another regiment, and the chief of the farra_sh_es withheld his hand. Aqa
Jan Big of _Kh_amsih, colonel of the bodyguard, advanced; and they again
bound the Bab together with that young man to the same nail. The Bab
uttered certain words which those few who knew Persian understood, while
the rest heard but the sound of His voice.
The colonel of the regiment appeared in person: and it was before noon on
the twenty-eighth day of _Sh_a'ban in the year [A.H.] one thousand two
hundred and sixty-six.(14) Suddenly he gave orders to fire. At this volley
the bullets produced such an effect that the breasts [of the victims] were
riddled, and their limbs were completely dissected, except their faces,
which were but little marred.
Then they removed those two bodies from the square to the edge of the moat
outside the city, and that night they remained by the edge of the moat.
Next day the Russian consul came with an artist and took a picture of
those two bodies in the posture wherein they had fallen at the edge of the
moat.
On the second night at midnight the Babis carried away the two bodies.
On the third day the people did not find the bodies, and some supposed
that the wild beasts had devoured them, so that the doctors proclaimed
from the summits of their pulpits saying, "The holy body of the immaculate
Imam and that of the true _Sh_i'ite are preserved from the encroachments
of beasts of prey and creeping things and wounds, but the body of this
person have the wild beasts torn in pieces." But after the fullest
investigation and inquiry it hath been proved that when the Bab had
dispersed all His writings and personal properties and it had become clear
and evident from various signs that these events would shortly take place,
therefore, on the second day of these events, Sulayman _Kh_an the son of
Yahya _Kh_an, one of the nobles of A_dh_irbayjan devoted to the Bab,
arrived, and proceeded straightway to the house of the mayor of Tabriz.
And since the mayor was an old friend, associate, and confidant of his;
since, moreover, he was of the mystic temperament and did not entertain
aversion or dislike for any sect, Sulayman _Kh_an divulged this secret to
him saying, "Tonight I, with several others, will endeavor by every means
and artifice to rescue the body. Even though it be not possible, come what
may we will make an attack, and either attain our object or pour out our
lives freely in this way." "Such troubles," answered the mayor, "are in no
wise necessary." He then sent one of his private servants named Haji
Allah-Yar, who, by whatever means and proceedings it was, obtained the
body without trouble or difficulty and handed it over to Haji Sulayman
_Kh_an. And when it was morning the sentinels, to excuse themselves, said
that the wild beasts had devoured it. That night they sheltered the body
in the workshop of a Babi of Milan: next day they manufactured a box,
placed it in the box, and left it as a trust. Afterwards, in accordance
with instructions which arrived from Tihran, they sent it away from
A_dh_irbayjan. And this transaction remained absolutely secret.
Now in these years [A.H. one thousand two hundred and] sixty-six and
sixty-seven throughout all Persia fire fell on the households of the
Babis, and each one of them, in whatever hamlet he might be, was, on the
slightest suspicion arising, put to the sword. More than four thousand
souls were slain, and a great multitude of women and children, left
without protector or helper, distracted and confounded, were trodden down
and destroyed. And all these occurrences were brought about solely by the
arbitrary decision and command of Mirza Taqi _Kh_an, who imagined that by
the enactment of a crushing punishment this sect would be dispersed and
disappear in such wise that all sign and knowledge of them would be cut
off. Ere long had passed the contrary of his imagination appeared, and it
became certain that [the Babis] were increasing. The flame rose higher and
the contagion became swifter: the affair waxed grave and the report
thereof reached other climes. At first it was confined to Persia: later it
spread to the rest of the world. Quaking and affliction resulted in
constancy and stability, and grievous pains and punishment caused
acceptance and attraction. The very events produced an impression;
impression led to investigation; and investigation resulted in increase.
Through the ill-considered policy of the Minister this edifice became
fortified and strengthened, and these foundations firm and solid.
Previously the matter used to be regarded as commonplace: subsequently it
acquired a grave importance in men's eyes. Many persons from all parts of
the world set out for Persia, and began to seek with their whole hearts.
