story goes, he was in the palace of the &Shah with several of
+F1 his colleagues, when one of them, an &Ulama of &Kashan, brought out a
+F1 document and besought the king to sign it. It was a royal decree granting
+F1 certain stipends. &Hujjat rose up and bitterly denounced a clergy who
+F1 begged pensions from the government. He had recourse to the &hadiths and
+F1 to the &Qur'an to show how shameful was such a practice which had
+F1 originated with the &Bani-Umayyih. His colleagues were beside themselves
+F1 with anger, but the &Shah, pleased with such frankness, presented our hero
+F1 with a staff and a ring and authorized him to return to &Zanjan." (A. L.
+F1 M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 373-374.)
+F2 "The inhabitants of &Zanjan came in crowds to meet him and offered
+F2 sacrifices of oxen, chickens and sheep. Twelve children, each twelve years
+F2 of age, with red kerchiefs about their necks to show their readiness to
+F2 sacrifice their all, were in the center of the &cortege. It proved a
+F2 triumphal entry." (Ibid., p. 334.)
+F3 "He transformed his disciples into models of virtue and temperance;
+F3 henceforth the men quenched their thirst at the fountains of spiritual
+F3 life. They fasted during three months, lengthened their prayers by adding
+F3 to them daily the invocation of &Ja'far-i-Tayyar, performing once a day
+F3 their ablutions with the water of the Qur (legal measure of purity) and
+F3 finally on Fridays they crowded the Mosques." (Ibid., p. 334.)
+P533
&Zanjan and delivered into his hands, while he was addressing
his disciples, a sealed letter from his Beloved. In the Tablet
he received, the &Bab conferred upon him one of His own
titles, that of &Hujjat, and urged him to proclaim from the
pulpit, without the least reservation, the fundamental teachings
of His Faith. No sooner was he informed of the wishes
of his Master than he declared his resolve to devote himself
to the immediate enforcement of whatever injunction that
Tablet contained. He immediately dismissed his disciples,
bade them close their books, and declared his intention of
discontinuing his courses of study. "Of what profit," he said,
"are study and research to those who have already found the
Truth, and why strive after learning when He who is the
Object of all knowledge is made manifest?"
As soon as he attempted to lead the congregation in
offering the Friday prayer, enjoined upon him by the &Bab,+F1
the &Imam-Jum'ih, who had hitherto performed that duty,
vehemently protested, on the ground that this right was
the exclusive privilege of his own forefathers, that it had
been conferred upon him by his sovereign, and that no one,
however exalted his station, could usurp it. "That right,"
&Hujjat retorted, "has been superseded by the authority
with which the &Qa'im Himself has invested me. I have been
commanded by Him to assume that function publicly, and
I cannot allow any person to trespass upon that right. If
attacked, I will take steps to defend myself and to protect
the lives of my companions."
His fearless insistence on the duty laid upon him by the
&Bab caused the &ulamas of &Zanjan to league themselves with
the &Imam-Jum'ih+F2 and to lay their complaints before &Haji
&Mirza &Aqasi, pleading that &Hujjat had challenged the validity
+F1 "Finally, he uttered in a clear voice the Friday prayer which must be
+F1 said instead of the habitual daily one said when the &Imam comes. He then
+F1 expounded several sayings of the &Bab and concluded thus: `The goal for
+F1 which the world has been striving is now here, free from veils and
+F1 obstacles. The sun of Truth has risen and the lights of imagination and
+F1 imitation have been extinguished. Fix your eyes upon the &Bab, not upon
+F1 me, the least of his slaves. My wisdom compared to his is as an unlighted
+F1 candle to the sun at midday. Know God by God and the sun by its rays. So,
+F1 today has appeared the &Sahibu'z-Zaman. The &Sultan of Possibilities is
+F1 living.' Needless to say, these words made a deep impression upon the
+F1 audience. Nearly all accepted this message and conversed among themselves
+F1 regarding the true nature of the &Bab." (Ibid., p. 335.)
+F2 "The conversion of &Mulla &Muhammad-'Ali and his numerous partisans had in
+F2 fact exhausted the patience of the &Imam-Jum'ih and of &Shaykhu'l-Islam.
+F2 They wrote indignant letters to His Majesty who in reply gave orders for
+F2 the arrest of the offender." (Ibid., p. 336.)
+P534
of recognised institutions and trampled upon their rights.
"We must either flee from this town with our families and
belongings," they pleaded, "and leave him in sole charge of
the destinies of its people, or obtain from &Muhammad &Shah
an edict for his immediate expulsion from this country; for
we firmly believe that to allow him to remain on its soil would
be courting disaster." Though &Haji &Mirza &Aqasi, in his
heart, distrusted the ecclesiastical order of his country and
had a natural aversion to their beliefs and practices, he was
forced eventually to yield to their pressing demands, and
submitted the matter to &Muhammad &Shah, who ordered
the transfer of &Hujjat from &Zanjan to the capital.
A Kurd named &Qilij &Khan was commissioned by the
&Shah to deliver the royal summons to &Hujjat. The &Bab had
meanwhile arrived in the neighbourhood of &Tihran on His
way to &Tabriz. Ere the arrival of the royal messenger at
&Zanjan, &Hujjat had sent one of his friends, a certain
&Khan-Muhammad-i-Tub-Chi, to his Master with a petition in which
he begged to be allowed to rescue Him from the hands of
the enemy. The &Bab assured him that His deliverance the
Almighty alone could achieve and that no one could escape
from His decree or evade His law. "As to your meeting with
Me," He added, "it soon will take place in the world beyond,
the home of unfading glory."
The day &Hujjat received that message, &Qilij &Khan
arrived at &Zanjan, acquainted him with the orders he had received,
and set out, accompanied by him, for the capital. Their
arrival at &Tihran coincided with the &Bab's departure from
the village of Kulayn, where He had been detained for some
days.
The authorities, apprehensive lest a meeting between the
&Bab and &Hujjat might lead to fresh disturbances, had taken
the necessary precautions to ensure the absence of the latter
from &Zanjan during the &Bab's passage through that town.
The companions who were following &Hujjat at a distance,
whilst he was on his way to the capital, were urged by him
to return and try to meet their Master and to assure Him of
his readiness to come to His rescue. On their way back to
their homes, they encountered the &Bab, who again expressed
His desire that no one of His friends should attempt to
+P535
deliver Him from His captivity. He even directed them to
tell the believers among their fellow-townsmen not to press
round Him, but even to avoid Him wherever He went.
No sooner had that message been delivered to those who
had gone out to welcome Him on His approach to their town
than they began to grieve and deplore their fate. They could
not, however, resist the impulse that drove them to march
forth to meet Him, forgetful of the desire He had expressed.
As soon as they were met by the guards who were marching
in advance of their Captive, they were ruthlessly dispersed.
On reaching a fork in the road, there arose an altercation
+P536
between &Muhammad &Big-i-Chaparchi and his colleague, who
had been despatched from &Tihran to assist in conducting the
&Bab to &Tabriz. &Muhammad Big insisted that their Prisoner
should be taken into the town, where He should be allowed
to pass the night in the caravanserai of &Mirza &Ma'sum-i-Tabib,
the father of &Mirza &Muhammad-'Aliy-i-Tabib, a
martyr of the Faith, before resuming their march to &Adhirbayjan.
He pleaded that to pass the night outside the
gate would be to expose their lives to danger, and would encourage
their opponents to attempt an attack upon them.
He eventually succeeded in convincing his colleague that he
should conduct the &Bab to that caravanserai. As they were
passing through the streets, they were amazed to see the
multitude that had crowded onto the housetops in their
eagerness to catch a glimpse of the face of the Prisoner.
&Mirza &Ma'sum, the former owner of the caravanserai,
had lately died, and his eldest son, &Mirza &Muhammad-'Ali,
the leading physician of &Hamadan, who, though not a believer,
was a true lover of the &Bab, had arrived at &Zanjan
and was in mourning for his father. He lovingly received
the &Bab in the caravanserai he had specially prepared beforehand
for His reception. That night he remained until a
late hour in His presence and was completely won over to
His Cause.
"The same night that witnessed my conversion," I heard
him subsequently relate, "I arose ere break of day, lit my
lantern, and, preceded by my father's attendant, directed
my steps towards the caravanserai. The guards who were
stationed at the entrance recognised me and allowed me to
enter. The &Bab was performing His ablutions when I was
ushered into His presence. I was greatly impressed when
I saw Him absorbed in His devotions. A feeling of reverent
joy filled my heart as I stood behind Him and prayed. I
myself prepared His tea and was offering it to Him when
He turned to me and bade me depart for &Hamadan. `This
town,' He said, `will be thrown into a great tumult, and its
streets will run with blood.' I expressed my strong desire
to be allowed to shed my blood in His path. He assured me
that the hour of my martyrdom had not yet come, and bade
me be resigned to whatever God might decree. At the hour
+P537
of sunrise, as He mounted His horse and was preparing to
depart, I begged to be allowed to follow Him, but He advised
me to remain, and assured me of His unfailing prayers. Resigning
myself to His will, with regret I watched Him disappear
from my sight."
On his arrival at &Tihran, &Hujjat was conducted into the
presence of &Haji &Mirza &Aqasi; who, on behalf of the &Shah
and himself, expressed his annoyance at the intense hostility
which his conduct had aroused among the &ulamas of &Zanjan.
"&Muhammad &Shah and I," he told him, "are continually
besieged by the oral as well as written denunciations brought
against you. I could scarcely believe their indictment relating
to your desertion of the Faith of your forefathers.
Nor is the &Shah inclined to credit such assertions. I have
been commanded by him to summon you to his capital and
to call upon you to refute such accusations. It grieves me
to hear that a man whom I consider infinitely superior in
knowledge and ability to the &Siyyid-i-Bab has chosen to
identify himself with his creed." "Not so," replied &Hujjat;
"God knows that if that same Siyyid were to entrust me
with the meanest service in His household, I would deem it
an honour such as the highest favours of my sovereign could
never hope to surpass." "This can never be!" burst forth
&Haji &Mirza &Aqasi. "It is my firm and unalterable conviction,"
&Hujjat reaffirmed, "that this Siyyid of &Shiraz is the very
One whose advent you yourself, with all the peoples of the
world, are eagerly awaiting. He is our Lord, our promised
Deliverer.
&Haji &Mirza &Aqasi reported the matter to &Muhammad
&Shah, to whom he expressed his fears that to allow so formidable
an adversary, whom the sovereign himself believed
to be the most accomplished of the &ulamas of his realm, to
pursue unhindered the course of his activities would be a
policy fraught with gravest danger to the State. The &Shah,
disinclined to credit such reports, which he attributed to the
malice and envy of the enemies of the accused, ordered that
a special meeting be convened at which he should be asked
to vindicate his position in the presence of the assembled
&ulamas of the capital.
Several meetings were held for that purpose, before each
+P538
of which &Hujjat eloquently set forth the basic claims of his
Faith and confounded the arguments of those who tried to
oppose him. "Is not the following tradition," he boldly
declared, "recognised alike by &shi'ah and &sunni &Islam: `I
leave amidst you my twin testimonies, the Book of God and
my family'? Has not the second of these testimonies, in
your opinion, passed away, and is not our sole means of
guidance, as a result, contained in the testimony of the sacred
Book? I appeal to you to measure every claim that either
of us shall advance, by the standard established in that
Book, and to regard it as the supreme authority whereby the
righteousness of our argument can be judged." Unable to
defend their case against him, they, as a last resort, ventured
to ask him to produce a miracle whereby to establish the
truth of his assertion. "What greater miracle," he exclaimed,
"than that He should have enabled me to triumph, alone and
unaided, by the simple power of my argument, over the
combined forces of the mujtahids and &ulamas of &Tihran?"
The masterly manner in which &Hujjat refuted the unsound
claims advanced by his adversaries won for him the favour
of his sovereign, who from that day forth was no longer
swayed by the insinuations of his enemies. Although the
entire company of the &ulamas of &Zanjan, as well as a number
of the ecclesiastical leaders of &Tihran, had declared him to
be an infidel and condemned him to death, yet &Muhammad
&Shah continued to bestow his favours upon him and to assure
him that he could rely on his support. &Haji &Mirza &Aqasi,
though at heart unfriendly to &Hujjat, was unable, in the face
of such unmistakable evidences of royal favour, to resist
his influence openly, and by his frequent visits to his house,
and by the gifts he lavished upon him, that deceitful minister
sought to conceal his resentment and envy.
&Hujjat was virtually a prisoner in &Tihran. He was unable
to go beyond the gates of the capital, nor was he allowed
free intercourse with his friends. The believers among his
fellow-townsmen eventually determined to send a deputation
and ask him for fresh instructions regarding their attitude
towards the laws and principles of their Faith. He charged
them to observe with absolute loyalty the admonitions he
had received from the &Bab through the messengers he had
+P539
sent to investigate His Cause. He enumerated a series of
observances, some of which constituted a definite departure
from the established traditions of &Islam. "Siyyid &Kazim-i-Zanjani,"
he assured them, "has been intimately connected
with my Master both in &Shiraz and in &Isfahan. He, as well
as &Mulla Iskandar and &Mashhadi &Ahmad, both of whom I
sent to meet Him, have positively declared that He Himself
is the first to practise the observances He has enjoined upon
the faithful. It therefore behoves us who are His supporters
to follow His noble example."
These explicit instructions were no sooner read to his
companions than they became inflamed with an irresistible
desire to carry out his wishes. They enthusiastically set to
work to enforce the laws of the new Dispensation, and, giving
up their former customs and practices, unhesitatingly identified
themselves with its claims. Even the little children
were encouraged to follow scrupulously the admonitions of
the &Bab. "Our beloved Master," they were taught to say,
"Himself is the first to practise them. Why should we who
are His privileged disciples hesitate to make them the ruling
principles of our lives?"
&Hujjat was still a captive in &Tihran when the news of the
siege of the fort of &Tabarsi reached him. He longed, and
deplored his inability, to throw in his lot with those of his
companions who were struggling with such splendid heroism
for the emancipation of their Faith. His sole consolation in
those days was his close association with &Baha'u'llah, from
whom he received the sustaining power that enabled him,
in the time to come, to distinguish himself by deeds no less
remarkable than those which that company had manifested
in the darkest hours of their memorable struggle.
He was still in &Tihran when &Muhammad &Shah passed
away, leaving the throne to his son &Nasiri'd-Din &Shah.+F1 The
&Amir-Nizam, the new Grand &Vazir, decided to make &Hujjat's
imprisonment more rigorous, and to seek in the meantime a
way of destroying him. On being informed of the imminence
of the danger that threatened his life, his captive decided to
+F1 "He was in &Tihran until the day when, after the death of &Muhammad
+F1 &Shah, &Nasir'd-Din &Mirza now &Nasiri'd-Din &Shah, appointed as governor
+F1 of &Zanjan, one of his uncles, &Amir &Arslan &Khan &Majdu'd-Dawlih, who was
+F1 &Ishiq &Aghasi of the palace." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad
+F1 dit le &Bab," p. 337.)
+P540
leave &Tihran in disguise and join his companions, who eagerly
awaited his return.
His arrival at his native town, which a certain &Karbila'i
&Vali-'Attar announced to his companions, was a signal for a
tremendous demonstration of devoted loyalty on the part of
his many admirers. They flocked out, men, women, and children,
to welcome him and to renew their assurances of abiding
and undiminished affection.+F1 The governor of &Zanjan,
&Majdu'd-Dawlih,+F2 the maternal uncle of &Nasiri'd-Din &Shah,
astounded by the spontaneity of that ovation, ordered, in
the fury of his despair, that the tongue of &Karbila'i &Vali-'Attar
be immediately cut out. Though at heart he loathed
&Hujjat, he pretended to be his friend and well-wisher. He
often visited him and showed him unbounded consideration,
yet he was secretly conspiring against his life and was waiting
for the moment when he could strike the fatal blow.
That smouldering hostility was soon to be fanned into
flame by an incident that was of little importance in itself.
The occasion was afforded when a quarrel suddenly broke out
between two children of &Zanjan, one of whom belonged
to a kinsman of one of the companions of &Hujjat. The
governor immediately ordered that child to be arrested and
placed in strict confinement. A sum of money was offered
+F1 "He made a triumphant entry into his native city. Now that he was a
+F1 &Babi, to his old friends were added the believers in the new doctrine. A
+F1 large number of men, rich and respected, soldiers, merchants, even &Mullas
+F1 came to meet him, at a distance of one or two stations away, and conducted
+F1 him home, not as an exile who returns, not as a suppliant who asks only
+F1 rest, not even as a rival strong enough to demand respect, but he entered
+F1 as a master." (Comte de Gobineau's "Les Religions et les Philosophies dans
+F1 l'Asie Centrale," p. 193.)
+F1 "The author of `&Nasikhu't-Tavarikh' himself acknowledged that a goodly
+F1 number of citizens of &Zanjan, and among them high officials, traveled the
+F1 distance of two stations to meet him. He was received like a conqueror and
+F1 many heads of sheep were sacrificed in his honor. None of his opponents
+F1 dared ask him why he had left &Tihran and had returned to &Zanjan; but
+F1 &Islam was severely tried as the &Zanjanis did not hesitate to preach
+F1 throughout the city the new doctrine. The &Muhammadan writer points out
+F1 that all the &Zanjanis were simple-minded and so fell easily into the
+F1 snare; but contradicting himself he declares that only the knaves, greedy
+F1 for worldly possessions, and the impious ones gathered round the new
+F1 leader. However they were quite numerous and, according to his story,
+F1 about fifteen thousand, which seems rather an exaggerated estimate."
+F1 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 337-338.)
+F2 "&Majdu'd-Dawlih, governor of the city, a cruel, heartless and severe man,
+F2 enraged at the news of the return of so troublesome a person as &Hujjat,
+F2 ordered that &Muhammad Big be whipped and that the tongue of &Karbila'i
+F2 &Vali be cut out." (Ibid., p. 337.)
+P541
by the believers to the governor, in order to induce him to
release his young prisoner. He refused their offer, whereupon
they complained to &Hujjat, who vehemently protested.
"That child," he wrote to the governor, "is too young to be
held responsible for his behaviour. If he deserves punishment,
his father and not he should be made to suffer."
Finding that the appeal had been ignored, he renewed
his protest and entrusted it to the hands of one of his influential
comrades, &Mir &Jalil, father of Siyyid &Ashraf and
martyr of the Faith, directing him to present it in person to
the governor. The guards stationed at the entrance of the
house at first refused him admittance. Indignant at their
refusal, he threatened to force his way through the gate, and
succeeded, by the mere threat of unsheathing his sword, in
overcoming their resistance and in compelling the infuriated
governor to release the child.
The unconditional compliance of the governor with the
demand of &Mir &Jalil stirred the furious indignation of the
&ulamas. They violently protested, and deprecated his submission
to the threats with which their opponents had sought
to intimidate him. They expressed to him their fear that
such a surrender on his part would encourage them to make
still greater demands upon him, would enable them before
long to assume the reins of authority and to exclude him
from any share in the administration of the government.
They eventually induced him to consent to the arrest of
&Hujjat, an act which they were convinced would succeed
in checking the progress of his influence.
The governor reluctantly consented. He was repeatedly
assured by the &ulamas that his action would under no circumstances
endanger the peace and security of the town.
Two of their supporters, &Pahlavan+F1 &Asadu'llah and &Pahlavan
&Safar-'Ali, both notorious for their brutality and prodigious
strength, volunteered to seize &Hujjat and deliver him hand-cuffed
to the governor. Each was promised a handsome reward
in return for this service. Clad in their amour, with
helmets on their heads, and followed by a band of ruffians
recruited from among the most degraded of the population.
+F1 See Glossary.
+P542
they set out to accomplish their purpose. The &ulamas were
in the meantime busily engaged in inciting the populace and
encouraging them to reinforce their efforts.
As soon as the emissaries arrived in the quarter in which
&Hujjat was living, they were unexpectedly confronted by
&Mir &Salah, one of his most formidable supporters, who,
together with seven of his armed companions, strenuously
opposed their advance. He asked &Asadu'llah whither he
was bound, and, on receiving from him an insulting answer,
unsheathed his sword and, with the cry of "&Ya &Sahibu'z-Zaman!"+F1
sprang upon him and wounded him in the forehead.
&Mir &Salah's audacity, in spite of the heavy amour which his
adversary was wearing, frightened the whole band and
caused them to flee in different directions.+F2
The cry which that stout-hearted defender of the Faith
raised on that day was heard for the first time in &Zanjan, a
cry that spread panic through the town. The governor was
terrified by its tremendous force, and asked what that shout
could mean and whose voice had been able to raise it. He
was gravely shaken when told that it was the watchword of
&Hujjat's companions, with which they called for the assistance
of the &Qa'im in the hour of distress.
The remnants of that affrighted band encountered, shortly
after, &Shaykh &Muhammad-i-Tub-Chi, whom they immediately
recognised as one of their ablest adversaries. Finding
him unarmed, they fell upon him and, with an axe one of
them was carrying, struck him and broke his head. They
bore him to the governor, and no sooner had they laid down
the wounded man than a certain Siyyid &Abu'l-Qasim, one of
the mujtahids of &Zanjan who was present, leaped forward
and, with his penknife, stabbed him in the breast. The
governor too, unsheathing his sword, struck him on the
mouth and was followed by the attendants who, with the
weapons they carried with them, completed the murder of
their hapless victim. As their blows rained upon him, unmindful
of his sufferings, he was heard to say: "I thank Thee,
O my God, for having vouchsafed me the crown of martyrdom."
+F1 See Glossary.
+F2 "At the spectacle, the &Muhammadans took flight and the wounded man was
+F2 cared for the aunt of &Mir &Salah in her own house." (A. L. M. Nicolas'
+F2 "Siyyid &Ali-Muhammad dit le &Bab," p. 341.)
+P543
He was the first among the believers of &Zanjan to
lay down his life in the path of the Cause. His death, which
occurred on Friday, the fourth of Rajab, in the year 1266
A.H.,+F1 preceded by forty-five days the martyrdom of &Vahid
and by fifty-five days that of the &Bab.
The blood that was shed on that day, far from allaying
the hostility of the enemy, served further to inflame their
passions, and to reinforce their determination to subject to
the same fate the rest of the companions. Encouraged by
the governor's tacit approval of their expressed intentions,
they resolved to put to death all upon whom they could lay
their hands, without obtaining beforehand an express authorisation
from the government officials. They solemnly
covenanted among themselves not to rest until they had
extinguished the fire of what they deemed a shameless heresy.+F2
They compelled the governor to bid a crier proclaim throughout
&Zanjan that whoever was willing to endanger his life, to
forfeit his property, and expose his wife and children to
misery and shame, should throw in his lot with &Hujjat and
his companions; and that those desirous of ensuring the well-being
and honour of themselves and their families, should
withdraw from the neighbourhood in which those companions
resided and seek the shelter of the sovereign's protection.
That warning immediately divided the inhabitants into
two distinct camps, and severely tested the faith of those
who were still wavering in their allegiance to the Cause.
It gave rise to the most pathetic scenes, caused the separation
of fathers from their sons and the estrangement of brothers
and of kindred. Every tie of worldly affection seemed to
be dissolving on that day, and the solemn pledges were forsaken
in favour of a loyalty mightier and more sacred than
any earthly allegiance. &Zanjan fell a prey to the wildest
excitement. The cry of distress which members of divided
families, in a frenzy of despair, raised to heaven, mingled
with the blasphemous shouts which a threatening enemy
+F1 May 16, 1850 A.D.
+F2 "The governor and the &Ulamas wrote to His Majesty reports in which their
+F2 fear and perplexity were revealed. The &Shah, hardly rid of the war in
+F2 &Mazindaran and enraged at the thought of another sedition in another
+F2 section of his empire, urged also by his son &Sadr-i-A'zam and by the
+F2 &ulamas who had declared a holy war, gave orders to kill the &Babis and
+F2 plunder their possessions. It was on Friday the third of Rajab that the
+F2 order came to &Zanjan." (Ibid., pp. 341-342.)
+P544
hurled upon them. Shouts of exultation hailed at every
turn those who, tearing themselves from their homes and
kinsmen, enrolled themselves as willing supporters of the
Cause of &Hujjat. The camp of the enemy hummed with feverish
activity in preparation for the great struggle upon which
they had secretly determined. Reinforcements were rushed
into the town from the neighbouring villages, at the command
of its governor and with the encouragement of the
mujtahids, the siyyids, and the &ulamas who supported him.+F1
Undeterred by the growing tumult, &Hujjat ascended the
pulpit and, with uplifted voice, proclaimed to the congregation:
"The hand of Omnipotence has, in this day, separated
truth from falsehood and divided the light of guidance from
the darkness of error. I am unwilling that because of me
you should suffer injury. The one aim of the governor and
of the &ulamas who support him is to seize and kill me. They
cherish no other ambition. They thirst for my blood and
seek no one besides me. Whoever among you feels the least
desire to safeguard his life against the perils with which we
are beset, whoever is reluctant to offer his life for our Cause,
let him, ere it is too late, betake himself from this place and
return whence he came."+F2
That day more than three thousand men were recruited
by the governor from the surrounding villages of &Zanjan.
Meanwhile &Mir &Salah, accompanied by a number of his
comrades, who observed the growing restiveness of their
+F1 "All was bewildering confusion. The &Muhammadans were frantically
+F1 running to and fro, looking for their wives, their children or their
+F1 belongings. They came and went crazed, aghast, weeping over what they had
+F1 to abandon. Families were separated, fathers thrusting back their sons,
+F1 wives their husbands, children their mothers. Whole houses remained
+F1 deserted. so great was the haste, and the governor sent soldiers to the
+F1 neighboring villages to secure new recruits for the holy war." (A. L. M.
+F1 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 342.)
+F2 "The &Babis, on the other hand, were not passive. They were organizing
+F2 for their own protection. &Hujjat was exhorting them never to attack but
+F2 always to defend themselves. `Brothers,' he would say to them, `do not be
+F2 ashamed of me. Do not believe that because you are the companions of the
+F2 &Sahibu'z-Zaman you are to conquer the world by the sword. I take God as
+F2 witness; they will kill you, they will burn you, they will send your heads
+F2 from town to town. The only victory in store for you is to sacrifice
+F2 yourselves, your wives and your possessions. God has always decreed that
+F2 in every age the blood of the believers is to be the oil of the lamp of
+F2 religion. You have learned of the tortures endured by the saintly martyrs
+F2 of &Mazindaran. They were put to death because they affirmed that the
+F2 promised &Mihdi had come. I say to you, whosoever has not the strength to
+F2 bear such torture, let him go over to the other side for we will have to
+F2 endure martyrdom. Is not our master in their power?'" (Ibid., pp.
+F2 342-343.)
+P545
opponents, sought the presence of &Hujjat and urged him, as
a precautionary measure, to transfer his residence to the fort
of &Ali-Mardan &Khan,+F1 adjacent to the quarter in which
he was residing. &Hujjat gave his consent and ordered that
their women and children, together with such provisions as
they might require, be taken to the fort. Though they found
it occupied by its owners, the companions eventually induced
them to withdraw, and gave them in exchange the houses in
which they themselves had been dwelling.
The enemy was meanwhile preparing for a violent attack
upon them. No sooner had a detachment of their forces
opened fire upon the barricades the companions had raised
than &Mir &Rida, a siyyid of exceptional courage, asked his
leader to allow him to attempt to capture the governor and
to bring him as a prisoner to the fort. &Hujjat, unwilling to
comply with his request, advised him not to risk his life.
The governor was so overcome with fear when informed
of that siyyid's intention that he decided to leave &Zanjan
immediately. He was, however, dissuaded from taking that
course by a certain siyyid who pleaded that his departure
would be the signal for grave disturbances such as would
disgrace him in the sight of his superiors. The siyyid himself
+F1 "Picture to yourself a Persian city. The streets are narrow, of a width
+F1 of four or five or eight feet at the most. The surface unpaved has so many
+F1 holes that one must proceed cautiously to avoid breaking one's legs. The
+F1 houses, with no windows opening on the street, present on both sides
+F1 unbroken walls, generally about fifteen feet high and topped with a terrace
+F1 without a railing, sometimes crowned by a &bala-Khanih or open pavilion
+F1 which is usually an indication of a wealthy house. All that is of adobe or
+F1 bricks baked in the sun. The uprights are of bricks baked in the kiln.
+F1 This type, of venerable antiquity and in use even before historical times
+F1 in the ancient cities of Mesopotamia, has many advantages: it is
+F1 inexpensive, it is sanitary, it adapts itself to modest or pretentious
+F1 plans; it can be a cottage or a palace entirely covered with mosaics,
+F1 brilliant paintings and gold ornaments. But, as is always the case in this
+F1 world, so many advantages are offset by the ease with which such dwellings
+F1 crumble to pieces. Cannon balls are not needed, the rain is quite
+F1 sufficient to demolish them. Thus we can visualize these famous sites
+F1 covered, according to tradition, with immense cities of which nothing
+F1 remains but ruins of temples and palaces and mounds scattered over the
+F1 plains.
+F1 "In a few years whole districts vanish without leaving a trace, if the
+F1 houses are not kept in repair. As all the cities of Persia are constructed
+F1 after the same plan and of the same material, it is easy to visualize
+F1 &Zanjan with her crenellated walls with high towers, her crooked streets
+F1 unpaved and full of ruts. In the midst of these rose a formidable citadel
+F1 called `Chateau &d''Ali-Mardan &Khan.'" (Comte de Gobineau's "Les Religions
+F1 et les Philosophies dans l'Asie Centrale," pp. 197-198.)
+P546
set out, as evidence of his earnestness, to launch an offensive
against the occupants of the fort. He had no sooner given
the signal for attack and advanced at the head of a band of
thirty of his comrades, than he unexpectedly encountered
two of his adversaries who were marching with drawn swords
towards him. Believing that they intended to assail him,
he, with the whole of his band, was suddenly seized with
panic, straightway regained his home, and, forgetful of the
assurances he had given to the governor, remained the whole
day closeted within his room. Those who were with him
promptly dispersed, renouncing the thought of pursuing the
attack. They were subsequently informed that the two
men they had encountered had no hostile intention against
them, but were simply on their way to fulfil a commission
with which they had been entrusted.
That humiliating episode was soon followed by a number
of similar attempts on the part of the supporters of the
governor, all of which utterly failed to achieve their purpose.
Every time they rushed to attack the fort, &Hujjat would
order a few of his companions, who were three thousand in
number, to emerge from their retreat and scatter their forces.
He never failed, every time he gave them such orders, to
caution his fellow-disciples against shedding unnecessarily
the blood of their assailants. He constantly reminded them
that their action was of a purely defensive character, and
that their sole purpose was to preserve inviolate the security
of their women and children. "We are commanded," he
was frequently heard to observe, "not to wage holy war
under any circumstances against the unbelievers, whatever
be their attitude towards us."
This state of affairs continued+F1 until the orders of the
+F1 "He [the governor of &Zanjan] fearing for himself at once took measures to
+F1 safeguard his authority and forwarded to &Mirza &Muhammad-Taqi &Khan
+F1 &Amir-i-Kabir a garbled account of the affair; for he was fearful lest
+F1 another should acquire more influence than he possessed and so his
+F1 authority and consideration should be weakened. In consequence of his
+F1 representations Siyyid &Ali &Khan Lieutenant-Colonel of &Firuz-Kuh received
+F1 the royal command to proceed with a numerous body of horse and foot to
+F1 &Zanjan, and to arrest &Mulla &Muhammad-'Ali, who had retired with his
+F1 followers (nearly five thousand in number) to the citadel. On his
+F1 arrival Siyyid &Ali &Khan laid siege to the citadel and thus was the fire
+F1 of strife kindled, and day by day the number of those slain on either side
+F1 increased until at length he suffered an ignominious defeat and was obliged
+F1 to ask for reinforcements from the capital. The government wished to send
+F1 &Ja'far-Quli &Khan, Lieutenant-Colonel, the brother of &I'timadu'd-Dawlih,
+F1 but he excused himself, and said to &Mirza &Taqi &Khan &Amir-i-Kabir: `I'm
+F1 not an &Ibn-i-Ziyad to go and make war on a band of siyyids and men of
+F1 learning of whose tenets I know nothing, though I should be ready enough to
+F1 fight Russians Jews or other infidels.' Other officers besides him showed
+F1 a disinclination to take part in this war. Amongst these was &Mir Siyyid
+F1 &Husayn &Khan of &Firuz-Kuh, whom &Mirza &Taqi &Khan the &Amir dismissed
+F1 and disgraced as soon as he became acquainted with his sentiments. So also
+F1 many of the officers who were of the sect of the &Aliyu'llahis, although
+F1 they went to the war withdrew from it when they learned more of the
+F1 matter. For their chief had forbidden them to fight, and therefore they
+F1 fled. For it is written in their books that when the soldiers of &Guran
+F1 shall come to the capital of the king then the Lord of the Age (whom they
+F1 call God) shall appear; and this prophecy was now accomplished. They also
+F1 possess certain poems which contain the date of the Manifestation, and
+F1 these too came true. So they were convinced that this was the Truth
+F1 become manifest, and begged to be excused from taking part in the war,
+F1 which thing they declared themselves unable to do. And to the &Babis they
+F1 said: `In subsequent conflicts, when the framework of your religion shall
+F1 have gathered strength, we will help you.' In short, when the officers of
+F1 the army perceived in their opponents naught but devotion, godliness, and
+F1 piety, some wavered in secret and did not put forth their full strength in
+F1 the war." (The "&Tarikh-i-Jadid," pp. 138-43.)
+P547
&Amir-Nizam reached one of the generals of the imperial
army, &Sadru'd-Dawliy-i-Isfahani by name,+F1 who had set out
at the head of two regiments for &Adhirbayjan. The written
orders of the Grand &Vazir reached him in &Khamsih, bidding
him cancel his projected journey and proceed immediately
to &Zanjan and there give his assistance to the forces that had
been mustered by the government. "You have been commissioned
by your sovereign," the &Amir-Nizam wrote him,
"to subjugate the band of mischief-makers in and around
&Zanjan. It is your privilege to crush their hopes and exterminate
their forces. So signal a service, at so critical a
moment, will win for you the &Shah's highest favour, no less
than the applause and esteem of his people."
This encouraging &farman stirred the imagination of the
ambitious Sadru'd-Dawlih. He marched instantly on &Zanjan
at the head of his two regiments, organised the forces
which the governor placed at his disposal, and gave orders
for a combined attack upon the fort and its defenders.+F2 The
+F1 According to Gobineau (p. 198), he was the grandson of &Haji &Muhammad
+F1 &Husayn &Khan-i-Isfahani.
+F2 "On the fourth day, the &Muhammadans saw with great joy &Sadru'd-Dawlih,
+F2 grandson of &Haji &Muhammad-Husayn &Khan of &Isfahan, enter their section
+F2 of the city coming from &Sultaniyyih, at the head of the tribe of
+F2 &Khamsih. For several days thereafter, reinforcements arrived in great
+F2 numbers. First of all, Siyyid &Ali &Khan and &Shahbar &Khan, one from
+F2 &Firuz-Kuh, the other from &Maraghih, with two hundred horsemen from their
+F2 respective tribes. After them came &Muhammad-'Ali &Khan-i-Shah-Sun with
+F2 two hundred mounted &afshars; fifty artillerymen with two field guns and
+F2 two mortars, so that the governor was provided with as much assistance as
+F2 he could have wished and surrounded with a goodly number of military
+F2 chieftains, among whom were several who were famous throughout the
+F2 country." (Comte de Gobineau's "Les Religions et les Philosophies dans
+F2 l'Asie Centrale," 198-199.)
+F2 "One of the most terrible encounters related in the journal of the siege,
+F2 is the one which took place on the fifth of &Ramadan. &Mustafa &Khan,
+F2 &Qajar, with the fifteenth regiment of &Shigaghi &Sadru'd-Dawlih with his
+F2 horsemen of &Khamsih; Siyyid &Ali &Khan of &Firuz-Kuh with his own
+F2 regiment; &Muhammad &Aqa, colonel, with the regiment of &Nasir called the
+F2 royal regiment; &Muhammad-'Ali &Khan with the Afshar cavalry; Major &Nabi
+F2 Big with his cavalry and a troop made up of loyal citizens of &Zanjan; all
+F2 these men at dawn attacked the fortifications of the &Babis. The
+F2 resistance of the &Babis was magnificent but disastrous. They saw their
+F2 best leaders fall, one after another, leaders brave and true, saints who
+F2 could not be replaced: &Nur-'Ali the hunter; &Bakhsh-'Ali the carpenter;
+F2 &Khudadad and &Fathu'llah Big, all indispensable to the attainment of
+F2 victory. They all fell, some in the morning and others in the evening."
+F2 (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie
+F2 Centrale," p. 200.)
+P548
contest raged in the environs of the fort three days and three
nights, in the course of which the besieged, under the direction
of &Hujjat, resisted with splendid daring the fierce onslaught
of their assailants. Neither their overwhelming
numbers nor the superiority of their equipment and training
could enable them to reduce the intrepid companions to an
unconditional surrender.+F1 Undeterred by the fire of the
cannon with which they were deluged, and forgetful of both
sleep and hunger, they rushed in a headlong charge out of
the fort, utterly unmindful of the perils incurred by such a
sally. To the imprecations with which an opposing host
greeted their appearance from their retreat, they shouted
their answer of "&Ya &Sahibu'z-Zaman!" and, carried away
by the spell which that invocation threw upon them, hurled
themselves upon the enemy and scattered his forces. The
frequency and success of these sallies demoralised their assailants
and convinced them of the futility of their efforts.
They were soon compelled to acknowledge their powerlessness
to win a decisive victory. &Sadru'd-Dawlih himself had to
confess that after the lapse of nine months of sustained fighting,
all the men who had originally belonged to his two
regiments, no more than thirty crippled soldiers were left
to support him. Filled with humiliation, he was forced,
eventually, to admit his powerlessness to daunt the spirit
of his opponents. He was degraded from his rank and gravely
reprimanded by his sovereign. The hopes he had fondly cherished
were, as the result of that defeat, irretrievably shattered.
+F1 "I have seen at &Zanjan the ruins of that fierce encounter; whole sections
+F1 of the city have not yet been rebuilt and probably never will be. Some of
+F1 those who took part in the tragedy have related to me upon the very spot
+F1 certain incidents: the &Babis ascended and descended the terraces while
+F1 carrying their cannon with them. Sometimes the earthen floor, not very
+F1 firm, gave way and they had to raise the heavy gun again by dint of man
+F1 power and had to prop the ground up with beams. When the enemy approached
+F1 the crowd surrounded the guns with enthusiasm, all arms extended to lift
+F1 them up and, when the carriers fell under the bullets of the assailants,
+F1 a hundred comrades vied with each other for the honor of replacing them.
+F1 Assuredly this was true faith!" (Ibid., pp. 200-201.)
