functionaries of foreign governments were desirous of intimacy, and sought
friendly relations [with them], but the Chief would not agree. Amongst
other strange haps was this, that in 'Iraq certain of the Royal Family
came to an understanding with these [foreign] governments, and, [induced]
by promises and threats, conspired with them. But this sect unloosed their
tongues in reproach and began to admonish them, saying, "What meanness is
this, and what evident treason; that man should, for worldly advantages,
personal profit, easy circumstances, or protection of life and property,
cast himself into this great detriment and evident loss, and embark in a
course of action which will conduce to the greatest abasement and involve
the utmost infamy and disgrace both here and hereafter! One can support
any baseness save treason to one's country, and every sin admits of pardon
and forgiveness save [that of] dishonoring one's government and injuring
one's nation." And they imagined that they were acting patriotically,
displaying sincerity and loyalty, and accounting sacred the duties of
fidelity; which noble aim they regarded as a moral obligation. So rumors
of this were spread abroad through 'Iraq-i-'Arab, and such as wished well
to their country loosed their tongues in uttering thanks, expressing
approval and respect. And it was supposed that these events would be
represented in the Royal Presence; but after a while it became known that
certain of the _Sh_ay_kh_s at the Supreme Shrines who were in
correspondence with the court, yea, even with the King, were in secret
continually attributing to this sect strange affinities and relations,
imagining that such attempts would conduce to favor at the Court and cause
advancement of [their] condition and rank. And since no one could speak
freely on this matter at that court which is the pivot of justice, whilst
just ministers aware [of the true state of the case] also regarded silence
as their best policy, the 'Iraq question, through these misrepresentations
and rumors, assumed gravity in Tihran, and was enormously exaggerated. But
the consuls-general, being cognizant of the truth, continued to act with
moderation, until Mirza Buzurg _Kh_an of Qazvin became consul-general in
Ba_gh_dad. Now since this person was wont to pass the greater portion of
his time in a state of intoxication and was devoid of foresight, he became
the accomplice and confederate of those _Sh_ay_kh_s in 'Iraq, and girded
up his loins stoutly to destroy and demolish. Such power of description
and [strength] of fingers as he possessed he employed in making
representations and statements. Each day he secretly wrote a dispatch to
Tihran, made vows and compacts with the _Sh_ay_kh_s, and sent diplomatic
notes to His Excellency the Ambassador-in-chief [at Constantinople]. But
since these statements and depositions had no basis or foundation, they
were all postponed and adjourned; until at length these _Sh_ay_kh_s
convened a meeting to consult with the [Consul-] General, assembled a
number of learned doctors and great divines in the [mosque of the] 'two
Kazims' (upon them be peace), and, having come to an unanimous agreement,
wrote to the divines of Karbila the exalted and Najaf the most noble,
convoking them all. They came, some knowing, others not knowing. Amongst
the latter the illustrious and expert doctor, the noble and celebrated
scholar, the seal of seekers after truth, _Sh_ay_kh_ Murtada, now departed
and assoiled, who was the admitted chief of all, arrived without knowledge
[of the matter in hand]. But, so soon as he was informed of their actual
designs, he said, "I am not properly acquainted with the essential
character of this sect, nor with the secret tenets and hidden theological
doctrines of this community; neither have I hitherto witnessed or
perceived in their demeanor or conduct anything at variance with the
Perspicuous Book which would lead me to pronounce them infidels. Therefore
hold me excused in this matter, and let him who regards it as his duty
take action." Now the design of the _Sh_ay_kh_s and the Consul was a
sudden and general attack, but, by reason of the noncompliance of the
departed _Sh_ay_kh_, this scheme proved abortive, resulting, indeed, only
in shame and disappointment. So that concourse of _Sh_ay_kh_s, doctors,
and common folk which had come from Karbila dispersed.
Just at this time mischievous persons--[including] even certain dismissed
ministers--endeavored on all sides so to influence this sect that they
might perchance alter their course and conduct. From every quarter lying
messages and disquieting reports continually followed one another in
uninterrupted and constant succession to the effect that the deliberate
intention of the court of Persia was the eradication, suppression,
annihilation, and destruction of this sect; that correspondence was
continually being carried on with the local authorities; and that all [the
Babis] in 'Iraq would shortly be delivered over with bound hands to
Persia. But the Babis passed the time in calmness and silence, without in
any way altering their behavior and conduct.
