[+PAGE 3]
Touching the individual known as the Báb and the true
nature of this sect diverse tales are on the tongues and in
the mouths of men, and various accounts are contained in the
pages of Persian history and the leaves of European chronicles.
But because of the variety of their assertions and the diversity
of their narratives not one is as worthy of confidence as
it should be. Some have loosed their tongues in extreme censure
and condemnation; some foreign chronicles have spoken
in a commendatory strain; while a certain section have recorded
what they themselves have heard without addressing
themselves either to censure or approbation.
Now since these various accounts are recorded in other
pages, and since the setting forth thereof would lead to prolixity,
therefore what relates to the history of this matter (sought
out with the utmost diligence during the time of my travels in
all parts of Persia, whether far or near, from those without and
those within, from friends and strangers), and that whereon
the disputants are agreed, shall be briefly set forth in writing,
so that a summary of the facts of the case may be at the disposal
[+PAGE 4]
of those who are athirst after the fountain of knowledge and
who seek to become acquainted with all events.
The Báb was a young merchant of the Pure Lineage. He was
born in the year one thousand two hundred and thirty-five
[A.H.] on the first day of Muharram, (1) and when after a few
years His father Siyyid Muhammad-Ridá died, He was
brought up in Shíráz in the arms of His maternal uncle Mírzá
Siyyid `Alí the merchant. On attaining maturity He engaged in
trade in Búshihr, first in partnership with His maternal uncle
and afterwards independently. On account of what was observed
in Him He was noted for godliness, devoutness, virtue,
and piety, and was regarded in the sight of men as so characterized.
In the year one thousand two hundred and sixty [A.H.],
when He was in His twenty-fifth year, certain signs became
apparent in His conduct, behavior, manners, and demeanor
whereby it became evident in Shíráz that He had some
conflict in His mind and some other flight beneath His wing.
He began to speak and to declare the rank of Báb-hood. (2) Now
what He intended by the term Báb [Gate] was this, that He was
the channel of grace from some great Person still behind the
veil of glory, Who was the possessor of countless and boundless
perfections, by Whose will He moved, and to the bond of
Whose love He clung. And in the first book which He wrote in
explanation of the Súrih of Joseph, (3) He addressed Himself in
all passages to that Person unseen from Whom He received
help and grace, sought for aid in the arrangement of His
preliminaries, and craved the sacrifice of life in the way of His
love.
Amongst others is this sentence: "O Remnant of God, I am
wholly sacrificed to Thee; I am content with curses in Thy
1.
20 October 1819.
2.
23 May 1844.
3.
Qur'án 12.
[+PAGE 5]
way; I crave naught but to be slain in Thy love; and God the
Supreme sufficeth as an Eternal Protection."
He likewise composed a number of works in explanation
and elucidation of the verses of the Qur'án, of sermons, and of
prayers in Arabic; inciting and urging men to expect the
appearance of that Person; and these books He named "Inspired
Pages" and "Word of Conscience." But on investigation
it was discovered that He laid no claim to revelation from
an angel.
Now since He was noted amongst the people for lack of
instruction and education, this circumstance appeared in the
sight of men supernatural. Some men inclined to Him, but
the greater part manifested strong disapproval; whilst all the
learned doctors and lawyers of repute who occupied chairs,
altars, and pulpits were unanimously agreed on eradication
and suppression, save some divines of the Shaykhí party who
were anchorites and recluses, and who, agreeably to their
tenets, were ever seeking for some great, incomparable, and
trustworthy person, whom they accounted, according to their
own terminology, as the "Fourth Support" and the central
manifestation of the truths of the Perspicuous Religion.
Of this number Mullá Husayn of Bushrúyih, Mírzá
Ahmad of Azghand, Mullá Sádiq Muqaddas [the Holy],
Shaykh Abú-Turáb of Ishtihard, Mullá Yúsúf of Ardibíl,
Mullá Jalíl of Urúmíyyih, Mullá Mihdí of Kand, Shaykh
Sa'íd the Indian, Mullá `Alí of Bastám, and the like of these
came out unto Him and spread themselves through all parts of
Persia.
The Báb Himself set out to perform the circumambulation
of the House of God. (4) On His return, when the news of His
arrival at Búshihr reached Shíráz, there was much discussion,
and a strange excitement and agitation became apparent in
4.
Undertake the pilgrimage to Mecca.
[+PAGE 6]
that city. The great majority of the doctors set themselves to
repudiate Him, decreeing slaughter and destruction, and they
induced
Husayn Khán Ajúdán-báshí, who was the governor of
Fárs, to inflict a beating on the
Báb's's missionaries, that is on
Mullá Sádiq Muqaddas; then, having burnt his moustaches
and beard together with those of
Mírzá Muhammad-`Alí of
Barfurúsh and
Mullá `Alí-Akbar of
Ardistán, they put halters
on all the three and led them round the streets and bazaars.
Now since the doctors of Persia have no administrative
capacity, they thought that violence and interference would
cause extinction and silence and lead to suppression and
oblivion; whereas interference in matters of conscience causes
stability and firmness and attracts the attention of men's sight
and souls; which fact has received experimental proof many
times and often. So this punishment caused notoriety, and
most men fell to making inquiry.
The governor of Fárs, acting according to that which the
doctors deemed expedient, sent several horsemen, caused the
Báb to be brought before him, censured and blamed Him in
the presence of the doctors and scholars, and loosed his tongue
in the demand for reparation. And when the Báb returned his
censure and withstood him greatly, at a sign from the president
they struck Him a violent blow, insulting and contemning
Him, in such wise that His turban fell from His head and the
mark of the blow was apparent on His face. At the conclusion
of the meeting they decided to take counsel, and, on receiving
bail and surety from His maternal uncle Hájí Siyyid `Alí, sent
Him to His house forbidding Him to hold intercourse with
relations or strangers.
One day they summoned Him to the mosque urging and
constraining Him to recant, but He discoursed from the pulpit
in such wise as to silence and subdue those present and to
stablish and strengthen His followers. It was then supposed
that He claimed to be the medium of grace from His Highness
the Lord of the Age (upon Him be peace); but afterwards it
[+PAGE 7]
became known and evident that His meaning was the Gatehood
[
Bábíyyat] of another city and the mediumship of the
graces of another Person Whose qualities and attributes were
contained in His books and treatises.
At all events, as has been mentioned, by reason of the
doctors' lack of experience and skill in administrative science,
and the continual succession of their decisions, comment was
rife; and their interference with the Báb cast a clamor
throughout Persia, causing increased ardor in friends and the
coming forward of the hesitating. For by reason of these
occurrences men's interest increased, and in all parts of Persia
some [of God's] servants inclined toward Him, until the matter
acquired such importance that the late king Muhammad
Sháh delegated a certain person named Siyyid Yahyá of
Daráb, who was one of the best known of doctors and Siyyids
as well as an object of veneration and confidence, giving him a
horse and money for the journey so that he might proceed to
Shíráz and personally investigate this matter. (5)
When the above-mentioned Siyyid arrived at Shíráz he
interviewed the Báb three times. In the first and second conferences
questioning and answering took place; in the third
conference he requested a commentary on the Súrih called
Kawthar (6) , and when the Báb, without thought or reflection,
wrote an elaborate commentary on the Kawthar in his presence,
the above-mentioned Siyyid was charmed and enraptured
with Him, and straightway, without consideration for
the future or anxiety about the results of this affection, hastened
to Burújird to his father Siyyid Ja'far, known as Kashfí,
and acquainted him with the matter. And, although he was
wise and prudent and was wont to have regard to the requirements
of the time, he wrote without fear or care a detailed
5.
Muhammad Sháh died September 4, 1848; the English translation of A Traveler's Narrative first appeared in 1891.
6.
Qur'án 108.
[+PAGE 8]
account of his observations to
Mírzá Lutf-`Alí the chamberlain
in order that the latter might submit it to the notice of the late
king, while he himself journeyed to all parts of Persia, and in
every town and station summoned the people from the pulpit-tops
in such wise that other learned doctors decided that he
must be mad, accounting it a sure case of bewitchment.
Now when the news of the decisions of the doctors and the
outcry and clamor of the lawyers reached Zanján, Mullá
Muhammad-`Alí the divine, who was a man of mark possessed
of penetrating speech, sent one of those on whom he could
rely to Shíráz to investigate this matter. This person, having
acquainted himself with the details of these occurrences in
such wise as was necessary and proper, returned with some [of
the Báb's's] writings. When the divine heard how matters were
and had made himself acquainted with the writings, notwithstanding
that he was a man expert in knowledge and noted for
profound research, he went mad and became crazed as was
predestined: he gathered up his books in the lecture-room
saying, "The season of spring and wine has arrived," and
uttered this sentence: "Search for knowledge after reaching the
known is culpable." Then from the summit of the pulpit he
summoned and directed all his disciples [to embrace the
doctrine], and wrote to the Báb his own declaration and
confession.
The Báb in His reply signified to him the obligation of
congregational prayer.
Although the doctors of Zanján arose with heart and soul to
exhort and admonish the people they could effect nothing.
Finally they were compelled to go to Tihrán and made their
complaint before the late king Muhammad Sháh, requesting
that Mullá Muhammad-`Alí might be summoned to Tihrán.
So the royal order went forth that he should appear.
Now when he came to Tihrán they brought him before a
conclave of the doctors; but, so they relate, after many controversies
[+PAGE 9]
and disputations naught was effected with him in
that assembly. The late king therefore bestowed on him a staff
and fifty tumans for his expenses, and gave him permission to
return.
At all events, this news being disseminated through all parts
and regions of Persia, and several proselytes arriving in Fárs,
the doctors perceived that the matter had acquired importance,
that the power to deal with it had escaped from their
hands, and that imprisonment, beating, tormenting, and contumely
were fruitless. So they signified to the governor of Fárs,
Husayn Khán, "If thou desirest the extinction of this fire, or
seekest a firm stopper for this rent and disruption, an immediate
cure and decisive remedy is to kill the Báb. And the
Báb has assembled a great host and meditates a rising."
So Husayn Khán ordered `Abdu'l-Hamíd Khán the high
constable to attack the house of the Báb's's maternal uncle at
midnight on all sides, and to bring Him and all His followers
handcuffed. But `Abdu'l-Hamíd Khán and his hosts found no
one in the house save the Báb, His maternal uncle, and Siyyid
Kázim of Zanján; and as it chanced that on that night the
sickness of the plague and the extreme heat of the weather had
compelled Husayn Khán to flee, he released the Báb on
condition of His quitting the city.
On the morning after that night the Báb with Siyyid Kázim
of Zanján set out from Shíráz for Isfahán. Before reaching
Isfahán He wrote a letter to the Mu'tamídu'd-Dawlih, the
governor of the province, requesting a lodging in some suitable
place with the sanction of the government. The governor
appointed the mansion of the Imám-Jum'ih. There He abode
forty days; and one day, agreeably to the request of the Imám,
He wrote without reflection a commentary on [the Súrih of]
V'al-`Asr before the company. (7) When this news reached the
7.
Qur'án 103.
[+PAGE 10]
Mu'tamíd he sought an interview with Him and questioned
Him concerning the "Special Mission." At that same interview
an answer proving the "Special Mission" was written.
The Mu'tamíd then gave orders that all the doctors should
assemble and dispute with Him in one conclave, and that the
discussion should be faithfully recorded without alteration by
the instrumentality of his private secretary, in order that it
might be sent to Tihrán, and that whatever the royal edict and
decree should ordain might be carried out.
The doctors, however, considering this arrangement as a
weakening of the Law, did not agree, but held a conclave and
wrote, "If there be doubt in the matter there is need of
assembly and discussion, but as this person's disagreement
with the most luminous Law is clearer than the sun therefore
the best possible thing is to put in practice the sentence of the
Law."
The Mu'tamíd then desired to hold the assembled conference
in his own presence so that the actual truth might be
disclosed and hearts be at peace, but these learned doctors and
honorable scholars, unwilling to bring the Perspicuous Law
into contempt, did not approve discussion and controversy
with a young merchant, with the exception of that most
erudite sage Áqá Muhammad-Mihdí, and that eminent
Platonist Mírzá Hasan of Núr. So the conference terminated
in questionings on certain points relating to the science of
fundamental dogma, and the elucidation and analysis of the
doctrines of Mullá Sadrá. So, as no conclusion was arrived at
by the governor from this conference, the severe sentence and
harsh decision of the learned doctors was not carried out; but,
anxious to abate the great anxiety quickly and prevent a public
tumult effectually, he gave currency to a report that a decree
had been issued ordering the Báb to be sent to Tihrán in order
that some decisive settlement might be arrived at, or that some
courageous divine might be able to confute [Him].
He accordingly sent Him forth from Isfahán with a company
[+PAGE 11]
of his own mounted bodyguard; but when they reached
Murchih-Khar he gave secret orders for His return to
Isfahán,
where he afforded Him a refuge and asylum in his own roofed
private quarters; and not a soul save the confidential and trusty
dependents of the
Mu'tamíd knew aught of the
Báb.
A period of four months passed in this fashion, and the
Mu'tamíd passed away to the mercy of God. Gurgín Khán,
the Mu'tamíd's's nephew, was aware of the Báb's's being in the
private apartments, and represented the matter to the Prime
Minister. Hájí Mírzá Aqásí, that celebrated minister, issued a
decisive command and gave instructions that they should send
the Báb secretly in disguise under the escort of Núsayrí horsemen
to the capital.
When He reached Kinár-Gird a fresh order came from the
Prime Minister appointing the village of Kulayn as an abode
and dwelling-place. There He remained for a period of twenty
days. After that, the Báb forwarded a letter to the Royal
Presence craving audience to set forth the truth of His condition,
expecting this to be a means for the attainment of great
advantages. The Prime Minister did not admit this, and made
representation to the Royal Presence: "The royal cavalcade is
on the point of starting, and to engage in such matters as the
present will conduce to the disruption of the kingdom.
Neither is there any doubt that the most notable doctors of the
capital also will behave after the fashion of the doctors of
Isfahán, which thing will be the cause of a popular outbreak,
or that, according to the religion of the immaculate Imám,
they will regard the blood of this siyyid as of no account, yea,
as more lawful than mother's milk. The imperial train is
prepared for travel, neither is there hindrance or impediment
in view. There is no doubt that the presence of the Báb will be
the cause of the gravest trouble and the greatest mischief.
Therefore, on the spur of the moment, the wisest plan is this:
to place this person in the Castle of Mákú during the period of
absence of the royal train from the seat of the imperial throne,
[+PAGE 12]
and to defer the obtaining of an audience to the time of
return."
Agreeably to this view a letter was issued addressed to the
Báb in his Majesty's own writing, and, according to the traditional
account of the tenor of this letter, the epitome thereof is
this:
(After the titles). "Since the royal train is on the verge of
departure from Tihrán, to meet in a befitting manner is
impossible. Do you go to Mákú and there abide and rest for
a while, engaged in praying for our victorious state; and we
have arranged that under all circumstances they shall show
you attention and respect. When we return from travel we will
summon you specially."
After this they sent Him off with several mounted guards
(amongst them Muhammad Big, the courier) to Tabríz and
Mákú.
Besides this the followers of the Báb recount certain messages
conveyed [from Him] by the instrumentality of
Muhammad Big (amongst which was a promise to heal the
foot of the late king, but on condition of an interview, and the
suppression of the tyranny of the majority), and the Prime
Minister's prevention of the conveyance of these letters to the
Royal Presence. For he himself laid claim to be a spiritual
guide and was prepared to perform the functions of religious
directorship. But others deny these accounts.
At all events in the course of the journey He wrote a letter to
the Prime Minister saying, "You summoned Me from Isfahán
to meet the doctors and for the attainment of a decisive
settlement. What has happened now that this excellent intention
has been changed for Mákú and Tabríz?"
Although He remained forty days in the city of Tabríz the
learned doctors did not condescend to approach Him and did
not deem it right to meet Him. Then they sent Him off to the
Castle of Mákú, and for nine months lodged Him in the
inaccessible castle which is situated on the summit of that lofty
[+PAGE 13]
mountain. And
`Alí Khán of
Mákú, because of his excessive
love for the family of the Prophet, paid Him such attention as
was possible, and gave permission [to some persons] to converse
with Him.
Now when the accomplished divines of Ádhirbayján perceived
that in all the parts round about Tabríz it was as though
the last day had come by reason of the excessive clamor, they
requested the government to punish the [Báb's's] followers, and
to remove the Báb to the Castle of Chihríq. So they sent Him
to that castle and consigned Him to the keeping of Yahyá
Khán the Kurd.
Glory be to God! Notwithstanding these decisions of great
doctors and reverend lawyers, and severe punishments and
reprimands--beatings, banishments, and imprisonments
--on the part of governors, this sect was daily on the increase,
and the discussion and disputation was such that in meetings
and assemblies in all parts of Persia there was no conversation
but on this topic. Great was the commotion which arose: the
doctors of the Perspicuous Religion were lamenting, the
common folk clamorous and agitated, and the Friends rejoicing
and applauding.
But the Báb Himself attached no importance to this uproar
and tumult, and, alike on the road and in the castles of Mákú
and Chihríq, evening and morning, nay, day and night, in
extremest rapture and amazement, He would restrict Himself
to repeating and meditating on the qualities and attributes of
that absent-yet-present, regarded-and-regarding Person of
His. (8) Thus He makes a mention of Him whereof this is the
purport:
"Though the ocean of woe rageth on every side, and the
bolts of fate follow in quick succession, and the darkness of
griefs and afflictions invade soul and body, yet is My heart
8.
A reference to
Bahá'u'lláh, "Him Whom God shall make manifest," whose precursor the
Báb considered Himself to be.
[+PAGE 14]
brightened by the remembrance of Thy countenance and My
soul is as a rosegarden from the perfume of Thy nature."
In short, after He had remained for three months in the
Castle of Chihríq, the eminent doctors of Tabríz and scholars
of Ádhirbayján wrote to Tihrán and demanded a severe
punishment in regard to the Báb for the intimidation and
frightening of the people. When the Prime Minister Hájí Mírzá
Aqásí beheld the ferment and clamor of the learned doctors in
all districts of Persia, he perforce became their accomplice and
ordered Him to be brought from Chihríq to Tabríz. In the
course of His transit by Urúmíyyih the governor of the district
Qásim Mírzá treated Him with extraordinary deference, and a
strange flocking together of high and low was apparent. These
conducted themselves with the utmost respectfulness.
When the Báb reached Tabríz they brought Him after some
days before the government tribunal. Of the learned doctors
the Nizámu'l-`Ulamá, Mullá Muhammad-i-Mamaqaní,
Mírzá Ahmad the Imám-Jum'ih, Mírzá `Alí-Asghar the
Shaykhu'l-Islám, and several other divines were present.
They asked concerning the claims of the Báb. He advanced
the claim of Mihdí-hood; whereon a mighty tumult arose.
Eminent doctors in overwhelming might compassed Him on
all sides, and such was the onset of orthodoxy that it had been
no great wonder if a mere youth had not withstood the mountain
of Elburz. They demanded proof. Without hesitation He
recited texts, saying, "This is the permanent and most mighty
proof." They criticized His grammar. He adduced arguments
from the Qur'án, setting forth therefrom instances of similar
infractions of the rules of grammar. So the assembly broke up
and the Báb returned to His own dwelling.
