early thirty years have elapsed since I first established direct
relations with the Bábís in Persia, having already become deeply interested in
their history and doctrines through the lively and graphic narrative of the Comte de Gobineau in
his classical work
. Subsequently
(in the spring of 1890) I visited Mírzá Ya
("the Splendour of God"), the
respective heads of the two rival parties into which the original community had split, at
Famagusta in Cyprus and at `Akká (St Jean d'Acre) in Syria; and from that time until
now I have maintained more or less continuous relations with both parties through various
channels. Fresh and fuller materials for the study of Bábí history and doctrine
have continued to flow into my hands through these channels, until, apart from what I had
utilized fully or in part in previous publications,
amount of new and unpublished matter had accumulated in my hands. Much of this matter,
consisting of manuscript and printed documents in various Eastern and Western languages, could
only be interpreted in connection with the correspondence relating to it, and would inevitably, I
felt, be lost if I did not myself endeavour to record it in an intelligible form, capable of being
used by future students of this subject. Hence the origin of this book, which, if somewhat
lacking in coherence and uniformity, will, I believe, be of value to anyone who shall in the
future desire to study more profoundly a movement which, even if its practical and political
importance should prove to be less than I had once thought, will always be profoundly
interesting to students of Comparative Religion and the history of religious Evolution.
The book, in the form which it has finally assumed, comprises eleven more or
less independent sections, about each of which something must be said.
acquainted with the author, but his son Mírzá Ghulámu'lláh, paid
me a visit of several days at Cambridge in January, 1901, on his way to the United States. Both
belong to that section of the Bahá'ís, called by themselves "Unitarians"
(Ahlu't-Tawhíd, Muwahhidún) and by their
opponents "Covenant-breakers" (Náqizún), who reject the claims
of `Abbás Efendi `Abdu'l-Bahá (whom the majority of the Bahá'ís
recognize as their head) and follow his half-brother, Mírzá Muhammad
`Alí. From incidental remarks in the narrative we learn that the author, Mírza
Muhammad Jawád, was at Baghdád (p.15) about 1862 or a little earlier,
shortly before the removal of the leading Bábís thence to Adrianople; that he was
with them at Adrianople (pp.25, 27, 28) for rather more than a year before
Bahá'u'lláh was transferred thence to `Akká in August, 1868; that he was
Bahá'u'lláh's fellow-passenger on the steamer which conveyed him from
Gallipoli to Hayfá (p.32); that he was at `Akká in January, 1872 when
Sayyid Muhammad of Isfahán and the other Azalís were
assassinated (pp.54-5) and also at the time of, or soon after, Bahá'u'lláh's death
on May 28, 1892, when he was one of the nine Companions chosen by `Abbás Efendi to
hear the reading of the "Testament" or "Covenant,", (p.75). We also learn (pp.35-6) that he
was one of several Bábís arrested at Tabríz about the end of 1866 or
beginning of 1867, when, more fortunate than some of his companions, he escaped with a fine.
This is the only mention he makes of being in Persia, and it is probable that from this date
onwards he was always with Bahá'u'lláh, first at Adrianople and then at
`Akká, where, so far as I know, he is still living, and where his son
Mírzá Ghulámu'lláh was born and brought up. Since the entry of
Turkey into the European War in November, 1914, it has, of course, been impossible to
communicate with `Akká, or to obtain news from thence.
Mírzá Jawád's narrative is valuable on account of the
numerous dates which it gives, and because it comes down to so late a date as March, 1908
(p.90), while Nabíl's chronological poem (see p.357) stops short at the end of 1869.
The value of his account of the propaganda carried on in the United States of America by Dr. I. G.
Khayru'lláh has been somewhat discounted by this gentleman's recent publication of his
autobiography in his book O Christians! why do ye believe not in Christ? ( p. 181),
which reached me only after this portion of my book was already in type.
of everything written by or about the Bábís and Bahá'ís in eastern
or western languages which has come under my notice since the publication of the bibliography
in Vol. II of my Traveller's Narrative in 1891, and of my Catalogue and Description of
27 Bábí Manuscripts in the J.R.A.S. for 1892. This supplementary
bibliography contains descriptions of 49 printed works in European languages (English,
French, German and Russian), 18 printed and lithographed works in Arabic and Persian, and
between 30 and 40 Bábí, Azalí and Bahá'í books which
exist only in manuscript. Nearly all of these are in my own library, and in many cases were
presented to me by their authors or by kind friends who knew of the interest I felt in the
subject, but in the case of the manuscripts I have included brief descriptions of a number of
books (mostly obtained from Cyprus through the late Mr Claude Delaval Cobham, for whom they
were copied by Subh-i-Azal's son Rizwán `Alí,
alias "Constantine the Persian") belonging to the British Museum, which were examined
and described for me by my friend and former colleague Dr Ahmad Khán. For
several rare manuscript works I am indebted to an old Bábí scribe of
Isfahán, resident at Tihrán, with whom I was put in
communication by Dr Sa`id Khán of Hamadán, who, though coming of a family of
mullás, is a fervent Christian, while preserving in true Persian fashion a keen
interest in other religious beliefs. This old scribe, a follower of Subhi-i-Azal,
seems to have been in close touch with many Bábís in all parts of Persia, and on
several occasions when persecutions threatened or broke out to have been entrusted by them
with the custody of books which they feared to keep in their own houses, and which in some cases
they failed to reclaim, so that he had access to a large number of rare Bábí
works, any of which he was willing to copy for me at a very moderate charge.
and Najafábád in 1888—9, and at Yazd in May, 1891. For these accounts I
am indebted to the late Dr Robert Bruce, Mr Sidney Churchill, Mr (now Sir) Walter Townley,
`Abbás Efendi `Abdu'l-Bahá, his brother Mírzá
Badí`u'lláh, and two other Bahá'ís, one actually resident at Yazd at
the time of the persecution. To another horrible persecution of Bábís in the
same town in the summer of 1903 some references will be found in the Rev. Napier Malcolm's
illuminating work Five Years in a Persian Town (pp.155—6, 186 etc.).
As regards the illustrations, the originals from which they are taken have in
several cases been in my possession for many years, but I desire here to express my thanks to
Dr Ignaz Goldziher for the two American newspapers partly reproduced on the plates facing
pp.151 and 152; to M. Hippolyte Dreyfus for the three documents (A., B., and B1.) bearing on
the
examination of the Báb; to M. A.-L.-M. Nicolas for the two Persian State papers dealing
with the expulsion of the Bábís from Baghdád; to Mr H. C. Lukach and his
publishers Messrs Macmillan for their kind permission to reproduce the two illustrations
mentioned above (p. xiii), and to my old friend and colleague Mr Ellis H. Minns, who has given
me valuable help in connection with the Russian books mentioned in the bibliography.
In conclusion I desire to add a few words as to what I conceive to be the special
interest and importance of the study of the Bábí and Bahá'í
movements. This interest is in the main threefold, to wit, political, ethical and historical, and I
shall arrange what I have to say under these three headings.
The original Bábís who fought so desperately against the Persian
Government at Shaykh Tabarsí, Zanján, Nayríz and elsewhere in
1848—50 aimed at a Bábí theocracy and a reign of the saints on earth;
they were irreconcilably hostile to the existing government and Royal Family, and were only
interested for the most part in the triumph of their faith, not in any projects of social or
political reform.
Of their attitude during the Baghdád and Adrianople periods
(1852—63 and 1863—68) we know little, and the anxiety of the Persian Foreign
Office as to their activities in the former place is sufficiently explained by fear of the
propaganda which they were so easily able to carry on amongst the innumerable Persians who
passed through it on their way to and from the Holy Shrines of Najaf and Karbalá.
we have to distinguish between the activities of the two rival parties. The Azalís, from
the first a minority, were much more cut off from external activity than the
Bahá'ís. They represented what may be called the conservative party, and
experience shows that with such religious bodies as the Bábís fresh
manifestations of activity and developments of doctrine are essential to maintain and increase
their vitality. The same phenomenon was witnessed again in the further schism which took
place after the death of Bahá'u'lláh in 1892; the conservative tendencies
represented by Muhammad `Ali could not hold their own against the innovations of his
more able and energetic half-brother `Abbás Efendi `Abdu'l-Bahá, who since the
beginning of this century commands the allegiance of the vast majority of the
Bahá'ís both in the East and in the West.
That the Bahá'ís constituted a great potential political force in
Persia when I was there in 1887—8 was to me self-evident. Their actual numbers were
considerable (Lord Curzon estimated them at the time he wrote1 at nearer a million than half a
million souls), their intelligence and social position were above the average, they were
particularly well represented in the postal and telegraph services, they were well disciplined
and accustomed to yield a ready devotion and obedience to their spiritual leaders, and their
attitude towards the secular and ecclesiastical rulers of Persia was hostile or at least
indifferent. Any Power which, by conciliating their supreme Pontiff at `Akká, could
have made use of this organization in Persia might have established an enormous influence in
that country, and though the valuable researches of the late Baron Victor Rosen and Captain
Tumanskiy were no doubt chiefly inspired by scientific curiosity, there may have been, at any
rate in the
In the Persian Constitutional or National Movement dating from the end of 1905
the Azalís and Bahá'ís were, as usual, in opposite camps. Officially
`Abbás Efendi `Abdu'l-Bahá commanded his followers to abstain entirely from
politics, while in private he compared the demand of the Persians for parliamentary
government to that of unweaned babes for strong meat. Some of the leading
Bahá'ís in Tihrán, however, were accused, whether justly or not,
of actually favouring the reaction3. In any case their theocratic and international tendencies can
hardly have inspired them with any very active sympathy with the Persian Revolution. The
Azalís, on the other hand, though they cannot be said to have any collective policy, as
individuals took a very prominent part in the National Movement even before the Revolution,
and such men as Hájji Shaykh Ahmad
The political ideals of the Bahá'ís have undergone considerable
evolution since their propaganda achieved such success in America, where they have come into
more or less close connection with various international, pacifist and feminist movements.
These tendencies were, however, implicit in Bahá'u'lláh's teachings at a much
earlier date, as shown by the recommendation of a universal language and script in the
Kitáb-i-Aqdas, the exaltation of humanitarianism over patriotism, the insistence
on the brotherhood of all believers, irrespective of race or colour, and the ever-present idea of
"the Most Great Peace" (Sulh-i-Akbar). In connection with the last it is
interesting to note that Dr I. G. Khayru'lláh, "the second Columbus" and "Bahá's
Peter" as he was entitled after his successes in America, definitely stated in his Book
Behá'u'lláh, originally published at Chicago in 1899 (Vol.ii,
pp.480—1), that "the Most Great Peace" would come in the year 1335 of the
Hijra, which began on October 28, 1916 and ended on October 17, 1917. This forecast,
based on Daniel xii, 12, "Blessed is he that waiteth and cometh to the end of the thousand
three hundred and five and thirty days," has, unfortunately, not been realized, but the
paragraph in which Khayru'lláh speaks of the frightful
war which must precede "the Most Great Peace" is so remarkable, when one remembers that it
was written fifteen years before the outbreak of the Great War, that I cannot refrain from
quoting it.
"In testimony of the fulfilment of His Word, the Spirit of God is impelling
mankind toward that outcome with mighty speed. As the prophet indicated, the final condition in
which peace shall be established must be brought about by unparalleled violence of war and
bloodshed, which any observer of European affairs at the present day can see rapidly
approaching. History is being written at tremendous speed, human independence is
precipitating the final scenes in the drama of blood which is shortly destined to drench Europe
and Asia, after which the world will witness the dawn of millennial peace, the natural, logical
and prophetical outcome of present human conditions."
And again two pages further on (p. 483) he says:
"Although the thousand years began with the departure of the Manifestation1 in
1892, the commencement of the 'Great Peace" will be in 1917."
While ethical teaching occupies a very subordinate place in the writings of the
Báb and his disciples, it constitutes the chief part of the Bahá'í teachings.
Sir Cecil Spring-Rice,
Of the ethical teaching of Bahá'u'lláh numerous specimens are
given in this volume (pp.64—73 infra) and many more have been published in
English by the American "Bahá'í Publishing Society1" and elsewhere. These
teachings are in themselves admirable, though inferior, in my opinion, both in beauty and
simplicity to the teachings of Christ. Moreover, as it seems to me, ethics is only the application
to everyday life of religion and metaphysics, and to be effective must be supported by some
spiritual sanction; and in the case of Bahá'ism, with its rather vague doctrines as to
the nature and destiny of the soul of man, it is a little difficult to see whence the driving-power
to enforce the ethical maxims can be derived. I once heard Mr. G. Bernard Shaw deliver an
address to a branch of the Fabian Society on "The Religion of the Future." In this lecture he said
that he was unwilling that the West should any longer be content to clothe itself in what he called
"the rags of Oriental systems of religion"; that he wanted a good, healthy Western religion,
recognizing the highest type of humanity as the Superman, or, if the term was preferred, as
God; and that, according to this conception, man was ever engaged in "creating God." As I listened
I was greatly struck by the similarity of his language to that employed by the
Bahá'ís1, and was diverted by the reflection that, strive as he would, this
brilliant modern thinker of the West could not evolve a religion which the East had not already
formulated. Yet it would be an error to regard Bahá'ism merely as an ethical system, as
is already shown by the opening verse of the Kitáb-i-Aqdas:—"The first
thing which God hath prescribed unto His servants is the recognition of the Dawning-place of
His Revelation and the Day-spring of His Dispensation. Whosever attaineth unto Him hath
attained unto all good, and whosoever is hindered therefrom is in truth of the people of error,
even though he bring forth all good works."
But the chief interest of the study of the Bábí and
Bahá'í movements is, as it seems to me, neither political nor ethical, but
historical, because of the light it throws on the genesis and evolution of other religions. Renan
emphasized this in
The phenomena actually presented by Bábíism are often such as
one would not primâ facie expect. In spite of the official denial of the necessity,
importance or evidential value of miracles in the ordinary sense, numerous miracles are
recorded in Bábí histories like the Nuqtatu'l-Káf and the
Ta'ríkh-i-Jadíd, and many more are related by adherents of the faith.
The most extraordinary diversity of opinion exists as to doctrines which one would be inclined
to regard as fundamental, such as those connected with the future life. A similar diversity of
opinion prevails as to the authorship of various Bábí books and poems, though
the beginnings of Bábí literature only go back to 1844 or 1845. The earliest,
fullest and most interesting history of the Báb and his immediate disciples (that of
Hájji Mírzá Jání of Káshán1) was
almost completely suppressed because it reflected the opinion which prevailed immediately
after the Báb's martyrdom that his successor was Mírzá
Yahyá Subhi-i-Azal, and thus came into conflict with the
Bahá'í contention which arose ten or fifteen years later, and a recension of it was
prepared (known as "the New History," Ta'ríkh-i-Jadíd) in
Of the future of Bahá'ism it is difficult to hazard a conjecture, especially
at the present time, when we are more cut off from any trustworthy knowledge of what is
happening in the world than at any previous period for many centuries. Less than a month ago
the centenary of Bahá'u'lláh's birth was celebrated in America, whither his
teachings have spread only within the last twenty years, but what influence they have attained
or may in the future attain there or elsewhere it is impossible to conjecture.
This chapter is not yet online. However, the Arabic pages of the original text are online at h-net.org/~bahai/arabic/vol4/qazvini/qazvini.htm.
Qazvini's history is valuable in certain
ways; it was done by an individual who felt himself faithful to the Bab
and to Bahá'u'lláh, and so its early sections were written to cast a
positive light on the early periods of the Bahá'í Faith. However, its
author rebelled against `Abdu'l-Bahá, and so much of its later content is
doctrinally suspect. It will not be posted until a
sufficiently annotated edition can be produced. (-J.W., 1999)
Chapter 2
II
IBRAHIM GEORGE KHAYRU'LLÁH AND
THE BAHÁ'Í PROPAGANDA IN AMERICA
[blank page]
The account of Khayru'lláh's life given by our author Muhammad
Jawád may be regarded, so far as it goes, as perfectly authentic, since it is based on his
own statements1. I shall here endeavour to add such further details about the
propaganda in which he took so great a part, and generally about the Bahá'í
movement in America, as I have been able to glean from the sources at my disposal, which
include, besides various published works, Eastern and Western, a number of letters written to
me at various dates between December 1897 and August 1906 by some dozen American
Bahá'ís, and three American newspapers (of August 12, 1900; February 16,
1902; and December 18, 1904) which Dr Goldziher of Budapest was kind enough to send me,
and each of which contains, besides illustrations, some account of the progress of the
movement.
Khayru'lláh, as we have seen, reached America in the course of the year
1893, and almost immediately began his propaganda in Chicago2, which, as Mr
Thornton Chase wrote to me ten years later (October 29, 1903), "still remains the stronghold
and practical centre of the teachings in this country," and maintains a "House of Spirituality"
(founded later by Mírzá Asadu'lláh of Isfahán by command of
`Abbás Efendi `Abdu'l-Bahá) and a "Bahá'í Publishing
Society," for which translations of the most notable Bahá'í writings were
1 As already mentioned (p.93 supra, n.1 ad
calc.) the original autobiography has lately (1917) been published in English.
2 In the Preface to his work Behá'u'lláh, dated Jan.1,
1900, he says that he began to preach the Bahá'í gospel "over seven years
ago."
116 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
prepared by the above-mentioned Asadu'lláh and later by his son Mírzá
Faríd Amín, who came to Chicago about the end of 1901. For five years, during
which he published (in 1896) his pamphlet entitled Bábu'd-Dín,
Khayru'lláh's propaganda went quietly but steadily forward, without interference, and
without attracting much notice outside the United States, especially in Chicago, New York and
Ithaca, until in June, 1898, he set out with a few American believers on the visit to
`Akká which has been fully described above, and in which were sown the first seeds of
the estrangement between him and `Abbás Efendi `Abdu'l-Bahá.
The most interesting of my American correspondents was a Miss A. H. of
Brooklyn, New York, from whom, between May and September 1898, I received five letters,
together with notes of the first thirteen lectures given by Khayru'lláh in his course of
instruction to enquirers. These throw so much light on the methods employed by him and the
form given to the Bahá'í doctrine in America that I think it worth while to quote
them in full.
1st Letter (May 15, 1898)
My dear Dr Browne:
The only apology which I have to offer for this intrusion is that I most earnestly
desire information concerning Bábism, and that you are the only one known to me
competent to give it.
A most ardent follower of Behá'u'lláh1 is teaching
here, and I, with many others, have been attending the classes. The lecturer, a Dr Kheiralla,
has made the most astounding statements regarding Behá, but the proofs brought forward
are sadly inferior to the claims set forth, so it seems to me. Most of them are verses taken from
the prophetic books of
1 I follow the spelling adopted by the writer.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 117 |
the Bible. According to this doctor, Behá was God Himself. He teaches that god did not
manifest through the personality of Behá, as in the case of Jesus, but that He
really was God, and that He will not come again during this cycle. We are all called upon to
believe this, or else forever lose our chance of salvation. Believing it makes us the adopted
children of God, and we are given the power of creation. Prayer is taught, and little type
written prayers composed by Behá are given to the students, and they are told to pray
for spiritual things, which, however, they have no right to, else they would have
received them, and there would be no need of asking for them. This is one of the principal points
in the teachings. The first prayer given is really the most inclusive and truly beautiful one I
have ever know. Angels are placed lower than man, for they are controlled by God, and man is
not, but has free will and the power of choosing. Those who die without hearing of Behá
are reincarnated and have another chance; those who have already heard do not. Believers see
their friends who are not in the earth-body. God never takes a female form as he selects the
stronger one to manifest Himself. There is to be a great time in the future when Napoleon IV,
who is now a colonel in the Russian army, will war against the religion of Christ, aided by
Russia, and the "Red Dragon" the Pope. France is to be an empire. The Napoleons are the
Antichrists. Mírzá Yahyá1 is scarcely spoken of, but when
he is mentioned he is called Satan. I think very few of the students know anything about him.
These are a few of the many statements made in the course of thirteen lessons; but there is not
the slightest reference throughout the entire course to the development of character, and those
who claim an inner guidance are particularly censured and ridiculed. Certain
1 i.e. Subhi-i-Azal.
118 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
forms of metaphysical thought that have proved helpful to hundreds of people here receive a
severe drubbing. Everything seems to be on the outside - just a belief in the "Manifestation" is
what the doctor calls "Truth," so far as I have been able to learn, and that one's actions have
nothing whatever to do with the case. At the last lecture the people are told, if they believe in
the "Manifestation," to write a letter to `Abbás Efendi, who is a reincarnation of Jesus
Christ, stating their belief and begging to have their names recorded in the "Book of the
favorites." They are informed that Abraham, Jacob, Moses, Joshua, and Daniel are reincarnated
and are at Acre, the "Holy Place." The doctor further says that he has been sent by the Father
and Jesus Christ to deliver the message concerning the "Manifestation" to the people of this
country. He claims there are fifty-five million believers at the present time. A great mystery
is made of the whole thing and the ideas are given out in minute portions, as we, it seems, are
account slow of understanding in this country. The "message" or "pith," as it is called, is not
given until the eleventh lesson. The effect upon the people is very strange. I never knew any
one idea to create so many different and curious impressions. You will no doubt be surprised to
hear that six hundred persons in Chicago, where Dr Kheiralla taught, are said to have declared
themselves to be believers and that about two hundred persons in New York, so I am told, have
written the letters to `Abbás Efendi. The teachings are all free and are given with a
sincerity and earnestness which I heartily admire. Such untiring devotion must appeal to all
fair-minded persons, no matter how much they may differ as to the truth of the teachings.
This is the first that I have know of Bábism, so I am very ignorant
concerning it. What I want so much to know
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 119 |
is whether these ideas are held in general by the Beháí's, and above all if
Behá'u'lláh himself believed he was God, the Almighty, and that the salvation of
the race rests upon that belief. We have been taught nothing about the life and character of
Behá. To me it seems perfectly absurd to believe in the vanishing form of a man.
I found your interesting books in a reading library, and I go there to read them;
but I have not yet been able to find out for sure that Behá was what this
Bábí doctor claims for him.
When I began this letter I had no idea it would assume the proportions of a small
book; but perhaps you will pardon its length when I tell you I really could not make it shorter
and say what I wished to.
With respect, I am,
Most sincerely,
(Miss) A. H.
2nd Letter (June 15, 1898).
My dear Dr Browne,
Your kind letter of May 29th has reached me, and I am much
surprised to learn of the error made in the number of Behá's followers, for I sincerely
believe that Dr Kheiralla would not wilfully make a false statement. I have noticed that his
intense zeal and love for the cause make him at times use extravagant language, and I have made
due allowance for this. For instance he told me a few weeks since in speaking of the "believers"
in America that every one of them would lay down his life for the cause. He is rather excitable,
but he has an extremely kind and sweet heart, and I am sure that could he but suffer martyrdom
he would be supremely happy. How he has come to give the statistics so remarkable a twist I
cannot imagine. Besides stating that there are at present fifty-five million believers, he told us
in
120 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
his last lecture that there were forty millions at the time of Behá's death in 1892. The
New History I have not yet read, but I found your articles on Bábism in the
Journal of the Royal Asiatic Society for 1889 and '92. Much of it I was unable to read on
account of its being written in Persian; the English language is the only one that I know. But
when I found the summary of the "Most Holy Tablet" I was very happy because it gave me some
knowledge of Behá. I have enjoyed it very much, especially whenever there was
anything about the Bábí who visited Behá so many times. What you wrote
in your letter concerning the two views of God's way of dealing with man is exceedingly helpful,
for things have been a trifle hazy since I have been investigating Bábism, and you will
understand why when you know more of its propaganda. My belief is very simple in spite of a
great fondness for metaphysics, and there is nothing I love so well as to hear about the ways to
God. The mystics have always a wondrous charm for me. It must be true that the Father
manifests in all His children, but that some minds are purer and are better media for the Light
to shine through; that He is with each of us at all times. If God is omnipresent, surely He is with
every soul. You see that I can accept a "Manifestation," and when I first heard of Behá
and `Abbás Efendi I was very glad, as I have wished many times to know some great soul
on the earth who had made the "union." I have had so many teachers and I find alas! they really
know nothing about God; most of their words are born on their lips and they have not the
slightest perception of the profound ideas which they voice; but when I met Dr Kheiralla I saw
that at last I had found one who really believes his own teaching and is giving all that he has to
spread what he things is true; right or wrong he is faithful. Behá must have been a
marvellous personality to
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 121 |
so control another. I wanted to know of the great force back of this new teacher, and I listened to
the teachings very closely; but nothing that I was in search of came. So one day I went to Dr
Kheiralla and asked him if he meant to simply declare the "Manifestation"—if that
was not his only message. He said yes, and that was all he had to do—just to bring the
people to God. No ethics, no religious life does he pretend to teach. But he does such a peculiar
thing; at the end of the thirteenth lesson all teaching ends for those who do not write the letter to
`Abbás Efendi; but those who do are received into the fold and are given further
instructions. The following is a fairly accurate form of the letter given to the students:
"To the Greatest Branch,
In God's Name, the Greatest Branch, I humbly confess the oneness and
singleness of the Almighty God, my Creator, and I believe in His appearance in the human form;
I believe in His establishing His holy household; in His departure, and that He has delivered His
kingdom to Thee, O Greatest Branch, His dearest son and mystery. I beg that I may be accepted in
this glorious kingdom and that my name may be registered in the `Book of Believers.' I also beg
the blessings of worlds to come and of the present one for myself and for those who are near and
dear to me (the individual may ask for anything he likes); for the spiritual gifts which Thou
seest I am best fitted for - for any gift or power for which Thou seest me to be best fitted.
Most humbly thy servant, ......."
It is impossible for me to write such a letter, for the doctor has not proved to
my satisfaction that Behá was a particular "manifestation" and there is really
nothing in the letter that I can honestly say I believe - except the "oneness and singleness of the
Almighty God." Besides, to beg for
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spiritual gifts and blessings of any human being at Acre or anywhere else is to me positively
shocking. The idea of favoritism is also very repulsive. But I want very much to learn all that I
can of Behá and `Abbás Efendi, and the ethics and religious life of the sect. The
believers are given some mysterious name which openly they always call "The Greatest Name."
It is given very privately and in a very solemn manner. They are supposed to make use of it
when in need. I am sorry to say that some people have sent the letter for the sake of the rest of
the teaching and for a mysterious something which they hope to get. This propaganda is the
strangest and the most unique one that America has ever known and I'm quite sure that you
cannot form a correct idea of it unless you have heard something of every one of the lectures,
and in the order in which they were given. I have therefore concluded to send you what I can of
the leading ideas of each one. Many things I cannot explain, for explanations were not given, but
we were told that we should know in the future. That future has never come—it may be
reserved for the believers. Besides the doctor requested the students to take no notes up to about
the tenth lecture, when the use of pencils and paper was allowed. The "message" is given in the
eleventh lesson. After each lecture I jotted down what I could remember of the main ideas.
There will be a good deal of fog, but I hope you will be able to see through it. The doctor
repeatedly declares that this is a teaching where everything is proved and I should like you to
know just how he proves the "Manifestation."
With this letter I send the first two lectures. I will send the others later on.
Sincerely yours,
A. A. H.
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3rd Letter (July 10, 1898).
My dear Dr Browne,
Enclosed you will find four more lectures. The meaning of the
sixth lesson is distressingly obscure in my mind, and I could not do otherwise than place it so on
paper. But I have tried to do Dr Kheiralla justice, and trust that I have given everything just as
I heard it. I believe there are two different "images", but I am not at all sure. The doctor does
not seem to be able to express his ideas in our language so clearly as the Hindoo exponents of the
Vedanta philosophy and other forms of Oriental thought. The students are in utter ignorance as to
what the religion or sect really is until the eleventh lesson; it was called the "Religion of God";
at first we were told it is in all parts of the world, even in the heart of Africa. To our
amazement we find out when we reach the last lesson that there is some literature on the
subject. As the taking of notes is seldom allowed the memory is mainly depended upon, and the
result is that at the end of the course, the Báb, `Abbás Efendi and
Behá'u'lláh are most ludicrously confounded: under the circumstances perhaps
Mírzá Yahyá has fared better by being kept out. I asked one of the most
enthusiastic believers about Subhi-i-Ezel, and she said that she had heard him lecture;
she thought he was one of the Hindoo Swamis! When I told her I meant Satan she seemed to know.