For it hath been proved by experience in the world that in the case of
such matters of conscience laceration causeth healing; censure produceth
increased diligence; prohibition induceth eagerness; and intimidation
createth avidity. The root is hidden in the very heart, while the branch
is apparent and evident. When one branch is cut off other branches grow.
Thus it is observed that when such matters occur in other countries they
become extinct spontaneously through lack of attention and exiguity of
interest. For up to the present moment of movements pertaining to religion
many have appeared in the countries of Europe, but, noninterference and
absence of bigotry having deprived them of importance, in a little while
they became effaced and dispelled.
After this event there was wrought by a certain Babi a great error and a
grave presumption and crime, which has blackened the page of the history
of this sect and given it an ill name throughout the civilized world. Of
this event the marrow is this, that during the time when the Bab was
residing in A_dh_irbayjan a youth, Sadiq by name, became affected with the
utmost devotion to the Bab, night and day was busy in serving Him, and
became bereft of thought and reason. Now when that which befell the Bab in
Tabriz took place, this servant, actuated by his own fond fancies, fell
into thoughts of seeking blood-revenge. And since he knew naught of the
details of the events, the absolute autocracy of the Amir-Nizam, his
unbridled power, and sole authority; nor [was aware] that this sentence
had been promulgated absolutely without the cognizance of the Royal Court,
and that the Prime Minister had presumptuously issued the order on his own
sole responsibility; since, on the contrary, he supposed that agreeably to
ordinary custom and usage the attendants of the court had had a share in,
and a knowledge of this sentence, therefore, [impelled by] folly, frenzy,
and his evil star, nay, by sheer madness, he rose up from Tabriz and came
straight to Tihran, one other person being his accomplice. Then, since the
Royal Train had its abode in _Sh_imiran, he thither directed his steps.
God is our refuge! By him was wrought a deed so presumptuous that the
tongue is unable to declare and the pen loath to describe it. Yet to God
be praise and thankfulness that this madman had charged his pistol with
shot, imagining this to be preferable and superior to all projectiles.
Then all at once commotion arose, and this sect became of such ill repute
that still, strive and struggle as they may to escape from the curse and
disgrace and dishonor of this deed, they are unable to do so. They will
recount from the first manifestation of the Bab until the present time;
but when the thread of the discourse reaches this event they are abashed
and hang their heads in shame, repudiating the presumptuous actor and
accounting him the destroyer of the edifice and the cause of shame to
mankind.
Now after the occurrence of this grave matter all of this sect were
suspected. At first there was neither investigation nor inquiry, but
afterwards in mere justice it was decided that there should be
investigation, inquiry, and examination. All who were known to be of this
sect fell under suspicion. Baha'u'llah was passing the summer in the
village of Af_ch_ih situated one stage from Tihran. When this news was
spread abroad and punishment began, everyone who was able hid himself in
some retreat or fled the country. Amongst these Mirza Yahya, the brother
of Baha'u'llah, concealed himself, and, a bewildered fugitive, in the
guise of a dervish, with ka_sh_kul in hand, wandered in mountains and
plains on the road to Ra_sh_t. But Baha'u'llah rode forth with perfect
composure and calmness from Af_ch_ih, and came to Niyavaran, which was the
abode of the Royal Train and the station of the imperial camp. Immediately
on His arrival He was placed under arrest, and a whole regiment guarded
Him closely. After several days of interrogation they sent Him in chains
and fetters from _Sh_imiran to the jail of Tihran. And this harshness and
punishment was due to the immoderate importunity of Haji 'Ali _Kh_an, the
Hajibu'd-Dawlih, nor did there seem any hope of deliverance, until His
Majesty the King, moved by his own kindly spirit, commanded
circumspection, and ordered this occurrence to be investigated and
examined particularly and generally by means of the ministers of the
imperial court.
Now when Baha'u'llah was interrogated on this matter He answered in reply,
"The event itself indicates the truth of the affair and testifies that
this is the action of a thoughtless, unreasoning, and ignorant man. For no
reasonable person would charge his pistol with shot when embarking on so
grave an enterprise. At least he would so arrange and plan it that the
deed should be orderly and systematic. From the very nature of the event
it is clear and evident as the sun that it is not the act of such as
Myself."