So when Mirza Buzurg _Kh_an failed to effect and accomplish the designs of
his heart by such actions also, he ill-advisedly fell to reflecting how he
might grieve and humiliate [the Babis]. Every day he sought some pretext
for offering insult, aroused some disturbance and tumult, and raised up
the banner of mischief, until the matter came nigh to culminating in the
sudden outbreak of a riot, the lapse of the reins of control from the
hand, and the precipitation of [men's] hearts into disquietude and
perturbation and [their] minds into anguish and agony.
Now when [the Babis] found themselves unable to treat this humor by any
means (for, strive as they would, they were foiled and frustrated), and
when they failed to find any remedy for this disorder or any fairness in
this flower, they deliberated and hesitated for nine months, and at length
a certain number of them, to stop further mischief, enrolled themselves as
subjects of the Sublime Ottoman Government, that [thereby] they might
assuage this tumult. By means of this device the mischief was allayed, and
the consul withdrew his hand from molesting them; but he notified this
occurrence to the Royal Court in a manner at variance with the facts and
contrary to the truth, and, together with the confederate _Sh_ay_kh_s,
applied himself in every way to devices for distracting the senses [of the
Babis]. Finally, however, being dismissed, and overwhelmed with disaster,
he became penitent and sorry.
Let us proceed with our original topic. For eleven years and somewhat
over, Baha'u'llah abode in 'Iraq-i-'Arab. The behavior and conduct of the
sect were such that [His] fame and renown increased. For He was manifest
and apparent amongst men, consorted and associated with all parties, and
would converse familiarly with doctors and scholars concerning the
solution of difficult theological questions and the verification of the
true sense of abstruse points of divinity. As is currently reported by
persons of every class, He used to please all, whether inhabitants or
visitors, by His kindly intercourse and courteous address; and this sort
of demeanor and conduct on His part led them to suspect sorcery and
account Him an adept in the occult sciences.
During this period Mirza Yahya remained concealed and hidden, continuing
and abiding in his former conduct and behavior, until, when the edict for
the removal of Baha'u'llah from Ba_gh_dad was issued by His Majesty the
Ottoman monarch, Mirza Yahya would neither quit nor accompany [Him]: at
one time he meditated setting out for India, at another settling in
Turkistan; but, being unable to decide on either of these two plans, he
finally, at his own wish, set out before all in the garb of a dervish, in
disguise and change of raiment, for Karkuk and Arbil. Thence, by
continuous advance, he reached Mosul, where, on the arrival of the main
body, he took up his abode and station alongside their caravan. And
although throughout this journey the governors and officials observed the
utmost consideration and respectfulness, while march and halt were alike
dignified and honorable, nevertheless was he always concealed in change of
raiment, and acted cautiously, on the idea that some act of aggression was
likely to occur.
In this fashion did they reach Constantinople, where they were appointed
quarters in a guesthouse on the part of the glorious Ottoman monarchy. And
at first the utmost attention was paid to them in every way. On the third
day, because of the straitness of their quarters and the greatness of
their numbers, they migrated and moved to another house. Certain of the
nobles came to see and converse with them, and these, as is related,
behaved with moderation. Notwithstanding that many in their assemblies and
gatherings continued to condemn and vilify them saying, "This sect are a
mischief to all the world and destructive of treaties and covenants; they
are a source of trouble and baleful to all lands; they have kindled a fire
and consumed the earth; and though they be outwardly fair-seeming yet are
they deserving of every chastisement and punishment," yet still the Babis
continued to conduct themselves with patience, calmness, deliberation, and
constancy, so that they did not, even in self-defense, importune [the
occupants of] high places or frequent the houses of any of the magnates of
that kingdom. Whomsoever amongst the great He [Baha] interviewed on His
own account, they met, and no word save of sciences and arts passed
between them; until certain noblemen sought to guide Him, and loosed their
tongues in friendly counsel, saying, "To appeal, to state your case, and
to demand justice is a measure demanded by custom." He replied in answer,
"Pursuing the path of obedience to the King's command We have come to this
country. Beyond this We neither had nor have any aim or desire that We
should appeal and cause trouble. What is [now] hidden behind the veil of
destiny will in the future become manifest. There neither has been nor is
any necessity for supplication and importunity. If the enlightened-minded
leaders [of your nation] be wise and diligent, they will certainly make
inquiry, and acquaint themselves with the true state of the case; if not,
then [their] attainment of the truth is impracticable and impossible.
Under these circumstances what need is there for importuning statesmen and
supplicating ministers of the Court? We are free from every anxiety, and
ready and prepared for the things predestined to Us. 'Say, all is from
God'(24) is a sound and sufficient argument, and 'if God toucheth thee
with a hurt there is no dispeller thereof save Him'(25) is a healing
medicine."