+P549
So abject a defeat struck dismay into the hearts of the
people of &Zanjan. Few were willing, after that disaster, to
risk their lives in hopeless encounters. Only those who were
compelled to fight ventured to renew their attacks upon the
besieged. The brunt of the struggle was mainly borne by
the regiments which were being successively despatched from
&Tihran for that purpose. While the inhabitants of the town,
and particularly the merchant class among them, profited
greatly by the sudden influx of such a large number of forces,
the companions of &Hujjat suffered want and privation within
the walls of the fort. Their supplies dwindled rapidly; their
only hope of receiving any food from outside lay in the
efforts, often unsuccessful, of a few women who could manage,
under various pretexts, to approach the fort and sell them
at an exorbitant price the provisions they so sadly needed.
Though oppressed with hunger and harassed by fierce
and sudden onsets, they maintained with unflinching determination
the defence of the fort. Sustained by a hope that
no amount of adversity could dim, they succeeded in erecting
no less than twenty-eight barricades, each of which was entrusted
to the care of a group of nineteen of their fellow-disciples.
At each barricade, nineteen additional companions
were stationed as sentinels, whose function it was to watch
and report the movements of the enemy.
They were frequently surprised by the voice of the crier
whom the enemy sent to the neighbourhood of the fort to
induce its occupants to desert &Hujjat and his Cause. "The
governor of the province," he would proclaim, "and the
commander-in-chief too, are willing to forgive and extend a
safe passage to whoever among you will decide to leave the
fort and renounce his faith. Such a man will be amply rewarded
by his sovereign, who, in addition to lavishing gifts
upon him, will invest him with the dignity of noble rank.
Both the &Shah and his representatives have pledged their
honour not to depart from the promise they have given."
To this call the besieged would, with one voice, return contemptuous
and decisive replies.
Further evidence of the spirit of sublime renunciation
animating those valiant companions was afforded by the
behaviour of a village maiden, who, of her own accord, threw
+P550
in her lot with the band of women and children who had
joined the defenders of the fort. Her name was Zaynab, her
home a tiny hamlet in the near neighbourhood of &Zanjan.
She was comely and fair of face, was fired with a lofty faith,
and endowed with intrepid courage. The sight of the trials
and hardships which her men companions were made to
endure stirred in her an irrepressible yearning to disguise
herself in male attire and share in repulsing the repeated
attacks of the enemy. Donning a tunic and wearing a head-dress
like those of her men companions, she cut off her locks,
girt on a sword, and, seizing a musket and a shield, introduced
herself into their ranks. No one suspected her of
being a maid when she leaped forward to take her place
behind the barricade. As soon as the enemy charged, she
bared her sword and, raising the cry of "&Ya &Sahibu'z-Zaman!"
flung herself with incredible audacity upon the forces arrayed
against her. Friend and foe marvelled that day at a courage
and resourcefulness the equal of which their eyes had scarcely
ever beheld. Her enemies pronounced her the curse which
an angry Providence had hurled upon them. Overwhelmed
with despair and abandoning their barricades, they fled in
disgraceful rout before her.
&Hujjat, who was watching the movements of the enemy
from one of the turrets, recognised her and marvelled at
the prowess which that maiden was displaying. She had set
out in pursuit of her assailants, when he ordered his men to
bid her return to the fort and give up the attempt. "No
man," he was heard to say, as he saw her plunge into the
fire directed upon her by the enemy, "has shown himself capable
of such vitality and courage." When questioned by
him as to the motive of her behaviour, she burst into tears
and said: "My heart ached with pity and sorrow when I
beheld the toil and sufferings of my fellow-disciples. I advanced
by an inner urge I could not resist. I was afraid lest
you would deny me the privilege of throwing in my lot with
my men companions." "You are surely the same Zaynab,"
&Hujjat asked her, "who volunteered to join the occupants
of the fort?" "I am," she replied. "I can confidently assure
you that no one has hitherto discovered my sex. You alone
have recognised me. I adjure you by the &Bab not to withhold
+P551
from me that inestimable privilege, the crown of martyrdom,
the one desire of my life."
&Hujjat was profoundly impressed by the tone and manner
of her appeal. He sought to calm the tumult of her soul,
assured her of his prayers in her behalf, and gave her the name
&Rustam-'Ali as a mark of her noble courage. "This is the
Day of Resurrection," he told her, "the day when `all secrets
shall be searched out.'+F1 Not by their outward appearance,
but by the character of their beliefs and the manner of their
lives, does God judge His creatures, be they men or women.
Though a maiden of tender age and immature experience, you
have displayed such vitality and resource as few men could
hope to surpass." He granted her request, and warned her
not to exceed the bounds their Faith had imposed upon them.
"We are called upon to defend our lives," he reminded her,
"against a treacherous assailant, and not to wage holy war
against him."
For a period of no less than five months, that maiden
continued to withstand with unrivalled heroism the forces
of the enemy. Disdainful of food and sleep, she toiled with
fevered earnestness for the Cause she most loved. She
quickened, by the example of her splendid daring, the courage
of the few who wavered, and reminded them of the duty each
was expected to fulfil. The sword she wielded remained,
throughout that period, by her side. In the brief intervals
of sleep she was able to obtain, she was seen with her head
resting upon her sword and her shield serving as a covering
for her body. Every one of her companions was assigned to
a particular post which he was expected to guard and defend,
while that fearless maid alone was free to move in whatever
direction she pleased. Always in the thick and forefront of
the turmoil that raged round her, Zaynab was ever ready to
rush to the rescue of whatever post the assailant was threatening,
and to lend her assistance to any one of those who
needed either her encouragement or support. As the end of
her life approached, her enemies discovered her secret, and
continued, despite their knowledge that she was a maid, to
dread her influence and to tremble at her approach. The
+F1 &Qur'an, 86:9.
+P552
shrill sound of her voice was sufficient to strike consternation
into their hearts and to fill them with despair.
One day, seeing that her companions were being suddenly
enveloped by the forces of the enemy, Zaynab ran in distress
to &Hujjat and, flinging herself at his feet, implored him, with
tearful eyes, to allow her to rush forth to their aid. "My
life, I feel, is nearing its end," she added. "I may myself
fall beneath the sword of the assailant. Forgive, I entreat
you, my trespasses, and intercede for me with my Master,
for whose sake I yearn to lay down my life."
&Hujjat was too much overcome with emotion to reply.
Encouraged by his silence, which she interpreted to mean
that he consented to grant her appeal, she leaped out of the
gate and, raising seven times the cry "&Ya &Sahibu'z-Zaman!"
rushed to stay the hand that had already slain a number of
her companions. "Why befoul by your deeds the fair name
of &Islam?" she shouted, as she flung herself upon them.
"Why flee abjectly from before our face, if you be speakers
of truth?" She ran to the barricades which the enemy had
erected, routed those who guarded the first three of the defences,
and was engaging in overcoming the fourth, when,
beneath a shower of bullets, she dropped dead upon the
ground. Not a single voice among her opponents dared
question her chastity or ignore the sublimity of her faith and
the enduring traits of her character. Such was her devotion
that after her death no less than twenty women of her acquaintance
embraced the Cause of the &Bab. To them she
had ceased to be the peasant girl they had known; she was
the very incarnation of the noblest principles of human conduct,
a living embodiment of the spirit which only a Faith
such as hers could manifest.
The messengers who acted as intermediaries between
&Hujjat and his companions were one day directed to inform
the guards of the barricades to carry out the &Bab's injunction
to His followers and to repeat nineteen times, each night,
each of the following invocations: "&Allah-u-Akbar,"+F1 "&Allah-u-A'zam,"+F2
"&Allah-u-Ajmal,"+F3 "&Allah-u-Abha,"+F4 and "&Allah-u-Athar."+F5
The very night the behest was received, all the
+F1 "God the Great."
+F2 "God the Most Great."
+F3 "God the Most Beauteous."
+F4 "God the Most Glorious."
+F5 "God the Most Pure."
+P553
defenders of the barricades joined in shouting those words
simultaneously. So loud and compelling was that cry that
the enemy was rudely awakened from sleep, abandoned the
camp in horror, and, hurrying to the environs of the governor's
residence, sought shelter in the neighbouring houses.
A few were so shocked with terror that they instantly dropped
dead. A considerable number of the inhabitants of &Zanjan
fled, panic-stricken, to the adjoining villages. Many believed
that stupendous uproar to be a sign heralding the
Day of Judgment; to others it signified the sending forth,
on the part of &Hujjat, of a fresh summons which they felt
would be the prelude to a sudden offensive against them
more terrible than any they had yet experienced.
"What," &Hujjat was heard to remark, when informed
of the terror that sudden invocation had inspired, "if I had
been permitted by my Master to wage holy war against
these cowardly miscreants! I am bidden by Him to instil
into men's hearts the ennobling principles of charity and
love, and to refrain from all unnecessary violence. My aim
and that of my companions is, and ever will be, to serve our
sovereign loyally and to be the well-wishers of his people.
Had I chosen to follow in the footsteps of the &ulamas of
&Zanjan, I should, as long as I live, have continued to remain
the object of the slavish adoration of this people. Never
shall I be willing to barter for all the treasures and honours
this world can give me, the undying loyalty I bear His Cause."
The memory of that night still lingers in the minds of
those who experienced its awe and terror. I have heard
several eye-witnesses express in glowing terms the contrast
between the tumult and disorder that reigned in the camp
of the enemy and the atmosphere of reverent devotion that
filled the fort. While those in the fort were invoking the
name of God and praying for His guidance and mercy, their
opponents, officers and men alike, were absorbed in acts of
debauchery and shame. Though worn and exhausted, the
occupants of the fort continued to observe their vigils and
chant such anthems as the &Bab had instructed them to
repeat. The camp of the enemy at that same hour resounded
with peals of noisy laughter, with imprecations and blasphemies.
That night in particular, no sooner had the invocation
+P554
pealed out than the dissolute officers, who were
holding their wine-glasses in their hands, dropped them
instantly to the ground and rushed out headlong, in bare
feet, as if stunned by that stentorian outcry. Gambling
tables were overturned in the midst of the disorder that
ensued. Half dressed and bareheaded, a number ran out into
the wilderness, while others betook themselves in haste to
the homes of the &ulamas and roused them from their sleep.
Alarmed and overawed, these began to direct their fiercest
invectives against one another for having kindled the fire
of such great mischief.
As soon as the enemy had discovered the purpose of that
loud clamour, they returned to their posts, reassured, though
greatly humiliated, by their experience. The officers directed
a certain number of their men to lie in ambush and to fire
in any direction from which those voices might again proceed.
Every night they succeeded in this way in slaying a
number of the companions. Undeterred by the losses they
were repeatedly sustaining, &Hujjat's supporters continued
to raise, with undiminished fervour, their invocation, despising
the perils which the offering of the prayer involved.
As their number diminished, that prayer grew louder and acquired
added poignancy. Even the imminence of death was
powerless to induce the intrepid defenders of the fort to give
up what they deemed the noblest and most powerful reminder
of their Beloved.
The contest was still raging when &Hujjat was moved to
address his written message to &Nasiri'd-Din &Shah. "The
subjects of your Imperial Majesty," he wrote him, "regard
you both as their temporal ruler and as the supreme custodian
of their Faith. They appeal to you for justice, and
look upon you as the supreme protector of their rights. Our
controversy primarily concerned the &ulamas of &Zanjan only,
and under no circumstances involved either your government
or people. I myself was summoned by your predecessor to
&Tihran and was requested by him to set forth the basic
claims of my Faith. The late &Shah was entirely satisfied,
and highly commended my efforts. I resigned myself to leave
my home and settle in &Tihran, with no other intention than
that of abating the fury that raged round my person and of
+P555
extinguishing the fire which the mischief-makers had kindled.
Though free to return to my home, I preferred to remain in
the capital, wholly relying upon the justice of my sovereign.
In the early days of your reign, the &Amir-Nizam, while the
&Mazindaran upheaval was still in progress, suspected me of
treason and determined to destroy my life. Finding no one
in &Tihran able to protect me, I determined, in self-defence
to flee to &Zanjan, where I resumed my labours and strove
with all my might to advance the true interest of &Islam.
I was pursuing my work when &Majdu'd-Dawlih arose against
me. I several times appealed to him to exercise moderation
and justice, but he refused to grant my request. Instigated
by the &ulamas of &Zanjan, and encouraged by the adulation
they lavished upon him, he determined to arrest me. My
friends intervened and attempted to stay his hand. He
continued to rouse the people against me, and they in their
turn have acted in a manner that has led to the present situation.
Your Majesty has until now refrained from extending
his gracious assistance to us, who are the innocent victims of
such ferocious cruelty. Our enemies have even sought to
represent our Cause, in the eyes of your Majesty, as a conspiracy
against the authority with which you have been
invested. Surely every unbiased observer will readily admit
that we cherish in our hearts no such intention. Our sole
aim is to advance the best interests of your government and
people. I and my principal companions hold ourselves in
readiness to leave for &Tihran, that we may, in your presence
as well as in that of our chief opponents, establish the soundness
of our Cause."
Not content with his own petition, he bade his leading
supporters address similar appeals to the &Shah and stress his
request for justice.
No sooner had the messenger who was carrying those
petitions to &Tihran set out on his way than he was seized and
brought back into the presence of the governor. Infuriated
by the action of his opponents, he ordered the messenger to
be immediately put to death. He destroyed the petitions
and in their stead wrote the &Shah letters which he loaded
with abuse and insult, and, adding the signatures of &Hujjat
and his chief companions, despatched them to &Tihran.
+P556
The &Shah was so indignant after the perusal of these insolent
petitions that he gave orders for the immediate despatch
of two regiments equipped with guns and munitions
to &Zanjan, commanding that not one supporter of &Hujjat
be allowed to survive.
The news of the &Bab's martyrdom had meanwhile reached
the hard-pressed occupants of the fort through Siyyid &Hasan,
brother of Siyyid &Husayn, the &Bab's amanuensis, who had
arrived from &Adhirbayjan on his way to &Qazvin. The news
spread among the enemy and was welcomed by them with
shouts of wild delight. They hastened to ridicule and hurl
their taunts at the efforts of His adherents. "For what
reason," they cried in haughty scorn, "will you henceforth
be willing to sacrifice yourselves? He in whose path you long
to lay down your lives, has himself fallen a victim to the
bullets of a triumphant foe. His body is even now lost both
to his enemies and to his friends. Why persist in your stubbornness
when a word is sufficient to deliver you from your
woes?" However much they strove to shake the confidence
of the bereaved community, they failed, in the end, to induce
the feeblest among them either to desert the fort or to recant
his Faith.
The &Amir-Nizam was meanwhile urging his sovereign to
despatch further reinforcements to &Zanjan. &Muhammad
&Khan, the &Amir-Tuman, at the head of five regiments and
equipped with a considerable amount of arms and munitions,
was finally commissioned to demolish the fort and wipe out
its occupants.
During the twenty days that hostilities were suspended,
&Aziz &Khan-i-Mukri, surnamed &Sardar-i-Kull, who was on a
military mission to &Iravan,+F1 arrived at &Zanjan and succeeded
in meeting &Hujjat through his host, Siyyid &Ali &Khan. The
latter related to &Aziz &Khan the circumstances of a touching
interview he had had with &Hujjat, when he had obtained all
the information he required regarding the intentions and
proposals of the besieged. "Should the government," &Hujjat
+F1 According to Gobineau (p. 202), &Aziz &Khan was "general-in-chief of the
+F1 troops of &Adhirbayjan and then first aide-de-camp of the king. He was
+F1 passing through &Zanjan, on his way to Tiflis, to congratulate the grand
+F1 duke, heir apparent of Russia, on the occasion of his arrival in
+F1 Caucasia."
+P557
had told him, "refuse to entertain my appeal, I am willing,
with its permission, to depart with my family to a place beyond
the confines of this land. Should it refuse to grant even
this request and persist in attacking us, we should feel constrained
to arise and defend ourselves." &Aziz &Khan assured
Siyyid &Ali &Khan that he would do all in his power to induce
the authorities to effect a speedy solution of this problem.
No sooner had Siyyid &Ali &Khan retired than &Aziz &Khan was
surprised by the &farrash+F1 of the &Amir-Nizam, who had come
to arrest Siyyid &Ali &Khan and to conduct him to the capital.
He was seized with great fear and, in order to avert any
suspicion from himself, began to abuse &Hujjat and to denounce
him openly before the &farrash. By this means he was able
to ward off the danger that threatened his own life.
The arrival of the &Amir-Tuman was the signal for the resumption
of hostilities on a scale such as &Zanjan had never
before experienced. Seventeen regiments of cavalry and infantry
had rallied to his standard, and fought under his command.+F2
No less than fourteen guns were, at his orders, directed
against the fort. Five additional regiments, which
the &Amir had recruited from the neighbourhood, were being
trained by him as reinforcements. The very night he arrived,
he issued orders that the trumpets be sounded as a signal
for the resumption of the attack. The officers in charge of
his artillery were commanded to open fire instantly upon
the besieged. The booming of the cannons, which could be
heard distinctly at a distance of about fourteen farsangs,+F3
had scarcely begun when &Hujjat ordered his companions to
make use of the two guns they themselves had constructed.
One of them was transported to a high position commanding
the &Amir's headquarters. A ball struck his tent and mortally
+F1 See Glossary.
+F2 "&Muhammad &Khan, then &Bigliyirbigi and &Mir-panj, or general of the
+F2 division, today become &Amir-Tuman, joined the troops already engaged in
+F2 this city; he brought them three thousand men of the regiments of &Shigaghi
+F2 and certain regiments of the guards with six cannon and two mortars.
+F2 Almost at the same time &Qasim &Khan arrived from the frontier of
+F2 &Karabagh, entering &Zanjan from another quarter, and the major &Arslan
+F2 &Khan with cavalry from &Khirghan, and &Ali-Agbar, captain of &Khuy,
+F2 arrived with infantry. For each one had received orders from the king and
+F2 they were all hastening to comply." (Comte de Gobineau's "Les Religions et
+F2 les Philosophies dans l'Asie Centrale," p. 201.)
+F3 See Glossary.
+P558
wounded his steed. The enemy was meanwhile directing, with
unrelenting fury, its fire upon the fort, and had succeeded in
killing a large number of its occupants.
As the days-went by; it became increasingly evident that
the forces under the command of the &Amir-Tuman, in spite
of their great superiority in number, equipment, and training,
were unable to achieve the victory they had fondly anticipated.
The death of &Farrukh &Khan, son of &Yahya &Khan and brother
of &Haji &Sulayman &Khan, one of the generals of the enemy's
army, aroused the indignation of the &Amir-Nizam, who addressed
a strongly worded communication to the commanding
officer, reprimanding him for his failure to force the besieged
to an unconditional surrender. "You have sullied the fair
name of our country," he wrote him, "have demoralised the
army, and have wasted the lives of its ablest officers." He
was bidden enforce the strictest discipline among his subordinates
and cleanse his camp from every stain of debauchery
and vice. He was, moreover, urged to take counsel with the
chiefs of the people of &Zanjan, and was warned that, failing
to achieve his end, he would be degraded from his position.
"If your combined endeavours," he added, "prove powerless
to force their submission, I myself will proceed to &Zanjan,
and will order a wholesale massacre of its inhabitants, irrespective
of their position or belief. A town that can bring
so much humiliation to the &Shah and distress to his people
is utterly unworthy of the clemency of our sovereign."
In a frenzy of despair, the &Amir-Tuman summoned all
the &kad-khudas+F1 and chiefs of the people, showed them the
text of that letter, and by his earnest entreaties succeeded
in rousing them to immediate action. The next day every
able-bodied man in &Zanjan had enlisted under the &Amir-Tuman's
standard. Headed by their &kad-khudas and preceded
by four regiments, a vast multitude of people marched,
to the sound of a flourish of trumpets and the beating of
drums, in the direction of the fort. Undaunted by their
clamour, the companions of &Hujjat raised simultaneously
the cry of "&Ya &Sahibu'z-Zaman!" then poured out of the
gates and flung themselves upon them. That encounter was
the fiercest and most desperate engagement that had yet
+F1 See Glossary.
+P559
been experienced. The flower of &Hujjat's supporters fell
on that day, victims to a ruthless carnage. Many a son was
butchered in circumstances of unbridled cruelty under the
eyes of his mother, while sisters gazed with horror and anguish
upon the heads of their brothers raised on spears and
brutally disfigured by the weapons of their foes. In the
midst of a tumult in which the boisterous enthusiasm of the
companions of &Hujjat faced the fury and barbarism of an
exasperated enemy, the voices of women, who were struggling
side by side with the men, could be heard from time to time,
animating the zeal of their fellow-disciples. The victory that
was miraculously achieved on that day was, in no small
measure, attributable to the shouts of exultation which those
women raised in the face of a mighty foe, shouts which acquired
added poignancy by their own acts of heroism and
self-sacrifice. Disguised in the garb of men, some had rushed
forward, in their eagerness to supplant their fallen brethren,
while the rest were seen carrying on their shoulders skins full
of water, with which they strove to allay the thirst, and
revive the strength, of the wounded. Confusion reigned
meanwhile in the camp of the enemy. Deprived of water,
and distressed by defection in their ranks, they fought a losing
battle, unable to retreat and impotent to conquer. No less
than three hundred companions quaffed, that day, the cup
of martyrdom.
One of &Hujjat's supporters was a man named &Muhsin,
whose function it was to sound the &adhan.+F1 His voice was
endowed with a quality of warmth and richness that no man
in the neighbourhood could equal. Its reverberation, as he
summoned the faithful to prayer, could be distinctly felt as
far as the adjoining villages, and penetrated the hearts of
those who heard it. Oftentimes did the worshippers in that
vicinity, in whose ears the voice of &Muhsin was ringing, express
their indignation at the charges of heresy imputed to
&Hujjat and his friends. So loud grew their protestations
that they eventually reached the ears of the leading mujtahid
of &Zanjan, who, unable himself to impose silence upon
them, implored the &Amir-Tuman to devise some means of
eradicating from the minds of the people the belief in the piety
+F1 See Glossary.
+P560
and uprightness of &Hujjat and his companions. "Day and
night," he complained, "I strive through my public discourse,
no less than by private converse with the people, to instil
into their minds the conviction that that wretched band is
the sworn enemy of the Prophet and the wrecker of His Faith.
The cry of that evil man, &Muhsin, robs my words of their
influence and nullifies my exertions. To exterminate that
miserable wretch is surely your first obligation."
The &Amir refused at first to entertain his appeal. "You
and your like," he replied, "are to be held responsible for
having declared the necessity of waging holy war against them.
We are but the servants of the government, and our duty is
to obey the orders we receive. If you seek, however, to put
an end to his life, you should be prepared to make the proper
sacrifice." The siyyid immediately understood the purpose
of the &Amir's allusion. He had no sooner regained his house
than he sent him, by the hand of a messenger, the gift of a
hundred &tumans.+F1
The &Amir promptly ordered a number of his men, who
were famed for their marksmanship, to lie in wait for &Muhsin
and shoot him when in the act of prayer. It was the hour
of dawn when, as he raised the cry of "&La &Ilah-a-Illa'llah,"+F2
a bullet struck him in the mouth and killed him instantly.
&Hujjat, as soon as he was informed of that cruel act, ordered
another of his companions to ascend the turret and continue
the prayer from where &Muhsin had left off. Though his life
was spared until the cessation of hostilities, he, together with
certain of his brethren, was made to suffer, eventually, a
death no less atrocious than that of his fellow-disciple.
As the days of the siege were drawing to a close, &Hujjat
urged all those who were betrothed to celebrate their nuptials.
For each unmarried youth among the besieged he chose a
spouse, and, within the limits of the means at his disposal,
contributed from his own purse whatever could add to the
comfort and gladness of the newly married. He sold all the
jewels his wife possessed, and, with the money, provided
whatever could be obtained to bring happiness and pleasure
to those he had joined in wedlock. During more than three
months these festivities continued, festivities which were
+F1 See Glossary.
+F2 There is no God but God.
+P561
intermingled with the terrors and hardships of a long-protracted
siege. How often did the clamour of an advancing
foe drown the acclamations of joy with which bride and bridegroom
greeted each other! How suddenly was the voice of
merriment stilled by the cry of "&Ya &Sahibu'z-Zaman!" that
summoned the faithful to arise and repulse the invader!
With what tenderness would the bride entreat the bridegroom
to tarry awhile longer beside her ere he rushed forth to win
the crown of martyrdom! "I can spare no time," he would
reply. "I must hasten to obtain the crown of glory. We shall
surely meet again on the shores of the great Beyond, the
home of a blissful and eternal reunion."
No less than two hundred youths were joined in wedlock
during those tumultuous days. Some a month, others a few
days, and still others for but a brief moment, were able to
tarry undisturbed in the company of their brides; no one
among them failed, as the beating of the drum announced the
hour of his departure, to respond joyously to the call. Each
and every one ungrudgingly offered himself as a sacrifice for
his true Beloved; all drank, eventually, the cup of martyrdom.
No wonder the spot that has been the theatre of untold
sufferings and has witnessed such heroism has been named
&Ard-i-A'la+F1 by the &Bab, a title that has remained for all
time linked with His own blessed name.
Among the companions was a certain &Karbila'i &Abdu'l-Baqi,
the father of seven sons, five of whom &Hujjat joined in
wedlock. The nuptial ceremonies were hardly at an end
when cries of terror suddenly announced the resumption of a
fresh offensive against them. They sprang to their feet and,
forsaking their loved ones, instantly rushed out to repulse
the invader. All five fell in turn in the course of that encounter.
The eldest of them, a youth greatly esteemed for
his intelligence, and of renowned courage, was captured and
conducted into the presence of the &Amir-Tuman. "Lay him
upon the ground," cried the infuriated &Amir, "and kindle
upon his breast, which dared nourish so great a love for
&Hujjat, a fire that shall consume it." "Wretched man,"
burst forth the undaunted youth, "no flame that the hands
of your men are able to kindle, could destroy the love that
+F1 "The Exalted Spot," title given to &Zanjan by the &Bab.
+P562
glows in my heart." The praise of his Beloved lingered on
his lips until the last moment of his life.
Among the women who distinguished themselves by the
tenacity of their faith was one named &Umm-i-Ashraf,+F1
who was newly married when the storm of &Zanjan broke out.
She was within the fort when she gave birth to her son &Ashraf.
Both mother and child survived the massacre that marked
the closing stages of that tragedy. Years afterwards, when
her son had grown into a youth of great promise, he was
involved in the persecutions that afflicted brethren.
Unable to persuade him to recant, his enemies endeavoured
to alarm his mother and convince her of the necessity of
saving him, ere it was too late, from his fate. "I will disown
you as my son," cried the mother, when brought face to face
with him, "if you incline your heart to such evil whisperings
and allow them to turn you away from the Truth." Faithful
to his mother's admonitions, &Ashraf met his death with
intrepid calm. Though herself a witness to the cruelties
inflicted on her son, she made no lamentation, neither did
she shed a tear. This marvellous mother showed a courage
and fortitude that amazed the perpetrators of that shameless
deed. "I have now in mind," she exclaimed, as she cast a
parting glance at the corpse of her son, "the vow I made on
+F1 "Mother of &Ashraf."
+P563
the day of your birth, while besieged in the fort of &Ali-Mardan
&Khan. I rejoice that you, the only son whom God gave me,
have enabled me to redeem that pledge."
My pen is powerless to portray, much less to render befitting
tribute to, the consuming enthusiasm that glowed in
those valiant hearts. Violent as were the winds of adversity
they were powerless to quench its flame. Men and women
laboured with unabating fervour to strengthen the defences
of the fort and reconstruct whatever the enemy had demolished.
What leisure they could obtain was consecrated
to prayer. I very thought, every desire, was subordinated
to the paramount necessity of guarding their stronghold
against the onslaughts of the assailant. The part the women
played in these operations was no less arduous than that
accomplished by their men companions. Every woman, irrespective
of rank and age, joined with energy in the common
task. They sewed the garments, baked the bread, ministered
to the sick and wounded, repaired the barricades, cleared
away from the courts and terraces the balls and missiles fired
upon them by the enemy, and, last but not least, cheered the
faint in heart and animated the faith of the wavering.+F1 Even
the children joined in giving whatever assistance was in their
power to the common cause, and seemed to be fired by an
enthusiasm no less remarkable than that which their fathers
and mothers displayed.
Such was the spirit of solidarity that characterised their
labours, and such the heroism of their acts, that the enemy
was led to believe their number was no less than ten thousand.
It was generally conceded that a continual supply of provisions
found its way, in an unaccountable manner, to the fort,
and that fresh reinforcements were being steadily despatched
from &Nayriz, from &Khurasan, and from &Tabriz. The power
of the besieged seemed to them as unshakable as ever, their
resources inexhaustible.
The &Amir-Tuman, exasperated by their unyielding tenacity
+F1 "The desperate resistance offered by the &Babis must therefore be
+F1 attributed less to the strength of the position which they occupied than
+F1 to the extraordinary valour with which they defended themselves even the
+F1 women took part in the defence, and I subsequently heard it stated on good
+F1 authority that like the Carthaginian women of old, they cut off their long
+F1 hair and bound it round the crazy guns to afford them the necessary
+F1 support." (E. G. Browne's "A Year amongst the Persians," p. 74.)
+P564
and spurred by the rebukes and protestations of the authorities
in &Tihran, determined to resort to the abject weapons
of treachery in order to exact the complete submission of the
besieged.+F1 Firmly convinced of the futility of his efforts to
face his opponents in the field honourably, he craftily called
for the suspension of hostilities, and gave currency to the
report that the &Shah had decided to abandon the whole
enterprise. He represented his sovereign as having, from
the very beginning, discountenanced the idea of extending
his support to the forces that fought in &Mazindaran and
&Nayriz, and of having deplored the shedding of so much
blood for so insignificant a cause. The people of &Zanjan and
the surrounding villages were led to believe that &Nasiri'd-Din
&Shah had actually ordered the &Amir-Tuman to negotiate
a friendly settlement of the issues between him and &Hujjat,
and that it was his intention to put an end, as speedily as
possible, to this unhappy state of affairs.
Assured that the people had been deceived by his cunning
plot, he drew up an appeal for peace, in which he assured
&Hujjat of the sincerity of his intention of achieving a lasting
settlement between him and his supporters. He accompanied
that declaration with a sealed copy of the &Qur'an, as a testimony
of the sacredness of his pledge. "My sovereign," he
added, "has forgiven you. You, as well as your followers, I
hereby solemnly declare to be under the protection of his
Imperial Majesty. This Book of God is my witness that if
any of you decide to come out of the fort, you will be safe
from any danger."
&Hujjat reverently received the &Qur'an from the hand of
the messenger, and, as soon as he had read the appeal, bade
its bearer inform his master that he would send an answer
in the course of the following day. That night he gathered
together his chief companions and spoke to them of the
misgivings he entertained as to the sincerity of the enemy's
declarations. "The treacheries of &Mazindaran and of &Nayriz
+F1 "Decidedly the situation was becoming critical for the &Muhammadans and it
+F1 looked as though they would never overcome such a tenacious resistance.
+F1 Moreover, why take so much trouble? Why endanger uselessly the lives,--not
+F1 of the soldiers, mere cannon fodder they,--but those of the officers and
+F1 the generals? Why expose oneself daily to ridicule and to defeat? Why not
+F1 follow the example of &Shaykh &Tabarsi? Why not resort to deceit? Why not
+F1 make the most sacred promises, even though it might later become necessary
+F1 to massacre those gullibles who had put their trust in them?" (A. L. M.
+F1 Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 350.)
+P565
are still vivid in our minds. That which was perpetrated
against them, the same they purpose to perpetrate against
us. In deference to the &Qur'an, however, we shall respond to
their invitation, and shall despatch to their camp a number of
our companions, that thereby their deceitfulness may be
exposed."
I have heard &Ustad &Mihr-'Aliy-i-Haddad, who survived
the massacre of &Zanjan, relate the following: "I was one of
the nine children, none of whom were more than ten years
old, who accompanied the delegation sent by &Hujjat to the
&Amir-Tuman. The rest were men of over eighty years of age.
Among them were &Karbila'i &Mawla-Quli-Aqa-Dadash, &Darvish-Salah,
&Muhammad-Rahim, and &Muhammad. &Darvish-Salah
was a most impressive figure, tall of stature, white-bearded,
and of singular beauty. He was greatly esteemed
for his honourable and just conduct. His intervention on
behalf of the downtrodden invariably received the consideration
and sympathy of the authorities concerned. He
renounced, after his conversion, all the honours he had received,
and, though far advanced in age, enrolled himself
among the defenders of the fort. He marched before us
carrying the sealed &Qur'an as we were led into the presence
of the &Amir-Tuman.
"Reaching his tent, we stood at its entrance awaiting his
orders. To our salute he gave no response, and treated us
with marked contempt. He kept us standing half an hour
before he deigned to address us in a tone of severe reprimand.
`A meaner and more shameless people than you,' he cried in
haughty scorn, `has never been seen!' He had hurled his
denunciations at us when one of the companions, the oldest
and feeblest among them, begged to be allowed to say a few
words to him, and, on obtaining his permission, spoke, unlettered
though he was, in a manner that could not fail to
excite our profound admiration. `God knows,' he pleaded,
`that we are, and will ever remain, loyal and law-abiding
subjects of our sovereign, with no other desire than to advance
the true interests of his government and people. We
have been grievously misrepresented by our ill-wishers. No
one of the &Shah's representatives was inclined to protect or
befriend us; no one was found to plead our Cause before
+P566
him. We repeatedly appealed to him, but he ignored our
entreaty and was deaf to our call. Our enemies, emboldened
by the indifference which characterised the attitude of the
ruling authorities, assailed us from every side, plundered our
property, violated the honour of our wives and daughters,
and captured our children. Undefended by our government
and encompassed by our foes, we felt constrained to arise
and defend our lives.'
"The &Amir-Tuman turned to his lieutenant and asked
him what action he would advise him to take. `I am at a
loss," the &Amir added, `as to the answer I should give this
man. Were I at heart religious, I would unhesitatingly embrace
his cause.' `Nothing but the sword,' replied his lieutenant,
`will deliver us from this abomination of heresy.'
`I still hold the &Qur'an in my hand,' interposed &Darvish-Salah,
`and carry the declaration which you, of your own
accord, chose to make. Are the words we have just heard
our reward for having responded to your appeal?'
"The &Amir-Tuman, in a burst of fury, offered that
&Darvish-Salah's beard be torn out, and that he, with those
who were with him, be thrown into a dungeon. I and the
rest of the children were scared, and attempted to escape.
Raising the cry of `&Ya &Sahibu'z-Zaman!' we hurried in the
direction of our barricades. Some of us were overtaken and
made prisoners. As I was fleeing, the man who was pursuing
me laid hold of the hem of my garment. I tore myself away
from him and managed to reach the gate that led to the approaches
of the fort, in a state of utter exhaustion. How great
was my surprise when I saw one of the companions, a man
named &Iman-Quli, being savagely mutilated by the enemy.
I was horrified as I gazed upon that scene, knowing as I did
that on that very day the cessation of hostilities had been
proclaimed and the most solemn pledges given that no acts
of violence would be committed. I was soon informed that
the victim had been betrayed by his brother, who, on the
pretext of desiring to speak with him, had handed him over
to his persecutors.
"I straightway hastened to &Hujjat, who lovingly received
me and, wiping the dust from my face, and clothing me with
new garments, invited me to be seated by his side and bade
+P567
me tell him the fate of his companions. I described to him
all that I had seen. `It is the tumult of the Day of Resurrection,'
he explained, `a tumult such as the world has never
seen before. This is the day on which "man shall fly from his
brother, and his mother and his father, and his wife and his
children."+F1 This is the day when man, not content with
having abandoned his brother, sacrifices his substance in
order to shed the blood of his nearest kinsman. This is the
day when "every suckling woman shall forsake her sucking
babe; and every woman that hath a burden in her womb
shall cast her burden. And thou shalt see men drunken, yet
they are not drunken; but it is the mighty chastisement of
God!"'"+F2
Seating himself in the centre of the &maydan,+F3 &Hujjat
summoned his followers. On their arrival, he arose and, standing
erect in their midst, spoke to them in these words: "I am
well pleased with your unflinching endeavours, my beloved
companions. Our enemies are bent upon our destruction.
They harbour no other desire. Their intention was to trick
you into coming out of the fort, and then to slaughter you
mercilessly after their hearts' desire. Finding that their
treachery has been exposed, they have, in the fury of their
rage, ill-treated and imprisoned the oldest and the youngest
among you. It is clear that not until they capture this fort
and scatter you, will they lay down their arms or cease their
persecutions against us. Your continued presence in this
fort will eventually cause you to be taken captive by the
enemy, who will of a certainty dishonour your wives and slay
your children. Better is it, therefore, for you to make your
escape in the middle of the night and to take your wives and
children with you. Let each one seek a place of safety until
such time as this tyranny shall be overpast. I shall remain
alone to face the enemy. It were better that my death should
allay their thirst for revenge than that you should all perish."
The companions were moved to their very depths and,
with tears in their eyes, declared their firm resolve to remain,
to the end, by his side. "We can never consent," they exclaimed,
to abandon you to the mercy of a murderous
enemy! Our lives are not more precious than your life,
+F1 &Qur'an, 80:34.
+F2 &Qur'an, 22:2.
+F3 See Glossary.
+P568
neither are our families of a more noble descent than that
of your kinsmen. Whatever calamity may yet befall you,
is what we shall welcome for ourselves."
All except a few remained true their pledge. These,
unable to bear the ever-increasing distress of a prolonged
siege, and encouraged by the advice &Hujjat himself had given
them, betook themselves to a place of safety outside the fort,
thus separating themselves from the rest of their fellow-disciples.
Nerved to a resolve of despair, the &Amir-Tuman ordered
all able-bodied men in &Zanjan to assemble in the neighbourhood
of his camp, ready to receive his commands. He reorganised
the forces of his regiments, appointed their officers,
and added them to the host of fresh recruits that had massed
in the town. He ordered no less than sixteen regiments, each
equipped with ten guns, to march against the fort. Eight of
these regiments were charged to attack the fort every forenoon,
after which the remainder of the forces were to replace
them in their offensive until the approach of evening. The
&Amir himself took the field, and was seen in the forenoon of
every day directing the efforts of his host, assuring them of
the reward awaiting their success, and warning them of the
punishment which, in the event of defeat, the sovereign would
inflict upon them.
For one whole month the siege continued. Not content
with attacks by day, the enemy several times attacked them
by night also. The fierceness of their onslaughts, the overwhelming
force of their numbers, and the rapid succession
of the onsets, thinned the ranks of the companions and aggravated
their distress. Reinforcements for the enemy continued
to pour in from all directions, while the besieged languished
in a state of misery and hunger.+F1
The &Amir-Nizam meanwhile decided to strengthen the
hands of the &Amir-Tuman by the appointment of &Hasan-Ali
&Khan-i-Karrusi, who was commanded to march at the
head of two &sunni regiments to &Zanjan. His arrival was
the signal for the concentration of the enemy's artillery on
+F1 "Finally the threats of the court, the encouragement and the reinforcements
+F1 arrived so fast, there was such a disproportion as to soldiers and supplies
+F1 between the &Babis and their adversaries that the outcome became both
+F1 evident and imminent." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," p. 203.)
+P569
the fort. A tremendous bombardment threatened the structure
with immediate destruction. It lasted for a number of
days, during which the stronghold stood firm in spite of the
increasing fire which was directed against it. The friends
of &Hujjat displayed, during those days, a valour and skill
that even their bitterest foes were compelled to admire.