So it was established and proven that the assassin had on his own
responsibility engaged in this grievous action and monstrous deed with the
idea and design of taking blood revenge for his Master, and that it
concerned no one else. And when the truth of the matter became evident the
innocence of Baha'u'llah from this suspicion was established in such wise
that no doubt remained for anyone; the decision of the court declared His
purity and freedom from this charge; and it became apparent and clear that
what had been done with regard to Him was due to the efforts of His foes
and the hasty folly of the Hajibu'd-Dawlih. Therefore did the government
of eternal duration desire to restore certain properties and estates which
had been confiscated, that thereby it might pacify Him. But since the
chief part of these was lost and only an inconsiderable portion was
forthcoming, none came forward to claim them. Indeed Baha'u'llah requested
permission to withdraw to the Supreme Shrines(15) [of Karbila and Najaf]
and, after some months, by the royal permission and with the leave of the
Prime Minister, set out accompanied by one of the King's messengers for
the Shrines.
Let us return, however, to our original subject. Of the Bab's writings
many remained in men's hands. Some of these were commentaries on, and
interpretations of the verses of the Qur'an; some were prayers, homilies,
and hints of [the true significance of certain] passages; others were
exhortations, admonitions, dissertations on the different branches of the
doctrine of the Divine Unity, demonstrations of the special prophetic
mission of the Lord of existing things [Muhammad], and (as it hath been
understood) encouragements to amendment of character, severance from
worldly states, and dependence on the inspirations of God. But the essence
and purport of His compositions were the praises and descriptions of that
Reality soon to appear which was His only object and aim, His darling, and
His desire.(16) For He regarded His own appearance as that of a harbinger
of good tidings, and considered His own real nature merely as a means for
the manifestation of the greater perfections of that One. And indeed He
ceased not from celebrating Him by night or day for a single instant, but
used to signify to all His followers that they should expect His arising:
in such wise that He declares in His writings, "I am a letter out of that
most mighty book and a dewdrop from that limitless ocean, and, when He
shall appear, My true nature, My mysteries, riddles, and intimations will
become evident, and the embryo of this religion shall develop through the
grades of its being and ascent, attain to the station of 'the most comely
of forms,'(17) and become adorned with the robe of 'blessed be God, the
Best of Creators.'(18) And this event will disclose itself in the year
[A.H. one thousand two hundred and] sixty-nine,(19) which corresponds to
the number of the year of 'after a while,' and 'thou shalt see the
mountains which thou thinkest so solid passing away like the passing of
the clouds'(20) shall be fulfilled." In short He so described Him that, in
His own expression, He regarded approach to the divine bounty and
attainment of the highest degrees of perfection in the worlds of humanity
as dependent on love for Him, and so inflamed was He with His flame that
commemoration of Him was the bright candle of His dark nights in the
fortress of Maku, and remembrance of Him was the best of companions in the
straits of the prison of _Ch_ihriq. Thereby He obtained spiritual
enlargements; with His wine was He inebriated; and at remembrance of Him
did He rejoice. All of His followers too were in expectation of the
appearance of these signs, and each one of His intimates was seeking after
the fulfillment of these forecasts.
Now from the beginning of the manifestation of the Bab there was in Tihran
(which the Bab called the Holy Land) a Youth of the family of one of the
ministers and of noble lineage, gifted in every way, and adorned with
purity and nobility. Although He combined lofty lineage with high
connection, and although His ancestors were men of note in Persia and
universally sought after, yet He was not of a race of doctors or a family
of scholars. Now this Youth was from His earliest adolescence celebrated
amongst those of the ministerial class, both relatives and strangers, for
single-mindedness, and was from childhood pointed out as remarkable for
sagacity, and held in regard in the eyes of the wise. He did not, however,
after the fashion of His ancestors, desire elevation to lofty ranks nor
seek advancement to splendid but transient positions. His extreme aptitude
was nevertheless admitted by all, and His excessive acuteness and
intelligence were universally avowed. In the eyes of the common folk He
enjoyed a wonderful esteem, and in all gatherings and assemblies He had a
marvelous speech and delivery. Notwithstanding lack of instruction and
education such was the keenness of His penetration and the readiness of
His apprehension that when during His youthful prime He appeared in
assemblies where questions of divinity and points of metaphysic were being
discussed, and, in presence of a great concourse of doctors and scholars
loosed His tongue, all those present were amazed, accounting this as a
sort of prodigy beyond the discernment natural to the human race. From His
early years He was the hope of His kindred and the unique one of His
family and race, nay, their refuge and shelter.
However, in spite of these conditions and circumstances, as He wore a
kulah on His head and locks flowing over His shoulder, no one imagined
that He would become the source of such matters, or that the waves of His
flood would reach the zenith of this firmament.
When the question of the Bab was noised abroad signs of partiality
appeared in Him. At the first He apprised His relatives and connections,
and the children and dependents of His own circle; subsequently He
occupied His energies by day and night in inviting friends and strangers
[to embrace the new faith]. He arose with mighty resolution, engaged with
the utmost constancy in systematizing the principles and consolidating the
ethical canons of that society in every way, and strove by all means to
protect and guard these people.
When He had [thus] established the foundations in Tihran He hastened to
Mazindaran, where He displayed in assemblies, meetings, conferences, inns,
mosques, and colleges a mighty power of utterance and exposition. Whoever
beheld His open brow or heard His vivid eulogies perceived Him with the
eye of actual vision to be a patent demonstration, a latent magnetic
force, and a pervading influence. A great number both of rich and poor and
of erudite doctors were attracted by His preaching and washed their hands
of heart and life, being so enkindled that they laid down their lives
under the sword dancing [with joy].
Thus, amongst many instances, one day four learned and accomplished
scholars of the divines of Nur were present in His company, and in such
wise did He expound that all four were involuntarily constrained to
entreat Him to accept them for His service. For by dint of His eloquence,
which was like "evident sorcery," He satisfied these eminent doctors that
they were in reality children engaged in the rudiments of study and the
merest tyros, and that therefore they must read the alphabet from the
beginning. Several protracted conferences were passed in expounding and
elucidating the Point and the Alif of the Absolute, wherein the doctors
present were astounded, and filled with amazement and astonishment at the
seething and roaring of the ocean of His utterance. The report of this
occurrence reached the hearing of far and near, and deep despondency fell
on the adversaries. The regions of Nur were filled with excitement and
commotion at these events, and the noise of this mischief and trouble
smote the ears of the citizens of Barfuru_sh_. The chief divine of Nur,
Mulla Muhammad, was in Qi_sh_laq. When he heard of these occurrences he
sent two of the most distinguished and profound of the doctors, who were
possessed of wondrous eloquence, effective oratorical talent,
conclusiveness of argument, and brilliant powers of demonstration, to
quench this fire, and to subdue and overcome this Young Man by force of
argument, either reducing Him to penitence, or causing Him to despair of
the successful issue of His projects. Glory be to God for His wondrous
decrees! When those two doctors entered the presence of that Young Man,
saw the waves of His utterance, and heard the force of His arguments, they
unfolded like the rose and were stirred like the multitude, and,
abandoning altar and chair, pulpit and preferment, wealth and luxury, and
evening and morning congregations, they applied themselves to the
furtherance of the objects of this Person, even inviting the chief divine
to tender his allegiance. So when this Young Man with a faculty of speech
like a rushing torrent set out for Amul and Sari He met with that
experienced doctor and that illustrious divine in Qi_sh_laq of Nur. And
the people assembled from all quarters awaiting the result. His
accomplished reverence the divine, although he was of universally
acknowledged excellence, and in science the most learned of his
contemporaries, nevertheless decided to have recourse to augury as to
[whether he should engage in] discussion and disputation. This did not
prove favorable and he therefore excused himself, deferring [the
discussion] until some other time. His incompetency and shortcoming
thereby became known and suspected, and this caused the adherence,
confirmation, and edification of many.