After some months a royal edict was promulgated appointing Adrianople in
the district of Roumelia as their place of abode and residence. To that
city the Babis, accompanied by [Turkish] officers, proceeded all together,
and there they made their home and habitation. According to statements
heard from sundry travelers and from certain great and learned men of that
city, they behaved and conducted themselves there also in such wise that
the inhabitants of the district and the government officials used to
eulogize them, and all used to show them respect and deference. In short,
since Baha'u'llah was wont to hold intercourse with the doctors, scholars,
magnates, and nobles [thereby] obtaining fame and celebrity throughout
Roumelia, the materials of comfort were gathered together, neither fear
nor dread remained, they reposed on the couch of ease, and passed their
time in quietude, when one Siyyid Muhammad by name, of Isfahan, one of the
followers [of the Bab], laid the foundations of intimacy and familiarity
with Mirza Yahya, and [thereby] became the cause of vexation and trouble.
In other words, he commenced a secret intrigue and fell to tempting Mirza
Yahya, saying, "The fame of this sect hath risen high in the world, and
their name hath become noble: neither dread nor danger remaineth, nor is
there any fear or [need for] caution before you. Cease, then, to follow,
that thou mayest be followed by the world; and come out from amongst
adherents, that thou mayest become celebrated throughout the horizons."
Mirza Yahya, too, through lack of reflection and thought as to
consequences, and want of experience, became enamored of his words and
befooled by his conduct. This one was [like] the sucking child, and that
one became as the much-prized breast. At all events, how much soever some
of the chiefs of the sect wrote admonitions and pointed out to him the
path of discretion saying, "For many a year hast thou been nurtured in thy
brother's arms and hast reposed on the pillow of ease and gladness; what
thoughts are these which are the results of madness? Be not beguiled by
this empty name,(26) which, out of regard for certain considerations and
as a matter of expediency, was bestowed [upon thee]; neither seek to be
censured by the community. Thy rank and worth depend on a word, and thine
exaltation and elevation were for a protection and a consideration," yet
still, the more they admonished him, the less did it affect him; and how
much soever they would direct him, he continued to account opposition as
identical with advantage. Afterwards, too, the fire of greed and avarice
was kindled, and although there was no sort of need, their circumstances
being easy in the extreme, they fell to thinking of salary and stipend,
and certain of the women dependent on Mirza Yahya went to the [governor's]
palace and craved assistance and charity. So when Baha'u'llah beheld such
conduct and behavior on his part He dismissed and drove away both [him and
Siyyid Muhammad] from Himself.
Then Siyyid Muhammad set out for Constantinople to get his stipend, and
opened the door of suffering. According to the account given, this matter
caused the greatest sorrow and brought about cessation of intercourse. In
Constantinople, moreover, he presumptuously set afloat certain reports,
asserting, amongst other things, that the notable personage who had come
from 'Iraq was Mirza Yahya. Sundry individuals, perceiving that herein was
excellent material for mischief-making and a means for the promotion of
mutiny, ostensibly supported and applauded him, and stimulated and incited
him, saying, "You are really the chief support and acknowledged successor:
act with authority, in order that grace and blessing may become apparent.
The waveless sea hath no sound, and the cloud without thunder raineth no
rain." By such speech, then, was that unfortunate man entrapped into his
course of action, and led to utter vain words which caused the disturbance
of [men's] thoughts. Little by little those who were wont to incite and
encourage began without exception to utter violent denunciations in every
nook and corner, nay in the court itself, saying, "The Babis say thus, and
expound in this wise: [their] behavior is such, and [their] speech
so-and-so." Such mischief-making and plots caused matters to become
misapprehended, and furthermore certain schemes got afloat which were
regarded as necessary measures of self-protection; the expediency of
banishing the Babis came under consideration; and all of a sudden an order
came, and Baha'u'llah was removed from Roumelia; nor was it known for what
purpose or whither they would bear Him away. Diverse accounts were current
in [men's] mouths, and many exaggerations were heard [to the effect] that
there was no hope of deliverance.
Now all those persons who were with Him with one accord entreated and
insisted that they should [be permitted to] accompany Him, and, how much
soever the government admonished and forbade them, it was fruitless.
Finally one Haji Ja'far by name was moved to lamentation, and with his own
hand cut his throat. When the government beheld it thus, it gave
permission to all of them to accompany Him, conveyed them from Adrianople
to the seashore, and thence transported them to Akka. Mirza Yahya they
sent in like manner to Famagusta.