This confusion exists in New York I am sure, as I have talked with a number of the people who
have listened to the entire course and have repeated the lectures. A woman who has been a
believer for more than three years and is now a teacher (there are more than twenty teachers
in Chicago), told me a few weeks since that she has never read any of the
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books on the subject. It is my impression that very few of the believers have. This may not be
the case with those in Chicago. Some New York people have sent recently for copies of the
Traveller's Narrative. There is little chance for discussion at any lecture, as the doctor
has an extremely funny way of telling people who oppose his view in the class that they are
"excused." Of course they have to leave, and in profound silence the surprised offender arises,
packs up what belongs to him and makes as graceful an exit as he can under the trying
conditions. The lesson is then resumed with great serenity on the doctor's part. At the first
lecture the people are requested not to talk over what they are told with outsiders. An air of
mystery is over the whole affair and infinitesimal things are most enormously magnified, and
the way in which [some] matters are minimized in order to maximize other points in the
teaching is truly remarkable; I mean interpretations of the English Bible. Many people hear all
they care to in a very few lesson. The doctor works hard and faithfully, starting class after
class until there are seven or eight, all receiving the same lectures. One can repeat a lecture a
number of times provided one has heard the previous lesson. If a student loses one, Mrs
Kheiralla sometimes gives the main points privately. Public talks on reincarnation, evolution,
and Bible interpretation are given; but the "Manifestation" is not taught outside of the classes,
or in some private way. A great deal is made of visions; they are seeing Acre, `Abbás
Efendi, the old man at Acre that we were told is Joshua reincarnated, and others of the household.
The visions are told to the doctor, and he does the best he can with them and there is great
satisfaction. The believers have organized in New York with a president and several vice-
presidents. The first vice-president told me that they are 107 or 109 in
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number and that they call themselves an "Assembly." The believers (I do not know that this
includes the Chicago people) have collected about one thousand dollars. The movement was
started in New York last February by a Mr Dodge, formerly of Chicago, who is now president of
the New York organization. He sent for Dr Kheiralla who was living in Chicago, paid the
expenses of the doctor and his wife while in New York, and provided the rooms for the classes
which ended in June. The lessons are to be begun again in the fall. I most sincerely hope that
`Abbás Efendi will send others that we may know whether these ideas are held in common
by the sect; one gets a very imperfect idea from only one representative. I asked Mr Dodge how
many believers there are now, and he said about fifty-five or sixty millions! I was very
much amazed at the sudden rise in numbers. This gentleman is exceedingly generous and is
working hard upon an invention by which he hopes to make one million dollars. His wife told me
that he intends to put all of this money into the movement; this was not told me in
confidence1.
I enclose two prayers which Dr Kheiralla gave me in the class, that you might
see the exact form in which they were given. Will you kindly return the smaller one only,
marked "4th Lesson" at your leisure....... I am on a summer tour, but I have all the lecture
notes with me and can send them just the same. I hope the first two reached you.
Respectfully yours,
A. A. H.
1 Mr. A. P. Dodge came to England in November, 1900,
when I met him in Cambridge. See p. 148 infra.
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4th Letter (Aug. 20, 1898).
My dear Dr Browne,
Enclosed are five more lectures. In the tenth lesson Dr Kheiralla
is entirely wrong about the Christian Scientists. They teach that man is a reflection of perfect
Mind or Principle - never that he is God. No Christian Scientist every says "I am Brahma" as a
Vedantist of the Adwaita school does. I think he has confused the two. He has a queer conception
of some of the ideas promulgated here; he thinks that those who teach the mother principle of
God mean that He is a woman. A few of the dates in the 11th lesson concerning the
"Manifestation" the doctor was not sure about, as he relied upon his memory only. The book
written by Behá is at Acre and in the Sultan's library. The doctor says that his people do
not call themselves Bábís but others do. I believe that I have not mentioned the
doctor's healing; he assured me that he gives no medicine, but to some patients he gives a
hubble-bubble to inhale the fumes of certain herbs; of course this is medicine. He has another
way of healing. A person who has rheumatism in her fingers told me that she went to him twice
for treatment and he sat very quietly and held her fingers for a time. This patient was not
helped; she was not a believer. But a believer told me he had cured her of some trouble, and Mrs
Kheiralla informed me that he has quite a practice in Chicago. The lessons are free, but the
treatments are two dollars each. Healing is said to be a gift, but I have not read anywhere that
Bábís heal mentally. In lesson five it is clearly stated that Behá was a
Manifestation of God, but in lesson eleven he is God Himself. I was much puzzled and asked Dr
Kheiralla about it. He very humbly attempted to explain and began by saying that Behá
was a Manifesta-
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tion only, but before he ended he certainly spoke of him as being God. I asked if
Behá'ul-Abhá is the "Most Sacred Name" and was told that it is not; that is
one of the names of Behá. I think the name contains nine letters1 as the
place where it is omitted on the slip of papers which I sent contains nine dots.
A. A. H.
5th Letter (Sept. 18, 1898).
My dear Dr Browne,
The enclosed two lectures are the last in the course of thirteen
delivered by Dr Kheiralla on the religion of the Behá'ís. I have sent eleven
others at different times, which I hope have reached you. Perhaps you may not care for the
notes; but it occurred to me that since you had spent so much time in investigating
Bábism and in helping others to learn what it is, possibly you might like to know just
what is being taught in America concerning it, especially as Doctor Kheiralla was sent by
Behá himself. I have tried to be accurate and to give as full notes as lay in my power,
but lack of interest prevented me from remembering more, which I now regret, as I fear it has
hindered me from presenting the teachings quite fairly. However, I do not think that I have
omitted anything which was given as "proof" of the "Manifestation."
With hearty appreciation of your earnest study of spiritual ideas and of the aid
which you render to others in increasing their knowledge of religious thought, I am,
Sincerely yours,
A. A. H.
This is correct as regards the Arabic form [ARABIC
TEXT].
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MISS A. A. H.'s ABSTRACTS OF DR KHAYRU'LLAH'S
LECTURES
1st Lesson.
Proof of soul and its immortality—Matter is
indestructible.—— Silver dollar used as illustration.——Its qualities,
as weight, density, smoothness, hardness, etc. spoken of.——Back of every quality
is an essence.—The essence is unknown; the qualities prove the essence. We can never
know an atom in our present condition. The soul has nine qualities; namely, perception, will,
reason, judgment, memory, consciousness, mental taste, imagination and abstraction. Back of
the qualities there must be an essence. Matter has none of these qualities. If matter is
indestructible, how much more the soul. The consciousness carries things to the soul; it is a
reporter. Perception and intuition are only a strong power of classification (an intuitive
person knows just how to place things). Man has not the creative power, he only combines. God
is perfection; nothing can be added to Him or taken from Him. He cannot be divided; we are not
parts of Him.
2nd Lesson.
What mind is.—In all languages mind means that which protects us from
what is harmful, and is the receiver of that which is good. In Syriac it means a fort built on a
hill. Mind is a collective name given to the nine qualities or faculties of the soul when they are
in operation. The qualities act together, never singly. They are always fighting for us; they
hurry us to the table when hungry, they tell us to protect ourselves when cold, etc. There is no
mortal mind, no universal mind. Each one has a mind and a soul
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or spirit. The mind is eternal, because the essence or soul is eternal, and its qualities are
eternal. We can receive nothing except through mind. Thought is the action of the mind's nine
qualities. The action is never the actor. When we remember, it is the action of the
mind.—We are not memory; when we judge we think, when we reason we think. Contact
with the outside develops these qualities; a child left alone would still be a baby at forty years of
age. What is called subjective and objective mind is the same mind, only different operations or
conditions of that same mind. Mind has an internal, or subjective, and an external, or
objective, action. We have not two minds. Different workings of a fort likened to the qualities
of the soul. The officer (reason) commands the soldiers (will), etc. God is not Love, He is
Loving; God has Power, He is not Power; He is not Mind, and those who say so blaspheme. God is
limited to Himself, because He knows Himself; to us He is limitless. He is manifested through
everything, but He is not the thing manifested.
3rd Lesson.
The needs of the Soul and the Body.—The body needs food, drink, and
protection. God has given us kitchens, to wit the mineral, vegetable, and animal kingdoms,
where we can supply the needs of the body, and we do not need to pray for such things. Man
spends most of his time in taking care of the body. This teaching has nothing to do with the body.
The teaching is for the soul and is spiritual; the food for the soul is not material. What we eat
does not make us spiritual. The animals are for us to eat. (The condition of India, which was
spoken of as a place of plague and famine, kept in subjection by a few red-coats, was here
compared with America, and the vegetarians were
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unmercifully criticised.) The soul needs food, drink and protection. The food of the soul is the
knowledge of God; the drink of the soul is faith; the protection of the soul is love. We should ask
for knowledge, faith and love. The knowledge of God produces faith. We are taught to
believe only what we know. We cannot love God if we do not know Him. (I have heard the
doctor say that we can never know God.) When we know Him we shall love each other,
and we shall also know why knowledge is knowing facts, while wisdom is knowing how to use
knowledge.
Jesus was the greatest one ever on this planet. (A great difference is made
between Jesus and Behá; God is said to have manifested through Jesus.)
4th Lesson.
Prayer: - Nine is a sacred number; everything in nature is planned on the
number nine (this was not explained). There are nine openings in the body; the navel opening
was locked and you are going to know why (this too was never explained). The sacred number
nine is in this prayer. (I have marked the divisions in the prayer.) 19, 29 and 90 are also
sacred numbers, but 9 is the most sacred one. In our religion prayer is called commune. We
need to pray; God does not need our prayers. We do not need to ask for those things which God has
given us the power to get, things out of the earth, etc. - but we should ask for what we have not
received yet - what is not our right to have - and we shall receive if we ask earnestly.
We should pray for spiritual things. Some pray for material things; some pray and use the
wrong Name; they will not receive; some think they are gods, and have no need of
prayers. We believe in prayer. We are here to battle and we need help. We will not
develop if we do not pray. We should
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not beg but ask earnestly. We are to share God's majesty and glory through prayer. We
communicate with God through talking with Him. Use of the right Name is the pass-word.
When you become "believers" the "Greatest Name" will be given to you to be used in time of
need. Prayers are pass-words and we have used prayers of our own making; have used the
wrong pass-word; should not compose them. If we do not use the right pass-word God will hear,
but He will not answer. We prove our teachings in three ways: by science and logic, by the
prophets and teachers, and by revelations. We believe that we have the absolute truth. If
you use these prayers earnestly you will have dreams or visions which will come to pass. I
promise you that you will have revelations if you use them. All do who use them; but we do not
depend upon revelations for proof of the truth. [The doctor told the students to tell him their
visions, and if they came to pass they would know them to be true.] You can have dreams and
visions through hypnotism. [Some Eastern practices for spiritual development were spoken of
and condemned.] Gazing at the tip of the nose is the most powerful form of hypnotism. Don't
concentrate: you will go crazy, as professional chess-players do. The real dreams and visions
will be those that come to pass.
Many have been sent by God, Noah, Moses, and others; but the teachings were all
corrupted. When they become so, God sends another. At last He sent Jesus, His Beloved son.
Brahmins and Buddhists do not know what their true religion is. The Mohammedan is the most
corrupt of all. A few days (I'm not sure about the exact number of days) after the death of
Mohammed his teaching was corrupted.
Truth is to know God. We must know god if we are to love Him, otherwise we
love our imaginations.
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5th Lesson
Second prayer given. There are 27 [?28] letters called the "Letters of
Luddon," and every letter signifies a great power which can only be received by special
permission from head-quarters (Acre). Luddon1 means presence of God, or
presence of the Almighty. This prayer is very important, as it asks for growth "by that letter";
letter means growth, not creation. "The fruits appeared"; the tree came first and then the fruit.
God created one man and one woman; they obeyed the law of multiplication and wove a tent for
another soul. "The trees began to thrive," God made one tree and from the seeds came
others. "The traces were destroyed"; in all material growth the last destroys the traces of the
first. "The curtains were torn asunder"; here the spiritual part of the prayer begins. The
finite cannot comprehend the infinite; this is what is between God and us. (Read from Isaiah
xlii, 102 and St John i, 18.) God is forever unknowable. He wished to make
Himself known, and as the finite cannot comprehend the infinite He made a form, He chose a
"Face3," that through that He might become known to us. He is not the form; it only
represents Him. He is back of it, and is not confined to the form. "The faithful hurried": when
the faithful hear of this "Face" of God they hasten to live with this form of God for ever. The
"face" is called by different names; as, "The Chosen," "my Son David," etc. He came here that we
might gain higher limitations. We receive the Letters of Luddon in our new limitations.
Jesus had 12 powers, 8
1 Probably [ARABIC PHRASE] in the
original Arabic phrase.
2 Though I have done my best to verify and correct these references
to the Bible, here and in some other cases I have failed to do either, and so leave them as they
stand.
3 Wajh [ARABIC WORD], a term which the
Báb often applied to himself.
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first, then 4 (did not say what they all were). One power is to communicate without material
means; another one is sight. The teacher has no power to convey to another these powers given
by head-quarters. We gain by being active not passive, but gain nothing by sleep. (The
spiritual were censured for "sitting development.") There is such a thing as "sitting in the
silence."
Jesus came to teach the Kingdom of God. (Read Luke iv, 43.)
The soul does not leave the body until death. We do not travel in the astral
[body] and see places. People say that they have seen a thread connection1, but we
know it is not so. We see things as if the light were reflected in one mirror and then in
another and another. The soul thinks it is moving when something is only passing before it.
6th Lesson.
This is a very important lesson, as it tells where we came from, why we are
here, and where we are going. Eden means the paradise of God. It is not a place. No tree of
knowledge and evil can grow in the soil; it is not a real tree (read Revelation xxii, 2 as one
proof). Rivers mentioned in Genesis (ii, 10—14) are not real rivers, for you never see
rivers branching into four heads. (We were told in a later lecture that the "Manifestation" is
the big river and the four branches are the four sons of Behá.) There are three Adams -
the race, our ancestor, and we shall know the other (Behá) when we get to the "pith."
Adam spoke the Kurdish language, which has no alphabet and is a short
1 This apparently refers to the belief (finely set forth near
the beginning of the First Book of the Mystical Mathnawí) that men's souls escape
from their bodies during sleep, but are attached to them by an immaterial thread which compels
them to re-enter their respective bodies when the night is over.
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spoken language only. Silence will prove this. Adam does not mean "red earth"; it means the
"skin" or "surface." Eve means life1. God gave Adam and Eve "coats of skin," to wit
the body. He made but two coats of skin. The meaning of "coats of skin" is His "image." Adam
and Eve obeyed the law of multiplication and gave tents to other souls. They had two children,
Cain and Abel. These are not material children. Cain means the material and Abel means the
spiritual, and these are always at war. There are three bibles: the Hebrew, the Egyptian, and
the Chaldean. The Hebrew borrowed from the Egyptian, and the Egyptian from the Chaldean. All
have [the same] account from Adam to Moses. We were in Eden, the Paradise of God. The
serpent, Wisdom, suggested to us that we should go higher and be as gods. We asked God for this
great privilege, and we were allowed to come to earth where this great privilege is to be gained.
The "flaming sword" is the earth. Our will is free at all times; we can choose. Angels are
always controlled by God; they are lower than man and never gain the "great privilege," as they
have no desire to go higher. We come to earth to overcome. To overcome means to have the
desire for a knowledge of God above all desires. We are not here to love each other or to be kind
to one another; of course we should be [so]; but that is not what we are here for. Those who
overcome return to Eden. The tree of knowledge and tree of life are God. When we become
adopted children we eat of the tree of life. Cain, the material, is cast out. Cain's "mark" is God's
image, the skin(?) (It is the thickest kind of fog right here.) Those having the"mark"
1 In Arabic Hawwá, from the same root as
hayy, "living," and hayát, "life."
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never become the adopted children of God; they bring this upon themselves; it is not a
punishment. Cain went to the Land of Nod [Genesis iv, 16] which means wandering. Impossible
to live with God unless we have the image. All go to the Land of Nod who do not conquer. (The
Prodigal Son was quoted as proof that Jesus taught these ideas.) We learn to know the good from
the evil.
Shepherd in the Bible means spiritual man.
It is a blessing not to remember our past. A baby remembers at first, but after
three days the memory is locked.
7th Lesson.
Noah's Ark.—The ark is a symbol of God, and means protection. The
Temple of Solomon is the same. The clean animals "by sevens' (Genesis vii, 2) are the
believers; "by two" means the believers' parents, who are protected because of the believers.
70 persons went into the ark; 40 first and then 30. The translation is wrong. "Raven" means
calamities, and "dove" peace. (A curious story was related in which a dot caused by a fly changed
a character which meant husband to mean mule1.) Jesus in speaking of the rich did
not use the word which means camel; he used a word which means thread. He meant those who
thought themselves rich in spiritual things. It is just as easy for a rich man to enter the
Kingdom of Heaven as it is for others. The entrance to a city is not called "Eye of a Needle" in the
New Testament, and theologians know it, but will not say so for fear of the people's faith.
"Water" in the Bible means teachings, and "Mountains" the might ones of earth.
[Compare p. 140, l. 3 infra.]
1 I do not recognize this story, but a similar one about a fly
which changed (PERSIAN LETTER) (with) into (PERSIAN LETTER) (or) is related in Ouseley's
Notices of the Persian Poets (London, 1846), pp.157—8.
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8th and 9th Lessons (given as one lesson).
The prayer and Bible references were given to each person. The references
were to be studied, and each student was to come to the 10th lesson prepared to give his idea of
the meaning. The class were then permitted to ask questions. These are a few of the statements
in answer to questions. God never chooses a female form through which to manifest: He chooses
the male as it is the stronger. There is no sex in spirit. "Curse" means to put in a lower place.
The serpent, Wisdom, was compelled to go lower. When we do wrong it bites our heel or where
we are walking. Moses and Elias did really return to this earth and appeared on the Mount of
Transfiguration. The accounts of Creation in Genesis were given by three different persons. The
prophets themselves did not know the meaning of their own prophecies; the meaning was always
concealed until the prophecy came to pass. God made disease; it exists because of the perfection
of the law; it is the result of the law. We must all die. It is possible to communicate with others
without physical contact. There are 42 million "tablets" (alwáh) in the religion
of the Behá'ís.
10th Lesson.
The class were asked to give their ideas as to the meaning of the biblical
references in the 9th lesson, but scarcely any one answered satisfactorily. Some said Jesus was
referred to, but this was denied with great energy by Dr Kheiralla, and Isaiah ix, 6 was given as
proof. Jesus was not "the Almighty God, the Everlasting Father, the Prince of Peace"; he was not
a ruler. The answer which seemed to give satisfaction was that a manifestation of God was
foretold. Revelation i was read as evidence that Jesus bore
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 137 |
witness to the Manifestation. Job xix, 25; Ezekiel xliii, 4; Isaiah lxiii, 1, and Jude 14 are
proofs of the Manifestation. In Isaiah xxiv, 23 the "moon" means Turkey and the "sun" means
Persia. (Headquarters at Acre are called Jerusalem, and some place in the mountains is Zion.)
Isaiah xlvii was read and a very strong body of religionists in America called Christian
Scientists was condemned for saying, "I am and none else beside me" (verse 10). II Timothy iv,
[3—4, but perhaps I, iv is meant] was read as referring to those who are now
promulgating certain ideas here. The meaning of "clouds" is ignorance. Jesus taught the
Kingdom of God; 226 years after Christ the Trinity was taught.
11th Lesson.
The "Pith".—In 1844 the Báb appeared in Persia. He was 19
years old. He came as Elijah. He used sometimes to set a chair, covered with cashmere, for the
one whose coming he foretold, but he did not know when or where the "Manifestation" would
appear. He proclaimed the Kingdom of God at hand. He said, "God is among the human race; the
Father is come." In 1844 the Millerites also appeared. The Báb had wonderful spiritual
powers and was remarkable for his power of logic. Like Abraham he was a wanderer; like
Mahomet he was a merchant; like Moses he had power of argument; and he was like Christ
because he was crucified. He wrote a large book called the Beyán. The Báb had a
great following. He was persecuted by the Mohammedans; was arrested by the government;
foretold his own death. In 1850 the Báb and his secretary were suspended by ropes
from a wall; soldiers fired; the secretary was killed, but the bullets cut the ropes by which the
Báb was suspended and he escaped. The soldiers refused to fire again, but other soldiers
fired and the Báb was killed. Mahomet prophesied
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the Báb's death. Mahomet was a true prophet. A tradition 1300 years ago says that
Mahomet said ships (railroads) would sail on land; railroads were introduced in 1828. In
1852-1853 the Incarnation of God (Behá) appeared. He left Tihrán as an exile
in 1852. He was of family of Kings1. Went to Baghdád to River Chebar with
7000 prophets (Ezekiel xliii, 3). Here he manifested himself for 5 days as the Lord of Hosts,
having been previously shaved by a barber (Isaiah vii, 20), after which he veiled himself.
Jesus Christ (`Abbás Efendi) as a boy was with him. In 1863 the Sultan invited the
"Manifestation" to visit Constantinople. At this time there were 30,000 believers. He appeared
before the Sultan, who asked for proof of his divinity. Behá asked the Sultan if he
believed in Mahomet. The Sultan said that he did, and Behá asked for a sign. The Sultan
replied that the Korán was a proof. Behá then wrote a book larger than the
Korán in 6 hours as a sign of his own divinity. Behá was ordered to Adrianople.
At one time a regiment was sent against him. Behá rebuked it and the regiment returned,
without harming him (Psalm lxxvi). Behá declared himself God to the world in 1866.
He was exiled to Acre in 1868-1869. He prophesied that the ship in which he sailed would go to
pieces, and it sunk on its return voyage. Micah contains an account of Acre, the New Jerusalem.
In 1869-1870 Behá sent tablets to the different rulers calling upon them to throw
their kingdoms at his feet and worship him. He sent Napoleon III two tablets, and the Pope three.
A tablet was sent to General Grant. The only ones who replied were Queen Victoria and Alexander
II. The Queen said if it was of God it would stand, and the Czar said that he should investigate
the
1 This, of course, is quite incorrect. He was the son of
Mírzá Buzurg of Núr.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 139 |
matter. Napoleon tore the tablet, and said that if Behá was God, he was also. Behá
told Napoleon his secrets and prophesied that he would be punished. He also prophesied as to the
future of the German Emperor. There was a conference of the Powers against Behá. The
"Manifestation" left the earth in 1892, leaving the Kingdom to Jesus Christ. The 25 years
following the departure of the "Manifestation"1 will be years of calamities. The
Millennium is to come in 1917; this is the Resurrection, when one out of every three will
become a follower of Behá. Napoleon IV who is in the guards of the Czarina will defeat
Germany aided by the "Dragon," the Pope and Russia. He will persecute the believers. France
will be an empire. There are now fifty-five million believers in this religion.
A message, said to be from Jesus Christ and addressed to the students in Chicago
where there were about thirty, was read.
12th Lesson.
In 1852-1853 God Almighty appeared. He was born in Persia among the
Mohammedans; declared himself God in 1866 and departed in 1892. He wrote forty million
"tablets", no two alike. Numbers have letters; 1892 spells Jehovah in Hebrew. Prof. Totten
predicted the end of the world in 1892, but this was really the end of a dispensation. See Isaiah
xxiv, 23 and Revelation xii, 1; where the woman clothed with the Sun (Persia) and the Moon
(Turkey) under her feet, is Mahomet, while the "twelve stars" [indicate the
period]2 from Mahomet to the Báb. Rock (stone) means Mohammedanism,
and is a prophecy of Behá. 600 years after Christ came Mahomet and the Pope.
Catholics fought Mohammedans 400 years (Revelation xii,
1 i.e. 1892-1917.
2 i.e. the number of centuries.
140 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
3, 4). The "Dragon" is the Pope; seven great powers under the Pope; "the third part" (the
Christians) followed the Pope. In Revelation xii, [15—]16 "water" means "teachings."
In Revelation xii, 6 "a thousand two hundred and three score days" means 1260 years.
(Compare Ezekiel iv, 6, according to which 1260 days = 1260 years).
[The year] 1260 of the Mohammedan era = A.D. 1844.
1260 = "a time, and times, and half a time." (Revelation xii,14.)
Time =
360
Times = 360 x 2 > = 1260
Half a time = 180 /
Daniel xii, 11. The "Abomination" is Napoleon III.
Daniel viii, 13. The "transgression of desolation" means Napoleon III. The
Napoleons are the anti-Christs. 483 years between "vision" and Christ; 2300 days between
Christ and the "Manifestation." (Daniel ix, 25, and viii, 13, 14.)
Daniel xii, 7. "The man clothed in linen" means Christ.
Daniel xii, 4. "Many shall run to and fro" means shall read page after page.
"The book" is sealed because it is a prophecy; it will be opened when it comes to pass.
Calamities will purify the believers.
Daniel xii, 12. The "Thousand three hundred and five and thirty days" mean A.H.
1335 = A.D. 1916-1917.
A.D. 1892 = 1309 Mohammedan date.
In the Millennium we shall live as one family.
John was not regenerated.
Abraham, Moses, Jacob and Daniel are all at Acre.
13th Lesson.
The household and departure of the "Manifestation." Zechariah iv is a prophecy
of the household of the "Manifestation." The candlestick is the "Manifestation," God
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 141 |
(verse 14). He married two wives1; they are the "anointed ones" or "olive trees."
People object to the "Manifestation" because of his being married. A real man ought to marry; a
monk is the invention of priests. God came as a man, had a father and mother, fulfilled His own
law, and married. In Isaiah xlv (9—)11 we are rebuked for thinking God should do as we
think best. The greatest reason why God should marry is that the race is grafted through His
having children. He is the Tree of Life and we are grafted. See Genesis vi (1—4)
concerning marriage of the sons of God. Also Isaiah lxvi, 9. The "seven lamps" or "seven eyes"
are the children of Behá, 4 males and 3 females. One wife had two daughters, the other
had one. One wife died. The four sons are called Branches2; the three daughters are
the Holy Leaves3. Every woman belongs to one of the Holy Leaves; every man
belongs to one of the Holy Branches. The eldest son is Jesus Christ. Mary, the mother is buried
at Acre. The eldest daughter is equal in power with the eldest son. We are the trees in the
Garden of Eden, the big river is the "Manifestation" and the "four rivers" are the four sons.
The body.—The heart represents the "Manifestation"; the lungs, the two
wives; the 24 ribs, the 24 elders. (I could not remember other parts—something about
the tribes of Israel and leaves of lungs being like the daughters, etc.)
Zechariah iii, 8—9.—Joshua too the place of Satan; the "stone"
means God. The tabernacle of Moses, Ark of Noah, Temple of Solomon, Pyramids, and tabernacle
of
1 One named Nawwáb, the mother of `Abbás
Efendi and his sister Bahiyya; the other entitled Mahd-i-`Ulyá, the mother of
Muhammad `Alí, Ziyá'u'lláh, and Badá`u'lláh. See
pp.62—3 supra and Section IX infra.
2 Ghusn, plural Aghsán.
3 Waraqát.
142 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
Buddha were built on the plan of the "Manifestation's" household. Zechariah xii, 10 et
seqq. is a prophecy of the death of Behá. Also Zechariah xiii, 1—7.
David is sometimes used to mean the "Manifestation." He is sometimes called
"My servant." Ezekiel xxxiv, 23—24.
All prophecy is about the "Manifestation," and henceforth there will be no more
prophecy. At the time of Behá's death, there were 40 million believers.
Dr E. G. Browne of Cambridge was appointed by the Royal Asiatic Society to
investigate Bábism1.
The account of the visit to Acre in The Traveller's Narrative was read,
and also the announcement of Behá's death sent to Dr Browne by the youngest
Branch2. The members of the class were told what a great privilege it is to have
one's name written in the "Book of the Believers," and it was suggested that they should write to
the Greatest Branch3 to beg this privilege. The form of the letter was read and
some of the members made copies of the form. Those who write the letter and are "accepted"
join the class of believers, and the mysteries contained in the book of Revelation are revealed to
them4.
These notes of Khayru'lláh's propagandist lectures in America, though
fragmentary, are instructive as to the methods he adopted and the modifications he introduced
into Bahá'í doctrine to adapt it to American taste and
1 This, of course is a pure fiction, though my first papers
on the subject were published in 1899, in the Journal of that society.