One day, while the bombardment was still in progress, a
bullet struck &Hujjat in the right arm, as he was performing
his ablutions. Though he ordered his servant not to inform
his wife of the wound he had received, yet such was the man's
grief that he was powerless to conceal his emotion. His tears
betrayed his distress, and no sooner had the wife of &Hujjat
learned of the injury inflicted on her husband than she ran
in distress and found him absorbed in prayer in a state of
unruffled calm. Though bleeding profusely from his wound,
his face retained its expression of undisturbed confidence.
"Pardon this people, O God," he was heard to say, "for they
know not what they do. Have mercy upon them, for they
who have led them astray are alone responsible for the misdeeds
the hands of this people have wrought."
&Hujjat sought to calm the agitation that had seized his
wife and relatives at the sight of the blood that covered his
body. "Rejoice," he told them, "for I am still with you and
desire you to be wholly resigned to God's will. What you now
behold is but a drop compared to the ocean of afflictions that
will be poured forth at the hour of my death. Whatever be
His decree, it is our duty to acquiesce and bow down to His
will."
No sooner had the news that he had been wounded reached
the companions than they laid down their arms and hastened
to him. The enemy, meanwhile, taking advantage of the
momentary absence of their adversaries, redoubled their
attack upon the fort and were able to force their passage
through its gate.+F1 That day they took captive no less than
a hundred of the women and children, and plundered all their
+F1 "The regiment of &Karrus under the command of the chief of the tribe,
+F1 &Hasan-'Ali &Khan (today minister to Paris), took the fort of &Ali-Mardan
+F1 &Khan; the fourth regiment broke into the house of &Aqa &Aziz, one of the
+F1 strongholds of the city, and burnt it to the ground; the regiment of guards
+F1 blew up the hotel located near the &Hamadan gate and, though it lost one
+F1 captain and several soldiers, nevertheless it remained in possession of the
+F1 place." (Ibid., p. 203.)
+P570
possessions. Despite the severity of that winter, these captives
were left exposed in the open for no less than fifteen days
and nights to a biting cold such as &Zanjan had rarely experienced.
Clad in the thinnest of garments, with no covering
to protect them, they were abandoned, without food and
shelter, in the wilderness. Their only protection was the gauze
that covered their heads, with which they sought in vain to
shield their faces from the icy wind that blew mercilessly
upon them. Crowds of women, most of whom were inferior
to them in social position, flocked from the various quarters
of &Zanjan to the scene of their sufferings and poured upon
them contempt and ridicule. "You have now found your
god," they scornfully exclaimed, as they danced wildly
around them, "and have been rewarded abundantly by him."
They spat in their faces and heaped upon them the foulest
invectives.
The capture of the fort, though robbing &Hujjat's companions
of their chief instrument of defence, failed either
to daunt their spirit or discourage their efforts. All property
on which the enemy could lay its hands was plundered, and
the women and children who were left defenceless were made
captives. The rest of the companions, together with the
remaining women and children, crowded into the houses
that lay in the close vicinity of &Hujjat's residence. They
were divided into five companies, each consisting of nineteen
times nineteen companions. From each of these companies,
nineteen would rush forth together and, raising with one
voice the cry of "&Ya &Sahibu'z-Zaman!" would fling themselves
into the midst of the enemy and would succeed in
scattering its forces. The uplifted voices of these ninety-five
companions would alone prove sufficient to paralyse the
efforts, and crush the spirit, of their assailants.
This state of affairs continued for a few days, bringing
in its wake both humiliation and loss to an enemy that had
believed itself capable of achieving immediate and signal
victory. Many were killed in the course of these encounters.
Officers, to the distress of their superiors, were beginning to
desert their posts, the captains of the artillery were abandoning
their guns, whilst the rank and file of the army was
demoralised and completely exhausted. The &Amir-Tuman
+P571
was himself weary of the coercive measures to which he had
been compelled to resort in order to maintain the discipline
of his men and to keep unimpaired their efficiency and vigour.
He was drive against to take counsel with the remainder of
his officers, and to seek a desperate remedy for a situation
that was fraught with grave danger to his own life no less
than to that of the inhabitants of &Zanjan. "I am weary,"
he confessed, "of the grim resistance of this people. They
are evidently animated by a spirit which no amount of encouragement
from our sovereign can hope to call forth in our
men. Such self-renunciation surely no one in the ranks of
our army is able to manifest. No power that I can command
is able to arouse my men from the slough of despair into which
they have fallen. Whether they triumph or fail, these soldiers
believe themselves doomed to eternal damnation."
Their mature deliberations resulted in the decision to
+P572
dig out underground passages from the site which their camp
occupied to a place underneath the quarter in which the
dwellings of &Hujjat's adherents were situated. They determined
to blow up these houses and by this means to force
them to an unconditional surrender. For one whole month
they laboured to fill these underground passages with all
manner of explosives, and continued, at the same time, to
demolish with fiendish cruelty such houses as remained
standing. Wishing to accelerate the work of destruction,
the &Amir-Tuman ordered the officers in charge of his artillery
to direct their fire upon &Hujjat's residence, as the buildings
that intervened between that house and the camp of
the enemy had been razed to the ground, there remaining no
further obstacle in the way of its ultimate destruction.
A section of his dwelling had already collapsed when
&Hujjat, who was still living within its walls, turned to his
wife &Khadijih, who was holding &Hadi, their baby, in her arms,
and warned her that the day was fast approaching when she
and her infant might be taken captive, and bade her be prepared
for that day. She was giving vent to her distress when
a cannon-ball struck the room which she occupied, and killed
her instantly. Her child, whom she was holding to her breast,
fell into the brazier beside her, and shortly afterwards died of
the injuries he had received, in the house of &Mirza &Abu'l-Qasim,
the mujtahid of &Zanjan.
&Hujjat, though filled with grief, refused to yield to idle
sorrow. "The day whereon I found Thy beloved One, O my
God," he cried, "and recognised in Him the Manifestation
of Thy eternal Spirit, I foresaw the woes that I should suffer
for Thee. Great as have been until now my sorrows, they
can never compare with the agonies that I would willingly
suffer in Thy name. How can this miserable life of mine, the
loss of my wife and of my child, and the sacrifice of the band
of my kindred and companions, compare with the blessings
which the recognition of Thy Manifestation has bestowed on
me! Would that a myriad lives were mine, would that I
possessed the riches of the whole earth and its glory, that
I might resign them all freely and joyously in Thy path."
The tragic loss their beloved leader had sustained, and
the grievous wound inflicted upon him, distressed the companions
+P573
of &Hujjat, and filled them with burning indignation.
They determined to make a last and desperate effort to
avenge the blood of their slaughtered brethren. &Hujjat,
however, dissuaded them from making that attempt, and
exhorted them not to hasten the issue of the conflict. He
bade them resign themselves to the will of God and to remain
calm and steadfast to the end, whenever that end might
come.
As time went on, their number diminished, their sufferings
multiplied, and the area within which they could feel secure
was reduced. On the morning of the fifth of the month of
&Rabi'u'l-Avval, in the year 1267 A.H.,+F1 &Hujjat, who had already,
for nineteen days, endured the severe pain caused
by his wound, was in the act of prayer and had fallen prostrate
upon his face, invoking the name of the &Bab, when he
suddenly passed away.
His sudden death came as a severe shock to his kindred
and companions. Their grief at the passing of so able, so
accomplished, and so inspiring a leader, was profound; the
loss was irreparable. Two of his companions, &Din-Muhammad-Vazir
and &Mir &Riday-i-Sardar, straightway undertook,
ere the enemy was made aware of his death, to inter his remains
in a place which neither his kindred nor his friends
could suspect. At midnight the body was borne to a room
that belonged to &Din-Muhammad-Vazir, where it received
burial. They demolished that room in order to ensure the
safety of the remains from desecration, and exercised the
utmost care to maintain the secrecy of the spot.
More than five hundred women who survived that terrible
tragedy were, immediately after the death of &Hujjat,
gathered together in his house. His companions, in spite of
the death of their leader, continued to face, with undiminished
zeal, the forces of their assailants. Of the great multitude
that had flocked to the standard of &Hujjat, there remained
only two hundred vigorous men; the rest either had died
or were utterly incapacitated by the wounds they had received.
The knowledge of the removal of so inspiring a leader
nerved the enemy to resistance and decided them to wipe
+F1 January 8, 1851 A.D.
+P574
out what still remained of the formidable forces they had
been unable to subdue. They launched a general attack,
fiercer and more determined than any previous one. Animated
by the beating of drums and the sound of trumpets,
and encouraged by the shouts of exultation raised by the
populace, they threw themselves upon the companions with
unbridled ferocity, resolved not to rest until the whole company
had been annihilated. In the face of this fierce onset,
the companions raised once more the cry of &Ya &Sahibu'z-Zaman!"
and rushed forth, undismayed, to continue the
heroic struggle until all of them had been either slain or
captured.
That massacre had scarcely been perpetrated when the
signal was given for a pillage, unexampled in its scope and
ferocity. Had not the &Amir-Tuman issued orders to spare
what remained of the house and belongings of &Hujjat, and
to refrain from any acts of violence against his kindred,
even more dastardly attacks would have been made by his
rapacious army. His intention was to inform the authorities
in &Tihran and to seek from them whatever advice they wished
to give him. He failed, however, to restrain indefinitely the
spirit of violence which animated his men. The &ulamas of
&Zanjan, flushed with the victory that had cost them such
exertion and loss of life, and which had involved to such
an unprecedented degree their reputation and prestige, endeavoured
to incite the populace to commit every imaginable
outrage against the lives of their men captives and the honour
of their women. The sentinels who guarded the entrance
to the house in which &Hujjat had been living, were driven from
their posts in the general tumult that ensued. The populace
joined hands with the army to plunder the property and
assail the persons of the few who still survived that memorable
struggle. Neither the &Amir-Tuman nor the governor was
able to allay the thirst for plunder and revenge which had
seized the whole town. Order and discipline no longer existed
in the midst of the general confusion.
The governor of the province was, however, able to induce
the officers of the army to gather together the captives into
the house of a certain &Haji &Ghulam and to keep them in
custody until the arrival of fresh instructions from &Tihran.
+P575
The entire company were huddled together like sheep in
that wretched place, exposed to the cold of a severe winter.
The enclosure into which they were crowded was roofless and
without furniture. For a few days they remained without
food. From thence the women were removed to the house
of a muJtahid named &Mirza &Abu'l-Qasim, in the hope that
he would induce them to recant, in return for which they
would be offered their freedom. The greedy mujtahid,
however, had, with the aid of his wives, his sisters and daughters,
succeeded in seizing all they had been allowed to carry
with them; had stripped them of their garments, clothed
them in the meanest attire, and appropriated for himself
whatever valuables he could find among their belongings.
After suffering untold hardships, these women captives
were allowed to join their relatives, on condition that these
would undertake full responsibility for their future behaviour.
The rest were dispersed throughout the neighbouring villages,
the inhabitants of which, unlike the people of &Zanjan, welcomed
the newcomers with treatment that was at once affectionate
and genuine. The family of &Hujjat, however, was
detained in &Zanjan until the arrival of definite instructions
from &Tihran.
As to the wounded, they were placed in custody until
such time as the authorities in the capital should send directions
as to how they were to be treated. Meanwhile the
severity of the cold to which they were exposed and the
cruelties they underwent were such that within a few days
they had all perished.
The rest of the captives were delivered by the &Amir-Tuman
into the hands of the Karrusi, the &Khamsih, and the
&Iraqi regiments, with orders that they be immediately executed.
They were conducted in procession, to the accompaniment
of drums and trumpets, to the camp where the
army was stationed.+F1 All these regiments combined to add
+F1 "Then &Muhammad &Khan &Bigliyirbigi, &Amir &Arslan &Khan and the other
+F1 commanders, although they had guaranteed on their honor to spare the lives
+F1 of the &Babis, assembled them in front of their troops to the accompaniment
+F1 of drums and trumpets and ordered one hundred men, chosen from the
+F1 different regiments, to take the prisoners and place them in a row. The
+F1 command was then given to pierce them with bayonets, which was done. Then
+F1 the leaders of the &Babis, &Sulayman the shoemaker and &Haji &Kazim
+F1 &Giltughi were blown to pieces from the mouths of mortars. This type of
+F1 execution invented in Asia, but practised also by the English troops during
+F1 the revolt in India, with the refinement with which European science and
+F1 intelligence invest everything they do, consists in tying the victim to the
+F1 mouth of the cannon loaded with powder. When the explosion takes place,
+F1 the victim is torn to pieces, the size of the pieces depending upon the
+F1 amount of powder used.
+F1 "The execution over, the captives were sorted again. They set aside
+F1 &Mirza &Rida, lieutenant of &Mulla &Muhammad-'Ali, and on all those of high
+F1 standing or importance they placed chains about their necks and shackles on
+F1 their hands and feet. They then decided to disregard the royal command and
+F1 to take them to &Tihran in order to augment their triumph. As for the few
+F1 unfortunates who were left and whose life or death was of no importance to
+F1 anyone, they were abandoned and the victorious army returned to the
+F1 capital, dragging with them their prisoners, who walked ahead of the horses
+F1 of the victorious generals.
+F1 "Upon their arrival in &Tihran, the &Amir &Nizam, prime minister, found
+F1 it necessary to make an example of this new execution and &Mirza &Rida,
+F1 &Haji &Muhammad-'Ali and &Haji &Muhsin were condemned to have their veins
+F1 slashed open. The three victims learned the news without betraying the
+F1 least emotion; they declared, nevertheless, that the lack of good faith, of
+F1 which the authorities had been guilty, was not one of those crimes that the
+F1 Almighty could be satisfied with punishing in the ordinary way; He would
+F1 demand a punishment more impressive and striking for the persecutors of His
+F1 saints. Consequently, they foretold that the prime minister would very
+F1 soon suffer the same death that he was inflicting upon them.
+F1 "I have heard this prophecy referred to and I do not doubt for an instant
+F1 that they who informed me of it, were firmly convinced of its truth. I
+F1 must however state here that when I was told about it, four years had
+F1 elapsed since the &Amir-Nizam was thus put to death by royal edict. The
+F1 only thing I can affirm therefore is that I was given assurance that the
+F1 prophecy had really been made by the martyrs of &Zanjan." (Comte de
+F1 Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale,"
+F1 pp. 207-209.)
+P576
to the horror of the abominations perpetrated against the
poor sufferers. Armed with their lances and spears, they
flung themselves upon the seventy-six companions who still
remained, piercing and mutilating their bodies with a savage
ruthlessness that excelled the dark deeds of even the most
refined torture-mongers of their race. The spirit of revenge
which that day dominated those barbarous men passed all
bounds. Regiment vied with regiment in committing the
foulest atrocities which their ingenious minds could devise.
They were preparing to swoop afresh upon their victims when
a certain &Haji &Muhammad-Husayn, father of &Aba-Basir,
sprang to his feet and, raising the call of the &adhan,+F1 thrilled
the multitude that had gathered about him. Though in the
hour of his death, such were the fervour and majesty with
which he pealed out the words "&Allah-u-Akbar,"+F2 that the
entire &Iraqi regiment immediately proclaimed their refusal
to continue participating in such shameful deeds. Deserting
their posts, and raising the cry "&Ya &Ali!" they fled from that
place in horror and disgust. "Accursed be the &Amir-Tuman!"
they were heard to exclaim, as they turned their
backs on that scene of bloodshed and horror. "That wretch
+F1 See Glossary.
+F2 "God is Most Great."
+P577
has deceived us! With devilish persistence he sought to convince
us of this people's disloyalty to the &Imam &Ali and to
his kindred. Never, though we all be slain, will we consent
to assist in such criminal deeds."
A number of these captives were blown from guns; others
were stripped naked, ice-cold water was poured upon their
bodies, and they were lashed severely. Still others were
smeared with treacle and left to perish in the snow. Despite
the shame and cruelties they were made to suffer, not one of
these captives was known either to recant or to utter one
angry word against his persecutors. Not even a whisper of
discontent escaped their lips, nor did their countenances
betray a shadow of regret or grief. No amount of adversity
could succeed in darkening the light that shone in those faces;
no words, however insulting, could disturb the serenity of
their expressions.+F1
No sooner had the persecutors finished their work than
they began to seek for the body of &Hujjat, the place of whose
burial the companions had carefully concealed. The most
inhuman tortures had proved powerless to induce them to
disclose the identity of that spot. The governor, exasperated
by the failure of his search, asked that the seven-year-old
son of &Hujjat, whose name was &Husayn, be brought to him
that he might attempt to induce him to disclose the secret.+F2
My son, he said, as he gently caressed him, "I am filled
with grief at the knowledge of all the afflictions that have been
the lot of your parents. Not I, but the mujtahids of &Zanjan,
+F1 "After the execution, the spectators invaded the field of death, some
+F1 searching for the body of a friend in order to bury it, others moved only
+F1 by morbid curiosity. It is said that a &Muhammadan, named &Vali-Muhammad,
+F1 came upon the body of one of his neighbours and, noticing that he was not
+F1 quite dead, he called to him and said, `I am your neighbor &Vali-Muhammad.
+F1 If you need anything call on me.' The other indicated that he was
+F1 thirsty. Immediately the &Muhammadan fetched a large stone and returning
+F1 to his neighbor, said, `Open your mouth, I bring you water.' As the dying
+F1 man complied he crushed his head with the stone.
+F1 "At last, the &Bigliyirbigi started for &Tihran, taking with him
+F1 forty-four prisoners among whom were the son of &Mirza &Rida, &Haji
+F1 &Muhammad-'Ali and &Haji &Muhsin the surgeon. These three were put to
+F1 death after their arrival, the others were doomed to rot in prison."
+F1 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 363.)
+F2 "It was not enough for them to have gained the victory, they had even to
+F2 insult the bodies of their enemies. They were eager to question the &Babis
+F2 but, no matter how great the torture with which they threatened them, the
+F2 &Babis refused to speak. They poured boiling oil upon the head of &Aqa
+F2 &Din-Muhammad, but he remained silent. Finally, the &Sardar had the son of
+F2 the deceased chief brought before him. This child was but seven years of
+F2 age, his name was &Aqa &Husayn and, through clever threats and insidious
+F2 flattery, they succeeded in making him speak." (Ibid., p. 361.)
+P578
should be held responsible for the abominations that have
been committed. I am now willing to accord the remains of
your father a befitting burial, and wish to atone for the
shameful deeds that have been perpetrated against him."
By his gentle insinuations, he succeeded in getting the child
to reveal the secret, and thereupon sent his men to fetch the
body. No sooner had the object of his desire been delivered
into his hands than he ordered that it be dragged with a
rope, to the sound of drums and trumpets, through the streets
of &Zanjan. For three days and three nights, unspeakable
injuries were heaped upon the body, which lay exposed to the
eyes of the people in the &maydan.+F1 On the third night, it
was reported that a number of horsemen had succeeded in
carrying away the remnants of the corpse to a place of safety
in the direction of &Qazvin. As to &Hujjat's kinsmen, orders
were received from &Tihran to conduct them to &Shiraz and to
deliver them into the hands of the governor. There they
languished in poverty and misery. Whatever possessions still
remained to them the governor seized for himself, and condemned
the victims of his rapacity to seek shelter in a ruined
and dilapidated house. &Hujjat's youngest son, &Mihdi, died
+F1 See Glossary.
+P579
of the privations he and his family were made to suffer, and
was buried in the very midst of the ruins that had served
as his shelter.
I was privileged, nine years after the termination of that
memorable struggle, to visit &Zanjan and witness the scene
of those terrible butcheries. I beheld with grief and horror
the ruins of the fort of &Ali-Mardan &Khan, and trod the ground
that had been saturated with the blood of its immortal defenders.
I could discern on its gates and walls traces of the
carnage that marked its surrender to the enemy, and could
discover upon the very stones that had served as barricades,
stains of the blood that had been so profusely shed in that
neighbourhood.
As to the number of those who fell in the course of these
encounters, no accurate estimate has as yet been made. So
numerous were those who participated in that struggle, and
+P580
so prolonged the siege which they withstood, that to ascertain
their names and number would be a task that I would
hesitate to undertake. A tentative list of such names, which
readers might do well to consult, has been prepared by
&Ismu'llahu'l-Mim and &Ismu'llahu'l-Asad. Many and conflicting
are the reports as to the exact number of those who
struggled and fell under the banner of &Hujjat in &Zanjan.
Some have estimated that there were as many as a thousand
martyrs; according to others, they were more numerous. I
have heard it stated that one of the companions of &Hujjat
who undertook to record the names of those who had suffered
martyrdom, had left a written statement in which he had computed
the number of those who had fallen prior to the death
of &Hujjat to be a thousand, five hundred and ninety-eight,
whilst those who had suffered martyrdom afterwards were
thought to have been in all two hundred and two persons.
For the account I have related of the happenings of
&Zanjan I am primarily indebted to &Mirza &Muhammad &Aliy-i-Tabib-i-Zanjani,
to &Aba-Basir, and to Siyyid &Ashraf,
all martyrs of the Faith, with each of whom I was closely
acquainted. The rest of my narrative is based upon the
manuscript which a certain &Mulla &Husayn-i-Zanjani wrote
and sent to the presence of &Baha'u'llah, in which he recorded
all the information he could glean from different sources
regarding the events connected with that episode.
What I have related of the struggle of &Mazindaran has
been similarly inspired, to a very great extent, by the written
account sent to the Holy Land by a certain Siyyid &Abu-Talib-i-Shahmirzadi,
as well as by the brief survey prepared
here by one of the believers named &Mirza &Haydar-'Aliy-i-Ardistani.
I have, moreover, ascertained certain facts connected
with that struggle from persons who actually participated
in it, such as &Mulla &Muhammad-Sadiq-i-Muqaddas,
&Mulla &Mirza &Muhammad-i-Furughi, and &Haji &Abdu'l-Majid,
father of &Badi' and martyr to the Faith.
As to the events relating to the life and deeds of &Vahid,
I have obtained my information regarding what took place
in Yazd from &Rida'r-Ruh, who was one of his intimate companions.
As to the later stages of that struggle in &Nayriz,
my narrative is mainly drawn from such information as I
+P581
could gather from the detailed account sent to the Holy Land
by a believer of that town, named &Mulla Shafi, who had
carefully investigated the matter and had reported it to
&Baha'u'llah. Whatever my pen has failed to record, future
generations will, I hope, gather together and preserve for
posterity. Many, I confess, are the gaps in this narrative,
for which I beg the indulgence of my readers. It is my earnest
hope that these gaps may be filled by those who will, after
me, arise to compile an exhaustive and befitting account of
these stirring events, the significance of which we can as yet
but dimly discern.
+P582
CHAPTER XXV
&BAHA'U'LLAH'S JOURNEY TO &KARBILA
Ever since I began the writing of my narrative, it
has been my firm intention to include, in such accounts
as I might be able to relate of the early
days of this Revelation, those gems of inestimable
value which it has been my privilege to hear, from time to
time, from the lips of &Baha'u'llah. These words, some of
which were addressed to me alone, others which I shared
with my fellow-disciples as we sat in His presence, are
mainly concerned with the very episodes I have essayed
to describe. &Baha'u'llah's comments on the conference of
&Badasht, and His references to the tumult that marked its
closing stages, to which I have referred in a preceding chapter,
are but instances of the passages with which I hope to enrich
and ennoble my narrative.
Upon the termination of the description of the struggle of
&Zanjan, I was ushered into His presence, and received, together
with a number of other believers, the blessings which
on two occasions He deigned to confer upon us. Both visits
took place during the four days which &Baha'u'llah chose to
tarry in the home of &Aqay-i-Kalim. On the second and
fourth nights after His arrival at His brother's house, which
fell on the seventh day of the month of &Jamadiyu'l-Avval,
in the year 1306 A.H.,+F1 I, together with a number of pilgrims
from &Sarvistan and &Faran, as well as a few resident believers,
was admitted into His presence. The words He spoke to us
lie for ever engraved upon my heart, and I feel it my duty
to my readers to share with them the gist of His talk.
"Praise be to God," He said, "that whatever is essential
for the believers in this Revelation to be told has been revealed.
Their duties have been clearly defined, and the deeds
they are expected to perform have been plainly set forth in
+F1 January 9, 1889 A.D.
+P583
Our Book. Now is the time for them to arise and fulfil
their duty. Let them translate into deeds the exhortations
We have given them. Let them beware lest the love they
bear God, a love that glows so brightly in their hearts, cause
them to transgress the bounds of moderation, and to overstep
the limits We have set for them. In regard to this matter,
We wrote thus, while in &Iraq, to &Haji &Mirza &Musay-i-Qumi:
`Such is to be the restraint you should exercise that if you
be made to quaff from the well-springs of faith and certitude
all the rivers of knowledge, your lips must never be allowed
to betray, to either friend or stranger, the wonder of the
draught of which you have partaken. Though your heart be
aflame with His love, take heed lest any eye discover your
inner agitation, and though your soul be surging like an
ocean, suffer not the serenity of your countenance to be
disturbed, nor the manner of your behaviour to reveal the
intensity of your emotions.'
"God knows that at no time did We attempt to conceal
Ourself or hide the Cause which We have been bidden to
proclaim. Though not wearing the garb of the people of
learning, We have again and again faced and reasoned with
men of great scholarship in both &Nur and &Mazindaran, and
have succeeded in persuading them of the truth of this
Revelation. We never flinched in Our determination; We
never hesitated to accept the challenge from whatever direction
it came. To whomsoever We spoke in those days, We
found him receptive to our Call and ready to identify himself
with its precepts. But for the shameful behaviour of the
people of &Bayan, who sullied by their deeds the work We had
accomplished, &Nur and &Mazindaran would have been entirely
won to this Cause and would have been accounted by
this time among its leading strongholds.
At a time when the forces of Prince &Mihdi-Quli &Mirza
had besieged the fort of &Tabarsi, We resolved to depart from
&Nur and lend Our assistance to its heroic defenders. We had
intended to send &Abdu'l-Vahhab, one of Our companions,
in advance of Us, and to request him to announce Our approach
to the besieged. Though encompassed by the forces
of the enemy, We had decided to throw in Our lot with those
steadfast companions, and to risk the dangers with which
+P584
they were confronted. This, however, was not to be. The
hand of Omnipotence spared Us from their fate and preserved
Us for the work We were destined to accomplish. In
pursuance of God's inscrutable wisdom, the intention We
had formed was, before Our arrival at the fort, communicated
by certain inhabitants of &Nur to &Mirza &Taqi, the governor of
&Amul, who sent his men to intercept Us. While We were
resting and taking Our tea, We found Ourselves suddenly
surrounded by a number of horsemen, who seized Our belongings
and captured Our steeds. We were given, in exchange
for Our own horse, a poorly saddled animal which We
found it extremely uncomfortable to ride. The rest of Our
companions were conducted, handcuffed, to &Amul. &Mirza
&Taqi succeeded, in spite of the tumult Our arrival had raised,
and in the face of the opposition of the &ulamas, in releasing
Us from their grasp and in conducting Us to his own house.
He extended to Us the warmest hospitality. Occasionally
he yielded to the pressure which the &ulamas were continuously
bringing to bear upon him, and felt himself powerless
to defeat their attempts to harm Us. We were still in his
house when the &Sardar, who had joined the army in &Mazindaran,
returned to &Amul. No sooner was he informed of the
indignities We had suffered than he rebuked &Mirza &Taqi
for the weakness he had shown in protecting Us from Our
enemies. `Of what importance,' he indignantly demanded,
`are the denunciations of this ignorant people? Why is it
that you have allowed yourself to be swayed by their clamour?
You should have been satisfied with preventing the
party from reaching their destination and, instead of detaining
them in this house, you should have arranged for
their safe and immediate return to &Tihran.'
"Whilst in &Sari, We were again exposed to the insults of
the people. Though the notables of that town were, for the
most part, Our friends and had on several occasions met Us
in &Tihran, no sooner had the townspeople recognised Us,
as We walked with &Quddus in the streets, than they began
to hurl their invectives at Us. The cry `Babi! &Babi!'
greeted Us wherever We went. We were unable to escape their
bitter denunciations.
"In &Tihran We were twice imprisoned as a result of Our
+P585
having risen to defend the cause of the innocent against a
ruthless oppressor. The first confinement to which We were
subjected followed the slaying of &Mulla &Taqiy-i-Qazvini, and
was occasioned by the assistance We were moved to extend
to those upon whom a severe punishment had been undeservedly
inflicted. Our second imprisonment, infinitely
more severe, was precipitated by the attempt which irresponsible
followers of the Faith made on the life of the
&Shah. That event led to Our banishment to &Baghdad.
Soon after Our arrival, We betook Ourself to the mountains
of &Kurdistan, where We led for a time a life of complete
solitude. We sought shelter upon the summit of a remote
mountain which lay at some three days' distance from the
nearest human habitation. The comforts of life were completely
lacking. We remained entirely isolated from Our
fellow men until a certain &Shaykh &Isma'il discovered Our
abode and brought Us the food We needed.
`Upon Our return to &Baghdad, We found, to Our great
astonishment, that the Cause of the &Bab had been sorely
neglected, that its influence had waned, that its very name
had almost sunk into oblivion. We arose to revive His Cause
and to save it from decay and corruption. At the time when
ear and perplexity had taken fast hold of Our companions,
We reasserted, with fearlessness and determination, its essential
verities, and summoned all those who had become
lukewarm to espouse with enthusiasm the Faith they had so
grievously neglected. We sent forth Our appeal to the
peoples of the world, and invited them to fix their gaze upon
the light of His Revelation.
"After Our departure from Adrianople, a discussion arose
among the government officials in Constantinople as to
whether We and Our companions should not be thrown into
the sea. The report of such a discussion reached Persia, and
gave rise to a rumour that We had actually suffered that fate.
In &Khurasan particularly, Our friends were greatly perturbed.
&Mirza &Ahmad-i-Azghandi, as soon as he was informed of
this news, was reported to have asserted that under no circumstances
could he credit such a rumour. `The Revelation
of the &Bab,' he said, `must, if this be true, be regarded as
utterly devoid of foundation.' The news of Our safe arrival
+P586
in the prison-city of &Akka rejoiced the hearts of Our friends,
deepened the admiration of the believers of &Khurasan for
the faith of &Mirza &Ahmad, and increased their confidence
him.
"From Our Most Great Prison We were moved to address
to the several rulers and crowned heads of the world
Epistles in which We summoned them to arise and embrace
the Cause of God. To the &Shah of Persia We sent Our messenger
&Badi', into whose hands We entrusted the Tablet.
It was he who raised it aloft before the eyes of the multitude
and, with uplifted voice, appealed to his sovereign to heed
the words that Tablet contained. The rest of the Epistles
likewise reached their destination. To the Tablet We addressed
to the Emperor of France, an answer was received
from his minister, the original of which is now in the possession
of the Most Great Branch.+F1 To him We addressed
these words: `Bid the high priest, O Monarch of France, to
cease ringing his bells, for, lo! the Most Great Bell, which
the hands of the will of the Lord thy God are ringing, is made
manifest in the person of His chosen One.' The Epistle We
addressed to the Czar of Russia, alone failed to reach it
destination. Other Tablets, however, have reached him, and
that Epistle will eventually be delivered into his hands.
"Be thankful to God for having enabled you to recognise
His Cause. Whoever has received this blessing must, prior
to his acceptance, have performed some deed which, though
he himself was unaware of its character, was ordained by God
as a means whereby he has been guided to find and embrace
the Truth. As to those who have remained deprived of such
a blessing, their acts alone have hindered them from recognising
the truth of this Revelation. We cherish the hope that
you, who have attained to this light, will exert your utmost
to banish the darkness of superstition and unbelief from the
midst of the people. May your deeds proclaim your faith
and enable you to lead the erring into the paths of eternal
salvation. The memory of this night will never be forgotten.
May it never be effaced by the passage of time, and may its
mention linger for ever on the lips of men."
The seventh &Naw-Ruz after the Declaration of the &Bab
+F1 &Abdu'l-Baha's title.
+P587
fell on the sixteenth day of the month of &Jamadiyu'l-Avval
in the year 1267 A.H.,+F1 a month and a half after the termination
of the struggle of &Zanjan. That same year, towards the end
of spring, in the early days of the month of &Sha'ban,+F2 &Baha'u'llah
left the capital for &Karbila. I was, at that time, dwelling
in &Kirmanshah, in the company of &Mirza &Ahmad, the &Bab's
amanuensis, who had been ordered by &Baha'u'llah to collect
and transcribe all the sacred writings, the originals of which
were, for the most part, in his possession. I was in Zarand,
in the home of my father, when the Seven Martyrs of &Tihran
met their cruel fate. I subsequently succeeded in leaving for
Qum, under the pretext of desiring to visit the shrine. Unable
to find &Mirza &Ahmad, whom I wished to meet, I left for
&Kashan, on the advice of &Haji &Mirza &Musay-i-Qumi, who informed
me that the only person who could enlighten me as
to the whereabouts of &Mirza &Ahmad was &Azim, who was then
living in &Kashan. With him I again returned to Qum, where
I was introduced to a certain Siyyid &Abu'l-Qasim-i-'Alaqih-Band-i-Isfahani,
who had previously accompanied &Mirza
&Ahmad on his journey to &Kirmanshah. &Azim instructed
him to conduct me to the gate of the city, where he was to
inform me of the place where &Mirza &Ahmad was residing, and
to arrange for my departure for &Hamadan. Siyyid &Abu'l-Qasim,
in turn, referred me to &Mirza &Muhammad-'Aliy-Tabib-i-Zanjani,
whom he said I was sure to find in &Hamadan
and who would direct me to the place where I could meet
&Mirza &Ahmad. I followed his instructions and was directed
by this &Mirza &Muhammad-'Ali to meet, in &Kirmanshah, a
certain merchant, &Ghulam-Husayn-i-Shushtari by name, who
would conduct me to the house where &Mirza &Ahmad was
residing.
A few days after my arrival, &Mirza &Ahmad informed me
of his having succeeded, while in Qum, in teaching the Cause
to &Ildirim &Mirza, brother of &Khanlar &Mirza, to whom he
wished to present a copy of the "&Dala'il-i-Sab'ih,"+F3 and expressed
his desire that I should be its bearer. &Ildirim &Mirza
was in those days governor of &Khurram-Abad, in the province
of &Luristan, and had encamped with his army in the mountains
+F1 1851 A.D.
+F2 June 1-30, 1851 A.D.
+F3 One of the &Bab's best-known works.
+P588
of &Khavih-Valishtar. I was only too glad to grant his
request, and expressed my readiness to start immediately on
that journey. With a Kurdish guide, we traversed mountains
and forests for six days and six nights, until we reached the
governor's headquarters. I delivered the trust into his hands
and brought back with me for &Mirza &Ahmad a written message
from him expressing his appreciation of the gift and assuring
him of his devotion to the Cause of its Author.
On my return, I received from &Mirza &Ahmad the joyful
tidings of the arrival of &Baha'u'llah in &Kirmanshah. As we
were being ushered into His presence, we found Him, it being
the month of &Ramadan, engaged in reading the &Qur'an, and
were blessed by hearing Him read verses of that sacred Book.
I presented to Him &Ildirim &Mirza's written message to &Mirza
&Ahmad. "The faith which a member of the &Qajar dynasty
professes," He remarked, after reading the letter, "cannot
be depended upon. His declarations are insincere. Expecting
that the &Babis will one day assassinate the sovereign, he
harbours in his heart the hope of being acclaimed by them
the successor. The love he professes for the &Bab is actuated
by that motive." Within a few months we knew the truth
of His words. This same &Ildirim &Mirza gave orders that a
certain Siyyid &Basir-i-Hindi, a fervent adherent of the Faith,
should be put to death.
It would be appropriate at this juncture to deviate from
the course of our narrative and refer briefly to the circumstances
of this martyr's conversion and death. Among the
disciples whom the &Bab had instructed, in the early days of
His Mission, to disperse and teach His Cause, was a certain
&Shaykh &Sa'id-i-Hindi, one of the Letters of the Living, who
had been directed by his Master to journey throughout
India and proclaim to its people the precepts of His Revelation.
&Shaykh &Sa'id, in the course of his travels, visited the
town of Mooltan, where he met this Siyyid &Basir,+Fl who,
+F1 "From his childhood, Siyyid &Basir showed signs of the wonderful faculties
+F1 which he afterwards manifested. For seven years he enjoyed the blessings
+F1 of sight, but then, even as the vision of his soul became clear, a veil of
+F1 darkness fell on his outward eyes. From his infancy, he had displayed his
+F1 good disposition and amiable character both in word and deed, he now added
+F1 to this a singular piety and soberness of life. At length, at the age of
+F1 twenty-one, he set out with great pomp and state (for he had much wealth in
+F1 India) to perform the pilgrimage; and, on reaching Persia, began to
+F1 associate with every sect and party (for he was well acquainted with the
+F1 doctrines and tenets of all), and to give away large religious discipline.
+F1 And since his ancestors had foretold that in those days a Perfect Man
+F1 should appear in Persia, was continually engaged in making enquiries. He
+F1 visited Mecca and, after performing the rites of the pilgrimage, proceeded
+F1 to the holy shrines of &Karbila and Najaf, where he met the late &Haji
+F1 Siyyid &Kazim, for whom he conceived a sincere friendship. He then
+F1 returned to India; but, on reaching Bombay, he heard that one claiming to
+F1 be the &Bab had appeared in Persia, whereupon he at once turned back
+F1 thither." (The "&Tarikh-i-Jadid," pp. 245-6.)
+P589
though blind, was able to perceive immediately, with his
inner eye, the significance of the message &Shaykh &Sa'id had
brought him. The vast learning he had acquired, far from
hindering him from appreciating the value of the Cause to
which he was summoned, enabled him to grasp its meaning
and understand the greatness of its power. Casting behind
him the trappings of leadership, and severing himself from
his friends and kinsmen, he arose with a fixed resolve to
render his share of service to the Cause he had embraced.
His first act was to undertake a pilgrimage to &Shiraz, in the
hope of meeting his Beloved. Arriving in that city, he was
informed, to his surprise and grief, that the &Bab had been
banished to the mountains of &Adhirbayjan, where He was
leading a life of unrelieved solitude. He straightway proceeded
to &Tihran, and from thence departed for &Nur, where
he met &Baha'u'llah. This meeting relieved his heart from
the burden of sorrow caused by his failure to meet his Master.
To those he subsequently met, of whatever class or creed, he
imparted the joys and blessings he had so abundantly received
from the hands of &Baha'u'llah, and was able to endow
them with a measure of the power with which his intercourse
with Him had invested his innermost being.
I have heard &Shaykh &Shahid-i-Mazkan relate the following:
"I was privileged to meet Siyyid &Basir at the height of
summer during his passage through Qamsar, whither the
leading men of &Kashan go to escape the heat of that town.
Day and night, I found him engaged in arguing with the
leading &ulamas who had congregated in that village. With
ability and insight, he discussed with them the subtleties of
their Faith, expounded without fear or reservation the
fundamental teachings of the Cause, and absolutely confuted
their arguments. No one, however great his learning and
experience, was able to reject the evidences he set forth in
support of his claims. Such were his insight and his knowledge
+P590
of the teachings and ordinances of &Islam that his adversaries
conceived him to be a sorcerer, whose baneful influence they
feared would ere long rob them of their position."