The heaven-cradled Crown-Prince was at that time governor
of Ádhirbayján. He pronounced no sentence with regard
to the Báb, nor did he desire to interfere with Him. The
doctors, however, considered it advisable at least to inflict a
severe chastisement, and beating was decided on. But none of
[+PAGE 15]
the corps of
farráshes would agree to become the instruments
of the infliction of this punishment. So
Mírzá `Alí-Asghar the
Shaykhu'l-Islám, who was one of the noble Siyyids, brought
Him to his own house and applied the rods with his own hand.
After this they sent the
Báb back to
Chihríq and subjected Him
to a strict confinement.
Now when the news of this beating, chastisement, imprisonment,
and rigor reached all parts of Persia, learned divines
and esteemed lawyers who were possessed of power and
influence girt up the loins of endeavor for the eradication and
suppression of this sect, exerting their utmost efforts therefore.
And they wrote notice of their decision, to wit "that this person
and his followers are in absolute error and are hurtful to
Church and State." And since the governors in Persia enjoyed
the fullest authority, in some provinces they followed this
decision and united in uprooting and dispersing the Bábís. But
the late King Muhammad Sháh acted with deliberation in this
matter, reflecting, "This Youth is of the Pure Lineage and of
the family of him addressed with `were it not for thee.' So long
as no offensive actions which are incompatible with the public
peace and well-being proceed from him, the government
should not interfere with him." And whenever the learned
doctors appealed to him from the surrounding districts, he
either gave no answer, or else commanded them to act with
deliberation.
Notwithstanding this, between eminent doctors and illustrious
scholars and those learned persons who were followers
of the Báb opposition, discussion, and strife did so increase
that in some provinces they desired [to resort to] mutual
imprecation; and for the governors of the provinces, too, a
means of acquiring gain was produced, so that great tumult
and disturbance arose. And since the malady of the gout had
violently attacked the king's foot and occupied his world-ordering
thought, the good judgment of the Chief Minister,
the famous Hájí Mírzá Aqásí, became the pivot of the conduct
[+PAGE 16]
of affairs, and his incapacity and lack of resource became
apparent as the sun. For every hour he formed a new opinion
and gave a new order: at one moment he would seek to support
the decision of the doctors, accounting the eradication and
suppression of the
Bábís as necessary: at another time he would
charge the doctors with aggressiveness, regarding undue interference
as contrary to justice: at another time he would become
a mystic and say, "All these voices are from the King,"
(
9)
or repeat with his tongue, "Moses is at war with Moses,"
(
10) or
recite, "This is nought but Thy trial."
(
11) In short this changeable
minister, by reason of his mismanagement of important
matters and failure to control and order the affairs of the
community, so acted that disturbance and clamor arose from
all quarters and directions: the most notable and influential of
the doctors ordered the common folk to molest the followers of
the
Báb, and a general onslaught took place. More especially
when the claim of
Mihdí-hood reached the hearing of eminent
divines and profound doctors they began to make lamentation
and to cry and complain from their pulpits, saying,
"One of the essentials of religion and of the authentic traditions
transmitted from the holy
Imáms, nay, the chief basis of
the foundations of the church of His Highness
Ja'far, is the
Occultation of the immaculate twelfth
Imám (upon both of
them be peace). What has happened to
Jabúlqá? Where has
Jabúlsá gone? What was the Minor Occultation? What has
become of the Major Occultation? What are the sayings of
Husayn ibn
Rúh, and what the tradition of Ibn
Mihríyár?
What shall we make of the flight of the Guardians and the
Helpers? How shall we deal with the conquest of the East and
the West? Where is the Ass of Antichrist? When will the
appearance of the
Súfyán be? Where are the signs which are in
9.
The
Mathnaví.
10.
The
Mathnaví.
11.
Qur'án 7:154
[+PAGE 17]
the traditions of the Holy Family? Where is that whereon the
Victorious Church is agreed? The matter is not outside one of
two alternatives: either we must repudiate the traditions of the
Holy
Imáms, grow wearied of the Church of
Ja'far, and
account the clear indications of the
Imám as disturbed dreams;
or, in accordance with the primary and subsidiary doctrines of
the Faith and the essential and explicit declarations of the
most luminous Law, we must consider the repudiation, nay,
the destruction of this person as our chief duty. If so be that we
shut our eyes to these authentic traditions and obvious doctrines
universally admitted, no remnant will endure of the
fundamental basis of the Church of the immaculate
Imám: we
shall neither be Sunnites, nor shall we be of the prevalent sect
to continue awaiting the promised Saint and believing in the
begotten
Mihdí.
(
12) Otherwise we must regard as admissible the
opening of the Gate of Saintship, and consider that He Who is
to arise of the family of
Muhammad possesses two signs: the
first condition, Holy Lineage; the second, [that He is divinely]
fortified with brilliant verses. What can we do with these
thousand-year-old beliefs of the delivered band of
Shí'ites, or
what shall we say concerning their profound doctors and
preeminent divines? Were all these in error? Did they journey
in the vale of transgression? What an evidently false assertion
is this! By God, this is a thing to break the back! O people,
extinguish this fire and forget these words! Alas! woe to our
Faith, woe to our Law!"
Thus did they make complaint in mosques and chapels, in
pulpits and congregations.
But the Bábí chiefs composed treatises against them, and set
in order replies according to their own thought. Were these to
be discussed in detail it would conduce to prolixity, and our
object is the statement of history, not of arguments for believing
or rejecting; but of some of the replies the gist is this: that
12.
The
Shí'ites.
[+PAGE 18]
they held the Proof as supreme, and the evidence as outweighing
traditions, considering the former as the root and the latter
as the branch, and saying, "If the branch agree not with the
root it serves not as an argument and is unworthy of reliance;
for the reported consequence has no right to oppose itself to
the established principle, and cannot argue against it." Indeed
in such cases they regarded interpretation as the truth of
revelation and the essence of true exegesis: thus, for instance,
they interpreted the sovereignty of the
Qá'im as a mystical
sovereignty, and His conquests as conquests of the cities of
hearts, adducing in support of this the meekness and defeat of
the Chief of Martyrs (may the life of all being be a sacrifice for
him). For he was the true manifestation of the blessed verse
"And verily our host shall overcome for them,"
(
13) yet, notwithstanding
this, he quaffed the cup of martyrdom with perfect
meekness, and, at the very moment of uttermost defeat,
triumphed over his enemies and became the most mighty of
the troops of the Supreme Host. Similarly they regarded the
numerous writings which, in spite of His lack of education,
the
Báb had composed, as due to the promptings of the Holy
Spirit; extracted from books contrary sayings handed down by
men of mark; adduced traditions apparently agreeing with
their objects; and clung to the announcements of certain
notables of yore. They also considered the conversion of
austere and recluse doctors and eminent votaries of the Perspicuous
Religion [of
Islám] as a valid proof, deemed the
steadfastness and constancy of the
Báb a most mighty sign, and
related miracles and the like; which things, being altogether
foreign to our purpose, we have passed by with brevity, and
will now proceed with our original topic.
At the time of these events certain persons appeared
amongst the Bábís who had a strange ascendancy and appearance
in the eyes of this sect. Amongst these was Mírzá
13.
Qur'án 37:173.
[+PAGE 19]
Muhammad-`Alí of
Mazindarán, who was the disciple of the
illustrious Siyyid (may God exalt his station)
Hájí Siyyid
Kázim of
Rasht, and who was the associate and companion of
the
Báb in His pilgrimage journey. After a while certain
manners and states issued from him such that all, acting with
absolute confidence, considered obedience to him as an impregnable
stronghold, so that even
Mullá Husayn of
Bushrúyih,
who was the leader of all and the arbiter appealed to alike
by the noble and the humble of this sect, used to behave in his
presence with great humility and with the self-abasement of a
lowly servant.
This personage set himself to exalt the word of the Báb with
the utmost steadfastness, and the Báb did full justice to speech
in praising and glorifying him, accounting his uprising as an
assistance from the Unseen. In delivery and style he was
"evident magic," and in firmness and constancy superior to
all. At length in the year [A.H.] 1265 at the sentence of the
chief of lawyers the Sa'ídu'l-`Ulamá the chief divine of
Barfurúsh, he yielded his head and surrendered his life amidst
extremest clamor and outcry.
And amongst them was she who was entitled Qurratu'l-`Ayn
the daughter of Hájí Salíh, the sage of Qazvín, the erudite
doctor. She, according to what is related, was skilled in diverse
arts, amazed the understandings and thoughts of the most
eminent masters by her eloquent dissertations on the exegesis
and tradition of the Perspicuous Book, and was a mighty sign
in the doctrines of the glorious Shaykh of Ahsá. At the Supreme
Shrines she borrowed light on matters divine from the
lamp of Kázim, and freely sacrificed her life in the way of the
Báb. She discussed and disputed with the doctors and sages,
loosing her tongue to establish her doctrine. Such fame did
she acquire that most people who were scholars or mystics
sought to hear her speech and were eager to become acquainted
with her powers of speculation and deduction. She
had a brain full of tumultuous ideas, and thoughts vehement
[+PAGE 20]
and restless. In many places she triumphed over the contentious,
expounding the most subtle questions. When she was
imprisoned in the house of [
Mahmúd] the Kalantar of
Tihrán,
and the festivities and rejoicings of a wedding were going on,
the wives of the city magnates who were present as guests were
so charmed with the beauty of her speech that, forgetting the
festivities, they gathered round her, diverted by listening to her
words from listening to the melodies, and rendered indifferent
by witnessing her marvels to the contemplation of the pleasant
and novel sights which are incidental to a wedding. In short in
elocution she was the calamity of the age, and in ratiocination
the trouble of the world. Of fear or timidity there was no trace
in her heart, nor had the admonitions of the kindly-disposed
any profit or fruit for her. Although she was of [such as are]
damsels [meet] for the bridal bower, yet she wrested preeminence
from stalwart men, and continued to strain the feet of
steadfastness until she yielded up her life at the sentence of the
mighty doctors in
Tihrán. But were we to occupy ourselves
with these details the matter would end in prolixity.
Well, Persia was in this critical state and the learned doctors
perplexed and anxious, when the late Prince Muhammad
Sháh died, and the throne of sovereignty was adorned with the
person of the new monarch. Mírzá Taqí Khán Amír-Nizám,
who was Prime Minister and Chief Regent, seized in the grasp
of his despotic power the reins of the affairs of the commonwealth,
and urged the steed of his ambition into the arena of
willfulness and sole possession. This minister was a person
devoid of experience and wanting in consideration for the
consequences of actions; bloodthirsty and shameless; and swift
and ready to shed blood. Severity in punishing he regarded as
wise administration, and harshly entreating, distressing, intimidating,
and frightening the people he considered as a
fulcrum for the advancement of the monarchy. And as His
Majesty the King was in the prime of youthful years the
minister fell into strange fancies and sounded the drum of
[+PAGE 21]
absolutism in [the conduct of] affairs: on his own decisive
resolution, without seeking permission from the Royal Presence
or taking counsel with prudent statesmen, he issued
orders to persecute the
Bábís, imagining that by overweening
force he could eradicate and suppress matters of this nature,
and that harshness would bear good fruit; whereas [in fact] to
interfere with matters of conscience is simply to give them
greater currency and strength; the more you strive to extinguish
the more will the flame be kindled, more especially in
matters of faith and religion, which spread and acquire
influence so soon as blood is shed, and strongly affect men's
hearts. These things have been put to the proof, and the
greatest proof is this very transaction. Thus they relate that the
possessions of a certain
Bábí in
Káshán were plundered, and
his household scattered and dispersed. They stripped him
naked and scourged him, defiled his beard, mounted him face
backwards on an ass, and paraded him through the streets and
bazaars with the utmost cruelty, to the sound of drums,
trumpets, guitars, and tambourines. A certain gabr who knew
absolutely naught of the world or its denizens chanced to be
seated apart in a corner of a caravansary. When the clamor of
the people rose high he hastened into the street, and, becoming
cognizant of the offence and the offender, and the cause of
his public disgrace and punishment in full detail, he fell to
making search, and that very day entered the society of the
Bábís, saying, "This very ill-usage and public humiliation is a
proof of truth and the very best of arguments. Had it not been
thus it might have been that a thousand years would have
passed ere one like me became informed."
At all events the minister with the utmost arbitrariness,
without receiving any instructions or asking permission, sent
forth commands in all directions to punish and chastise the
Bábís. 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
[+PAGE 22]
make a general onslaught; the powers of the religious and the
civil law linked hands and strove to eradicate 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 Báb's's teachings, and did not recognize
their duties. Their conceptions and ideas were after the former
fashion, and their conduct and behavior in correspondence
with ancient usage. The way of approach to the Báb was,
moreover, closed, and the flame of trouble visibly blazing on
every side. At the decree of the most celebrated of the 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 these 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-defense agreeably to their former beliefs, since it
was impossible for them to make inquiry as to their duty, and
all doors were closed.
In Mazindarán amongst other places the people of the city
of Barfurúsh at the command of the chief of the lawyers the
Sa'ídu'l-`Ulamá made a general attack on Mullá Husayn of
Bushrúyih and his followers, and slew six or seven persons.
They were busy compassing the destruction of the rest also
when Mullá Husayn ordered the adhán to be sounded and
stretched forth his hand to the sword, whereupon all sought
flight, and the nobles and lords coming before him with the
utmost penitence and deference agreed that he should be
permitted to depart. They further sent with them as a guard
Khusraw of Qádí-Kalá with horsemen and footmen, so that,
according to the terms of the agreement, they might go forth
safe and protected from the territory of Mazindarán. When
they, being ignorant of the fords and paths, had emerged from
[+PAGE 23]
the city,
Khusraw dispersed his horsemen and footmen and set
them in ambush in the forest of
Mazindarán, scattered and
separated the
Bábís in that forest on the road and off the road,
and began to hunt them down singly. When the reports of
muskets arose on every side the hidden secret became manifest,
and several wanderers and other persons were suddenly
slain with bullets.
Mullá Husayn ordered the
adhán to be
sounded to assemble his scattered followers, while
Mírzá
Lutf-`Alí the secretary drew his dagger and ripped open
Khusraw's's vitals. Of
Khusraw's's host some were slain and
others wandered distractedly over the field of battle.
Mullá
Husayn quartered his host in a fort near the burial-place of
Shaykh Tabarsí, and, being aware of the wishes of the community,
relaxed and interrupted the march. This detachment
was subsequently further reinforced by
Mírzá Muhammad-`Alí
of
Mazindarán with a number of other persons, so that the
garrison of the fort numbered three hundred and thirteen
souls. Of these, however, all were not capable of fighting, only
one hundred and ten persons being prepared for war. Most of
them were doctors or students whose companions had been
during their whole life books and treatises; yet, in spite of the
fact that they were unaccustomed to war or to the blows of shot
and sword, four times were camps and armies arrayed against
them and they were attacked and hemmed in with cannons,
muskets, and bomb-shells, and on all four occasions they
inflicted defeat, while the army was completely routed and
dispersed. On the occasion of the fourth defeat
Abbás-Qulí
Khán of
Laríján was captain of the forces and Prince
Mihdí-Qulí Mírzá commander in the camp. The
Khán above
mentioned used at nights to conceal and hide himself in
disguise amongst the trees of the forest outside the camp, while
during the day he was present in the encampment. The last
battle took place at night and the army was routed. The
Bábís
fired the tents and huts, and night became bright as day. The
foot of
Mullá Husayn's's horse caught in a noose, for he was
[+PAGE 24]
riding, the others being on foot.
Abbás-Qulí Khán recognized
him from the top of a tree afar off, and with his own hand
discharged several bullets. At the third shot he threw him from
his feet. He was borne by his followers to the fort, and there
they buried him. Notwithstanding this event [the troops]
could not prevail by superior force. At length the Prince made
a treaty and covenant, and swore by the Holy
Imáms,
confirming his oath by vows plighted on the glorious
Qur'án,
to this effect: "You shall not be molested; return to your own
places." Since their provisions had for some time been exhausted,
so that even of the skins and bones of horses naught
remained, and they had subsisted for several days on pure
water, they agreed. When they arrived at the army food was
prepared for them in a place outside the camp. They were
engaged in eating, having laid aside their weapons and armor,
when the soldiers fell on them on all sides and slew them all.
Some have accounted this valor displayed by these people as a
thing miraculous, but when a band of men are besieged in
some place where all avenues and roads are stopped and all
hope of deliverance is cut off they will assuredly defend themselves
desperately and display bravery and courage.
In Zanján and Nayríz likewise at the decree of erudite
doctors and notable lawyers a bloodthirsty military force attacked
and besieged. In Zanján the chief was Mullá Muhammad-`Alí
the mujtahid, while in Nayríz Siyyid Yahyá
of Daráb was the leader and arbiter. At first they sought to
bring about a reconciliation, but, meeting with cruel ferocity,
they reached the pitch of desperation; and, the overpowering
force of the victorious troops having cut off every passage of
flight, they unclosed their hands in resistance. But although
they were very strong in battle and amazed the chiefs of the
army by their steadfastness and endurance, the overwhelming
military force closed the passage of flight and broke their wings
and feathers. After numerous battles they too at last yielded to
covenants and compacts, oaths and promises, vows registered
[+PAGE 25]
on the
Qur'án, and the wonderful stratagems of the officers,
and were all put to the edge of the sword.
Were we to occupy ourselves in detail with the wars of
Nayríz and Zanján, or to set forth these events from beginning
to end, this epitome would become a bulky volume. So, since
this would be of no advantage to history, we have passed them
over briefly.
During the course of the events which took place at Zanján
the Prime Minister devised a final and trenchant remedy.
Without the royal command, without consulting with the
ministers of the subject-protecting court, he, acting with arbitrary
disposition, fixed determination, and entirely on his own
authority, issued commands to put the Báb to death. This
befell in brief as follows. The governor of Ádhirbayján, Prince
Hamzih Mírzá, was unwilling that the execution of this sentence
should be at his hands, and said to the brother of the
Amír, Mírzá Hasan Khán, "This is a vile business and an easy
one; anyone is capable and competent. I had imagined that
His Excellency the Regent would commission me to make war
on the Afghans or Uzbegs or appoint me to attack and invade
the territory of Russia or Turkey." So Mírzá Hasan Khán
wrote his excuse in detail to the Amír.
Now the Siyyid Báb had disposed all His affairs before
setting out from Chihríq towards Tabríz, had placed His
writings and even His ring and pen-case in a specially prepared
box, put the key of the box in an envelope, and sent it by
means of Mullá Báqir, who was one of His first associates, to
Mullá `Abdu'l-Karím of Qazvín. This trust Mullá Báqir delivered
over to Mullá `Abdu'l-Karím at Qum in presence of a
numerous company. At the solicitations of those present he
opened the lid of the box and said, "I am commanded to
convey this trust to Bahá'u'lláh: more than this ask not of me,
for I cannot tell you." Importuned by the company, he produced
a long epistle in blue, penned in the most graceful
manner with the utmost delicacy and firmness in a beautiful
[+PAGE 26]
minute
shikastih hand, written in the shape of a man so
closely that it would have been imagined that it was a single
wash of ink on the paper. When they had read this epistle
[they perceived that] He had produced three hundred and sixty
derivatives from the word
Bahá. Then
Mullá `Abdu'l-Karím
conveyed the trust to its destination.