2 i.e. Mírzá Badí`u'lláh,
entitled Ghusn-i-Anwar, "the Most Luminous Branch." The text and translation of this
communication will be found in the J.R.A.S. for 1892, pp. 706—9. It was written
on June 25, 1892.
3 i.e. `Abbás Efendi `Abdu'l-Bahá, entitled
Ghusn-i-A`zam.
4 Here ends Miss A. A. H.'s communication.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 143 |
comprehension. Particularly noticeable is the extensive application of Bible prophecies,
especially the very ingenious interpretations of the obscure sayings and numbers in the Book of
Daniel and in the Apocalypse of St John. The full elaboration of Khayru'lláh's teaching is
contained in his books Báb-ed Dín, the Door of True Religion (Chicago,
1897), and Behá'u'lláh (the Glory of God), 2 vols. (Chicago, Jan. 1,
19001). His statement that "at the time of Behá's death there were forty
million believers" is, of course, an absurd exaggeration; still more so his assertion that "at the
present time (i.e. 1897 or 1898) there are fifty-five million believers." In his
pamphlet The Three Questions (undated) Khayru'lláh says (p.22), however, that
though this number was given to him by his teacher `Abdu'l-Karím of Tihrán,
resident in Cairo, and was confirmed by `Abbás Efendi's secretary, Sayyid Muhammad
Taqí Minshadí, "the number of Beháists is not known, but cannot be more
than three millions."
The interesting account of the Bábís entitled
Ta'ríkhu'l-Bábiyya, aw Miftáhu Bábi'l-Abwáb
("History of the Bábís, or the Key to the Gate of the Gates"), composed in Arabic
by Dr Mírzá Muhammad Mahdí Khán Za`ímu'd-
Dawla (editor of the Persian paper Hikmat), and published at Cairo by the Press of
Al-Manár in 1321 (1903-4), concludes (pp.437—9) with a rather
malicious version of the propaganda in America, of which the translation is as follows:
"A little while after the death of Bahá there was in Egypt a Syrian
Christian named Ibráhím Khayru'lláh who had been a friend of ours for
twenty five years. He was employed in translating and in business, and subsequently took to
farming, but ill-luck accompanied him in all his
1 As already mentioned, this book has been republished in
smaller form in one volume this year (1917).
144 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
adventures. Latterly he became acquainted with Hájji `Abdu'l-Karím of
Tihrán, one of the leaders of the Bahá'í-Bábís in Egypt,
and inclined to their belief. These two consulted frequently as to how they could best render
service to their doctrine, and finally agreed that Ibráhím [Khayru'lláh]
should go to New York and invite the people there to embrace the Bábí religion,
on the understanding that Hájji `Abdu'l-Karím should defray the expenses of the
journey. So Hájji `Abdu'l-Karím, having sought permission from `Abbás
Efendi, bestowed on him the money and provided him with the new teachings. So the man
departed thither, and devoted himself to organizing the propaganda; for he was eloquent in
speech and resolute of heart. And there inclined to him a certain rich old American lady, whom
he inspired with the desire of visiting the tomb of Bahá and meeting `Abbás
Efendi at `Akká. There her faith was confirmed and she gave a donation of £.500 to
improve the tomb of Bahá1. On her return journey she visited Egypt,
where she remained for some while, and where we made her acquaintance. Thence she journeyed
to her country, and laboured with Ibráhím Khayru'lláh to spread the
teachings of Bahá amongst the Americans, of whom a few inclined to her, for seldom does
anyone advance any claim [there] without evoking an immediate response. And
Ibráhím Khayru'lláh reckoned this acceptance on their part a piece of
good luck to himself, and set to work to seek subsistence from them and to get money from
them2 by every imaginable title and pretext, while they were like wax in his
hands3. And when he had collected and stored up about £.3000
1 This would seem to have been in the latter half of
1898.
2 I know of now foundation for this ill-natured session. Cf. p.118
supra, II, 7—3 from the bottom.
3 Lit. "Like the corpse between the hands of the washer."
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 145 |
tidings of this new and profitable traffic reached Hájji `Abdu'l-Karím's ears, and
demanded his share from Khayru'lláh, who, however, refused to divide the spoil. Then
Hájji `Abdu'l-Karím succeeded in obtaining from `Abbás Efendi an order
that he should go to America and dispute the accounts with Khayru'lláh. But when he
reached New York, Ibráhím Khayru'lláh, hearing of the dispute between
`Abbás Efendi and his brother [Muhammad `Alí], seized this fine opportunity to
appropriate the money, declaring himself an adherent of Mírzá Muhammad
`Alí and denouncing `Abbás Efendi, whom he accused of apostasy from the new
religion So he set to work to invite the people to accept Mírzá Muhammad
`Alí, and dissensions arose amongst the Bábís, and there were sent from
Mírzá Muhammad `Alí to Ibráhím Khayru'lláh
letters wherein he exposed the misdeeds of `Abbás Efendi. Thus was the community
divided into two parties, whereby the star of Hájji `Abdu'l-Karím's good fortune
shone forth, since a number of the rich American Bábís went over to him, from
whom he received several thousand pounds wherewith to strengthen `Abbás Efendi's
position. Having obtained this he returned to Cairo1, where, having settled down
comfortably, he suddenly manifested a distaste to the Bábí religion, denounced as
misbelievers the Báb, Bahá and `Abbás Efendi, and reverted to
Islám. Then he and his son Muhammad Hasan began to enumerate the vices of the
Bábís and to declare their evil deeds, for he had been one of the leading
Bábís, and was well acquainted with all which they revealed or concealed. So
turmoil arose amongst the Bábís, and they were prodigal
1 The New York Herald of Sunday, August 12, 1900,
in the course of a long article on the Bahá'í propaganda in America and its
success, states that `Abdu'l-Karím had sailed for Europe a week previously, i.e.
about August 5, 1900.
146 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
of all things, cheap or dear, if the man would but desist from reciting their vices, or at least be
silent about them; but he only increased in violence. So, when they despaired of him, they gave
out that he was mad. But he, together with his son, who is still living in Egypt, remained in the
faith of Islám for a while, until he died lately, being about a hundred years old. And the
apostasy of Ibráhím Khayru'lláh from `Abbás Efendi, together
with the return to Islám of Hájji `Abdu'l-Karím, was a heavy blow to the
Bahá'ís.
"For some time `Abbás Efendi bore with these alarming circumstances,
until latterly he set himself to stir up the fanaticism of a man named Hájji
Mírzá Hasan of Khurásán, one of the leading Bábís
in Egypt, and commissioned him to proceed to America to repair this rupture. The latter
obediently accepted this commission, took with him as interpreter Husayn Rúhi the son
of Hájji Mullá `Ali of Tabríz, and went to America, where he remained
some time1. At first he tried to bring back Ibráhím
Khayru'lláh to Abbás Efendi, but, not succeeding in his efforts, he busied himself
for a while in declaring and proving to his friends the sanctity of `Abbás Efendi. But he
failed to achieve his object, and returned to Egypt, where he was stricken with imbecility, and
is at present under treatment in Egypt. Then `Abbás Efendi sent Mírzá
Asadu'lláh, `Alí-qulí Khán, and Mírzá Abu'l-Fazl
[of Gulpáyagán]2, author of the two books entitled ad-Duraru'l-
Bahiyya ("The Pearls of great price")3
1 He was there, as we shall presently see, at the end of
1900.
2 This seems to have been early in 1902, for the North
American of Sunday, Feb. 16, 1902, contains a leader on the "astonishing spread of
Bábism," with pictures of `Abbás Efendi, Mírzá Abu'l-Fazl, and
Hájji Niyáz of Kirmán, with whom I was acquainted in Cairo in the early
part of 1903. This article speaks of "hundreds converted to `Abbás Efendi in
Baltimore."
3 Published at Cairo in 1318/1900: pp. 279.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 145 |
and al-Fará'id ("Rarities")1, to Chicago to spread the
Bábí propaganda. There they founded a garden which they called by a name
["Green Acre"} equivalent in meaning to `Akká al-Khadrá2.
There they assemble at stated times to chant the "Tablets" (Alwáh) of
Bahá and to mutter his sayings. No credence is to be attached to their pretence that they
have converted several hundreds or thousands of the Americans, the truth being that which we
have already mentioned in this book of ours after profound investigations and protracted
enquiries.
"`Abbás Efendi desired to enhance his glory by means of the Americans
and to fortify his religion by the protection of their Government, and he began to construct a
temple surrounded by fortifications at Hayfá, which, as he announced, was for the
Americans, and which he placed over the tomb which he had constructed for the Báb, and
in which they suppose his bones to be, as has been already mentioned in its proper place. But
his brother, Mírzá Muhammad `Alí, proceeded to inform His Majesty the
Sultán of this, and an Imperial Rescript was issued ordering that the building should not
be completed, and that the leaders of the Bábís exiled to `Akká should be
restrained3 so that they should not quit its fortifications, whereas they had
previously been wont to wander about in Syria as they pleased."
1 Published at Cairo in 1315/1898: pp. 25 + 731.
2 Green Acre (Eliot, York County, Maine) seems to have been
founded by Miss Sarah Jane Farmer ( who wrote me a long letter about it on May 14, 1901) in
consequence of a dream which she dreamed in June, 1892.
3 This restraint of the freedom of the Bahá'ís at
`Akká took place early in 1903, while I was in Egypt. They regained complete liberty
after the Turkish Revolution in July, 1908. Miss E. Rosenberg, however, states at p. 11 of her
Brief Account of the Bahá'í Movement, published in 1911, that
`Abbás Efendi's custody was made much more stringent in April, 1901.
148 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
As regards the total number of Bábís and Bahá'ís,
different writers take the most widely divergent views, according to their predispositions. Lord
Curzon, writing in 1892 and speaking only of Persia, says (Persia, vol.i, p.499): "The
lowest estimate places the present number of Bábís in Persia at half a million. I
am disposed to think, from conversations with persons well qualified to judge, that the total is
nearer one million...I hear that during the past year they are reported to have made 150 Jewish
converts in Tihrán, 100 in Hamadán, 50 in Káshán, and 75 per
cent. of the Jews in Gulpáyagán." On the other hand Dr Mírzá
Muhammad Mahdí Khán, whom we have just been quoting, puts the total number
of Bábís of all sects at the absurdly low figure of 7200, viz. (1)
Kullu-Shay'ís, or Old Bábís, who do not concern themselves with
any developments subsequent to the martyrdom of the Báb in 1850, 200 souls in
Persia1. (2) Azalís 2000 or a little over. (3)
Bahá'ís of both factions (i.e. followers of `Abbás Efendi,
called by their opponents Máriqín, "Rebels" or "Apostates," and followers
of Muhammad `Alí, called by their opponents Náqizín, or
"Covenant-breakers"), 3000 in Persia and 2000 elsewhere. As regards the American
Bahá'ís (Mr August J. Stenstrand is the only American Azalí I ever heard
of), one of them, Mr A. P. Dodge, who paid me a visit at Cambridge on November 6, 1990, told
me that Ibráhím Khayru'lláh, after three years' propaganda in Chicago,
had made some hundred converts by 1896, but that latterly their numbers had greatly
increased, and that at the time he spoke (1900) there were at least 3000, to wit, in Chicago
about 1000; in New York about 300; in Kenosha (Wisconsin) 300 or 400: in Cincinnati 50 to
100; and a few more in Boston,
1 According to the statement of Sayyid Muhsin of Dahaj,
which will be quoted later, their number was very much smaller.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 149 |
Philadelphia, Baltimore, Washington, San Francisco (20 or 30) Detroit (Michigan), Newark
(New Jersey) and Hoboken (New Jersey). Mr Stoyan Krstoff Vatralsky of Boston, Mass., in a
remarkable attack on the Bahá'í religion published in the American Journal of
Theology for January, 1902 (pp.57—78), and entitled "Mohammedan Gnosticism in
America: the Origin, Character, and Esoteric Doctrines of the Truth-Knowers," writes as
follows (p.58):
"Ibráhím Khayru'lláh, the propagandist of the sect,
claims to have converted two thousand Americans in the space of two years. How far this boast
is true I am unable in every particular to verify; but there is no room to doubt that the man has
had incredible success. I have personally seen large, well-organized congregations of his
converts both in Kenosha, Wis., and in Chicago. I have also reasons to believe their claims that
similarly growing assemblies are holding their secret meetings in every large city of the United
States. This is the more remarkable when we recall the fact that never before in the history of
the world has a Mohammedan sect taken root among a Christian people without the aid of the
sword. I believe it would not have happened to-day had it come bearing its own proper name,
flying its own native colours. It has succeeded because, like a counterfeit coin, it has passed for
what it is not. Most of the converts hardly realize what they have embraced, and whither they
are drifting. I consider it a duty, therefore, to tell the American people what I know of this
secret and mysterious sect, and what are its origin, character, and purposes."
Again he says (p.69):
"It was from there [`Akká or Acre in Syria] that a missionary of the sect
was sent to propagate the faith in this country, which seems to have prove a fruitful field.
150 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
According to Mullá Ibráhím G. Khayru'lláh, the
Bábí-Bahá'í missionary to America, he converted no less than
2000 Americans during his first two years of labour. Of these about 700 were living in
Chicago; between 250 and 300 in Kenosha, Racine, and Milwaukee; about 400 in New York; and
the rest in Boston and other large cities. Lately it has been reported, I know not how truly, that
there are now about 10,000 Bábís in the United States1. But as
they are a secret cult, no outsider can know their exact number. The means for the propaganda
are furnished, it is said, by a wealthy New York woman, a convert."
Amongst the literary curiosities which I possess are three American
newspapers, containing accounts of the Bahá'í propaganda in the United States,
which were sent to me by Dr Ignaz Goldziher of Buda-Pest.
The first is a copy of the New York Herald for Sunday, August 12, 1900.
The front page is adorned with a picture of the "City of Acre," an old and atrociously bad portrait
of `Abbás Efendi `Abdu'l-Bahá; a fac-simile of an autograph letter of the
Báb's; another fac-simile of part of the instructions written on the back of
Bahá'u'lláh's Epistle to Násiru'd-Dín Sháh; and some
fantastic friezes of ancient Persian soldiers. The head-lines are as follows: "These believe that
Christ has returned to Earth."— "Strange Faith Has Attracted Many Followers, a large
Number of Whom are in New York City."—"A New Gospel according to `Abbás of
Acre." The accompanying letter-press deals chiefly with the history and doctrines of the
Bábís, and begins as follows:
"Is Christ living in the world to-day? There are tens of thousands of persons
who believe that He is; that the Kingdom of Heaven has been established upon earth, and
The Advance, Chicago, August 30, 1900.
[blank page]
[facsimile of leaflet]
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 151 |
that the prophecies of the book of Revelation and the Koran are already in process of fulfilment.
There are hundreds who claim to have looked upon the face and to have listened to the voice of the
Divinity, and there are other hundreds who can exhibit personal letters said to have been
transcribed by His own hand."
The article mentions that `Abdul-Karím of Tihrán had sailed for
the East from New York a week previously "after a visit to the Faithful in America," whose
numbers are estimated at about two thousand, of whom those of New York are about a hundred,
with their head-quarters at Carnegie Hall. "Chicago," the article concludes, "where the Rev.
Ibráhím Khayru'lláh has been spreading the new faith, is another place
where they have a number of members, and there is a considerable colony of
Bábís at Wankegan, Wis."
The second is a copy of The North American (Philadelphia) of Sunday,
February 16, 1902. The front page is headed "The Astonishing spread of Bábism," and
contains fairly good portraits of `Abbás Efendi as a young man (head and shoulders only),
and full-length tinted portraits of Mírzá Abu'l-Fazl of
Gulpáyagán and Hájji Niyáz of Kirmán; also a picture of
`Akká from the sea, and a vignette of Colonel Nat Ward Fitzgerald, of Washington, who is
described as "at present, perhaps, the leading native male expounder of the new faith in this
country." The accompanying letter-press is headed "Hundreds converted to `Abbás
Efendi in Baltimore," and "They hold that the Redeemer prophesied is now alive," and begins
with the statement of Mírzá Abu'l-Fazl of Gulpáyagán: "If we
make the same percentage of converts throughout the country as we have made in Baltimore and
Washington, within a year's time the Bábí faith will have two million adherents
in the United States."
152 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
"Thus far," it observes further on, "but 30,000 followers of `Abbás Efendi are claimed
in America. But then no organized effort has been made until now to extend the faith." Mention
is also made of "Mrs. Loua M. Getsinger, of Washington, who has devoted much time to the study
of comprehensive [?comparative] religions. For one year she took up her residence in the Acre
domicile of the man who claims to be the second Christ, and daily had communion with him.
When she left him, `Abbás Efendi gave to her the name `Maid Servant of the Lord.'"
The third is a copy of the New York Times of Sunday, December 18,
1904, of which p.5, headed "Babist Propaganda making headway here," contains an interesting
account of "A Sunday morning gathering of New York believers in this New Oriental
Cult.— Impressive Spirit of Earnestness in Evidence.—History of the Religion and
its present High Priest." The illustrations include a portrait of `Abbás Efendi, the
"Master at Acre: last photograph taken 30 years ago"; a picture of the "Tomb of the
`Báb,' near Acre"; and sketches of the meeting described and types of its American
supporters. Thus we have "Mr. Hoar opening with a prayer": "Reading a Tablet from the
Master": "A Broadway Merchant": "A Family Group": and an elderly lady in spectacles labelled
"Curiosity attracted her." The article accompanying these illustrations contains a full account
of a Bahá'í meeting at 226, West Fifty-eighth Street, at "a demure brown-stone
building...which is down on the city map as Genealogical Hall." The New Religion is described as
having "within forty years illumined for 9,000,000 human beings the path which leads to Acre
and to Him Who Lives There." The congregation, consisting of nearly two hundred men and
women, is thus described. "Oriental silken garments swished sibilantly as a group of
handsomely gowned ...p. 153
[facsimile of leaflet]
[blank page]
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 153 |
women entered the Tabernacle. Men of iron gray hair and steel gray eyes—thinkers and
doers rather than dreamers—accompanied them with such other variations as merit
another paragraph. Somewhat as follows was the tout ensemble." After a florid description of
the room in which the meeting was held, the congregation is described as follows. "Who were
the audience? Among them were a score of men who have business in the Wall Street district
and on both Broadway and Fifth Avenue. They were solid men of affairs whose names figure
frequently in the public prints, and whose fortunes run into many figures. As pillars of the
Bábist cause in this city they have plenty of financial sinew to support the movement and
Him Who Lives at Acre."
The chair having been taken by Mr William H. Hoar, of Fanwood, New Jersey, a
hymn was sung, followed by an interval of silent meditation, which was brought to an end by an
address from Miss Isabella Brittingham, recently returned from `Akká, of which a
pretty full report is given. At its conclusion the whole audience simultaneously ejaculated
"Alláhu Abhá," " another hymn was intoned, and then everybody began
talking." In conclusion the information is vouchsafed that a few days previously nine American
pilgrims, including Mr Howard MacNutt, and shepherded by Mírzá Abu'l-Fazl of
Gulpáyagán, had "started for Acre to acquaint the One Who Lives There with the
amazing progress the cause is making in America. Up at 226 West Fifty-eighth Street it was
vouchsafed that the soul of the late Colonel Ingersoll went to Acre."
I have not been able to fix exactly the date when Ibráhím
Khayru'lláh definitively broke with `Abbás Efendi and adhered to the faction of
Muhammad `Alí, but it was probably soon after his return from `Akká, for which
he set out from America
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in June 1898, and certainly before November, 1900, when he was reproached and threatened
for his apostasy by Hájji Mírzá Hasan of Khurásán, as
described in the following remarkable statement, which is initialled by Ibráhím
Khayru'lláh, and was forwarded to me by him, together with other documents, in a letter
written from Chicago on February 26, 1901.
"Statement of the words of Mírzá Hasan
Khurásání
to me on November 30th, 1900.
"`I came here especially to bring you back to your allegiance to `Abbás
Efendi, and am prepared to stay ten years if necessary. If you return to `Abbás Efendi, I
will cause the American believers to follow you as head in everything even better than
heretofore. If you will not listen to me and become a follower of `Abbás, your abode will
be in the bowels of the earth. I come here because of pity for you, and to save you. If you will
not listen, your life will be short. If `Abbás Efendi should give me the word to cut you to
pieces, or to tear your eyes out, or to kill you, I will do so at once. I fear not the consequences to
myself. You know that I am from Khurásán, and that the sword of
Khurásán is so powerful that if a blow is struck with it, it will cut from above
the stars to the depth of the earth, and will cut even the fishes of the sea.'
"He then repeated to me the fate of Mírzá Yahyá of Jedda,
and offered me a copy of the pamphlet published by himself entitled `the Great Miracle of
`Abbás Efendi.' The above is the substance of what he said to me on Friday, November
30, 1900.
"On Saturday, December 1st, 1900, Mírzá Hasani-i-
Khurásání again called in the company of Mírzá
Asadu'lláh, and their interpreter Mírzá Husayn [Rúhí].
We all discussed
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 155 |
the difference of faith for about eight hours in the presence of my son-in-law Amír
Hání Shiháb and his wife Mrs Shiháb (my daughter), also my
daughter Labíba, and my son George Khayru'lláh M.D. During this discussion
Mírzá Hasani-i-Khurásáni mentioned to those present that the
day before, while talking to me alone, he had plainly told me the consequences of not acceding to
their wishes. Upon this I repeated to all present the threatening words he had uttered the day
before, and he acknowledged before all that he had said the words above reported by me.
"I. J. K."
Enclosed with this were translations of two letters and the original Arabic of a
third written from `Akká by one Mahmúd, a partisan of Muhammad `Alí,
to Ibráhím Khayru'lláh. The first two both seem to have been written at
`Akká on October 20, 1900, and received a month later by Khayru'lláh at
Chicago. The shorter one is as follows:
"Lately, in this present week, three American ladies and a gentleman arrived by
the regular steamer viâ Beyrout, and are stopping at the Kraft, a German hotel at
Haifa. Up to the present time they have not spoken to any of the Unitarians1,
because they are prevented in the ways you know."
The longer letter, of which I have somewhat emended the style (which is clumsy
and loaded with parentheses) runs as follows:
"HE IS AL-BAHIYYU'L-ABHA, GREAT IS HIS SPLENDOUR!
[Here follows the usual compliments, etc.]
"I have already informed you that some of the followers
1 This is the name by which the followers of Muhammad
`Alí call themselves (Muwahhidín), while their opponents call them
"Covenant-breakers" (Náqizín).
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of `Abbás Efendi, our opponents, have left here for America. One of them is
Mírzá Asadu'lláh of Isfahán, of whose cunning and shrewdness of
intrigue you cannot fail to be aware, and who is the brother-in-law and secretary of
`Abbás Efendi, and in all matters his most trusted and confidential agent. To no one else
does `Abbás reveal his hidden secrets, and these people are of the most unscrupulous, and
will hesitate at nothing and fear no consequences, being resolved to accomplish their purpose
and spread abroad their vicious principles, even by the shedding of blood and the destruction of
lives by hidden methods and secret intrigues. This obliges me to explain to you a certain cruel
deed which they accomplished not long since. It is one of their many deeds which inspire
detestation and break the heart with horror.
"Now therefore I say that there was in the port of Jedda a certain man of the
Unitarians named Mírzá Yahyá, who was the son-in-law of one
Hájji Mírzá Husayn of Lár, the Persian Vice-Consul at Jedda, and
a merchant noted for his wealth. As is well known to you, these people take great and exquisite
pains to attract to themselves persons of wealth and influence. When, therefore, they
discovered that Mírzá Yahyá openly confessed his faith, and that he was of
the party of the true Unitarians, and was wont to discuss with his father-in-law the questions
at issue and the differences between the two parties, they were afraid that in the future the
words of the son-in-law would influence the father-in-law, to wit the Hájji above
mentioned, and eventually be the cause of depriving them of his money and wealth. They were,
moreover, convinced of the impossibility of bringing Mírzá Yahyá over to
their faction.
"One of the followers of `Abbás Efendi named Mírzá
Mansúr, who is now in India, was therefore commanded by his master to proceed at once
to Jedda and there conspire
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 157 |
with the Hájji above mentioned for the destruction of Mírzá
Yahyá. At that time, the said Hájji was also at `Akká, but whether the plot
was concocted there or at Jedda I am unable to say. To be brief, one night Mírzá
Mansúr succeeded in administering to Mírzá Yahyá a poison which
killed him at once. The subtlety of this plot lay in the perpetration of this horrid deed in such a
city as Jedda1.
"Before the conspiracy had accomplished its purpose, `Abbás Efendi had
written from `Akká to one of his friends informing him that some such calamity would
befall Mírzá Yahyá, and that he would be punished. Hájji
Mírzá Hasan of Khurásán published in Cairo a pamphlet
concerning this event and the `Great miracle' wrought herein by `Abbás Efendi. It is
unnecessary to send you this lengthy pamphlet, our object being merely to make known to you
the character of these peoples' intrigues. You must employ every needful precaution, for,
should they be unsuccessful or disappointed in inducing you to return to their party, they will
endeavour by every means and without scruple to injure you. Concerning what befell
Mírzá Yáhyá we have heard from certain persons who were at
Jedda at the time that as he had no heirs, and as his father-in-law, the said Hájji, was of
`Abbás Efendi's party, and was also Persian Vice-Consul at Jedda, no one appeared to
demand an enquiry into the causes of his death.
"I therefore entreat you carefully to avoid taking from the hands of these people
any food, drink, or other thing, although we know that the Lord (Glory be to Him) is the
Protector and Sustainer, and will without doubt protect His friends and shelter those who love
Him, especially him who has displayed the greatest energy, and has fought so faithfully in
preaching to the people the Manifestation of His Most Great Name al-Abhá.
1 Where the crime would easily pass unnoticed, as, in fact,
was the case.
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"Mírzá Abu'l-Fazl [of Gulpáyagán] and
Hájji Mírzá Hasan [of Khurásán] and the others, while
they were here recently , did not visit any of the Unitarians, neither the Blessed Branches
(Aghsán)1 nor the others. They neither wrote nor spoke to them
concerning the differences of faith, and some of them used even to avert their faces from them if
they happened to pass each other in the street."
The translation of the last of Mahmúd's letters, of which the Arabic text
was communicated to me, is as follows:
"I inform you also of an event which happened in these days, which is that
Husayn the Confectioner (Shakarjí), who has a shop opposite to the Government
House at Hayfá, as you will remember, died of poison on the eve of Saturday the 28th of
Ramazán2 in the house of His Holiness the Most Mighty
Branch.3 He was seen by the municipal doctor, who reported that he died of poison.
This is as much as we have heard hitherto, but should we obtain more detailed information, we
will, please God, communicate it to you.
"He who prays for you, Mahmúd. - January 30th, 1901."
It is my good fortune to possess a copy of Hájji Mírzá
Hasani-i-Khurásání's pamphlet above mentioned, which was sent to me
on March 12, 1901, by Ibráhím Khayru'lláh. It contains only 27 pages
measuring 5_ by 3_ inches, is entitled Risála-i-Bushrá wa Aya-i-
Kubrá ("The Tract of Good Tidings and the Most Great Sign"), was printed at the
Hindiyya Press in Egypt, and was completed on Rajab 9, 1316 (November 23, 1898). My copy
is signed and sealed on the last page by the author, so that there is no doubt
1 i.e., `Abbás Efendi's three younger half-
brothers, Muhammad `Alí, Badí`u'lláh, and
Ziyá'u'lláh.
2 The year of the hijra is not mentioned, but Jan. 19, 1901,
appears to be the date indicated.
3 Al-Ghusnu'l-A`zam, i.e. `Abbás Efendi `Abdu'l-
Bahá.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 159 |
about its authenticity. It opens with a brief doxology, in which `Abbás Efendi is spoken
of as "the Lord of the World and Goal of the Peoples, the Most Noble Mystery of
God1, the Most Mighty Branch of God and His Enduring Proof in the World,"
designated to succeed himself by Bahá'u'lláh since "God, great is His glory,
arrived in the luminous city of `Akká." Texts from the Kitáb-i-Aqdas and
from Bahá's Testament are cited in proof of this assertion, and the action of those who
"broke the Covenant" (i.e. who sided with `Abbás Efendi's half-brother,
Muhammad `Alí) is deplored and denounced. "Our object at present," continues the
author, "is not, however, to discuss these matters, which are not hidden or concealed from any
one, but to gladden the Friends of God with good tidings of a wonderful event which happened in
the city of Jedda, and of a clear sign and evident miracle from the writings of the holy pen of His
Holiness `Abdu'l-Bahá...(may the Life of the Worlds be a sacrifice to the dust of his
footsteps!)." After this brief introduction, the author proceeds to describe as follows the life
and death of Mírzá Yahyá of Isfahán, and the words of
`Abbás Efendi wherein that death was foreshadowed.