I have similarly heard &Mulla &Ibrahim, surnamed &Mulla-Bashi,
who was martyred in &Sultan-Abad, thus recount his
impression of Siyyid &Basir: "Towards the end of his life, Siyyid
&Basir passed through &Sultan-Abad, where I was able to meet
him. He was continually associated with the leading &ulamas.
No one could surpass his knowledge of the &Qur'an and his
mastery of the traditions ascribed to &Muhammad. He displayed
an understanding which made him the terror of his
adversaries. Often would his opponents question the accuracy
of his quotations or reject the existence of the tradition
which he produced in support of his contention. With
unerring exactitude, he would establish the truth of his
argument by his reference to the text of the &Usul-i-Kafi'
and the `&Biharu'l-Anvar,'+F1 from which he would instantly
bring out the particular tradition demonstrating the truth
of his words. He stood unrivalled alike in the fluency of his
argument and the facility with which he brought out the
most incontrovertible proofs in support of his theme."
From &Sultan-Abad, Siyyid &Basir proceeded to &Luristan,
where he visited the camp of &Ildirim &Mirza, and was receive
by him with marked respect and consideration. In the course
of his conversation with him one day, the siyyid, who was
a man of great courage, referred to &Muhammad &Shah in
terms that aroused the fierce anger of &Ildirim &Mirza. He
was furious at the tone and vehemence of his remarks, and
ordered that his tongue be pulled out through the back of his n
eck. The siyyid endured this cruel torture with amazing
fortitude, but succumbed to the pain which his oppressor
had mercilessly inflicted upon him. The same week a letter,
in which &Ildirim &Mirza had abused his brother, &Khanlar
&Mirza, was discovered by the latter, who immediately obtained
the consent of his sovereign to treat him in whatever
way he pleased. &Khanlar &Mirza, who entertained an implacable
hatred for his brother, ordered that he be stripped of his
clothes and conducted, naked and in chains, to &Ardibil, where
he was imprisoned and where eventually he died.
+F1 Compilations of &Muhammadan traditions.
+P591
&Baha'u'llah spent the entire month of &Ramadan in &Kirmanshah.
&Shukru'llah-i-Nuri, one of His kinsmen, and
&Mirza &Muhammad-i-Mazindarani, who had survived the
struggle of &Tabarsi, were the only companions He chose to
take with Him to &Karbila. I have heard &Baha'u'llah Himself
give the reasons for His departure from &Tihran. "The
&Amir-Nizam, He told us, "asked Us one day to see him.
He received Us cordially, and revealed the purpose for which
he had summoned Us to his presence. `I am well aware,'
he gently insinuated, `of the nature and influence of your
activities, and am firmly convinced that were it not for the
support and assistance which you have been extending to
&Mulla &Husayn and his companions, neither he nor his band of
inexperienced students would have been capable of resisting
for seven months the forces of the imperial government. The
ability and skill with which you have managed to direct and
encourage those efforts could not fail to excite my admiration.
I have been unable to obtain any evidence whereby I could
establish your complicity in this affair. I feel it a pity that
so resourceful a person should be left idle and not be given
an opportunity to serve his country and sovereign. The
thought has come to me to suggest to you that you visit
&Karbila in these days when the &Shah is contemplating a
journey to &Isfahan. It is my intention to be enabled, on his
return, to confer upon you the position of &Amir-Divan, a
function you could admirably discharge.' We vehemently
protested against such accusations, and refused to accept the
position he hoped to offer Us. A few days after that interview,
We left &Tihran for &Karbila."
Ere &Baha'u'llah's departure from &Kirmanshah, He summoned
&Mirza &Ahmad and me to His presence and bade us
depart for &Tihran. I was charged to meet &Mirza &Yahya
immediately after my arrival and to take him with me to
the fort of &Dhu'l-Faqar &Khan, situated in the vicinity of
&Shahrud, and remain with him until &Baha'u'llah returned to
the capital &Mirza &Ahmad was instructed to remain in
&Tihran until His arrival, and was entrusted with a box of
sweetmeats and a letter addressed to &Aqay-i-Kalim, who was
to forward the gift to &Mazindaran, where the Most Great
Branch and His mother were residing.
+P592
&Mirza &Yahya, to whom I delivered the message, refused
to leave &Tihran, and directed me instead to leave for &Qazvin.
He compelled me to abide by his wish and to take with me
certain letters which he bade me deliver to certain of his
friends in that town. On my return to &Tihran, I was constrained,
on the insistence of my kinsmen, to leave for Zarand.
&Mirza &Ahmad, however, promised that he would again arrange
for my return to the capital, a promise which he fulfilled.
Two months later, I was again living with him in a
caravanserai outside the gate of Naw, where I passed the
whole winter in his company. He spent his days in transcribing
the Persian &Bayan and the "&Dala'il-i-Sab'ih," a work he
accomplished with admirable enthusiasm. He entrusted me
with two copies of the latter, asking me to present them on
his behalf to &Mustawfiyu'l-Mamalik-i-Ashtiyani and &Mirza
Siyyid &Aliy-i-Tafarshi, surnamed the &Majdu'l-Ashraf. The
former was so much affected that he was completely won
over to the Faith. As for &Mirza Siyyid &Ali, the views he
expressed were of a totally different character. At a gathering
at which &Aqay-i-Kalim was present, he commented in an
unfavourable manner upon the continued activities of the
believers. "This sect," he publicly declared, "is still living.
Its emissaries are hard at work, spreading the teachings of
their leader. One of them, a youth, came to visit me the
other day, and presented me with a treatise which I regard
as highly dangerous. Anyone from among the common
people who shall read that book will surely be beguiled by
its tone." &Aqay-i-Kalim immediately understood from his
allusions that &Mirza &Ahmad had sent the Book to him and
that I had acted as his messenger. On that very day, &Aqay-i-Kalim
asked me to visit him and advised me to return to my
home in Zarand. I was asked to induce &Mirza &Ahmad to
leave instantly for Qum, as both of us, in his opinion, were
exposed to great danger. Acting according to &Mirza &Ahmad's
instructions, I succeeded in inducing the siyyid to return
the Book that had been offered him. Shortly after, I
parted company with &Mirza &Ahmad, whom I never met
again. I accompanied him as far as &Shah-'Abdu'l-'Azim,
while he departed for Qum, while I pursued my way to
Zarand.
+P593
The month of &Shavval, in the year 1267 A.H.,+F1 witnessed
the arrival of &Baha'u'llah at &Karbila. On His way to that
holy city, He tarried a few days in &Baghdad, that place which
He was soon to visit again and where His Cause was destined
to mature and unfold itself to the world. When He arrived
at &Karbila, He found that a number of its leading residents,
among whom were &Shaykh &Sultan and &Haji Siyyid &Javad,
had fallen victims to the pernicious influence of a certain
&Siyyid-i-'Uluvv, and had declared themselves his supporters.
They were immersed in superstitions and believed their
leader to be the very incarnation of the Divine Spirit. &Shaykh
&Sultan ranked among his most fervent disciples and regarded
himself, next to his master, as the foremost leader of his
countrymen. &Baha'u'llah met him on several occasions and
succeeded, by His words of counsel and loving-kindness, in
purging his mind from his idle fancies and in releasing him
from the state of abject servitude into which he had sunk.
He won him over completely to the Cause of the &Bab and
kindled in his heart a desire to propagate the Faith. His
fellow-disciples, witnessing the effects of his immediate and
marvellous conversion, were led, one after another, to forsake
their former allegiance and to embrace the Cause which their
colleague had risen to champion. Abandoned and despised
by his former adherents, the &Siyyid-i-'Uluvv was at length
reduced to recognising the authority of &Baha'u'llah and
acknowledging the superiority of His position. He even
went so far as to express repentance for his acts, and to
pledge his word that he would never again advocate the
theories and principles with which he had identified himself.
It was during that visit to &Karbila that &Baha'u'llah encountered,
as He was walking through the streets, &Shaykh
&Hasan-i-Zunuzi, to whom He confided the secret He was
destined to reveal at a later time in &Baghdad. He found him
eagerly searching after the promised &Husayn, to whom the
&Bab had so lovingly referred and whom He had promised he
would meet in &Karbila. We have already, in a preceding
chapter, narrated the circumstances leading to his meeting
with &Baha'u'llah. From that day, &Shaykh &Hasan became
magnetised by the charm of his newly found Master, and
+F1 July 30-August 28, 1851 A.D.
+P594
would, but for the restraint he was urged to exercise, have
proclaimed to the people of &Karbila the return of the promised
&Husayn whose appearance they were awaiting.
Among those who were made to feel that power was
&Mirza &Muhammad-'Aliy-i-Tabib-i-Zanjani, in whose heart
was implanted a seed that was destined to grow and blossom
into a faith of such tenacity that the fires of persecution were
powerless to quench it. To his devotion, his high-mindedness
and singleness of purpose &Baha'u'llah Himself testified. That
faith carried him eventually to the field of martyrdom.
The same fate was shared by &Mirza &Abdu'l-Vahhab-i-Shirazi,
son of &Haji &Abdu'l-Majid, who owned a shop in
&Karbila and who felt the impulse to forsake all his possessions
and follow his Master. He was advised, however,
not to abandon his work, but to continue to earn his livelihood
until such time as he should be summoned to &Tihran. &Baha'u'llah
urged him to be patient, and gave him a sum of money
wherewith he encouraged him to extend the scope of his
business. Unable to concentrate his attention upon his
trade, &Mirza &Abdu'l-Vahhab hastened to &Tihran, where he
remained until he was thrown into the dungeon in which his
Master was confined and there suffered martyrdom for His
sake.
&Shaykh &Ali-Mirzay-i-Shirazi was likewise attracted to,
and remained to his last breath a staunch supporter of, the
Cause to which he had been called and which he served with
a selflessness and devotion beyond all praise. To friend and
stranger alike he recounted his experiences of the marvellous
influence the presence of &Baha'u'llah had had upon him, and
enthusiastically described the signs and wonders he had
witnessed during and after the days of his conversion.
+P595
CHAPTER XXVI
ATTEMPT ON THE &SHAH'S LIFE, AND
ITS CONSEQUENCES
THE eighth &Naw-Ruz after the Declaration of the
&Bab, which fell on the twenty-seventh day of the
month of &Jamadiyu'l-Avval, in the year 1268 A.H.,+F1
found &Baha'u'llah still in &Iraq, engaged in spreading
the teachings, and making firm the foundations, of the
New Revelation. Displaying an enthusiasm and ability that
recalled His activities in the early days of the Movement in
&Nur and &Mazindaran, He continued to devote Himself to the
task of reviving the energies, of organising the forces, and of
directing the efforts, of the &Bab's scattered companions. He
was the sole light amidst the darkness that encompassed the
bewildered disciples who had witnessed, on the one hand, the
cruel martyrdom of their beloved Leader and, on the other,
the tragic fate of their companions. He alone was able to
inspire them with the needful courage and fortitude to endure
the many afflictions that had been heaped upon them; He
alone was capable of preparing them for the burden of the
task they were destined to bear, and of inuring them to
brave the storm and perils they were soon to face.
In the course of the spring of that year, &Mirza &Taqi
&Khan, the &Amir-Nizam, the Grand &Vazir of &Nasiri'd-Din
&Shah, who had been guilty of such infamous outrages against
the &Bab an His companions, met his death in a public bath
in &Fin, near &Kashan,+F2 having miserably failed to stay the
+F1 1852 A.D.
+F2 "About four miles to the southwest of &Kashan, on the slopes of the
+F2 mountains, is situated the palace of &Fin, the springs of which have
+F2 rendered it a favourite resort of royalty from early times.... In later
+F2 times, a gloomier memory has attached to the palace of &Fin; for here, in
+F2 1852, &Mirza &Taqi &Khan, the first great minister of the reigning &Shah,
+F2 and brother-in-law of the king, was put to death by the Royal order, his
+F2 veins being opened in a bath. The place is now deserted." (Lord Curzon's
+F2 "Persia and the Persian Question," vol. 2, p.16.) "A lady of the harem was
+F2 sent to the Princess, telling her to dry her tears, for that the &Shah had
+F2 relented, and that the &Amir was to return to &Tihran or go to &Karbila,
+F2 the usual haven for Persians who have lost court favour. `The &khal'at or
+F2 coat of honour,' said she, "is on the way, and will arrive in an hour or
+F2 two; go therefore, to the bath, and prepare to receive it.' The &Amir all
+F2 this time had not once ventured to quit the safety afforded by the
+F2 apartment of the Princess, and of her presence. On hearing the joyful
+F2 news, however, he resolved to take the advice of this woman, and indulge in
+F2 the luxury of a bath. He left the Princess, and she never saw him more.
+F2 When he reached the bath the fatal order was revealed to him, and the crime
+F2 perpetrated. The &farrash-bashi and his vile crew presented themselves,
+F2 and the choice of the mode of death was given to him. It is said he bore
+F2 his fate with patience and fortitude. His veins were opened, and he at
+F2 length expired." (Lady Sheil's "Glimpses of Life and Manners in Persia,"
+F2 pp. 251-2.)
+P596
onrush of the Faith he had striven so desperately to crush.
His own fame and honour were destined eventually to perish
with his death, and not the influence of the life he had sought
to extinguish. During the three years when he held the post
of Grand &Vazir of Persia, his ministry was stained with deeds
of blackest infamy. What atrocities did not his hands commit
as they were stretched forth to tear down the fabric the &Bab
had raised! To what treacherous measures did he not resort,
in his impotent rage, in order to sap the vitality of a Cause
which he feared and hated! The first year of his administration
was marked by the ferocious onslaught of the imperial
army of &Nasiri'd-Din &Shah against the defenders of the fort
of &Tabarsi. With what ruthlessness he conducted the campaign
of repression against those innocent upholders of the
Faith of God! What fury and eloquence he displayed in
pleading for the extermination of the lives of &Quddus, of
&Mulla &Husayn, and of three hundred and thirteen of the best
and noblest of his countrymen! The second year of his ministry
found him battling with savage determination to extirpate
the Faith in the capital. It was he who authorised
and encouraged the capture of the believers who resided in
that city, and who ordered the execution of the Seven Martyrs
of &Tihran. It was he who unchained the offensive against
&Vahid and his companions, who inspired that campaign of
revenge which animated their persecutors, and who instigated
them to commit the abominations with which that episode
will for ever remain associated. That same year witnessed
another blow more terrible than any he had hitherto dealt
that persecuted community, a blow that brought to a tragic
end the life of Him who was the Source of all the forces he
had in vain sought to repress. The last years of that &Vazir's
life will for ever remain associated with the most revolting
of the vast campaigns which his ingenious mind had devised,
+P597
[Illustrations: VILLAGE OF &AFCHIH, NEAR &TIHRAN. THE HOUSE OF &BAHA'U'LLAH
IS SEEN THROUGH THE TREES (LEFT REAR); &BAHA'U'LLAH'S HOUSE IN &AFCHIH, NEAR
&TIHRAN]
+P598
a campaign that involved the destruction of the lives of
&Hujjat and of no less than eighteen hundred of his companions.
Such were the distinguishing features of a career
that began and ended in a reign of terror such as Persia had
seldom seen.
He was succeeded by &Mirza &Aqa &Khan-i-Nuri,+F1 who endeavoured,
at the very outset of his ministry, to effect a
reconciliation between the government of which he was the
head and &Baha'u'llah, whom he regarded as the most capable
of the &Bab's disciples. He sent Him a warm letter requesting
Him to return to &Tihran, and expressing his eagerness to meet
Him. Ere the receipt of that letter, &Baha'u'llah had already
decided to leave &Iraq for Persia.
He arrived in the capital in the month of Rajab,+F2 and
was welcomed by the Grand &Vazir's brother, &Ja'far-Quli
&Khan, who had been specially directed to go forth to receive
Him. For one whole month, He was the honoured Guest of
+F1 His title was the &I'timadu'd-Dawlih, the Trusted of the State. (Lady
+F1 Sheil's "Glimpses of Life and Manners in Persia," p. 249.)
+F2 April 21-May 21, 1852 A.D.
+P599
the Grand &Vazir, who had appointed his brother to act as
host on his behalf. So great was the number of the notables
and dignitaries of the capital who flocked to meet Him that
He found Himself unable to return to His own home. He
remained in that house until His departure for &Shimiran.+F1
I have heard it stated by &Aqay-i-Kalim that in the course
of that journey &Baha'u'llah was able to meet &Azim, who had
been endeavouring for a long time to see Him, and who in
that interview was advised, in the most emphatic terms, to
abandon the plan he had conceived. &Baha'u'llah condemned
his designs, dissociated Himself entirely from the act it was
his intention to commit, and warned him that such an attempt
would precipitate fresh disasters of unprecedented
magnitude.
&Baha'u'llah proceeded to &Lavasan, and was staying in
the village of &Afchih, the property of the Grand &Vazir, when
the news of the attempt on the life of &Nasiri'd-Din &Shah
reached Him. &Ja'far-Quli &Khan was still acting as His host
on behalf of the &Amir-Nizam. That criminal act was committed
towards the end of the month of &Shavval, in the year
1268 A.H.,+F2 by two obscure and irresponsible young men, one
named &Sadiq-i-Tabrizi, the other &Fathu'llah-i-Qumi, both
of whom earned their livelihood in &Tihran. At a time when
the imperial army, headed by the &Shah himself, had encamped
in &Shimiran, these two ignorant youths, in a frenzy of despair,
arose to avenge the blood of their slaughtered brethren.+F3
+F1 "&Shimiran or &Shimran (sometimes used in the plural, &Shimranat) is the
+F1 name applied generally to the villages and mansions situated on the lower
+F1 slopes descending from Elburz which serve as summer residences to the
+F1 wealthier inhabitants of &Tihran." ("Traveller's Narrative," p. 81,
+F1 footnote 1.)
+F2 &Shavval 28; August 15, 1852 A.D.
+F3 "In the morning, the king went out for a horseback ride. Before him, as
+F3 usual, went equerries carrying long lances, grooms leading horses with
+F3 embroidered saddle cloths, and a group of nomad riders with their rifles
+F3 slung over the shoulder and their swords hanging from their saddles. This
+F3 vanguard preceded the king in order that he might not be annoyed by the
+F3 dust raised by the cavalry, and the king followed along slowly, a little
+F3 distance from the retinue of the great lords, chiefs and officers who
+F3 accompanied him everywhere. He was near the palace and had barely passed
+F3 the small door of the garden of &Muhammad-Hasan, Sanduq-dar or treasurer of
+F3 the Savings, when he noticed, at the side of the road, three men, three
+F3 gardeners, standing two on the left, and one on the right side, seemingly
+F3 waiting for him. He did not suspect danger and rode on. When quite close,
+F3 he saw them bow very low and he heard them cry out together, `We are your
+F3 sacrifice! We make a request.' This is the traditional formula, but
+F3 instead of remaining aloof as is customary, they rushed on him repeating,
+F3 `We make a request!' Surprised, the king shouted, `Rascals, what do you
+F3 want?' At that moment, the man on his right took hold of the bridle of
+F3 the horse and fired upon the king. In the meantime, the two men on the
+F3 left fired also. One of the shots cut the collar of pearls adorning the
+F3 horse's neck, another riddled with buckshot the right arm and back of the
+F3 king. Immediately, the man on the right pulled on the leg of His Majesty
+F3 and would have unsaddled him, had it not been that the two assassins on the
+F3 left were pulling on the other side. The king was striking his assailants
+F3 on the head with his fists, while the jumping of the frightened horse
+F3 paralyzed their efforts and delayed their aggression. The royal retinue,
+F3 at first dumbfounded, hurried towards their master. &Asadu'llah &Khan, the
+F3 grand equerry, and one of the nomad riders killed the man on the right with
+F3 their swords. In the meantime, several lords threw down the other two men
+F3 and bound them.
+F3 "Doctor Cloquet, the court physician, had the king brought quickly into
+F3 the garden of &Muhammad-Hasan, &Sanduq-dar; as no one seemed to know what
+F3 had really happened, and those who sensed an imminent danger, had no idea
+F3 of what a catastrophe it might be. During more than an hour, a great
+F3 tumult reigned in the city of &Niyavaran, while ministers headed by the
+F3 &Sadr-i-A'zam rushed into the garden. The bugles, the drums, the
+F3 tambourines and the fifes were calling the troops together; the &ghulams
+F3 came riding at full speed; everyone was giving orders, no one saw, heard or
+F3 knew anything. In the midst of this confusion a courier arrived from
+F3 &Tihran, sent by &Ardishir &Mirza, governor of the city, to enquire what
+F3 had happened and what measures should be taken in the capital, for, on the
+F3 previous evening, the rumor had grown into a certainty that the king had
+F3 been assassinated. The bazaars, policed by men in arms, had been deserted
+F3 by the merchants. All night long, bakeries had been surrounded, everyone
+F3 trying to store up provisions for several days, as people do when they
+F3 foresee trouble.
+F3 "At dawn, as the agitation grew, &Ardishir &Mirza had ordered the gates
+F3 of the citadel of the town closed, put the regiment on a war footing, and
+F3 pointed his guns, although he did not know who the enemy was; and now he
+F3 was asking for orders." (Comte de Gobineau's "Les Religions et les
+F3 Philosophies dans l'Asie Centrale," pp. 231-233.)
+P600
The folly that characterised their act was betrayed by the
fact that in making such an attempt on the life of their
sovereign, instead of employing effective weapons which
would ensure the success of their venture, these youths
charged their pistols with shot which no reasonable person
would ever think of using for such a purpose. Had their
action been instigated by a man of judgment and common
sense, he would certainly never have allowed them to carry
out their intention with such ridiculously ineffective instruments.+F1
+F1 Lord Curzon, who regards this event as being "most unfairly mistaken for a
+F1 revolutionary and anarchical conspiracy," writes as follows: "From the
+F1 facts that &Babism in its earliest years found itself in conflict with the
+F1 civil powers, and that an attempt was made by &Babis upon the life of the
+F1 &Shah, it has been wrongly inferred that the movement was political in
+F1 origin and Nihilist in character. It does not appear from a study of the
+F1 writings either of the &Bab or his successors, that there is any foundation
+F1 for such a suspicion. The persecution of the government very early drove
+F1 the adherents of the new creed into an attitude of rebellion; and in the
+F1 exasperation produced by the struggle, and by the ferocious brutality with
+F1 which the rights of conquest were exercised by the victors, it was not
+F1 surprising if fanatical hands were found ready to strike the sovereign
+F1 down. At the present time the &Babis are equally loyal with any other
+F1 subjects of the Crown. Nor does there appear to be any greater justice in
+F1 the charges of socialism, communism, and immorality, that have so freely
+F1 been levelled at the youthful persuasion. Certainly no such idea as
+F1 communism in the European sense, i.e., a forcible redistribution of
+F1 property, or as socialism in the nineteenth century sense i.e., the defeat
+F1 of capital by labour, ever entered the brain of the &Bab or his disciples.
+F1 The only communism known to and recommended by him was that of the New
+F1 Testament and the early Christian Church, viz the sharing of goods in
+F1 common by members of the faith, and the exercise of almsgiving, and an
+F1 ample charity. The charge of immorality seems to have arisen partly from
+F1 the malignant inventions of opponents, partly from the much greater freedom
+F1 claimed for women by the &Bab, which in the Oriental mind is scarcely
+F1 dissociable from profligacy of conduct.... Broadly regarded, &Babism may
+F1 be defined as a creed of charity, and almost of common humanity. Brotherly
+F1 love, kindness to children, courtesy combined with dignity, sociability,
+F1 hospitality, freedom from bigotry, friendliness even to Christians, are
+F1 included in its tenets. That every &Babi recognises or observes these
+F1 precepts would be a foolish assertion; but let a prophet, if his gospel be
+F1 in question, be Judged by his own preaching." (Lord Curzon's "Persia and
+F1 the Persian Question," pp. 501-2.)
+P601
That act, though committed by wild and feeble-minded
fanatics, and in spite of its being from the very first emphatically
condemned by no less responsible a person than
&Baha'u'llah, was the signal for the outbreak of a series of
persecutions and massacres of such barbarous ferocity as
could be compared only to the atrocities of &Mazindaran and
&Zanjan. The storm to which that act gave rise plunged the
whole of &Tihran into consternation and distress. It involved
the life of the leading companions who had survived the
calamities to which their Faith had been so cruelly and repeatedly
subjected. That storm was still raging when &Baha'u'llah,
with some of His ablest lieutenants, was plunged into
a filthy, dark, and fever-stricken dungeon, whilst chains of
such weight as only notorious criminals were condemned to
carry, were placed upon His neck. For no less than four
months He bore the burden, and such was the intensity of
His suffering that the marks of that cruelty remained imprinted
upon His body all the days of His life.
So grave a menace to their sovereign and to the institutions
of his realm stirred the indignation of the entire body
of the ecclesiastical order of Persia. To them so bold a deed
called for immediate and condign punishment. Measures of
unprecedented severity, they clamoured, should be undertaken
to stem the tide that was engulfing both the government
and the Faith of &Islam. Despite the restraint which
the followers of the &Bab had exercised ever since the inception
of the Faith in every part of the land; despite the repeated
charges of the chief disciples to their brethren enjoining them
+P602
to refrain from acts of violence, to obey their government
loyally, and to disclaim any intention of a holy war, their
enemies persevered in their deliberate efforts to misrepresent
the nature and purpose of that Faith to the authorities. Now
that an act of such momentous consequences had been committed,
what accusations would not these same enemies be
prompted to attribute to the Cause with which those guilty
of the crime had been associated! The moment seemed to
have come when they could at last awaken the rulers of the
country to the necessity of extirpating as speedily as possible
a heresy which seemed to threaten the very foundations of
the State.
&Ja'far-Quli &Khan, who was in &Shimiran when the attempt
on the &Shah's life was made, immediately wrote a letter to
&Baha'u'llah and acquainted Him with what had happened.
"The &Shah's mother," he wrote, "is inflamed with anger.
She is denouncing you openly before the court and people as
the `would-be murderer' of her son. She is also trying to
involve &Mirza &Aqa &Khan in this affair, and accuses him
of being your accomplice." He urged &Baha'u'llah to remain
for a time concealed in that neighbourhood, until the passion
of the populace had subsided. He despatched to &Afchih an
old and experienced messenger whom he ordered to be at the
+P603
disposal of his Guest and to hold himself in readiness to accompany
Him to whatever place of safety He might desire.
&Baha'u'llah refused to avail Himself of the opportunity
&Ja'far-Quli &Khan offered Him. Ignoring the messenger and
rejecting his offer, He rode out, the next morning, with calm
confidence, from &Lavasan, where He was sojourning, to the
headquarters of the imperial army, which was then stationed
in &Niyavaran, in the &Shimiran district. Arriving at
the village of Zarkandih, the seat of the Russian legation,
which lay at a distance of one &maydan+F1 from &Niyavaran,
He was met by &Mirza &Majid, His brother-in-law, who acted
as secretary to the Russian minister,+F2 and was invited by him
to stay at his home, which adjoined that of his superior. The
attendants of &Haji &Ali &Khan, the &Hajibu'd-Dawlih, recognised
Him and went straightway to inform their master,
who in turn brought the matter to the attention of the
&Shah.
The news of the arrival of &Baha'u'llah greatly surprised
the officers of the imperial army. &Nasiri'd-Din &Shah himself
was amazed at the bold and unexpected step which a man
who was accused of being the chief instigator of the attempt
upon his life had taken. He immediately sent one of his
trusted officers to the legation, demanding that the Accused
be delivered into his hands. The Russian minister refused,
and requested &Baha'u'llah to proceed to the home of &Mirza
&Aqa &Khan, the Grand &Vazir, a place he thought to be the most
appropriate under the circumstances. His request was
granted, whereupon the minister formally communicated to
the Grand &Vazir his desire that the utmost care should be
exercised to ensure the safety and protection of the Trust
his government was delivering into his keeping, warning him
that he would hold him responsible should he fail to disregard
his wishes.+F3
&Mirza &Aqa &Khan, though he undertook to give the fullest
assurances that were required, and received &Baha'u'llah with
every mark of respect into his home, was, however, too apprehensive
+F1 See Glossary.
+F2 Prince Dolgorouki.
+F3 "When I was in chains and fetters, in the prison of &Ta, one of thine
+F3 ambassadors assisted Me. Therefore hath God decreed unto thee a station
+F3 which none but Himself can comprehend. Beware lest thou change this lofty
+F3 station." (&Baha'u'llah's Tablet to the Czar of Russia.)
+P604
for the safety of his own position to accord his Guest
the treatment he was expected to extend.
As &Baha'u'llah was leaving the village of Zarkandih, the
minister's daughter, who felt greatly distressed at the dangers
which beset His life, was so overcome with emotion that she
was unable to restrain her tears. "Of what use," she was
heard expostulating with her father, "is the authority with
which you have been invested, if you are powerless to extend
your protection to a guest whom you have received in your
house?" The minister, who had a great affection for his daughter,
was moved by the sight of her tears, and sought to comfort
her by his assurances that he would do all in his power to
avert the danger that threatened the life of &Baha'u'llah.
That day the army of &Nasiri'd-Din &Shah was thrown into
a state of violent tumult. The peremptory orders of the
sovereign, following so closely upon the attempt on his life,
gave rise to the wildest rumours and excited the fiercest
passions in the hearts of the people of the, neighbourhood.
The agitation spread to &Tihran and fanned into flaming fury
the smouldering embers of hatred which the enemies of the
Cause still nourished ill their hearts. Confusion, unprecedented
in its range, reigned in the capital. A word of denunciation,
a sign, or a whisper was sufficient to subject the
+P605
innocent to a persecution which no pen dare try to describe.
Security of life and property had completely vanished. The
highest ecclesiastical authorities in the capital joined hands
with the most influential members of the government to deal
what they hoped would be the fatal blow to a foe who, for
eight years, had so gravely shaken the peace of the land,
and whom no cunning or violence had yet been able to silence.+F1
+F1 Renan, in his work entitled "Les Apotres" (p. 378), characterises the great
+F1 massacre of &Tihran, following on the attempt made on the life of the
+F1 &Shah, as "un jour sans pareil peut-etre dans l'historire du monde." (E.
+F1 G. Browne's introduction to "A Traveller's Narrative," p. 45.) "The number
+F1 of martyrdoms which have taken place in Persia has been estimated at ten
+F1 thousand. [This estimate is conservative. Many place the number at from
+F1 twenty to thirty thousand. [This estimate is conservative. Many place the
+F1 number at from twenty to thirty thousand, and some even higher.] Most of
+F1 these occurred during the early history of the faith, but they have
+F1 continued with diminishing frequency, even down to the present time."
+F1 (M. H. Phelps' "Life and Teachings of &Abbas Effendi," introduction, p.
+F1 36.) "Amongst the documents referring to the &Babis in my possession is a
+F1 manuscript copy of an article in German published on October 17, 1852 in
+F1 No. 291 of some German or Austrian newspaper of which, unhappily, the name
+F1 is not noted. I think that I received it a good many years ago from the
+F1 widow of the late Dr. Polak, an Austrian doctor, who was a physician to
+F1 &Nasiri'd-Din &Shah at the beginning of his reign, and who is the author of
+F1 a valuable book and several smaller treatises on Persia and matters
+F1 connected therewith. It is chiefly based on a letter written on August 29,
+F1 1852, by an Austrian officer, Captain von Goumoens, who was in the &Shah's
+F1 service, but who was so disgusted, and horrified at the cruelties he was
+F1 compelled to witness that he sent in his resignation. The translation of
+F1 this article is as follows: `Some days ago we mentioned the attempt made
+F1 on the life of the &Shah of Persia on the occasion of a hunting-party. The
+F1 conspirators, as is well known, belonged to the &Babis, a religious sect.
+F1 Concerning this sect and the repressive measures adopted against it, the
+F1 letter of Austrian Captain von Goumoens lately published in the "Soldier's
+F1 Friend" (Soldatenfreund) contains interesting disclosures, and elucidates
+F1 to some extent the attempt in question. This letter runs as follows:
+F1 "&Tihran, August 29, 1852. Dear Friend, My last letter of the 20th inst.
+F1 mentioned the attempt on the King. I will now communicate to you the
+F1 result of the interrogation to which the two criminals were subjected. In
+F1 spite of the terrible tortures inflicted, the examination extorted no
+F1 comprehensive confession; the lips of the fanatics remained closed, even
+F1 when by means of red-hot pincers and limb-rending screws they sought to
+F1 discover the chief conspirator.... But follow me, my friend, you who lay
+F1 claim to a heart and European ethics, follow me to the unhappy ones who,
+F1 with gouged-out eyes, must eat, on the scene of the deed, without any
+F1 sauce, their own amputated ears; or whose teeth are torn out with inhuman
+F1 violence by the hand of the executioner; or whose bare skulls are simply
+F1 crushed by blows from a hammer; or where the bazar is illuminated with
+F1 unhappy victims, because on right and left the people dig deep holes in
+F1 their breasts and shoulders and insert burning wicks in the wounds. I saw
+F1 some dragged in chains through the bazar preceded by a military band, in
+F1 whom these wicks had burned so deep that now the fat flickered convulsively
+F1 in the wound like a newly-extinguished lamp. Not seldom it happens that
+F1 the unwearying ingenuity of the Orientals leads to fresh tortures. They
+F1 will skin the soles of the &Babi's feet, soak the wounds in boiling oil,
+F1 shoe the foot like the hoof of a horse, and compel the victim to run. No
+F1 cry escaped from the victim's breast; the torment is endured in dark
+F1 silence by the numbed sensation of the fanatic; now he must run; the body
+F1 cannot endure what the soul has endured; he falls. Give him the coup de
+F1 grace! Put him out of his pain! No! The executioner swings the whip,
+F1 and--I myself have had to witness it--the unhappy victim of hundredfold
+F1 tortures and runs! This is the beginning of the end. As for the end
+F1 itself, they hang the scorched and perforated bodies by their hands and
+F1 feet to a tree head downwards, and now every Persian may try his
+F1 marksmanship to heart's content from a fixed but not too proximate distance
+F1 on the noble quarry placed at his disposal. I saw corpses torn by nearly
+F1 150 bullets.... When I read over again what I have written I am overcome
+F1 by the thought that those who are with you in our dearly beloved Austria
+F1 may doubt the full truth of the picture, and accuse me of exaggeration.
+F1 Would to God that I had not lived to see it! But by the duties of my
+F1 profession I was unhappily often, only too often, a witness of these
+F1 abominations. At present I never leave my house, in order not to meet with
+F1 fresh scenes of horror. After their death the &Babis are hacked in two and
+F1 either nailed to the city gate, or cast out into the plain as food for the
+F1 dogs and jackals. Thus the punishment extends even beyond the limits which
+F1 bound this bitter world, for Musulmans who are not buried have no right to
+F1 enter the Prophet's Paradise. Since my whole soul revolts against such
+F1 infamy, against such abominations as recent times, according to the
+F1 judgment of all, present, I will no longer maintain my connection with the
+F1 scene of such crimes."' (He goes on to say that he has already asked for
+F1 his discharge, but has not yet received an answer.)" (E. G. Browne's
+F1 "Materials for the Study of the &Babi Religion," pp. 267-71.)
+F1 "Ardishir &Mirza was forced to act in consequence. He kept the gates of
+F1 the city closed and guarded, giving orders to examine closely all those who
+F1 might ask to leave. The people were urged to climb the walls near the
+F1 &Shimiran gate in order to see in the open field across the bridge the
+F1 mutilated body of &Sadiq. The prince governor called together the
+F1 &Kalantar or prefect of police, the &Vazir of the city, the &Darughih or
+F1 police judge, and the heads of the boroughs and ordered them to seek and
+F1 arrest all persons suspected of being &Babis. As no one could leave the
+F1 city, they waited until night-fall to start ferreting them out, ruse and
+F1 cunning being the main requisites employed.
+F1 "The police force in &Tihran, as in all Asiatic cities, is very well
+F1 organized. It is a legacy of the Sassanides which the Arabian &Khalifs
+F1 have carefully preserved. As it was to the advantage of all governments
+F1 (no matter how bad, and even more so to the worst ones) to maintain it, it
+F1 has remained, so to speak, unchanged, in the midst of the ruins of other
+F1 institutions, equally efficient, which have decayed.
+F1 "One should know that the head of every borough, always in touch with the
+F1 Kalantar, has under him a few men called `&sar-ghishmihs,' policemen who,
+F1 without either uniform or badge, never leave the streets which are assigned
+F1 to them. They are generally well liked by the people and they live on
+F1 familiar terms with them. They are helpful at all times and, at night, be
+F1 it winter or summer, they recline under the awning of any store,
+F1 indifferent to rain or snow, and watch over private property. In this way
+F1 they reduce the number of thefts by rendering them difficult. Moreover,
+F1 they know every dweller and his ways, so that they can assist in case of
+F1 investigation; they know the minds, the opinions, the acquaintances, the
+F1 relations of everyone; and if one asks three friends to dinner, the
+F1 &sar-ghishmih without spying, so well informed is he about everyone, knows
+F1 the time of the arrival of the guests, what has been served, what has been
+F1 said and done, and the time of their departure. The &Kad-khudas warned
+F1 these policemen to watch the &Babis in their respective sections and
+F1 everyone awaited the results." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," pp. 234-235.)
+P606
&Baha'u'llah, now that the &Bab was no more, appeared
in their eyes to be the arch-foe whom they deemed it their
first duty to seize and imprison. To them He was the reincarnation
of the Spirit the &Bab had so powerfully manifested,
the Spirit through which He had been able to accomplish
so complete a transformation in the lives and
habits of His countrymen. The precautions the Russian
minister had taken, and the warning he had uttered, failed
to stay the hand that had been outstretched with such determination
against that precious Life.
From &Shimiran to &Tihran, &Baha'u'llah was several times
+P607
stripped of His garments, and was overwhelmed with abuse
and ridicule. On foot and exposed to the fierce rays of the
midsummer sun, He was compelled to cover, barefooted and
bareheaded, the whole distance from &Shimiran to the dungeon
already referred to. All along the route, He was pelted and
vilified by the crowds whom His enemies had succeeded in
convincing that He was the sworn enemy of their sovereign
and the wrecker of his realm. Words fail me to portray the
horror of the treatment which was meted out to Him as He
was being taken to the &Siyah-Chal+F1 of &Tihran. As He was
approaching the dungeon, and old and decrepit woman was
seen to emerge from the midst of the crowd, with a stone in
her hand, eager to cast it at the face of &Baha'u'llah. Her
eyes glowed with a determination and fanaticism of which
few women of her age were capable. Her whole frame shook
with rage as she stepped forward and raised her hand to hurl
her missile at Him. "By the &Siyyidu'sh-Shuhada,+F2 I adjure
you," she pleaded, as she ran to overtake those into whose
hands &Baha'u'llah had been delivered, "give me a chance to
fling my stone in his face!" "Suffer not this woman to be
+F1 Name of the dungeon, meaning "Black Pit."
+F2 The &Imam &Husayn.
+P608
disappointed," were &Baha'u'llah's words to His guards, as
He saw her hastening behind Him. "Deny her not what she
regards as a meritorious act in the sight of God."