Well, we must return to our original narrative. The Prime
Minister issued a second order to his brother Mírzá Hasan
Khán, the gist of which order was this: "Obtain a formal and
explicit sentence from the learned doctors of Tabríz who are
the firm support of the Church of Ja'far (upon him be peace)
and the impregnable stronghold of the Shí'ite faith; summon
the Christian regiment of Urúmíyyih; suspend the Báb before
all the people; and give orders for the regiment to fire a volley."
Mírzá Hasan Khán summoned his chief of the farráshes,
and gave him his instructions. They removed the Báb's's turban
and sash which were the signs of His Siyyid-hood, brought
Him with four of His followers to the barrack square of Tabríz,
confined Him in a cell, and appointed forty of the Christian
soldiers of Tabríz to guard Him.
Next day the chief of the farráshes delivered over the Báb
and a young man named Áqá Muhammad-`Alí who was of a
noble family of Tabríz to Sám Khán, colonel of the Christian
regiment of Urúmíyyih, at the sentences of the learned divine
Mullá Muhammad of Mamaqán, of the second ecclesiastical
authority Mullá Mírzá Báqir, and of the third ecclesiastical
authority Mullá Murtadá-Qulí and others. An iron nail was
hammered into the middle of the staircase of the very cell
wherein they were imprisoned, and two ropes were hung
down. By one rope the Báb was suspended and by the other
rope Áqá Muhammad-`Alí, both being firmly bound in such
wise that the head of that young man was on the Báb's's breast.
The surrounding housetops billowed with teeming crowds. A
regiment of soldiers ranged itself in three files. The first file
fired; then the second file, and then the third file discharged
[+PAGE 27]
volleys. From the fire of these volleys a mighty smoke was produced. When the smoke cleared away they saw that young man standing and the Báb seated by the side of His amanuensis Áqá Siyyid Husayn in the very cell from the staircase of which they had suspended them. To neither one of them had the slightest injury resulted.
Sám Khán the Christian asked to be excused; the turn of service came to another regiment, and the chief of the farráshes withheld his hand. Áqá Ján Big of Khamsíh, colonel of the bodyguard, advanced; and they again bound the Báb together with that young man to the same nail. The Báb uttered certain words which those few who knew Persian understood, while the rest heard but the sound of His voice.
The colonel of the regiment appeared in person: and it was before noon on the twenty-eighth day of Sha'bán in the year [A.H.] one thousand two hundred and sixty-six.(14) Suddenly he gave orders to fire. At this volley the bullets produced such an effect that the breasts [of the victims] were riddled, and their limbs were completely dissected, except their faces, which were but little marred.
Then they removed those two bodies from the square to the edge of the moat outside the city, and that night they remained by the edge of the moat. Next day the Russian consul came with an artist and took a picture of those two bodies in the posture wherein they had fallen at the edge of the moat.
On the second night at midnight the Bábís carried away the two bodies.
On the third day the people did not find the bodies, and some supposed that the wild beasts had devoured them, so that the doctors proclaimed from the summits of their pulpits saying, "The holy body of the immaculate Imám and that of the true Shí'ite are preserved from the encroachments of beasts of prey and creeping things and wounds, but the body of this
14.
9 July 1850.
[+PAGE 28]
person have the wild beasts torn in pieces." But after the fullest
investigation and inquiry it hath been proved that when the
Báb had dispersed all His writings and personal properties and
it had become clear and evident from various signs that these
events would shortly take place, therefore, on the second day
of these events,
Sulaymán Khán the son of
Yahyá Khán, one
of the nobles of
Ádhirbayján devoted to the
Báb, arrived, and
proceeded straightway to the house of the mayor of
Tabríz.
And since the mayor was an old friend, associate, and
confidant of his; since, moreover, he was of the mystic temperament
and did not entertain aversion or dislike for any sect,
Sulaymán Khán divulged this secret to him saying, "Tonight
I, with several others, will endeavor by every means and
artifice to rescue the body. Even though it be not possible,
come what may we will make an attack, and either attain our
object or pour out our lives freely in this way." "Such troubles,"
answered the mayor, "are in no wise necessary." He
then sent one of his private servants named
Hájí Alláh-Yár,
who, by whatever means and proceedings it was, obtained the
body without trouble or difficulty and handed it over to
Hájí
Sulaymán Khán. And when it was morning the sentinels, to
excuse themselves, said that the wild beasts had devoured it.
That night they sheltered the body in the workshop of a
Bábí of
Milán: next day they manufactured a box, placed it in the box,
and left it as a trust. Afterwards, in accordance with instructions
which arrived from
Tihrán, they sent it away from
Ádhirbayján. And this transaction remained absolutely secret.
Now in these years [A.H. one thousand two hundred and]
sixty-six and sixty-seven throughout all Persia fire fell on the
households of the Bábís, and each one of them, in whatever
hamlet he might be, was, on the slightest suspicion arising,
put to the sword. More than four thousand souls were slain,
and a great multitude of women and children, left without
protector or helper, distracted and confounded, were trodden
down and destroyed. And all these occurrences were brought
[+PAGE 29]
about solely by the arbitrary decision and command of
Mírzá
Taqí Khán, who imagined that by the enactment of a crushing
punishment this sect would be dispersed and disappear in such
wise that all sign and knowledge of them would be cut off.
Ere long had passed the contrary of his imagination appeared,
and it became certain that [the
Bábís] were increasing. The
flame rose higher and the contagion became swifter: the affair
waxed grave and the report thereof reached other climes. At
first it was confined to Persia: later it spread to the rest of the
world. Quaking and affliction resulted in constancy and stability,
and grievous pains and punishment caused acceptance
and attraction. The very events produced an impression; impression
led to investigation; and investigation resulted in
increase. Through the ill-considered policy of the Minister this
edifice became fortified and strengthened, and these foundations
firm and solid. Previously the matter used to be regarded
as commonplace: subsequently it acquired a grave importance
in men's eyes. Many persons from all parts of the world set out
for Persia, and began to seek with their whole hearts. For it
hath been proved by experience in the world that in the case
of such matters of conscience laceration causeth healing;
censure produceth increased diligence; prohibition induceth
eagerness; and intimidation createth avidity. The root is hidden
in the very heart, while the branch is apparent and
evident. When one branch is cut off other branches grow.
Thus it is observed that when such matters occur in other
countries they become extinct spontaneously through lack of
attention and exiguity of interest. For up to the present moment
of movements pertaining to religion many have appeared
in the countries of Europe, but, noninterference and
absence of bigotry having deprived them of importance, in a
little while they became effaced and dispelled.
After this event there was wrought by a certain Bábí a great
error and a grave presumption and crime, which has blackened
the page of the history of this sect and given it an ill name
[+PAGE 30]
throughout the civilized world. Of this event the marrow is
this, that during the time when the
Báb was residing in
Ádhirbayján a youth,
Sádiq by name, became affected with
the utmost devotion to the
Báb, night and day was busy in
serving Him, and became bereft of thought and reason. Now
when that which befell the
Báb in
Tabríz took place, this
servant, actuated by his own fond fancies, fell into thoughts of
seeking blood-revenge. And since he knew naught of the
details of the events, the absolute autocracy of the
Amír-Nizám, his unbridled power, and sole authority; nor
[was aware] that this sentence had been promulgated absolutely
without the cognizance of the Royal Court, and that the
Prime Minister had presumptuously issued the order on his
own sole responsibility; since, on the contrary, he supposed
that agreeably to ordinary custom and usage the attendants of
the court had had a share in, and a knowledge of this sentence,
therefore, [impelled by] folly, frenzy, and his evil star, nay, by
sheer madness, he rose up from
Tabríz and came straight to
Tihrán, one other person being his accomplice. Then, since
the Royal Train had its abode in
Shimírán, he thither directed
his steps. God is our refuge! By him was wrought a deed so
presumptuous that the tongue is unable to declare and the pen
loath to describe it. Yet to God be praise and thankfulness that
this madman had charged his pistol with shot, imagining this
to be preferable and superior to all projectiles.
Then all at once commotion arose, and this sect became of
such ill repute that still, strive and struggle as they may to
escape from the curse and disgrace and dishonor of this deed,
they are unable to do so. They will recount from the first
manifestation of the Báb until the present time; but when the
thread of the discourse reaches this event they are abashed and
hang their heads in shame, repudiating the presumptuous
actor and accounting him the destroyer of the edifice and the
cause of shame to mankind.
Now after the occurrence of this grave matter all of this sect
[+PAGE 31]
were suspected. At first there was neither investigation nor
inquiry, but afterwards in mere justice it was decided that
there should be investigation, inquiry, and examination. All
who were known to be of this sect fell under suspicion.
Bahá'u'lláh was passing the summer in the village of
Áfchih
situated one stage from
Tihrán. When this news was spread
abroad and punishment began, everyone who was able hid
himself in some retreat or fled the country. Amongst these
Mírzá Yahyá, the brother of
Bahá'u'lláh, concealed himself,
and, a bewildered fugitive, in the guise of a dervish, with
kashkúl in hand, wandered in mountains and plains on the
road to
Rasht. But
Bahá'u'lláh rode forth with perfect composure
and calmness from
Áfchih, and came to
Níyávarán,
which was the abode of the Royal Train and the station of the
imperial camp. Immediately on His arrival He was placed
under arrest, and a whole regiment guarded Him closely.
After several days of interrogation they sent Him in chains and
fetters from
Shimírán to the jail of
Tihrán. And this harshness
and punishment was due to the immoderate importunity of
Hájí `Alí Khán, the
Hajíbu'd-Dawlih, nor did there seem any
hope of deliverance, until His Majesty the King, moved by his
own kindly spirit, commanded circumspection, and ordered
this occurrence to be investigated and examined particularly
and generally by means of the ministers of the imperial court.
Now when Bahá'u'lláh was interrogated on this matter He
answered in reply, "The event itself indicates the truth of the
affair and testifies that this is the action of a thoughtless,
unreasoning, and ignorant man. For no reasonable person
would charge his pistol with shot when embarking on so grave
an enterprise. At least he would so arrange and plan it that the
deed should be orderly and systematic. From the very nature
of the event it is clear and evident as the sun that it is not the act
of such as Myself."
So it was established and proven that the assassin had on his
own responsibility engaged in this grievous action and monstrous
[+PAGE 32]
deed with the idea and design of taking blood revenge
for his Master, and that it concerned no one else. And when
the truth of the matter became evident the innocence of
Bahá'u'lláh from this suspicion was established in such wise
that no doubt remained for anyone; the decision of the court
declared His purity and freedom from this charge; and it
became apparent and clear that what had been done with
regard to Him was due to the efforts of His foes and the hasty
folly of the
Hajíbu'd-Dawlih. Therefore did the government
of eternal duration desire to restore certain properties and
estates which had been confiscated, that thereby it might
pacify Him. But since the chief part of these was lost and only
an inconsiderable portion was forthcoming, none came forward
to claim them. Indeed
Bahá'u'lláh requested permission
to withdraw to the Supreme Shrines
(
15) [of
Kárbilá and Najaf]
and, after some months, by the royal permission and with the
leave of the Prime Minister, set out accompanied by one of the
King's messengers for the Shrines.
Let us return, however, to our original subject. Of the Báb's's
writings many remained in men's hands. Some of these were
commentaries on, and interpretations of the verses of the
Qur'án; some were prayers, homilies, and hints of [the true
significance of certain] passages; others were exhortations,
admonitions, dissertations on the different branches of the
doctrine of the Divine Unity, demonstrations of the special
prophetic mission of the Lord of existing things [Muhammad],
and (as it hath been understood) encouragements
to amendment of character, severance from worldly
states, and dependence on the inspirations of God. But the
15.
Atabát Alíyat, literally Supreme Shrines, a term by which the
Shí'ih Muslims referred to the cities of
Kazímayn, Najaf, and
Kárbilá and generally applied to the region of eastern
`Iráq, of which
Baghdád was the center. When
Bahá'u'lláh was released from prison and banished from Persia, He chose
Baghdád for the place of His exile.
[+PAGE 33]
essence and purport of His compositions were the praises and
descriptions of that Reality soon to appear which was His only
object and aim, His darling, and His desire.
(
16) For He regarded
His own appearance as that of a harbinger of good tidings, and
considered His own real nature merely as a means for the
manifestation of the greater perfections of that One. And
indeed He ceased not from celebrating Him by night or day for
a single instant, but used to signify to all His followers that they
should expect His arising: in such wise that He declares in His
writings, "I am a letter out of that most mighty book and a
dewdrop from that limitless ocean, and, when He shall appear,
My true nature, My mysteries, riddles, and intimations
will become evident, and the embryo of this religion shall
develop through the grades of its being and ascent, attain to the
station of `the most comely of forms,'
(
17) and become adorned
with the robe of `blessed be God, the Best of Creators.'
(
18) And
this event will disclose itself in the year [A.H. one thousand two
hundred and] sixty-nine,
(
19) which corresponds to the number
of the year of `after a while,' and `thou shalt see the mountains
which thou thinkest so solid passing away like the passing of
the clouds'
(
20) shall be fulfilled." In short He so described Him
that, in His own expression, He regarded approach to the
divine bounty and attainment of the highest degrees of perfection
in the worlds of humanity as dependent on love for Him,
and so inflamed was He with His flame that commemoration
of Him was the bright candle of His dark nights in the fortress
16.
That is,
Bahá'u'lláh.
17.
Qur'án 95:4.
18.
Qur'án 23:14.
19.
1852.
Hin, according to the Abjad notation, equals 68. Cf. The Dawn-Breakers:
Nabíl's's Narrative of the Early Days of the
Bahá'í Revelation, trans. and ed. Shoghi Effendi (Wilmette, Ill.:
Bahá'í Publishing Trust, 1932), p. 18, note 1: In 1268
Bahá'u'lláh, chained in the Black Pit of
Tihrán, received the first intimations of His Divine Mission, and that same year hinted of this in His odes.
20.
Qur'án 27:90.
[+PAGE 34]
of
Mákú, and remembrance of Him was the best of companions
in the straits of the prison of
Chihríq. Thereby He
obtained spiritual enlargements; with His wine was He inebriated;
and at remembrance of Him did He rejoice. All of His
followers too were in expectation of the appearance of these
signs, and each one of His intimates was seeking after the
fulfillment of these forecasts.
Now from the beginning of the manifestation of the Báb
there was in Tihrán (which the Báb called the Holy Land) a
Youth of the family of one of the ministers and of noble
lineage, gifted in every way, and adorned with purity and
nobility. Although He combined lofty lineage with high connection,
and although His ancestors were men of note in
Persia and universally sought after, yet He was not of a race of
doctors or a family of scholars. Now this Youth was from His
earliest adolescence celebrated amongst those of the ministerial
class, both relatives and strangers, for single-mindedness,
and was from childhood pointed out as remarkable for sagacity,
and held in regard in the eyes of the wise. He did not,
however, after the fashion of His ancestors, desire elevation to
lofty ranks nor seek advancement to splendid but transient
positions. His extreme aptitude was nevertheless admitted by
all, and His excessive acuteness and intelligence were universally
avowed. In the eyes of the common folk He enjoyed a
wonderful esteem, and in all gatherings and assemblies He
had a marvelous speech and delivery. Notwithstanding lack of
instruction and education such was the keenness of His penetration
and the readiness of His apprehension that when during
His youthful prime He appeared in assemblies where questions
of divinity and points of metaphysic were being discussed,
and, in presence of a great concourse of doctors and
scholars loosed His tongue, all those present were amazed,
accounting this as a sort of prodigy beyond the discernment
natural to the human race. From His early years He was the
[+PAGE 35]
hope of His kindred and the unique one of His family and
race, nay, their refuge and shelter.
However, in spite of these conditions and circumstances, as
He wore a kuláh on His head and locks flowing over His
shoulder, no one imagined that He would become the source
of such matters, or that the waves of His flood would reach the
zenith of this firmament.
When the question of the Báb was noised abroad signs of
partiality appeared in Him. At the first He apprised His relatives
and connections, and the children and dependents of His
own circle; subsequently He occupied His energies by day and
night in inviting friends and strangers [to embrace the new
faith]. He arose with mighty resolution, engaged with the
utmost constancy in systematizing the principles and consolidating
the ethical canons of that society in every way, and
strove by all means to protect and guard these people.
When He had [thus] established the foundations in Tihrán
He hastened to Mazindarán, where He displayed in assemblies,
meetings, conferences, inns, mosques, and colleges a
mighty power of utterance and exposition. Whoever beheld
His open brow or heard His vivid eulogies perceived Him with
the eye of actual vision to be a patent demonstration, a latent
magnetic force, and a pervading influence. A great number
both of rich and poor and of erudite doctors were attracted by
His preaching and washed their hands of heart and life, being
so enkindled that they laid down their lives under the sword
dancing [with joy].
Thus, amongst many instances, one day four learned and
accomplished scholars of the divines of Núr were present in
His company, and in such wise did He expound that all four
were involuntarily constrained to entreat Him to accept them
for His service. For by dint of His eloquence, which was like
"evident sorcery," He satisfied these eminent doctors that they
were in reality children engaged in the rudiments of study and
[+PAGE 36]
the merest tyros, and that therefore they must read the alphabet
from the beginning. Several protracted conferences
were passed in expounding and elucidating the Point and the
Alif of the Absolute, wherein the doctors present were astounded,
and filled with amazement and astonishment at the
seething and roaring of the ocean of His utterance. The report
of this occurrence reached the hearing of far and near, and
deep despondency fell on the adversaries. The regions of
Núr
were filled with excitement and commotion at these events,
and the noise of this mischief and trouble smote the ears of the
citizens of
Barfurúsh. The chief divine of
Núr,
Mullá
Muhammad, was in
Qishlaq. When he heard of these occurrences
he sent two of the most distinguished and profound of
the doctors, who were possessed of wondrous eloquence,
effective oratorical talent, conclusiveness of argument, and
brilliant powers of demonstration, to quench this fire, and to
subdue and overcome this Young Man by force of argument,
either reducing Him to penitence, or causing Him to despair
of the successful issue of His projects. Glory be to God for His
wondrous decrees! When those two doctors entered the presence
of that Young Man, saw the waves of His utterance, and
heard the force of His arguments, they unfolded like the rose
and were stirred like the multitude, and, abandoning altar and
chair, pulpit and preferment, wealth and luxury, and evening
and morning congregations, they applied themselves to the
furtherance of the objects of this Person, even inviting the
chief divine to tender his allegiance. So when this Young Man
with a faculty of speech like a rushing torrent set out for
Ámul
and
Sarí He met with that experienced doctor and that illustrious
divine in
Qishlaq of
Núr. And the people assembled from
all quarters awaiting the result. His accomplished reverence
the divine, although he was of universally acknowledged excellence,
and in science the most learned of his contemporaries,
nevertheless decided to have recourse to augury as to
[whether he should engage in] discussion and disputation.
[+PAGE 37]
This did not prove favorable and he therefore excused himself,
deferring [the discussion] until some other time. His incompetency
and shortcoming thereby became known and suspected,
and this caused the adherence, confirmation, and edification
of many.
In brief outline the narrative is this. For some while He
wandered about in those districts. After the death of the late
prince Muhammad Sháh He returned to Tihrán, having in
His mind [the intention of] corresponding and entering into
relations with the Báb. The medium of this correspondence
was the celebrated Mullá `Abdu'l-Karím of Qazvín, who was
the Báb's's mainstay and trusted intimate. Now since a great
celebrity had been attained for Bahá'u'lláh in Tihrán, and the
hearts of men were disposed towards Him, He, together with
Mullá `Abdu'l-Karím, considered it as expedient that, in face
of the agitation amongst the doctors, the aggressiveness of the
greater part of [the people of] Persia, and the irresistible power
of the Amír-Nizám, whereby both the Báb and Bahá'u'lláh
were in great danger and liable to incur severe punishment,
some measure should be adopted to direct the thoughts of men
towards some absent person, by which means Bahá'u'lláh
would remain protected from the interference of all men. And
since further, having regard to sundry considerations, they did
not consider an outsider as suitable, they cast the lot of this
augury to the name of Bahá'u'lláh's's brother Mírzá Yahyá.
By the assistance and instruction of Bahá'u'lláh, therefore,
they made him notorious and famous on the tongues of friends
and foes, and wrote letters, ostensibly at his dictation, to the
Báb. And since secret correspondences were in process the
Báb highly approved of this scheme. So Mírzá Yahyá was
concealed and hidden while mention of him was on the
tongues and in the mouths of men. And this mighty plan was
of wondrous efficacy, for Bahá'u'lláh, though He was known
and seen, remained safe and secure, and this veil was the cause
that no one outside [the sect] fathomed the matter or fell into
[+PAGE 38]
the idea of molestation, until
Bahá'u'lláh quitted
Tihrán at the
permission of the King and was permitted to withdraw to the
Supreme Shrines.
When He reached Baghdád and the crescent moon of the
month of Muharram of the year [A.H. one thousand two
hundred and] sixty-nine (which was termed in the books of the
Báb "the year of `after a while'" and wherein He had promised
the disclosure of the true nature of His religion and its mysteries)
shone forth from the horizon of the world, this covert
secret, as is related, became apparent amongst all within and
without [the society]. Bahá'u'lláh with mighty steadfastness
became a target for the arrows of all amongst mankind, while
Mírzá Yahyá in disguise passed his time, now in the environs
and vicinity of Baghdád engaged for better concealment in
various trades, now in Baghdád itself in the garb of the Arabs.
Now Bahá'u'lláh so acted that the hearts of this sect were
drawn towards Him, while most of the inhabitants of `Iráq
were reduced to silence and speechlessness, some being
amazed and others angered. After remaining there for one
year He withdrew His hand from all things, abandoned relatives
and connections, and, without the knowledge of His
followers, quitted `Iráq alone and solitary, without companion,
supporter, associate, or comrade. For nigh upon two
years He dwelt in Turkish Kurdistán, generally in a place
named Sar-Galú, situated in the mountains, and far removed
from human habitations. Sometimes on rare occasions He
used to frequent Sulaymáníyyih. Ere long had elapsed the
most eminent doctors of those regions got some inkling of His
circumstances and conditions, and conversed with Him on
the solution of certain difficult questions connected with the
most abstruse points of theology. Having witnessed on His part
ample signs and satisfactory explanations they observed towards
Him the utmost respectfulness and deference. In consequence
of this He acquired a great fame and wonderful reputation
in those regions, and fragmentary accounts of Him were
[+PAGE 39]
circulated in all quarters and directions, to wit that a stranger,
a Persian, had appeared in the district of
Sulaymáníyyih
(which hath been, from of old, the place whence the most
expert doctors of the Sunnites have arisen), and that the people
of that country had loosed their tongues in praise of Him.
From the rumor thus heard it was known that that Person was
none other than
Bahá'u'lláh. Several persons, therefore, hastened
thither, and began to entreat and implore, and the
urgent entreaty of all brought about His return.
Now although this sect had not been affected with quaking
or consternation at these grievous events, such as the slaughter
of their Chief and the rest, but did rather increase and multiply;
still, since the Báb was but beginning to lay the foundations
when He was slain, therefore was this community ignorant
concerning its proper conduct, action, behavior, and
duty, their sole guiding principle being love for the Báb. This
ignorance was the reason that in some parts disturbances
occurred; for, experiencing violent molestation, they unclosed
their hands in self-defense. But after His return
Bahá'u'lláh made such strenuous efforts in educating, teaching,
training, regulating, and reconstructing this community
that in a short while all these troubles and mischiefs were
quenched, and the utmost tranquility and repose reigned in
men's hearts; so that, according to what hath been heard, it
became clear and obvious even to statesmen that the fundamental
intentions and ideas of this sect were things spiritual,
and such as are connected with pure hearts; that their true and
essential principles were to reform the morals and beautify the
conduct of the human race, and that with things material they
had absolutely no concern.
When these principles, then, were established in the hearts
of this sect they so acted in all lands that they became celebrated
amongst statesmen for gentleness of spirit, steadfastness
of heart, right intent, good deeds, and excellence of conduct.
For this people are most well-disposed towards obedience and
[+PAGE 40]
submissiveness, and, on receiving such instruction, they conformed
their conduct and behavior thereto. Formerly exception
was taken to the words, deeds, demeanor, morals, and
conduct of this sect: now objection is made in Persia to their
tenets and spiritual state. Now this is beyond the power of
man, that he should be able by interference or objection to
change the heart and conscience, or meddle with the convictions
of anyone. For in the realm of conscience naught but the
ray of God's light can command, and on the throne of the
heart none but the pervading power of the King of Kings
should rule. Thus it is that one can arrest and suspend [the
action of] every faculty except thought and reflection; for a
man cannot even by his own volition withhold himself from
reflection or thought, nor keep back his musings and imaginings.
At all events the undeniable truth is this, that for nigh upon
thirty-five years no action opposed to the government or prejudicial
to the nation has emanated from this sect or been
witnessed [on their part], and that during this long period,
notwithstanding the fact that their numbers and strength are
double what they were formerly, no sound has arisen from any
place, except that every now and then learned doctors and
eminent scholars (really for the extension of this report
through the world and the awakening of men) sentence some
few to death. For such interference is not destruction but
edification when thou regardest the truth, which will not
thereby become quenched and forgotten, but rather stimulated
and advertised.
I will at least relate one short anecdote of what actually took
place. A certain person violently molested and grievously
injured a certain Bábí. The victim unclosed his hand in
retaliation and arose to take vengeance, unsheathing his
weapon against the aggressor. Becoming the object of censure
and reprimand of this sect, however, he took refuge in flight.
[+PAGE 41]
When he reached
Hamadán his character became known,
and, as he was of the clerical class, the doctors vehemently
pursued him, handed him over to the government, and ordered
chastisement to be inflicted. By chance there fell out
from the fold of his collar a document written by
Bahá'u'lláh,
the subject of which was reproof of attempts at retaliation,
censure and reprobation of the search after vengeance, and
prohibition from following after lusts. Amongst other matters
they found these expressions contained in it: "Verily God is
quit of the seditious," and likewise: "If ye be slain it is better for
you than that ye should slay. And when ye are tormented have
recourse to the controllers of affairs and the refuge of the
people; and if ye be neglected then entrust your affairs to the
Jealous Lord. This is the mark of the sincere, and the characteristic
of the assured." When the governor became cognizant
of this writing he addressed that person saying, "By the decree
of that Chief whom you yourself obey correction is necessary
and punishment and chastisement obligatory." "If," replied
that person, "you will carry out all His precepts I shall have the
utmost pleasure in [submitting to] punishment and death."
The governor smiled and let the man go.
So Bahá'u'lláh made the utmost efforts to educate [His
people] and incite [them] to morality, the acquisition of the
sciences and arts of all countries, kindly dealing with all the
nations of the earth, desire for the welfare of all peoples,
sociability, concord, obedience, submissiveness, instruction
of [their] children, production of what is needful for the
human race, and inauguration of true happiness for mankind;
and He continually kept sending tracts of admonition to all
parts, whereby a wonderful effect was produced. Some of
these epistles have, after extreme search and inquiry, been
examined, and some portions of them shall now be set down
in writing.
All these epistles consisted of [exhortations to] purity of
[+PAGE 42]
morals, encouragement to good conduct, reprobation of certain
individuals, and complaints of the seditious. Amongst
others this sentence was recorded:
"My captivity is not My abasement: by My life, it is indeed a
glory unto Me! But the abasement is the action of My friends
who connect themselves with Us and follow the devil in their
actions. Amongst them is he who taketh lust and turneth aside
from what is commanded; and amongst them is he who
followeth the truth in right guidance. As for those who commit
sin and cling to the world they are assuredly not of the
people of Bahá."
So again:
"Well it is with him who is adorned with the decoration of
manners and morals: verily he is of those who help their Lord
with clear perspicuous action."
"He is God, exalted is His state, wisdom and utterance. The
True One (glorious is His glory) for the showing forth of the
gems of ideals from the mine of man, hath, in every age, sent a
Trusted One. The primary foundation of the faith of God and
the religion of God is this, that they should not make diverse
sects and various paths the cause and reason of hatred. These
principles and laws and firm sure roads appear from one
dawning-place and shine from one dayspring, and these diversities
were out of regard for the requirements of the time,
season, ages, and epochs. O unitarians, make firm the girdle
of endeavor, that perchance religious strife and conflict may
be removed from amongst the people of the world and be
annulled. For love of God and His servants engage in this great
and mighty matter. Religious hatred and rancor is a world-consuming
fire, and the quenching thereof most arduous,
unless the hand of Divine Might give men deliverance from
this unfruitful calamity. Consider a war which happeneth
between two states: both sides have foregone wealth and life:
how many villages were beheld as though they were not! This
precept is in the position of the light in the lamp of utterance."
[+PAGE 43]
"O people of the world, ye are all the fruit of one tree and
the leaves of one branch. Walk with perfect charity, concord,
affection, and agreement. I swear by the Sun of Truth, the
light of agreement shall brighten and illumine the horizons.
The all-knowing Truth hath been and is the witness to this
saying. Endeavor to attain to this high supreme station which
is the station of protection and preservation of mankind. This
is the intent of the King of intentions, and this the hope of the
Lord of hopes."
"We trust that God will assist the kings of the earth to
illuminate and adorn the earth with the refulgent light of the
Sun of Justice. At one time We spoke in the language of the
Law, at another time in the language of the Truth and the
Way; and the ultimate object and remote aim was the showing
forth of this high supreme station. And God sufficeth for
witness."
"O friends, consort with all the people of the world with joy
and fragrance. If there be to you a word or essence whereof
others than you are devoid, communicate it and show it forth
in the language of affection and kindness: if it be received and
be effective the object is attained, and if not leave it to him,
and with regard to him deal not harshly but pray. The language
of kindness is the lodestone of hearts and the food of the
soul; it stands in the relation of ideas to words, and is as an
horizon for the shining of the Sun of Wisdom and Knowledge."
"If the unitarians had in the latter times acted according to
the glorious Law [which came] after His Highness the Seal [of
the Prophets] (may the life of all beside Him be His sacrifice!),
and had clung to its skirt, the foundation of the fortress of
religion would not have been shaken, and populous cities
would not have been ruined, but rather cities and villages
would have acquired and been adorned with the decoration of
peace and serenity."
"Through the heedlessness and discordance of the favored
[+PAGE 44]
people and the smoke of wicked souls the Fair Nation is seen to
be darkened and enfeebled. Had they acted [according to what
they knew] they would not have been heedless of the light of
the Sun of Justice."
"This Victim hath from earliest days until now been
afflicted at the hands of the heedless. They exiled Us without
cause at one time to `Iráq, at another time to Adrianople, and
thence to Akká, which was a place of exile for murderers and
robbers; neither is it known where and in what spot We shall
take up Our abode after this greatest prison-house. Knowledge
is with God, the Lord of the Throne and of the dust and the
Lord of the lofty seat. In whatever place We may be, and
whatever befall Us, the saints must gaze with perfect steadfastness
and confidence towards the Supreme Horizon and occupy
themselves in the reformation of the world and the
education of the nations. What hath befallen and shall befall
hath been and is an instrument and means for the furtherance
of the Word of Unity. Take hold of the command of God and
cling thereto: verily it hath been sent down from beside a wise
Ordainer."
"With perfect compassion and mercy have We guided and
directed the people of the world to that whereby their souls
shall be profited. I swear by the Sun of Truth which hath
shone forth from the highest horizons of the world that the
people of Bahá had not and have not any aim save the prosperity
and reformation of the world and the purifying of the
nations. With all men they have been in sincerity and charity.
Their outward [appearance] is one with their inward [heart],
and their inward [heart] identical with their outward
[appearance]. The truth of the matter is not hidden or concealed,
but plain and evident before [men's] faces. Their very
deeds are the witness of this assertion. Today let everyone
endowed with vision win his way from deeds and signs to the
object of the people of Bahá and from their speech and
conduct gain knowledge of their intent. The waves of the
[+PAGE 45]
ocean of divine mercy appear at the utmost height, and the
showers of the clouds of His grace and favor descend every
moment. During the days of sojourn in
`Iráq this Oppressed
One sat down and consorted with all classes without veil or
disguise. How many of the denizens of the horizons entered in
enmity and went forth in sympathy! The door of grace was
open before the faces of all. With rebellious and obedient did
We outwardly converse after one fashion, that perchance the
evildoers might win their way to the ocean of boundless
forgiveness. The splendors of the Name of the Concealer were
in such wise manifested that the evildoer imagined that he was
accounted of the good. No messenger was disappointed and
no inquirer was turned back. The causes of the aversion and
avoidance of men were certain of the doctors of Persia and the
unseemly deeds of the ignorant. By [the term] `doctors' in
these passages are signified those persons who have withheld
mankind from the shore of the Ocean of Unity; but as for the
learned who practice [their knowledge] and the wise who act
justly, they are as the spirit unto the body of the world. Well is
it with that learned man whose head is adorned with the crown
of justice, and whose body glorieth in the ornament of honesty.
The Pen of Admonition exhorteth the friends and enjoineth
on them charity, pity, wisdom, and gentleness. The
Oppressed One is this day a prisoner; His allies are the hosts of
good deeds and virtues; not ranks, and hosts, and guns, and
cannons.
(
21) One holy action maketh the world of earth highest
paradise.
"O friends, help the Oppressed One with well-pleasing
virtues and good deeds! Today let every soul desire to attain the
highest station. He must not regard what is in him, but what is
in God. It is not for him to regard what shall advantage
himself, but that whereby the Word of God which must be
21.
Throughout His Writings the "Oppressed One" refers to
Bahá'u'lláh Himself.
[+PAGE 46]
obeyed shall be upraised. The heart must be sanctified from
every form of selfishness and lust, for the weapons of the
unitarians and the saints were and are the fear of God. That is
the buckler which guardeth man from the arrows of hatred and
abomination. Unceasingly hath the standard of piety been
victorious, and accounted amongst the most puissant hosts of
the world. Thereby do the saints subdue the cities of [men's]
hearts by the permission of God, the Lord of hosts. Darkness
hath encompassed the earth: the lamp which giveth light was
and is wisdom. The dictates thereof must be observed under
all circumstances. And of wisdom is the regard of place and
the utterance of discourse according to measure and state. And
of wisdom is decision; for man should not accept whatsoever
anyone sayeth.
"Under all circumstances desire of the True One (glorious
is His glory) that He will not deprive His servants of the sealed
wine (22) and the lights of the Name of the Self-Subsistent.
"O friends of God, verily the Pen of Sincerity enjoineth on
you the greatest faithfulness. By the Life of God, its light is
more evident than the light of the sun! In its light and its
brightness and its radiance every light is eclipsed. We desire of
God that He will not withhold from His cities and lands the
radiant effulgence of the Sun of Faithfulness. We have directed
all in the nights and in the days to faithfulness, chastity,
purity, and constancy; and have enjoined good deeds and
well-pleasing qualities. In the nights and in the days the shriek
of the pen ariseth and the tongue speaketh, that against the
sword the word may arise, and against fierceness patience, and
in place of oppression submission, and at the time of martyrdom
resignation. For thirty years and more, in all that hath
befallen this oppressed community they have been patient,
referring it to God. Everyone endowed with justice and fairness
hath testified and doth testify to that which hath been
22.
The ordinances of God.
[+PAGE 47]
said. During this period this Oppressed One was engaged in
good exhortations and efficacious and sufficient admonitions,
till it became established and obvious before all that this
Victim had made Himself a target for the arrows of calamity
unto the showing forth of the treasures deposited in [men's]
souls. Strife and contest were and are seemly in the beasts of
prey of the earth, [but] laudable actions are seemly in man.
"Blessed is the Merciful One: Who created man: and taught
him utterance. (23) After all these troubles, neither are the
ministers of state content, nor the doctors of the church. Not
one soul was found to utter a word for God before the court of
His Majesty the King (may God perpetuate his kingdom).
There shall not befall Us aught save that which God hath
decreed unto Us. They acted not kindly, nor was there any
shortcoming in the display of evil. Justice became like the
phoenix, and faithfulness like the philosopher's stone: none
spake for the right. It would seem that justice had become
hateful to men and cast forth from all lands like the people of
God. Glory be to God! In the episode of the land of Tá not one
spoke for that which God had commanded. Having regard to
the display of power and parade of service in the presence of
the King (may God perpetuate his kingdom) they have called
good evil and the reformer a sedition-monger. The like of
these persons would depict the drop as an ocean, and the mote
as a sun. They call the house at Kulayn `the strong fortress,'
and close their eyes to the perspicuous truth. They have
attacked a number of reformers of the world with the charge of
seditiousness. As God liveth, these persons had and have no
intent nor hope save the glory of the state and service to their
nation! For God they spoke and for God they speak, and in the
way of God do they journey.
"O friends, ask of Him Who is the Desire of the denizens of
earth that He will succor His Majesty the King (may God
23.
Qur'án 55:3-4.
[+PAGE 48]
perpetuate his kingdom) so that all the dominions of Persia
may by the light of the Sun of Justice become adorned with the
decoration of tranquility and security. According to statements
made, he, at the promptings of his blessed nature,
loosed those who were in bonds, and bestowed freedom on the
captives. The representation of certain matters before the faces
of [God's] servants is obligatory, and natural to the pious, so
that the good may be aware and become cognizant [thereof].
Verily He inspireth whom He pleaseth with what He desireth,
and He is the Powerful, the Ordainer, the Knowing, the Wise.
"A word from that land hath reached the Oppressed One
which in truth was the cause of wonder. His Highness the
Mu'tamídu'd-Dawlih, Farhád Mírzá, said concerning the
Imprisoned One that whereof the repetition is not pleasing.
This Victim consorted very little with him or the like of him.
So far as is recollected on [only] two occasions did he visit
Murgh-Mahallih in Shimírán where was the abode of the
Oppressed One. On the first occasion he came one day in the
afternoon, and on the second one Friday morning, returning
nigh unto sundown. He knows and is conscious that he should
not speak contrary to the truth. If one enter his presence let
him repeat these words before him on behalf of the Oppressed
One: `O Prince! I ask justice and fairness from your Highness
concerning that which hath befallen this poor Victim.' Well is
it for that soul whom the doubts of the perverse withhold not
from the display of justice, and deprive not of the lights of the
luminary of equity. O saints of God! at the end of Our
discourse We enjoin on you once again chastity, faithfulness,
godliness, sincerity, and purity. Lay aside the evil and adopt
the good. This is that whereunto ye are commanded in the
Book of God, the Knowing, the Wise. Well is it with those
who practice [this injunction]. At this moment the pen crieth
out, saying, `O saints of God, regard the horizon of uprightness,
and be quit, severed, and free from what is beside this.
There is no strength and no power save in God.'"
[+PAGE 49]
In short, formerly in all provinces in Persia accounts and
stories concerning this sect diverse and discordant, yea, incompatible
with the character of the human race and opposed
to the divine endowment, passed on the tongues and in the
mouths of men and obtained notoriety. But when their principles
acquired fixity and stability and their conduct and
behavior were known and appreciated, the veil of doubt and
suspicion fell, the true character of this sect became clear and
evident, and it reached the degree of certainty that their
principles were unlike men's fancies, and that their foundation
differed from [the popular] opinion and estimate. In their
conduct, action, morality, and demeanor was no place for
objection; the objection in Persia is to certain of the ideas and
tenets of this sect. And from the indications of various circumstances
it hath been observed that the people have acquired
belief and confidence in the trustworthiness, faithfulness, and
godliness of this sect in all transactions.
Let us return to our original topic. During the period of
their sojourn in `Iráq these persons became notorious
throughout the world. For exile resulted in fame, in such wise
that a great number of other parties sought alliance and union,
and devised means of [acquiring] intimacy [with them]. But
the Chief of this sect, discovering the aims of each faction,
acted with the utmost consistency, circumspection, and
firmness. Reposing confidence in none, He applied Himself
as far as possible to the admonition of each, inciting and
urging them to good resolutions and aims beneficial to the
state and the nation. And this conduct and behavior of the
Chief acquired notoriety in `Iráq.
So likewise during the period of their sojourn in `Iráq
certain functionaries of foreign governments were desirous of
intimacy, and sought friendly relations [with them], but the
Chief would not agree. Amongst other strange haps was this,
that in `Iráq certain of the Royal Family came to an understanding
with these [foreign] governments, and, [induced] by
[+PAGE 50]
promises and threats, conspired with them. But this sect
unloosed their tongues in reproach and began to admonish
them, saying, "What meanness is this, and what evident
treason; that man should, for worldly advantages, personal
profit, easy circumstances, or protection of life and property,
cast himself into this great detriment and evident loss, and
embark in a course of action which will conduce to the greatest
abasement and involve the utmost infamy and disgrace both
here and hereafter! One can support any baseness save treason
to one's country, and every sin admits of pardon and forgiveness
save [that of] dishonoring one's government and injuring
one's nation." And they imagined that they were acting patriotically,
displaying sincerity and loyalty, and accounting
sacred the duties of fidelity; which noble aim they regarded as a
moral obligation. So rumors of this were spread abroad
through
`Iráq-i-`Arab, and such as wished well to their country
loosed their tongues in uttering thanks, expressing approval
and respect. And it was supposed that these events would be
represented in the Royal Presence; but after a while it became
known that certain of the
Shaykhs at the Supreme Shrines
who were in correspondence with the court, yea, even with
the King, were in secret continually attributing to this sect
strange affinities and relations, imagining that such attempts
would conduce to favor at the Court and cause advancement of
[their] condition and rank. And since no one could speak
freely on this matter at that court which is the pivot of justice,
whilst just ministers aware [of the true state of the case] also
regarded silence as their best policy, the
`Iráq question,
through these misrepresentations and rumors, assumed gravity
in
Tihrán, and was enormously exaggerated. But the
consuls-general, being cognizant of the truth, continued to
act with moderation, until
Mírzá Buzurg
Khán of
Qazvín
became consul-general in
Baghdád. Now since this person
was wont to pass the greater portion of his time in a state of
intoxication and was devoid of foresight, he became the accomplice
[+PAGE 51]
and confederate of those
Shaykhs in
`Iráq, and
girded up his loins stoutly to destroy and demolish. Such
power of description and [strength] of fingers as he possessed
he employed in making representations and statements. Each
day he secretly wrote a dispatch to
Tihrán, made vows and
compacts with the
Shaykhs, and sent diplomatic notes to His
Excellency the Ambassador-in-chief [at Constantinople]. But
since these statements and depositions had no basis or foundation,
they were all postponed and adjourned; until at length
these
Shaykhs convened a meeting to consult with the
[Consul-] General, assembled a number of learned doctors
and great divines in the [mosque of the] `two
Kázims' (upon
them be peace), and, having come to an unanimous agreement,
wrote to the divines of
Kárbilá the exalted and Najaf the
most noble, convoking them all. They came, some knowing,
others not knowing. Amongst the latter the illustrious and
expert doctor, the noble and celebrated scholar, the seal of
seekers after truth,
Shaykh Murtadá, now departed and assoiled,
who was the admitted chief of all, arrived without
knowledge [of the matter in hand]. But, so soon as he was
informed of their actual designs, he said, "I am not properly
acquainted with the essential character of this sect, nor with
the secret tenets and hidden theological doctrines of this
community; neither have I hitherto witnessed or perceived in
their demeanor or conduct anything at variance with the
Perspicuous Book which would lead me to pronounce them
infidels. Therefore hold me excused in this matter, and let
him who regards it as his duty take action." Now the design of
the
Shaykhs and the Consul was a sudden and general attack,
but, by reason of the noncompliance of the departed
Shaykh,
this scheme proved abortive, resulting, indeed, only in shame
and disappointment. So that concourse of
Shaykhs, doctors,
and common folk which had come from
Kárbilá dispersed.
Just at this time mischievous persons--[including] even
certain dismissed ministers--endeavored on all sides so to
[+PAGE 52]
influence this sect that they might perchance alter their course
and conduct. From every quarter lying messages and disquieting
reports continually followed one another in uninterrupted
and constant succession to the effect that the deliberate intention
of the court of Persia was the eradication, suppression,
annihilation, and destruction of this sect; that correspondence
was continually being carried on with the local authorities;
and that all [the
Bábís] in
`Iráq would shortly be delivered over
with bound hands to Persia. But the
Bábís passed the time in
calmness and silence, without in any way altering their behavior
and conduct.
So when Mírzá Buzurg Khán failed to effect and accomplish
the designs of his heart by such actions also, he ill-advisedly
fell to reflecting how he might grieve and humiliate
[the Bábís]. Every day he sought some pretext for offering
insult, aroused some disturbance and tumult, and raised up
the banner of mischief, until the matter came nigh to culminating
in the sudden outbreak of a riot, the lapse of the reins
of control from the hand, and the precipitation of [men's]
hearts into disquietude and perturbation and [their] minds
into anguish and agony.
Now when [the Bábís] found themselves unable to treat this
humor by any means (for, strive as they would, they were
foiled and frustrated), and when they failed to find any remedy
for this disorder or any fairness in this flower, they deliberated
and hesitated for nine months, and at length a certain number
of them, to stop further mischief, enrolled themselves as
subjects of the Sublime Ottoman Government, that [thereby]
they might assuage this tumult. By means of this device the
mischief was allayed, and the consul withdrew his hand from
molesting them; but he notified this occurrence to the Royal
Court in a manner at variance with the facts and contrary to
the truth, and, together with the confederate Shaykhs, applied
himself in every way to devices for distracting the senses [of the
[+PAGE 53]
Bábís]. Finally, however, being dismissed, and overwhelmed
with disaster, he became penitent and sorry.
Let us proceed with our original topic. For eleven years and
somewhat over, Bahá'u'lláh abode in `Iráq-i-`Arab. The behavior
and conduct of the sect were such that [His] fame and
renown increased. For He was manifest and apparent amongst
men, consorted and associated with all parties, and would
converse familiarly with doctors and scholars concerning the
solution of difficult theological questions and the verification
of the true sense of abstruse points of divinity. As is currently
reported by persons of every class, He used to please all,
whether inhabitants or visitors, by His kindly intercourse and
courteous address; and this sort of demeanor and conduct on
His part led them to suspect sorcery and account Him an adept
in the occult sciences.
During this period Mírzá Yahyá remained concealed and
hidden, continuing and abiding in his former conduct and
behavior, until, when the edict for the removal of Bahá'u'lláh
from Baghdád was issued by His Majesty the Ottoman
monarch, Mírzá Yahyá would neither quit nor accompany
[Him]: at one time he meditated setting out for India, at
another settling in Turkistán; but, being unable to decide on
either of these two plans, he finally, at his own wish, set out
before all in the garb of a dervish, in disguise and change of
raiment, for Kárkúk and Arbíl. Thence, by continuous advance,
he reached Mosul, where, on the arrival of the main
body, he took up his abode and station alongside their caravan.
And although throughout this journey the governors and
officials observed the utmost consideration and respectfulness,
while march and halt were alike dignified and honorable,
nevertheless was he always concealed in change of raiment,
and acted cautiously, on the idea that some act of aggression
was likely to occur.
In this fashion did they reach Constantinople, where they
[+PAGE 54]
were appointed quarters in a guesthouse on the part of the
glorious Ottoman monarchy. And at first the utmost attention
was paid to them in every way. On the third day, because of
the straitness of their quarters and the greatness of their numbers,
they migrated and moved to another house. Certain of
the nobles came to see and converse with them, and these, as
is related, behaved with moderation. Notwithstanding that
many in their assemblies and gatherings continued to condemn
and vilify them saying, "This sect are a mischief to all
the world and destructive of treaties and covenants; they are a
source of trouble and baleful to all lands; they have kindled a
fire and consumed the earth; and though they be outwardly
fair-seeming yet are they deserving of every chastisement and
punishment," yet still the
Bábís continued to conduct themselves
with patience, calmness, deliberation, and constancy,
so that they did not, even in self-defense, importune [the
occupants of] high places or frequent the houses of any of the
magnates of that kingdom. Whomsoever amongst the great
He [
Bahá] interviewed on His own account, they met, and no
word save of sciences and arts passed between them; until
certain noblemen sought to guide Him, and loosed their
tongues in friendly counsel, saying, "To appeal, to state your
case, and to demand justice is a measure demanded by custom."
He replied in answer, "Pursuing the path of obedience
to the King's command We have come to this country.
Beyond this We neither had nor have any aim or desire that
We should appeal and cause trouble. What is [now] hidden
behind the veil of destiny will in the future become manifest.
There neither has been nor is any necessity for supplication
and importunity. If the enlightened-minded leaders [of your
nation] be wise and diligent, they will certainly make inquiry,
and acquaint themselves with the true state of the case; if not,
then [their] attainment of the truth is impracticable and impossible.
Under these circumstances what need is there for
importuning statesmen and supplicating ministers of the
[+PAGE 55]
Court? We are free from every anxiety, and ready and prepared
for the things predestined to Us. `Say, all is from God'
(
24)
is a sound and sufficient argument, and `if God toucheth thee
with a hurt there is no dispeller thereof save Him'
(
25) is a healing
medicine."
After some months a royal edict was promulgated appointing
Adrianople in the district of Roumelia as their place of
abode and residence. To that city the Bábís, accompanied by
[Turkish] officers, proceeded all together, and there they made
their home and habitation. According to statements heard
from sundry travelers and from certain great and learned men
of that city, they behaved and conducted themselves there also
in such wise that the inhabitants of the district and the government
officials used to eulogize them, and all used to show
them respect and deference. In short, since Bahá'u'lláh was
wont to hold intercourse with the doctors, scholars, magnates,
and nobles [thereby] obtaining fame and celebrity throughout
Roumelia, the materials of comfort were gathered together,
neither fear nor dread remained, they reposed on the couch of
ease, and passed their time in quietude, when one Siyyid
Muhammad by name, of Isfahán, one of the followers [of the
Báb], laid the foundations of intimacy and familiarity with
Mírzá Yahyá, and [thereby] became the cause of vexation and
trouble. In other words, he commenced a secret intrigue and
fell to tempting Mírzá Yahyá, saying, "The fame of this sect
hath risen high in the world, and their name hath become
noble: neither dread nor danger remaineth, nor is there any
fear or [need for] caution before you. Cease, then, to follow,
that thou mayest be followed by the world; and come out from
amongst adherents, that thou mayest become celebrated
throughout the horizons." Mírzá Yahyá, too, through lack of
reflection and thought as to consequences, and want of experience,
24.
Qur'án 4:80.
25.
Qur'án 6:17; 10:107.
[+PAGE 56]
became enamored of his words and befooled by his
conduct. This one was [like] the sucking child, and that one
became as the much-prized breast. At all events, how much
soever some of the chiefs of the sect wrote admonitions and
pointed out to him the path of discretion saying, "For many a
year hast thou been nurtured in thy brother's arms and hast
reposed on the pillow of ease and gladness; what thoughts are
these which are the results of madness? Be not beguiled by this
empty name,
(
26) which, out of regard for certain considerations
and as a matter of expediency, was bestowed [upon thee];
neither seek to be censured by the community. Thy rank and
worth depend on a word, and thine exaltation and elevation
were for a protection and a consideration," yet still, the more
they admonished him, the less did it affect him; and how
much soever they would direct him, he continued to account
opposition as identical with advantage. Afterwards, too, the
fire of greed and avarice was kindled, and although there was
no sort of need, their circumstances being easy in the extreme,
they fell to thinking of salary and stipend, and certain of the
women dependent on
Mírzá Yahyá went to the [governor's]
palace and craved assistance and charity. So when
Bahá'u'lláh
beheld such conduct and behavior on his part He dismissed
and drove away both [him and Siyyid
Muhammad] from
Himself.
Then Siyyid Muhammad set out for Constantinople to get
his stipend, and opened the door of suffering. According to the
account given, this matter caused the greatest sorrow and
brought about cessation of intercourse. In Constantinople,
moreover, he presumptuously set afloat certain reports, asserting,
26.
Mírzá Yahyá's's title was
Subh-i-Azal, the Morning of Eternity.
Bahá'u'lláh, in this connection, cites Amos 4:12-13, which says that God "maketh the morning darkness." Cf.
Bahá'u'lláh, Epistle to the Son of the Wolf (Wilmette, Ill.:
Bahá'í Publishing Trust, 1953), p. 146. See Shoghi Effendi, God Passes By (Wilmette, Ill.:
Bahá'í Publishing Trust, 1974), p.114, for other titles of
Mírzá Yahyá.
[+PAGE 57]
amongst other things, that the notable personage who had
come from
`Iráq was
Mírzá Yahyá. Sundry individuals, perceiving
that herein was excellent material for mischief-making
and a means for the promotion of mutiny, ostensibly supported
and applauded him, and stimulated and incited him,
saying, "You are really the chief support and acknowledged
successor: act with authority, in order that grace and blessing
may become apparent. The waveless sea hath no sound, and
the cloud without thunder raineth no rain." By such speech,
then, was that unfortunate man entrapped into his course of
action, and led to utter vain words which caused the disturbance
of [men's] thoughts. Little by little those who were wont
to incite and encourage began without exception to utter
violent denunciations in every nook and corner, nay in the
court itself, saying, "The
Bábís say thus, and expound in this
wise: [their] behavior is such, and [their] speech so-and-so."
Such mischief-making and plots caused matters to become
misapprehended, and furthermore certain schemes got afloat
which were regarded as necessary measures of self-protection;
the expediency of banishing the
Bábís came under consideration;
and all of a sudden an order came, and
Bahá'u'lláh was
removed from Roumelia; nor was it known for what purpose or
whither they would bear Him away. Diverse accounts were
current in [men's] mouths, and many exaggerations were
heard [to the effect] that there was no hope of deliverance.
Now all those persons who were with Him with one accord
entreated and insisted that they should [be permitted to] accompany
Him, and, how much soever the government admonished
and forbade them, it was fruitless. Finally one Hájí
Ja'far by name was moved to lamentation, and with his own
hand cut his throat. When the government beheld it thus, it
gave permission to all of them to accompany Him, conveyed
them from Adrianople to the seashore, and thence transported
them to Akká. Mírzá Yahyá they sent in like manner to
Famagusta.
[+PAGE 58]
During the latter days [passed] in Adrianople Bahá'u'lláh
composed a detailed epistle setting forth all matters clearly and
minutely. He unfolded and expounded the main principles of
the sect, and made clear and plain its ethics, manners, course,
and mode of conduct: He treated certain political questions in
detail, and adduced sundry proofs of His truthfulness: He
declared the good intent, loyalty, and sincerity of the sect, and
wrote some fragments of prayers, some in Persian, but the
greater part in Arabic. He then placed it in a packet and
adorned its address with the royal name of His Majesty the
King of Persia, and wrote [on it] that some person pure of heart
and pure of life, dedicated to God, and prepared for martyr-sacrifice,
must, with perfect resignation and willingness, convey
this epistle into the presence of the King. A youth named
Mírzá Badí, a native of Khurásán, took the epistle, and
hastened toward the presence of His Majesty the King. The
Royal Train had its abode and station outside Tihrán, so he
took his stand alone on a rock in a place far off but opposite to
the Royal Pavilion, and awaited day and night the passing of
the Royal escort or the attainment of admission into the
Imperial Presence. Three days did he pass in a state of fasting
and vigilance: an emaciated body and enfeebled spirit remained.
On the fourth day the Royal Personage was examining
all quarters and directions with a telescope when suddenly
his glance fell on this man who was seated in the utmost
respectful attitude on a rock. It was inferred from the indications
[perceived] that he must certainly have thanks [to offer],
or some complaint or demand for redress and justice [to
prefer]. [The King] commanded one of those in attendance at
the court to inquire into the circumstances of this youth. On
interrogation [it was found that] he carried a letter which he
desired to convey with his own hand into the Royal Presence.
On receiving permission to approach, he cried out before the
pavilion with a dignity, composure, and respectfulness surpassing
description, and in a loud voice, "O King, I have come
[+PAGE 59]
unto thee from Sheba with a weighty message!"
(
27) [The King]
commanded to take the letter and arrest the bearer. His Majesty
the King wished to act with deliberation and desired to
discover the truth, but those who were present before him
loosed their tongues in violent reprehension, saying, "This
person has shown great presumption and amazing audacity,
for he hath without fear or dread brought the letter of him
against whom all peoples are angered, of him who is banished
to Bulgaria and Sclavonia, into the presence of the King. If so
be that he do not instantly suffer a grievous punishment there
will be an increase of this great presumption." So the ministers
of the court signified [that he should suffer] punishment and
ordered the torture. As the first torment they applied the chain
and rack, saying, "Make known thy other friends that thou
mayest be delivered from excruciating punishment, and make
thy comrades captive that thou mayest escape from the torment
of the chain and the keenness of the sword." But,
torture, brand, and torment him as they might, they saw
naught but steadfastness and silence, and found naught but
dumb endurance [on his part]. So, when the torture gave no
result, they [first] photographed him (the executioners on his
left and on his right, and he sitting bound in fetters and chains
beneath the sword with perfect meekness and composure),
and then slew and destroyed him. This photograph I sent for,
and found worthy of contemplation, for he was seated with
wonderful humility and strange submissiveness, in utmost
resignation.
Now when His Majesty the King had perused certain passages
and become cognizant of the contents of the epistle, he
was much affected at what had taken place and manifested
regret, because his courtiers had acted hastily and put into
execution a severe punishment. It is even related that he said
thrice, "Doth anyone punish [one who is but] the channel of
27.
Cf.
Qur'án 27:22.
[+PAGE 60]
correspondence?" Then the Royal Command was issued that
their Reverences the learned doctors and honorable and accomplished
divines should write a reply to that epistle. But
when the most expert doctors of the capital became aware of
the contents of the letter they ordained: "That this person,
without regarding [the fact] that he is at variance with the
Perspicuous Religion, is a meddler with custom and creed,
and a troubler of kings and emperors. Therefore to eradicate,
subdue, repress, and repel [this sect] is one of the requirements
of the Well-established Path, and indeed the chief of obligations."
This answer was not approved before the [Royal] Presence,
for the contents of this epistle had no obvious discordance with
the Law or with reason, and did not meddle with political or
administrative matters, nor interfere with or attack the Throne
of Sovereignty. They ought, therefore, to have discussed the
real points at issue, and to have written clearly and explicitly
such an answer as would have caused the disappearance of
doubts and the solution of difficulties, and would have become
a fulcrum for discussion to all.
Now of this epistle sundry passages shall be set forth in
writing to conduce to a better understanding [of the matter] by
all people. At the beginning of the epistle was a striking passage
in the Arabic language [treating] of questions of faith and
assurance; the sacrifice of life in the way of the Beloved; the
state of resignation and contentment; the multiplicity of misfortunes,
calamities, hardships, and afflictions; and falling
under suspicion of seditiousness through the machinations of
foes; the establishment of His innocence in the presence of His
Majesty the King; the repudiation of seditious persons and
disavowal of the rebellious party; the conditions of sincere
belief in the verses of the Qur'án; the needfulness of godly
virtues, distinction from all other creatures in this transitory
abode, obedience to the commandments, and avoidance of
things prohibited; the evidence of divine support in the affair
[+PAGE 61]
of the
Báb; the inability of whosoever is upon the earth to
withstand a heavenly thing; His own awakening at the divine
afflux, and His falling thereby into unbounded calamities; His
acquisition of the divine gift, His participation in spiritual
God-given grace, and His illumination with immediate knowledge
without study; the excusableness of His [efforts for the]
admonition of mankind, their direction toward the attainment
of human perfections, and their enkindlement with the fire of
divine love; encouragements to the directing of energy towards
the attainment of a state greater than the degree of earthly
sovereignty; eloquent prayers [written] in the utmost self-abasement,
devotion, and humility; and the like of this. Afterwards
He discussed [other] matters in the Persian language.
And the form of it is this:
"O God, this is a letter which I wish to send to the King; and
Thou knowest that I have not desired aught of him save the
display of his justice to Thy people, and the showing forth of
his favors to the dwellers in Thy Kingdom. And verily, by My
soul, I have not desired aught save what Thou hast desired,
neither, by Thy Might, do I desire aught save what Thou
desirest. Perish that being which desireth of Thee aught save
Thyself! And, by Thy Glory, Thy good pleasure is the limit of
My hope, and Thy Will the extremity of My desire! Be
merciful then, O God, to this poor [soul] Who hath caught
hold of the skirt of Thy richness, and to this humble [suppliant]
Who calleth on Thee, for Thou art indeed the Mighty,
the Great. Help, O God, His Majesty the King to execute Thy
laws amongst Thy servants and to show forth Thy justice
amidst Thy creatures, that he may rule over this sect as he
ruleth over those who are beside them. Verily Thou art the
Potent, the Mighty, the Wise.
"Agreeably to the permission and consent of the King of the
age, this Servant turned from the place of the Royal Throne (28)
28.
Tihrán.
[+PAGE 62]
toward
`Iráq-i-`Arab, and in that land abode twelve years.
During the period of [His] sojourn [there] no description of His
condition was laid before the Royal Presence, neither did any
representation go to foreign states. Relying upon God did He
abide in that land, until a certain functionary came to
`Iráq,
who, on his arrival, fell to designing the affliction of a company
of poor unfortunates. Every day, beguiled by certain of
the doctors of Persia, he persecuted these servants; although
nothing prejudicial to Church or State, or at variance with the
principles and customs of their countrymen had been observed
in them. So this Servant [was moved] by this reflection:
`May it not be that by reason of the deeds of the transgressors
some action at variance with the world-ordering counsel of the
King should be engendered!' Therefore was an epitome [of the
matter] addressed to
Mírzá Sa'íd Khán, the Minister for
Foreign Affairs, that he might submit it to the [Royal] Presence,
and that it might be done according to that which the
Royal command might promulgate. A long while elapsed,
and no command was issued; until matters reached such a
state that it was to be feared that sedition might suddenly break
out and the blood of many be shed. Of necessity, for the
protection of the servants of God, a certain number [of the
Bábís] appealed to the governor of
`Iráq. If [the King] will
consider what has happened with just regard, it will become
clear in the mirror of his luminous heart that what occurred
was [done] from considerations of expediency, and that there
was apparently no resource save this. The Royal Personage
can bear witness and testify to this, that in whatever land there
were some few of this sect the fire of war and conflict was wont
to be kindled by reason of the aggression of certain governors.
But this Transient One after His arrival in
`Iráq withheld all
from sedition and strife; and the witness of this Servant is His
action, for all are aware and will testify that the multitude of
this faction in Persia at that time was more than [it had been]
before, yet, notwithstanding this, none transgressed his proper
[+PAGE 63]
bounds nor assailed anyone. It is nigh on fifteen years that all
continue tranquil, looking unto God and relying on Him, and
bear patiently what hath come upon them, casting it on God.
And after the arrival of this Servant in this city which is called
Adrianople certain of this community enquired concerning
the meaning of `victory.' Diverse answers were sent in reply,
one of which answers will be submitted on this page, so that it
may become clear before the [Royal] Presence that this Servant
hath in view naught save peace and reform. And if some
of the divine favors, which, without merit [on My part], have
been graciously bestowed [on Me], do not become evident and
apparent, this much [at least] will be known, that [God], in
[His] abounding grace and undeserved mercy, hath not deprived
this Oppressed One of the ornament of reason. The form
of words which was set forth on the meaning of `victory' is this:
"`He is God, exalted is He.
"`It hath been known that God (glorious is His mention) is
sanctified from the world and what is therein, and that the
meaning of "victory" is not this, that anyone should fight or
strive with anyone. The Lord of He doeth what He will (29) hath
committed the kingdom of creation, both land and sea, into
the hand of kings, and they are the manifestations of the
Divine Power according to the degrees of their rank: verily He
is the Potent, the Sovereign. But that which God (glorious is
His mention) hath desired for Himself is the hearts of His
servants, which are treasures of praise and love of the Lord and
stores of divine knowledge and wisdom. The will of the Eternal
King hath ever been to purify the hearts of [His] servants
from the promptings of the world and what is therein, so that
they may be prepared for illumination by the effulgences of
the Lord of the Names and Attributes. Therefore must no
29.
Qur'án 3:35; 22:19.
[+PAGE 64]
stranger find his way into the city of the heart, so that the
Incomparable Friend may come unto His own place--that is,
the effulgence of His Names and Attributes, not His Essence
(exalted is He), for that Peerless King hath been and will be
holy for everlasting above ascent or descent. Therefore today
"victory" neither hath been nor will be opposition to anyone,
nor strife with any person; but rather what is well-pleasing is
that the cities of [men's] hearts, which are under the dominion
of the hosts of selfishness and lust, should be subdued by the
sword of the Word, of Wisdom, and of Exhortation.
Everyone, then, who desireth "victory" must first subdue the
city of his own heart with the sword of spiritual truth and of the
Word, and must protect it from remembering aught beside
God: afterwards let him turn his regards towards the cities of
[others'] hearts. This is what is intended by "victory": sedition
hath never been nor is pleasing to God, and that which certain
ignorant persons formerly wrought was never approved. If ye
be slain for His good pleasure verily it is better for you than that
ye should slay. Today the friends of God must appear in such
fashion amidst [God's] servants that by their actions they may
lead all unto the pleasure of the Lord of Glory. I swear by the
Sun of the Horizon of Holiness that the friends of God never
have regarded nor will regard the earth or its transitory riches.
God hath ever regarded the hearts of [His] servants, and this
too is by reason of [His] most great favor, that perchance
mortal souls may be cleansed and sanctified from earthly states
and may attain unto everlasting places. But that Real King is in
Himself sufficient unto Himself [and independent] of all:
neither doth any advantage accrue to Him from the love of
contingent beings, nor doth any hurt befall Him from their
hatred. All earthly places appear through Him and unto Him
return, and God singly and alone abideth in His own place
which is holy above space and time, mention and utterance,
sign, description, and definition, height and depth. And none
knoweth this save Him and whosoever hath knowledge of the
[+PAGE 65]
Book. There is no God but Him, the Mighty, the Bountiful.'
Finis.
"But good deeds depend on this, that the Royal Person
should himself look into that [matter] with just and gracious
regard, and not be satisfied with the representations of certain
persons unsupported by proof or evidence. We ask God to
strengthen the King unto that which He willeth: and what He
willeth should be the wish of the worlds.
"Afterwards they summoned this Servant to Constantinople.
We reached that city along with a number of poor unfortunates,
and after Our arrival did not hold intercourse with a
single soul, for We had naught to say [unto them], and there
was no wish save that it should be clearly demonstrated by
proof to all that this Servant had no thought of sedition and
had never associated with the seditious. And, by Him in praise
of Whose spirit the tongues of all things speak, to turn in any
direction was difficult in consideration of certain circumstances;
but these things were done for the protection of lives.
Verily My Lord knoweth what is in My soul, and verily He is
witness unto what I say. The just king is the shadow of God in
the earth; all should take refuge under the shadow of his justice
and rest in the shade of his favor. This is not the place for
personalities, or censures [directed] specially against some
apart from others; for the shadow tells of him who casteth the
shadow. God (glorious is His mention) hath called Himself
the Lord of the worlds for that He hath nurtured and doth
nurture all; exalted is His favor which hath preceded contingent
beings and His mercy which hath preceded the worlds.
"This is sufficiently clear, that, [whether] right or wrong
according to the imagination of the people, this community
have accepted as true and adopted the religion for which they
are notorious, and that on this account they have foregone
what they had, seeking after what is with God. And this same
renunciation of life in the way of love for the Merciful [God] is
a faithful witness and an eloquent attest unto that whereunto
[+PAGE 66]
they lay claim. Hath it [ever] been beheld that a reasonable
man renounced his life without proof or evidence [of the truth
of that for which he died]? And if it be said, `This people are
mad,' this [too] is very improbable, for it is not [a thing]
confined to one or two persons, but rather have a great multitude
of every class, inebriated with the
Kawthar of divine
wisdom, hastened with heart and soul to the place of martyrdom
in the way of the Friend. If these persons, who for God
have foregone all save Him, and who have poured forth life
and wealth in His way, can be belied, then by what proof and
evidence shall the truth of that which others assert concerning
that wherein they are be established in the presence of the
King?
"The late Hájí Siyyid Muhammad (may God exalt his
station and overwhelm him in the depth of the ocean of His
mercy and forgiveness), although he was of the most learned of
the doctors of the age and the most pious and austere of his
contemporaries, and although the splendor of his worth was of
such a degree that the tongues of all creatures spoke in praise
and eulogy of him and confidently asserted his asceticism and
godliness, did nevertheless in the war against the Russians
forego much good and turn back after a little contest, although
he himself had decreed a holy war, and had set out from his
native country with conspicuous ensign in support of the
Faith. O would that the covering might be withdrawn, and
that what is hidden from [men's] eyes might appear!
"But as to this sect, it is twenty years and more that they
have been tormented by day and by night with the fierceness
of the Royal anger, and that they have been cast each one into
a [different] land by the blasts of the tempests of the King's
wrath. How many children have been left fatherless! How
many fathers have become childless! How many mothers have
not dared, through fear and dread, to mourn over their slaughtered
children! Many [were] the servants [of God] who at eve
were in the utmost wealth and opulence, and at dawn were
[+PAGE 67]
beheld in the extreme of poverty and abasement! There is no
land but hath been dyed with their blood and no air whereunto
their groanings have not arisen. And during these few years the
arrows of affliction have rained down without intermission
from the clouds of fate. Yet, notwithstanding all these visitations
and afflictions, the fire of divine love is in such fashion
kindled in their hearts that, were they all to be hewn in pieces,
they would not forswear the love of the Beloved of all the
dwellers upon earth; nay rather with their whole souls do they
yearn and hope for what may befall [them] in the way of God.
"O King! The gales of the mercy of the Merciful One have
converted these servants and drawn them to the region of the
[Divine] Unity--`The witness of the faithful lover is in his
sleeve'--but some of the doctors of Persia have troubled the
most luminous heart of the King of the Age with regard to
those who are admitted into the Sanctuary of the Merciful One
and those who make for the Kaaba of Wisdom. O would that
the world-ordering judgment of the King might decide that
this Servant should meet those doctors, and, in the presence of
His Majesty the King, adduce arguments and proofs! This
Servant is ready, and hopeth of God that such a conference
may be brought about, so that the truth of the matter may
become evident and apparent before His Majesty the King.
And afterwards the decision is in thy hand, and I am ready to
confront the throne of thy sovereignty; then give judgment for
Me or against Me. The Merciful Lord saith in the Furqán,
which is the enduring proof amidst the host of existences,
`Desire death, then, if ye be sincere.' (30) He hath declared the
desiring of death to be the proof of sincerity; and it will be
apparent in the mirror of the [King's] luminous mind which
party it is that hath this day foregone life in the way of Him
[Who is] adored by the dwellers upon earth. Had the doctrinal
books of this people, [composed] in proof of that wherein they
30.
Qur'án 2:88; 62:6.
[+PAGE 68]
are, been written with the blood which has been shed in His
way (exalted is He), books innumerable would assuredly have
been apparent and visible amongst mankind.
"How, then, can one repudiate this people, whose words
and deeds are consistent, and accept those persons who
neither have foregone nor will forego one atom of the consideration
[which they enjoy] in the way of [God] the Sovereign?
"Some of the doctors of Persia who have denounced this
Servant have never either met or seen Him, nor [even] become
cognizant of [His] intent: nevertheless they said what
they desired and do what they will. Every statement requires
proof, and is not [established] merely by assertion or by outward
gear of asceticism.
"A translation of some passages from the contents of the
Hidden Book of Fátimih (upon her be the blessings of God)
which are apposite to this place will [now] be submitted in the
Persian language, in order that some things [now] concealed
may be revealed before the [Royal] Presence. Those addressed
in these utterances in the above-mentioned book (which is
today known as `Hidden Words') are those people who are
outwardly notable for science and piety, but who are inwardly
subservient to their passions and lust. He says:
"`O faithless ones! Why do ye outwardly claim to be
shepherds, while inwardly ye have become the wolves of My
sheep? Your likeness is like unto the star before the morning,
which is apparently bright and luminous, but really causeth
the misguidance and destruction of the caravans of My city
and country.'
"So likewise He saith:
"`O outwardly fair and inwardly faulty! Thy likeness is like
unto clear bitter water, wherein outwardly the utmost sweetness
and purity is beheld, but when it falleth into the assaying
hands of the taste of the [Divine] Unity He doth not accept a
single drop thereof. The radiance of the sun is on the earth and
on the mirror alike; but regard the difference as from the
[+PAGE 69]
guard-stars to the earth; nay, between them is a limitless
distance.'
"`So likewise He saith:
"`O child of the world! Many a morning hath the effulgence
of My grace come unto thy place from the day-spring
of the placeless, found thee on the couch of ease busied with
other things, and returned like the lightning of the spirit to the
bright abode of glory. And I, desiring not thy shame, declared
it not in the retreats of nearness to the hosts of holiness.'
"`So likewise He saith:
"`O pretender to My friendship! In the morning the breeze
of My grace passed by thee, and found thee sleeping on the bed
of heedlessness, and wept over thy condition, and turned
back.'
Finis.
"In the presence of the King's justice, therefore, the statement
of an adversary ought not to be accepted as sufficient.
And in the Furqán, which distinguisheth between truth and
falsehood, He says, `O ye who believe, if there come unto you
a sinner with a message, then discriminate, lest you fall upon a
people in ignorance and on the morrow repent of what ye have
done.' (31) And it hath come down in holy tradition, `Credit not
the calumniator.' The matter hath been misapprehended by
certain doctors, neither have they seen this Servant. But those
persons who have met [Him] testify that this Servant hath not
spoken contrary to that which God hath ordained in the Book,
and recite this blessed verse: He saith (exalted is He) `Do ye
disavow Us for aught save that We believe in God, and what
hath been sent down unto Us, and what was sent down
before?' (32)
"O King of the age! The eyes of these wanderers turn and
gaze in the direction of the mercy of the Merciful One, and
31.
Qur'án 49:6.
32.
Qur'án 5:64.
[+PAGE 70]
assuredly to these afflictions shall the greatest mercy succeed,
and after these most grievous hardships shall follow great ease.
But [Our] hope is this, that His Majesty the King will himself
turn his attention to [these] matters, which thing will be the
cause of hope in [Our] hearts. And this is unmixed good which
hath been submitted, and God sufficeth for a witness.
"Glory be to Thee, O God! O God, I bear witness that the
heart of the King is between the fingers of Thy power: if Thou
pleasest, turn it, O God, in the direction of mercy and kindliness:
verily Thou art the Exalted, the Potent, the Beneficent:
there is no God but Thee, the Mighty from whom help is
sought.
"Concerning the qualifications of the doctors, He saith:
`But amongst the lawyers he who guardeth himself, observeth
his religion, opposeth his lust, and obeyeth the command of
his Lord--it is incumbent on the people to follow him...'
unto the end. And if the King of the age will regard this
utterance, which proceeded from the tongue of the recipient
of divine inspiration, he will observe that those characterized
by the qualities transmitted in the aforementioned tradition
are rarer than the philosopher's stone. Therefore the claim of
every person pretending to science neither hath been nor is
heard.
"So likewise in describing the lawyers of the latter time He
says: `The lawyers of that time are the most evil of lawyers
under the shadow of heaven: from them cometh forth mischief,
and unto them it returneth.'
"And if any person deny these traditions, the establishing
thereof is [incumbent] on this Servant; but since [Our] object
is brevity therefore the detail of the authorities hath not been
submitted.
"Those doctors who have indeed drunk of the cup of renunciation
never interfered with this Servant, even as the late
Shaykh Murtadá (may God exalt his station and cause him to
dwell under the shadow of the domes of His grace) used to
[+PAGE 71]
show [Us] affection during the days of [Our] sojourn in
`Iráq,
and used not to speak concerning this matter otherwise than
God hath permitted. We ask God to help all [men] unto that
which He loveth and approveth.
"Now all people have shut their eyes to all [these] matters,
and are bent on the persecution of this sect; so that should it be
demanded of certain persons, who (after God's grace) rest in
the shadow of the King's clemency and enjoy unbounded
blessings, `In return for the King's favor what service have ye
wrought? Have ye by wise policy added any country to [his]
countries? Or have ye applied yourselves to aught which
would cause the comfort of the people, the prosperity of the
kingdom, and the continuance of fair fame for the state?', they
have no reply save this, that, falsely or truly, they designate a
number of persons in the presence of the King by the name of
Bábís, and forthwith engage in slaughter and plunder; even as
in Tabríz and elsewhere they sold certain ones, and received
much wealth; and this was never represented before the presence
of the King. All these things have occurred because of
this, that they have found these poor people without a helper.
They have foregone matters of moment, and have fallen upon
these poor unfortunates.
"Many sects and diverse tribes rest tranquil in the shadow of
the King, and of these sects one is this people. Were it not best
that the lofty endeavor and magnanimity of those who surround
the King should be so witnessed: that they should be
scheming for all factions to come under the King's shadow,
and that they should govern amidst all with justice? To put in
force the ordinances of God is unmixed justice, and with this
all are satisfied; nay, the ordinances of God [ever] have been
and will be the instrument and means for the protection of
[His] creatures, as He saith (exalted is He) `And in retaliation ye
have life, O people of understanding.' (33) [But] it is far from the
33.
Qur'án 2:175.
[+PAGE 72]
justice of His Majesty the King that, for the fault of one
person, a number of persons should become the objects of the
scourges of wrath. God (glorious is His mention) saith: `None
shall bear the burden of another.'
(
34) And this is sufficiently
evident, that in every community there have been and will be
learned and ignorant, wise and foolish, sinful and pious. And
to commit abominable actions is far from the wise man. For
the wise man either seeketh the world or abandoneth it. If he
abandoneth it, assuredly he will not regard aught save God,
and, apart from this, the fear of God will withhold him from
committing forbidden and culpable actions. And if he seeketh
the world, he will assuredly not commit deeds which will
cause and induce the aversion of [God's] servants and produce
horror in those who are in all lands; but rather will he practice
such deeds as will cause the adhesion of mankind. So it hath
been demonstrated that detestable actions have been and will
be [wrought only] by ignorant persons. We ask God to keep
His servants from regarding aught but Him, and to bring them
near to Him: verily He is potent over all things.
"Glory be to Thee, O God! O My God, Thou hearest My
groaning, and seest My state and My distress and My
affliction, and knowest what is in My soul. If My cry be
sincerely for Thy sake, then draw thereby the hearts of Thy
creatures unto the horizon of the heaven of Thy recognition,
and turn the King unto the right hand of the throne of Thy
Name the Merciful; then bestow on him, O My God, the
blessing which hath descended from the heaven of Thy favor
and the clouds of Thy mercy, that he may sever himself from
that which he hath and turn toward the region of Thy bounties.
O Lord, help him to support the oppressed amongst [Thy]
servants, and to raise up Thy Word amidst Thy people; then
aid him with the hosts of the unseen and the seen, that he may
subdue cities in Thy Name and rule over all who are upon the
34.
Qur'án 6:164; 17:16; 35:19; 39:9; 53:39.
[+PAGE 73]
earth by Thy power and authority, O Thou in Whose hand is
the Kingdom of creation: and verily Thou art He who ruleth at
the beginning and in the end: there is no God save Thee, the
Potent, the Mighty, the Wise.
"They have misrepresented matters before the presence of
the King in such a way that if any ill deed proceed from any
one of this sect they account it as [a part] of the religion of these
servants. But, by God, beside Whom there is none other God,
this Servant hath not sanctioned the committing of sins, much
less that whereof the prohibition hath been explicitly revealed
in the Book of God! God hath prohibited unto men the
drinking of wine, and the unlawfulness thereof hath been revealed
and recorded in the Book of God, (35) and the doctors of
the age (may God multiply the like of them) have unanimously
prohibited unto men this abominable action; yet withal
do some commit it. Now the punishment of this action falls on
these heedless persons, while those manifestations of the glory
of sanctity [continue] holy and undefiled: unto their sanctity
all Being, whether of the unseen or the seen, testifieth.
"Yea, these servants [of God] regard God as `doing what He
pleaseth and ordering what He willeth.' (36) There is no retreat
nor way of flight for anyone save unto God, and no refuge nor
asylum but in Him. And at no time hath the caviling of men,
whether learned or unlearned, been a thing to rely on, nor will
it be so. The [very] prophets, who are the pearls of the Ocean
of Unity and the recipients of Divine Revelation, have [ever]
been the objects of men's aversion and caviling; much more
these servants. Even as He saith: `Every nation schemed
against their apostle to catch him. And they contended with
falsehood therewith to refute the truth.' (37) So likewise He
saith, `There came not unto them any apostle but they mocked
35.
Qur'án 5:92.
36.
Qur'án 2:254; 3:35; 22:14, 19.
37.
Qur'án 40:5.
[+PAGE 74]
at him.'
(
38) Consider the appearance of the Seal of the
Prophets, the King of the Elect (the soul of the worlds be His
sacrifice); after the dawning of the Sun of Truth from the
horizon of the
Hijáz what wrongs befell that Manifestation of
the Might of the Lord of Glory at the hands of the people of
error! So heedless were men that they were wont to consider
the vexation of that Holy One as one of the greatest of good
works and as the means of approaching God Most High. For
in the first years the doctors of that age, whether Jews or
Christians, turned aside from that Sun of the Highest Horizon;
and, at the turning aside of those persons, all, whether
humble or noble, girt up their loins to quench the radiance of
that Light of the Horizon of Ideals. The names of all are
recorded in books: amongst them were Wahb ibn
Rahíb,
Ka'b
ibn
Ashraf,
`Abdu'lláh [ibn] Ubayy, and the like of these
persons; till at length the matter reached such a point that they
convened a meeting to take counsel as to the shedding of the
most pure blood of that Holy One, as God (glorious is His
mention) hath declared: `And when those who misbelieved
plotted against thee to confine thee, or slay thee, or drive thee
out; and they plotted, and God plotted; and God is the best of
plotters.'
(
39) So likewise He saith: `And if their aversion be
grievous unto thee, then, if thou art able to seek out a hole
down into the earth, or a ladder up into the sky, that thou
mayest show them a sign--[do so]: but if God pleased He
would assuredly bring them all to the true guidance: be not
therefore one of the ignorant.'
(
40) By God, the hearts of those
near [unto God] are scorched at the purport of these two
blessed verses; but the like of these matters certainly transmitted
[to Us] are blotted out of sight, and [men] have not reflected,
neither do reflect, what was the reason of the turning aside of
38.
Qur'án 15:11; 36:29.
39.
Qur'án 8:30.
40.
Qur'án 6:35.
[+PAGE 75]
[God's] servants at the appearance of the daysprings of divine
lights.
"So, too, before the Seal of the Prophets, consider Jesus the
Son of Mary. After the appearance of that Manifestation of the
Merciful One all the doctors charged that Quintessence of
Faith with misbelief and rebelliousness; until at length, with
the consent of Annas, who was the chief of the doctors of that
age, and likewise Caiaphas, (41) who was the most learned of the
judges, they wrought upon that Holy One that which the pen
is ashamed and unable to repeat. The earth with its amplitude
was too strait for Him, until God took Him up into the heaven.
But were a detailed account of the prophets to be submitted it
is feared that weariness might result.
"O would that thou mightest permit, O King, that We
should send unto Thy Majesty that whereby eyes would be
refreshed, souls tranquilized, and every just person assured
that with Him [i.e., Bahá'u'lláh] is knowledge of the Book.
Were it not for the turning aside of the ignorant and the willful
blindness of the doctors, verily I would utter a discourse
whereat hearts would be glad and would fly unto the air from
the murmur of whose winds is heard, `There is no God but
He.' But now, because the time admitteth it not, the tongue is
withheld from utterance, and the vessel of declaration is sealed
until God shall unclose it by His power: verily He is the
Potent, the Powerful.
"Glory be to Thee, O God! O My God, I ask of Thee in Thy
Name, whereby Thou hast subdued whomsoever is in the
heavens and the earth, that Thou wilt keep the lamp of Thy
religion with the glass of Thy power and Thy favors, so that the
winds of denial pass not by it from the region of those who are
heedless of the mysteries of Thy Sovereign Name: then increase
its light by the oil of Thy wisdom: verily Thou art Potent
over whomsoever is in Thy earth and Thy heaven.
41.
See John 11:49-50; 18:13-28; Acts 4:6-10.
[+PAGE 76]
"O Lord, I ask of Thee by the Supreme Word, whereat
whosoever is in the earth and the heaven feareth save him who
taketh hold of the `Most Firm Handle,' (42) that Thou wilt not
abandon Me amongst Thy creatures: lift Me up unto Thee,
and make Me to enter in under the shadow of Thy mercy, and
give Me to drink of the pure wine of Thy grace, that I may
dwell under the canopy of Thy glory and the domes of Thy
favors: verily Thou art powerful unto that Thou wishest, and
verily Thou art the Protecting, the Self-Sufficing.
"O King! The lamps of justice are extinguished, and the fire
of persecution is kindled on all sides, until that they have made
My people captives. This is not the first honor which hath
been violated in the way of God. It behooveth everyone to
regard and recall what befell the kindred of the Prophet until
that the people made them captives and brought them in unto
Damascus the spacious; and amongst them was the Prince of
Worshipers, the Stay of the elect, the Sanctuary of the eager
(the soul of all beside him be his sacrifice). It was said unto
them, `Are ye seceders?' He said, `No, by God, we are servants
who have believed in God and in His signs, and through us the
teeth of faith are disclosed in a smile, and the sign of the
Merciful One shineth forth; through our mention spreadeth
Al-Bathá, (43) and the darkness which intervened between earth
and heaven is dispelled.' It was said, `Have ye forbidden what
God hath sanctioned, or sanctioned what God hath forbidden?'
He said, `We were the first who followed the commandments
of God: we are the source of command and its
origin, and the firstfruits of all good and its consummation: we
are the sign of the Eternal, and His commemoration amongst
the nations.' It was said, `Have ye abandoned the Qur'án?' He
said, `Through us did the Merciful One reveal it; and we are
gales of the All-Glorious amidst [His] creatures; we are streams
42.
Qur'án 2:257; 31:21.
43.
Mecca.
[+PAGE 77]
which have arisen from the most mighty Ocean whereby God
revived the earth after its death; from us His signs are diffused,
His evidences are manifested, and His tokens appear; and with
us are His mysteries and His secrets.' It was said, `For what
fault [then] were ye afflicted?' He said, `For the love of God
and our severance from all beside Him.'
"Verily We have not repeated his expressions (upon him be
peace), but rather We have made manifest a spray from the
Ocean of Life which was deposited in his words, that by it
those who advance may live and be aware of what hath
befallen the trusted ones of God on the part of an evil and most
reprobate people. And today We see the people censuring
those who acted unjustly of yore, while they oppress more
vehemently than those oppressed, and know it not. By God, I
do not desire sedition, but the purification of [God's] servants
from all that withholdeth them from approach to God, the
King of the Day of Invocation.
"I was asleep on My couch: the breaths of My Lord the
Merciful passed over Me and awakened Me from sleep: to this
bear witness the denizens [of the realms] of His Power and His
Kingdom, and the dwellers in the cities of His Glory, and
Himself, the True. I am not impatient of calamities in His
way, nor of afflictions for His love and at His good pleasure.
God hath made affliction as a morning shower to this green
pasture, and as a match for His lamp whereby earth and
heaven are illumined.
"Shall that which anyone hath of wealth endure unto him,
or avail him tomorrow with him who holdeth his forelock? If
any should look on those who sleep under slabs and keep
company with the dust, can he distinguish the bones of the
king's skull from the knuckles of the slave? No, by the King of
Kings! Or doth he know governors from herdsmen, or discern
the wealthy and the rich from him who was without shoes or
carpet? By God, distinction is removed, save for him who
fulfilled righteousness and judged uprightly. Where are the
[+PAGE 78]
doctors, the scholars, the nobles? Where is the keenness of
their glances, the sharpness of their sight, the subtlety of their
thoughts, the soundness of their understandings? Where are
their hidden treasures and their apparent gauds, their bejeweled
thrones and their ample couches? Alas! All have been laid
waste, and the decree of God hath rendered them as scattered
dust! Emptied is what they treasured up, and dissipated is what
they collected, and dispersed is what they concealed: they have
become [such that] thou seest naught but their empty places,
their gaping roofs, their uprooted beams, their new things
waxed old. As for the discerning man, verily wealth will not
divert him from regarding the end; and for the prudent man,
riches will not withhold him from turning toward [God] the
Rich, the Exalted. Where is he who held dominion over all
whereon the sun arose, and who spent lavishly and sought
after curious things in the world and what is therein created?
Where is the lord of the swarthy squadron and the yellow
standard? Where is he who ruled
Zawrá,
(
44) and where he who
wrought injustice in [Damascus] the spacious? Where are they
at whose bounty treasures were afraid, at whose openhandedness
and generosity the ocean was dismayed? Where is he
whose arm was stretched forth in rebelliousness, whose heart
turned away from the Merciful One? Where is he who used to
make choice of pleasures and cull the fruits of desires? Where
are the dames of the bridal chambers, and the possessors of
beauty? Where are their waving branches and their spreading
boughs, their lofty palaces and trellised gardens? Where is the
smoothness of the expanses thereof and the softness of their
breezes, the rippling of their waters and the murmur of their
winds, the cooing of their doves and the rustling of their trees?
Where are their laughing hearts and their smiling teeth? Woe
unto them! They have descended to the abyss and become
companions to the pebbles; today no mention is heard of them
44.
Baghdád.
[+PAGE 79]
nor any sound; nothing is known of them nor any hint. Will
the people dispute it while they behold it? Will they deny it
when they know it? I know not in what valley they wander
erringly: do they not see that they depart and return not? How
long will they be famous in the low countries and in the high,
descend and ascend? `Is not the time yet come to those who
believe for their hearts to become humble for the remembrance
of God?'
(
45) Well is it with that one who hath said or
shall say, `Yea, O Lord, the time is ripe and hath come,' and
who severeth himself from all that is. Alas! naught is reaped
but what is sown, and naught is taken but what is laid up, save
by the grace of God and His favor. Hath the earth conceived
Him whom the veils of glory prevent not from ascending into
the Kingdom of His Lord, the Mighty, the Supreme? Have
We any good works whereby defects shall be removed or
which shall bring Us near unto the Lord of causes? We ask
God to deal with Us according to His grace, not His justice,
and to make Us of those who turn toward Him and sever
themselves from all beside Him.
"O King, I have seen in the way of God what no eye hath
seen and no ear hath heard. Friends have disclaimed Me; ways
are straitened unto Me; the pool of safety is dried up; the plain
of ease is [scorched] yellow. How many calamities have descended,
and how many will descend! I walk advancing toward
the Mighty, the Bounteous, while behind Me glides the
serpent. My eyes rain down tears until My bed is drenched; but
My sorrow is not for Myself. By God, My head longeth for the
spears for the love of its Lord, and I never pass by a tree but My
heart addresseth it [saying], `O would that thou wert cut down
in My name and My body were crucified upon thee in the way
of My Lord'; yea, because I see mankind going astray in their
intoxication, and they know it not: they have exalted their
lusts, and put aside their God, as though they took the command
45.
Qur'án 57:15.
[+PAGE 80]
of God for a mockery, a sport, and a plaything; and they
think that they do well, and that they are harbored in the
citadel of security. The matter is not as they suppose: tomorrow
they shall see what they [now] deny.
"We are about to shift from this most remote place of
banishment (46) unto the prison of Akká. And, according to
what they say, it is assuredly the most desolate of the cities of
the world, the most unsightly of them in appearance, the most
detestable in climate, and the foulest in water; it is as though it
were the metropolis of the owl; there is not heard from its
regions aught save the sound of its hooting. And in it they
intend to imprison the Servant, and to shut in Our faces the
doors of leniency and take away from Us the good things of the
life of the world during what remaineth of Our days. By God,
though weariness should weaken Me, and hunger should
destroy Me, though My couch should be made of the hard
rock and My associates of the beasts of the desert, I will not
blench, but will be patient, as the resolute and determined are
patient, in the strength of God, the King of Preexistence, the
Creator of the nations; and under all circumstances I give
thanks unto God. And We hope of His graciousness (exalted is
He) the freedom of Our necks from chains and shackles in this
imprisonment: and that He will render [all men's] faces sincere
toward Him, the Mighty, the Bounteous. Verily He
answereth him who prayeth unto Him, and is near unto him
who calleth on Him. And We ask Him to make this dark
calamity a buckler for the body of His saints, and to protect
them thereby from sharp swords and piercing blades. Through
affliction hath His light shone and His praise been bright
unceasingly: this hath been His method through past ages and
bygone times.
"The people shall know what today they understand not
when their steeds shall stumble, their beds be rolled up, their
46.
Adrianople.
[+PAGE 81]
swords be blunted, and their footsteps slip. I know not how
long they shall ride the steed of desire and wander erringly in
the desert of heedlessness and error. Of glory shall any glory
endure, or of abasement any abasement? Or shall he endure
who used to stay himself on high cushions, and who attained
in splendor the utmost limit? No, by My Lord the Merciful!
`All that is thereon is transient, and there remaineth [only] the
face of My Lord' the Mighty, the Beneficent. What buckler
hath not the arrow of destruction smitten, or what pinion hath
not the hand of fate plucked? From what fortress hath the
messenger of death been kept back when he came? What
throne hath not been broken, or what palace hath not been left
desolate? Did men but know what pure wine of the mercy of
their Lord, the Mighty, the All-Knowing, was beneath the
seal, they would certainly cast aside reproach and seek to be
satisfied by this Servant; but now have they veiled Me with the
veil of darkness which they have woven with the hands of
doubts and fancies. The White Hand shall cleave an opening
to this sombre night. On that day the servants [of God] shall
say what those caviling women said of yore, that there may
appear in the end what began in the beginning. Do they desire
to tarry when their foot is in the stirrup? Or do they see any
return in their going? No, by the Lord of Lords, save in the
Resurrection! On that day men shall arise from the tombs and
shall be questioned concerning their riches. Happy that one
whom burdens shall not oppress on that day whereon the
mountains shall pass away and all shall appear for the questioning
in the presence of God the Exalted! Verily He is severe
in punishing.
"We ask God to sanctify the hearts of certain of the doctors
from rancor and hatred that they may regard things with eyes
which closure overcometh not; and to raise them unto a
station where the world and the lordship thereof shall not turn
them aside from looking toward the Supreme Horizon, and
where [anxiety for] gaining a livelihood and [providing]
[+PAGE 82]
household goods shall not divert them from [the thought of]
that day whereon the mountains shall be made like carpets.
Though they rejoice at that which hath befallen Us of calamity,
there shall come a day whereon they shall wail and weep.
By My Lord, were I given the choice between the glory and
opulence, the wealth and dignity, the ease and luxury wherein
they are, and the distress and affliction wherein I am, I would
certainly choose that wherein I am today, and I would not now
exchange one atom of these afflictions for all that hath been
created in the kingdom of production! Were it not for
afflictions in the way of God My continuance would have no
sweetness for Me, nor would My life profit Me. Let it not be
hidden from the discerning and such as look towards the
chiefest outlook that I, during the greater part of My days, was
as a Servant sitting beneath a sword suspended by a single hair
who knoweth not when it shall descend upon Him, whether it
shall descend instantly or after a while. And in all this We give
thanks to God the Lord of the worlds, and We praise Him
under all circumstances: verily He is a witness unto all things.
"We ask God to extend His shadow, (47) that the unitarians
may haste thereto, and that the sincere may take shelter therein;
and to bestow on [these] servants flowers from the garden
of his grace and stars from the horizon of his favors; and to assist
him in that which he liketh and approveth; and to help him
unto that which shall bring him near to the Dayspring of His
Most Comely Names, that he may not shut his eyes to the
wrong which he seeth, but may regard his subjects with the eye
of favor and preserve them from violence. And we ask Him
(exalted is He) to make thee a helper unto His religion and a
regarder of His justice, that thou mayest rule over [His] servants
as thou rulest over those of thy kindred, and mayest
choose for them what thou wouldest choose for thyself. Verily
47.
Reference to the
Sháh of Persia.
[+PAGE 83]
He is the Potent, the Exalted, the Protecting, the Self-Subsistent."
Now since suitable occasion hath arisen it hath been considered
appropriate that some of the precepts of Bahá'u'lláh
which are contained in tracts and epistles should also be
inserted briefly in this treatise, so that the main principles and
practice and [their] foundations and basis may become clear
and apparent. And these texts have been copied from numerous
tracts.
Amongst them [is this]: "Consort with [people of all] religions
with spirituality and fragrance.... Beware lest the zeal
of ignorance possess you amongst mankind. All originated
from God and returneth unto Him: verily He is the Source of
creation and the Goal of the worlds."
And amongst them [is this]: "Ye are forbidden sedition and
strife in the books and epistles; and herein I desire naught save
your exaltation and elevation, whereunto beareth witness the
heaven and its stars, the sun and its radiance, the trees and
their leaves, the seas and their waves, and the earth and its
treasures. We ask God to continue His saints and strengthen
them unto that which befitteth them in this blessed, precious,
and wondrous station, and We ask Him to assist those who
surround Me to act according to that whereunto they have
been commanded on the part of the Supreme Pen."
And amongst them [is this]: "The fairest tree of knowledge is
this sublime word: `Ye are all the fruit of one tree and the
leaves of one branch.' Pride is not for him who loves his
country, but for him who loves the [whole] world."
And amongst them [is this]: "Verily he who educateth his
son, or one of the sons [of another], it is as though he educated
one of My sons. Upon him be the splendor of God, and His
grace, and His mercy which preceded the worlds."
Amongst them [is this]: "O people of Bahá! Ye have been
and are the dawnings of affection and the daysprings of divine
[+PAGE 84]
grace: defile not the tongue with cursing or execration of
anyone, and guard the eye from that which is not seemly.
Show forth that which ye have: if it be accepted, the object is
attained; if not, interference is vain: leave him to himself,
[while] advancing toward God, the Protecting, the Self-Subsistent.
Be not a cause of grief, much less of strife and
sedition. It is hoped that ye will be nurtured in the shade of the
lote-tree of Divine Grace, and practice that which God desireth.
Ye are all leaves of one tree and drops of one sea."
Amongst them [is this]: "The faith of God and religion of
God hath been revealed and manifested from the heaven of
the Will of the King of Preexistence only for the union and
concord of the dwellers upon earth: make it not a cause of
discord and dissension. The principal means and chief instrument
for [bringing about] the appearance and irradiance of
the luminary of concord is the religion of God and the Law of
the Lord; while the growth of the world, the education of the
nations, and the peace and comfort of those in all lands are
through the divine ordinances and decrees. This is the principal
means for this most great gift; it giveth the cup of life,
bestoweth everlasting life, and conferreth eternal blessedness.
The chiefs of the earth, especially the exemplars of divine
justice, must make strenuous efforts to guard this state and to
upraise and preserve it. So likewise that which is necessary is
inquiry into the condition of the people, and cognizance of
the deeds and circumstances of each one of the different
classes. We desire of the exemplars of God's power, namely of
kings and chiefs, that they will make endeavor: perchance
discord may depart out of [their] midst, and the horizons may
be illumined with the light of concord. All must hold to that
which floweth from the Pen of Reminder, and practice it. God
witnesseth and [all] the atoms of existences testify that we have
mentioned that which will be the cause of the exaltation,
elevation, education, preservation, and reformation of the
dwellers upon earth. We desire of God that He will strengthen
[+PAGE 85]
[His] servants. That which this Oppressed One seeketh of all is
justice and fairness: let them not be satisfied with listening; let
them ponder on what hath become manifest from this Oppressed
One. I swear by the Sun of Revelation, which hath
shone forth from the horizon of the heaven of the Kingdom
of the Merciful One, that, if any [other] expositor or speaker
had been beheld, I would not have made Myself an object
for the malevolence and the calumnies of mankind." Finis.
By these sentences a clue to the principles, ideas, line of
conduct, behavior, and intentions of this sect is placed in the
hand; whereas if we seek to become acquainted with the truth
of this matter through the accounts and stories which are in
the mouths of men, the truth will be entirely concealed and
hidden by reason of their manifold differences and contrariety.
It is therefore best to discover the principles and objects of
this sect from the contents of their teachings, tracts, and
epistles. There is no authority nor are there any proofs or texts
superior to these, for this is the foundation of foundations and
the ultimate criterion. One cannot judge of the generality by
the speech or action of individuals, for diversity of states is one
of the peculiarities and concomitants of the human race.
At all events, in the beginning of the year one thousand two
hundred and eighty-five [A.H.] they transferred Bahá'u'lláh
and all those persons who were with Him from Adrianople to
the prison of Akká, and Mírzá Yahyá to the fortress of
Famagusta, and there they remained. (48) But in Persia after a
while sundry persons who were discerning in matters, notable
for wise policy, and aware and cognizant of the truth of the
earlier and later events, made representation before the presence
of His Majesty the King saying, "What has hitherto been
reported, related, asserted, and alleged concerning this sect in
the Royal Presence was either an exaggeration, or else [the
speakers] fabricated statements with a view to [their own]
48.
1868.
[+PAGE 86]
individual designs and the attainment of personal advantages.
If so be that His Majesty the King will investigate matters in his
own noble person, it is believed that it will become clear
before his presence that this sect have no worldly object nor
any concern with political matters. The fulcrum of their
motion and rest and the pivot of their cast and conduct is
restricted to spiritual things and confined to matters of conscience;
it has nothing to do with the affairs of government nor
any concern with the powers of the throne; its principles are
the withdrawal of veils, the verification of signs, the education
of souls, the reformation of characters, the purification of
hearts, and illumination with the gleams of enlightenment.
That which befits the kingly dignity and beseems the world-ordering
diadem is this, that all subjects of every class and
creed should be the objects of bounty, and [should abide] in
the utmost tranquility and prosperity under the wide shadow
of the King's justice. For the divine shadow is the refuge of all
the dwellers upon earth and the asylum of all mankind; it is not
limited to one party. In particular, the true nature and real
doctrine of this sect have [now] become evident and well
known: all their writings and tracts have repeatedly and frequently
fallen into [our] hands, and are to be found preserved
in the possession of the government. If they be perused, the
actual truth and inward verity will become clear and apparent.
These pages are entirely taken up with prohibitions of sedition,
[recommendations of] upright conduct amongst mankind,
obedience, submission, loyalty, conformity, and acquisition
of laudable qualities, and encouragements to become
endowed with praiseworthy accomplishments and characteristics.
They have absolutely no reference to political questions,
nor do they treat of that which could cause disturbance or
sedition. Under these circumstances a just government can
[find] no excuse, and possesses no pretext [for further persecuting
this sect] except [a claim to the right of] interference in
thought and conscience, which are the private possessions of
[+PAGE 87]
the heart and soul. And, as regards this matter, there has
[already] been much interference, and countless efforts have
been made. What blood has been shed! What heads have been
hung up! Thousands of persons have been slain; thousands of
women and children have become wanderers or captives;
many are the buildings which have been ruined; and how
many noble races and families have become headless and
homeless! Yet naught has been effected and no advantage has
been gained; no remedy has been discovered for this ill, nor
any easy salve for this wound. [To insure] freedom of conscience
and tranquility of heart and soul is one of the duties and
functions of government, and is in all ages the cause of
progress in development and ascendency over other lands.
Other civilized countries acquired not this preeminence, nor
attained unto these high degrees of influence and power, till
such time as they put away the strife of sects out of their midst,
and dealt with all classes according to one standard. All are
one people, one nation, one species, one kind. The common
interest is complete equality; justice and equality amongst
mankind are amongst the chief promoters of empire and the
principal means to the extension of the skirt of conquest. From
whatever section of earth's denizens signs of contentiousness
appear, prompt punishment is required by a just government;
while any person who girds up the loins of endeavor and
carries off the ball of priority is deserving of royal favors and
worthy of splendid gifts. Times are changed, and the need and
fashion of the world are changed. Interference with creed and
faith in every country causes manifest detriment, while justice
and equal dealing towards all peoples on the face of the earth
are the means whereby progress is effected. It is right to
exercise caution and care with regard to political factions, and
to be fearful and apprehensive of materialist sects; for the
subjects occupying the thoughts of the former are [designs of]
interference in political matters and [desire of] ostentation,
while the actions and conduct of the latter are subversive of
[+PAGE 88]
safety and tranquility. But this sect are steadfast in their own
path and firmly established in conduct and faith; they are
pious, devoted, tenacious, and consistent in such sort that
they freely lay down their lives, and, after their own way, seek
to please God; they are strenuous in effort and earnest in
endeavor; they are the essence of obedience and most patient
in hardship and trouble; they sacrifice their existence and raise
no complaint or cry; what they utter is in truth the secret
longing of the heart, and what they seek and pursue is by the
direction of a leader. It is therefore necessary to regard their
principles and their Chief, and not to make a trivial thing a
pretext. Now since the conduct of the Chief, the teachings of
His epistles, and the purport of His writings are apparent and
well known, the line of action of this sect is plain and obvious
as the sun. Of whatever was possible and practicable by way of
discouragement, determent, eradication, intimidation, reprehension,
slaughter, banishment, and stripes there was no
lack, yet nothing was thereby effected. In other countries
when they perceived severity and persecution in such instances
to be identical with stimulation and incitement, and
saw that paying no attention was more effectual, they abated
the fire of revolution. Therefore did they universally proclaim
the equal rights of all denominations, and sounded the liberty
of all classes from east to west. This clamor and outcry, this
uproar and conflagration, are the consequences of instigation,
temptation, incitement, and provocation. For thirty years
there has been no rumor of disturbance or rebellion, nor any
sign of sedition. Notwithstanding the duplication of adherents
and the increase and multiplication of this body, through
many admonitions and encouragements to virtue this sect are
all in the utmost repose and stability: they have made obedience
their distinctive trait, and in extreme submissiveness and
subordination are the loyal subjects of the King. On what
lawful grounds can the government further molest them, or
permit them to be slighted? Besides this, interference with the
[+PAGE 89]
consciences and beliefs of peoples, and persecution of diverse
denominations of men is an obstacle to the expansion of the
kingdom, an impediment to the conquest of other countries,
an obstruction to multiplication of subjects, and contrary to
the established principles of monarchy. In the time when the
mighty government of Persia did not interfere with [men's]
consciences, diverse sects entered in and abode beneath the
banner of the great king, and [many] different peoples reposed
and served under the shadow of that mighty government's
protection. The extent of the empire increased from day to
day; the greater portion of the continent of Asia was under the
just rule of its administration; and the majority of the different
religions and races were [represented] amongst the subjects of
him who wore its crown. But when the custom of interference
with the creeds of all sects arose, and the principle of inquiring
into men's thoughts became the fashion and practice, the
extensive dominions of the empire of Persia diminished, and
many provinces and vast territories passed out of her hands,
until it reached such a point that the great provinces of
Túrán,
Assyria, and Chaldea were lost; until--what need of prolixity?
--the greater part of the regions of
Khurásán likewise
passed out of the control of the government of Persia by reason
of the interference with matters of conscience and the fanaticism
of its governors. For the cause of the Afghan independency
and the revolt of the Turcoman tribes was in truth this
thing, else were they at no time or period separate from Persia.
In face of its evident harmfulness what necessity is there for
persecuting the harmless? But if we desire to put in force the
sentence [of the doctors of religion] no one will escape fetters
and chains and the keenness of the sword, for in Persia, apart
from this sect, there exist diverse sects, such as the
Mutásharrís, the
Shaykhís, the
Súfís, the Nusayris, and
others, each one of whom regards the other as infidels and
accuses them of crime. Under these circumstances what need
that the government should persecute this one or that one, or
[+PAGE 90]
disturb itself about the ideas and consciences of its subjects and
people? All are the subjects of the king, and are under the
shadow of the royal protection. Everyone who hears and obeys
should be undisturbed and unmolested, while everyone who
is rebellious and disobedient deserves punishment at the
hands of his Majesty the King. Above all, the times are
completely changed, while principles and institutions have
undergone alteration. In all countries such actions hinder
development and progress, and cause decline and deterioration.
Of the violent agitation which has befallen the supports
of Oriental government the chief cause and principal factor
are in truth these laws and habits of interference; while that
state the seat of whose dominion over the Atlantic and the
Baltic is in the furthest regions of the North has, by reason of
equal dealing with its different subjects and the establishment
of the uniform political rights of diverse nationalities, acquired
extensive colonies in each of the five continents of the
world.
(
49) Where is this little island in the North Atlantic, and
where the vast territory of the East Indies? Can such extension
be obtained save by equal justice to all peoples and classes? At
all events, by means of just laws, freedom of conscience, and
uniform dealing and equity towards all nationalities and peoples,
they have actually brought under their dominion nearly
all of the inhabited quarter of the world, and by reason of these
principles of freedom they have added day by day to the
strength, power, and extent of their empire, while most of the
peoples on the face of the earth celebrate the name of this state
for its justice. As regards religious zeal and true piety, their
touchstone and proof are firmness and steadfastness in noble
qualities, virtues, and perfections, which are the greatest blessings
of the human race; but not interference with the belief of
this one or that one, demolition of edifices, and cutting off of
the human race. In the middle ages, whereof the beginning
49.
England.
[+PAGE 91]
was the time of the fall of the Roman Empire, and the end the
capture of Constantinople at the hands of [the followers of]
Islám, fierce intolerance and molestation of far and near arose
in [all] the countries of Europe by reason of the paramount
influence of religious leaders. The matter came to such a pass
that the edifice of humanity seemed tottering to its fall, and the
peace and comfort of chief and vassal, king and subject,
became hidden behind the veil of annihilation. Night and day
all parties were slaves to apprehension and disquietude: civilization
was utterly destroyed: the control and order of countries
was neglected: the principles and essentials of the happiness of
the human race were in abeyance: the supports of kingly
authority were shaken: but the influence and power of the
heads of religion and of the monks were in all parts complete.
But when they removed these differences, persecution, and
bigotries out of their midst, and proclaimed the equal rights of
all subjects and the liberty of men's consciences, the lights of
glory and power arose and shone from the horizons of that
kingdom in such wise that those countries made progress in
every direction; and whereas the mightiest monarchy of
Europe had been servile to and abased before the smallest
government of Asia, now the great states of Asia are unable to
oppose the small states of Europe. These are effectual and
sufficient proofs that the conscience of man is sacred and to be
respected; and that liberty thereof produces widening of ideas,
amendment of morals, improvement of conduct, disclosure of
the secrets of creation, and manifestation of the hidden verities
of the contingent world. Moreover, if interrogation of conscience,
which is one of the private possessions of the heart and
the soul, take place in this world, what further recompense
remains for man in the court of divine justice at the day of
general resurrection? Convictions and ideas are within the
scope of the comprehension of the King of kings, not of kings;
and soul and conscience are between the fingers of control of
the Lord of hearts, not of [His] servants. So in the world of
[+PAGE 92]
existence two persons unanimous in all grades [of thought]
and all beliefs cannot be found. `The ways unto God are as the
number of the breaths of [His] creatures' is a mysterious truth,
and `To every [people] We have appointed a [separate] rite'
(
50) is
one of the subtleties of the
Qur'án. If this vast energy and
precious time which have been expended in persecuting other
religions, and whereby no sort of result or effect has been
obtained, had been spent in strengthening the basis of the
monarchy, fortifying the imperial throne, making prosperous
the realms of the sovereign, and quickening the subjects of the
king, ere now the royal dominions would have become prosperous,
the seed-plot of the people would have been watered
by the bounty of princely justice, and the splendor of the
kingdom of Persia would be evident and apparent as the true
dawn throughout the horizons of the world."
These questions and considerations, at all events, certain
persons have reported. But let us return to our original subject.
The Royal Personage was pleased to investigate the hidden
secret in his own noble person. According to the account
transmitted, it became clear and obvious before the [Royal]
Presence that most of these suspicions arose from the intrigues
of persons of influence who were continually engaged in
fabricating matters behind the veil of fancy and casting suspicion
upon the community, and who, to attain advantages for
themselves and preserve their own positions, were wont to
make motes appear as globes, and straws as mountains in the
mirror of their imagination. For these suspicions there was
absolutely no foundation or basis, nor had these assertions any
proof or verisimilitude. What power and ability have the
helpless people, or what boldness and strength have poor
subjects that they should inflict injury or hurt on the sovereign
might, or be able to oppose the military forces of the crown?
From that time till now disturbance and sedition have been
50.
Qur'án 22:35.
[+PAGE 93]
on the wane in Persia, and clamor and strife have ceased;
although [still] on rare occasions certain of the official doctors
do, for their own personal and private advantage, stir up the
common folk, raise a hue and cry, and, by their importunity
and pertinacity, molest one or two individuals of this sect, as
happened ten or twelve years ago in
Isfahán. For there were
amongst the inhabitants of
Isfahán two brothers, Siyyids of
Tabátabá, Siyyid
Hasan and Siyyid
Husayn, celebrated in those
parts for piety, trustworthiness, and nobility; men of wealth,
engaged in commerce, behaving towards all men with perfect
kindliness and courtesy. And to all outward appearance no
one had observed in either of these two brothers any swerving
from what was best, much less any conduct or behavior which
could deserve torment or punishment; for, as is related, they
were admitted by all [preeminent] in all praiseworthy and
laudable qualities, while their deeds and actions were like
exhortations and admonitions. These had transacted business
with
Mír Muhammad Husayn the
Imám-Jum'ih of
Isfahán;
and when they came to make up their accounts it appeared
that the sum of eighteen thousand tumans was due to them.
They [therefore] broke off [further] transactions, prepared a
bond for this sum, and desired it to be sealed. This thing was
grievous to the
Imám-Jum'ih, so that he came to the stage of
anger and enmity. Finding himself in debt, and having no
recourse but to pay, he raised clamor and outcry saying "These
two brothers are
Bábís and deserve severe punishment from
the king." A crowd at once attacked their house, plundered
and pillaged all their goods, distressed and terrified their wives
and children, and seized and despoiled all their possessions.
Then, fearing that they might refer the punishment to the step
of the king's throne and loose their tongues in demand of
redress, he [i.e., the
Imám-Jum'ih] fell to thinking how to
compass their death and destroy them. He therefore persuaded
certain of the doctors to cooperate with him, and they pronounced
sentence of death. Afterwards they arrested those two
[+PAGE 94]
brothers, put them in chains, and brought them before the
public assembly. Yet seek as they might to fix on them some
accusation, find some fault, or discover some pretext, they
were unable to do so. At length they said, "You must either
renounce this faith, or else lay down your heads beneath the
sword of punishment." Although some of those present urged
them saying, "Say merely `We are not of this sect,' and it is
sufficient, and will be the means of your deliverance and
protection," they would by no means consent, but rather
confirmed and declared it with eloquent speech and affecting
utterance, so that the rage and violence of the
Imám-Jum'ih
boiled over, and, not satisfied with killing and destroying
them, they inflicted sundry indignities on their bodies after
death to mention which is not fitting, and of which the details
are beyond the power of speech. Indeed in such wise was the
blood of these two brothers shed that even the Christian priest
of
Julfá cried out, lamented, and wept on that day; and this
event befell after such sort that everyone wept over the fate of
those two brothers, for during the whole period of their life
they had never distressed the feelings even of an ant, while by
general report they had in the time of the famine in Persia
spent all their wealth in relieving the poor and distressed. Yet,
notwithstanding this reputation, were they slain with such
cruelty in the midst of the people!
But now for a long while the justice of the King has
prevented and withheld, and none dares attempt such grievous
molestations.