This Mírzá Yahyá was originally an Azalí, but in
the year of Bahá'u'lláh's "Ascension" (i.e. death), 1892, he came to
`Akká, met `Abbás Efendi, by whom he was very well received, and wrote a
refutation of Subhi-i-Azal. After a while he departed to Jedda (the port of Mecca on the Red
Sea), where he became intimate with a well-known Bahá'í named Hájji
Mírzá Husayn of Lár, whose daughter he presently asked and received in
marriage. When the dispute between `Abbás Efendi and his half-brother Muhammad
`Alí became acute, and the Bahá'í community was rent asunder by this
schism, Mírzá Yahyá became the trusted agent and
Sirru'lláh, one of the titles often given to `Abbás
Efendi.
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fervent supporter of Muhammad `Alí, in whose favour he carried on an active
propaganda. "It is a curious fact," observes the author, "that the `Covenant-breakers'
(Náqizín) become the devoted admirers and faithful friends of every
atheist, Azalí and Sophist, and of such as deny God's Holy Law and disobey His command,
and are the kind friends and congenial intimates of every party except the true believers..., so
that the truth of the tradition, `Infidelity constitutes a single church'1 might
become apparent and manifest." So Yahyá grew ever bolder in his opposition to
`Abbás Efendi, "the Great Mystery of God, and the Branch derived from the Ancient
Stock," until God's patience was exhausted and His Anger moved to destroy the offender, and a
"Tablet" (Lawh) was sent by `Abbás Efendi to Hájji Mullá Husayn
of Lár, of which a copy was forwarded to the author enclosed in a letter dated the 2nd of
Jumáda 1, 1316 (=September 18, 1898). This "Tablet," which Hájji
Mírzá Hasan read aloud at the time of its arrival to a circle of fellow-believers
in Cairo, is of considerable length and partly in Arabic. The prophetic threats are contained in
the later Persian portion, of which a translation is here appended.
"The glance of [Divine] Favour embraceth that friend, and all good is predestined
in respect to him, but a great barrier hath intervened [between us and him], and a formidable
obstacle hath appeared; and God controlleth [men's] secret thoughts. Praise be to God, during
the Day of the Theophany that friend attained to the honour of meeting and secured the distinction
of listening to the address. You will ultimately appreciate the worth of this Pearl of Great Price
of the Divine Covenant. For [MISSING WORD IN ORIGINAL] unique Pearl was nourished in the
embrace of the shell of
1 i.e. all misbelievers have a natural sympathy for
one another, and form, as it were, a coherent community.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 161 |
the Most Glorious Kingdom (Malakút-i-Abhá) and included in the range of
the Supreme Pen, and hath had no peer or like since the beginning of Creation. But certain
children, having gathered together, have vainly thought to cast the Joseph of the Covenant into
the Pit of Oblivion, and so themselves to become famous throughout the city and the market-
place, and to sell this Precious Pearl for a few dirhams, and to endeavour to give
currency to their own potsherds, heedless of the fact that the Beloved
(`Azíz)1 of the Divine Egypt hath come forth from the bottom of the pit in
despite of every envious and obstinate foe, and by the Favour of the Most Splendid Beauty
(Jamál-i-Abhá)2 hath reached the zenith of the moon. Soon
you will see that by the aid of the Most Glorious Kingdom (Malakút-i-
Abhá) the Standard of the Promise will wave above the Pole of the Horizons, while
the Lamp of the Covenant will shine so brightly through the glass of Contingent Being that the
darknesses of the Violation of the Covenant will altogether disappear, and the cry of `By God,
verily God hath preferred Him over all mankind' will be heard. If a little consideration and
reflection be exercised concerning past events, the truth of the matter will become plain and
proved. Say, `O Shaykh, this Covenant is the Light of the Horizons, and this is the Promise of
God, not the plaything of children.' Say, `So shall ye behold yourselves in manifest loss, while
damage shall result and be evident, and injury shall shortly overthrow the edifice.' Say, `The
first hurt, please God, will be a warning to you, [making you reflect] what was the cause of this
hurt and what the reason of this loss.' At all events do you observe with new and sharpened
sight, so that you may
1 This is the title commonly given to Joseph when he was
made governor of Egypt.
2 i.e. of Bahá'u'lláh
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find your way to the aims of these plotters and destroyers. Consider of whom it is said in the
Qur'án, `They say with their tongues what is not in their hearts1.'
Explain for them [the verse] `And when they see those who believe, they say, "We believe";
but when they withdraw privily to their devils, they say, "We are only
scoffers!"2' Elucidate the meaning of, `But God shall mock at them, and
continue them in their impiety; they shall wander in confusion3.' Say to him
who was alive and is soon to die4: `Like the covenant-breakers5 the
children of Israel wrought for themselves Sámirí6 and the [Golden]
Calf. Was not Joshua the son of Nun divinely designated?' Thou didst err and make a grievous
mistake when thou dist so vehemently belittle and contemn the divinely designated Centre [of
Authority]7. If the Eternal Beauty8 should say to thee, `How didst thou
call the Centre of my Covenant, the Branch derived from my Ancient Stock, him who was
explicitly designated in my Perspicuous Book, and the Expositor of that Book, "a
1 Qur'án, xlviii, 11.
2 Ibid. ii, 13.
3 Ibid. ii, 14.
4 There is a word play on the name Yahyá, which,
connected with the root hayy, means "He liveth." He was Yahyá'í,
but shall soon be Yamútí, "doomed to die."
5 Náqizín, i.e the partisans of
Muhammad `Alí.
6 The maker of the golden Calf is so named in the
Qur'án. See xx, 87, 90, 96. The comparison of a false claimant of Divine or
prophetic qualities to the Golden Calf, and of his aider, abettor and instigator to
Sámirí, is common with the Bábís. In the Azalí Hasht
Bihisht Bahá'u'lláh and his amanuensis, Mírzá Aqá
Ján of Káshán, are made to play these rôles. See Vol. ii of
my Traveller's Narrative, p. 355 and n.2 ad calc.
7 Meaning `Abbás Efendi, whom Mírzá
Yahyá is accused of mocking and defying.
8 i.e. Bahá'u'lláh.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 163 |
[Golden] Calf? what answer, O shameful Yahyá, wilt thou give? If thou would'st not
render help, why scorn? If thou would'st not be the salve, why be the sore? Was not the
Kitáb-i-Aqdas revealed thirty years ago? Did I not summon all to obey the
Derived Branch? Did I not direct all to submission, calling him the Expositor of the
Perspicuous Book? Did I not awaken most of the Friends, and did I not dissociate him before all
from what is beneath him? Did I not engage his Covenant and Compact in the writings of the
Supreme Pen, and did I not in plain language command all the Branches (Aghsán)
and Twigs (Afnán)1 and Kinsmen generally to have regard and look to
him? What more could I do? How could I further strengthen the matter? O shameful
Yahyá, how could'st thou deny this clear Light, or how could'st thou sanction so
cruel a slander against this great Designate? What hurt had'st thou suffered at his hands that
thou did'st desire for him such abasement, or what injury had'st thou experienced from him that
thou did'st display such great hatred?' What answer wilt thou give? At all events, while it is
yet time express regret, and manifest repentance and remorse, and bareheaded in the mountain
and the desert cry out that ye be not touched, and pour forth from thine eyes like the Oxus-flood
tears and blood, and become the associate of lamentation and remorse, that perchance the breeze
of forgiveness may blow, the grossness of thy sin may decrease, the Ocean of Mercy may be
stirred, and the Cloud of Pardon may pour forth its rain, so that this filth of Covenant-breaking
may be removed. For if not, then expect the Divine Vengeance, and look for blackness of
face2 in both worlds. As God liveth,
1 The sons of Bahá'u'lláh are called
Aghsán (sing. Ghusn), and the relatives of the Bab
Afnán.
2 i.e. disgrace.
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verily humiliation shall flee from thee by reason of its abundance, and loss shall take refuge
from thee with the All-Merciful, and thou shalt behold thyself in the lowest depths of Hell. For
abasement, remorse and disgrace shall be the portion of those who violate the Covenant of the
High, the Mighty."
(`Abbás `Abdu'l-
Bahá) [ARABIC LETTERS `Ayn `Ayn, the signature of `Abdu'l-
Baha]
The author, Hájji Mírzá Hasan of
Khurásán, next quotes the covering letter (or "Tablet" addressed to himself by
`Abbás Efendi, and dated ("contrary to what is customary") the 2nd of Jumáda II,
1316 (Sept 18, 1898). The latter portion of this runs as follows:
"O Friend, you wrote about Yahyá, who supposed that `Abdu'l-
Bahá was heedless of his evil intentions and intrigues. Therefore a little while ago a
letter was written to Jedda, of which a copy is enclosed. Read it, that thou may'st be assured
that the clemency of `Abdul-Bahá is great and his patience strong, but that, when the
Command comes, he speaks and writes and cries, `This is the Truth, and after the Truth is
naught save error. O Friend, so proclaim the Covenant that the deaf ears of the [Covenant-
]breakers may hear, and so shine in the Assembly of Constancy that the blind eyes of the
perjured ones may see. And the Glory [Bahá] be upon every one who is steadfast in the
Covenant of thy Lord the Mighty."
[ARABIC LETTERS `Ayn `Ayn, the
signature of `Abdu'l-Bahá]
Not long after the receipt of this letter, which was read aloud to the faithful in
Egypt, a letter dated the 27th of Jumáda I, 1316 (=October 13, 1898) was received
from Hájji Mullá Husayn of Lár from Jedda by Hájji
Mírzá Hasan of Khurásán declaring that "God, mighty is His glory,
had removed Yahyá, that incorrigible Covenant-breaker, and had opened before his face
the Door of the fierce threats of the All-Glorious Lord, which are explicitly
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 165 |
mentioned in the Two Holy Tablets. The simoom of Divine Wrath blew, and the gale of Celestial
Anger breathed, and his (Yahyá's) darkened spirit, fulfilled with envy and hatred,
descended to the abyss of Hell." Here follows Hájji Mullá Husayn of Lár's
narrative of what took place, as communicated by him in a letter to Hájji
Mírzá Hasan of Khurásán:
"Touching the Tablet which was vouchsafed from the Land of Heart's
Desire1, in truth if anyone should possess the eye of discernment, these same
Blessed Words which were thus fulfilled are a very great miracle. But what profits it, since the
discerning eye is lacking?
"I read the Tablet to Mírzá Yahyá, and he listened. I said:
`Assuredly thou sayest in thy heart, "I do not believe in the words thereof."' He answered, `It is
even so; I have no sort of belief either in him or his father2.' I said, `If that which
hath issued from the Blessed Pen does not speedily overtake you, it were well that they should
shave off my beard3.' Then he rose up and departed to his own house.
"A few nights later towards the dawn one knocked at the door of my house. `Who
is it?' I cried. Then, seeing that it was a maid-servant, I added, `What wilt thou?' She replied,
`Mírzá Yahyá is done for.' I at once ran thither. Hájji Muhammad
Báqir also was present. I saw that blood was flowing from his (Mírzá
Yahyá's) throat, and that he was unable to move. By this time it was morning. I at once
brought thither an Indian doctor. He examined him and said, `A blood vessel in his lung is
ruptured. He must lie still for three days and not move, and then he will
1 Arz-i-Maqsúd, i.e.
`Akká.
2 i.e. "either in `Abbás Efendi or
Bahá'u'lláh."
3 i.e. Subject me to any disgrace.
166 | MATERIALS FOR THE STUDY OF THE BÁBÍ
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recover.' He then gave him some medicine. The haemorrhage stopped for two days and his
condition improved. In spite of this he was not admonished to return to the Truth. After two
days there was a second flow of blood from his throat, and he was nearly finished. The doctor
came again and gave him medicine, but ultimately it profited him nothing. Twice again he
vomited undiluted blood, and then surrendered his spirit to the Angel of Torment.
"This event was in truth a warning to all beholders, that is to say to such as see
and read this Tablet. Please God you have read it in its entirety and found your way to the
meaning thereof. One individual hath He thus swiftly removed. Assuredly hereafter the Lord
will accomplish every promise which He hath uttered. I take refuge with God from the wrath of
God! I seek from the Truth that He will aid us to stand firm in His Covenant and Compact! In a
little while the Covenant-breakers will be overtaken by calamities such that they shall flee
bare-headed to the mountains and deserts, but shall find there no way of escape."
The author, Hájji Mírzá Hasan of
Khurásán, here observes that never in any previous dispensation was so clear a
threat followed by so swift and condign a punishment, or so explicit a prophecy so speedily
accomplished. For, says he, though God's patience is almost inexhaustible, there comes an end to
it, especially in the case of such apostates, who sin against the Light, and who do far more harm
to the cause than the theologians, jurisconsults and rulers who ignorantly oppose and oppress it.
He then quotes another Tablet which was sent to him by `Abbás Efendi after the death of
Mírzá Yahyá, and which runs thus:
"Write to Mullá Husayn of Lár that these were the circumstances
connected with Yahyá the shameless, to wit that he wrote a letter to the leading
Covenant-breakers, and
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made use of a very vile expression concerning the Centre of the Covenant1 such as
none, not even the lowest, would utter; to wit, an expression which was to the leading Covenant-
breakers as a floral festival, a joy, and the cause of boundless delight [causing them to say]
`Praise be to God because such souls have appeared who dare to belittle so ignominiously the
Pole-star of the Covenant!' Therefore was the threat of vengeance and the imminence of the
thunderbolt of destruction thus explicitly given; for assuredly the Framer of the Covenant and
the Protector of the Compact will vindicate the Centre of the Covenant. These are isolated
events; with these same outward eyes it will be seen in what abasement and disgrace, and in
what calamities, afflictions and chastisements the `quakers2' shall be overwhelmed.
Say, `Wait until God shall accomplish His purpose, O Company of Shame, O Faction of Rebellion,
and ye shall see yourselves in the lowest of Hell-fires!' Upon thee be the
Splendour3!"
Hájji Mírzá Hasan of Khurásán concludes
his pamphlet by promising further details concerning the schism, the obstinacy of
`Abbás Efendi's half-brothers, the "boldness and discourtesy" of Mírzá
Aqá Ján, and other kindred matters, and, as already noted, dates the completion of
his work the 9th of Rajab, 1316 (November 23, 1898).
One fact which is very clearly brought out by this pamphlet is that the
detestation in which the followers of `Abbás Efendi hold the rival faction of his half-
brother Muhammad `Alí equals, if it does not exceed, that in which
1 i.e. `Abbás Efendi `Abdu'l-
Bahá.
2 This is the literal meaning of Mutazalzilín, a term
here used as equivalent to Náqizín, "Covenant-breakers."
3 `Alayka'l-Bahá, the Bahá'i' equivalent of the
Muslim `alayka's-salám!
168 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
the Bahá'ís generally hold the Azalís, and far surpasses the dislike
entertained by any of these three parties for the adherents of other creeds which stand entirely
outside the Bábí-Bahá'í circle. This phenomenon, however, is not
peculiar to Bábíism. At all events this second schism amongst the
Bábí community, which began almost immediately after
Bahá'u'lláh's death in 1892 and culminated (as will be subsequently explained in
fuller detail) in 1895, was singularly fierce and bitter, and in due course naturally extended to
the American Bahá'ís. Ibráhím Khayru'lláh's secession
from `Abbás Efendi seems to have begun soon after his return from `Akká (about
the end of 1898), and, as we have seen, at the end of November, 1900, the fanatical
Hájji Mírzá Hasan (the author of the pamphlet just analysed) was
threatening him in Chicago for his apostasy. The great majority of the American
Bahá'ís adhered to the party of `Abbás Efendi, who had established there
as elsewhere a great personal ascendancy which his half-brother Muhammad `Alí
completely failed to rival, though one at least of his adherents, Mírzá
Ghulámu'lláh, the son of Mírzá Muhammad Jawád of
Qazwín, author of the life of Bahá'u'lláh translated in the first section of
this volume, visited America to promote his Master's interests and press his
claims1. In 1901 we find Ibráhím Khayru'lláh defending his
position against the American followers of `Abbás Efendi in two tracts entitled
respectively Facts for Bahá'ists (Chicago, 1901), and The Three Questions
(undated, but published subsequently to April, 1901). The former is prefaced by the following
"Statement of the House of Justice of the Society of Bahá'ists to all the followers of
Bahá'u'lláh":
"The time has come to publish some of the numerous
1 He was in New York in March 1901, and in Chicago in the
following month, and visited me in Cambridge on his way to America.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 169 |
facts which have been obtained through a very careful and strict investigation concerning the
differences existing between the eldest son of Bahá'u'lláh
[i.e.`Abbás Efendi `Abdu'l-Bahá] and his younger brothers.
"For the sake of Truth and Justice we urge every believer to read carefully the
contents of this pamphlet, and judge for himself which of the two parties is following the
teachings of the Father and obeying His Commandments.
"It is intended gradually to publish the many facts in our possession, and they
are open at any time to those who wish to investigate them."
"The Three Questions" answered by Khayru'lláh in his second pamphlet
are as follows:
(1) "Why have some followers of Bahá'u'lláh and yourself
rejected `Abbás Efendi, the Greatest Branch, and his teachings?
(2) "Did you receive the instructions you gave in America from
Bahá'u'lláh in person, or from `Abdu'l-Karím of Cairo, Egypt?
(3) "Why did you not denounce `Abbás Efendi upon your return from
`Akká?"
From the answer to the second question it appears (p.23) that `Abdu'l-
Karím of Tihrán, by whom Khayru'lláh was first converted to the
Bahá'í faith, and who, as we have seen, visited America in the summer of 1900,
told Khayru'lláh, in the presence of some believers, that if he returned to `Abbás
Efendi he was right and all he taught was right; but that if not he was wrong, and all he taught
was wrong. "Besides this," says Khayru'lláh, "he promised me plenty of money, and
when I refused he renounced me and all that I taught, and prohibited the believers from reading
or buying my work Behá'u'lláh."
170 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
From the answer to the third question we learn that it was not until nearly seven
months after Khayru'lláh's return to America that he definitely repudiated
`Abbás Efendi and espoused the cause of Muhammad `Alí and the younger brothers.
This event must have taken place in the year 1899.
`Abbás Efendi, as soon as Khayru'lláh's defection was known,
seems to have taken vigorous steps to destroy his supremacy and influence in America. `Abdu'l-
Karím was sent to America for this purpose in 1900. At the end of the same year, as we
have seen, another ardent partisan of `Abbás Efendi, to wit Hájji
Mírzá Hasan of Khurásán, was in America, not only
remonstrating with but threatening Khayru'lláh. A little later Mírzá
Asadu'lláh, a vehement partisan of `Abbás Efendi, founded the "House of
Spirituality" in Chicago. About the end of 1901 or beginning of 1902 his son,
Mírzá Faríd Amín, a lad of about twenty, who had graduated with
honours in English, succeeded and aided his father as the recognized translator into English of
the Bahá'í writings in Arabic and Persian.
Early in 1902 we find two more prominent Bahá'ís, both
adherents of Abbás Efendi, to wit the learned and indefatigable Mírzá
Abu'l-Fazl of Gulpáyagán (whose propagandist activities were also displayed at
`Ishqábád, or Askabad, in Russian Turkistán and in Egypt) and the
amiable old Hájji Niyáz of Kirmán (with whom I was acquainted in Cairo
in the early part of 1903) carrying on an active propaganda in America. The former, unless he
paid two visits to America, must have remained there nearly three years, for he sailed thence
for `Akká with nine American pilgrims, including Mr Howard MacNutt (formerly
associated with Khayru'lláh in the publication of his book
Behá'u'lláh) in December, 1904.
II. | BAHÁ'Í PROPAGANDA IN AMERICA | 171 |
The last news I had of Ibráhím Khayru'lláh was in a letter
from Chicago dated April 4, 1917, in which he wrote:
"The Bahá'í movement in America became slow and dull since the
sad dissension reached the West nineteen years ago [i.e. in 1898]. I thought then that to
call the people to this Great Truth was equivalent to inviting them into a quarrel. But the visit
of `Abbás Efendi `Abdu'l-Bahá to this country, his false teachings, his
misrepresentations of Bahá'ism, his dissimulation, and the knowledge that his end is
nigh, aroused me to rise up for helping the work of God, declaring the Truth, and refuting the
false attacks of theologians and missionaries. Now I am struggling hard to vivify the Cause of
God after its having received by the visit of `Abbás Efendi a death-blow."
Chapter 3
Note: pages 176-236 have not yet been entered. All that's
thus far been typed
from this chapter is pages 237-243. -J.W.
III
FURTHER NOTES ON BÁBÍ, AZALÍ AND
BAHÁ'Í LITERATURE, ORIENTAL AND
OCCIDENTAL, PRINTED, LITHOGRAPHED
AND MANUSCRIPT
[blank page]
(F) BÁBÍ HISTORICAL WORKS.
I need only allude to the publication in extenso of Hájji
Mírzá Jání of Káshán's Nuqtatu'l-
Káf in the E. J. W. Gibb Memorial Series (Vol.xv, 1910), of which, as the
earliest extant account of the Báb and his contemporaries by one of the first believers
and martyrs, it is impossible to overestimate the importance and interest. Of the very
interesting criticisms on my Introduction to this work by another early Bábí,
Sayyid Mahdí of Dahaj, who wrote only three or four years ago I have already spoken
(pp. 231—-3 supra); as well as of Mírzá Muhammad
Jawád of Qazwín's two treatises, one in Arabic, translated in full in this volume,
and another in Persian, of which unhappily I possess only the latter half (pp.230—-1
supra). The only writings of this class which it remains to notice here in somewhat
greater detail are three short monographs on the Bábí insurrection in
Mázandarán
238 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
and the siege of Shaykh Tabarsí, sent to me in October, 1912, by the
Bábí scribe to whom I have already had occasion to allude repeatedly.
(1) The first of these monographs, entitled Waqáyi`-i-Mimiyya,
or "Events [in the Land] of M." (i.e. Mázandarán) is by Sayyid
Muhammad Husayn ibn Muhammad Hádí of
Zuwára, poetically surnamed Mahjúr. It appears to have been composed
in the fifth year of the Manifestation of the Báb (A.H. 1265 = A.D. 1848-9). This date
is followed by the date A.H. 1278 (= A.D. 1861-2), which must be the date of transcription of
the original from which this copy, which is quite modern, was made. The narrative was
compiled at the request of the mother and sister of Mullá Husayn of Bushrawayh,
entitled Janáb-i-Bábu'l-Báb, and is based, in part at least, on the
account of one of the few survivors amongst the insurgents, Hájji `Abdu'l-
Majíd ibn Hájji Muhammad of Nishápúr. This part
of the MS. comprises 91 pages.
The careers of Janáb-i-Quddús and Janáb-
i-Bábu'l-Báb are briefly sketched from A.H. 1261 (A.D. 1845), the year after
the Manifestation, but the detailed narrative begins on Sha`bán 19, 1264 (July 21,
1848) with the departure of the former and his followers from Mashhad westwards on the
journey which ended at Shaykh Tabarsí. The number of Bábís
who entered Mázandarán was 318, of whom Isfahán supplied 40,
Ardistán 7, Shíráz 8, Kirmán 3, Mashhad 22, Bushrawayh 24
(some say 40), Qum 12, Turbat 5, Herát 14, Turshíz 10, Kákhak 4,
Mayámí 14, Qá'in 4, Tihrán 9, Káshán 6,
Karbalá 5, Qazwín 10, Hamadán 6, Tabríz 5, Zanján 12,
Kirmánsháh 3, Bárfurúsh 4 (some say 40, some 60), Sang-i-
sar 10, Sháh Mírzár (?) 9, Amul 2, Shaykh Tabarsí 2,
Khúy 3, Kand 2, Yazd 3, Sháhrúd 3, Turkey in Asia (Rúm) 3,
India 4. the narrative of the siege of Shaykh
IV. | FURTHER NOTES ON BÁBÍ LITERATURE | 239 |
Tabarsí, which lasted from about August, 1848, to April 1849, is given in great
detail, and in general outline agrees with the account given by Hájji
Mírzá Jání and in the New History (pp. 45 of my
translation). In many cases the author gives the authority (isnád) for his
statements, mentioning the name of his informant.
(2) The second monograph (pp.92—-110), written partly
in verse, partly in prose, is by the same Sayyid Husayn "Mahjúr," and describes
the death or "martyrdom" of Mullá Husayn of Bushrawayh, variously entitled
Bábu'l-Báb, Qá'im-i-Khurásání and
Sultán Mansúr. It is entitled:
(31-WORD, FOUR-LINE, BOLD-FONT TITLE IN ARABIC
SCRIPT)
It begins with 23 verses of poetry of which the first is:
(13-WORD, ONE LINE, BOLD-FONT VERSE IN ARABIC
SCRIPT)
The whole composition is in the style used by the rawzakhwáns
who celebrate in the month of Muharram the sufferings of the Imáms. The
pieces of poetry with which the narrative is ornamented are in various metres. The colophon is
dated Ramazán 21, 1130 (September 3, 1912).
(3) The third monograph, comprising 128 pp., contains another
account of the Mázandarán insurrection by Lutf `Alí
Mírzá, a Prince of the Qájár house. This, at least, is the opinion
of the sender (the Bábí scribe already so often mentioned) as to its authorship,
of which the manuscript
240 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
itself gives no indication, though written throughout in the first person as the autobiography of
one who took part in the events narrated. Thus it begins:
(58-WORD, 6-LINE BOLD-FONT TEXT IN ARABIC
SCRIPT)
"On the twelfth of Ramazán, A.H. 1264 (= August 12, 1848),
when this worthless atom, after returning from waiting upon the Supreme
Source1, set out for the land of Khá (i.e. Khurásán), I had
the honour of kissing the dust at the feet of His Holiness the Báb2 (upon
whom be the Peace of God) at a station named Dih-i-Mullá, one of the dependencies of
Dámghán, and illuminated my dimmed eyes with the light of his comeliness, and
had the honour of waiting on the Friends3."
The narrative is very detailed, but appears to be incomplete, ending about two
months before the final tragedy, i.e. in February, 1849. There is no colophon or date at
the end, and the work has no apparent title.
1i.e. the Báb or Nuqta, who was then
imprisoned at Mákú.
2i.e. Mullá Husayn of Bushrawayh, to whom
the original Báb transferred this title when he himself took the higher one of "the Point"
(Nuqta). Mullá Husayn is also, with less risk of confusion, entitled (as
in the previously described narrative) Bábu'l-Báb, "the Gate of the Gate."
3i.e. the other Bábís, the disciples and
followers of Mullá Husayn.
III. | FURTHER NOTES ON BÁBÍ LITERATURE | 241 |
In this connection I should like to cite the following note by Captain C. F.
Mackenzie, from an unpublished record of his journey from Rasht to Astarábád
in 1859, communicated to me on October 10, 1913, by Mr H. L. Rabino, H.B.M. Consul at
Casablanca in Morocco, formerly at Rasht in Persia.
"Bábí revolt in Mázandáran.
"During this revolt the Bábís took up a fortified position 10 or
12 miles from Bárfurúsh, at the shrine of Shaykh Tabarsí, near
the river Tálár; they were few in number, but determined and fanatic, and after
putting several envoys of the authorities to death, they prepared for a siege by collecting
provisions from the neighbouring country; whenever the villagers hesitated or refused to give
what they required, their houses were burnt about their ears.
"Their numbers gradually increased from forty or fifty to between four and five
hundred, and their recruits were chiefly men from the district of Sawádkúh. One
of these latter was styled Amír-i-Tabardár, because his favourite
weapon was the tabar, a poleaxe, from which the former name of the province
Tabaristan was derived.