The &Siyah-Chal, into which &Baha'u'llah was thrown,
originally a reservoir of water for one of the public baths of
&Tihran, was a subterranean dungeon in which criminals of
the worst type were wont to be confined. The darkness, the
filth, and the character of the prisoners, combined to make
of that pestilential dungeon the most abominable place to
which human beings could be condemned. His feet were
placed in stocks, and around His neck were fastened the
&Qara-Guhar chains, infamous throughout Persia for their
galling weight.+F1 For three days and three nights, no manner
of food or drink was given to &Baha'u'llah. Rest and sleep
were both impossible to Him. The place was infested with
vermin, and the stench of that gloomy abode was enough
to crush the very spirits of those who were condemned to
suffer its horrors. Such were the conditions under which He
was held down that even one of the executioners who were
watching over Him was moved with pity. Several times this
man attempted to induce Him to take some tea which he
had managed to introduce into the dungeon under the cover
of his garments. &Baha'u'llah, however, would refuse to
drink it. His family often endeavoured to persuade the
+F1 "If sometime thou shouldst happen to visit the prison of His Majesty the
+F1 &Shah, ask thou the director and chief of that place to show thee those two
+F1 chains, one of which is known as &Qara-Guhar and the other as &Salasil. I
+F1 swear by the Day-star of Justice, that during four months, I was weighted
+F1 and tormented by one of these chains. `The sorrow of Jacob paleth before
+F1 my sorrow; and all the afflictions of Job were but a part of my
+F1 calamities.'" ("The Epistle to the Son of the Wolf," p. 57.) "Concerning
+F1 the Persian mode of imprisonment, the practice is as different from our own
+F1 as in the case of penalties. There is no such thing as penal servitude for
+F1 life, or even for a term of years; hard labour is unknown as a sentence;
+F1 and confinement for any lengthy period is rare. There is usually a
+F1 gaol-delivery at the beginning of the new year; and when a fresh governor
+F1 is appointed, he not uncommonly empties the prison that may have been
+F1 filled by his predecessor, one or two of the worst cases, perhaps,
+F1 suffering the death penalty, in order to create a salutary impression of
+F1 strength. There is no such thing as a female ward, women being detained,
+F1 as also are male criminals of high rank, in the house of a priest. In
+F1 &Tihran there are said to be three kinds of prison the subterranean cells
+F1 beneath the Ark, where criminals guilty of conspiracy, or high treason are
+F1 reported to have been confined; the town prison, where the vulgar criminals
+F1 may be seen with iron collars round their neck, sometimes with their feet
+F1 in stocks, and attached to each other by iron chains; and the private
+F1 guard-house, that is frequently an appurtenance of the mansions of the
+F1 great. It will be seen that the Persian theory of justice, as expressed
+F1 both in judicial sentences, in the infliction of penalties, and in the
+F1 prison code, is one of sharp and rapid procedure, whose object is the
+F1 punishment (in a manner as roughly equivalent as possible to the original
+F1 offence), but in no sense the reformation, of the culprit." Lord Curzon's
+F1 "Persia and the Persian Question," vol. i, pp. 458-9.)
+P609
guards to allow them to carry the food they had prepared
for Him into His prison. Though at first no amount of
pleading would induce the guards to relax the severity of
their discipline, yet gradually they yielded to His friends'
importunity. No one could be sure, however, whether that
food would eventually reach Him, or whether He would
consent to eat it whilst a number of His fellow-prisoners were
starving before His eyes. Surely greater misery than had
befallen these innocent victims of the wrath of their sovereign,
could hardly be imagined.+F1
As to the youth &Sadiq-i-Tabrizi, the fate he suffered was
as cruel as it was humiliating. He was seized at the moment
he was rushing towards the &Shah, whom he had thrown from
his horse, hoping to strike him with the sword he held in his
hand. The &Shatir-Bashi, together with the &Mustawfiyu'l-Mamalik's
attendants, fell upon him and, without attempting
to learn who he was, slew him on the spot. Wishing
to allay the excitement of the populace, they hewed his body
into two halves, each of which they suspended to the public
+F1 "We had nothing to do with this odious deed, and Our innocence was
+F1 indisputably proved before the tribunals. Nevertheless, they arrested Us
+F1 and brought Us to the prison in &Tihran, from &Niyavaran, which was then
+F1 the seat of the royal residence; on foot, in chains, and with bare head and
+F1 feet, for a brutal fellow who was accompanying Us on horseback snatched the
+F1 hat from Our head, and many executioners and &farrashes hurried Us along
+F1 with great speed and put Us for four months in a place the like of which
+F1 has not been seen. In reality, a dark and narrow cell were far better than
+F1 the place where this wronged One and His companions were confined. When We
+F1 entered the prison, on arrival, they conducted us along a dismal corridor,
+F1 and thence We descended three steep stairs to the dungeon appointed for
+F1 Us. The place was dark, and its inmates numbered nearly a hundred and
+F1 fifty--thieves, assassins, and highway robbers. Holding such a crowd as
+F1 this, it yet had no outlet but the passage through which We entered. The
+F1 pen fails to describe this place and putrid stench. Most of the company
+F1 had neither clothes to wear nor mat to lie on. God knows what We endured
+F1 in that gloomy and loathsome place! By day and by night, in this prison We
+F1 reflected on the condition of the &Babis and their doings and affairs,
+F1 wondering how, notwithstanding their greatness of soul, nobility, and
+F1 intelligence, they could be capable of such a deed as this audacious
+F1 attempt on the life of the sovereign. Then did this wronged One determine
+F1 that, on leaving this prison, He would arise with the utmost endeavour for
+F1 the regeneration of these souls. One night, in a dream, this all-glorious
+F1 word was heard from all sides: `Verily We will aid Thee to triumph by
+F1 Thyself and by Thy pen. Grieve not for that which hath befallen Thee, and
+F1 have no fear. Truly Thou art of them that are secure. Ere long shall the
+F1 Lord send forth and reveal the treasures of the earth, men who shall give
+F1 Thee the victory by Thyself and by Thy name wherewith the Lord hath revived
+F1 the hearts of them that know.'" (&Baha'u'llah's reference to the
+F1 &Siyah-Chal in "The Epistle to the Son of the Wolf.") "&Abdu'l-Baha,"
+F1 writes Dr. J. E. Esslemont, "tells how one day He was allowed to enter the
+F1 prison-yard to see His beloved Father when He came out for His daily
+F1 exercise. &Baha'u'llah was terribly altered, so ill He could hardly walk.
+F1 His hair and beard unkempt, His neck galled and swollen from the pressure
+F1 of a heavy steel collar, His body bent by the weight of His chains, and the
+F1 sight made a never-to-be-forgotten impression on the mind of the sensitive
+F1 boy." ("&Baha'u'llah and the New Era," p. 61.)
+P610
gaze at the entrance of the gates of &Shimiran and &Shah-'Abdu'l-'Azim.+F1
His two other companions, &Fathu'llah-i-Hakkak-i-Qumi and
&Haji &Qasim-i-Nayrizi, who had succeeded in
inflicting only slight wounds on the &Shah, were subjected to
inhuman treatment, to which they ultimately owed their
death. &Fathu'llah, though suffering unspeakable cruelties,
obstinately refused to answer the questions they asked him.
The silence he maintained in the face of manifold tortures,
induced his persecutors to believe that he was devoid of the
power of speech. Exasperated by the failure of their efforts,
they poured molten lead down his throat, an act which
brought his sufferings to an end.
His comrade, &Haji &Qasim, was treated with a savagery
still more revolting. On the very day &Haji &Sulayman &Khan
was being subjected to that terrible ordeal, this poor wretch
was receiving similar treatment at the hands of his persecutors
in &Shimiran. He was stripped of his clothes, lighted
+F1 "They ordered the body of &Sadiq, the &Babi who had been murdered, to be
+F1 tied to the tail of a mule and dragged over the stones as far as &Tihran,
+F1 so that the entire population could see that the conspirators had failed.
+F1 At the same time, messengers were sent to &Ardishir &Mirza to dictate to
+F1 him what he should do." (Comte de Gobineau's "Les Religions et les
+F1 Philosophies dans l'Asie Centrale," p. 234.)
+P611
candles were thrust into holes driven into his flesh, and he
was thus paraded before the eyes of a multitude who yelled
and cursed him. The spirit of revenge that animated
those into whose hands he was delivered seemed insatiable.
Day after day fresh victims were forced to expiate with their
blood a crime which they had never committed, and of the
circumstances of which they were wholly ignorant. Every
ingenious device that the torture-mongers of &Tihran could
employ was applied with merciless severity to the bodies of
these unfortunate ones who were neither brought to trial
nor questioned, and whose right to plead and prove their
innocence was entirely ignored.
Each of those days of terror witnessed the martyrdom of
two companions of the &Bab, one of whom was slain in &Tihran,
whilst the other met his fate in &Shimiran. Both were subjected
to the same manner of torture, both were handed over to the
public to wreak their vengeance upon them. Those arrested
were distributed among the various classes of people, whose
messengers would visit the dungeon each day and claim their
+P612
victim.+F1 Conducting him to the scene of his death, they would
give the signal for a general attack upon him, whereupon
men and women would close upon their prey, tear his body to
pieces, and so mutilate it that no trace of its original form
would remain. Such ruthlessness amazed even the most
brutal of the executioners, whose hands, however much accustomed
to human slaughter, had never perpetrated the
atrocities of which those people had proved themselves
capable.+F2
+F1 "It was on this occasion that &Mirza &Aqa &Khan, the Grand &Vazir, in order
+F1 to distribute the responsibility of punishment and to lessen the chances of
+F1 blood-revenge, conceived the extraordinary idea of assigning the several
+F1 criminals for execution to the principal ministers, generals, and officers
+F1 of the Court, as well as to representatives of the priestly and merchant
+F1 classes. The Foreign Secretary killed one, the Home Secretary another,
+F1 the Master of the Horse a third, and so on." (Lord Curzon's "Persia and
+F1 the Persian Question," p. 402, note 2.)
+F2 "His Excellency resolved to divide the execution of the victims among the
+F2 different departments of the state; the only person he exempted was
+F2 himself. First came the &Shah, who was entitled to &Qisas, or legal
+F2 retaliation, for his wound. To save the dignity of the crown, the steward
+F2 of the household, as the &Shah's representative, fired the first shot at
+F2 the conspirator selected as his victim, and his deputies, the &farrashes,
+F2 completed the work. The Prime Minister's son headed the Home Office, and
+F2 slew another &Babi. Then came the Foreign Office. The Secretary of State
+F2 for Foreign Affairs, a pious, silly man, who spent his time in conning over
+F2 the traditions of &Muhammad, With averted face made the first swordcut, and
+F2 then the Under-Secretary of State and clerks of the Foreign Office hewed
+F2 their victim into pieces. The priesthood, the merchants, the artillery,
+F2 the infantry, had each their allotted &Babi. Even the &Shah's admirable
+F2 French physician, the late lamented Dr. Cloquet, was invited to show his
+F2 loyalty by following the example of the rest of the Court. He excused
+F2 himself, and pleasantly said he killed too many men professionally to
+F2 permit him to increase their number by any voluntary homicide on his part.
+F2 The &Sadr was reminded that these barbarous and unheard-of proceedings were
+F2 not only revolting in themselves, but would produce the utmost horror and
+F2 disgust in Europe. Upon this he became very much excited, and asked
+F2 angrily, `Do you wish the vengeance of all the &Babis to be concentrated
+F2 upon me alone?' The following is an extract from the `&Tihran Gazette' of
+F2 that day, and will serve as a specimen of a Persian `leader': `Some
+F2 profligate, unprincipled individuals, destitute of religion, became
+F2 disciples of the accursed Siyyid &Ali-Muhammad &Bab, who some years ago
+F2 invented a new religion, and who afterwards met his doom. They were unable
+F2 to prove the truth of their faith, the falsehood of which was visible. For
+F2 instance, many of their books having fallen into our hands, they are found
+F2 to contain nothing but pure infidelity. In worldly argument, too, they
+F2 never were able to support their religion, which seemed fit only for
+F2 entering into a contest with the Almighty. They then began to think of
+F2 aspiring to sovereignty, and to endeavour to raise insurrections, hoping to
+F2 profit by the confusion, and to pillage the property of their neighbours.
+F2 A wretched miserable gang, whose chief, &Mulla &Shaykh &Ali of &Turshiz,
+F2 styled himself the deputy of the former &Bab, and who gave himself the
+F2 title of High Majesty, collected round themselves some of the former
+F2 companions of [the] &Bab. They seduced to their principles some dissolute
+F2 debauchees, one of whom was &Haji &Sulayman &Khan, son of the late &Yahya
+F2 &Khan of &Tabriz. In the house of this &Haji it was their practice to
+F2 assemble for consultation, and to plan an attempt on the auspicious life of
+F2 his Majesty. Twelve of their number, who were volunteers for the deed,
+F2 were selected to execute their purpose, and to each of them were given
+F2 pistols, daggers, etc. It was resolved that the above number should
+F2 proceed to the &Shah's residence at &Niyavaran, and await their
+F2 opportunity.' Then follows an account of the attack, which I have already
+F2 given in sufficient detail. `Six persons, whose crimes were not so clearly
+F2 proved, were condemned to perpetual imprisonment; the remainder were
+F2 divided among the priesthood, the doctors of the law, the chief servants of
+F2 the court, the people of the town, merchants, tradesmen, artisans, who
+F2 bestowed on them their deserts in the following manner: The &mullas,
+F2 priests, and learned body slew &Mulla &Shaykh &Ali, the deputy of [the]
+F2 &Bab, who gave himself the title of Imperial Majesty, and who was the
+F2 author of this atrocity. The princes slew Siyyid &Hasan, of &Khurasan, a
+F2 man of noted profligacy, with pistol-shots, swords, and daggers. The
+F2 Minister of Foreign Affairs, full of religious and moral zeal, took the
+F2 first shot at &Mulla &Zaynu'l-'Abidin of Yazd, and the secretaries of his
+F2 department finished him and cut him in pieces. The &Nizamu'l-Mulk (son of
+F2 the Prime Minister) slew &Mulla &Husayn. &Mirza &Abdu'l-Vahhab, of
+F2 &Shiraz, who was one of the twelve assassins, was slain by the brother and
+F2 the sons of the Prime Minister; his other relations cut him in pieces.
+F2 &Mulla &Fathu'llah, of Qum, who fired the shot which wounded the royal
+F2 person, was killed thus: In the midst of the royal camp candles were
+F2 placed in the body (by making incisions) and lighted. The steward of the
+F2 household wounded him in the very place that he had injured the &Shah, and
+F2 then the attendants stoned him. The nobles of the court sent &Shaykh
+F2 &Abbas of &Tihran to hell. The &Shah's personal attendants put to death
+F2 &Mulla-Baqir, one of the twelve. The &Shah's master of the horse and the
+F2 servants of the stable horse-shod &Muhammad-Taqi of &Shiraz, and then sent
+F2 him to join his companions. The masters of the ceremonies and other
+F2 nobles, with their deputies, slew &Muhammad of &Najaf-Abad with hatchets
+F2 and maces, and sent him to the depths of hell. The artillerymen first dug
+F2 out the eye of &Muhammad-'Ali of &Najaf-Abad and then blew him away from a
+F2 mortar. The soldiers bayoneted Siyyid &Husayn, of &Milan, and sent him to
+F2 hell. The cavalry slew &Mirza &Rafi'. The adjutant-general, generals, and
+F2 colonels slew Siyyid &Husayn.'" (Lady Sheil's "Glimpses of Life and
+F2 Manners in Persia," pp. 277-81.)
+F2 ..."On that day, a spectacle was witnessed in the streets and bazaars of
+F2 &Tihran which the people can never forget. Even to this very day, it
+F2 remains the topic of conversation; one still feels a shocking horror which
+F2 the years have not been able to lessen. The people saw marching, between
+F2 executioners, children and women with deep holes cut into their flesh in
+F2 which lighted wicks were inserted. The victims were dragged with ropes and
+F2 goaded on with whips. Children and women went forth singing this verse:
+F2 `In truth, we come from God and unto Him do we return.' Their voices were
+F2 raised triumphant above the deep silence of the crowd, for the citizens of
+F2 &Tihran were neither mean nor great believers in &Islam. When one of the
+F2 victims fell to the ground and they prodded him up with bayonets, if the
+F2 loss of blood which dripped from his wounds had left him any strength, he
+F2 would begin to dance and to cry out with even greater enthusiasm: `In
+F2 truth, we come from God and unto Him do we return!'
+F2 "Some of the children expired on the way. The executioners would throw
+F2 their bodies under the feet of their fathers and sisters, who proudly
+F2 walked over them without giving it a second thought. When the &cortege
+F2 reached the place of execution near the New Gate, the victims were given
+F2 the choice between life and abjuration of their faith; they were even
+F2 subjected to every form of intimidation. One of the executioners conceived
+F2 the idea of saying to a father that, unless he yielded, he would cut the
+F2 throats of his two sons on his very breast. The sons were quite young, the
+F2 oldest about fourteen. Covered with blood, their flesh scorched, they were
+F2 listening stoically to the threats. The father replied, while laying
+F2 himself down, that he was ready and the older of the boys, claiming a prior
+F2 right, requested to be the first to die. It may be that the executioner
+F2 denied him even that last comfort.
+F2 "At last, the tragedy was over and night fell upon a heap of formless
+F2 bodies; the heads were tied in bundles to the posts of justice and the dogs
+F2 on the outskirts of the city were crowding about. That day won for the
+F2 &Babis a larger number of secret followers than much exhortation could have
+F2 done.
+F2 "As I have said above, the impression caused by the terrifying
+F2 impassibility of the martyrs was deep and lasting. I have often heard eye
+F2 witnesses describe the scenes of that fateful day, men close to the
+F2 government, some even holding important positions. While listening to
+F2 them, one could easily have believed that they were all &Babis, so great
+F2 was their admiration for the events in which &Islam played so inglorious a
+F2 part, and so high a conception did they entertain of the resources, the
+F2 hopes and the means of success of the new religion." (Comte de Gobineau's
+F2 "Les Religions et les Philosophies dans l'Asie Centrale," pp. 248-250.)
+F2 "These executions were not merely criminal, but foolish. The barbarity of
+F2 the persecutors defeated its own ends, and instead of inspiring terror,
+F2 gave the martyrs and opportunity of exhibiting a heroic fortitude which has
+F2 done more than any propaganda, however skilful, could have done to ensure
+F2 the triumph of the cause for which they died.... The impression produced
+F2 by such exhibitions of courage and endurance was profound and lasting; nay,
+F2 the faith which inspired the martyrs was often contagious, as the following
+F2 incident shows. A certain Yazdi rough, noted for his wild and disorderly
+F2 life, went to see the execution of some &Babis, perhaps to scoff at them.
+F2 But when he saw with what calmness and steadfastness they met torture and
+F2 death, his feelings underwent so great a revulsion that he rushed forward
+F2 crying, `Kill me too! I am also a &Babi!' And thus he continued to cry
+F2 till he too was made a partaker in the doom he had come out only to gaze
+F2 upon." (E. G. Browne's "A Year amongst the Persians," pp. 111-12.)
+P613
Of all the tortures which an insatiable enemy inflicted
upon its victims, none was more revolting in its character
than that which characterised the death of &Haji &Sulayman
&Khan. He was the son of &Yahya &Khan, one of the officers
in the service of the &Nayibu's-Saltanih, who was the father
of &Muhammad &Shah. He retained that same position in the
early days of the reign of &Muhammad &Shah. &Haji &Sulayman
&Khan showed from his earliest years a marked disinclination
to rank and office. Ever since the day of his acceptance of
+P614
the Cause of the &Bab, the petty pursuits in which the people
around him were immersed excited his pity and contempt.
The vanity of their ambitions had been abundantly demonstrated
in his eyes. In his early youth, he felt a longing to
escape from the turmoil of the capital and to seek refuge in
the holy city of &Karbila. There he met Siyyid &Kazim and
grew to be one of his most ardent supporters. His sincere
piety, his frugality and love of seclusion were among the
chief traits of his character. He tarried in &Karbila until the
day when the Call from &Shiraz reached him through &Mulla
&Yusuf-i-Ardibili and &Mulla &Mihdiy-Ku'i, both of whom
were among his best-known friends. He enthusiastically
embraced the Message of the &Bab.+F1 He had intended, upon
his return from &Karbila to &Tihran, to join the defenders of
the fort of &Tabarsi, but arrived too late to achieve his purpose.
He remained in the capital and continued to wear the
kind of dress he had adopted in &Karbila. The small turban
he wore, and the white tunic which his black &aba+F2 concealed,
were displeasing to the &Amir-Nizam, who induced him to
discard these garments and to clothe himself instead in a
+F1 According to Samandar (manuscript, p. 2), &Sulayman &Khan attained to the
+F1 presence of the &Bab in the course of His pilgrimage to Mecca and Medina.
+F2 See Glossary.
+P615
military uniform. He was made to wear the &kulah,+F1 a head-dress
that was thought to be more in accordance with the
rank his father held. Though the &Amir insisted that he
should accept a position in the service of the government,
he obstinately refused to comply with his request. Most
of his time was spent in the company of the disciples of the
&Bab, particularly those of His companions who had survived
the struggle of &Tabarsi. He surrounded them with a care
and kindness truly surprising. He and his father were so
influential that the &Amir-Nizam was induced to spare his
life and indeed to refrain from any acts of violence against
him. Though he was present in &Tihran when the seven companions
of the &Bab, with whom he was intimately associated,
were martyred, neither the officials of the government nor
any of the common people ventured to demand his arrest.
Even in &Tabriz, whither he had journeyed for the purpose of
saving the life of the &Bab, not one among the inhabitants of
that city dared to lift a finger against him. The &Amir-Nizam,
who was duly informed of all his services to the Cause of the
&Bab, preferred to ignore his acts rather than precipitate a
conflict with him and his father.
Soon after the martyrdom of a certain &Mulla &Zaynu'l-'Abidin-i-Yazdi,
a rumour was spread that those whom the
government intended to put to death, among whom were
Siyyid &Husayn, the &Bab's amanuensis, and &Tahirih, were
to be released and that further persecution of their friends
was to be definitely abandoned. It was reported far and
wide that the &Amir-Nizam, deeming the hour of his death
to be approaching, had been seized suddenly with a great
fear and, in an agony of repentance, had exclaimed: "I am
haunted by the vision of the &Siyyid-i-Bab, whom I have
caused to be martyred. I can now see the fearful mistake
I have made. I should have restrained the violence of those
who pressed me to shed his blood and that of his companions.
I now perceive that the interests of the State required it."
His successor, &Mirza &Aqa &Khan, was similarly inclined in the
early days of his administration, and was intending to inaugurate
his ministry with a lasting reconciliation between
him and the followers of the &Bab. He was preparing to
+F1 See Glossary.
+P616
undertake that task when the attempt on the life of the
&Shah shattered his plans and threw the capital into a state
of unprecedented confusion.
I have heard the Most Great Branch,+F1 who in those days
was a child of only eight years of age, recount one of His
experiences as He ventured to leave the house in which He
was then residing. "We had sought shelter, He told us,
"in the house of My uncle, &Mirza &Isma'il. &Tihran was in the
throes of the wildest excitement. I ventured at times to
sally forth from that house and to cross the street on My
way to the market. I would hardly cross the threshold and
step into the street, when boys of My age, who were running
about, would crowd around Me crying, `Babi! &Babi. Knowing
well the state of excitement into which all the inhabitants
of the capital, both young and old, had fallen, I would deliberately
ignore their clamour and quietly steal away to
My home. One day I happened to be walking alone through
the market on My way to My uncle's house. As I was looking
behind Me, I found a band of little ruffians running fast to
overtake Me. They were pelting Me with stones and shouting
menacingly, `Babi! &Babi!' To intimidate them seemed
to be the only way I could avert the danger with which I
was threatened. I turned back and rushed towards them with
such determination that they fled away in distress and vanished.
I could hear their distant cry, `The little &Babi is fast
pursuing us! He will surely overtake and slay us all!' As
I was directing My steps towards home, I heard a man
shouting at the top of his voice: `Well done, you brave and
fearless child! No one of your age would ever have been
able, unaided, to withstand their attack.' From that day
onward, I was never again molested by any of the boys of
the streets, nor did I hear any offensive word fall from their
lips."
Among those who, in the midst of the general confusion,
were seized and thrown into prison was &Haji &Sulayman
&Khan, the circumstances of whose martyrdom I now proceed
to relate. The facts I mention have been carefully sifted and
verified by me, and I owe them, for the most part, to &Aqay-i-Kalim,
who was himself in those days in &Tihran and was made
+F1 &Abdu'l-Baha's title.
+P617
to share the terrors and sufferings of his brethren. "On the
very day of &Haji &Sulayman &Khan's martyrdom," he informed
me, "I happened to be present, with &Mirza &Abdu'l-Majid,
at a gathering in &Tihran at which a considerable
number of the notables and dignitaries of the capital were
present. Among them was &Haji &Mulla &Mahmud, the &Nizamu'l-'Ulama,
who requested the Kalantar to describe the actual
circumstances of the death of &Haji &Sulayman &Khan. The
Kalantar motioned with his finger to &Mirza &Taqi, the &kad-khuda+F1
who, he said, had conducted the victim from the
vicinity of the imperial palace to the place of his execution,
outside the gate of Naw. &Mirza &Taqi was accordingly requested
to relate to those present all that he had seen and
heard. `I and my assistants,' he said, `were ordered to purchase
nine candles and to thrust them, ourselves into deep
holes we were to cut in his flesh. We were instructed to light
each one of these candles and to conduct him through the
market to the accompaniment of drums and trumpets as far
as the place of his execution. There we were ordered to hew
his body into two halves, each of which we were asked to
suspend on either side of the gate of Naw. He himself chose
the manner in which he wished to be martyred. &Hajibu'd-Dawlih+F2
had been commanded by &Nasiri'd-Din &Shah to enquire
into the complicity of the accused, and, if assured of
his innocence, to induce him to recant. If he submitted, his
life was to be spared and he was to be detained pending the
final settlement of his case. In the event of his refusal, he
was to be put to death in whatever manner he himself might
desire.
"`The investigation of hajibu'd-Dawlih convinced him
of the innocence of &Haji &Sulayman &Khan. The accused, as
soon as he had been informed of the instructions of his sovereign,
was heard joyously exclaiming: "Never, so long as
my life-blood continues to pulsate in my veins, shall I be
willing to recant my faith in my Beloved! This world which
the Commander of the Faithful+F3 has likened to carrion will
never allure me from my heart's Desire." He was asked to
+F1 See Glossary.
+F2 His name was &Haji &Ali &Khan. (See "A Traveller's Narrative," p. 52,
+F2 note 1.)
+F3 The &Imam &Ali.
+P618
determine the manner in which he wished to die. "Pierce
holes in my flesh," was the instant reply, "and in each wound
place a candle. Let nine candles be lighted all over my
body, and in this state conduct me through the streets of
&Tihran. Summon the multitude to witness the glory of my
martyrdom, so that the memory of my death may remain
imprinted in their hearts and help them, as they recall the
intensity of my tribulation, to recognise the Light I have
embraced. After I have reached the foot of the gallows and
have uttered the last prayer of my earthly life, cleave my
body in twain and suspend my limbs on either side of the
gate of &Tihran, that the multitude passing beneath it may
witness to the love which the Faith of the &Bab has kindled
in the hearts of His disciples, and may look upon the proofs
of their devotion."
"`&Hajibu'd-Dawlih instructed his men to abide by the
expressed wishes of &Haji &Sulayman &Khan, and charged me
to conduct him through the market as far as the place of his
execution. As they handed to the victim the candles they
had purchased, and were preparing to thrust their knives into
his breast, he made a sudden attempt to seize the weapon
from the executioner's trembling hands in order to plunge
it himself into his flesh. "Why fear and hesitate?" he cried,
as he stretched forth his arm to snatch the knife from his grasp.
"Let me myself perform the deed and light the candles."
Fearing lest he should attack us, I ordered my men to resist
his attempt and bade them tie his hands behind his back.
"Let me," he pleaded, point out with my fingers the places
into which I wish them to thrust their dagger, for I have no
other request to make besides this."
"`He asked them to pierce two holes in his breast, two
in his shoulders, one in the nape of his neck, and the four
others in his back. With stoic calm he endured those tortures.
Steadfastness glowed in his eyes as he maintained a mysterious
and unbroken silence. Neither the howling of the multitude
nor the sight of the blood that streamed all over his body
could induce him to interrupt that silence. Impassive and
serene he remained until all the nine candles were placed in
position and lighted.
"`When all was completed for his march to the scene
+P619
of his death, he, standing erect as an arrow and with that
same unflinching fortitude gleaming upon his face, stepped
forward to lead the concourse that was pressing round him
to the place that was to witness the consummation of his
martyrdom. Every few steps he would interrupt his march
and, gazing at the bewildered bystanders, would shout:
"What greater pomp and pageantry than those which this
day accompany my progress to win the crown of glory!
Glorified be the &Bab, who can kindle such devotion in the
breasts of His lovers, and can endow them with a power
greater than the might of kings!" At times, as if intoxicated
with the fervour of that devotion, he would exclaim:
"The Abraham of a bygone age, as He prayed God, in the hour of
bitter agony, to send down upon Him the refreshment for
which His soul was crying, heard the voice of the Unseen
proclaim: `O fire! Be thou cold, and to Abraham a safety!'
But this &Sulayman is crying out from the depths of his ravaged
heart: `Lord, Lord, let Thy fire burn unceasingly within
me, and suffer its flame to consume my being.'" As his eyes
saw the wax flicker in his wounds, he burst forth in an acclamation
of frantic delight: "Would that He whose hand has enkindled
my soul were here to behold my state!" "Think me
not to be intoxicated with the wine of this earth!" he cried
to the vast throng who stood aghast at the sight of his behaviour.
It is the love of my Beloved that has filled my
soul and made me feel endowed with a sovereignty which
even kings might envy!"
"`I cannot recall the exclamations of joy which fell from
his lips as he drew near to his end. All I remember are but a
few of the stirring words which, in his moments of exultation,
he was moved to cry out to the concourse of spectators.
Words fail me to portray the expression of that countenance
or to measure the effect of his words on the multitude.
"`He was still in the bazaar when the blowing of a breeze
excited the burning of the candles that were placed upon
his breast. As they melted rapidly, their flames reached
the level of the wounds into which they had been thrust.
We who were following a few steps behind him could hear
distinctly the sizzling of his flesh. The sight of gore and fire
+F1 &Qur'an, 21:69.
+P620
which covered his body, instead of silencing his voice, appeared
to heighten his unquenchable enthusiasm. He could
still be heard, this time addressing the flames, as they ate into
his wounds: "You have long lost your sting, O flames, and
have been robbed of your power to pain me. Make haste,
for from your very tongues of fire I can hear the voice that
calls me to my Beloved!"
"`Pain and suffering seemed to have melted away in the
ardour of that enthusiasm. Enveloped by the flames, he
walked as a conqueror might have marched to the scene of
his victory. He moved through the excited crowd a blaze
of light amidst the gloom that surrounded him. Arriving
at the foot of the gallows, he again raised his voice in a last
appeal to the multitude of onlookers: "Did not this &Sulayman
whom you now see before you a prey to fire and blood,
enjoy until recently all the favours and riches the world can
bestow? What could have caused him to renounce this earthly
glory and accept in return such great degradation and suffering?"
Prostrating himself in the direction of the shrine of the
&Imam-Zadih &Hasan, he murmured certain words in Arabic
which I could not understand. "My work is now finished!"
he cried to the executioner, as soon as his prayer was ended.
"Come and do yours!" He was still alive when his body was
hewn into two halves with a hatchet. The praise of his
Beloved, despite such incredible sufferings, lingered upon
his lips until the last moment of his life.'+F1
"That tragic tale stirred the listeners to the very depths
of their souls. The &Nizamu'l-'Ulama, who was listening intently
+F1 "The extraordinary heroism with which &Sulayman &Khan bore these
+F1 frightful tortures is notorious and I have repeatedly heard it related how
+F1 he ceased not during the long agony which he endured to testify his joy
+F1 that he should be accounted worthy to suffer martyrdom for his Master's
+F1 cause. He even sang and recited verses of poetry, amongst them the
+F1 following: `I have returned! I have returned! I have come by the way of
+F1 &Shiraz! I have come with winsome airs and graces! Such is the lover's
+F1 madness!' `Why do you not dance,' asked the executioners mockingly, `since
+F1 you find death so pleasant?' `Dance!' cried &Sulayman &Khan. `In one hand
+F1 the wine-cup, in one hand the tresses of the Friend. Such a dance in the
+F1 midst of the market-place is my desire!'" ("A Traveller's Narrative," Note
+F1 T, pp. 333-4.) He was martyred in August, 1852. "When they arrested
+F1 &Sulayman &Khan, and strove, in consideration of his faithful service and
+F1 loyalty, to induce him, by promises of rewards from the king, to abandon
+F1 the creed which he had adopted, he would not consent, but answered firmly:
+F1 `His Majesty the King has a right to demand from his servants fidelity,
+F1 loyalty, and uprightness; but he is not entitled to meddle with their
+F1 religious convictions.' In consequence of this boldness of speech, it was
+F1 ordered that his body should be pierced with wounds, and that into each of
+F1 these wounds a lighted candle should be inserted as an example to others.
+F1 Another victim was similarly treated. In this state, with minstrels and
+F1 drummers going in advance, they led him through the bazaars, and he,
+F1 meanwhile, with smiling countenance, kept repeating these verses:
+F1 `Happy he whom love's intoxication
+F1 So hath overcome that scare he knows
+F1 Whether at the feet of the Beloved
+F1 It be head or turban which he throws!'
+F1 Whenever one of the candles fell from his body, he would with his own
+F1 hand pick it up, light it from the others, and replace it. The
+F1 executioners, seeing in him such exultation and rapture said: `If thou art
+F1 so eager for martyrdom, why dost thou not dance?' Thereat he began to
+F1 leap, and to sing, in verses appropriate to his condition:
+F1 `An ear no longer dulled with ignorance
+F1 And self-subdued entitles one to dance.
+F1 Fools dance and caper in the market-place;
+F1 Men dance the while their life-blood flows apace.
+F1 When self is slain, they clap their hands in glee,
+F1 And dance, because from evil they are free.'
+F1 In such fashion did they lead these two forth through the gate of &Shah
+F1 &Abdu'l-Azim. When they were preparing to saw that brave man asunder, he
+F1 stretched out his feet without fear or hesitation, while he recited these
+F1 verses:
+F1 `I hold this body as of little worth;
+F1 A brave man's spirit scorns its house of earth.
+F1 Dagger and sword like fragrant basil seem,
+F1 Or flowers to deck death's banquet with their gleam.'"
+F1 (The "&Tarikh-i-Jadid," pp. 228-30.)
+P621
to all its details, wrung his hands in horror and despair.
How strange, how very strange, is this Cause!' he exclaimed.
Without adding a further word of comment, he, immediately
after, arose and departed."+F1
Those days of unceasing turmoil witnessed the martyrdom
of yet another eminent disciple of the &Bab. A woman,
no less great and heroic than &Tahirih herself, was engulfed
in the storm that was then raging with undiminished violence
throughout the capital. What I now begin to relate regarding
the circumstances of her martyrdom has been obtained
from trustworthy informants, some of whom were themselves
witnesses of the events I am attempting to describe.
Her stay in &Tihran was marked by many proofs of the warm
+F1 "If one conclusion more than another has been forced upon our notice by the
+F1 retrospect in which I have indulged, it is that a sublime and unmurmuring
+F1 devotion has been inculcated by this new faith, whatever it be. There is,
+F1 I believe, but one instance of a &Babi having recanted under pressure or
+F1 menace of suffering, and he reverted to the faith and was executed with two
+F1 years. Tales of magnificent heroism illumine the blood-stained pages of
+F1 &Babi history. Ignorant and unlettered as many of the votaries are, and
+F1 have been, they are yet prepared to die for their religion, and the fires
+F1 of Smithfield did not kindle a nobler courage than has met and defined the
+F1 more refined torture-mongers of &Tihran. Of no small account, then, must
+F1 be the tenets of a creed that can awaken in its followers so rare and
+F1 beautiful a spirit of self-sacrifice.... It is these little incidents,
+F1 protruding from time to time their ugly features, that prove Persia to be
+F1 not as yet quite redeemed, and that somewhat a stagger the tall-takers
+F1 about Iranian civilization." (Lord Curzon's "Persia and the Persian
+F1 Question," vol. 1, p. 501.)
+P622
affection and high esteem in which she was held by the leading
women of the capital. She had reached, indeed, in those
days, the high-water mark of her popularity.+F1 The house
where she was confined was besieged by her women admirers,
who thronged her doors, eager to enter her presence and to
seek the benefit of her knowledge.+F2 Among these ladies, the
wife of &Kalantar+F3 distinguished herself by the extreme reverence
she showed to &Tahirih. Acting as her hostess, she
introduced into her presence the flower of womanhood in
&Tihran, served her with extraordinary enthusiasm, and never
failed to contribute her share in deepening her influence
among her womenfolk. Persons with whom the wife of
&Kalantar was intimately connected have heard her relate
the following: "One night, whilst &Tahirih was staying in my
home, I was summoned to her presence and found her fully
adorned, dressed in a gown of snow-white silk. Her room
was redolent with the choicest perfume. I expressed to her
my surprise at so unusual a sight. `I am preparing to meet
my Beloved,' she said, `and wish to free you from the cares
+F1 "She remained in &Tihran a long time receiving numerous visitors both men
+F1 and women. She aroused the women by showing them the abject role which
+F1 &Islam assigned to them and she won them over to the new religion by
+F1 showing them the freedom and respect which it would bestow upon them. Many
+F1 domestic disputes followed, not always to the advantage and credit of the
+F1 husband. These discussions might have continued at length, if &Mirza &Aqa
+F1 &Khan-i-Nuri had not been appointed &Sadr-i-A'zam. The premier ordered
+F1 &Haji &Mulla &Muhammad &Andirmani and &Haji &Mulla &Ali &Kini to call on
+F1 her in order to examine into her belief. They held seven conferences with
+F1 her in which she argued with much feeling and affirmed that the &Bab was
+F1 the promised and expected &Imam. Her adversaries called her attention to
+F1 the fact that, in accordance with the prophecies, the promised &Imam was to
+F1 come from &Jabulqa and &Jabulsa. She retorted feelingly that those
+F1 prophecies were false and forged by false traditionalists and, as these two
+F1 cities never existed, they could only be the superstitions of diseased
+F1 brains. She expounded the new doctrine, bringing out its truth, but always
+F1 encountered the same argument of &Jabulqa. Exasperated, she finally told
+F1 them: `Your reasoning is that of an ignorant and stupid child; how long
+F1 will you cling to these follies and lies? When will you lift your eyes
+F1 towards the Sun of Truth?' Shocked by such blasphemy, &Haji &Mulla &Ali
+F1 rose up and led his friend away saying, `Why prolong our discussion with an
+F1 infidel?' They returned home and wrote out the sentence which established
+F1 her apostasy and her refusal to retract, and condemned her to death in the
+F1 name of the &Qur'an!" (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le
+F1 &Bab," pp. 446-447.)