During the latter days [passed] in Adrianople Baha'u'llah composed a
detailed epistle setting forth all matters clearly and minutely. He
unfolded and expounded the main principles of the sect, and made clear and
plain its ethics, manners, course, and mode of conduct: He treated certain
political questions in detail, and adduced sundry proofs of His
truthfulness: He declared the good intent, loyalty, and sincerity of the
sect, and wrote some fragments of prayers, some in Persian, but the
greater part in Arabic. He then placed it in a packet and adorned its
address with the royal name of His Majesty the King of Persia, and wrote
[on it] that some person pure of heart and pure of life, dedicated to God,
and prepared for martyr-sacrifice, must, with perfect resignation and
willingness, convey this epistle into the presence of the King. A youth
named Mirza Badi, a native of _Kh_urasan, took the epistle, and hastened
toward the presence of His Majesty the King. The Royal Train had its abode
and station outside Tihran, so he took his stand alone on a rock in a
place far off but opposite to the Royal Pavilion, and awaited day and
night the passing of the Royal escort or the attainment of admission into
the Imperial Presence. Three days did he pass in a state of fasting and
vigilance: an emaciated body and enfeebled spirit remained. On the fourth
day the Royal Personage was examining all quarters and directions with a
telescope when suddenly his glance fell on this man who was seated in the
utmost respectful attitude on a rock. It was inferred from the indications
[perceived] that he must certainly have thanks [to offer], or some
complaint or demand for redress and justice [to prefer]. [The King]
commanded one of those in attendance at the court to inquire into the
circumstances of this youth. On interrogation [it was found that] he
carried a letter which he desired to convey with his own hand into the
Royal Presence. On receiving permission to approach, he cried out before
the pavilion with a dignity, composure, and respectfulness surpassing
description, and in a loud voice, "O King, I have come unto thee from
Sheba with a weighty message!"(27) [The King] commanded to take the letter
and arrest the bearer. His Majesty the King wished to act with
deliberation and desired to discover the truth, but those who were present
before him loosed their tongues in violent reprehension, saying, "This
person has shown great presumption and amazing audacity, for he hath
without fear or dread brought the letter of him against whom all peoples
are angered, of him who is banished to Bulgaria and Sclavonia, into the
presence of the King. If so be that he do not instantly suffer a grievous
punishment there will be an increase of this great presumption." So the
ministers of the court signified [that he should suffer] punishment and
ordered the torture. As the first torment they applied the chain and rack,
saying, "Make known thy other friends that thou mayest be delivered from
excruciating punishment, and make thy comrades captive that thou mayest
escape from the torment of the chain and the keenness of the sword." But,
torture, brand, and torment him as they might, they saw naught but
steadfastness and silence, and found naught but dumb endurance [on his
part]. So, when the torture gave no result, they [first] photographed him
(the executioners on his left and on his right, and he sitting bound in
fetters and chains beneath the sword with perfect meekness and composure),
and then slew and destroyed him. This photograph I sent for, and found
worthy of contemplation, for he was seated with wonderful humility and
strange submissiveness, in utmost resignation.
Now when His Majesty the King had perused certain passages and become
cognizant of the contents of the epistle, he was much affected at what had
taken place and manifested regret, because his courtiers had acted hastily
and put into execution a severe punishment. It is even related that he
said thrice, "Doth anyone punish [one who is but] the channel of
[Pages 61-80]
correspondence?" Then the Royal Command was issued that their Reverences
the learned doctors and honorable and accomplished divines should write a
reply to that epistle. But when the most expert doctors of the capital
became aware of the contents of the letter they ordained: "That this
person, without regarding [the fact] that he is at variance with the
Perspicuous Religion, is a meddler with custom and creed, and a troubler
of kings and emperors. Therefore to eradicate, subdue, repress, and repel
[this sect] is one of the requirements of the Well-established Path, and
indeed the chief of obligations."
This answer was not approved before the [Royal] Presence, for the contents
of this epistle had no obvious discordance with the Law or with reason,
and did not meddle with political or administrative matters, nor interfere
with or attack the Throne of Sovereignty. They ought, therefore, to have
discussed the real points at issue, and to have written clearly and
explicitly such an answer as would have caused the disappearance of doubts
and the solution of difficulties, and would have become a fulcrum for
discussion to all.