"Hostilities commenced by an attack made by Aqá `Abdu'lláh
Surtej, with 200 Hazár-Jarib tufangchís. His camp was surprised by
the Bábís the day after his arrival, and he and forty or fifty of his men were
slain. The remainder fled to Sárí, and on receipt of orders from
Tihrán, another body of troops, about 500 strong, was sent to exterminate the
Bábís. Their commander was `Abbás-qulí Khán, who in
the first engagement shot Mullá Husayn, the chief of the Bábís,
who, before dying, bequeathed his authority to Hájji Muhammad
`Alí Bárfurúshí, and expressed a wish
242 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
to be buried with his arms. After his death, the Bábís made a desperate sally and
put the besiegers to death.
"The insurrection had now become formidable, and Prince Mahdí-quli
Mírzá was appointed to suppress it. His troops were 2000 in number and he had
both field-artillery and mortars.
"He took up his quarters at a place called Wáskus about two miles from
Shaykh Tabarsí, and during the night his camp was so invaded by the
Bábís that he had barely time to escape by a window and hide himself in the
jungle.
"The whole village was on fire; two unlucky Princes, Dáwúd
Mírzá and his uncle Sáhib-Qirán
Mírzá, perished in the flames, and a great slaughter was made amongst the royal
troops.
"Mahdí-quli Mírzá, after wandering about in fear of his
life, luckily met with one of his own servants, who, although a fugitive like himself, had a horse
upon which the Prince mounted and thus reached `Alíábád.
"After collecting the scattered remnants of his army and receiving a number of
tufangchís and other riffraff, he again set about besieging the
Bábís, who, although pressed by hunger and ill furnished with ammunition, held
out for two months more.
"At the end of this period, the Prince, seeing that he could not take the place and
that by driving the rebels to desperation he would run the risk of being defeated a second time,
offered them terms.
"He informed them that if they abandoned their position and went away quietly,
each man to his own home, they would not be molested.
"The Bábís consented to this arrangement, and came forth to the
number of about 200 fighting men. They were
III. | FURTHER NOTES ON BÁBÍ LITERATURE | 243 |
then deprived of their arms, and the greater number, with the usual Asiatic respect for
treaties, were massacred on the spot.
"Some victims, amongst whom was their leader Hájji
Muhammad `Alí, were reserved for a more barbarous punishment. They were
taken to Bárfurúsh and burnt alive on the Sabzi Maydán (the green plain
lying between the town and the Bágh-i-Sháh). Thus ended the
Bábí revolt in Mázandarán, after costing about 1500 lives."
Chapter 4
IV
FIVE UNPUBLISHED CONTEMPORARY
DOCUMENTS, PERSIAN AND ENGLISH,
RELATING TO THE BAB'S EXAMINATION
AT TABRIZ IN 1848.
[blank page]
In February, 1912, I received from M. Hippolyte Dreyfus, the most eminent and
learned European adherent of the Bahá'í doctrine, three photographs of
documents connected with the interrogation to which the Báb was subjected at
Tabríz in the presence of Násiru'd-Dín Mírzá
(afterwards Sháh), at that time Wali-`ahd or Crown Prince, during the latter
days of the reign of Muhammad Sháh, who died on Sept. 4, 1848. Concerning
these documents M. Dreyfus wrote as follows in two letters dated respectively Feb.4 and Feb 9,
1912:
(1)
"Cher Monsieur Browne,
"J'ai grand plaisir à vous communiquer les deux
documents ci-inclus, sur lesquels je serais très-heureux d'avoir votre opinion.
"Le premier (A) est la photographie d'une lettre de Nacer-oud-
Dín Mirza (alors Wali'ahd) à son père sur un prétendu
interrogatoire du Bab à Tabriz. Croyez-vous que ce soit une relation plus ou moins
exacte de l'interrogatoire rapporté également dans le Nuqtatu'l-
Káf? Ou bien s'agit-il d'un autre interrogatoire?
"Le deuxième (B) paraît bien être de
l'écriture si caractéristique du Bab, et être adressé au
même Nacer-ou-Dín Mirza. Il y nie toute prétention à une `Cause'
([ARABIC TEXT]) et implore la clémence.
248 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
"B1 est la réponse des Mudjtahids.
"Croyez-vous ce second document authentique? Il constituerait une seconde
amende honorable, après le reniement de Chiraz dont parle Nicolas dans la traduction du
Bayán persan.
"Je serais très désireux d'avoir votre opinion sur ces documents,
que je m'excuse de vous prier de bien vouloir me retourner quand vous les aurez lus, ayant eu
grand peine à me les procurer. Il van sans dire que vous pouvez les faire photographier,
car j'ai peur que le photographe de Téhéran ne les livre pas volontiers.
"Avec mes meilleures sympathies, croyez moi toujours votre
dévoué H. Dreyfus. 4.
2. 12."
(2)
"Cher Monsieur,
"Après avoir examiné un peu plus attentivement la
lettre du Bab, je ne crois pas, vu sa forme, qu'elle soit adressée à Nacer-oud-
Dín Mirza, et je me demande si ce n'est pas las lettre adressée au gouverneur de
Chiraz dont parle Nicolas dans le préface du Bayán persan. Je fais
rechercher les noms des Mudjtahids de Chiraz, ce qui pourra me fixer.
"En tous cas je serais heureux d'avoir votre opinion.
"Bien cordialement à vous, H. Dreyfus.
9. 2. 12."
Here follow the texts and translations of these documents. As regards the first
(A) it appears certain that the writer of it was Amír Aslán
Khán (ín ghulám, "this servant," as he calls himself), who, as
Mírzá Jání informs us, was present at this interrogatory, and
was maternal uncle to Násiru'd-Dín Mírzá, who
nominally presided at it. It would appear, from certain expressions used, to be addressed to the
then reigning
1See my New History of...the Báb, p. 287, n.2 ad
calc.
[blank page]
[full page is facsimile of document A]
IV. | FIVE ORIGINAL DOCUMENTS | 249 |
King, Muhammad Sháh. That it refers to the interrogatory of the Báb at
Tabríz is clear from its agreement, as regards the questions asked and the replies given,
with the accounts of the same transaction given both by the Bábí and the
Muhammadan historians1.
A.
[sixteen lines of ARABIC TEXT]
1These accounts I have combined in Note M at the end of Vol.
ii of my edition and translation of the Traveller's Narrative
(pp.277—290).
250 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[entire page is ARABIC TEXT]
IV. | FIVE ORIGINAL DOCUMENTS | 2 |
[entire page is ARABIC TEXT]
252 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[seven lines of ARABIC TEXT]
(Translation.)
"HE is GOD, exalted is His State.
"May I be the sacrifice of the dust of Thy blessed feet!
"As concerning the Báb, the Command whose course is as that of Fate had
been issued that the learned on both sides should be convened and dispute with him. Therefore,
in accordance with the Imperial Command, I sent an officer to bring him in chains from
Urumiyya [i.e., the Castle of Chihríq] and hand him over to Kázim
Khán; and I wrote a note to His Holiness the [Chief] Mujtahid that he should come
and hold discussion with him with the arguments, proofs and laws of the Perspicuous Religion
[of Islám]. His Holiness the Mujtahid, however, wrote in reply, `From the
declarations of numerous trustworthy persons and the perusal of documents, [it appears that]
this person [i.e. the Báb] is devoid of religion, and that his infidelity is clearer
than the sun and more obvious than yesterday. After such evidence of witnesses there is no
obligation on your humble servant to renew the discussion.'
IV. | FIVE ORIGINAL DOCUMENTS | 253 |
"I therefore summoned Akhúndi-i-Mullá
Muhammad1 and Mullá Murtazá-qulí2, while of [Your Majesty's] servants this slave Aslán
Khán, Mírzá Yahyá and Kázim Khán
were also present in the assembly.
"First Hájji Mullá Mahmúd3
asked, saying: `It hath been heard that thou sayest, "I am the Imám's vicegerent and the
Báb"; nay, that thou hast uttered certain words implying that thou art actually the
Imám or a Prophet.' The Báb answered, 'Yes, my friend, my Qibla, I am the
Imám's Vice-gerent and the Báb, and what I have said and you have heard is true.
It is incumbent on you to obey me, by virtue of [the saying] "Enter the Door [Báb] with
adoration." But I did not utter these words: He uttered them who uttered them.' They asked,
`Who, then, is the speaker?' He answered, `He who shone forth on Mount Sinai:
"[If to say] `I am the Truth' be seemly in a Tree,4
Why should it not be seemly on the part of some favoured man5?"
There is no I-ness in the case: God hath said these things, while I am but as the Tree [or Burning
Bush] on Sinai At that time [the Divine Word] was created in it, and now in me. And I swear by
God that I am that person whom you have been expecting from the beginning of Islám
until now; I am he whom forty thousand doctors will deny.'
1 Called Mámqání, a notable
Shaykhí divine entitled Hujjatu'l-Islám.
2 Of Marand, entitled `Alam'l-Hudá.
3 The tutor of the Crown-Prince, entitled Mullá-
báshí, and Nizámu'l-`Ulamá.
4 Alluding to the Burning Bush.
5 Alluding to the celebrated Súfí mystic
Husayn ibn Mansúr-i-Halláj, who was put to death in
A.D. 921 for heresy and blasphemy, and chiefly for his saying Ana'l-Haqq, "I am the
Truth."
254 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
"They enquired, `In what book is this tradition that forty thousand doctors will
deny?' He replied, `If it be not forty thousand, it is at any rate four thousand.' Mullá
Murtazá-qulí said, `Very well; then according to this statement, thou art
the Author of a [new] Dispensation. But it is in the Traditions and a necessary part of our Faith
that the [Promised] One shall appear from Mecca, and that the leaders of men and Jinn,
together with forty-five thousand Jinnís will believe in him, and that he will
have with him the heir-looms of the Prophets, such as David's coat-of-mail, the rod of Moses,
Solomon's ring, and the White Hand1. Where, now are the rod of Moses and the
White Hand?' The Báb answered, `I am not permitted to bring them.' Akhúnd-i-
Mullá Muhammad said, `Thou didst err in coming without permission.' Then
they asked him, `What hast thou of signs and miracles?' He replied, `My miracle is this, that I
can cause verses to be revealed for my staff,' whereupon he began to recite the following
words:
"`In the Name of God the Merciful the Forgiving. Glory be to God the Holy the
Glorified, Who created the Heavens and the Earth as He created this staff, as one of His
signs.' But according to the rules of [Arabic] grammar he wrongly vocalized the word
Samáwát (Heavens) as Samáwáta. They said, `Make
its [final] vowel i.' Then he recited the word al-ard (the Earth) also with
a [final] i. Amír Aslán Khán observed that if such words
were of the nature of `Signs,' he likewise could produce such, and proceeded to recite: `Praise
be to God who created the staff as He created the morning and the evening': whereat the
Báb was greatly ashamed.
"Afterwards Hájji Mullá Mahmúd
enquired saying:
1 i.e. the Hand of Moses, which he drew forth from
under his cloak "as white as snow."
IV. | FIVE ORIGINAL DOCUMENTS | 255 |
`It hath come down in Tradition that Ma'mún asked of His Holiness the Imám
`Á'lí Rizá, "What is the proof of the [right to the] Caliphate of your
grandfather?" His Holiness answered, "The sign of ourselves." Ma'mún said, "Were it
not for our women." His Holiness said, "Were it not for our sons." Elucidate this dialogue and
explain the point1.' The Báb reflected for a while, but answered nothing.
"After that they asked some questions on Jurisprudence and other sciences, which
he was unable to answer, not even the plainest juridical questions, such as those concerning
doubt and error [arising during the performance of prayer2], but hung his head and
again began to utter such meaningless words as, `I am that very Light which shone forth on
Sinai, for it hath come down in tradition that that Light was the Light of one of the
Shí`ís3.' Thereupon this servant remarked, `Wherefore shouldst
thou be that Shí`í? Perhaps it was the Light of Mullá
Murtazá-qulí.' Thereat he was more ashamed than before, and hung his
head.
"When the discussion was concluded, His Reverence the Shaykhu'l-Islám
was summoned, who had the Báb beaten and inflicted on him an exemplary chastisement,
so that he apologized, recanted, and repented of and asked pardon for his errors, giving a sealed
undertaking that henceforth he would not commit such faults. Now he is in prison and bonds
awaiting the decision of His Most Sacred, Royal and Imperial Majesty, may the souls of the
worlds be his sacrifice!"
1 The point is no clearer to me that it was 25 years ago when
I published my translation of the Traveller's Narrative, q.v. (Vol.ii, pp.282—4
and n. 1 on p.283 ad calc.). My friend Muhammad Shafí` suggests that the
allusion is to Qur'án, iii, 54.
2 See ibid., pp.285—6 and footnotes
3 i.e. of the followers of `Á'lí ibn Abí
Tálib, the First Imám.
256 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[full page is facsimile of document B]
B.
The second document, unsigned and undated, is apparently in the Báb's
handwriting and consists of a complete recantation and renunciation of any superhuman claim
which he may have advanced or have appeared to advance. There is nothing to show to whom it is
addressed, or whether it is the recantation referred to in the last paragraph of the preceding
document or another. The handwriting, though graceful, is not easily legible, and the text
appears to run as follows:
[fourteen lines of ARABIC TEXT]
[blank page]
IV. | FIVE ORIGINAL DOCUMENTS | 257 |
[eight lines of ARABIC TEXT]
(Translation.)
"May my life be thy sacrifice! Praise be to God such as He deserves and merits,
in that He hath caused [those who are] the Manifestations of His Grace and Mercy under all
circumstances to comprehend all of His servants. Praise be to God, and again praise, that He
hath deigned to make one like your Excellency1 the source of His Clemency and
Mercy, by the manifestation of whose kindness He hath pardoned His servants, cast a veil over
[the faults of] sinners, and shown mercy to the transgressors. I take God to witness on His part
that this weak servant never intended aught contrary to the good pleasure of the Lord of the
World and the Company of Saints. Although my very existence is in itself utterly faulty, yet
since my heart firmly believes in the unity of God (glorious in His mention), and the
Prophethood of His Apostle, and the Saintship of the Community of Saints, and since my tongue
acknowledgeth all
1 The title might equally be rendered "Highness," "Holiness,"
"Reverence," etc. according to the station of the person addressed.
[blank page]
258 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
that hath been revealed on the part of God, I hope for His Mercy. Never have I desired aught
contrary to the Will of God, and, if words contrary to His good pleasure have flowed from my
pen, my object was not disobedience, and in any case I repent and ask forgiveness of Him. This
servant has absolutely no knowledge connected with any [superhuman] claim. I ask forgiveness
of God my Lord and I repent unto Him of [the idea] that there should be ascribed to me any
[Divine] Mission. As for certain prayers and words which have flowed from my tongue, these do
not imply any such Mission (amr), and any [apparent] claim to any special vicegerency
for His Holiness the Proof of God (on whom be Peace!) is a purely baseless claim, such as this
servant has never put forward, nay, nor any claim like unto it. Therefore it is thus hoped from
the clemency of His Imperial Majesty and of Your Excellency, that they will exalt the head of
him who continually prays for them by the favours and graces of their clement and
compassionate court. Farewell."
B1.
The third document, likewise undated, is addressed to Sayyid `Á'lí
Muhammad the Báb, and contains the fatwá or ecclesiastical
sentence of the `ulamá, by two of whom, Abu'l-Qásim al-
Hasaní al- Husayní and `Á'lí Asghar al-
Hasaní al-Husayní, it is formally sealed. The latter is probably
the Shaykhu'l-Islám, who caused the Báb to be beaten after the
Tabríz interrogatory; the former I have not yet been able to identify.
1 Such as that he was the "Gate of Knowledge"
(Bábu'l-`Ilm), or the like.
2 i.e. the Twelfth Imám or Imám
Mahdí.
3 See Traveller's Narrative, ii, pp.20—21 and
278.
[full page is facsimile of document B1]
IV. | FIVE ORIGINAL DOCUMENTS | 259 |
[eleven lines of ARABIC TEXT]
(Translation.)
"Sayyid `Á'lí Muhammad-i-Shírází:
"In the Imperial Banquet-hall and August Assembly of His Highness the Crown
Prince of the undeclining Empire [of Persia], (may God aid, support and strengthen him!) and
of a number of learned doctors, thou didst admit certain matters each one of which separately
implied thy apostasy and justified thy death. The repentance of an incorrigible apostate is not
accepted, and the only thing which has caused the postponement of thy execution is a doubt as to
thy sanity of mind. Should this doubt be removed, the sentence of an incorrigible apostate would
without hesitation be executed upon thee."
Sealed by {Abu'l Qásim al-Hasaní al-
Husayní}
{`Á'lí Asghar al-Hasaní al-Husayní}
260 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
The last two documents, which are in English, were kindly communicated to me
by Mr W. A. Shedd, who wrote concerning them as follows in a letter dated March 1, 1911:
"Dear Professor Browne,
"In going over papers of my father, I found something which I
think may be of value from a historical point of view. I have no books here, nor are any
accessible here, to be certain whether this bit of testimony (or rather these two bits) have been
used or not. I think probably not, and I am sure that I can do nothing better than send them to
you, with the wish that you may use them as you think best. Of the authenticity of the papers
there can be no doubt.
"Yours very truly,
W. A. Shedd."
The first of these two documents is very valuable as giving the personal
impression produced by the Báb, during the period of his imprisonment and suffering,
on a cultivated and impartial Western mind. Very few Western Christians can have had the
opportunity of seeing, still less of conversing with, the Báb, and I do not know of any
other who has recorded his impressions. The second document, belonging to a later period,
describes the circumstances attending the presentation to Násiru'd-Dín
Sháh of the letter addressed to him by Bahá'u'lláh and transmitted by the
hand of Mírzá Badí` in July, 18691.
I.
DR. CORMICK'S ACCOUNTS OF HIS PERSONAL IMPRESSIONS OF
MÍRZÁ 'ALÍ
MUHAMMAD THE BÁB, EXTRACTED FROM
LETTERS WRITTEN BY HIM TO THE REV. BENJAMIN
LABAREE, D.D.
"You ask me for some particulars of my interview with the
founder of the sect known as Bábís. Nothing of any
1 See Traveller's Narrative, ii, p.
393.
IV. | FIVE ORIGINAL DOCUMENTS | 261 |
importance transpired in this interview, as the Báb was aware of
my having been sent with two other Persian doctors to see whether he
was of sane mind or merely a madman, to decide the question whether to
put him to death or not. With this knowledge he was loth to answer any
questions put to him. To all enquiries he merely regarded us with a mild
look, chanting in a low melodious voice some hymns, I suppose. Two other
Sayyids,1 his intimate friends, were also present, who subsequendy
were put to death with him2, besides a couple of
government officials. He only once deigned to answer me, on my saying
that I was not a Musulmán and was willing to know something
about his religion, as I might perhaps be inclined to adopt it. He regarded
me very intently on my saying this, and replied that he had no doubt of all
Europeans coming over to his religion. Our report to the Sháh at
that time was of a nature to spare his life. He was put to death some time
after by the order of the Amír-i-Nizám
Mírzá Taqí Khán. On our report he merely
got the bastinado, in which operation a farrásh, whether
intentionally or not, struck him across the face with the stick destined
for his feet, which produced a great wound and swelling of the face. On
being asked whether a Persian surgeon should be brought to treat him, he
expressed a desire that I should be sent for, and I accordingly treated him
for a few days, but in the interviews consequent on this I could never get
him to have a confidential chat with me, as some Government people were
always present, he being a prisoner.
1These were, no doubt, the two brothers Sayyid Hasan and
Sayyid Husayn of Yazd, of whom the latter was especially his amanuensis.
2 This is an error. Sayyid Husayn was put to death in the great
persecution of 1852, two years after the Báb.
262 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
"He was very thankful for my attentions to him. He was a very mild and
delicate-looking man, rather small in stature and very fair for a Persian,
with a melodious soft voice, which struck me much. Being a Sayyid, he
was dressed in the habits of that sect, as were also his two companions.
In fact his whole look and deportment went far to dispose one in his
favour. Of his doctrine I heard nothing from his own lips, although the
idea was that there existed in his religion a certain approach to
Christianity. He was seen by some Armenian carpenters, who were sent to
make some repairs in his prison, reading the Bible, and he took no pains to
conceal it, but on the contrary told them of it. Most assuredly the
Musulmán fanaticism does not exist in his religion, as applied to
Christians, nor is there that restraint of females that now
exists.
II.
.
"ATTEMPT OF THE BÁBÍS TO SECURE TOLERATION.
"The story of the Bábís having reappeared in
Tihrán, threatening the Sháh's life, etc. some time back, was partly
true. The version of the story, as related to me by Sulaymán Khán, who was in
Tihrán at the time and confirmed by others, is this. The Sháh, when out
riding one day, perceived at some little distance a man mounted and equipped watching him
attentively1. He immediately sent to have him seized and brought to him. The
Sháh said, on his being brought, `I have observed you for some time past always
following me when out riding, and as you are not a
1 The man to whom reference is here made was undoubtedly
Mírzá Badí`, who brought Bahá'u'lláh's letter to
Násiru'd-Dín Sháh from `Akká to Tihrán
in July, 1869.
IV. | FIVE ORIGINAL DOCUMENTS | 263 |
servant of mine, you are most probably a Bábí? To this the man, nothing
daunted, replied that he was. On further enquiry he added that he was the bearer of a letter to
the Sháh, and that he was seeking a favourable opportunity to present it to him, and that
the letter was sent by their Chief, who had at this moment 70,000 Bábís obeying
his orders. The Sháh asked for the document, which, being presented to him, was found
to be a petition praying him to allow his sect, viz. the Bábís, to establish
themselves in Persia and exercise their religion openly the same as Christians and other sects,
[undertaking] that they would live peaceably under his rule and infringe no laws, [and] that if
any doubt existed in the Sháh's mind as to their religion being the true one or not, he
prayed that a conference might be granted between some members of their religion and some
Musulmán Mujtahids and chief Mullás of Tihrán to
discuss the points of difference between them. If they should succeed in proving that they were
in the right, what further cause was there for oppressing them? If not, they consented to
undergo any oppression the Sháh might subject them to, beginning by putting to death
the members sent to discuss the points.
"This petition, it appears, had no effect upon the Sháh, for he ordered the
bearer of it to be taken and tortured to find out if he had any accomplices in
Tihrán; but he divulged nothing, saying that he was alone, and adding that the
fact of his being killed was of no consequence, as the 70,000 Bábís under their
Chief were all like him, ready to die for their religion, and no doubt other messengers would be
sent to kill the Sháh at last, unless he granted the prayer of the petition. Under all the
great tortures inflicted on him he remained firm, writing with a piece of stick on the ground till
death put an end to his sufferings. After this
264 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
some little disturbance took place in Tihrán in searching for
Bábís, but not with much result. The Bábís succeeded, however,
in setting fire to an Imám-záda and burning it down. There was, however,
no sign of any conspiracy existing. There are some people who think that both the Sháh
and the Mustawfiyu'l-Mamálik with other great personages are disposed to allow
the Bábís to exercise their religion openly in Persia, but the fear of the
Mullás and their power to create a revolution against them, prevents them doing
so."
(Extract from a letter to Mr Labaree.)
"The above was found among papers belonging to the late Rev. J. H. Shedd, D.D., of
the American Mission at Urúmiyya, Persia, in whose handwriting it is. Dr Cormick was
an English physician long resident in Tabríz, where he was highly respected. The letter
was certainly written and the copy of the extracts made before June, 1870. Mr Labaree is the
Rev. Benjamin Labaree, D.D., of the same Mission as Dr Shedd. The letter was certainly written
after 1862 and probably in 1869 or 1870, as Dr Labaree spent some months in Tabríz
in 1869. An Imám-záda is the tomb of a reputed descendant of one of the
Imáms, and, as such, a shrine. There are many such in Persia.
"W. A. Shedd."
Chapter 5
[Note: The first part of Chapter 5, pages 265-268, appear to be missing.]
"Amongst the documents referring to the Bábís
in my possession is a manuscript copy of an article in German published on
October 17, 1852 in No. 291 of some German or Austrian newspaper of which,
unhappily, the name is not noted. I think that I received it a good many
years ago from the widow of the late Dr. Polak, an Austrian doctor, who
was a physician to Násiri'd-Dín Sháh at the
beginning of his reign, and who is the author of a valuable book and
several smaller treatises on Persia and matters connected therewith. It is
chiefly based on a letter written on August 29, 1852, by an Austrian
officer, Captain von Goumoens, who was in the Sháh's service, but
who was so disgusted, and horrified at the cruelties he was compelled to
witness that he sent in his resignation1. The translation of
this article is as follows.
(Number 291. October 17th, 1852.)
"Some days ago we mentioned the attempt made on the life of
the Sháh of Persia on the occasion of a hunting-party. The
conspirators, as is well known, belonged to the Bábís, a
religious sect. Concerning this sect and the repressive measures adopted
against it, the letter of Austrian Captain von Goumoens lately published
in the "Soldier's Friend" (Soldatenfreund) contains interesting
disclosures, and
1 Compare for details of this massacre
Traveller's Narrative, ii, pp. 323—334.
268 | MATERIALS FOR THE
STUDY OF THE BÁBÍ
RELIGION |
elucidates to some extent the attempt in question. This letter runs as
follows:
"Tihran, August 29, 1852.
"'Dear Friend, My last letter of the 20th inst. mentioned
the attempt on the King. I will now communicate to you the result of the
interrogation to which the two criminals were subjected. In spite of the
terrible tortures inflicted, the examination extorted no comprehensive
confession; the lips of the fanatics remained closed, even when by means
of red- hot pincers and limb-rending screws they sought to discover the
chief conspirator....
V. | AUSTRIAN OFFICER'S
NARRATIVE | 269 |
But follow me, my friend, you who lay claim to a heart and European ethics, follow me to the
unhappy ones who, with gouged-out eyes, must eat, on the scene of the deed, without any sauce,
their own amputated ears; or whose teeth are torn out with inhuman violence by the hand of the
executioner; or whose bare skulls are simply crushed by blows from a hammer; or where the
bázár is illuminated with unhappy victims, because on right and left the
people dig deep holes in their breasts and shoulders and insert burning wicks in the wounds. I
saw some dragged in chains through the bázár preceded by a military
band, in whom these wicks had burned so deep that now the fat flickered convulsively in the
wound like a newly-extinguished lamp.
"'Not seldom it happens that the unwearying ingenuity
270 | MATERIALS FOR THE STUDY OF THE BÁBÍ RELIGION |
of the Orientals leads to fresh tortures. They will skin the soles of the Bábí's
feet, soak the wounds in boiling oil, shoe the foot like the hoof of a horse, and compel the victim
to run. No cry escaped from the victim's breast; the torment is endured in dark silence by the
numbed sensation of the fanatic; now he must run; the body cannot endure what the soul has
endured; he falls. Give him the coup de grâce! Put him out of his pain! No! The
executioner swings the whip, and--I myself have had to witness it--the unhappy victim of
hundredfold tortures and runs! This is the beginning of the end. As for the end itself, they hang
the scorched and perforated bodies by their hands and feet to a tree head downwards, and now
every Persian may try his marksmanship to heart's content from a fixed but not too proximate
distance on the noble quarry placed at his disposal. I saw corpses torn by nearly 150 bullets....
V. | AUSTRIAN OFFICER'S NARRATIVE | 271 |
"'When I read over again what I have written I am overcome by the thought that
those who are with you in our dearly beloved Austria may doubt the full truth of the picture, and
accuse me of exaggeration. Would to God that I had not lived to see it! But by the duties of my
profession I was unhappily often, only too often, a witness of these abominations. At present I
never leave my house, in order not to meet with fresh scenes of horror. After their death the
Bábís are hacked in two and either nailed to the city gate, or cast out into the
plain as food for the dogs and jackals. Thus the punishment extends even beyond the limits which
bound this bitter world, for Musulmáns who are not buried have no right to enter the
Prophet's Paradise.
"'Since my whole soul revolts against such infamy, against such abominations
as recent times, according to the judgment of all, present, I will no longer maintain my
connection with the scene of such crimes...1.'
1He goes on to say that he has already asked for his
discharge, but has not yet received an answer.
Chapter 6
VI
TWO UNPUBLISHED CONTEMPORARY
STATE PAPERS BEARING ON THE
REMOVAL OF THE BÁBÍS FROM
BAGHDÁD TO TURKEY IN EUROPE
DATED MAY 10, 1862
[blank page]
The two following documents, which are of considerable historical interest,
were most obligingly communicated to me by Monsieur A.L.M. Nicolas, at that time First
Dragoman of the French Legation in Tihran, in March, 1902, and were accompanied by the
following lines, written in Paris, on the 19th of that month.