In brief outline the narrative is this. For some while He wandered about
in those districts. After the death of the late prince Muhammad _Sh_ah He
returned to Tihran, having in His mind [the intention of] corresponding
and entering into relations with the Bab. The medium of this
correspondence was the celebrated Mulla 'Abdu'l-Karim of Qazvin, who was
the Bab's mainstay and trusted intimate. Now since a great celebrity had
been attained for Baha'u'llah in Tihran, and the hearts of men were
disposed towards Him, He, together with Mulla 'Abdu'l-Karim, considered it
as expedient that, in face of the agitation amongst the doctors, the
aggressiveness of the greater part of [the people of] Persia, and the
irresistible power of the Amir-Nizam, whereby both the Bab and Baha'u'llah
were in great danger and liable to incur severe punishment, some measure
should be adopted to direct the thoughts of men towards some absent
person, by which means Baha'u'llah would remain protected from the
interference of all men. And since further, having regard to sundry
considerations, they did not consider an outsider as suitable, they cast
the lot of this augury to the name of Baha'u'llah's brother Mirza Yahya.
By the assistance and instruction of Baha'u'llah, therefore, they made him
notorious and famous on the tongues of friends and foes, and wrote
letters, ostensibly at his dictation, to the Bab. And since secret
correspondences were in process the Bab highly approved of this scheme. So
Mirza Yahya was concealed and hidden while mention of him was on the
tongues and in the mouths of men. And this mighty plan was of wondrous
efficacy, for Baha'u'llah, though He was known and seen, remained safe and
secure, and this veil was the cause that no one outside [the sect]
fathomed the matter or fell into the idea of molestation, until
Baha'u'llah quitted Tihran at the permission of the King and was permitted
to withdraw to the Supreme Shrines.
When He reached Ba_gh_dad and the crescent moon of the month of Muharram
of the year [A.H. one thousand two hundred and] sixty-nine (which was
termed in the books of the Bab "the year of 'after a while'" and wherein
He had promised the disclosure of the true nature of His religion and its
mysteries) shone forth from the horizon of the world, this covert secret,
as is related, became apparent amongst all within and without [the
society]. Baha'u'llah with mighty steadfastness became a target for the
arrows of all amongst mankind, while Mirza Yahya in disguise passed his
time, now in the environs and vicinity of Ba_gh_dad engaged for better
concealment in various trades, now in Ba_gh_dad itself in the garb of the
Arabs.
Now Baha'u'llah so acted that the hearts of this sect were drawn towards
Him, while most of the inhabitants of 'Iraq were reduced to silence and
speechlessness, some being amazed and others angered. After remaining
there for one year He withdrew His hand from all things, abandoned
relatives and connections, and, without the knowledge of His followers,
quitted 'Iraq alone and solitary, without companion, supporter, associate,
or comrade. For nigh upon two years He dwelt in Turkish Kurdistan,
generally in a place named Sar-Galu, situated in the mountains, and far
removed from human habitations. Sometimes on rare occasions He used to
frequent Sulaymaniyyih. Ere long had elapsed the most eminent doctors of
those regions got some inkling of His circumstances and conditions, and
conversed with Him on the solution of certain difficult questions
connected with the most abstruse points of theology. Having witnessed on
His part ample signs and satisfactory explanations they observed towards
Him the utmost respectfulness and deference. In consequence of this He
acquired a great fame and wonderful reputation in those regions, and
fragmentary accounts of Him were circulated in all quarters and
directions, to wit that a stranger, a Persian, had appeared in the
district of Sulaymaniyyih (which hath been, from of old, the place whence
the most expert doctors of the Sunnites have arisen), and that the people
of that country had loosed their tongues in praise of Him. From the rumor
thus heard it was known that that Person was none other than Baha'u'llah.
Several persons, therefore, hastened thither, and began to entreat and
implore, and the urgent entreaty of all brought about His return.