+F2 "While a prisoner in the house of the &Kalantar, the marriage of the son of
+F2 the family took place. Naturally, the wives of all the prominent men were
+F2 invited; but, although the host had gone to a great deal of expense to
+F2 provide the customary entertainment, the women loudly demanded that
+F2 &Qurratu'l-'Ayn be brought before the company. She had hardly appeared and
+F2 begun to speak when the musicians and dancers were dismissed. The ladies,
+F2 forgetful of the sweets of which they were so fond, had eyes only for
+F2 &Qurratu'l-'Ayn." (Ibid., p. 448.)
+F3 &Mahmud &Khan-i-Kalantar, in whose custody she was placed.
+P623
and anxieties of my imprisonment.' I was much startled at
first, and wept at the thought of separation from her. `Weep
not, she sought to reassure me. `The time of your lamentation
is not yet come. I wish to share with you my last wishes,
for the hour when I shall be arrested and condemned to
suffer martyrdom is fast approaching. I would request you
to allow your son to accompany me to the scene of my death
and to ensure that the guards and executioner into whose
hands I shall be delivered will not compel me to divest myself
of this attire. It is also my wish that my body be thrown
into a pit, and that that pit be filled with earth and stones.
Three days after my death a woman will come and visit you,
to whom you will give this package which I now deliver into
your hands. My last request is that you permit no one
henceforth to enter my chamber. From now until the time
when I shall be summoned to leave this house, let no one be
allowed to disturb my devotions. This day I intend to fast--
a fast which I shall not break until I am brought face to face
+P624
with my Beloved.' She bade me, with these words, lock the
door of her chamber and not open it until the hour of her
departure should strike. She also urged me to keep secret
the tidings of her death until such time as her enemies should
themselves disclose it.
"The great love I cherished for her in my heart, alone
enabled me to abide by her instructions. But for the compelling
desire I felt to fulfil her wishes, I would never have
consented to deprive myself of one moment of her presence.
I locked the door of her chamber and retired to my own, in a
state of uncontrollable sorrow. I lay sleepless and disconsolate
upon my bed. The thought of her approaching martyrdom
lacerated my soul. `Lord, Lord,' I prayed in my despair,
`turn from her, if it be Thy wish, the cup which her lips desire
to drink.' That day and night, I several times, unable to
contain myself, arose and stole away to the threshold of
that room and stood silently at her door, eager to listen to
whatever might be falling from her lips. I was enchanted
by the melody of that voice which intoned the praise of her
Beloved. I could hardly remain standing upon my feet, so
+P625
great was my agitation. Four hours after sunset, I heard a
knocking at the door. I hastened immediately to my son,
and acquainted him with the wishes of &Tahirih. He pledged
his word that he would fulfil every instruction she had given
me. It chanced that night that my husband was absent.
My son, who opened the door, informed me that the &farrashes+F1
of &Aziz &Khan-i-Sardar were standing at the gate,
demanding that &Tahirih be immediately delivered into their
hands. I was struck with terror by the news, and, as I tottered
to her door and with trembling hands unlocked it, found
her veiled and prepared to leave her apartment. She was
pacing the floor when I entered, and was chanting a litany
expressive of both grief and triumph. As soon as she saw
me, she approached and kissed me. She placed in my hand
the key to her chest, in which she said she had left for me a
few trivial things as a remembrance of her stay in my house.
Whenever you open this chest,' she said, `and behold the
things it contains, you will, I hope, remember me and rejoice
in my gladness.'
"With these words she bade me her last farewell, and,
accompanied by my son, disappeared from before my eyes.
What pangs of anguish I felt that moment, as I beheld her
beauteous form gradually fade away in the distance! She
mounted the steed which the &Sardar had sent for her, and,
escorted by my son and a number of attendants, who marched
on each side of her, rode out to the garden that was to be
the scene of her martyrdom.
"Three hours later my son returned, his face drenched
with tears, hurling imprecations at the &Sardar and his abject
lieutenants. I tried to calm his agitation, and, seating him
beside me, asked him to relate as fully as he could the circumstances
of her death. `Mother,' he sobbingly replied,
`I can scarcely attempt to describe what my eyes have beheld.
We straightway proceeded to the &Ilkhani garden,+F2
+F1 See Glossary.
+F2 "Across from the English Legation and the Turkish Embassy stretched a
+F2 rather vast square which since 1893 has disappeared. Toward the center of
+F2 this square, but in line with the street, stood five or six trees which
+F2 marked the spot where the &Babi heroine had died, for in those days the
+F2 garden of &Ilkhani extended that far. On my return in 1898 the square had
+F2 entirely disappeared overrun by modern buildings and I do not know whether
+F2 the present owner has saved those trees which pious hands had planted."
+F2 (A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," p. 452.)
+P626
outside the gate of the city. There I found, to my horror,
the &Sardar and his lieutenants absorbed in acts of debauchery
and shame, flushed with wine and roaring with laughter.
Arriving at the gate, &Tahirih dismounted and, calling me to
her, asked me to act as her intermediary with the &Sardar,
whom she said she was disinclined to address in the midst of
his revelry. `They apparently wish to strangle me,' she said.
`I set aside, long ago, a silken kerchief which I hoped would
be used for this purpose. I deliver it into your hands and
wish you to induce that dissolute drunkard to use it as a
means whereby he can take my life.'
"When I went to the &Sardar, I found him in a state of
wretched intoxication. `Interrupt not the gaiety of our
festival!' I heard him shout as I approached him. `Let
that miserable wretch be strangled and her body be thrown
into a pit!' I was greatly surprised at such an order. Believing
it unnecessary to venture any request from him, I
went to two of his attendants, with whom I was already
acquainted, and gave them the kerchief with which &Tahirih
had entrusted me. They consented to grant her request.
That same kerchief was wound round her neck and was
made the instrument of her martyrdom. I hastened immediately
afterwards to the gardener and asked him whether
+P627
he could suggest a place where I could conceal the body. He
directed me, to my great delight, to a well that had been dug
recently and left unfinished. With the help of a few others,
I lowered her into her grave and filled the well with earth
and stones in the manner she herself had wished. Those who
saw her in her last moments were profoundly affected. With
downcast eyes and rapt in silence, they mournfully dispersed,
leaving their victim, who had shed so imperishable a lustre
upon their country, buried beneath a mass of stones which
they, with their own hands, had heaped upon her.
I wept hot tears as my son unfolded to my eyes that
tragic tale. I was so overcome with emotion that I fell
prostrate and unconscious upon the ground. When I had
recovered, I found my son a prey to an agony no less severe
than my own. He lay upon his couch, weeping in a passion
of devotion. Beholding my plight, he approached and comforted
me. `Your tears,' he said, `will betray you in the eyes
of my father. Considerations of rank and position will, no
doubt, induce him to forsake us and sever whatever ties
bind him to this home. He will, if we fail to repress our tears,
accuse us before &Nasiri'd-Din &Shah, as victims of the charm
of a hateful enemy. He will obtain the sovereign's consent
to our death, and will probably, with his own hands, proceed
to slay us. Why should we, who have never embraced that
Cause, allow ourselves to suffer such a fate at his hands?
All we should do is to defend her against those who denounce
her as the very negation of chastity and honour. We should
ever treasure her love in our hearts and maintain in the face
of a slanderous enemy the integrity of that life.'
"His words allayed my inner agitation. I went to her
chest and, with the key she had placed in my hand, opened
it. I found a small vial of the choicest perfume, beside which
lay a rosary, a coral necklace, and three rings, mounted with
turquoise, cornelian, and ruby stones. As I gazed upon her
earthly belongings, I mused over the circumstances of her
eventful life, and recalled, with a throb of wonder, her intrepid
courage, her zeal, her high sense of duty and unquestioning
devotion. I was reminded of her literary attainments, and
brooded over the imprisonments, the shame, and the calumny
which she had faced with a fortitude such as no other woman
+P628
in her land could manifest. I pictured to myself that winsome
face which now, alas, lay buried beneath a mass of earth
and stones. The memory of her passionate eloquence warmed
my heart, as I repeated to myself the words that had so often
dropped from her lips. The consciousness of the vastness
of her knowledge, and her mastery of the sacred Scriptures
of &Islam, flashed through my mind with a suddenness that
disconcerted me. Above all, her passionate loyalty to the
Faith she had embraced, her fervour as she pleaded its cause,
the services she rendered it, the woes and tribulations she
endured for its sake, the example she had given to its followers,
the impetus she had lent to its advancement the name she
had carved for herself in the hearts of her fellow-countrymen,
all these I remembered as I stood beside her chest,
wondering what could have induced so great a woman to
forsake all the riches and honours with which she had been
surrounded and to identify herself with the cause of an
obscure youth from &Shiraz. What could have been the
secret, I thought to myself, of the power that tore her away
from her home and kindred, that sustained her throughout
her stormy career, and eventually carried her to her grave?
Could that force, I pondered, be of God? Could the hand
of the Almighty have guided her destiny and steered her
course amidst the perils of her life?
"On the third day after her martyrdom,+F1 the woman
whose coming she had promised arrived. I enquired her
name, and, finding it to be the same as the one &Tahirih had
told me, delivered into her hands the package with which I
had been entrusted. I had never before met that woman,
nor did I ever see her again."+F2
The name of that immortal woman was &Fatimih, a name
which her father had bestowed upon her. She was surnamed
Umm-i-Salmih by her family and kindred, who also designated
her as &Zakiyyih. She was born in the year 1233 A.H.,+F3
the very year which witnessed the birth of &Baha'u'llah. She
was thirty-six years of age when she suffered martyrdom in
&Tihran. May future generations be enabled to present a
+F1 August, 1852 A.D.
+F2 See Journal of the Royal Asiatic Society, 1889, article 6, p. 492.
+F3 1817-18 A.D.
+P629
worthy account of a life which her contemporaries have
failed adequately to recognise. May future historians perceive
the full measure of her influence, and record the unique
services this great woman has rendered to her land and its
people. May the followers of the Faith which she served so
well strive to follow her example, recount her deeds, collect
her writings, unfold the secret of her talents, and establish
her, for all time, in the memory and affections of the peoples
and kindreds of the earth.+F1
Another distinguished figure among the disciples of the
&Bab who met his death during the turbulent time that had
overwhelmed &Tihran was Siyyid &Husayn-i-Yazdi, who was
the &Bab's amanuensis both in &Mah-Ku and &Chihriq. Such
was his knowledge of the teachings of the Faith that the
&Bab, in a Tablet addressed to &Mirza &Yahya, urged the latter
to seek enlightenment from him in whatever might pertain
to the sacred writings. A man of standing and experience,
in whom the &Bab reposed the utmost confidence and with
whom he had been intimately associated, he suffered, after
the martyrdom of his Master in &Tabriz, the agony of a long
confinement in the subterranean dungeon of &Tihran, which
confinement terminated in his martyrdom. To a very great
+F1 "Beauty and the female see also lent their consecration to the new
+F1 creed and the heroism of the lovely but ill-fated poetess of &Qazvin,
+F1 &Zarrin-Taj (Crown of Gold; or &Qurratu'l-'Ayn (Solace of the Eyes), who,
+F1 throwing off the veil, carried the missionary torch far and wide, is one of
+F1 the most affecting episodes in modern history." (Lord Curzon's "Persia and
+F1 the Persian Question," vol. 1, p. 497, note 2.) "No memory is more deeply
+F1 venerated or kindles greater enthusiasm than hers, and the influence which
+F1 she wielded in her lifetime still inures to her sex." (Valentine Chirol's
+F1 "The Middle Eastern Question," p. 124.) "The appearance of such a woman as
+F1 &Qurratu'l-'Ayn is in any country and any age a rare phenomenon, but in
+F1 such a country as Persia it is a prodigy--nay, almost a miracle. Alike in
+F1 virtue of her marvellous beauty, her rare intellectual gifts, her fervid
+F1 eloquence her fearless devotion, and her glorious martyrdom, she stands
+F1 forth incomparable and immortal amidst her countrywomen. Had the &Babi
+F1 religion no other claim to greatness, this were sufficient--that it
+F1 produced a heroine like &Qurratu'l-'Ayn." ("A Traveller's Narrative," Note
+F1 Q, p. 213.) "Almost the most remarkable figure in the whole movement was
+F1 the poetess &Qurratu'l-'Ayn. She was known for her virtue, piety, and
+F1 learning, and had been finally converted on reading some of the verses and
+F1 exhortations of the &Bab. So strong in her faith did she become that
+F1 although she was both rich and noble she gave up wealth, child, name and
+F1 position for her Master's service and set herself to proclaim and establish
+F1 his doctrine... The beauty of her speech was such as to draw guests from a
+F1 marriage feast rather than listen to the music provided by the host. And
+F1 her verses were among the most stirring in the Persian language." (Sir
+F1 Francis Younghusband's "The Gleam," pp. 202-3.) "Looking back on the short
+F1 career or &Qurratu'l-'Ayn, one is chiefly struck by her fiery enthusiasm
+F1 and by her absolute unworldliness. This world was, in fact, to her, as it
+F1 was said to be to &Quddus, a mere handful of dust. She was also an
+F1 eloquent speaker and experienced in the intricate measures of Persian
+F1 poetry. One of her few Poems which have thus far been made known is of
+F1 special interest, because of the belief which it expresses in the
+F1 divine-human character of some one (here called Lord), whose claims, when
+F1 once adduced, would receive general recognition. Who was this Personage?
+F1 It appears that &Qurratu'l-'Ayn thought Him slow in bringing forward these
+F1 claims. Is there any one who can be thought of but &Baha'u'llah? The
+F1 poetess was a true &Baha'i." (Dr. T. K. Cheyne's "The Reconciliation of
+F1 Races and Religions," pp. 114, 115.) "The harvest sown in &Islamic lands
+F1 by &Qurratu'l-'Ayn is now beginning to appear. A letter addressed to the
+F1 "Christian Commonwealth" last June informs us that forty Turkish
+F1 suffragettes are being deported from Constantinople to &Akka (so long the
+F1 prison of &Baha'u'llah): `During the last few years suffrage ideas have
+F1 been spreading quietly behind in the harems. The men were ignorant of it;
+F1 everybody was ignorant of it; and now suddenly the floodgate is opened and
+F1 the men of Constantinople have thought it necessary to resort to drastic
+F1 measures. Suffrage clubs have been organised, intelligent memorials
+F1 incorporating the women's demands have been drafted and circulated; women's
+F1 journals and magazines have sprung up, publishing excellent articles; and
+F1 public meetings were held. Then one day the members of these clubs--four
+F1 hundred of them--cast away their veils. The staid, fossilised class of
+F1 society were shocked, the good Musulmans were alarmed, and the Government
+F1 forced into action. These four hundred liberty-loving women were divided
+F1 into several groups. One group composed of forty have been exiled to
+F1 &Akka, and will arrive in a few days. Everybody is talking about it, and
+F1 it is really surprising to see how numerous are those in favour of removing
+F1 the veils from the faces of the women. Many men with whom I have talked
+F1 think the custom not only archaic, but thought-stifling. The Turkish
+F1 authorities, thinking to extinguish this light of liberty, have greatly
+F1 added to its flame, and their high-handed action has materially assisted
+F1 the creation of a wider public opinion and a better understanding of this
+F1 crucial problem.'" (Ibid., pp. 115-16.)
+F1 ..."The other missionary, the woman to whom I refer, had come to
+F1 &Qazvin. She was without doubt, at the same time, the object of the &Babis
+F1 highest veneration and one of the most strikingly fascinating
+F1 manifestations of that religion." (Comte de Gobineau's "Les Religions et
+F1 les Philosophies dans l'Asie Centrale," p. 136.)
+F1 "Many who have known her and heard her at different times have stated
+F1 that, for a person so learned and so well read, the outstanding
+F1 characteristic of her discourse was an amazing simplicity and still, when
+F1 she spoke, her audience was deeply stirred and filled with admiration,
+F1 often in tears." (Ibid., p. 150.) "Although the &Muhammadans and &Babis
+F1 speak in the highest terms of the beauty of `Consolation of the Eyes,' it
+F1 is beyond dispute that the intelligence and character of this young woman
+F1 were even more remarkable than has been related. Having heard, almost
+F1 daily, learned conversations, it seems that, at an early age, she had taken
+F1 a deep interest in them; hence it came about that she was perfectly able to
+F1 follow the subtle arguments of her father, her uncle, her cousin and now
+F1 her husband, and even to debate with them and frequently to astonish them
+F1 with the power and keenness of her mind. In Persia, one does not
+F1 frequently see women engaged in intellectual pursuits but, nevertheless, it
+F1 does sometimes occur. What is really extraordinary is to find a woman of
+F1 the ability of &Qurratu'l-'Ayn. Not only did she carry her knowledge of
+F1 Arabic to an unusual degree of perfection, but she became also outstanding
+F1 in the knowledge of the traditions of &Islam and of the varied
+F1 interpretations of the disputed passages of the &Qur'an and of the great
+F1 writers. In &Qazvin, she was rightly considered a prodigy." (Ibid., p.
+F1 137.)
+P630
extent, &Baha'u'llah helped to allay the hardships from which
he suffered. Regularly every month He sent him whatever
financial assistance he required. He was praised and admired
even by the gaolers who watched over him. His long and
intimate companionship with the &Bab, during the last and
stormiest days of His life, had deepened his understanding
and endowed his soul with a power which he was destined to
manifest more and more as the days of his earthly life drew
near to their close. He lay in the prison, longing for the
time when he should be called upon to suffer a death similar
to that of his Master. Deprived of the privilege of being
martyred on the same day as the &Bab, a privilege which it
had been his supreme desire to attain, he now eagerly awaited
the hour when he, in his turn, should drain to the very dregs
the cup that had touched His lips. Many a time did the
leading officials of &Tihran strive to induce him to accept their
offer to deliver him from the rigours of his imprisonment, as
well as from the prospect of a still more cruel death. He
steadfastly refused. Tears flowed unceasingly from his eyes
--tears born of his longing to see again that face whose radiance
had shone so brightly amidst the darkness of a cruel incarceration
in &Adhirbayjan, and whose glow warmed the chill
+P631
of its wintry nights. As he mused in the gloom of his prison
cell over those blissful days spent in the presence of his
Master, there came to him One who alone could banish, by
the light of His presence, the anguish that had settled upon
his soul. His Comforter was none other than &Baha'u'llah
Himself. In His company Siyyid &Husayn was privileged to
remain until the hour of his death. The hand of &Aziz &Khan-i-Sardar,
which had struck down &Tahirih, was the hand that
dealt the fatal blow to the &Bab's amanuensis and sometime
fellow-prisoner in &Adhirbayjan. I need not expatiate upon
the circumstances of the death which that murderous &Sardar
inflicted upon him. Suffice it to say that he too, like those
who went before, drank, in circumstances of shameful cruelty,
the cup for which he had so long and so deeply yearned.
I now proceed to relate what befell the remaining companions
of the &Bab, those who had been privileged to share
the horrors of the confinement with &Baha'u'llah. From His
own lips I have often heard the following account: "All those
who were struck down by the storm that raged during that
memorable year in &Tihran were Our fellow-prisoners in the
&Siyah-Chal, where We were confined. We were all huddled
together in one cell, our feet in stocks, and around our necks
fastened the most galling of chains. The air we breathed was
laden with the foulest impurities, while the floor on which
+P632
we sat was covered with filth and infested with vermin. No
ray of light was allowed to penetrate that pestilential dungeon
or to warm its icy-coldness. We were placed in two rows,
each facing the other. We had taught them to repeat certain
verses which, every night, they chanted with extreme fervour.
`God is sufficient unto me; He verily is the All-sufficing!'
one row would intone, while the other would reply: `In Him
let the trusting trust.' The chorus of these gladsome voices
would continue to peal out until the early hours of the morning.
Their reverberation would fill the dungeon, and, piercing
its massive walls, would reach the ears of &Nasiri'd-Din &Shah,
whose palace was not far distant from the place where we
were imprisoned. `What means this sound?' he was reported
to have exclaimed. `It is the anthem the &Babis are intoning
in their prison,' they replied. The &Shah made no further
remarks, nor did he attempt to restrain the enthusiasm his
prisoners, despite the horrors of their confinement, continued
to display.
"One day, there was brought to Our prison a tray of
roasted meat, which they informed Us the &Shah had ordered
to be distributed among the prisoners. `The &Shah,' We were
told, `faithful to a vow he made, has chosen this day to offer
to you all this lamb in fulfilment of his pledge.' A deep silence
fell upon Our companions, who expected Us to make answer
on their behalf. `We return this gift to you,' We replied;
`we can well dispense with this offer.' The answer We made
would have greatly irritated the guards had they not been eager
to devour the food we had refused to touch. Despite the
hunger with which Our companions were afflicted, only one
among them, a certain &Mirza &Husayn-i-Matavalliy-i-Qumi,
showed any desire to eat of the food the sovereign had chosen
to spread before us. With a fortitude that was truly heroic,
Our fellow-prisoners submitted, without a murmur, to endure
the piteous plight to which they were reduced. Praise of
God, instead of complaint of the treatment meted out to
them by the &Shah, fell unceasingly from their lips--praise
with which they sought to beguile the hardships of a cruel
captivity.
"Every day Our gaolers, entering Our cell, would call the
name of one of Our companions, bidding him arise and follow
+P633
them to the foot of the gallows. With what eagerness would
the owner of that name respond to that solemn call! Relieved
of his chains, he would spring to his feet and, in a state of uncontrollable
delight, would approach and embrace Us. We
would seek to comfort him with the assurance of an everlasting
life in the world beyond, and, filling his heart with
hope and joy, would send him forth to win the crown of
glory. He would embrace, in turn, the rest of his fellow-prisoners
and then proceed to die as dauntlessly as he had
lived. Soon after the martyrdom of each of these companions,
We would be informed by the executioner, who had grown
to be friendly to Us, of the circumstances of the death of his
victim, and of the joy with which he had endured his sufferings
to the very end.
"We were awakened one night, ere break of day, by &Mirza
&Abdu'l-Vahhab-i-Shirazi, who was bound with Us to the
same chains. He had left &Kazimayn and followed Us to
&Tihran, where he was arrested and thrown into prison. He
asked Us whether We were awake, and proceeded to relate to
Us his dream. `I have this night,' he said, `been soaring
into a space of infinite vastness and beauty. I seemed to be
uplifted on wings that carried me wherever I desired to go.
A feeling of rapturous delight filled my soul. I flew in the
midst of that immensity with a swiftness and ease that I
cannot describe.' `To-day,' We replied, `it will be your turn
to sacrifice yourself for this Cause. May you remain firm
and steadfast to the end. You will then find yourself soaring
in that same limitless space of which you dreamed, traversing
with the same ease and swiftness the realm of immortal sovereignty,
and gazing with that same rapture upon the Infinite
Horizon.'
"That morning saw the gaoler again enter Our cell and
call out the name of &Abdu'l-Vahhab. Throwing off his chains,
he sprang to his feet, embraced each of his fellow-prisoners,
and, taking Us into his arms, pressed Us lovingly to his heart.
That moment We discovered that he had no shoes to wear
We gave him Our own, and, speaking a last word of encouragement
and cheer, sent him forth to the scene of his
martyrdom. Later on, his executioner came to Us, praising
in glowing language the spirit which that youth had shown.
+P634
How thankful We were to God for this testimony which the
executioner himself had given!"
All this suffering and the cruel revenge the authorities
had taken on those who had attempted the life of their
sovereign failed to appease the anger of the &Shah's mother.
Day and night she persisted in her vindictive clamour, demanding
the execution of &Baha'u'llah, whom she still regarded
as the real author of the crime. "Deliver him to the
executioner!" she insistently cried to the authorities. "What
greater humiliation than this, that I, who am the mother of
the &Shah, should be powerless to inflict upon that criminal
the punishment so dastardly an act deserves!" Her cry for
vengeance, which an impotent rage served to intensify, was
doomed to remain unanswered. Despite her machinations,
&Baha'u'llah was saved from the fate she had so importunately
striven to precipitate. The Prisoner was eventually released
from His confinement, and was able to unfold and establish,
beyond the confines of the kingdom of her son, a sovereignty
the possibility of which she could never even have dreamed
of. The blood shed in the course of that fateful year in
&Tihran by that heroic band with whom &Baha'u'llah had been
imprisoned, was the ransom paid for His deliverance from
the hand of a foe that sought to prevent Him from achieving
the purpose for which God had destined Him. Ever since
the time He espoused the Cause of the &Bab, He had never
neglected one single occasion to champion the Faith He had
embraced. He had exposed Himself to the perils which the
followers of the Faith had to face in its early days. He was
the first of the &Bab's disciples to set the example of renunciation
and service to the Cause. Yet His life, beset as it was
by the risks and dangers that a career such as His was sure
to encounter, was spared by that same Providence who had
chosen Him for a task which He, in His wisdom, deemed it
as yet too soon to proclaim publicly.
The terror that convulsed &Tihran was but one of the
many risks and dangers to which &Baha'u'llah's life was exposed.
Men, women, and children in the capital trembled
at the ruthlessness with which the enemy pursued their
victims. A youth named &Abbas, a former servant of &Haji
&Sulayman &Khan, and fully informed, owing to the wide
+P635
circle of friends whom his master cultivated, of the names
the number, and the dwelling places of the &Bab's disciples,
was employed by the enemy as an instrument ready to hand
for the prosecution of its designs. He had identified himself
with the Faith of his master, and regarded himself as one of
its zealous supporters. At the outset of the turmoil, he was
arrested and compelled to betray all those whom he knew
to be associated with the Faith. They sought by every
manner of reward to induce him to reveal those who were
his master's fellow-disciples, and warned him that, should
he refuse to disclose their names, he would be subjected to
inhuman tortures. He pledged his word that he would act
according to their wishes and would inform the assistants
of &Haji &Ali &Khan, the &Hajibu'd-Dawlih, the &Farrash-Bashi,
of their names and abodes. He was taken through the streets
of &Tihran and directed to point out everyone he recognised
as being a follower of the &Bab. A number of people whom he
had never met and known were in this manner delivered
into the hands of &Haji &Ali &Khan's assistants--people who had
never had any connection with the &Bab and His Cause. These
were able to recover their freedom only after having paid a
heavy bribe to those who had captured them. Such was the
greed of the &Hajibu'd-Dawlih's attendants that they specially
requested &Abbas to salute as a sign of betrayal every person
who he thought would be willing and able to pay large sums
for his deliverance. They would even force him to betray
such persons, threatening that his refusal would be fraught
with grave danger to his own life. They would frequently
promise to give him a share of the money they determined
to extort from their victims.
This &Abbas was taken to the &Siyah-Chal and introduced
to &Baha'u'llah, whom he had met previously on several
occasions in the company of his master, in the hope that he
would betray Him. They promised that the mother of the
&Shah would amply reward him for such a betrayal. Every
time he was taken into &Baha'u'llah's presence, &Abbas, after
standing a few moments before Him and gazing upon His
face, would leave the place, emphatically denying ever having
seen Him. Having failed in their efforts, they resorted to
poison, in the hope of obtaining the favour of the mother of
+P636
their sovereign. They were able to intercept the food that
their Prisoner was permitted to receive from His home, and
mixed with it the poison they hoped would be fatal to Him.
This measure, though impairing the health of &Baha'u'llah
for years, failed to achieve its purpose.
The enemy was finally induced to cease regarding Him as
the prime mover of that attempt, and decided to transfer
the responsibility for this act to &Azim, whom they now accused
of being the real author of the crime. By this means
they endeavoured to obtain the favour of the mother of the
&Shah, a favour they greatly coveted. &Haji &Ali &Khan was
only too happy to second their efforts. As he himself had
taken no share in imprisoning &Baha'u'llah, he seized upon
the occasion which offered itself to denounce &Azim, whom
he had already succeeded in arresting, as the chief and responsible
instigator.
The Russian minister, who, through one of his agents,
was watching the developments of the situation and keeping
in close touch with the condition of &Baha'u'llah, addressed,
through his interpreter, a strongly worded message to the
Grand &Vazir, in which he protested against his action, suggesting
that a messenger should proceed, in the company of one of
the government's trusted representatives and of
&Hajibu'd-Dawlih, to the &Siyah-Chal and there ask the newly
recognised leader to declare publicly his opinion regarding
&Baha'u'llah's position. "Whatever that leader may declare,"
he wrote, "whether in praise or denunciation, I think ought
to be immediately recorded and should serve as a basis for
the final judgment which should be pronounced in this
affair."
The Grand &Vazir promised the interpreter that he would
follow the minister's advice, and even appointed a time for
the messenger to join the government representative and
&Hajibu'd-Dawlih and proceed with them to the &Siyah-Chal.
When &Azim was questioned as to whether he regarded
&Baha'u'llah as the responsible leader of the group that had
made the attempt on the &Shah's life, he answered: "The Leader
of this community was none other than the &Siyyid-i-Bab,
who was slain in &Tabriz, and whose martyrdom induced me
to arise and avenge His death. I alone conceived this plan
+P637
and endeavoured to execute it. The youth who threw the
&Shah from his horse was none other than &Sadiq-i-Tabrizi, a
servitor in a confectioner's shop in &Tihran who had been for
two years in my service. He was fired with a desire even
more burning than my own to avenge the martyrdom of his
Leader. He acted too hastily, however, and failed to make
certain the success of his attempt."
The words of his declaration were taken down by both
the minister's interpreter and the Grand &Vazir's representative,
who submitted their records to &Mirza &Aqa &Khan.
The documents which were placed in his hands were chiefly
responsible for &Baha'u'llah's release from His imprisonment.
&Azim was accordingly delivered into the hands of the
&ulamas, who, though themselves anxious to hasten his
death, were prevented by the hesitancy of &Mirza &Abu'l
&Qasim, the &Imam-Jum'ih of &Tihran. &Hajibu'd-Dawlih, because
of the near approach of the month of &Muharram, induced
the &ulamas to assemble on the upper floor of the barracks,
where he succeeded in obtaining the presence of the
&Imam-Jum'ih, who still persisted in his refusal to consent
to the death of &Azim. He directed that the accused be
brought to that place and there await the judgment that was
to be pronounced against him. He was roughly conducted
through the streets, overwhelmed with ridicule, and reviled
by the populace. Through a subtle device which the enemy
had contrived, they succeeded in obtaining a verdict for
death. A siyyid armed with a club rushed at him and smashed
his head. His example was followed by the people, who, with
sticks, stones, and daggers, fell upon him and mutilated his
body. &Haji &Mirza &Jani also was among those who suffered
martyrdom in the course of the agitation that followed the
attempt on the life of the &Shah. Owing to the disinclination
of the Grand &Vazir to harm him, he was secretly put to death.
The conflagration kindled in the capital spread to the
adjoining provinces, bringing in its wake devastation and
misery to countless innocent people among the subjects of the
&Shah. It ravaged &Mazindaran, the home of &Baha'u'llah,
and was the signal for acts of violence which were directed
mainly against all His possessions in that province. Two
of the &Bab's devoted disciples, &Muhammad-Taqi &Khan and
+P638
&Abdu'l-Vahhab, both residents of &Nur, suffered martyrdom
as the result of that turmoil.
The enemies of the Faith, finding to their disappointment
that &Baha'u'llah's deliverance from prison was almost assured,
sought by intimidating their sovereign to involve
Him ill fresh complications and thus encompass His death.
The folly of &Mirza &Yahya, who, driven by his idle hopes,
had sought to secure for himself and the band of his foolish
supporters a supremacy which hitherto he had in vain laboured
to obtain, served as a further pretext for the enemy
to urge the &Shah to take drastic measures for the destruction
of whatever influence his Prisoner still retained in &Mazindaran.
The alarming reports received by the &Shah, who had
scarcely recovered from his wounds, stirred in him a terrible
thirst for revenge. He summoned the Grand &Vazir and reprimanded
him for having failed to maintain order and discipline
among the people of his own province, who were
bound to him by ties of kinship. Disconcerted by the rebuke
of his sovereign, he expressed his readiness to fulfil whatever
he would direct him to do. He was bidden despatch immediately
to that province several regiments, with strict orders
to repress with a ruthless hand the disturbers of the public
peace.
+P639
The Grand &Vazir, though fully aware of the exaggerated
character of the reports that had been submitted to him, found
himself compelled, owing to the &Shah's insistence, to order
the despatch of the &Shah-Sun regiment, headed by &Husayn-'Ali
&Khan-i-Shah-Sun, to the village of &Takur, in the district
of &Nur, where the home of &Baha'u'llah was situated. He
gave the supreme command into the hands of his nephew,
&Mirza &Abu-Talib &Khan, brother-in-law of &Mirza &Hasan, who
was &Baha'u'llah's half-brother. &Mirza &Aqa &Khan urged him to
exercise the utmost caution and restraint while encamping
in that village. "Whatever excesses," he urged him, "are
committed by your men will react unfavourably on the prestige
of &Mirza &Hasan and be the cause of affliction to your
own sister." He bade him investigate the nature of these
reports and not to encamp more than three days in the
vicinity of that village.
The Grand &Vazir afterwards summoned &Husayn-'Ali
&Khan and exhorted him to conduct himself with the utmost
circumspection and wisdom. "&Mirza &Abu-Talib," he said,
is still young and inexperienced. I have specially chosen
him owing to his kinship to &Mirza &Hasan. I trust that he
will, for the sake of his sister, refrain from causing unnecessary
injury to the inhabitants of &Takur. Being superior to him
in age and experience, you must set him a noble example and
impress on him the necessity of serving the interests of both
government and people. You must never allow him to undertake
any operations without having previously consulted
with you." He assured &Husayn-'Ali &Khan that he had
issued written instructions to the chieftains of that district,
calling upon them to come to his assistance whenever required.
&Mirza &Abu-Talib &Khan, flushed with pride and enthusiasm,
forgot the counsels of moderation the Grand &Vazir had given
him. He refused to be influenced by the pressing appeals
of &Husayn-'Ali &Khan, who entreated him not to provoke an
unnecessary conflict with the people. No sooner had he
reached the pass which divided the district of &Nur from the
adjoining province, which was not far distant from &Takur,
than he ordered his men to prepare for an attack upon the
people of that village. &Husayn-'Ali &Khan ran to him in
despair and begged him to refrain from such an act. "It is
+P640
for me," &Mirza &Abu-Talib haughtily retorted, "who am your
superior, to decide what measures should be taken and in
what manner I should serve my sovereign."
A sudden attack was launched upon the defenceless people
of &Takur. Surprised by so unexpected and fierce an onslaught,
they appealed to &Mirza &Hasan, who asked to be introduced
into the presence of &Mirza &Abu-Talib but was refused admittance.
"Tell him," was the commander's message, that
+P641
I am charged by my sovereign to order a wholesale massacre
of the people of this village, to capture its women and confiscate
their property. For your sake, however, I am willing
to spare such women as take refuge in your house."
&Mirza &Hasan, indignant at this refusal, severely censured
him and, denouncing the action of the &Shah, returned to his
home. The men of that village had meanwhile left their
dwellings and sought refuge in the neighbouring mountains.
Their women, abandoned to their fate, betook themselves
to the home of &Mirza &Hasan, whom they implored to protect
them from the enemy.
The first act of &Mirza &Abu-Talib &Khan was directed
against the house &Baha'u'llah had inherited from the &Vazir,
His father, and of which He was the sole possessor. That
house had been royally furnished and was decorated with
vessels of inestimable value. He ordered his men to break
open all its treasuries and to take away their contents. Such
things as he was unable to carry away, he ordered to be
destroyed. Some were shattered, others were burned. Even
the rooms, which were more stately than those of the palaces
of &Tihran, were disfigured beyond repair; the beams were
burned down and the decorations utterly ruined.
He next turned to the houses of the people, which he
levelled with the ground, appropriating to himself and his
men whatever valuables they contained. The entire village,
despoiled and deserted by its men inhabitants, was delivered
to the flames. Not able to find any able-bodied men, he
ordered that a search be conducted in the neighbouring
mountains. Any who were found were to be either shot or
captured. All they could lay their hands upon were a few
aged men and shepherds who had been unable to proceed
further afield in their flight from the enemy. They discovered
two men lying in the distance on the slopes of a mountain
beside a running brook. Their weapons gleaming under the
rays of the sun had betrayed them. Finding them asleep,
they shot them both from across the brook which intervened
between the assailants and their victims. They recognised
them as &Abdu'l-Vahhab and &Muhammad-Taqi &Khan. The
former was shot dead, while the latter was severely wounded.
They were carried into the presence of &Mirza &Abu-Talib,
+P642
who did his best to preserve the life of the victim whom he
wished, owing to his far-famed courage, to take with him to
&Tihran as a trophy of his victory. His efforts failed, however,
for &Muhammad-Taqi &Khan, two days after, died from his
wounds. The few men they had been able to capture were
led in chains to &Tihran and thrown into the same underground
dungeon where &Baha'u'llah had been confined.
Among them was &Mulla &Ali-Baba, who, together with a
number of his fellow-prisoners, perished in that dungeon
as a result of the hardships he had endured.
The year after, this same &Mirza &Abu-Talib was stricken
with plague and taken in a state of wretched misery to
&Shimiran. Shunned by even his nearest kindred, he lay on
his sick-bed until this same &Mirza &Hasan, whom he had so
haughtily insulted, offered to tend his sores and bear him
company in his days of humiliation and loneliness. He was
on the brink of death when the Grand &Vazir visited him and
found none at his bedside but the one whom he had so rudely
treated. That very day that wretched tyrant expired, bitterly
disappointed at the failure of all the hopes he had fondly
cherished.
The commotion that had seized &Tihran, the effects of
which had been severely felt in &Nur and the surrounding
district, spread as far as Yazd and &Nayriz, where a considerable
number of the &Bab's disciples were seized and inhumanly
martyred. The whole of Persia seemed, indeed, to have felt
the shock of that great convulsion. Its tide swept as far as
the remotest hamlets of the distant provinces, and brought
in its wake untold sufferings to the remnants of a persecuted
community. Governors, no less than their subordinates,
inflamed with greed and revenge, seized the occasion to enrich
themselves and obtain the favour of their sovereign. Without
mercy, moderation, or shame, they employed any means,
however base and lawless, to extort from the innocent the
benefits they themselves coveted. Forsaking every principle
of justice and decency, they arrested, imprisoned, and
tortured whomsoever they suspected of being a &Babi, and
would hasten to inform &Nasiri'd-Din &Shah in &Tihran of the
victories achieved over a detested opponent.
In &Nayriz the full effects of that turmoil revealed themselves
+P643
in the treatment accorded by its rulers and people to the
followers of the &Bab. About two months after the attempt
on the life of the &Shah, a young man named &Mirza
&Ali, whose exceptional courage had earned for him the
surname of &Aliy-i-Sardar, distinguished himself by the extreme
solicitude he extended to the survivors of the struggle
which ended with the death of &Vahid and his supporters.
He was often seen in the darkness of the night to emerge from
his shelter, carrying whatever aid was in his power to the
widows and orphans who had suffered from the consequences
of that tragedy. To those in need he distributed food and
garments with noble generosity, tended their injuries, and
comforted them in their sorrow. The sight of the continuous
sufferings of these innocent ones stirred the fierce indignation
of some of &Mirza &Ali's companions, who undertook to wreak
their vengeance upon &Zaynu'l-'Abidin &Khan, who was still
dwelling in &Nayriz and whom they regarded as the author
of their misfortunes. Believing that he had still in his heart
a desire to subject them to even further afflictions, they determined
to take his life. They surprised him in the public
bath, where they succeeded in accomplishing their purpose.
This led to an upheaval that recalled in its concluding stages
the horror of the butcheries of &Zanjan.
&Zaynu'l-'Abidin &Khan's widow pressed &Mirza &Na'im, who
held the reins of authority in his grasp and was then residing
in &Shiraz, to avenge the blood of her husband, promising that
she would in return bestow all her jewels upon him and would
transfer to his name whatever he might desire of her possessions.
Through treachery, the authorities succeeded in
capturing a considerable number of the &Bab's followers,
many of whom were savagely beaten. All were thrown into
prison, pending the receipt of instructions from &Tihran. The
Grand &Vazir submitted the list of names he had received,
together with the report that accompanied it, to the &Shah,
who expressed his extreme satisfaction at the success that
had attended the efforts of his representative in &Shiraz, and
whom he amply rewarded for his signal service. He asked
that all those who were captured be brought to the capital.
I shall not attempt to record the various circumstances
that led to the carnage which marked the termination of
+P644
that episode. I would refer my reader to the graphic and
detailed account which &Mirza &Shafi'-i-Nayrizi has written
in a separate booklet, in which he refers with accuracy and
force to every detail of that moving event. Suffice it to say
that no less than one hundred and eighty of the &Bab's valiant
disciples suffered martyrdom. A like number were wounded
and, though incapacitated by their injuries, were ordered to
leave for &Tihran. Only twenty-eight persons among them
survived the hardships of the journey to the capital. Of
these twenty-eight, fifteen were taken to the gallows on the
very day of their arrival. The rest were thrown into prison
and made to suffer for two years the most horrible atrocities.
Though eventually released, many of them perished on their
way to their homes, exhausted by the trials of a long and
cruel captivity.
A large number of their fellow-disciples were slain in
&Shiraz by order of &Tahmasb-Mirza. The heads of two hundred
of these victims were placed on bayonets and carried
triumphantly by their oppressors to &Abadih, a village in &Fars.
They were intending to take them to &Tihran, when a royal
messenger commanded them to abandon their project, whereupon
they decided to bury the heads in that village.
As to the women, who were six hundred in number, half
of them were released in &Nayriz, while the rest were carried,
+P645
each two being forced to ride together on an unsaddled
horse, to &Shiraz, where, after being submitted to severe
tortures, they were abandoned to their fate. Many perished
on their way to that city; many yielded up their lives to the
afflictions they were made to endure ere they recovered
their freedom. My pen shrinks in horror in attempting to
describe what befell those valiant men and women who were
made to suffer so severely for their Faith. The wanton barbarity
that characterised the treatment meted out to them
reached the lowest depths of infamy in the concluding stages
of that lamentable episode. What I have attempted to
recount of the horrors of the siege of &Zanjan, of the indignities
heaped upon &Hujjat and his supporters, pales before the
glaring ferocity of the atrocities perpetrated a few years
later in &Nayriz and &Shiraz. A pen abler than mine to describe
in all their tragic details these unspeakable savageries
will, I trust, be found to place on record a tale which, however
grim its features, must ever remain as one of the noblest
evidences of the faith which the Cause of the &Bab was able
to inspire in His followers.+F1
+F1 "Strange as it may seem, they respected the women whom they gathered
+F1 and led to Mount &Biyaban. There were, among them, two old men too feeble
+F1 to fight, &Mulla &Muhammad-Musa, a fuller, and &Mashhadi &Baqir, a dyer.
+F1 These were murdered. &Mashhadi &Baqir was killed by &Ali Big, captain of
+F1 the &Nayrizi soldiers, who severed the head from the body of his victim and
+F1 gave it to a child; then, covering the head of the niece of his victim with
+F1 a black veil, he led her to &Mirza &Na'im, who was then on Mount &Biyaban
+F1 seated upon a stone in a garden. When &Ali Big approached him, he threw
+F1 the head of &Baqir at him and shoved the little girl abruptly forward. She
+F1 fell on her face, as he cried out, `We have done as you wished, the &Babis
+F1 are no more!'
+F1 "&Akhund &Mulla &Abdu'l-Husayn ordered that the mouth of &Mirza &Na'im
+F1 be stuffed with dirt, then a &ghulam shot him in the head but the wound was
+F1 not fatal.
+F1 "Approximately six hundred and three women were arrested and taken to
+F1 the mill called `&Takht' which is near &Nayriz. One author tells the
+F1 following anecdote: `I was very young then and I was following my mother
+F1 who had another son younger than I. A man, called &Asadu'llah, was
+F1 carrying my brother on his shoulders. The child wore a hat decorated with
+F1 a few ornaments. A rider saw the hat and snatched it with such brutality
+F1 that he took hold at the same time of the hair of the baby. The child was
+F1 thrown about ten feet away and my poor mother found him unconscious.'
+F1 "I shall not expatiate upon the horrors which followed this victory. It
+F1 is enough to know that &Mirza &Na'im rode on, preceded and followed by men
+F1 carrying the heads of the martyrs on pikes. The prisoners were prodded
+F1 along with whip and sword. The women were jostled into ditches full of
+F1 water. The night was spent at the caravansary in &Shiraz. In the morning,
+F1 the women were taken out, all entirely naked; they were kicked, stoned,
+F1 whipped and spat upon. When their tormentors grew tired, they were
+F1 confined for twenty days, during which time they were constantly insulted
+F1 and outraged. Eighty &Babis bound together in tens, were entrusted to one
+F1 hundred soldiers, with &Shiraz as their destination. Siyyid &Mir &Muhammad
+F1 &Abd died from exposure to cold at &Khanih-gird, others expired a little
+F1 further on. The guards, from time to time, would cut off the head of one
+F1 of them. At last they entered &Shiraz, through the gate of &Sa'di. They
+F1 paraded the prisoners through the streets, then they cast them into
+F1 prison. The women were taken out of the school building after twenty days
+F1 and separated into two groups. One group was set free, the others were
+F1 sent to &Shiraz with other prisoners who had lately been arrested.
+F1 "On reaching &Shiraz, the caravan was again divided into two groups; the
+F1 women were sent to the caravansary &Shah &Mir &Ali-Hamzih and the men to
+F1 prison with the other &Babis. The next day was a feast day. The governor,
+F1 surrounded by all the prominent citizens of &Shiraz, ordered the prisoners
+F1 to be brought before him. A &Nayrizi called &Jalal, whom &Na'im had
+F1 nicknamed `Bulbul,' revealed the names of his fellow-citizens. The first
+F1 one to appear was &Mulla &Abdu'l-Husayn, who was commanded to curse the
+F1 &Bab. He refused and his head rolled on the ground. &Haji son of &Asghar,
+F1 &Ali &Garm-Siri, &Husayn son of &Hadi &Khayri, &Sadiq son of &Salih, and
+F1 &Muhammad-ibn-i-Muhsin all were executed. The women were set free and the
+F1 men who survived were taken back to prison. The &Shah having demanded that
+F1 the prisoners be sent away, seventy-three were sent to &Tihran. Twenty-two
+F1 died during the journey, among whom were &Mulla &Abdu'l-Husayn who died at
+F1 &Saydan, &Ali son of &Karbila'i &Zaman at &Abadih; Akbar son of &Karbila'i
+F1 &Muhammad at &Qinarih; &Hasan son of &Abdu'l-Vahhab, &Mulla &Ali-Akbar, at
+F1 &Isfahan. &Karbila'i &Baqir son of &Muhammad-Zamam, &Hasan and his brother
+F1 &Dhu'l-Faqar, &Karbila'i &Naqi and &Ali his son, &Vali &Khan, &Mulla
+F1 &Karim, Akbar &Ra'is, &Ghulam-'Ali son of &Pir &Muhammad, &Naqi and
+F1 &Muhammad-'Ali, sons of &Muhammad, expired likewise during the course of
+F1 the journey.
+F1 "The others reached &Tihran and, on the very day of their arrival,
+F1 fifteen of them were put to death, among them &Aqa Siyyid &Ali who had been
+F1 abandoned as dead, &Karbila'i Rajab the barber, &Sayfu'd-Din, &Sulayman son
+F1 of K. &Salman, &Ja'far, &Murad &Khayri, &Husayn son of K. &Baqir, &Mirza
+F1 &Abu'l-Hasan son of &Mirza &Taqi, &Mulla &Muhammad-'Ali son of &Aqa
+F1 &Mihdi. Twenty-three died in prison, thirteen were freed after three
+F1 years, the only one who remained in &Tihran, to die there a little later,
+F1 was &Karbila'i &Zaynu'l-'Abidin." (A. L. M. Nicolas' "Siyyid &Ali-Muhammad
+F1 dit le &Bab," pp. 421-424.)
+F1 "Their persecutors, having captured and killed the men, seized and slew
+F1 forty women and children in the following manner: They placed them in the
+F1 midst of a cave, heaped up in the cave a vast quantity of firewood, poured
+F1 naphtha over the faggots strewn around, set fire to it. One of those who
+F1 took part in this deed related as follows: `After two or three days I
+F1 ascended that mountain and removed the door from the cave. I saw that the
+F1 fire had sunk down into the ashes; but all those women with their children
+F1 were seated, each in some corner, clasping their little ones to their
+F1 bosoms, and sitting round in a circle, just as they were when we left
+F1 them. Some as though in despair or in mourning, had suffered their heads
+F1 to sink down on their knees in grief, and all retained the postures they
+F1 had assumed. I was filled with amazement, thinking that the fire had not
+F1 burned them. Full of apprehension and awe, I entered. Then I saw that all
+F1 were burned and charred to a cinder, yet had they never made a movement
+F1 which would cause the crumbling away of the bodies. As soon as I touched
+F1 them with my hand, however, they crumbled away to ashes. And all of us,
+F1 when we had seen this, repented what we had done. But of what avail was
+F1 this?'" (The "&Tarikh-i-Jadid," pp. 128-31.) "The author of the
+F1 "&Tarikh-i-Jadid," in concluding this narrative, takes occasion to point
+F1 out how literally was fulfilled in these events the prophecy contained in
+F1 the tradition referring to the signs which shall mark the appearance of the
+F1 &Imam &Mihdi: `In Him (shall be) the perfection of Moses, the preciousness
+F1 of Jesus, and the patience of Job; His saints shall be abased in His time,
+F1 and their heads shall be exchanged as presents, even as the heads of the
+F1 Turk and the Daylamite are exchanged as presents; they shall be slain and
+F1 burned, and shall be afraid, fearful, and dismayed; the earth shall be dyed
+F1 with their blood, and lamentation and wailing shall prevail amongst their
+F1 women; these are my saints indeed.' [This tradition, called
+F1 &Hadith-i-Jabir, is also quoted from the "&Kafi," one of the principal
+F1 compilations of &shi'ite traditions, in the "&Iqan."] When I was at Yazd
+F1 in the early summer of 1888, I became acquainted with a &Babi holding a
+F1 position of some importance under government, two of whose ancestors had
+F1 taken a prominent part in the suppression of the &Nayriz insurrection.
+F1 Of what he told me concerning this the following is a summary taken from my
+F1 diary for May 18th, 1888: `My maternal grandfather &Mihr-'Ali &Khan
+F1 &Shuja'u'l-Mulk and my great-uncle &Mirza &Na'im both took an active part
+F1 in the &Nayriz war--but on the wrong side. When orders came to &Shiraz to
+F1 quell the insurrection, my grandfather was instructed to take command of
+F1 the expedition sent for that purpose. He did not like the task committed
+F1 to him and communicated his reluctance to two of the &ulamas, who, however,
+F1 reassured him, declaring that the war on which he was about to engage was a
+F1 holy enterprise sanctioned by Religion, and that he would receive reward
+F1 therefor in Paradise. So he went, and what happened happened. After they
+F1 had killed 750 men, they took the women and children, stripped them almost
+F1 naked, mounted them on donkeys, mules, and camels, and led them through
+F1 rows of heads hewn from the lifeless bodies of their fathers, brothers,
+F1 sons, and husbands towards &Shiraz. On their arrival there, they were
+F1 placed in a ruined caravanserai just outside the &Isfahan gate and opposite
+F1 to an &Imam-zadih, their captors taking up their quarters under some trees
+F1 hard by. Here they remained a long while, subjected to many insults, and
+F1 hardships, and many of them died. Now see the judgment of God on the
+F1 oppressors; for of those chiefly responsible for these cruelties not one
+F1 but came to a bad end and died overwhelmed with calamity. My grandfather
+F1 &Mihr-'Ali &Khan presently fell ill and was dumb till the day of his
+F1 death. Just as he was about to expire, those who stood round him saw from
+F1 the movement of his lips that he was whispering something. They leant down
+F1 to catch his last words and heard him murmur faintly "&Babi! &Babi!
+F1 &Babi!" three times. Then he fell back dead. My great-uncle &Mirza
+F1 &Na'im fell into disgrace with the government and was twice fined ten
+F1 thousand &tumans the first time, fifteen thousand the second. But his
+F1 punishment did not cease here, for he was made to suffer diverse tortures.
+F1 His hands were put in the "&il-chik" (the torture consists in placing
+F1 pieces of wood between the victims fingers, binding them round tightly
+F1 with cord. Cold water is then thrown over the cord to cause its further
+F1 contraction) and his feet in the "&tang-i-Qajar" (or "&Qajar squeeze," an
+F1 instrument of torture resembling the "boot" once used in England, for the
+F1 introduction of which Persia is indebted to the dynasty which at present
+F1 occupies the throne); he was made to stand bareheaded in the sun with
+F1 treacle smeared over his head to attract the flies; and, after suffering
+F1 these and other torments yet more painful and humiliating, he was dismissed
+F1 a disgraced and ruined man.'" ("A Traveller's Narrative," Note H, pp.
+F1 191-3.)
+P646
The confession of &Azim freed &Baha'u'llah from the
danger to which His life had been exposed. The circumstances
of the death of him who had declared himself the chief instigator
of that crime served to abate the wrath with which
an enraged populace clamoured for the immediate punishment
of so daring an attempt. The cries of rage and vengeance,
the appeals for immediate retribution, which had
hitherto been focussed on &Baha'u'llah were now diverted
from Him. The ferocity of those claimant denunciations
was, by degrees, much allayed. The conviction grew firmer
in the minds of the responsible authorities in &Tihran that
&Baha'u'llah hitherto regarded as the arch-foe of &Nasiri'd-Din
+P647
&Shah, was by no means involved in any conspiracy against
the sovereign's life. &Mirza &Aqa &Khan was therefore encouraged
to send his trusted representative, a man named
&Haji &Ali, to the &Siyah-Chal, and to present the order for His
release to the Prisoner.
Upon his arrival, the sight which the emissary beheld
filled him with grief and surprise. The spectacle which met
his eyes was one he could scarcely believe. He wept as he
saw &Baha'u'llah chained to a floor that was infested with
vermin, His neck weighed down by galling chains, His face
laden with sorrow, ungroomed and dishevelled, breathing
the pestilential atmosphere of the most terrible of dungeons.
+P648
"Accursed be &Mirza &Aqa &Khan!" he burst forth, as his eyes
recognised &Baha'u'llah in the gloom that surrounded Him.
"God knows I had never imagined that you could have been
subjected to so humiliating a captivity. I should never have
thought that the Grand &Vazir could have dared commit so
heinous an act."
He removed the mantle from his shoulders and presented
it to &Baha'u'llah, entreating Him to wear it when in the
presence of the minister and his counsellors. &Baha'u'llah
refused his request, and, wearing the dress of a prisoner,
proceeded straightway to the seat of the imperial government.
The first word the Grand &Vazir was moved to address to
his Captive was the following: "Had you chosen to take my
advice, and had you dissociated yourself from the faith of
the &Siyyid-i-Bab, you would never have suffered the pains
and indignities that have been heaped upon you." "Had
you, in your turn," &Baha'u'llah replied, "followed my counsels,
the affairs of the government would not have reached
so critical a stage."
He was immediately reminded of the conversation he had
+P649
had with Him on the occasion of the &Bab's martyrdom. The
words, "the flame that has been kindled will blaze forth more
fiercely than ever," flashed through the mind of &Mirza &Aqa
&Khan. "The warning you uttered," he remarked, "has,
alas been fulfilled. What is it that you advise me now to
do?" "Command the governors of the realm," was the
instant reply, "to cease shedding the blood of the innocent,
to cease plundering their property, to cease dishonouring
their women and injuring their children. Let them cease
the persecution of the Faith of the &Bab; let them abandon
the idle hope of wiping out its followers."
+P650
That same day orders were given, through a circular addressed
to all the governors of the realm, bidding them desist
from their acts of cruelty and shame. "What you have done
is enough," &Mirza &Aqa &Khan wrote them. "Cease arresting
and punishing the people. Disturb no longer the peace and
tranquillity of your countrymen." The &Shah's government
had been deliberating as to the most effective measures that
should be taken to rid the country, once and for all, of the
curse with which it had been afflicted. No sooner had &Baha'u'llah
recovered His freedom than the decision of the government
was handed to Him, informing Him that within a
month of the issuing of this order, He, with His family, was
expected to leave &Tihran for a place beyond the confines of
Persia.
The Russian minister, as soon as he learned of the action
which the government contemplated taking, volunteered to
take &Baha'u'llah under his protection, and invited Him to
go to Russia. He refused the offer and chose instead to
leave for &Iraq. Nine months after His return from &Karbila,
on the first day of the month of &Rabi'u'th-Thani, in the year
1269 A.H.,+F1 &Baha'u'llah, accompanied by the members of
His family, among whom were the Most Great Branch+F2 and &
Aqay-i-Kalim,+F3 and escorted by a member of the imperial
body-guard and an official representing the Russian legation,
set out from &Tihran on His journey to &Baghdad.
+F1 January 12,1853 A.D.
+F2 &Abdu'l-Baha.
+F3 &Mirza &Musa, commonly called &Aqay-i-Kalim, the ablest and most
+F3 distinguished among &Baha'u'llah's brothers and sisters, and His staunch
+F3 and valued supporter.
+P651
EPILOGUE
NEVER had the fortunes of the Faith proclaimed
by the &Bab sunk to a lower ebb than when &Baha'u'llah
was banished from His native land to &Iraq.
The Cause for which the &Bab had given His life,
for which &Baha'u'llah had toiled and suffered, seemed to be
on the very verge of extinction. Its force appeared to have
been spent, its resistance irretrievably broken. Discouragements
and disasters, each more devastating in its effect than
the preceding one, had succeeded one another with bewildering
rapidity, sapping its vitality and dimming the hope of
its stoutest supporters. Indeed, to a superficial reader of the
pages of &Nabil's narrative, the whole story from its very beginning
appears to be a mere recital of reverses and massacres,
of humiliations and disappointments, each more severe than
the previous one, culminating at last in the banishment of
&Baha'u'llah from His own country. To the sceptical reader,
unwilling to recognise the celestial potency with which that
Faith was endowed, the entire conception that had evolved
in the mind of its Author seems to have been foredoomed to
failure. The work of the &Bab, so gloriously conceived, so
heroically undertaken, would appear to have ended in a
colossal disaster. To such a reader, the life of the ill-fated
Youth of &Shiraz would seem, judging from the cruel blows
it sustained, to be one of the saddest and most fruitless that
had ever been the lot of mortal men. That short and heroic
career, which, swift as a meteor, flashed across the firmament
of Persia, and seemed for a time to have brought the longed-for
light of eternal salvation into the gloom that encircled
the country, was plunged at last into an abyss of darkness and
despair.
Every step He took, every endeavour He made, had but
served to intensify the sorrows and disappointments that
weighed upon His soul. The plan He had, at the very outset
of His career, conceived of inaugurating His Mission with a
public proclamation in the holy cities of Mecca and Medina
+P652
failed to materialise as He had hoped. The Sherif of Mecca,
to whom &Quddus was bidden deliver His Message, accorded
him a reception that betrayed by its icy indifference the
contemptuous disregard in which the Cause of a Youth of
&Shiraz was held by the ruler of &Hijaz and custodian of its
&Ka'bih. The project He had in mind of returning triumphantly
from His pilgrimage to the cities of &Karbila and
Najaf, where He hoped to establish His Cause, in the very
heart of that stronghold of &shi'ah orthodoxy, was likewise
hopelessly shattered. The programme which He had thought
out, the essentials of which He had already communicated
to the chosen nineteen of His disciples, remained for the
most part unfulfilled. The moderation He had exhorted them
to observe was forgotten in the first flush of enthusiasm that
seized the early missionaries of His Faith, which behaviour
was in no small measure responsible for the failure of the
hopes He had so fondly cherished. The &Mu'tamid, that wise
and sagacious ruler, who had so ably warded off the danger
with which that precious Life was threatened, and who had
proved his capacity to render Him services of such distinction
as few of His more modest companions could have hoped
to offer, was suddenly taken from Him, leaving Him at the
mercy of the perfidious &Gurgin &Khan, the most detestable
and unscrupulous of all His enemies. The &Bab's only chance
of meeting &Muhammad &Shah--a meeting which He Himself
had requested and on which He had pinned His fondest hopes
--was dashed to the ground by the intervention of the cowardly
and capricious &Haji &Mirza &Aqasi, who trembled at the
thought lest His contact with the sovereign, already unduly
inclined to befriend that Cause, should prove fatal to his own
interests. The attempts, inspired and initiated by the &Bab,
which two of His foremost disciples, &Mulla &Aliy-i-Bastami
and &Shaykh &Sa'id-i-Hindi, had made to introduce the Faith,
the one in Turkish territory and the other in India, ended in
dismal failure. The first enterprise collapsed at its very outset
by reason of the cruel martyrdom of its promoter, whilst
the latter was productive of what might seem a negligible
result, its only fruit being the conversion of a certain siyyid
whose chequered career of service was brought to a sudden
end in &Luristan by the action of the treacherous &Ildirim
+P653
&Mirza. The captivity to which the &Bab Himself, during the
greater part of the years of His ministry, was condemned;
His isolation in the mountain fastnesses of &Adhirbayjan
from the body of His followers, who were being sorely tried
by a rapacious enemy; above all, the tragedy of His own
martyrdom, so intense, so terribly humiliating, would appear
to have marked the lowest depths of ignominy which so noble
a Cause, from the very hour of its birth, was doomed to
suffer. His death, the culmination of a swift and stormy
career, would seem to have set the seal of failure upon a task
which, however heroic in the efforts it inspired, was impossible
of achievement.
Much as He Himself had suffered, the agony He was
made to endure was but a drop compared to the calamities
which were to rain down upon the multitude of His avowed
followers. The cup of sorrow that had touched His lips had
yet to be drained to its very dregs by those who still remained
after Him. The catastrophe of &Shaykh &Tabarsi, which
robbed Him of His ablest lieutenants, &Quddus and &Mulla
&Husayn, and which engulfed no less than three hundred and
thirteen of His staunch companions, came as the cruelest
blow that had yet fallen upon Him, and enveloped with a
shroud of darkness the closing days of His fast-ebbing life.
The struggle of &Nayriz, with its attendant horrors and
cruelties, involving as it did the loss of &Vahid, the most
learned, the most influential, and the most accomplished
among the followers of the &Bab, was an added blow to the
resources and numbers of those who continued to hold aloft
the torch in their hands. The siege of &Zanjan, following closely
in the wake of the disaster that had befallen the Faith in
&Nayriz, and marked by the butcheries with which the name
of that province will ever remain associated, depleted still
further the ranks of the upholders of the Faith, and deprived
them of the sustaining strength with which the presence
of &Hujjat inspired them. With him was gone the last outstanding
figure among the representative leaders of the
Faith who towered, by virtue of their ecclesiastical authority,
their learning, their fearlessness and force of character, above
the rank and file of their fellow-disciples. The flower of the
+P654
&Bab's followers had been mown down in a ruthless carnage,
leaving behind it a vast company of enslaved women and
children, who groaned beneath the yoke of an unrelenting
foe. Their leaders, who, alike by their knowledge and example,
had fed and sustained the flame that glowed in those
valiant hearts, had also perished, their work seemingly
abandoned amidst the confusion that afflicted a persecuted
community.
Of all those who had shown themselves capable of carrying
on the work which the &Bab had handed down to His
followers, &Baha'u'llah alone remained.+F1 All the rest had
fallen by the sword of the enemy. &Mirza &Yahya, the nominal
leader of the band that survived the &Bab, had ingloriously
sought refuge in the mountains of &Mazindaran from the
perils of the turmoil that had seized the capital. In the
guise of a dervish, &kashkul+F2 in hand, he had deserted his
companions and fled the scene of danger to the forests
of &Gilan. Siyyid &Husayn, the &Bab's amanuensis, and &Mirza
&Ahmad, his collaborator, who were both well-versed in the
teachings and implications of the newly revealed &Bayan and,
by virtue of their intimacy with their Master and their
familiarity with the precepts of His Faith, were in a position
to enlighten the understanding, and consolidate the foundations
of the faith, of their companions, lay in chains in the
&Siyah-Chal of &Tihran, cut off entirely from the body of the
believers who so greatly needed their counsel, both doomed
to suffer, at an early date, a cruel martyrdom. Even His
own maternal uncle, who, ever since His childhood, had surrounded
Him with a paternal solicitude that no father could
have surpassed, who had rendered Him signal services in the
early days of His sufferings in &Shiraz, and who, had he been
allowed to survive Him by only a few years, could have rendered
+F1 &Mirza &Abu'l-Fadl quotes in his "&Fara'id" (pp. 50-51), the following
+F1 remarkable tradition from &Muhammad, which is recognised as an authentic
+F1 utterance of the Prophet and to which Siyyid &Abdu'l-Vahhab-i-Sha'rani
+F1 refers in his work entitled "&Kitabu'l-Yavaqit-iva'l-Javahir": "All of
+F1 them [the companions of the &Qa'im] shall be slain except One who shall
+F1 reach the plain of &Akka, the Banquet-Hall of God." The full text is also
+F1 mentioned, according to &Mirza &Abu'l-Fadl, by &Shaykh &Ibnu'l-'Arabi in
+F1 his "&Futuhat-i-Makkiyyih."
+F2 "`A hollow receptacle of about the size and shape of a cocoa-nut, round the
+F2 orifice of which two chains are attached at four points to serve as a
+F2 handle. It is used by dervishes as an alms-basket." ("A Traveller's
+F2 Narrative," p. 51, note 3.)
+P655
inestimable services to His Cause, languished in prison,
forlorn and hopeless of ever continuing the work that was so
close to his heart. &Tahirih, that flaming emblem of His
Cause who, alike by her indomitable courage, her impetuous
character, her dauntless faith, her fiery ardour and vast
knowledge, seemed for a time able to win the whole womanhood
of Persia to the Cause of her Beloved, fell, alas, at the
very hour when victory seemed near at hand, a victim to
the wrath of a calumnious enemy. The influence of her work,
the course of which was so prematurely arrested, seemed to
those who stood near as they lowered her into the pit that
served as her grave, to have been completely extinguished.
The &Bab's remaining Letters of the Living either had perished
by the sword or were fettered in prison, or again were leading
an obscure life in some remote corner of the realm. The body
of the &Bab's voluminous writings suffered, for the most part,
a fate no less humiliating than that which had befallen His
disciples. Many of His copious works were utterly obliterated,
others were torn and reduced to ashes, a few were
corrupted, much was seized by the enemy, and the rest lay
a mass of disorganised and undeciphered manuscripts, precariously
hidden and widely scattered among the survivors
of His companions.
The Faith the &Bab had proclaimed, and for which He had
given His all, had indeed reached its lowest ebb. The fires
kindled against it had almost consumed the fabric upon
which its continued existence depended. The wings of death
seemed to be hovering above it. Extermination, complete
and irremediable, appeared to be threatening its very life.
Amidst the shadows that were fast gathering about it, the
figure of &Baha'u'llah alone shone as the potential Deliverer
of a Cause that was fast speeding to its end. The marks of
clear vision, of courage and sagacity which He had shown on
more than one occasion ever since He had risen to champion
the Cause of the &Bab, appeared to qualify Him, should His
life and continued existence in Persia be ensured, to revive
the fortunes of an expiring Faith. But this was not to be.
A catastrophe, unexampled in the whole history of that
Faith, precipitated a persecution fiercer than any that had
+P656
hitherto taken place, and this time drew into its vortex the
person of &Baha'u'llah Himself. The slender hopes which the
remnants of the believers still entertained were wrecked
amidst the confusion that ensued. For &Baha'u'llah, their
only hope and the sole object of their confidence, was so
struck down by the severity of that storm that no recovery
could any longer be thought possible. After He had been
despoiled of all His possessions in &Nur and &Tihran, denounced
as the prime mover of a dastardly attempt upon the life of
His sovereign, abandoned by His kindred and despised by
His former friends and admirers, plunged into a dark and
pestilential dungeon, and at last, with the members of His
family, driven into hopeless exile beyond the confines of His
native land, all the hopes that had centred round Him as
the possible Redeemer of an afflicted Faith seemed for a
moment to have completely vanished.
No wonder &Nasiri'd-Din &Shah, under whose eyes and by
whose impulse such blows were being dealt, was already
priding himself on being the wrecker of a Cause against
which he had so consistently battled, and which he had at
last, to outward seeming, been able to crush. No wonder
he imagined, as he sat musing over the successive stages of
this vast and bloody enterprise, that by the act of banishment
which his hands had signed, he was sounding the death-knell
of that hateful heresy which had struck such terror to the
hearts of his people. To &Nasiri'd-Din &Shah it appeared, at
that supreme moment, that the spell of that terror was
broken, that the tide that had swept over his country was at
last turning and bringing back to his fellow-countrymen the
peace for which they cried. Now that the &Bab was no more;
now that the mighty pillars that sustained His Cause had
been crushed into dust; now that the mass of its devotees,
throughout the length and breadth of his dominion, were
cowed and exhausted; now that &Baha'u'llah Himself, the
one remaining hope of a leaderless community, had been
driven into exile and had, of His own accord, sought refuge
in the neighbourhood of the stronghold of &shi'ah fanaticism,
the spectre that had haunted him ever since he had ascended
the throne had vanished for ever. Never again, he imagined,
+P657
would he hear of that detestable Movement which, if he were
to believe his best counsellors, was swiftly receding into the
shadows of impotence and oblivion.+F1
To even the followers of the Faith who were left to survive
the abominations heaped upon their Cause--to even that
small caravan, with perhaps a few exceptions, wending its
way in the depth of winter through the snows of the mountains
bordering on &Iraq,+F2 the Cause of the &Bab, one can well
imagine, might for a moment have seemed to have failed in
accomplishing its purpose. The forces of darkness that had
encompassed it on every side would seem to have at last
triumphed over, and put out, the light which that young
Prince of Glory had kindled in His land.
In the eyes of &Nasiri'd-Din &Shah, at all events, the power
that had seemed for a time to have swept within its orbit
the entire forces of his realm had ceased to count. Ill-starred
from its very birth, it had eventually been forced to surrender
to the violence of the blows which his sword had dealt. The
Faith had suffered a disruption certainly well deserved. Delivered
from its curse, which for many nights had robbed him
of his sleep, he could now, with undivided attention, set about
the task of rescuing his land from the devastating effects of
that vast delusion. Henceforth his real mission, as he conceived
it, was to enable both Church and State to consolidate
their foundations and to reinforce their ranks against the
intrusion of similar heresies, which might, in a future day,
poison the life of his countrymen.
How vain were his imaginings, how vast his own delusion!
The Cause he had fondly imagined to have been crushed
was still living, destined to emerge from the midst of that great
convulsion stronger, purer, and nobler than ever. The Cause
+F1 "Excellency, After the carrying out of those energetic measures on the part
+F1 of the Persian Government for the extirpation and extermination of the
+F1 misguided and detestable sect of the &Babis, with the details of which Your
+F1 Excellency is fully acquainted [allusion is made to the great persecution
+F1 of the &Babis in &Tihran in the summer of 1852], praise be to God, by the
+F1 attention of the Imperial mind of is most potent Majesty, whose rank is as
+F1 that of Jamshid, the refuge of the True Religion--may our lives be his
+F1 sacrifice!--, their roots were torn up." (Extract from letter addressed by
+F1 &Mirza Sa'id &Khan, ex-foreign minister of Persia; to the Persian
+F1 ambassador in Constantinople; dated 12th of 12th &Dhu'l-Hijjih, 1278 [May
+F1 10, 1862]. Facsimile and translation of the document reproduced in E. G.
+F1 Browne's "Materials for the Study of the &Babi Religion," p. 283.)
+F2 "It was a terrible journey in rough mountain country and the travellers
+F2 suffered greatly from exposure." (Dr. T. K. Cheyne's "The Reconciliation
+F2 of Races and Religions," p. 121.)
+P658
which, to the mind of that foolish monarch, seemed to be
speeding towards destruction was but passing through the
fiery tests of a phase of transition that was to carry it a step
further on the path of its high destiny. A new chapter in
its history was being unfolded, more glorious than any that
had marked its birth or its rise. The repression which that
monarch had believed to have succeeded in sealing its doom
was but the initial stage in an evolution destined to blossom,
in the fulness of time, into a Revelation mightier than any
that the &Bab Himself had proclaimed. The seed His hand
had sown, though subjected, for a time, to the fury of a storm
of unexampled violence and though later transplanted to a
foreign soil, was to continue to develop and grow, in due time,
into a Tree destined to spread its shelter over all the kindreds
and peoples of the earth. Though the &Bab's disciples might
be tortured and slain, and His companions humiliated and
crushed; though His followers might dwindle in number;
though the voice of the Faith itself might be silenced by the
arm of violence; though despair might settle upon its fortunes;
though its ablest defenders might apostatise from their faith,
yet the promise embedded within the shell of His word no
hand could succeed in ravishing, and no power stand in the
way of its germination and growth.
Indeed, the first glimmerings of the dawning Revelation,
of which the &Bab had declared Himself to be the Herald, and
to the approach and certainty of which He had so repeatedly
alluded,+F1 could already be discerned amidst the gloom that
encircled &Baha'u'llah in the &Siyah-Chal of &Tihran.+F2 The
+F1 "But just as remarkable as his boldness in claiming Divine authority is his
+F1 restraint in insisting that his authority was not final. He felt competent
+F1 and commissioned to reveal much, but he felt with equal certainty that
+F1 there was infinitely more yet to be revealed. Herein was his greatness.
+F1 And herein was his greatest sacrifice. He thereby risked the diminution of
+F1 his personal fame. But he insured the continuance of his mission.... He
+F1 insured that the movement he had started would grow and expand. He himself
+F1 was but `a letter out of that most mighty book, a dewdrop from that
+F1 limitless ocean.'... This was the humility of true insight. And it had
+F1 its effect. His movement has grown and expanded, and it has yet a great
+F1 future before it." (Sir Francis Younghusband's "The Gleam," pp. 210-11.)
+F2 "During the days when I was imprisoned in the Land of &Ta [&Tihran],
+F2 although the galling weight of chains and the loathsome atmosphere of the
+F2 prison allowed me little sleep, yet occasionally, in my moments of slumber,
+F2 I felt as if something were pouring forth over breast, even as a mighty
+F2 torrent, which, descending from the Summit of a lofty mountain precipitates
+F2 itself over the earth. All my limbs seemed to have been set aflame. At
+F2 such moments my tongue recited what mortal ears could not hear." ("The
+F2 Epistle to the Son of the Wolf," p. 17.)
+P659
force that, growing out of the momentous Revelation released
by the &Bab, was at a later time to unfold itself in all
its glory and encompass the globe, was already pulsating in
the veins of &Baha'u'llah as He lay exposed in His cell to the
sword of His executioner. The still voice which, in the hour
of bitter agony, announced to the Prisoner the Revelation of
which He was chosen to be the Mouthpiece, could not, of a
certainty, have reached the ears of the monarch who was
already preparing the celebration of the extinction of the
Faith his Captive had championed. That imprisonment which
he who had caused it, believed to have branded with infamy
the fair name of &Baha'u'llah, and which he regarded as a
prelude to a still more humiliating banishment to &Iraq, was,
indeed, the very scene that witnessed the first stirrings of
that Movement of which &Baha'u'llah was to be the Author,
a Movement which was first to be made known in the city
of &Baghdad and at a later time to be proclaimed from the
prison-city of &Akka to the &Shah, no less than to the other
rulers and crowned heads of the world.
Little did &Nasiri'd-Din &Shah imagine that by the very
act of pronouncing the sentence of banishment against &Baha'u'llah
he was helping in the unfolding of God's irrepressible
Purpose and that he himself was but an instrument in the
execution of that Design. Little did he imagine that as his
reign was drawing to a close it would witness a revival of
the very forces he had sought so strenuously to exterminate--
a revival that would manifest a vitality such as he, in the
hour of darkest despair, had never believed that Faith to
possess. Not only within the confines of his own realm,+F1
+F1 Gobineau, writing in about the year 1865, testifies as follows: "Public
+F1 opinion holds that the &Babis are to be found in every social class and
+F1 among the members of every religion, with the exception of the &Nusayris
+F1 and the Christians, but it is especially the educated classes, the men of
+F1 learning who are suspected of sympathy with &Babism. It is believed, and
+F1 with good reason, that many &mullas and, among them, outstanding mujtahids,
+F1 magistrates of high rank, and high court officials very close to the king,
+F1 are &Babis. According to a recent estimate, there would be in &Tihran, a
+F1 city of about eighty thousand souls, five thousand &Babis. But this
+F1 estimate is not very reliable and I am inclined to think that, if the
+F1 &Babis were to triumph in Persia, their number in the capital would be much
+F1 larger, for, at that moment, one would have to add to the number of the
+F1 zealous ones, whatever that number may now be, a large proportion of those
+F1 who are recently in favor of the officially condemned doctrine and to whom
+F1 victory would impart the courage to declare their faith openly." (Les
+F1 Religions et les Philosophies dans l'Asie Centrale," p. 251.) "Half a
+F1 century has not yet elapsed since &Mirza &Ali-Muhammad, the young Seer of
+F1 &Shiraz, first began to preach the religion which now counts its martyrs by
+F1 hundreds and its adherents by hundreds of thousands; which seemed at one
+F1 time to menace the supremacy alike of the &Qajar dynasty and of the
+F1 &Muhammadan faith in Persia, and may still not improbably prove an
+F1 important factor in the history of Western Asia." (E. G. Browne's
+F1 introduction to the "&Tarikh-i-Jadid," p. 7.) "&Babism," writes Professor
+F1 James Darmesteter, "which diffused itself in less than five years from one
+F1 end of Persia to another, which was bathed in 1852 in the blood of its
+F1 martyrs, has been silently progressing and propagating itself. If Persia
+F1 is to be at all regenerate it will be through this new faith." (Extract
+F1 from "Persia: A Historical and Literary Sketch," translated by G. K.
+F1 Nariman.) "If &Babism continues to grow at its present rate of
+F1 progression, a time may conceivably come when it will oust &Muhammadanism
+F1 from the field in Persia. This, I think, it would be unlikely to do, did
+F1 it appear upon the ground under the flag of a hostile faith. But since its
+F1 recruits are won from the best soldiers of the garrison whom it is
+F1 attacking, there is greater reason to believe that it may ultimately
+F1 prevail. To those who know anything of the Persian character, so
+F1 extraordinarily susceptible of religious influences as it is, it will be
+F1 obvious to how many classes in that country the new creed makes successful
+F1 appeal. The &Sufis, or mystics, have long held that there must always be a
+F1 &Pir, or Prophet, visible in the flesh, and are very easily absorbed into
+F1 the &Babi fold. Even the orthodox Musulman, whose mind's eye has ever been
+F1 turned in eager anticipation upon the vanished &Imam, is amenable to the
+F1 cogent reasoning, by which it is sought to prove that either the &Bab, or
+F1 &Baha, is the &Mihdi, according to all the predictions of the &Qur'an and
+F1 the traditions. The pure and suffering life of the &Bab, his ignominious
+F1 death, the heroism and martyrdom of his followers, will appeal to many
+F1 others who can find no similar phenomena in the contemporaneous records of
+F1 &Islam." (Lord Curzon's "Persia and the Persian Question," vol. 1, p.
+F1 503.) The author, in the same chapter, commenting on the prospects of
+F1 Christian missionary enterprise in Persia, writes as follows: "Persia has
+F1 even been described as the most hopeful among the fields of missionary
+F1 labour in the East. While conscious of the valuable work that has been and
+F1 is being done by the representatives of English, French, and American
+F1 Mission societies in that country, by the spread of education, by the
+F1 display of charity, by the free gift of medical assistance, by the force of
+F1 example, and while in no way suggesting that these pious labours should be
+F1 slackened, I am unable, from such knowledge as I possess, to participate in
+F1 so sanguine a forecast of the future." (p. 504.) "...In Persia, however,
+F1 not the least of the obstacles with which Christian communities are
+F1 confronted arise from their own sectarian differences, and the Musulmans
+F1 are perfectly entitled to scoff at those who invite them to enter a flock
+F1 the different members of which love each other so bitterly. Protestants
+F1 squabble with Roman Catholics, Presbyterians with Episcopalians, the
+F1 Protestant Nestorians look with no very friendly eye upon the Nestorians
+F1 proper, and these, again, are not on the most harmonious terms with the
+F1 Chaldaeans, or Catholic Nestorians. The Armenians gaze askance upon the
+F1 United (or Catholic) Armenians, and both unite in retarding the work of the
+F1 Protestant missions. Finally, the hostility of the Jews may, as a rule, be
+F1 reckoned upon. In the various countries of the East in which I have
+F1 traveled, from Syria to Japan, I have been struck by the strange and, to my
+F1 mind, sorrowful phenomenon, of missionary bands waging the noblest of
+F1 warfares under the banner of the King of Peace with fratricidal weapons in
+F1 their hands." (Pp. 507-8.) "...If, then, the criterion of missionary
+F1 enterprise in Persia be the number of converts it has made from &Islam, I
+F1 do not hesitate to say that the prodigious expenditure of money of honest
+F1 effort, and of sacrificing toil that has been showered upon that country
+F1 has met with a wholly inadequate return. Young &Muhammadans have sometimes
+F1 been baptised by Christian missionaries. But this must not too readily be
+F1 confounded with conversion, since the bulk of the newcomers relapse into
+F1 the faith of their fathers and I question if, since the day when Henry
+F1 Martyn set foot in &Shiraz up till the present moment, half a dozen
+F1 Persian &Muhammadans have genuinely embraced the Christian creed. I have
+F1 myself often enquired for, but have never seen, a converted Musulman (I
+F1 exclude, of course, those derelicts or orphans of Musulman parents who are
+F1 brought up from childhood in Christian schools). Nor am I surprised at
+F1 even the most complete demonstration of failure. Putting aside the
+F1 dogmatic assumptions of Christianity (e.g. the doctrine of the Trinity and
+F1 the Divinity of Christ), which are so repugnant to the &Muhammadan
+F1 conception of the unity of God, we cannot regard the reluctance of a
+F1 Musulman to desert his faith with much astonishment when we remember that
+F1 the penalty for such an act is death. The chances of conversion are remote
+F1 indeed so long as the body as well as the soul of the convert is thrown
+F1 into the scales But personal apprehensions, though an important are not the
+F1 deciding factor in the situation. It is against the impregnable rock-wall
+F1 of &Islam as a system embracing every sphere, and duty, and act of life,
+F1 that the waves of missionary effort beat and buffet in vain. Marvellously
+F1 adapted alike to the climate, character and occupations of those countries
+F1 upon which it has laid its adamantine grip, &Islam holds its votary in
+F1 complete thrall from the cradle to the grave. To him, it is not only
+F1 religion, it is government, philosophy, and science as well. The
+F1 &Muhammadan conception is not so much that of a state church as, if the
+F1 phrase may be permitted, of a church state. The undergirders with which
+F1 society itself is warped round are not of civil, but of ecclesiastical,
+F1 fabrication, and, wrapped in this superb, if paralysing creed, the Musulman
+F1 lives in contented surrender of all volition, deems it his highest duty to
+F1 worship God and to compel, or, where impossible, to despise those who do
+F1 not worship Him in the spirit, and then dies in sure and certain hope of
+F1 Paradise. So long as this all-compelling, all-absorbing code of life holds
+F1 an Eastern people in its embrace, determining every duty and regulating
+F1 every act of existence, and finally meting out an assured salvation
+F1 missionary treasure and missionary self-denial will largely be spent in
+F1 vain. Indeed, an active propaganda is, in my judgment, the worst of
+F1 policies that a Christian mission in a bigoted Musulman country can adopt
+F1 and the very tolerance with which I have credited the Persian government is
+F1 in large measure due to the prudent abstention of the Christian
+F1 missionaries from avowed proselytism." (Pp. 508-9.)
+P660
not only throughout the adjacent territories of &Iraq and
Russia, but as far as India in the East,+F1 as far as Egypt and
European Turkey in the West, a recrudescence of the Faith
such as he had never expected, awakened him from the
dreams in which he had so fondly indulged. The Cause of
the &Bab seemed as if risen from the dead. It appeared under
a form infinitely more formidable than any under which it
had appeared in the past. The fresh impetus which, despite
his calculations, the personality of &Baha'u'llah, and, above
all, the inherent strength of the Revelation which He personified,
had lent to the Cause of the &Bab, was one &Nasiri'd &Din
&Shah had never imagined. The rapidity with which a
+F1 Gobineau, writing about the year 1865, gives the following testimony:
+F1 "Thus &Babism has won a considerable influence on the mind of Persia, and
+F1 spreading beyond the Persian frontier, has overflowed into the pachalick of
+F1 &Baghdad and penetrated into India. Among its characteristics, one of the
+F1 most striking is that, even during the life of the &Bab, many of the new
+F1 faith, many of its most convinced and devoted followers, have never known
+F1 personally their prophet and do not seem to have attached great importance
+F1 to the hearing of his instructions from his own lips. Nevertheless, they
+F1 rendered him, completely and without reservation, the honors and the
+F1 veneration to which, in their own eyes, he was certainly entitled." (Comte
+F1 de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p.
+F1 255.)
+P661
slumbering Faith had been revived and consolidated within
his own territory; its spreading out to States beyond its confines;
the stupendous claims advanced by &Baha'u'llah almost
in the midst of the stronghold where He had chosen to dwell;
the public declaration of that claim in European Turkey,
and its proclamation in challenging Epistles to the crowned
heads of the earth, one of which the &Shah himself was destined
to receive; the enthusiasm that announcement evoked in the
+P662
hearts of countless followers; the transference to the Holy Land
of the centre of His Cause; the gradual relaxation of the
severity of His confinement which marked the closing days
of His life; the lifting of the ban that had been imposed by
the &Sultan of Turkey on His intercourse with visitors and pilgrims
who flocked from various parts of the East to His
prison; the awakening of the spirit of enquiry among the
thinkers of the West; the utter disruption of the forces that
had attempted to effect a schism in the ranks of His followers,
and the fate that had befallen its chief instigator; above all,
+P663
the sublimity of those teachings with which His published
works abounded and which were being read, disseminated,
and taught by an ever-increasing number of adherents in
Russian &Turkistan, in &Iraq, in India, in Syria, and as far off
as European Turkey--these were among the chief factors
that convincingly revealed to the eyes of the &Shah the invincible
character of a Faith he believed himself to have
bridled and destroyed. The futility of his efforts, however
much he might attempt to conceal his feelings, was only too
apparent. The Cause of the &Bab, the birth and tribulations
of which he had himself witnessed, and the triumphant progress
of which he was now beholding, had risen phoenix-like
from its ashes and was pressing forward along the road leading
to undreamt-of achievements.+F1
+F1 "The Cause of the &Bab is on the road to great achievements. We have
+F1 now shown how there has taken place a religious movement which absorbs the
+F1 deepest attention of Central Asia, that is to say, of Persia, several
+F1 regions of India and a section of Asiatic Turkey; a religious movement,
+F1 therefore, truly remarkable and worthy of being studied. Through it, we
+F1 witness events, manifestations, catastrophes such that one could only
+F1 imagine possible in remote ages when the great religions were born. I even
+F1 confess that if I were to see appear in Europe a religion like unto
+F1 &Babism, with advantages such as &Babism possesses, with complete faith, an
+F1 undaunted enthusiasm, tried courage and proven devotion, winning the
+F1 respect of the indifferent, frightening its adversaries and, moreover, a
+F1 tireless proselytism constantly gaining adherents in every social class,
+F1 --if I were to see such a phenomenon in Europe, I would not hesitate to
+F1 predict that, within a given time, power and sovereignty would of necessity
+F1 belong to a group so richly endowed." (Comte de Gobineau's "Les Religions
+F1 et les Philosophies dans l'Asie Centrale," pp. 116, 293-294.)
+F1 "It seems certain that from the religious standpoint and especially from
+F1 the moral one, &Babism marks an advance over the teachings of &Islam; one
+F1 may hold with M. Vambery (French Academy, March 12, 1892) that its leader
+F1 has expressed doctrines worthy of the greatest thinkers.... In any case
+F1 the growth of &Babism is an interesting chapter in the history of modern
+F1 religions and civilization. And thus, after all is said, those who praise
+F1 it are perhaps right; it may be that from &Babism will come the
+F1 regeneration of the Persian peoples, even of the whole of &Islam which is
+F1 in real need of it. Unfortunately there is seldom a national regeneration
+F1 without much shedding of blood." (M. J. Balteau's "Le &Babisme," p. 28.)
+F1 "Now it appears to me that the history of the &Babi movement must be
+F1 interesting in effort ways to others besides those who are directly engaged
+F1 in the study of Persian. To the student of religious thought it will
+F1 afford no little matter for reflection; for here he may contemplate such
+F1 personalities as by lapse of time pass into heroes and demi-gods still
+F1 unobscured by myth and fable he may examine by the light of concurrent and
+F1 independent testimony one of those strange outbursts of enthusiasm, faith,
+F1 fervent devotion, and indomitable heroism--or fanaticism, if you will--
+F1 which we are accustomed to associate with the earlier history of the human
+F1 race; he may witness in a word, the birth of a faith which may not
+F1 impossibly win a place amidst the great religions of the world. To the
+F1 ethnologist also it may yield food for thought as to the character of a
+F1 people who, stigmatised as they often have been as selfish, mercenary,
+F1 avaricious, egotistical, sordid, and cowardly, are yet capable of
+F1 exhibiting under the influence of a strong religious impulse a degree of
+F1 devotion, disinterestedness, generosity, unselfishness, nobility, and
+F1 courage which may be paralleled in history, but can scarcely be surpassed.
+F1 To the politician, too, the matter is not devoid of importance; for what
+F1 changes may not be effected in a country now reckoned almost as a cypher in
+F1 the balance of national forces by a religion capable of evoking so mighty a
+F1 spirit? Let those who know what &Muhammad made the Arabs, consider well
+F1 what the &Bab may yet make the Persians." (E. G. Browne's introduction to
+F1 "A Traveller's Narrative," pp. 8-9.)
+F1 "So here at &Bahji was I installed as a guest, in the very midst of all
+F1 that &Babism accounts most noble and most holy; and here did I spend five most
+F1 memorable days, during which I enjoyed unparalleled and unhoped-for
+F1 opportunities of holding intercourse with those who are the very
+F1 fountain-heads of that mighty and wondrous spirit which works with
+F1 invisible but ever-increasing force for the transformation and quickening
+F1 of a people who slumber in a sleep like unto death. It was in truth a
+F1 strange and moving experience, but one whereof I despair of conveying any
+F1 save the feeblest impression. I might, indeed, strive to describe in
+F1 greater detail the faces and forms which surrounded me, the conversations
+F1 to which I was privileged to listen, the solemn melodious reading of the
+F1 sacred books, the general sense of harmony and content which pervaded the
+F1 place, and the fragrant shady gardens whither in the afternoon we sometimes
+F1 repaired; but all this was as nought in comparison with the spiritual
+F1 atmosphere with which I was encompassed. Persian Muslims will tell you
+F1 often that the &Babis bewitch or drug their guests so that these, impelled
+F1 by a fascination which they cannot resist, become similarly affected with
+F1 what the aforesaid Muslims regard as a strange and incomprehensible
+F1 madness. Idle and absurd as this belief is, it yet rests on a basis of
+F1 fact stronger than that which supports the greater part of what they
+F1 allege concerning this people. The spirit which pervades the &Babis is
+F1 such that it can hardly fail to affect most powerfully all subjected to its
+F1 influence. It may appeal or attract: it cannot be ignored or
+F1 disregarded. Let those who have not seen disbelieve me if they will; but,
+F1 should that spirit once reveal itself to them, they will experience an
+F1 emotion which they are not likely to forget." (Ibid., pp. 38-9.)
+F1 "It will thus be seen that, in its external organisation, &Babism has
+F1 undergone great and radical changes since it first appeared as a
+F1 proselytising force half a century ago. These changes, however, have in no
+F1 wise impaired, but appear, on the contrary, to have stimulated, its
+F1 propaganda, which has advanced with a rapidity inexplicable to those who
+F1 can only see therein a crude form of political or even of metaphysical
+F1 fermentation. The lowest estimate places the present number of &Babis in
+F1 Persia at half a million. I am disposed to think, from conversations with
+F1 persons well qualified to judge, that the total is nearer one million.
+F1 They are to be found in every walk of life, from the ministers and nobles
+F1 of the Court to the scavenger or the groom, not the least arena of their
+F1 activity being the Musulman priesthood itself. It will have been noticed
+F1 that the movement was initiated by siyyids, &hajis, and &mullas--i.e.
+F1 persons who, either by descent, from pious inclination, or by profession,
+F1 were intimately concerned with the &Muhammadan creed; and it is among even
+F1 the professed votaries of the faith that they continue to make their
+F1 converts. Many &Babis are well known to be such, but, as long as they walk
+F1 circumspectly, are free from intrusion or persecution. In the poorer walks
+F1 of life the fact is, as a rule, concealed for fear of giving an excuse for
+F1 the superstitious rancour of superiors. Quite recently the &Babis have had
+F1 great success in the camp of another enemy, having secured many proselytes
+F1 among the Jewish populations of the Persian towns. I hear that during the
+F1 past year they are reported to have made 150 Jewish converts in &Tihran,
+F1 100 in &Hamadan, 50 in &Kashan, and 75 per cent of the Jews at
+F1 &Gulpayigan." (Lord Curzon's "Persia and the Persian Question," vol. 1,
+F1 pp. 499-500.)
+F1 "From that subtle race," writes Dr. J. Estlin Carpenter, "issues the most
+F1 remarkable movement which modern &Muhammadanism has produced.... Disciples
+F1 gathered round him, and the movement was not checked by his arrest, his
+F1 imprisonment for nearly six years and his final execution in 1850.... It,
+F1 too, claims to be a universal teaching; it has already its noble army of
+F1 martyrs and its holy hooks; has Persia, in the midst of her miseries, given
+F1 birth to a religion which will go round the world?" ("Comparative
+F1 Religion," pp. 70, 71.)
+F1 "Once again," writes Professor E. G. Browne, "in the world's history has
+F1 the East vindicated her claim to teach religion to the West, and to hold in
+F1 the Spiritual World that preeminence which the Western nations hold in the
+F1 Material." (Introduction to M. H. Phelps' "Life and Teachings of &Abbas
+F1 Effendi," p. 15.)
+P664
Little did &Nabil himself imagine that within twoscore
years of the writing of his narrative the Revelation of &Baha'u'llah,
the flower and fruit of all the Dispensations of the past,
would have been capable of advancing thus far on the road
leading to its world-wide recognition and triumph. Little
did he imagine that less than forty years after the death of
&Baha'u'llah His Cause, bursting beyond the confines of Persia
and the East, would have penetrated the furthermost regions
of the globe and would have encircled the whole earth.
Scarcely would he have believed the prediction had he been
told that the Cause would, within that period, have implanted
its banner in the heart of the American continent, would have
made itself felt in the leading capitals of Europe, would have
reached out to the southern confines of Africa, and would
+P665
have established its outposts as far as Australasia. Hardly
would his imagination, fired as it was by a conviction as to
the destiny of his Faith, have carried him to a point at which
he could have pictured to his mind the Tomb Shrine of the
&Bab, of the ultimate destination of whose remains he confesses
himself to be ignorant, embosomed in the heart of Carmel,
a place of pilgrimage and a beacon of light to many a visitor
from the ends of the earth. Hardly could he have imagined
that the humble dwelling of &Baha'u'llah, lost amid the tortuous
lanes of old &Baghdad, would one day, as a result of the
machinations of a tireless enemy, have forced itself on the
attention, and become the object of the earnest deliberations,
of the assembled representatives of the leading Powers of
Europe. Little did he imagine that, with all the praise he,
in his narrative, lavishes upon Him, there would proceed
from the Most Great Branch+F1 a power that within a short
period would have awakened the northern States of the
American continent to the glory of the Revelation bequeathed
to Him by &Baha'u'llah. Little did he imagine that the dynasties
of those monarchs the evidences of whose tyranny
he recounts so vividly in his narrative, would have tottered
to their fall and suffered the very fate which their representatives
had so desperately striven to inflict upon their dreaded
opponents. Little did he imagine that the whole ecclesiastical
hierarchy of his country, the prime mover and the willing
instrument of the abominations heaped upon his Faith,
would so swiftly and easily be overthrown by the very forces
+F1 &Abdu'l-Baha's title.
+P666
it had attempted to subdue. Never would he have believed
that the highest institutions of &sunni &Islam, the Sultanate
and the Caliphate,+F1 those twin oppressors of the Faith of
&Baha'u'llah, would have been swept away so ruthlessly by
the very hands of the professing adherents of the Faith of
+F1 "The Caliphate began with the election of &Abu-Bakr in A.D. 632 and lasted
+F1 until A.D. 1258, when Hulagu &Khan sacked &Baghdad and put
+F1 &Mu'tasim-Bi'llah to death. For nearly three centuries after this
+F1 catastrophe the title of Caliph was perpetuated in Egypt by descendants of
+F1 the House of &Abbas who lived under the protection of its Mameluke rulers,
+F1 until in A.D. 1517 &Sultan &Salim, the Osmanli, having conquered the
+F1 Mameluke dynasty induced the helpless Caliph to transfer to him the title
+F1 and insignia." (P. M. Sykes' "A History of Persia," vol. 2, p. 25.)
+P667
&Islam. Little did he imagine that side by side with the steady
expansion of the Cause of &Baha'u'llah the forces of consolidation
and internal administration would so progress as to
present to the world the unique spectacle of a Commonwealth
of peoples, world-wide in its ramifications, united in its purpose,
co-ordinated in its efforts, and fired by a zeal and
enthusiasm that no amount of adversity can quench.
And yet who knows what achievements, greater than any
that the past and the present have witnessed, may not still
be in store for those into whose hands so precious a heritage
has been entrusted? Who knows but that out of the turmoil
which agitates the face of present-day society there may
not emerge, sooner than we expect, the World-Order of
&Baha'u'llah, the bare outline of which is being but faintly
discerned among the world-wide communities that bear His
name? For, great and marvellous as have been the achievements
of the past, the glory of the golden age of the Cause,
whose promise lies embedded within the shell of &Baha'u'llah's
immortal utterance, is yet to be revealed. Fierce as may
seem the onslaught of the forces of darkness that may still
afflict this Cause, desperate and prolonged as may be that
struggle, severe as may be the disappointments it may still
experience, the ascendancy it will eventually obtain will be
such as no other Faith has ever in its history achieved. The
welding of the communities of East and West into the world-wide
Brotherhood of which poets and dreamers have sung,
and the promise of which lies at the very core of the Revelation
conceived by &Baha'u'llah; the recognition of His law as the
indissoluble bond uniting the peoples and nations of the
earth; and the proclamation of the reign of the Most Great
Peace, are but a few among the chapters of the glorious tale
which the consummation of the Faith of &Baha'u'llah will
unfold.
Who knows but that triumphs, unsurpassed in splendour,
are not in store for the mass of &Baha'u'llah's toiling followers?
Surely, we stand too near the colossal edifice His hand has
reared to be able, at the present stage of the evolution of His
Revelation, to claim to be able even to conceive the full
measure of its promised glory. Its past history, stained by
the blood of countless martyrs, may well inspire us with the
+P668
thought that, whatever may yet befall this Cause, however
formidable the forces that may still assail it, however numerous
the reverses it will inevitably suffer, its onward march
can never be stayed, and that it will continue to advance
until the very last promise, enshrined within the words of
&Baha'u'llah, shall have been completely redeemed.
+P669
APPENDIX
LIST OF THE &BAB'S BEST-KNOWN WORKS
1. The Persian &Bayan
2. The Arabie &Bayan
3. The &Qayyumu'l-Asma'
4. The &Sahifatu'l-Haramayn
5. The &Dala'il-i-Sab'ih
6. Commentary on the &Surih of &Kawthar
7. Commentary on the &Surih of &Va'l-'Asr
8. The &Kitab-i-Asma'
9. &Sahifiy-i-Makhdhumiyyih
10. &Sahifiy-i-Ja'fariyyih
11. &Ziyarat-i-Shah-'Abdu'l-'Azim
12. &Kitab-i-Panj-Sha'n
13. &Sahifiy-i-Radaviyyih
14. &Risaliy-i-'Adliyyih
15. &Risaliy-i-Fiqhiyyih
16. &Risaliy-i-Dhahabiyyih
17. &Kitabu'r-Ruh
18. &Suriy-i-Tawhid
19. &Lawh-i-Hurufat
20. &Tafsir-i-Nubuwat-i-Khassih
21. &Risaliy-i-Furu'-i-'Adliyyih
22. &Khasa'il-i-Sab'ih
23. Epistles to &Muhammad &Shah and &Haji &Mirza &Aqasi
N.B. The &Bab Himself states in one passage of the Persian &Bayan
that His writings comprise no less than 500,000 verses.
WORKS CONSULTED BY THE TRANSLATOR
1. Lord Curzon's "Persia and the Persian Question" (2 vols.)
(Longmans, Green and Co., London, 1892)
2. A. L. M. Nicolas' "Essai sur le &Shaykhisme I"
(Librarie Paul Geuthner, Rue Mazarine, Paris, 1910)
3. A. L. M. Nicolas' "Essai sur le &Shaykhisme II"
(Librairie Paul Geuthner, Rue Magazine Paris 1914)
4. A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab"
(Libraine Critique, Rue Notre-Dame-de-Lorette, Paris, 1908)
5. Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie
Centrale" (Les Editions G. Cres et Cie., Paris, Rue de Sevres, 1928)
6. Lady Sheil's "Glimpses of Life and Manners in Persia"
(John Murray, Albemarle Street, London, 1856)
7. "The &Tarikh-i-Jadid," by &Mirza &Husayn of &Hamadan, translated from the
Persian by E. G. Browne (The University Press, Cambridge, 1893)
8. M. Clement Huart's "La Religion de &Bab"
(Ernat Leroue, Rue Bonaparte, Paris, 1889)
+P670
9. "A Traveller's Narrative," translated from the Persian by E. G. Browne
(The University Press, Cambridge, 1891)
10. "Le &Bayan Persan," traduit du Persan par A. L. M. Nicolas (4 vols.)
11. Journal of the Royal Asiatic Society, 1889, articles 6, 12
12. Journal of the Royal Asiatic Society, 1892, articles, 7, 9, 13
13. "Le Livre des Sept Preuves," traduction par A. L. M. Nicolas
(J. Maisonneuve, Rue de Mezieres, Paris, 1902)
14. E. G. Browne's "A Year amongst the Persians"
(Messrs. A. and C. Black, Ltd., London, 1893)
15. E. G. Browne's "A Literary History of Persia" (4 vols.)
(The University Press, Cambridge, 1924)
16. Lieutenant-Colonel P. M. Sykes' "A History of Persia" (2 vols.)
(Macmillan & Co., London, 1915)
17. Clements R. Markham's "A General Sketch or the History of Persia"
(Longman's Green and Co., London, 1874)
18. R. G. Watson's "History of Persia"
19. Journal Asiatique, 1806, sixieme serie, tomes 7, 8
("Bab et les &Babis," by &Mirza &Kazim Big)
20. M. J. Balteau's "Le &Babisme"
(Lecture faite par M. J. Balteau, membre titulaire, a la seance du 22
mai, 1896. Academie Nationale de Reims. Imprimerie de
l'Academie, Reims, N. Monce, Directeur; 24 Rue Pluche, 1897)
21. Gabriel Sacy's "Du Regne de Dieu et de l'Agneau connu sous le nom de
&Babisme"
(12 Juin, 1902)
22. J. E. Esslemont's "&Baha'u'llah and the New Era"
(The &Baha'i Publishing Committee, New York, 1927)
23. &Muhammad &Mustafa's "&Risaliy-i-Amriyyih"
(Imprimerie Sa'adih, Cairo, Egypt)
24. E. G. Browne's "Materials for the Study of the &Babi Religion"
(The University Press, Cambridge, 1918)
25. &Mirza &Abu'l-Fadl's manuscripts and notes (unpublished)
26. &Mirza &Abu'l-Fadl's "The &Kashfu'l-Ghita'"
(&Ishqabad, Russia)
27. M. H. Phelps' "Life and Teachings of &Abbas Effendi"
(G. P. Putnam's Sons London, 1912)
28. T. K. Cheyne's "The Reconciliation of Races and Religions"
(Adam and Charles Black, 1914)
29. Sir Francis Younghusband's "The Gleam"
(John Murray, Albemarle Street, London, 1923)
30. Samandar's manuscript (unpublished)
31. E. G. Browne's "The Persian Revolution"
(The University Press, Cambridge, 1910)
32. The Christian Commonwealth, January 22, 1913.
33. G. K. Nariman's "Persia and Parsis," Part I
(The &Iran League, Bombay, 1925)
34. Valentine Chirol's "The Middle Eastern Question"
35. J. Estlin Carpenter's "Comparative Religion"
36. E. J. W. Gibb Memorial Series, vol. 15
(Luzac & Co., London, 1910)
37. "The &Nasikhu't-Tavarikh" (&Qajarayyih volume), by &Mirza &Taqi &Mustawfi,
&Lisanu'l-Mulk, known as Sipihr
(Lithograph edition, &Tihran)
38. &Haji &Mu'inu's-Saltanih's "History" (manuscript)
39. &Mirza &Abu'l-Fadl's "&Kitabu'-Fara'id" (Cairo edition)
Works of &Baha'u'llah:
"&Kitab-i-Iqan" (Cairo edition, 1900)
"Epistle to the Son of the Wolf" (Cairo edition, 1920)
+P671
"&Ishraqat" (manuscript)
"Tablets to the Kings" (manuscript)
Works of the &Bab:
"&Sahifatu'l-Haramayn" (manuscript)
"&Qayyumu'l-Asma' " "
"Persian &Bayan" "
"Arabic &Bayan" "
"&Dala'il-i-Sab'ih" "
Works of &Abdu'l-Baha:
"Some Answered Questions" (&Baha'i Publishing Society, Chicago, 1918)
"Memorials of the Faithful" (Haifa edition, 1924)
N.B. For a general and fuller bibliography, refer to:
1. &Baha'i World, vol. iii, part 3
2. A. L. M. Nicolas' "Siyyid &Ali-Muhammad dit le &Bab," pp. 22-53
3. E. G. Browne's "Materials for the Study of the &Babi Religion,"
pp. 175-243
4. Journal of the Royal Asiatic Society, 1892, pp. 433-99, 637-710
5. "A Traveller's Narrative," pp. 173-211
ADMINISTRATIVE DIVISIONS OF PERSIA IN THE NINETEENTH CENTURY
"There is no fixed principle or permanence in the administrative
subdivisions of Persia. Their separation or combination is regulated by the
ability or reputation of their governors, and by the scope that may be
conceded thereto by the confidence or the fears of the sovereign.... It
should further be remarked that no principle, geographical, ethnographical,
or political, appears to be adopted in determining the borders and sizes of
the various divisions, which vary in extent from a province larger than the
whole of England, to a small and decayed town with its immediate
surroundings."
LARGER PROVINCES OR DISTRICTS
Administrative Division Capital
&Adhirbayjan &Tabriz
&Khurasan and Sistan &Mashhad
&Tihran and Dependencies &Tihran
&Fars &Shiraz
&Isfahan and Dependencies &Isfahan
&Kirman and Persian &Baluchistan &Kirman
&Arabistan &Shushtar
&Gilan and &Talish &Rasht
&Mazindaran &Amul
Yazd and Dependencies Yazd
Persian Gulf Littoral and Islands &Bushihr
(From Lord Curzon's "Persia and the Persian Question," vol. 1, p. 437.)
BRITISH AND RUSSIAN ENVOYS TO THE COURT OF PERSIA, 1814-1855
1814 November . . . . . . . . . . Mr. Morier and Mr. Ellis.
1815 July . . . . . . . . . . . . Sir Henry Willock.
1826 September . . . . . . . . . Sir John Macdonald.
1830 June . . . . . . . . . . . . Sir John Campbell.
1835 November . . . . . . . . . . Sir Henry Ellis.
1836 August . . . . . . . . . . . Sir John McNeill.
1842 August . . . . . . . . . . . Sir Justin Sheil.
1847 October . . . . . . . . . . Colonel Farrant (acting).
1849 November . . . . . . . . . . Sir Justin Sheil (returned from leave).
1853 February . . . . . . . . . . Mr. Taylor Thomson (acting).
1855 April . . . . . . . . . . . Hon. A. C. Murray.
+P672
1817 August . . . . . . . . . . . General Yermoloff.
1819 April . . . . . . . . . . . M. Mazarowitch.
1823 January . . . . . . . . . . M. Ambourger (acting).
1824 July . . . . . . . . . . . . M. Mazarowitch (returned from leave).
1825 September . . . . . . . . . M. Amboureer.
1826 July . . . . . . . . . . . . Prince Menschikoff.
1828 . . . . . . . . . . . . . . M. Grebayadoff.
1831 . . . . . . . . . . . . . . Prince Dolgorouki.
1833 February . . . . . . . . . . Count Simonich.
1839 . . . . . . . . . . . . . . Count Meden.
1846 January . . . . . . . . . . Prince Dologorouki.
1854 September . . . . . . . . . M. Anitchkoff.
(From Clements R. Markham, C.B., F.R.S., "A General Sketch of the History
of Persia," Appendix B. Longmans, Green and Co., London, 1874.)
LIST OF MONTHS OF THE &MUHAMMADAN CALENDAR
&Muharram . . . . . . . . . . . . . . . . 30 days
&Safar . . . . . . . . . . . . . . . . . 29 "
&Rabi'u'l-Avval . . . . . . . . . . . . . 30 "
&Rabi'u'th-Thani . . . . . . . . . . . . 29 "
&Jamadiyu'-Avval . . . . . . . . . . . . 30 "
&Jamadiy'th-Thani . . . . . . . . . . . . 29 "
Rajab . . . . . . . . . . . . . . . . . . 30 "
&Sha'ban . . . . . . . . . . . . . . . . 29 "
&Ramadan . . . . . . . . . . . . . . . . 30 "
&Shavval . . . . . . . . . . . . . . . . 29 "
&Dhi'l-Qa'dih . . . . . . . . . . . . . . 30 "
&Dhi'l-Hijjih . . . . . . . . . . . . 29-30 "
&Muharram 1, 1 A.H. . . . . . . . . . July 16, 622 A.D. Friday.
&Muharram 1, 1260 " . . . . . . . . . . . January 22, 1844 " Monday.
&Muharram 1, 1261 " . . . . . . . . . . . January 10, 1845 " Friday.
&Muharram 1, 1262 " . . . . . . . . . . . December 30, 1845 " Tuesday.
&Muharram 1, 1263 " . . . . . . . . . . . December 20, 1846 " Sunday.
&Muharram 1, 1264 " . . . . . . . . . . . December 9, 1847 " Thursday.
&Muharram 1, 1265 " . . . . . . . . . . . November 27, 1848 " Monday.
&Muharram 1, 1266 " . . . . . . . . . . . November 17, 1849 " Saturday.
&Muharram 1, 1267 " . . . . . . . . . . . November 6, 1850 " Wednesday.
&Muharram 1, 1268 " . . . . . . . . . . . October 27, 1851 " Monday.
&Muharram 1, 1269 " . . . . . . . . . . . October 15, 1852 " Friday.
&Muharram 1, 1270 " . . . . . . . . . . . October 4, 1853 " Tuesday.
(From "&Wustemfield-Mahler'sche Vegleichungs-Tabellen," Leipzig, 1926.)
+P673
APPENDIX
GUIDE TO THE PRONUNCIATION OF THE PROPER NAMES TRANSLITERATED
IN THE NARRATIVE
[A box with Arabic script and their equal in transliterated English letters
appears in the space provided below the above description. Pronunciation of
the English letters appearing therein is described below.]
th [underlined] pronounced as s
dh [underlined] pronounced as z
zh [underlined] pronounced as j (French)
s [with dot beneath] pronounced as s
d [with dot beneath] pronounced as z
t [with dot beneath] pronounced as t
z [with dot beneath] pronounced as z
a as in account
a [with accent] as in arm
i as e in best
i [with accent] as ee in meet
u as o in short
u [with accent] as oo in moon
aw as in mown
The "i" added to the name of a town signifies "belonging to"; thus
&Shirazi means native of &Shiraz.
N.B. The spelling of the Oriental words and proper names used in this
book is according to the system of transliteration established at one of the
International Oriental Congresses.
+P674
GLOSSARY
&Aba: Cloak or mantle.
&Adhan: Muslim call to prayer.
A.H.: "After Hijirah. "Date of &Muhammad's migration from Mecca to
Medina, and basis of &Muhammadan chronology.
Akbar: "Greater."
&Amir: "Lord," "prince," "commander," "governor."
&Aqa: Title given by &Baha'u'llah to &Abdu'l-Baha.
&A'zam: "The greatest."
&Bab: "Gate." Title assumed by &Mirza &Ali-Muhammad after the
declaration of His Mission in &Shiraz in May, 1844, A.D.
&Baha: "Glory," "splendour," "light." Title by which &Baha'u'llah
(&Mirza &Husayn-'Ali) is designated.
&Baqiyyatu'llah: "Remnant of God." Title applied both to the &Bab and to
&Baha'u'llah.
&Bayan: "Utterance," "explanation." Title given by the &Bab to His
Revelation, particularly to His Books.
Big: Honorary title; lower title than &Khan
Caravanserai: An inn for caravans.
&Darughih: "High constable."
&Dawlih: "State," "government."
&Farman: "Order," "command," "royal decree."
&Farrash: "Footman," "lictor," "attendant."
&Farrash-Bashi: The head &farrash.
&Farsakh: Unit of measurement. Its length differs in different parts
of the country according to the nature of the ground, the local
interpretation of the term being the distance which a laden mule will
walk in the hour, which varies from three to four miles. Arabicised
from the old Persian "parsang," and supposed to be derived from pieces
of stone (sang) placed on the roadside.
&Haji: A &Muhammadan who has performed the pilgrimage to Mecca.
Howdah: A litter carried by a camel, mule, horse, or elephant for
travelling purposes.
&Il: "Clan."
&Imam: Title of the twelve &shi'ah successors of &Muhammad. Also applied
to Muslim religious leaders.
&Imam-Jum'ih: The leading &imam in a town or city; chief of the &mullas.
&Imam-Zadih: Descendant of an &imam, or his shrine.
Jubbih: An upper coat.
&Ka'bih: Ancient shrine at Mecca. Now recognised as the most holy
shrine of &Islam.
&Kad-Khuda: Chief of a ward or parish in a town; headman of a village.
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Kalantar: "Mayor."
&Kalim: "One who discourses."
&Karbila'i: A &Muhammadan who has performed the pilgrimage to &Karbila.
&Khan: "Prince," "lord," "nobleman," "chieftain."
&Kulah: The Persian lambskin hat worn by government employees
and civilians.
Madrisih: Religious college.
&Man-Yuzhiruh'llah: "He whom God will make manifest." Title given by the
&Bab to the promised One.
&Mashhadi: A &Muhammadan who has performed the pilgrimage to &Mashhad.
Masjid: Mosque, temple, place of worship.
&Maydan: A subdivision of a &farsakh. A square or open place.
&Mihdi: Title of the Manifestation expected by &Islam.
&Mihrab: The principal place in a mosque, where the &imam prays with
his face turned towards Mecca.
&Mi'raj: "Ascent"; used with reference to &Muhammad's ascension to
heaven.
&Mirza: A contraction of &Amir-Zadih, meaning son of &Amir. When affixed
to a name, it signifies prince; when prefixed, simply Mr.
&Mu'adhdhin: The one who sounds the &Adhan, the &Muhammadan call to
prayer.
Mujtahid: &Muhammadan doctor of law. Most of the mujtahids of Persia
have received their diplomas from the most eminent jurists of
&Karbila and Najaf.
&Mulla: &Muhammadan priest.
&Mustaghath: "He who is invoked"; the numerical value of which has been
assigned by the &Bab as the limit of the time fixed for the advent
of the promised Manifestation.
&Nabil: "Learned," "noble."
&Naw-Ruz: "New Day." Name applied to the &Baha'i New Year's Day;
according to the Persian calendar, the day on which the sun
enters Aries.
&Nuqtih: "Point."
&Pahlavan: "Athlete," "champion." Term applied to brave and muscular
men.
&Qadi: Judge: civil, criminal, and ecclesiastical
&Qa'im: "He who shall arise." Title designating the promised One of
&Islam.
&Qalyan: A pipe for smoking through water.
Qiblih: The direction to which people turn in prayer; especially Mecca,
the Qiblih of all &Muhammadans.
&Qurban: "Sacrifice."
&Sahibu'z-Zaman: "Lord of the Age." One of the titles of the promised &Qa'im.
&Shahid: "Martyr." The plural of martyr is "&Shuhada."
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&Shaykhu'l-Islam: Head of religious court, appointed to every large city by
the &Shah.
Siyyid: Descendant of the Prophet &Muhammad.
&Surih: Name of the chapters of the &Qur'an.
&Tuman: A sum of money equivalent to a dollar.
&Vali-'Ahd: "Heir to the throne."
&Zadih: "Son."