"Monsieur,
"M'occupant depuis une dizaine d'années de l'étude
de la Manifestation Béyânie, il m'a été donné de recueillir
beaucoup de documents inédits pendant un long séjour en Perse.
"Seuls ceux qui regardent directement le Báb m'intéressent d'une
facon immédiate: soit qu'ils concernent l'histoire, soit qu'ils se rapportent au dogme.
J'estime cette tâche suffisante pour le moment, et je ne m'occuperai que par la suite de
l'Imamat de Soubh-i-Ezel et de la seconde Manifestation divine en la personne de Béha.
"L'histoire que je prépare s'arrêtera donc à la fuite
à Baghdad, ou plutôt aux exécutions qui suivirent l'attentat contre S.M. le
Chah.
"Vous vous êtes, Monsieur, magistralement occupé de cette seconde
partie de l'évolution Béyânie. Aussi crois-je vous être
agréable et utile en vous communiquant deux pièces se rapportant au
séjour des exilés à Baghdad. Ces deux pièces sont de la plus haute
importance : elles démonstrent d'abord que le Gouvernement Persan a parfaitement
sollicité du Gouvernement Ottoman l'extradition des fugitifs,
276 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
elles sont ensuite muettes sur la personne de Soubhi-i-Ezel, ce qui vous étonnera
certainement: il semble, à la lecture de ces documents que, dès ce moment Mirza
Housseïn Ali fut—sinon le chef—du moins la personnalité la plus marquante
du parti.
"Les pièces originales sont de la main même de Mirza Saïd Khan,
ex-Ministre des Affairs Étrangères. (Elles sont adressées à
L'Ambassadeur à Constantinople). Les photographies faites par moi sont suffisantes pour
reconnaître l'écriture. Le cachet se trouve naturellement au dos: c'est pourquoi
il ne paraît pas sur les épreuves que je vous envoie. Elles se trouvaient toutes
deux, collées sur carton percé à l'endroit du cachet au milieu d'un
recueil assez considérable de pièces émanant de la même main
Vezîrielle et relatives au diverses affaires soumises au Ministère. Deux autres
lettres s'y trouvaient encore relatives aux Babis. L'une est un très court billet du
Ministre à un correspondant inconnu dans lequel l'auteur affirme avoir essayé
de rendre service aux sectaires, et s'étonne que ses démarches aient
été dénaturées; la seconde est une longue lettre du grand
Moujtehed de Tauris: dans un passage de cette lettre le prélat se fait fort de
déraciner ce qu'il appelle l'hérésie.
"Je ne pause pas de me trouver, Monsieur, un intermédiarie plus
compétent et plus autorisé que vous pour la publication de ces pièces, et
je suis convaincu que le Journal de la Société Royale Asiatique s'empressera
d'accueillir, présentés par vous, ces éclaircissements sur un point si
intéressant de l'histoire qui nous passionne tous deux.
"Je tiens les clichés à votre disposition pour le cas où vous en
aurez besoin.
"Veuillez agréer, Monsieur, mes salutations les plus empressées.
"A. L. M. Nicolas."
[page is facsimile of the document A.6.]
VI. | TWO STATE PAPERS OF 1862 | 277 |
The documents in question are distinguished by the marks "A.6" and
"A.7." I begin with the former, which is the shorter.
A.6.
[eighteen lines of ARABIC TEXT]
278 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
(Translation)
"Excellency,
"Although in a separate and detailed letter mention has been made
of the letter of the Right Honourable Mírzá Buzurg Khán to Prince
`Imádu'd-Dawla, and of the said Prince's letter to [His Majesty's] Most Sacred and Royal
Presence, yet no reference is made to the sending of the originals or copies of these letters,
because that detailed letter is so phrased that if you deem it expedient you can read it to their
Excellencies Fu'ád Pasha and 'Alí Pasha, but had any explicit reference been made
to the sending of the aforesaid originals or copies, perhaps you would not have considered it
expedient to show them, whilst now it entirely depends on your own judgement. The originals of
the aforesaid letters are enclosed in this packet. After perusing them you will consider the
matter, and if it appears expedient you will show them exactly as they are or with some slight
change and emendation. The object is that as the most emphatic Royal Command and Injunction
hath been honoured by issue as to the removal and repression of these evil men1, or
their arrest and the handing over of them to the officers of the illustrious Prince
`Imádu'd-Dawla, or their removal from `Iráq-i-`Arab to some place which you
regard as expedient, it may, if God so please, be duly and speedily fulfilled.
"Written on the 12th of Dhu'l-Hijja, 1278"
(=May 10, 1862).
1 i.e.the Bábís at
Baghdád.
[blank page]
[page is facsimile of the document A.7.]
VI. | TWO STATE PAPERS OF 1862 | 279 |
A.7.
[entire page is ARABIC TEXT]
280 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[entire page is ARABIC TEXT]
VI. | TWO STATE PAPERS OF 1862 | 281 |
[entire page is ARABIC TEXT]
282 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[entire page is ARABIC TEXT]
VI. | TWO STATE PAPERS OF 1862 | 283 |
[seven lines of ARABIC TEXT]
(Translation.)
"Excellency,
"After the carrying out of those energetic measures on the part of
the Persian Government for the extirpation and extermination of the misguided and detestable
sect of the Bábís, with the details of which Your Excellency is fully
acquainted1,
Praise be to God, by the attention of the Imperial mind of His most potent Majesty, whose rank
is as that of Jamshíd, the refuge of the True Religion (may our lives be his sacrifice!),
their roots were torn up. It was proper, nay, necessary, that not one of them should be suffered
to survive, more especially such as had been overtaken by the bonds and captivity of the
Government. But by chance, and through the ill-considered policy of former officials, one of
them, to wit Mírzá Husayn 'Alí of Núr2,
obtained release from the Anbár prison and permission to
1 Allusion is made to the great persecution of the
Bábís in Tihrán in the summer of 1852.
2 i.e. Bahá'u'lláh.
284 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
reside in the neighbourhood of the Shrines, whose rank is as that of God's Throne1,
whither he departed. From that time until now, as your Excellency is aware, he is in
Baghdád,
and at no time hath he ceased from secretly corrupting and misleading foolish persons and
ignorant weaklings. Sometimes, moreover, he hath put his hand to sedition and incitements to
murder, as in the case of His most accomplished Reverence Mullá Aqá of Darband,
whom they grievously wounded with intent to kill, though Providence permitted him to survive
for some while; besides sundry other assassinations which took place. Yet had his affair not
then reached the pitch which it hath now attained; nor had he gathered round himself so many
disciples and followers as it is heard he hath done in these days; nor did he dare to display the
ambitions which he harboured, or to surround himself with armed and devoted men when going
hither and thither, or passing backwards and forwards, or remaining outside his lodging, or to
encompass himself with this self-devoted crew. Besides the informations which have been
acquired through numerous channels by the intermediary of persons of consideration and
worthy of credence, a letter from the highly-placed and well-beloved of the Supreme Court
Mírzá Buzurg Khán, Consul of the Persian Government resident in
Baghdád, has reached the illustrious Prince `Imadu'd-Dawla, Governor of
Kirmanshahan and its dependencies, while a representation has been made by the Prince above
mentioned to the most beneficent Sacred and Imperial Presence, which depicts and portrays
before our eyes these proceedings of Mírzá Husayn `Alí. In face
of these proceedings, it would be a proof of the most complete negligence and lack of prudence on
the part of the Persian Government
1 i.e.Karbalá and Najaf.
VI. | TWO STATE PAPERS OF 1862 | 285 |
to disregard these acts which may produce such deplorable consequences, and not to set itself to
seek some means to remedy or remove them.
`I see beneath the ashes the glow of fire,
And it wants but little to burst into a
blaze1.'
"For the character and nature of this misguided sect in the dominions of the
Persian Government, and their boldness and audacity in the most perilous enterprises have been
repeatedly put to the proof, and it is clear that the principles of this new, false and detestable
creed are based on two horrible things, first an extraordinary hostility and enmity towards this
Islámic State, and secondly an incredible pitilessness and ruthlessness towards all
individuals of this nation, and a readiness to lose their own lives in order to achieve this
sinister object. But it is evident that, thanks be to God Most High, through the good dispositions
and sincerity of the governors of the two Empires [Persia and Turkey], the developments of
friendship and single-mindedness between these two powerful Islamic States have reached such
a point that, alike in profit and loss, they have brought about complete participation and
equality. How then should it be that the great statesmen of that Empire, after acquainting
themselves with these matters, should grudge or withhold their united support and participation
to the statesmen of this Sublime State [i.e. Persia] in taking the necessary measures for
the removal of this [plague]? Therefore, in accordance with the Royal command, resistless as
fate, of His Imperial Majesty, the Shadow of God, the Benefactor of all the protected provinces of
Persia (may my
1 This celebrated verse is the first of several written by the
Umayyad Governor of Khurásán, Nasr ibn Sayyár, as a warning to
his sovereign on the eve of Abú Muslim's successful rebellion in A.H. 129 (A.D. 746-
7).
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RELIGION |
life be his sacrifice!), I your faithful friend have been ordered to convey these matters to Your
Excellency's knowledge by means of a special messenger, and to instruct you without delay to
seek an appointment with their most glorious Excellencies the [Ottoman] Prime Minister and
Minister of Foreign Affairs, and to set forth this matter in such wise as the friendship and
harmony of these two Sublime States require, and as the character for benevolence and sound
understanding of their Excellencies above mentioned suggests, and, having devoted the deepest
and most careful consideration to all its aspects, to request of their extreme benevolence and
disinterestedness the removal of this source of mischief from a place like Baghdád,
which is the meeting-place of many different peoples and is situated near the frontiers of the
protected provinces of Persia.
"This point is agreed upon in the view of our statesmen, that it will not do to
leave Mírzá Husayn `Alí and his intimate followers there, or to
allow fuller scope to their mischievous ideas and probable actions. One of two courses appears
proper in the eyes of our statesmen, to wit that if the statesmen of the Ottoman Empire are
prepared to cooperate fully in this important matter with the statesmen of this country, without
showing any personal consideration for those irreligious and mischievous persons, and, as is
fully hoped and expected, do not introduce any discussion foreign to this question into this field
wherein stands the foot of State expediency, then the best thing is that explicit orders should be
given to His Excellency Námiq Pasha the governor of the Province of Baghdád, while on
this side also orders should be issued to the Prince-Governor of Kirmánsháhán, that
Mírzá Husayn `Alí and such of his followers and familiars as are
the cause and root of the mischief should be arrested in such manner as is requisite, and handed
over at the
VI. | TWO STATE PAPERS OF 1862 | 287 |
frontier to the officers of the afore-mentioned Prince; and that the Government should detain
them, under guard and supervision, in some place in the interior of the country which it
regards as suitable, and not allow their evil and mischief to spread. But supposing that the
statesmen of that [i.e the Ottoman] Government hesitate, on whatever consideration it
may be, to act in accordance with this first alternative, then it is unfailingly necessary that
they should arrange as quickly as possible to deport and detain that mischief-maker [i.e.
Bahá'u'lláh] and his several intimates from Baghdád to some other place
in the interior of the Ottoman kingdom which has no means of communication with our
frontiers, so that the channel of their mischief-making and sedition may be stopped.
"Let your Excellency take such steps and show such zeal in this matter as
accords with this emphatic Imperial command and the despatch of this special [King's]
messenger, and let him notify his agreement in writing as soon as possible, that it may be so
notified before the Most High and Sacred Presence (may our lives be his sacrifice!).
"Written on the 12th of Dhu'l-Hijjá, A.H.
1278"
(=May10, 1862).
Chapter 7
VII
PERSECUTIONS OF BÁBÍS IN 1888-1891
AT ISFAHÁN AND YAZD
[blank page]
The persecutions at Si-dih and Najafábád near
Isfahán took place in the latter part of 1888 and beginning of
1889; Mírzá Ashraf of `Abáda was put to death at
Isfahán in October, 1888; and the Yazd persecutions took place in
May, 1891. Of Mírzá Ashraf's martyrdom I published an account
in the J.R.A.S. for 1888, pp. 998—9, and concerning the Yazd
persecution I received several letters at the time from `Akká, enclosing one
from Yazd, of which I shall here give the translations. First, however, I shall
quote extracts from three letters received during the autumn of 1889 and the
spring of 1890 from English residents in Persia, which throw some light on the
persecutions of Si-dih and Najafábád.
(1) From Dr Robert Bruce, Church Missionary
Society,
Julfá, Isfahán; September 6, 1889.
"Yes, it is quite true that Áqá Mírzá
Ashraf of Abáda was put to death for his religion in the most barbarous
manner in Isfahán about October last. The hatred of the
Mullás was not satisfied with his murder; they mutilated his poor
body publicly in the Maydán in the most savage manner, and then
burned what was left of it. Since then we have had two other persecutions of
Bábís, one in Si-dih and the
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other in Najafábád. In Si-dih, where the Bábí
community is small, their houses were burned and their wives and children ill-
treated. The men saved themselves by flight to Tihrán, and I am
told that about 25 of them have just returned to Isfahán and are in
the Prince's stables in bast1. In Najafábád there
are about 2000 Bábís. They tried the same game with them, but
some hundreds of them took refuge in the English Telegraph Office in Julfá,
and the Prince took their part and banished from Najafábád to
Karbalá the Mujtahid who persecuted them, so the result is that they
are freer now than they have ever been. I took very great interest in the poor
people, not only for their own sakes, but for the sake of Persia also; as, if liberty
is gained for them, it will be a great step towards breaking the power of the
Mullás and getting liberty for all. Just before the last persecution
of the Bábís the Mujtahids in Isfahán,
especially Hájji [sic] Najafí, tried a persecution of Jews
also, and threatened Christians with the same. The 13 rules (of `Umar I believe,
at least most of them may be traced to him) were enforced for a short time: (1)
that no Jew should wear an `abá2; (2) that they should
wear a mark on their dress; (3) not to ride any beast of burden in the city; (4)
not to leave their houses on a wet day3; (5) not to purchase
merchandize [sic] from a Muslim; (6) that when a Jew meets a Muslim he is to
salute him and walk behind him; (7) not to return abuse; (8) not to build a house
higher than a Muslim neighbour; (9) not to eat in the presence of a Muslim during
Ramazán, etc, etc."
1 i.e. sanctuary.
2 Cloak.
3 This rule used also to be applied to the gabrs,
or Zoroastrians, of Yazd. The reason is that an impure creature (such as a dog or
an unbeliever) only defiles by contact when it is wet.
VII. | PERSECUTIONS OF
1888-1891 | 293 |
(2)From Sidney Churchill, Esqr., British Legation,
Tihrán, December 12, 1889.
"The Bábí sect are multiplying in numbers daily,
and their increasing multitudes are giving cause for anxiety as to the attitude
which the authorities will have to adopt towards them in the immediate future. The
extraordinary development of this faith is not quite in itself a source of surprise.
The Persian as a rule is ready to adopt any new creed, no matter what it is; but
when he finds in it as one of its fundamental principles the liberty of thought and
the expression thereof, with the ultimate possibility as a result that he may shake
off the oppression he suffers at the hands of the local authorities, who are beyond
the sphere of the Sháh's immediate supervision and control, he readily
affiliates himself with those holding such doctrines with the object of combating
existing evils.
"The spread of Bábism of late in Persia, particularly its
development during the Sháh's absence, has caused much surprise, and is
likely to give us trouble. But the question is, what are the real ideas of most of
those professing Bábism. Do they look upon themselves as followers of a
new religion, or as the members of a society for political and social reform?..."
(3)From Walter Townley, Esq. (now Sir Walter Townley),
British Legation, Tihrán, April 13, 1890.
"I am afraid I have not been able to do much for you in the
furtherance of your two requests beyond having searched through our archives
from A.D. 1868 to 1875 for some
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reference to the young Bábí who brought Bahá's letter to the
Sháh1, without, I am sorry to say, finding any notification at
all of the event, but I am told that it was in the summer (about July) of 1871 or
1872, and have still hopes of getting an authentic date fixed. Had such an event
occurred under our present Minister it would most undoubtedly have been
recorded, but in those days Persia was not so well known as it is now, and affairs
were conducted less minutely....
"You have doubtless heard of the late Bábí massacre
at Isfahán, and I will only therefore tell you, in case you have not,
the principal points. They are inhabitants of a district called Si-dih, and last
summer a large number of them, owing to constant persecution, left their villages
and came to Isfahán, whence after a time they returned home, with
the exception of a certain number who came to Tihrán. On the
return of these men to their homes about six weeks ago they were met and attacked
by a mob headed by a man called Áqá Najafí, and seven or
eight of them were killed and their bodies burnt with oil. They then took refuge at
the Telegraph Office, and finally, after persistent representations from this
Legation, have been received by the Deputy Governor. It is hoped that on the
Zill[u's-Sultán]'s return in a few days they will be able to
go home. Áqá Najafí has been summoned to
Tihrán and well received. Of course they are said to be
Bábís, though there seems to be no real proof that they are of that
persuasion. When the murders took place they were under the care of an escort
which was intimidated by the mob and left them."
Concerning the Yazd persecution I received four letters in Persian,
of which translations of the relevant portions here follow.
1 i.e. Mirza Badi`. See pp.262—4
supra and footnote to p. 262.
VII. | PERSECUTIONS OF
1888-1891 | 295 |
- (1)
- Translation of part of a letter written to me from
`Akká
by `Abbás Efendí `Abdu'l-Bahá on August 19,
1891.
"The events which have recently taken place in Persia have
darkened the world; one cannot speak of them save with weeping eyes and burning
heart, for their recital is enough to break the hardest heart and wring from it
sighs and groans. Briefly they are as follows. For some while the partisans of
Mírzá Malkom Khán1 in Persia have been in a
state of activity and agitation, and engaged in carrying on an active propaganda,
censuring and blaming the heads of the administration and their actions.
Sometimes by implication and suggestion, but in private in the plainest language,
they violently attacked the conduct of the Prime Minister2 and loudly
complained of the incompetence of the government and the thoughtlessness of the
ruler. At length the newspaper Qánún3
appeared, and Shaykh Jamálu'd-Dín al-Afghán4
too, from every side and corner, began to criticize and condemn the government,
with which he was highly displeased, and in the course of his conversation used
openly to excite and inflame the people and disparage and attack [the Sháh].
According to accounts received, matters reached such a point that they wrote
pamphlets and scattered them in the streets and bázárs, and
even, by a clever stratagem, succeeded in conveying a most strongly-worded letter
to the Sháh himself. And since they are well acquainted with the
Sháh's character, they made it appear that there was a large party which
would soon raise up the standard of
1 See my Persian Revolution, pp.
32—45.
2 i.e. the Amínu's-
Sultán, afterwards entitled Atábak-i-
A`zam, who was finally assassinated by `Abbás
Áqá of Tabríz on August 31, 1907. See my Persian
Revolution, pp. 150ãã1.
3 See Persian Revolution, pp.
35—42.
4 Ibid. pp. 1—30.
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liberty. So the government determined to attack them, thinking to extirpate and
crush them. The partisans of Malkom Khán and Jamálu'd-
Dín devised a plan to alarm, intimidate, and greatly disturb the government
by involving the Bábís also in suspicion, and wrote pamphlets so
worded that it might appear that there was an alliance between these and
themselves. To be brief, they arrested Malkom Khán's brother with your
friend the Mírzá of Hamadán1 and several
others, and also two Bábís, and the government officials, without
any enquiry or investigation, began on every side to persecute this oppressed
community, although these poor innocents, as I swear by God's Might, knew
absolutely nothing of this agitation and disturbance, non-interference in political
matters being required by their creed.
"No sooner did this news reach Isfahán that the
Prince [Zillu's-Sultán], one of whose confidential
advisers had been accused and arrested, considered it expedient, for the exculpation
of himself from all suspicion of complicity in this plot and for the concealment of
his own evil deeds, to inaugurate a violent and cruel persecution of the
Bábís. So he entered into correspondence with [his son] Prince
Jalálu'd-Dawla, and a persecution was set on foot in the city of Yazd and the
surrounding villages, where such cruelties and injustices were perpetrated as are
unparalleled in the history of the world.
"Amongst other instances, with chains and fetters, swords and
scimitars, they dragged seven men, to whose purity, nobility, excellence, and
virtue all bore witness, who had
1 A former attaché at the Persian
Legation in London. He was recalled to Persia when Mírzá Malkom
Khán was dismissed from the post of Minister. Some time afterwards, in
the early part of this year (1891), he was arrested, cast into prison, and, I
believe, narrowly escaped death.
VII. | PERSECUTIONS OF
1888-1891 | 297 |
never in their lives injured even an ant, and against whom nothing could be alleged
save that they were Bábís, before a few ignorant wretches like unto
Annas and Caiaphas who account themselves learned, and commanded them to
disavow their connection with this creed. When they refused to do this, and indeed
confessed and admitted it, they beheaded each of these poor oppressed ones in a
public thoroughfare, affixed them to gibbets, dragged their bodies with ropes
through the streets and bázárs, and at length cut them in
fragments and burned them with fire. Some others they spirited away, and it is not
known what sufferings were inflicted upon them. About a thousand persons have
fled from Yazd into the wilderness and open country, some have died from thirst in
the mountains and plains, and all their possessions have been plundered and
spoiled. Oppression and tyranny have so destroyed and uprooted these poor
oppressed people that for several days the families and wives and children of the
murdered men were weeping, sorrowing, and shivering, hungry and thirsty, in
underground cellars, unable even to ask for water; none had any pity for them, but
only blows; and indeed the common people, incited and goaded on by the clergy and
the government, strove to injure them in every way, in which endeavour they
showed neither ruth nor remission. Only after some days certain Christian
merchants who were passing through Yazd brought bread and water for the children
of the victims; but the poor unfortunates were so filled with fear and apprehension
that they would not open the door. That night all the townsfolk decorated and
illuminated the city and made great rejoicings that so signal a victory and so
glorious a triumph had been accomplished, not seeing in their ignorance that in
truth they are striking the axe on their own roots and rejoicing thereat, and
overthrowing the foundations of
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their own house and accounting it eternal life. Moreover they fail to see that the
tears of the oppressed are a rising torrent and the sighs of the victims a kindling
fire!..."
- (2)
- Translation of a letter written to me from
`Akká by Mírzá Badí`u'lláh on
Muharram 15, A.H. 1309 (August 21, A.D. 1891).
"HE IS THE SPEAKING, THE ENDURING.
"The appearance of afflictions and calamities in the Land of
Yá (Yazd). The eye of Justice weepeth: Equity waileth! O God! In Persia
men glory in cruelty, oppression, ruthlessness, and the attributes of beasts of
prey! The wolves of the islands of ignorance and folly have torn God's lambs.
Grievous loss they account great gain. To-day lamentation arises from all things in
the Land of Yá, and the moans and mourning of the Josephs of the Spirit rise
up from the pit of the seat of the oppressors. A grievous wound hath been inflicted
on the bosom of Justice, and a sore blow hath fallen on the frame of Equity. The
hunters of hatred lie in ambush for the gazelles of the plains of love and purity, and
shameless unblushing tyrants pursue after babes in their cradles. In place of
Justice and its hosts stand Oppression and its troops. Mercy has become in Persia
like the Phoenix, a mere name without substance, and equity like the Philosopher's
Stone1, heard of, but not seen!
"On the evening of the 23rd of
Ramazán2 a mighty dust and smoke of spirit rose up
from the hatred and malice of the unbelievers and scoffers, in such wise that it
obscured the radiance of the luminary of Justice, nay, blotted it out.
1 Kibrít-i-Ahmar, lit.
"Red Sulphur."
2 A.H. 1308 = May 2, 1891.
VII. | PERSECUTIONS OF
1888-1891 | 299 |
Without cause of reason they seized two poor friendless victims, Áqá
`Alí and Áqá `Alí Asghar (upon whom be the
Splendour of God and His Grace), in the mosque of Shaykh Hasan of
Sabzawár, and carried them in the custody of Hájji [sic]
Na'ib before the Prince with every kind of indignity. Then they inflicted on them
all manner of punishments, and afterwards imprisoned them. They took from
them, as is related, all the money they could get and then released them.
"After this another smoke arose from the well-springs of
wickedness and sin, and that seizure of saintly souls was at another time. They
arrested seven, amongst them being Mullá `Alí of Sabzawár
and likewise Mullá Mahdí (upon whom be the Splendour of God and
His Grace). The Prince said to one, `Recant, that I may release thee.' That truly
devoted man replied, `For forty years I have been awaiting this day: praise be to
God that to-day I have attained to it!' Another, as he was being dragged through the
streets, cried to the executions, farráshes, and spectators, `O
people! The Chief of martyrs said, "Is there anyone who will help me
(yansuru-ní)?" But I say, "Is there anyone who will look
upon me (yanzuru-ní)?"'
"At all events, in such wise the fire of persecution kindled that the
pen is unable to portray it. These two saintly souls, together with the others, laid
down their lives with the utmost steadfastness. The blood of these it is which now
causes the people of Persia to hear somewhat of the matter and maintain silence, or
even acquiesce. The people of Persia have held no intercourse with strangers
because (God is our refuge!) they regarded them all as unclean, and accounted it
unlawful to converse with them. Now, by the Grace of this Most Mighty
Manifestation, the gates of Wisdom are opened, and these immoderate barbarisms,
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these shunnings and repellings, are departing from their midst, while He hath
gladdened them with the good tidings of friendly converse and association, and
caused them to attain thereunto. The blood of lovers hath wrought miracles
throughout the horizons and hath driven away the causes of isolation with the
scourge of the Bayán, substituting in their place an approach to
peace and quietude, so that now most of them [i.e. the Persians] hold
friendly and familiar intercourse with all nations of the world. In truth there hath
been made manifest a love for all mankind which seemed to human eyes an
impossibility. Blessed is the Beneficent One, the Lord of great bounty! Now all
have become eyes to see and ears to hear. The hosts of confession have driven denial
from the field. Think on the influence of the Supreme Pen and the power of the
Most High Word, how great a change they have wrought and how they have brought
night [what seemed unattainable].
"To return, however. They martyred those of whom we have spoken
with the worst torments in the world. One they strangled to death with the bow-
string, and after him they slew and carried away the rest. Some with stones, some
with sticks, some with chains, and some with weapons of war, they tore in pieces
those holy frames. Afterwards they set fire [to their bodies] and cast their bones
into pits. According to the accounts received, a thousand persons have fled into the
wilderness, neither is it known whither they have gone or what has become of
them. And in those days none enquired after the widows and children of these
wronged ones nor went near them, through fear and dread, and the unfortunate ones
remained without food. But, as has been heard, some of the followers of His
Holiness the Spirit1
1 Rúhu'lláh, i.e.
Jesus Christ.
VII. | PERSECUTIONS OF
1888-1891 | 301 |
(may God Strengthen them!) went with the utmost secrecy and without the
knowledge of any man and succoured them, sending them daily provision. O
spiritual friend! to-day [sic: l/c in original] lamentation arises from the very
pebbles in the deserts and wailing goes up from the trees! On the night of that day
by command of the government the people held high festival and made great
rejoicing, as though they had captured a kingdom."
- (3)
- Translation of a letter written to me from
Alexandria
on Muharram 19, A.H. 1309 (August 19, A.D. 1891)
by
Áqá Muhammad `Alí, merchant, of Yazd.
"The first arrests on the ground of Bábíism took
place on the evening of the 23rd of Ramazán, A.H. 1308 (May 2,
1891), in the mosque. Shaykh Hasan of Sabzawár, a prominent
member of the clergy, caused two men, named Áqá `Alí and
Áqá [`Alí] Asghar, to be seized. Gradually they
arrested twelve persons in all, inflicted on them several severe beatings, and cast
them into prison. On the morning of Monday the 9th of Shawwál (May 18,
1891) they brought seven of them before Prince Jalálu'd-Dawla, the
Governor of Yazd. Several of the clergy sat concealed [in the room]. The Prince
said, `The Bábís are released: let them go.' After giving them these
good tidings he conjured them, saying, `By my life, are you Bábís?'
They answered, `Yes.' Then the clergy wrote their death warrant. They first
ordered one named Asghar, a man of about thirty years of age, to be
strangled with the bow-string. Before carrying the sentence into execution they
said to him, `Revile [the Báb].' He refused. Then they applied the cord and
cruelly slew him. The six others were present
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there. Then they came out thence with trumpets and drums and many other
instruments of music, accompanied by a great multitude shouting and clamouring.
At the back of the Telegraph Office they tried to make Mullá Mahdí of
Khawírak (an old man about eighty years of age) curse the Báb. He
answered, `For forty years I have been expecting this day.' So they cut his throat
even where he stood, and ere he was dead ripped open his belly and cast stones at
him. After that they carried away his body and set fire to it. They next beheaded
Áqá `Alí (a man of about thirty years of age) opposite to the
gate of Jazíra-i-Mullá, stuck the head on a spear, and stoned the
body. Mullá Alí of Sabzawár they brought to the door of
Shaykh Hasan of Sabzawár. He cried out, The Imám
Husayn, the Chief of martyrs, said to the people, "Will any help me?" but I
say, "Will any look upon me?"' Him also they beheaded and cast stones at his body.
And his age was about thirty-five. Then they beheaded Áqá
Muhammad Báqir at the door of the Sadr's house. He
also was about thirty-five years old. Two others, brothers, they carried to the
Maydán-i-Sháh. According to some accounts they bound
Áqá Asghar (aged about twenty-five) to a tree, first cut off
his hands, then beheaded and stoned him. The other brother, Áqá
Hasan, aged twenty years, they beat and chased about, saying, `Revile the
Báb!' He answered, `What should I say? Do what you are commanded.' One
of those present cried out, `Let every one who loves `Alí strike a blow at
him.' A man thrust a sword into his side, and the rest then cut his body to pieces
with their daggers, while another drove a spear into his breast. Then the
executioner severed his head from his body, stuck it on his knife, and carried it to
Shaykh Hasan of Sabzawár, famed for his learning, from whom he
receive a present of ten tumans (£3). The body,
VII. | PERSECUTIONS OF
1888-1891 | 303 |
as it would seem, was burned, while the head was paraded through that quarter of
the town. Some of the bodies they dragged in the dust round the
bázárs, while the people pelted them with stones, or struck
them with sticks. Afterwards they carried away what was left of the bodies and cast
them all together into a well. Then, by the Prince's command, they illuminated and
decorated the city. For two nights the populace continued their rejoicings, and shut
up all the shops in the bázárs. One can easily imagine what
took place at such a time: the people congratulated one another, and played music at
the doors of the murdered men, while their poor widows and children shut
themselves within and none dared bring anything for them, neither did they dare to
go out. Some paid fines and were suffered to go forth, and some were cast into
prison. At length after all this they seized a saintly old man named
Hájjí Mullá Muhammad Ibráhim
Mas'ila-gú, who had always been noted for his learning, virtue, and
piety, and had afterwards become a Bábí, and imprisoned him. Some
Europeans made intercession for him. At length the Prince said, `I will not kill
him; I will send him to Tihrán.' But, as it would appear, traces of
his mangled limbs and body were afterwards seen outside the city, and in all
probability he too was secretly put to death.
"Since the utmost tumult and disorder prevail, it is impossible to
obtain an accurate account of all that took place. I have written it very briefly: the
full details far exceed this. We have no certain account of the cruelties and
indignities suffered by Hájjí Muhammad
Ibráhím. The greater part of what happened I have not written, and
much is not know. According to later information quiet has been restored and the
arrests have ceased. Since that we have had no further news."
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- (4)
- Translation of a letter written from Yazd on
Shawwál
15 A.H. 1308 (May 24, 1891) by one Husayn to
Hájji
Sayyid `Alí Shírází at `Ishqábád; and
by him com-
municated to me.
"On the evening of the 23rd of the month of Ramazán
A.H. 1308 (May 2, A.D. 1891) two persons, named respectively
Áqá `Alí Asghar
Yúzdárúní and Áqá
Gázargáhí, went to the mosque of Amír
Chaqmáq. The people who were in the mosque recognised these two as
Bábís, and said to them, `You are Bábís; why do you
come to the mosque? Curse [the Báb], or we will torment you.' They
answered, `We are not Bábís.' `If you are not Bábís,'
said their persecutors, `then curse.' As they refused to curse or revile [the
Báb], the people loaded them with abuse, and raised a clamour, crying,
`These two men are Bábís and have entered our mosque,' and began
to insult and maltreat them. Hájjí Ná'ib, the
Farrásh-báshí of Prince Jalálu'd-Dawla, who
was present in the mosque, seized these two men and carried them before the
Prince. They were severely beaten, cast into prison, and fined. Three days later
they were released.
"Three days after their release, Prince Jalálu'd-Dawla
again demanded them at the hands of the Farrásh-
báshí, who set himself to discover them. One Mahdí by
name, the son of Ustád Báqir the druggist, offered his services to the
Farrásh-báshí, saying, `I know where they are, and
will point them out to you.' So he accompanied the Farrásh-
báshí, together with ten farráshes, as a guide,
and led them to the house of Ustád `Abdu'r-Rahím
Mushkí-báf, where they arrested these two men and five
others who were with them in the house. The seven they seized and brought before
the Prince-governor, Jalálu'd-Dawla, striking them
VII. | PERSECUTIONS OF
1888-1891 | 305 |
often on the way about the face and head, and finally casting them into prison. The
names of the other five prisoners were, Mullá `Alí of
Sabzawár, Asghar, Hasan, Áqá
Báqír, and Mullá Mahdí.
"Next day Prince Jalálu'd-Dawla summoned them before
him and interrogated them, bidding them curse and revile [the Báb], that he
might set them free. They refused to do this, and frankly avowed that they were
Bábís.
"The clergy, who have ever been mischief-makers and are always
eager to provoke trouble and bloodshed, hastened to avail themselves of this
opportunity, and urged Prince Jalálu'd-Dawla to kill these seven men. So
far as can be ascertained, the Prince wrote his consent and desired the clergy to
ratify it with their seals and signatures. So they agreed to make these seven pass
beneath the sword of cruelty and injustice. While the Prince was interrogating
them, some of his own attendants who were in his presence were filled with wonder
and amazement, saying to themselves, `These have done nothing for which they
deserve to incur wrath and punishment!'
"On the morning of Monday the 9th of Shawwál (May 18,
1891) the following members of the clergy, Shaykh Hasan of
Sabzawár, Shaykh Muhammad Taqí of Sabzawár,
Mírzá Sayyid `Alí Mudarris, Mullá
Hasan of Ardakán, and Mullá Husayn of
Ardakán came to Prince Jalálu'd-Dawla's palace. They were
concealed behind a curtain, and the seven Bábís were then brought
in. The Prince said to them, `I wish to set you free. Now by my head I conjure you
to tell me truly whether you are Bábís or not.' ` Yes,' they replied,
`we are Bábís,' confessing and acknowledging it. The clergy who
were concealed behind the curtain of deceit heard their avowal, and at once wrote
306 | MATERIALS FOR
THE STUDY OF THE BÁBÍ
RELIGION |
out and sealed the warrant for their death. The executioner was summoned
forthwith and ordered to slay them. `Ali Asghar was strangled with the
bow-string in the Prince's presence in the most cruel manner. The other six were
led through the bázárs with music and beating of drums to
the market-place, where they were killed one after another. The rabble of the
people mobbed them, striking them with sticks, spitting on them, reviling them
and mocking them. As the throat of each one was cut, the mob tore open the body to
look at the heart, saying, `How bold they are in the presence of death and the death-
warrant and the headsman! With what strength of heart do they yield up their life,
while no word of cursing or reviling escapes their lips! We must see what sort of
hearts they have.'
"When they had slain all the seven, they poured tar over their
bodies and set fire to them. Never before this day have such behaviour, such
malevolence and wickedness, been seen in any people as are seen amongst these
Shí`ites in Persia. One of the Bábís (he who was named
Asghar) they bound to a tree in the market-place, cut off his hands with the
sword, then ripped open his belly, and finally beheaded him. Another,
Hasan, they wounded in the head with swords and sticks, driving him about
the market-place and bidding him curse and revile [the Báb]. `What should
I say?' he answered, `do whatever is commanded you.' So they cut him in
pieces.
"Till sunset of that day the bodies of these seven were in the hands
of the roughs and rabble of the populace, and they brutally pelted them with stones,
set fire to them, and burned them. After they had killed them and burned their
bodies they asked permission of Prince Jalálu'd-Dawla to illuminate the
city, and he give [sic] them permission for two nights, but such was the disorderly
conduct of the roughs and the
VII. | PERSECUTIONS OF
1888-1891 | 307 |
exultation of the clergy on the first night that permission for the next night was
withdrawn.
"The widows and children of these seven men dared not, for fear of
the mob, leave their houses or enter the bázárs even to
obtain food and drink, and so remained without water or food until at length some
Christian merchants of the Dutch nation sent provisions to them.
"After the blood of these seven had been shed, a Bábí
named Hájjí Mullá Muhammad
Ibráhím Mas'ila-gú, who had gone to a place ten
hours distant from the city towards the mountains, was followed and arrested by
Hájjí Ná'ib the Farrásh-
báshí, severely beaten, brought back with every indignity to
the city, carried before Prince Jalálu'd-Dawla, and cast into prison. His
wife and children went to the Dutch merchants and entreated them to intercede and
deliver him from the cruel clutches of his persecutors. These accordingly went
before the Prince, but he would not admit their mediation, and declared that he had
already sent the man to Tihrán. On the following night he slew him
with his own hands and had the body cast into a well.
"By reason of these events many persons have fled into the
surrounding country, and a strange commotion and disquietude prevail. The
authorities have made it a pretext for extorting money, and have fined and mulcted
many persons. They have also arrested several more, who are still in prison.
They seized one named Áqá Husayn, a silk-merchant, who
had in his possession nearly five hundred túmáns'
(£150) worth of silk belonging to himself and others, all of which they
took from him. The clergy and Prince Jalálu'd-Dawla have made this thing
a means of obtaining money, and have extorted large sums from all [the
Bábís], leaving their wives and children without bread.
"Never before has such injustice been seen. Why
308 | MATERIALS FOR
THE STUDY OF THE BÁBÍ
RELIGION |
should loyal and obedient subjects, who have been guilty of no offence, and who seek
but to reform men's morals and to increase the welfare of the world, be subjected
to such cruel persecutions by order of the foolish ones of the earth who show
themselves under a garb of knowledge? Why should they be compelled to flee as
outlaws and to wander as beggars from door to door, or be scattered abroad in
mountains and deserts? Loyalty forbids us to appeal to foreign Powers, and we can
but cry in our anguish, `O God! We submit with patience and resignation to what
we suffer at the hands of these godless, merciless and cruel people!' Thus do we tell
our sorrow to our God, praying Him to take away from us the wickedness and
oppression of the froward and ignorant ones of the earth. We have no helper but
God, and none to support and succour us save Him.
"This which has been written is a full account of the events of these
days and the tyranny of the clergy and Prince Jalálu'd-Dawla. We do not
complain of the cruelty of the common folk, for they are completely under the
control of the clergy and Prince Jalálu'd-Dawla. The city is now in a most
disturbed state, and the roughs and rowdies act as they please; whatever they do no
one hinders them. Several other persons were cast into prison, but it is not known
what they will do with them. I have nothing further to add."
Chapter 8
VIII
ACCOUNT OF THE DEATH OF MIRZA
YAHYA SUBH-I-AZAL, COMMUNICATED
BY HIS SON RIZWAN `ALI TO THE LATE
CLAUDE DELAVAL COBHAM, ESQRE, ON
JULY 11, 1912, TRANSLATED FROM THE
ORIGINAL PERSIAN
[blank page]
"Know that the Eternal Fruit (Thamara-i-Azaliyya=Subhi-i-
Azal) fell somewhat sick in July, 1911. Gradually he ceased to go from one house to
another, until he even ceased to come down from the upper story, and lost his appetite. In the
month of September his condition became very critical; he lost all strength and a great debility
appeared in his body. He was compelled to accept the ministrations of the physician, who,
however, was unable to cure him. In consequence of material troubles and endless vexations he
had no rest, and finally on the 28th of April [1912] his condition became suddenly much worse.
At seven o'clock on the morning of Monday, the 29th of April, he bade farewell to this transitory
world and passed into the world of Immortality. His household and its members applied to the
government and asked permission from the Governor [i.e. Commissioner] of Famagusta to
deposit his body in a place which belonged to that Blessed Being and which is situated about one
European mile outside Famagusta near to the house of Bárútjí-
záda Hájji Háfiz Efendi. His Excellency the
Commissioner granted this permission with the utmost kindness and consideration, and a grave
was dug in that place and built up with stones. A coffin was then constructed and prepared, and
in the afternoon all the government officials, by command of the Commissioner and at their own
wish and desire, together with a number of the people of the country, all on foot, bore the corpse
of that Holy Being on their shoulders, with pious ejaculations and prayers, and
312 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
every mark of extreme respect, from his house to the site of the Holy Sepulchre. But none were
to be found there of witnesses to the Bayán1, therefore the
Imám-Jum`a of Famagusta and some others of the doctors of Islám, having
uttered [the customary] invocations, placed the body in the coffin and buried it. And when they
brought it forth from the gate of Famagusta some of the Europeans also accompanied the Blessed
Body, and the son of the quarantine doctor took a photograph of it with a great number [of the
bystanders], and again took another photograph at the Blessed Tomb2.
"Now this Holy Person [i.e. Subhi-i-Azal] before his
death had nominated [as his executor or successor] the son of Aqá Mírzá
Muhammad Hádí of Dawlatábád, who was one of the leading
believers and relatively better than the others, in accordance with the command of His Holiness
the Point [i.e. the Báb], glorious in his mention, who commanded saying, 'And if
God causeth mourning to appear in thy days, then make manifest the Eight Paths,' etc., until he
says, `But if not, then the authority shall return to the Witnesses of the
Bayán3.' Therefore he appointed him, though hitherto no one has
found his testament amongst the writings of that Blessed Being. Moreover twenty-eight years
ago he had written for himself a lengthy form of visitation4 at the beginning of
which he wrote Li'l-Wahídi'l-Farídi'l-Mawtúr. Please
God after the lapse of some days, I will write it out for
1 i.e. Bábís.
2 These photographs were published by Mr. H. C. Lukach in his book
The Fringe of the East, pp. 264 and 266, and he has most kindly permitted me to
reproduce them here.
3 This obscure quotation is doubtless from the Bayán,
but I have not found it, and do not know the context.
4 Ziyárat-náma, i.e., a form of prayer
to be used by those visiting the tomb of a saint or martyr.
[two photographs]
Photographs of the Funeral of Mírzá Yahyá
Subh-i-Azal at
Famagusta, Cyprus, on April 29,
1912.
(Reproduced by kind permission of Mr H.C. Lukach and Messrs
Macmillian
from his book The Fringe of the East.)
[blank page]
VIII. | DEATH OF SUBH-I-AZAL | 313 |
your Excellency and send it. I cannot copy it now because my eyes see badly. Please God you will
forgive me. I hope that God Most High will vouchsafe a complete cure to your Honour and remove
the sickness which you have.
"At all events that Most Blessed Being four hours before his death wept and
sorrowed because those of the notable and great men of Europe and other lands whom he had met
were not present at his last breath. I have nothing more to add except that whatever difficulties
you and equally Mr. Edward Browne may have, if you will refer them to me I will so far as
possible give a satisfactory answer. The Light be upon you, and may God heal you and assuage
your suffering.
"July 11, 1912. C. P." (Constantine the Persian).
The above account of Subhi-i-Azal's death and burial was
communicated to me on September 3, 1912, by Mr. C. D. Cobham, for whom it was written in
Persian by Rizwán `Ali (or, as he has called himself since his conversion to
Christianity [GREEK TEXT]. On the preceding May 19 Mr. H. C. Lukach, secretary to the High
Commissioner of Cyprus, had already written to ask me for a copy of my "brochure on the
subject of the community of Bábís dwellng at Famagusta," adding that "the
Báb" (meaning Subhi-i-Azal) "died on April 29th last, aet. circâ
82." On the 5th of September he very kindly communicated to me the following further
particulars concerning Subhi-i-Azal's family and possessions:
"I am now able to give you a little further information with regard to the family
of the late Subhi-i-Azal.
"It appears that Subhi-i-Azal left a letter saying that he of his
sons who resembled him most closely in his mode of life and principles was to be his successor.
The point as to
314 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
which of the sons fulfils this condition has not yet been decided; consequently all the children
would appear at present to be co-heirs.
"The eldest surviving son is Ahmad Subhi-i-Azal, a poor
man who is obliged to earn his living as a railway porter in Famagusta. The most affluent of the
brothers is `Ali, who keeps a shop. Another, Mehmed (i.e. Muhammad) is not
quite right in his head. The youngest, and, as far as I can gather, the favourite son (by a second
wife) is one Taqiyyu'd-Dín, who was always near his father. `Constantine the Persian,'
alias `Costi2', has been far away from Famagusta for some time. It may be that he
will consent to sell some of his father's manuscripts in his possession. The other brothers are
at present not prepared to sell theirs.
"No steps have, as far as I am aware, yet been taken to elect a walí
(i.e. successor or executor). I am afraid this information is meagre, but, having been on
Mount Troodos for the last few months, I have had no opportunity of making personal
investigations in Famagusta."
On the 23rd of January, 1913, Mr. Lukach wrote to me again, enclosing a letter
from a Syrian named Mughabghab who lived in Famagusta, and kindly offering his help should I
desire to enter into negotiations for the purchase of any of the late Subhi-i-
Azal's manuscripts. From Mr. Mughabghab's letter it appeared that Subhi-i-
Azal's son "Costi" (i.e. Rizwán `Alí) was prepared to sell his share
of his father's manuscripts, nine in number, but was anxious that his brothers should not know
of his intention, as they desired to keep all these books and manuscripts together. The prices
demanded
1 This, I think, must be `Abdu'l-`Alí, who kept a
shop in Varoshia, a suburb of Famagusta
2 His proper original name was Rizwán
`Ali.
VIII. | DEATH OF SUBH-I-AZAL | 315 |
were, in my opinion, excessive, and I did not pursue the matter further. The list was as follows:
(1) Kitábu'n-Nur ("Book of Light") (see p.216
supra), the first and largest of the works so entitled, composed at Baghdád,
£30.
(2) Díwánu'l-Azal (see p.214 supra), £20.
(3) Lahadhát, £20.
(4) Sata`át, £20.
(5) Jawámi-`u'l-Hayákil, £20.
(6) Lawámi`, £20.
(7) Lawáhidh wa Nafáyi` (507
súras), £20.
(8) As-Sawáti`, £20.
(9) Latá'ifu'l-Azal, £20.
Four of these manuscripts (nos. 3,4,6 and 7 in the above list) have, as I have
recently learned (Sept.26, 1917), been offered to the British Museum. The title of No. 7 is
somewhat differently given as Lawáhidhu'n-
Nafá'ih, which is no doubt correct.
Chapter 9
IX
LIST OF THE DESCENDANTS OF MÍRZÁ
BUZURG, OF NÚR, THE FATHER BOTH
OF BAHÁ'U'LLÁH AND OF SUBH-I-AZAL
[blank page]
This list was sent to me in June, 1912, by the already-mentioned Azalí
scribe of Isfahán, resident in Tihrán, with whom I succeeded in
establishing relations, and who supplied me with numerous precious documents. The original is
written, not very distinctly, by a certain Mírzá Ibráhím
Khán, the son of Fátima Khánim, the niece of
Mírzá Buzurg's daughter (the half-sister of both Bahá'u'lláh and
Subh-i-Azal) Sháh Sultán Khánim, commonly
known as Hájji (or Hájjiya) Khánim-i-
Buzurg. It is accompanied by a more legible transcript by the aforesaid scribe.
Mirzá Buzurg seems to have had six wives (unnamed in the list) who
bore him children, and who are here distinguished by Roman numbers.
- I.
- (1) Mírzá Yahyá
Subh-i-Azal.
- II.
- (2) Mírzá Husayn `Ali Bahá'u'lláh: (3)
Mírzá Músá
Kalimu'lláh1, who followed Bahá: (4) an unnamed
daughter
- III.
- (5) Mírzá Muhammad Hasan (Azalí).
- IV.
- (6) Mírzá-quli: (7) an unnamed daughter (both
Bahá'ís).
1 The only one of Mirza Musa's sons with whom I was
acquainted was Majdu'd-Din, but he had three other sons named `Ali Rizá, Jamil
and Kamál.
320 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
- V.
- (8) Hájji Mírzá
Rizá-qulí, known as Hakím (the Philosopher), d.
A.H. 1311 (=A.D. 1893-4), aet.90: (9) Sháh Sultán Khánim,
commonly called Hájji Khánim-i-Buzurg, d. A.H. 1322 (=A.D. 1904-5),
aet. 84. She wrote in 1310/1892-3 a refutation of `Abdu'l-Bahá (`Abbás
Efendi) known as Risála-i-`Amma ("the Aunt's Epistle")1: (10)
Mírzá Muhammad Taqí, known as Paríshán,
d. A.H. 1292 (=A.D. 1875-6), aet. 45: (11) Mírzá Ibráhim, aet.30:
(12) Fátima Khánim, still living in A.D. 1912, aet. 70. All these five
were Azalís.
- VI.
- (13) Husayniyya (Azalí).
In 1912 five of Fátima Khánim's children, three
daughters (Fakhriyya, Hamída and Zamzam) and two sons (Muhammad
Khán and Ibráhím Khán), all Azalís, were still
living.
Descendants of Mírzá Husayn `Alí
Bahá'u'lláh
Bahá'u'lláh had two wives, each of whom bore him six
children.
In 1251/1835, when 18 years of age, he married Nawwáb, who bore
him:
(1) Sádiq, who died at the age of 3 or 4.
(2) `Abbás, now known as `Abdu'l-Bahá, who was born in
1257/1841. He had four daughters, two of whom were married to Mírzá
Hádí and Mírzá Muhsin respectively.
1 See p.117 supra.
IX. | LIST OF THE DESCENDANTS OF MÍRZÁ
BUZURG | 321 |
(3) Bahiyya Khánim, b. 1260/1844 (unmarried).
(4) `Alí Muhammad, d. aged 7 in
Mázandarán.
(5) Mahdí, who died at `Akká 1287/1870-1.
(6) `Alí Muhammad, b. and d. at Baghdád, aged 2.
In 1266/1849 he married his cousin Mahd-i-`Ulyá, who bore him:
(1) Muhammad `Alí in 1270/1853, the rival claimant
to `Abbás. He has three sons, Shu`á`u'lláh, Amínu'lláh and
Músá.
(2) Samadiyya Khánim, b. at Baghdád, d. aged 49
in 1322/1904-5. She was married to her cousin Majdu'd-Dín (son of
Mírzá Músá) and had two daughters.
(3) `Alí Muhammad, d. at Baghdád, aged 2
(4) Sádhajiyya Khánim1, b. at
Baghdád, d. aged 2 at Constantinople.
(5) Ziyá'u'lláh, b. at Adrianople 1282/1865, d.
at Hayfá, aged 34, 1316/1898. He was married, but died without issue.
(6) Badí`u'lláh, b. at Adrianople
1285/1868.
Descendants of Mírzá Yahyá Subh-i-
Azal
Concerning those of Subh-i-Azal's family who came with
him to Cyprus and resided or were born there full particulars, abstracted from official
documents preserved in the island, were published by me in Vol.ii of my Traveller's
Narrative, pp. 376-386. They included two wives, Fátima and Ruqayya;
nine sons, of whom the two eldest, Núru'lláh
1 I have been informed that Bahá'u'lláh had
another daughter named Fárúqiyya, who married Sayyid `Alí
Afnán and bore him two sons.
322 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
and Hádí, seem to have resided in Persia and only to have visited their father
occasionally, while a third, Ahmad, left Cyprus for Constantinople (probably with his
wife Fátima and his four-year old daughter `Adila) in 1884; and five daughters.
Of the sons whom I met in Cyprus the eldest and most intelligent was `Abdu'l-
`Alí1. The next, Rizwán `Alí, who was for some time
in the service of the late C. D. Cobham, Esq., Commissioner of Larnaca, turned Christian and took
the name of "Constantine the Persian." He died recently. Most of the Azali MSS. in the British
Museum were transcribed by him.
1 See p. 314, n.1 supra.
[photograph of Yahyá with three of his sons]
Chapter 10
X
THIRTY HERETICAL DOCTRINES
ASCRIBED TO THE BÁBÍS IN THE
IHQÁQU'L-HAQQ OF ÁQÁ MUHAM-
MAD TAQÍ OF HAMADÁN
[blank page]
Mention has been already made (pp.189—190 supra) of a very
elaborate and detailed refutation of the Bábís entitled Ihqáqu'l-
Haqq, in the course of which (pp.244—279) the author, Áqá
Muhammad Taqí of Hamadán, enumerates some thirty heresies which he
ascribes to the Bábís (including under this term the Bahá'ís and
the Azalís) and which he endeavours to refute. This portion of the work, which gives a
convenient synopsis of most of the characteristic doctrines of this sect, I shall here abridge and
summarize in my own words for the information of those who desire to form a general ideal of
Bábí theology, and to understand the extreme aversion with which it is regarded
by Muslims, alike of the Sunní and Shí`a persuasions.
1. Denial of miracles.
They assert that God does not violate the laws of nature, and that the miracles
ascribed in the scriptures and in tradition to the Prophets are to be explained allegorically.
(Bahá'u'lláh's Iqán, one of the chief polemical works of the
Bábís, affords many instances of such allegorical interpretation of signs and
wonders; and when more or less miraculous occurrences are mentioned by Bábí
historians and biographers, e.g. in the Ta'ríkh-i-Jadíd or "New
History," care is almost always taken by the writer to explain that he attaches little importance
to them, and that they are of no evidential value.)
326 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
2. The only miracle is the Revelation itself.
They assert that the receiving of revelations and the production of a Scripture or
revealed Book are sufficient in themselves to establish the claim to Prophethood, without any
adventitious support from such miracles as are generally ascribed to the great Prophets of yore.
(In this connection the Bábís are very fond of quoting Qur'án
xviii, 110 and xli, 5: "I am only a human being like unto yourselves [but] revelations are
made to me.")
3. Revelation not subject to the laws of grammar.
The Báb's grammar, especially in his Arabic utterances, afforded an easy
target for criticism, being, in fact, judged by ordinary standards, extremely
incorrect1. His reply to his critics was that the rules of grammar were deduced
from the Scriptures, while the Scriptures were not compelled to conform to the rules of
grammar. He had "freed" the Arabic language from the many limitations (quyúd)
or rules wherewith it had hitherto been fettered. But why, asks the author of the
Ihqáq, should Persian prophets (if such there be) address their
countrymen in a foreign tongue like Arabic, contrary to the practice of all previous prophets,
and to the explicit verse of the Qur'án (xiv, 4): "We have not sent any Apostle
save with the speech of his own people, that he may make clear to them [his message]"?
4. By "Signs" they understand revealed verses only.
The author has no difficulty in showing that in the Qur'án the
word áyat (pl. áyát) is used of any "sign" by which the
Divine Power is manifested, not only by revealed
1 cf. p. 254 supra, last paragraph.
X. | THIRTY HERETICAL DOCTRINES | 327 |
verses, in which sense especially if not exclusively the Bábís understand it.
According to a prevalent theory of the Muhammadans1, each prophet was
given as his special "sign" the power to work that miracle which most appealed to his own
people and his own period. Thus in the time of Moses and amongst the Egyptians, magic was
rated most highly, so he was given power to excel the most skilful of Pharaoh's magicians in
their own art; in the time of Jesus Christ medical skill was most esteemed, so He was given
miracles of healing; while the Arabs contemporary with Muhammad valued eloquence
above all else, and he therefore received the miracle of eloquence, the Qur'án, the
like of which none can produce, as it is said (xvii, 90): "Say, verily if mankind and the Jinn
should combine to produce the like of this Qur'án, they will not produce the like of it,
even though one of them should aid another"' and again (ii, 21—2): "And if ye be in
doubt concerning that which We have revealed to Our servant, then produce a súra
like unto it, and summon your witnesses besides God, if ye be truthful. (22) But if
ye do it not (and ye will not do it), then fear the Fire whose fuel is men and stones, prepared for
the unbelievers." The well-known saying, "His signs are His proof and His existence His
affirmation," refers to God, not to the prophets, and will not bear the construction the
Bábís place on it.
5. The Qur'án can be understood by all and needs
no exponent.
It is said in the Qur'án (iii, 5): "None knoweth its
interpretation save God and those who are firmly grounded in knowledge"; and the Prophet
said: "I shall depart from
1 See Dawlatsháh's Memoirs of the Poets"
(Tadhkiratu'sh-Shu`ará), pp. 5—6 of my edition.
328 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
your midst, but I leave with you two great, weighty and precious things, which two things will
never be separated or parted from one another until they come to me by the brink of the
Fountain of al-Kawthar; and these are God's Word and my kin." So not even the Prophet's
contemporaries and fellow-countrymen could without help understand the revelation given to
him, though in their own language. How, then, can the Bábís pretend that a
revelation in Arabic can be understood without external help by Persians, even the
illiterate?
6. The signs by which each Prophet foretold that his successor
would be distinguished are to be understood allegorically.
The Mahdí or Qá'im whom the Shí`a expect and for whose
advent they pray is the identical Twelfth Imám, the son of the Eleventh Imám and
Narjis Khátún, who disappeared a thousand years ago, and who has been
miraculously hidden away until the fulness of time, when he shall appear with sundry signs and
wonders, enumerated in the Traditions, and "fill the earth with justice after it has been filled
with iniquity." But the Bábís, giving the lie to all these traditions, would have
us believe that Mírzá `Alí Muhammad of Shíráz,
the son of Mírzá Rizá the cloth-seller and Khadája
Khánim, who grew up in the ordinary way at the age of twenty-four advanced his claim,
was the Expected Imám.
7. The Prophets are not "immaculate'
(ma`súm).
In support of this view the Bábís appeal to certain doubtful
phrases in the Qur'án and to certain incidents narrated in the Old Testament
(which the author, in common with most Muslims, holds to be corrupt and distorted in the form
X. | THIRTY HERETICAL DOCTRINES | 329 |
in which it now exists). But if the prophets be not "immaculate" and without sin, what virtue
have they over other men, and what claim have they to be listened to?
8. Purity and impurity, lawfulness and unlawfulness, and
the
like, depend solely upon the Prophet's arbitrary volition.
The prohibitions, sanctions and obligations laid down by the Prophet are all
based on reason and prompted by care for the welfare of mankind: they are not mere arbitrary
enactments, and, though they may be modified in detail in successive dispensations, they cannot
be altered in principle. The contrary view, held by the Bábís, is both heretical
and opposed to reason.
9. The term "Seal of the Prophets" explained away.
In the Qur'án (xxxiii, 40) Muhammad is called "the Seal
of the Prophets" (Khátamu'n-Nabiyyín), and, according to a well-known
tradition, he declared that there would be no prophet after him. Belief in the finality of his
mission and revelation is therefore a cardinal and universal tenet of the Muslims; but the
Bábís, desiring to represent the Qur'án and the Law of
Islám as abrogated in favour of their own Scriptures and Law, endeavour to explain away
this explicit and unambiguous declaration.
10. The claim that the Báb or Bahá'u'lláh is
the
Qá'im or Khátam.
The Bábís claim that certain of the signs (such as earthquakes,
famine and the like) which shall herald the advent of "Him who shall arise (al-
Qá'im) of the House of Muhammad," i.e the Mahdí, did actually
precede or accompany
330 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
the "Manifestation" of the Báb. Now as we have seen above (No. 6) they assert that these
promised "Signs" are to be understood allegorically, not literally. They cannot have it both
ways, or claim that such of these signs as happened to accompany the Báb's advent are to
be taken literally, while such as did not appear are to be explained allegorically.
11. Denial of the Resurrection and belief in Metempsychosis
and
the like.
The Bábís deny the Resurrection of the body, for which they
substitute the doctrine of the "Return" (Raj`at) to the life of this world of the
dramatis personae—both believers and unbelievers —of previous
"Manifestations" or Dispensations. This doctrine the author regards as hardly distinguishable
from transmigration (tanásukh) and re-incarnation
(hulúl), but in reality it appears that such "returns" are regarded by
Bábís less as re-incarnations than as re-manifestations of former types,
comparable to the repetition of the same parts in a drama by fresh actors, or the re-writing of
an old story. Significant in this connection is the favourite Bábí designation of
the protagonists on either side as "Letters of Light" (Hurúfu'n-
Núr) and "Letters of Fire" (Hurúf'n-Nár).
12. Denial of a Future Life.
The Bábís deny the Resurrection of the body, and explain
allegorically all the beliefs connected therewith. Thus Heaven is belief in and Hell denial of the
New Theophany; the Angels are its emissaries and the Devils its antagonists; and so with the
Questioning of the Tomb, the Bridge of Sirát, the Balance, the
Reckoning, and the like.
X. | THIRTY HERETICAL DOCTRINES | 331 |
13. Denial of the miraculous eloquence of the
Qur'án.
The Bábís eagerly associate themselves with the Jews and
Christians in denying not only the supreme eloquence of the Qur'án, but even in
some cases the correctness of its phraseology and grammar. This they do to palliate the manifest
and manifold errors of their own Scriptures.
14. Their claim that the Báb, Bahá'u'lláh
and
Subh-i-Azal were "illiterate" (Ummí).
In two passages in the Qur'án (vii, 156 and 158) the Prophet
Muhammad is described as "the illiterate Prophet" (an-Nabiyyu'l-
Ummí). "This defect," says Sale in Sect. ii of his Preliminary Discourse, "
was so far from being prejudicial or putting a stop to his design, that he made the greatest use of
it; insisting that the writings which he produced as revelations from God could not possibly be a
forgery of his own; because it was not conceivable that a person who could neither write nor
read should be able to compose a book of such excellent doctrine, and in so elegant a style, and
thereby obviating an objection that might have carried a great deal of weight." The same claim,
prompted by similar motives, was advanced in turn by the Báb,
Bahá'u'lláh and Subh-i-Azal; but in their case our author is at
some pains to show that it is not true, and that each of them received at any rate a respectable
education.
15. Rapidity and quantity of output of "verses" deemed
by the
Bábís an additional miracle.
As every letter, nay, every line, written by, or at the dictation of, the
Báb, Bahá'u'lláh, or Subh-i-Azal is deemed inspired, and
as they wrote or dictated almost incessantly,
332 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
the amount of their writings is prodigious; while the Báb in particular repeatedly boasts
of the number of "verses" he could produce in a given time, so that it is said that ten scribes
writing simultaneously could hardly succeed in recording his utterances. The idea that this,
apart from the quality of the "verses," is a miracle or even a merit is strongly combated by our
author, who inclines to the view expressed in the well-known Arabic saying, "the best speech is
that which is briefest and most to the point."
16. Their assertion that the miraculous quality (I`jáz)
of
the Qur'án can be appreciated by the ignorant and
illiterate.
The Bábís say that if the miraculous quality of the
Qur'án were not apparent to all, learned and illiterate, Arab and non-Arab, alike,
its proof would not be complete; and they adduce in support of this view the tradition,
"Knowledge is a light which God casteth into the heart of whomsoever He will." This view also
the author energetically repudiates.
17. Their contention that willingness to die for
one's
religious convictions is a proof of truth.
In support of this view (which the author repudiates) the Bábís
cite Qur'án lxii, 6, "Say, O ye who follow the Jewish faith, if ye suppose that
ye are the friends of God beyond other men, then invoke Death, if ye be sincere." (In spite of
our author, there is, however, no doubt that nothing so greatly conduced to the fame and
diffusion of the Bábí religions as the unflinching courage with which its
adherents confronted death in the most cruel forms. Compare p. 268 supra.)
X. | THIRTY HERETICAL DOCTRINES | 333 |
18. Their assertion that the Muhammadan doctors
persecuted
them because they cannot answer their arguments.
All that the author has to say on this head is that the `Ulamá did
not resort to violent methods until they had first tried persuasion and offered opportunities for
recantation, and that in this they did but follow the example of the Prophets, whose heirs they
are, in their dealings with heretics and infidels.
19. Their refusal to listen to rational or traditional argu-
ments
based on Scripture and tradition, philosophy and
reason, or experience and perception.
The author's meaning, which is not very clearly expressed here, appears to be
that while the Bábís constantly quote texts from the Old and New Testaments and
the Qur'án when these serve their purpose, they refuse to listen to such texts as
run contrary to their beliefs, on the ground that the later and more perfect Theophany is its own
proof (as the sun shining in heaven is its own proof) and that earlier and lesser manifestations
are proved by it rather than it by them.
20. Their assertion that the Jewish and Christian Scriptures
have
not been tampered with.
It is implied in the Qur'án1 and Traditions, and
almost universally believed by the Muslims, that the Scriptures now possessed by the Jews and
Christians have been corrupted and mutilated, especially as regards the prophecies of
Muhammad's mission which they were alleged to contain. The Bábís hold
the contrary view, asserting that no people
1 See especially ii, 39; iii, 63—4; and iv, 48 and
the commentaries thereon.
334 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
possessing a Scripture which they regard as God's Word would willingly and deliberately tamper
with its text; and they take a similarly indulgent view of the Zoroastrian Scriptures. Their
object in this, says our author, is to flatter and gratify these people and win them over to their
doctrines, in which aim they have had no small success.
21. Their pretended tolerance and gentleness towards
all.
Bahá'u'lláh's commendation of tolerance, charity and loving
kindness towards all men, irrespective of race and creed, is constant and continuous, but the
author (with some reason) maintains that the practice of his followers, especially in relation to
the Muslims, more particularly the Shí`ites, is very far removed from their
professions.
22. Their adherence to the heresy called
Badá.
The verb badá, yabdú in Arabic means "to appear," and
with the preposition li "to occur to," of a new idea occurring to a person. In theological
terminology the verbal noun al-badá denotes the heresy of those who assert that
God can change his mind, especially in the designation of a prophet or Imám. The
classical case of this use of the term is a traditional saying of the Sixth Imám of the
Shí`a, Ja`far as-Sádiq, who intended or desired that his son
Isma`il should succeed him as Imám, but subsequently bequeathed the Imámate to
his other son Músá, called al-Kázim; concerning which
substitution he is alleged to have said "God never changed His mind about anything as He did
about Isma`il1." Thereafter this doctrine became very famous in Islám
as characteristic of certain heretical sects, notably the
1[one line of ARABIC
TEXT]
X. | THIRTY HERETICAL DOCTRINES | 335 |
Ghulát, or extreme Shí`ites, of whom ash Shahristáni says in his
"Book of Sects" (Kitábu'l-Milal wa'n-Nihal1) that all
branches of them agree in four cardinal heresies, viz. metempsychosis
(tanásukh), incarnation (hulúl), return2
(raj`at), and change in the Divine intention (badá). The author discusses
this question very fully and repudiates this meaning of badá as applied to God. He
says that the Bábís cling to it so that, when confronted by arguments as to the
signs accompanying the Advent of the Promised Imám in the last days, they may say,
"Yes, this was what God originally intended, but He changed His mind and altered His plan."
23. Their assertion that no one can falsely claim to be
a Prophet
or Imám.
In support of this view the Bábís adduce Qur'án
lxix, 44—6, which Sale translates: "If Muhammad had forged any part of
these discoveries concerning us, verily We had taken him by the right hand, and had cut
in sunder the vein of his heart; neither would we have withheld any of you from
chastising him." This means, they say, that God would not suffer a false prophet to live,
or his religion and law to continue on earth. (They even go so far as to say that as the proof of
the architect is his ability to build a house, and of the physician to heal the sick, so the proof of
the prophet lies in his ability to found a religion; and this is what they mean by their favourite
phrase of nufúdh-i-kalám, or the compelling and penetrating power of
his creative Word, concerning which doctrine see the article immediately following. Hence the
Bábís, unlike the Muhammadans, are compelled to admit that such
religious leaders as Zoroaster and Buddha were true prophets. Compare article 25 below.)
1 See Cureton's edition, p. 132.
2 See p. 330 supra.
336 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
24. Their assertion that the proof of a Prophet lies not in
the
eloquence but in the compelling power of his utterance.
According to the Bábís the miraculous quality of the
Qur'án was not its eloquence (fasáhat wa
balághat), but its compelling power (nufúdh, qáhiriyyat), so
that, for example, the Prophet ordered all his followers to fast during the month of
Ramazán, and to this day, for more than thirteen centuries, this hard discipline
has been scrupulously observed by millions of believers. The author repudiates this view,
which he says that the Bábís have taught in order to divert attention from the
lack of eloquence and even of grammatical accuracy of their own Scriptures.
25. Their assertion that the Founders of all religions were
really
Prophets, and their books Divine Revelations, and
that on the subsequent idolatrous
accretions were not
from God.
This doctrine the author ascribes not so much to the Bábís and
Bahá'ís in general as to their celebrated apologist Mírzá Abu'l-
Fazl of Gulpáyagán, who explicitly lays it down in his book entitled
Kitábu'l-Fará'id1, declaring that all the religions of the
world, Brahminism, Buddhism, Zoroastrianism, and even Fetish-worship and Idolatry, were
originally based on a true Revelation, though they may have become corrupted in course of
time.
26. Their assertion that the promised Messiah, Mahdí,
or
Qá'im will not be, as the Muhammadans imagine, a
victorious and all-
compelling conqueror, but one oppressed
(mazlúm) and
constrained (maqhúr).
The author says that the early Bábís who fought at Shaykh
Tabarsí, Zanján, Nayríz and elsewhere believed, in
1 See p. 196 supra.
X. | THIRTY HERETICAL DOCTRINES | 337 |
common with their antagonists, that the Imám Mahdí or Qá'im (by
whom they understood the Báb) should be a conqueror and rule by virtue of the sword;
and that only later when they were defeated and their hopes and aspirations disappointed, did
they evolve this theory of a patient, gentle, persecuted Messiah.
27. Their assertion that the interpretation of the
prophecies
given in one Dispensation only becomes clear in the suc-
ceeding
one.
The purpose of this doctrine, as of the doctrine of Badá noticed
above (article 22), is, according to our author, to evade the argument of those who seek to
prove that the appearance of the Báb was not accompanied by the signs foretold as
heralding the advent of the Mahdí. (The Bábís on their part appeal to the
history of Christ, who was the Messiah expected by the Jews, though He did not appear as they
expected. The signs foretold as heralding his advent were duly manifested, but in an allegorical,
not in a literal way.)
28. Their assertion that the Mahdí or Qá'im is not
merely
a Divine Messenger but a Manifestation of the Deity
Himself.
It does not suffice the Bábís to claim that the Báb was
actually the expected Mahdí, Qá'im, or Twelfth Imám; they go further,
and assert that he is the bringer of a new Dispensation, a new Law and a new Scripture
abrogating those of Muhammad. To the clear declaration1 "What
Muhammad
1[one line of ARABIC
TEXT]
338 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
hath sanctioned will remain lawful until the Resurrection Day, and what he hath forbidden
unlawful," they oppose certain ambiguous traditions which speak of the Mahdí as
bringing "a new law," "a new Book," or "a new Dispensation," which traditions are susceptible
of a different explanation.
29. Their assertion that the imagined return of the Mahdí
the Messiah and the Imám Husayn is really a re-mani-
festation of the same
prototypes, not an actual return of
these individuals.
This is practically, to some extent at any rate, a repetition of article 11 dealing
with the Bábí doctrine of "Return" (Raj`at). It is very characteristic of
Bábí thought, and I have discussed it pretty fully in my translation of the New
History, pp. 334 et seqq.
It was in that sense, no doubt, that Khayru'lláh told his American proselytes (p. 118
supra) that "Abraham, Jacob, Moses, Joshua and Daniel are re-incarnated and are at
Acre, the `Holy Place.'" In our author's terminology, they hold that the qualities of Christhood
(Masíhiyyat), Mahdí-hood (Mahdawiyyat), Qá'im-
hood (Qá'imiyyat) and Husayn-hood (Husayniyyat), if
these expressions may be permitted, are generic (naw`i), not personal
(shakhsí).
30. Their doctrine that God, the Eternal Essence, is beyond
all
human cognizance and definition, and that we can
only see, meet, know, revere, worship and
obey Him in His
Manifestations, to wit the Prophets, Imáms, "Gates,"
etc.
This doctrine is also discussed in the New History (p. 331) and
elaborated in the Báb's Persian Bayán, to which references are given in
Vol. xv of the E. J. W. Gibb Memorial Series (text of Mírzá
Jání's Nuqtatu'l-Káf), p. lxvi.
X. | THIRTY HERETICAL DOCTRINES | 339 |
It is strongly denounced by our author as the quintessence of heresy, leading to an
anthropomorphism which oscillates between polytheism and atheism. He concludes this section
of his work (p. 279) by saying that this list of Bábí heresies is by no means
exhaustive, but lack of time prevents him from enlarging it, though incidental allusion will be
made elsewhere to other heretical tenets of the sect.
Chapter 11
XI
SELECTED POEMS BY QURRATU'L-`AYN,
NABIL AND OTHER BÁBÍS
[blank page]
The following Persian poem was given to me in manuscript by the late Shaykh
Ahmad Rúhí of Kirmán, the ill-fated son-in-law
and follower of Subh-i-Azal, who told me that the poem (of which, so far as I
know, no other copy exists) was composed by Qurratu'l-`Ayn, and that the manuscript which I
now publish is in her own handwriting1. Without being able to guarantee either of
these assertions, I am inclined to credit them, for the poem is evidently by a
Bábí, and the handwriting appears to be a woman's, closely resembling that of a
letter from Qurratu'l-`Ayn to Mullá Shaykh `Ali (called Janáb-i-
Azím) given to me by Subh-i-Azal, and reproduced in fac-
simile, with printed text and translation, in my translation of the New History (pp.434-
441). The two or three other poems ascribed to her are ghazals written in the
Kámil metre. This, on the other hand, is a mathnawí of the kind
known as Sáqí-náma, or Invocations to the Cup-bearer, such as
Háfiz and other lyrical poets have written.
[three lines of PERSIAN TEXT]
1 It was enclosed in a letter written from Constantinople on
Sept. 19, 1892, and received by me five days later. The writer says that in response to his
request his friends in Persia had sent one leaf in "the blessed writing of Janáb-i-
Táhira, who herself transcribed some of her works."
344 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[entire page is PERSIAN TEXT]
1 This is perhaps an allusion to Qurratu'l-`Ayn's title
Janáb-i-Táhira ("Her Holiness the Pure").
2 i.e. [PERSIAN TEXT]
[unnumbered page, facsimile of PERSIAN
TEXT]
Fac-simile of alleged autograph poem by Qurratu'l-`Ayn
[blank page]
[entire page is PERSIAN TEXT]
1 There may be an allusion here to the Bábí
assembly at Bahasht, where the meeting of Qurratu'l-`Ayn and Janáb-i-Quddús
was hailed as "the conjunction of the Sun and Moon." See New History, p. 359, n. 2 ad
calc.
346 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[fourteen lines of PERSIAN TEXT]
1 The rare Azalí controversial work entitled (see
J.R.A.S. for 1892, pp.680-697) complains that Bahá'u'lláh, not content with making
himself God, and even a "Creator of gods," assigns the latter title "even to his meanest servants."
It quotes the Bahá'í poet Nabíl as saying:[two lines of
PERSIAN TEXT]"Men say that Thou art God, and I am moved to anger: remove
the veil and submit no longer to the disgrace of [mere] Godhead!"
2 These verses appear to be addressed to Subh-i-
Azal, who is also entitled "the Eternal Fruit" (Thamara-i-Azaliyya).
[seven lines of PERSIAN TEXT]
Though Qurratu'l-`Ayn's fame as a poetess is considerable, I know only two
other poems commonly ascribed to her, both ghazals composed in the
Kámil metre, which, though common in Arabic, is little used in Persian save by a
few mystical poets like Jámí. Both of these poems are very fine, being only
marred by the incorrectedness of the Arabic phrases which they containã-a defect only too
common in Babi writings. In spite of this I think them worth preserving, and, though I have
published both of them before, the first in the J.R.A.S. for 1899 (Vol.xxi,pp.936-7 and
991-2) and the second in my edition and translation of the Traveller's Narrative
(Vol.ii,pp.314-316), I here reprint them, together with the versified translations, in which I
have made a few trifling alterations.
[six lines of PERSIAN TEXT]
348 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[ten lines of PERSIAN TEXT]
(Translation)
The thralls of yearning love constrain in the bonds of
pain and calamity
These broken-hearted lovers of thine to yield their lives in
their zeal for thee
Though with sword in hand my Darling stand with intent
to slay, though I sinless be,
If it pleases him, this tyrant's whim, I am well content with
his tyranny.
As in sleep I lay at the break of day that cruel charmer
came to me,
And in the grace of his form and face the dawn of the morn
I seemed to see.
The musk of Cathay might perfume gain from the scent
those fragrant tresses rain,
1 This poem is presumably addressed to the
Báb.
While his eyes demolish a faith in vain attacked by the
pagans of Tartary1.
With you, who contemn both love and wine2 for the hermit's
cell and the zealot's shrine,
What can I do, for our Faith divine you hold as a thing of
infamy?
The tangled curls of thy darling's hair, and thy saddle and
teed are thy only care;
In thy heart the Absolute hath no share, nor the thought of
the poor man's poverty.
Sikandar's3 pomp and display be thine, the Qalandar's4
habit and way be mine;
That, if it please thee, I resign, while this, though bad, is
enough for me.
Pass from the station of "I" and "We," and choose for
thy home Nonentity,
For when thou has done the like of this, thou shalt reach
the supreme Felicity.
The second of these two odes or ghazals is as follows:
[six lines of PERSIAN TEXT]
1 i.e. the religion of Islam, which, having survived
the terrible Tartar or Mongol invasion of the thirteenth century, fell before the Báb
2 "Love and wine" are to be understood here in a mystical sense.
3 Alexander the Great.
4 A Qalandar is a kind of darwísh or religious
mendicant.
350 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[eight lines of PERSIAN TEXT]
(Translation)
The effulgence of thy face flashed forth and the rays of thy
visage arose on high;
Then speak the word, "Am I not your Lord?" and "Thou
art, thou art!" we will all reply1.
Thy trumpet-call "Am I not?" to greet how loud the drums
of affliction2 beat!
At the gates of my heart there tramp the feet and camp the
hosts of calamity.
That fair moon's love is enough, I trow, for me, for he
laughed at the hail3 of woe,
And triumphant cried,as he sunk below,"The Martyr of
Karbalá am I4!"
1 See Qur'án vii, 171. The meaning is, "If you
claim to be God, we will all accept your claim."
2 There is a play on the word balá, which means "yea"
and also "affliction."
3 Salá, which I have translated "hail," means
a general invitation or summons.
4 i.e. the Imám Husayn, of whom several of
the Bábí leaders claimed to be a "Return." See p. 338 supra.
When he heard my death-dirge drear, for me he prepared,
and arranged my gear for me;
He advanced to mourn at my bier for me, and o'er me wept
right bitterly.
What harm if thou with the fire of amaze should'st set my
Sinai- heart ablaze,
Which thou first mad'st fast in a hundred ways but to shake
and shatter so ruthlessly?
To convene the guests to his feast of love all night from the
angel host above
Peals forth this summons ineffable, "Hail, sorrow-stricken
fraternity!"
Can a scale of the fish of amaze like thee aspire to enquire
of Being's Sea?
Sit mute like Táhira, hearkening to the whale of "No" and
its ceaseless sigh1.
There is another Bábí poem in the same metre and rhyme which
is sometimes ascribed to Qurratu'l-`Ayn, but more often, and with greater probability, to
Nabíl of Zarand, who at one time advanced a "claim" on his own behalf, but afterwards
became the devoted follower and, if the term may be permitted, the poet-laureate of
Bahá'u'lláh. This poem I published with a prose translation in the J.R.A.S.
for 1892, pp. 323-5, together with another, a tarkíb-band of unknown
authorship, in praise of Bahá'u'lláh. Its boastful character may be judged by the
three following verses, which are not devoid of a certain grandeur:
[two lines of PERSIAN TEXT]
1 i.e. "Thou art a mere tiny scale on the smallest fish
of the Ocean of Being, and even the Leviathans of that Ocean can but proclaim their own
insignificance and non-existence."
352 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
[four lines of PERSIAN TEXT]
(Translation)
If anyone walks in my path I will cry to him that he may be
warned
That whoever becomes my lover shall not escape from sorrow
and affliction.
If anyone obeys me not and does not grasp the cord of my
protection1
I will drive him far from my sanctuary, I will cast him in
wrath to the winds of "No2."
I am Eternal from the Everlasting World; I am the One
from the Realms of the Limitless;
I am come [to seek for] the people of the Spirit, and towards
me indeed do they advance3.
Yet a fourth poem in the same rhyme and Kámil metre, of
uncertain authorship, occurs in a manuscript (BBP.7) which I brought back from Persia, and
which is described in the J.R.A.S. for 1892, pp.444-9; and I have copies of several more
contained in a manuscript bearing the classmark P.92 kindly lent to me many years ago by the
late M. Ch. Schefer, to whom it belonged. Indeed it would be easy to compile a fair-sized
anthology of Bábí poems, but in
1 Or Saintship, for Wiláyat has both
meanings. Amongst the Arabs he who would seek the protection of some great Shaykh or
Amír catches hold of one of the cords of his tent, crying Aná
dakhíluk! "I place myself under the protection!"
2 Not-Being, or Negation, or Annihilation.
3 The Arabic words with which this line concludes are, as is too
often the case with the Bábís, hopelessly ungrammatical.
this place I shall only add two of the best, both by Nabíl. The first is a very fine address
to Bahá'u'lláh, in the same Kámil metre for which the
Bábís show so marked a predilection. The following English rendering of the five
opening verses, intended to give some idea of the form as well as the sense of the original, was
read before the Persia Society on April 26, 1912, and was afterwards published for them by
Mr. John Hogg of 13, Paternoster Row.
Though the Night of Parting endless seem as thy nigh-black hair,
Bahá, Bahá,
Yet we meet at last, and the gloom is past in thy lightning's
glare, Bahá, Bahá!
To my heart from thee was a signal shown that I to all
men should make known
That they, as the ball to the goal doth fly, should to thee
repair, Bahá, Bahá!
At this my call from the quarters four men's hearts and
souls to thy quarters pour:
What, forsooth, could attract them more than that region
fair, Bahá, Bahá?
The World hath attained to Heaven's worth, and a Paradise
is the face of earth
Since at length thereon a breeze hath blown from thy nature
rare, Bahá, Bahá!
Bountiful art thou, as all men know: at a glance two
Worlds thou would'st e'en bestow
On the suppliant hands of thy direst foe, if he makes his
prayer, Bahá, Bahá!
[two lines of PERSIAN TEXT]
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RELIGION |
[entire page is PERSIAN TEXT]
[entire page is PERSIAN TEXT]
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[entire page is PERSIAN TEXT]
1 Qurá'n liii, 8.
[twelve lines of PERSIAN TEXT]
There is another poem by Nabíl which, though singularly devoid of
literary merit, is valuable for its contents, since it gives a chronology of
Bahá'u'lláh's life from his birth on Muharram 2, 1233 (=Nov.
12,1817) to his arrival at `Akká on the 12th of Jumádá 1, 1285 (=Aug.
30, 1868). This poem, which comprises 19 stanzas, was written a year and four months later,
in Shábán, 1286 (=Nov.-Dec. 1869), when Bahá'u'lláh was 54
years of age, and Nabíl himself, as he informs us in the last stanza, just 40, so that he
must have been born about 1246/1830-1. The dates given in this poem, which I published
with a translation in the J.R.A.S. for 1889, pp.983-990, agree for the most part with
those given by Mírzá Muhammad Jawád in the first section of this
book.
358 | MATERIALS FOR THE STUDY OF THE BÁBÍ
RELIGION |
Muhammadan compilers of anthologies and memoirs of poets generally
ignore the Bábí poets, but a short notice is devoted to Qurratu'l-`Ayn in the
Tadhkiratu'l-Khawátin, or "Memoirs of illustrious women," lithographed at
Bombay in 1306/1888 pp.155-157. It contains, however, no new facts.
Chapter 12
The index to Materials for the Study of the
Bábí Religion will not be posted. First, it would be
very time-consuming. Second, it is not needed; in an online format, one
can just use the search engine. To restrict a
search to this text, one could search for two terms: the one sought, and
one found only in this book, such as "Materials" (case-sensitive).