Now of this epistle sundry passages shall be set forth in writing to
conduce to a better understanding [of the matter] by all people. At the
beginning of the epistle was a striking passage in the Arabic language
[treating] of questions of faith and assurance; the sacrifice of life in
the way of the Beloved; the state of resignation and contentment; the
multiplicity of misfortunes, calamities, hardships, and afflictions; and
falling under suspicion of seditiousness through the machinations of foes;
the establishment of His innocence in the presence of His Majesty the
King; the repudiation of seditious persons and disavowal of the rebellious
party; the conditions of sincere belief in the verses of the Qur'an; the
needfulness of godly virtues, distinction from all other creatures in this
transitory abode, obedience to the commandments, and avoidance of things
prohibited; the evidence of divine support in the affair of the Bab; the
inability of whosoever is upon the earth to withstand a heavenly thing;
His own awakening at the divine afflux, and His falling thereby into
unbounded calamities; His acquisition of the divine gift, His
participation in spiritual God-given grace, and His illumination with
immediate knowledge without study; the excusableness of His [efforts for
the] admonition of mankind, their direction toward the attainment of human
perfections, and their enkindlement with the fire of divine love;
encouragements to the directing of energy towards the attainment of a
state greater than the degree of earthly sovereignty; eloquent prayers
[written] in the utmost self-abasement, devotion, and humility; and the
like of this. Afterwards He discussed [other] matters in the Persian
language. And the form of it is this:
"O God, this is a letter which I wish to send to the King; and Thou
knowest that I have not desired aught of him save the display of his
justice to Thy people, and the showing forth of his favors to the dwellers
in Thy Kingdom. And verily, by My soul, I have not desired aught save what
Thou hast desired, neither, by Thy Might, do I desire aught save what Thou
desirest. Perish that being which desireth of Thee aught save Thyself!
And, by Thy Glory, Thy good pleasure is the limit of My hope, and Thy Will
the extremity of My desire! Be merciful then, O God, to this poor [soul]
Who hath caught hold of the skirt of Thy richness, and to this humble
[suppliant] Who calleth on Thee, for Thou art indeed the Mighty, the
Great. Help, O God, His Majesty the King to execute Thy laws amongst Thy
servants and to show forth Thy justice amidst Thy creatures, that he may
rule over this sect as he ruleth over those who are beside them. Verily
Thou art the Potent, the Mighty, the Wise.
"Agreeably to the permission and consent of the King of the age, this
Servant turned from the place of the Royal Throne(28) toward
'Iraq-i-'Arab, and in that land abode twelve years. During the period of
[His] sojourn [there] no description of His condition was laid before the
Royal Presence, neither did any representation go to foreign states.
Relying upon God did He abide in that land, until a certain functionary
came to 'Iraq, who, on his arrival, fell to designing the affliction of a
company of poor unfortunates. Every day, beguiled by certain of the
doctors of Persia, he persecuted these servants; although nothing
prejudicial to Church or State, or at variance with the principles and
customs of their countrymen had been observed in them. So this Servant
[was moved] by this reflection: 'May it not be that by reason of the deeds
of the transgressors some action at variance with the world-ordering
counsel of the King should be engendered!' Therefore was an epitome [of
the matter] addressed to Mirza Sa'id _Kh_an, the Minister for Foreign
Affairs, that he might submit it to the [Royal] Presence, and that it
might be done according to that which the Royal command might promulgate.
A long while elapsed, and no command was issued; until matters reached
such a state that it was to be feared that sedition might suddenly break
out and the blood of many be shed. Of necessity, for the protection of the
servants of God, a certain number [of the Babis] appealed to the governor
of 'Iraq. If [the King] will consider what has happened with just regard,
it will become clear in the mirror of his luminous heart that what
occurred was [done] from considerations of expediency, and that there was
apparently no resource save this. The Royal Personage can bear witness and
testify to this, that in whatever land there were some few of this sect
the fire of war and conflict was wont to be kindled by reason of the
aggression of certain governors. But this Transient One after His arrival
in 'Iraq withheld all from sedition and strife; and the witness of this
Servant is His action, for all are aware and will testify that the
multitude of this faction in Persia at that time was more than [it had
been] before, yet, notwithstanding this, none transgressed his proper
bounds nor assailed anyone. It is nigh on fifteen years that all continue
tranquil, looking unto God and relying on Him, and bear patiently what
hath come upon them, casting it on God. And after the arrival of this
Servant in this city which is called Adrianople certain of this community
enquired concerning the meaning of 'victory.' Diverse answers were sent in
reply, one of which answers will be submitted on this page, so that it may
become clear before the [Royal] Presence that this Servant hath in view
naught save peace and reform. And if some of the divine favors, which,
without merit [on My part], have been graciously bestowed [on Me], do not
become evident and apparent, this much [at least] will be known, that
[God], in [His] abounding grace and undeserved mercy, hath not deprived
this Oppressed One of the ornament of reason. The form of words which was
set forth on the meaning of 'victory' is this: