eighty-five [A.H.] they transferred Baha'u'llah and all those persons who
were with Him from Adrianople to the prison of Akka, and Mirza Yahya to
the fortress of Famagusta, and there they remained.(48) But in Persia
after a while sundry persons who were discerning in matters, notable for
wise policy, and aware and cognizant of the truth of the earlier and later
events, made representation before the presence of His Majesty the King
saying, "What has hitherto been reported, related, asserted, and alleged
concerning this sect in the Royal Presence was either an exaggeration, or
else [the speakers] fabricated statements with a view to [their own]
individual designs and the attainment of personal advantages. If so be
that His Majesty the King will investigate matters in his own noble
person, it is believed that it will become clear before his presence that
this sect have no worldly object nor any concern with political matters.
The fulcrum of their motion and rest and the pivot of their cast and
conduct is restricted to spiritual things and confined to matters of
conscience; it has nothing to do with the affairs of government nor any
concern with the powers of the throne; its principles are the withdrawal
of veils, the verification of signs, the education of souls, the
reformation of characters, the purification of hearts, and illumination
with the gleams of enlightenment. That which befits the kingly dignity and
beseems the world-ordering diadem is this, that all subjects of every
class and creed should be the objects of bounty, and [should abide] in the
utmost tranquility and prosperity under the wide shadow of the King's
justice. For the divine shadow is the refuge of all the dwellers upon
earth and the asylum of all mankind; it is not limited to one party. In
particular, the true nature and real doctrine of this sect have [now]
become evident and well known: all their writings and tracts have
repeatedly and frequently fallen into [our] hands, and are to be found
preserved in the possession of the government. If they be perused, the
actual truth and inward verity will become clear and apparent. These pages
are entirely taken up with prohibitions of sedition, [recommendations of]
upright conduct amongst mankind, obedience, submission, loyalty,
conformity, and acquisition of laudable qualities, and encouragements to
become endowed with praiseworthy accomplishments and characteristics. They
have absolutely no reference to political questions, nor do they treat of
that which could cause disturbance or sedition. Under these circumstances
a just government can [find] no excuse, and possesses no pretext [for
further persecuting this sect] except [a claim to the right of]
interference in thought and conscience, which are the private possessions
of the heart and soul. And, as regards this matter, there has [already]
been much interference, and countless efforts have been made. What blood
has been shed! What heads have been hung up! Thousands of persons have
been slain; thousands of women and children have become wanderers or
captives; many are the buildings which have been ruined; and how many
noble races and families have become headless and homeless! Yet naught has
been effected and no advantage has been gained; no remedy has been
discovered for this ill, nor any easy salve for this wound. [To insure]
freedom of conscience and tranquility of heart and soul is one of the
duties and functions of government, and is in all ages the cause of
progress in development and ascendency over other lands. Other civilized
countries acquired not this preeminence, nor attained unto these high
degrees of influence and power, till such time as they put away the strife
of sects out of their midst, and dealt with all classes according to one
standard. All are one people, one nation, one species, one kind. The
common interest is complete equality; justice and equality amongst mankind
are amongst the chief promoters of empire and the principal means to the
extension of the skirt of conquest. From whatever section of earth's
denizens signs of contentiousness appear, prompt punishment is required by
a just government; while any person who girds up the loins of endeavor and
carries off the ball of priority is deserving of royal favors and worthy
of splendid gifts. Times are changed, and the need and fashion of the
world are changed. Interference with creed and faith in every country
causes manifest detriment, while justice and equal dealing towards all
peoples on the face of the earth are the means whereby progress is
effected. It is right to exercise caution and care with regard to
political factions, and to be fearful and apprehensive of materialist
sects; for the subjects occupying the thoughts of the former are [designs
of] interference in political matters and [desire of] ostentation, while
the actions and conduct of the latter are subversive of safety and
tranquility. But this sect are steadfast in their own path and firmly
established in conduct and faith; they are pious, devoted, tenacious, and
consistent in such sort that they freely lay down their lives, and, after
their own way, seek to please God; they are strenuous in effort and
earnest in endeavor; they are the essence of obedience and most patient in
hardship and trouble; they sacrifice their existence and raise no
complaint or cry; what they utter is in truth the secret longing of the
heart, and what they seek and pursue is by the direction of a leader. It
is therefore necessary to regard their principles and their Chief, and not
to make a trivial thing a pretext. Now since the conduct of the Chief, the
teachings of His epistles, and the purport of His writings are apparent
and well known, the line of action of this sect is plain and obvious as
the sun. Of whatever was possible and practicable by way of
discouragement, determent, eradication, intimidation, reprehension,
slaughter, banishment, and stripes there was no lack, yet nothing was
thereby effected. In other countries when they perceived severity and
persecution in such instances to be identical with stimulation and
incitement, and saw that paying no attention was more effectual, they
abated the fire of revolution. Therefore did they universally proclaim the
equal rights of all denominations, and sounded the liberty of all classes
from east to west. This clamor and outcry, this uproar and conflagration,
are the consequences of instigation, temptation, incitement, and
provocation. For thirty years there has been no rumor of disturbance or
rebellion, nor any sign of sedition. Notwithstanding the duplication of
adherents and the increase and multiplication of this body, through many
admonitions and encouragements to virtue this sect are all in the utmost
repose and stability: they have made obedience their distinctive trait,
and in extreme submissiveness and subordination are the loyal subjects of
the King. On what lawful grounds can the government further molest them,
or permit them to be slighted? Besides this, interference with the
consciences and beliefs of peoples, and persecution of diverse
denominations of men is an obstacle to the expansion of the kingdom, an
impediment to the conquest of other countries, an obstruction to
multiplication of subjects, and contrary to the established principles of
monarchy. In the time when the mighty government of Persia did not
interfere with [men's] consciences, diverse sects entered in and abode
beneath the banner of the great king, and [many] different peoples reposed
and served under the shadow of that mighty government's protection. The
extent of the empire increased from day to day; the greater portion of the
continent of Asia was under the just rule of its administration; and the
majority of the different religions and races were [represented] amongst
the subjects of him who wore its crown. But when the custom of
interference with the creeds of all sects arose, and the principle of
inquiring into men's thoughts became the fashion and practice, the
extensive dominions of the empire of Persia diminished, and many provinces
and vast territories passed out of her hands, until it reached such a
point that the great provinces of Turan, Assyria, and Chaldea were lost;
until--what need of prolixity?--the greater part of the regions of
_Kh_urasan likewise passed out of the control of the government of Persia
by reason of the interference with matters of conscience and the
fanaticism of its governors. For the cause of the Afghan independency and
the revolt of the Turcoman tribes was in truth this thing, else were they
at no time or period separate from Persia. In face of its evident
harmfulness what necessity is there for persecuting the harmless? But if
we desire to put in force the sentence [of the doctors of religion] no one
will escape fetters and chains and the keenness of the sword, for in
Persia, apart from this sect, there exist diverse sects, such as the
Muta_sh_arris, the _Sh_ay_kh_is, the Sufis, the Nusayris, and others, each
one of whom regards the other as infidels and accuses them of crime. Under
these circumstances what need that the government should persecute this
one or that one, or disturb itself about the ideas and consciences of its
subjects and people? All are the subjects of the king, and are under the
shadow of the royal protection. Everyone who hears and obeys should be
undisturbed and unmolested, while everyone who is rebellious and
disobedient deserves punishment at the hands of his Majesty the King.
Above all, the times are completely changed, while principles and
institutions have undergone alteration. In all countries such actions
hinder development and progress, and cause decline and deterioration. Of
the violent agitation which has befallen the supports of Oriental
government the chief cause and principal factor are in truth these laws
and habits of interference; while that state the seat of whose dominion
over the Atlantic and the Baltic is in the furthest regions of the North
has, by reason of equal dealing with its different subjects and the
establishment of the uniform political rights of diverse nationalities,
acquired extensive colonies in each of the five continents of the
world.(49) Where is this little island in the North Atlantic, and where
the vast territory of the East Indies? Can such extension be obtained save
by equal justice to all peoples and classes? At all events, by means of
just laws, freedom of conscience, and uniform dealing and equity towards
all nationalities and peoples, they have actually brought under their
dominion nearly all of the inhabited quarter of the world, and by reason
of these principles of freedom they have added day by day to the strength,
power, and extent of their empire, while most of the peoples on the face
of the earth celebrate the name of this state for its justice. As regards
religious zeal and true piety, their touchstone and proof are firmness and
steadfastness in noble qualities, virtues, and perfections, which are the
greatest blessings of the human race; but not interference with the belief
of this one or that one, demolition of edifices, and cutting off of the
human race. In the middle ages, whereof the beginning was the time of the
fall of the Roman Empire, and the end the capture of Constantinople at the
hands of [the followers of] Islam, fierce intolerance and molestation of
far and near arose in [all] the countries of Europe by reason of the
paramount influence of religious leaders. The matter came to such a pass
that the edifice of humanity seemed tottering to its fall, and the peace
and comfort of chief and vassal, king and subject, became hidden behind
the veil of annihilation. Night and day all parties were slaves to
apprehension and disquietude: civilization was utterly destroyed: the
control and order of countries was neglected: the principles and
essentials of the happiness of the human race were in abeyance: the
supports of kingly authority were shaken: but the influence and power of
the heads of religion and of the monks were in all parts complete. But
when they removed these differences, persecution, and bigotries out of
their midst, and proclaimed the equal rights of all subjects and the
liberty of men's consciences, the lights of glory and power arose and
shone from the horizons of that kingdom in such wise that those countries
made progress in every direction; and whereas the mightiest monarchy of
Europe had been servile to and abased before the smallest government of
Asia, now the great states of Asia are unable to oppose the small states
of Europe. These are effectual and sufficient proofs that the conscience
of man is sacred and to be respected; and that liberty thereof produces
widening of ideas, amendment of morals, improvement of conduct, disclosure
of the secrets of creation, and manifestation of the hidden verities of
the contingent world. Moreover, if interrogation of conscience, which is
one of the private possessions of the heart and the soul, take place in
this world, what further recompense remains for man in the court of divine
justice at the day of general resurrection? Convictions and ideas are
within the scope of the comprehension of the King of kings, not of kings;
and soul and conscience are between the fingers of control of the Lord of
hearts, not of [His] servants. So in the world of existence two persons
unanimous in all grades [of thought] and all beliefs cannot be found. 'The
ways unto God are as the number of the breaths of [His] creatures' is a
mysterious truth, and 'To every [people] We have appointed a [separate]
rite'(50) is one of the subtleties of the Qur'an. If this vast energy and
precious time which have been expended in persecuting other religions, and
whereby no sort of result or effect has been obtained, had been spent in
strengthening the basis of the monarchy, fortifying the imperial throne,
making prosperous the realms of the sovereign, and quickening the subjects
of the king, ere now the royal dominions would have become prosperous, the
seed-plot of the people would have been watered by the bounty of princely
justice, and the splendor of the kingdom of Persia would be evident and
apparent as the true dawn throughout the horizons of the world."
These questions and considerations, at all events, certain persons have
reported. But let us return to our original subject. The Royal Personage
was pleased to investigate the hidden secret in his own noble person.
According to the account transmitted, it became clear and obvious before
the [Royal] Presence that most of these suspicions arose from the
intrigues of persons of influence who were continually engaged in
fabricating matters behind the veil of fancy and casting suspicion upon
the community, and who, to attain advantages for themselves and preserve
their own positions, were wont to make motes appear as globes, and straws
as mountains in the mirror of their imagination. For these suspicions
there was absolutely no foundation or basis, nor had these assertions any
proof or verisimilitude. What power and ability have the helpless people,
or what boldness and strength have poor subjects that they should inflict
injury or hurt on the sovereign might, or be able to oppose the military
forces of the crown?
From that time till now disturbance and sedition have been on the wane in
Persia, and clamor and strife have ceased; although [still] on rare
occasions certain of the official doctors do, for their own personal and
private advantage, stir up the common folk, raise a hue and cry, and, by
their importunity and pertinacity, molest one or two individuals of this
sect, as happened ten or twelve years ago in Isfahan. For there were
amongst the inhabitants of Isfahan two brothers, Siyyids of Tabataba,
Siyyid Hasan and Siyyid Husayn, celebrated in those parts for piety,
trustworthiness, and nobility; men of wealth, engaged in commerce,
behaving towards all men with perfect kindliness and courtesy. And to all
outward appearance no one had observed in either of these two brothers any
swerving from what was best, much less any conduct or behavior which could
deserve torment or punishment; for, as is related, they were admitted by
all [preeminent] in all praiseworthy and laudable qualities, while their
deeds and actions were like exhortations and admonitions. These had
transacted business with Mir Muhammad Husayn the Imam-Jum'ih of Isfahan;
and when they came to make up their accounts it appeared that the sum of
eighteen thousand tumans was due to them. They [therefore] broke off
[further] transactions, prepared a bond for this sum, and desired it to be
sealed. This thing was grievous to the Imam-Jum'ih, so that he came to the
stage of anger and enmity. Finding himself in debt, and having no recourse
but to pay, he raised clamor and outcry saying "These two brothers are
Babis and deserve severe punishment from the king." A crowd at once
attacked their house, plundered and pillaged all their goods, distressed
and terrified their wives and children, and seized and despoiled all their
possessions. Then, fearing that they might refer the punishment to the
step of the king's throne and loose their tongues in demand of redress, he
[i.e., the Imam-Jum'ih] fell to thinking how to compass their death and
destroy them. He therefore persuaded certain of the doctors to cooperate
with him, and they pronounced sentence of death. Afterwards they arrested
those two brothers, put them in chains, and brought them before the public
assembly. Yet seek as they might to fix on them some accusation, find some
fault, or discover some pretext, they were unable to do so. At length they
said, "You must either renounce this faith, or else lay down your heads
beneath the sword of punishment." Although some of those present urged
them saying, "Say merely 'We are not of this sect,' and it is sufficient,
and will be the means of your deliverance and protection," they would by
no means consent, but rather confirmed and declared it with eloquent
speech and affecting utterance, so that the rage and violence of the
Imam-Jum'ih boiled over, and, not satisfied with killing and destroying
them, they inflicted sundry indignities on their bodies after death to
mention which is not fitting, and of which the details are beyond the
power of speech. Indeed in such wise was the blood of these two brothers
shed that even the Christian priest of Julfa cried out, lamented, and wept
on that day; and this event befell after such sort that everyone wept over
the fate of those two brothers, for during the whole period of their life
they had never distressed the feelings even of an ant, while by general
report they had in the time of the famine in Persia spent all their wealth
in relieving the poor and distressed. Yet, notwithstanding this
reputation, were they slain with such cruelty in the midst of the people!
But now for a long while the justice of the King has prevented and
withheld, and none dares attempt such grievous molestations.
FOOTNOTES
1 20 October 1819.
2 23 May 1844.
3 Qur'an 12.
4 Undertake the pilgrimage to Mecca.
5 Muhammad _Sh_ah died September 4, 1848; the English translation of A
Traveler's Narrative first appeared in 1891.
6 Qur'an 108.
7 Qur'an 103.
8 A reference to Baha'u'llah, "Him Whom God shall make manifest,"
whose precursor the Bab considered Himself to be.
9 The Ma_th_navi.
10 The Ma_th_navi.
11 Qur'an 7:154.
12 The _Sh_i'ites.
13 Qur'an 37:173.
14 9 July 1850.
15 Atabat 'Aliyat, literally Supreme Shrines, a term by which the
_Sh_i'ih Muslims referred to the cities of Kazimayn, Najaf, and
Karbila and generally applied to the region of eastern 'Iraq, of
which Ba_gh_dad was the center. When Baha'u'llah was released from
prison and banished from Persia, He chose Ba_gh_dad for the place of
His exile.
16 That is, Baha'u'llah.
17 Qur'an 95:4.
18 Qur'an 23:14.
19 1852. Hin, according to the Abjad notation, equals 68. Cf. The
Dawn-Breakers: Nabil's Narrative of the Early Days of the Baha'i
Revelation, trans. and ed. Shoghi Effendi (Wilmette, Ill.: Baha'i
Publishing Trust, 1932), p. 18, note 1: In 1268 Baha'u'llah, chained
in the Black Pit of Tihran, received the first intimations of His
Divine Mission, and that same year hinted of this in His odes.
20 Qur'an 27:90.
21 Throughout His Writings the "Oppressed One" refers to Baha'u'llah
Himself.
22 The ordinances of God.
23 Qur'an 55:3-4.
24 Qur'an 4:80.
25 Qur'an 6:17; 10:107.
26 Mirza Yahya's title was Subh-i-Azal, the Morning of Eternity.
Baha'u'llah, in this connection, cites Amos 4:12-13, which says that
God "maketh the morning darkness." Cf. Baha'u'llah, Epistle to the
Son of the Wolf (Wilmette, Ill.: Baha'i Publishing Trust, 1953), p.
146. See Shoghi Effendi, God Passes By (Wilmette, Ill.: Baha'i
Publishing Trust, 1974), p.114, for other titles of Mirza Yahya.
27 Cf. Qur'an 27:22.
28 Tihran.
29 Qur'an 3:35; 22:19.
30 Qur'an 2:88; 62:6.
31 Qur'an 49:6.
32 Qur'an 5:64.
33 Qur'an 2:175.
34 Qur'an 6:164; 17:16; 35:19; 39:9; 53:39.
35 Qur'an 5:92.
36 Qur'an 2:254; 3:35; 22:14, 19
37 Qur'an 40:5.
38 Qur'an 15:11; 36:29
39 Qur'an 8:30.
40 Qur'an 6:35.
41 See John 11:49-50; Acts 4:6-10; 18:13-28; Acts 4:6-10.
42 Qur'an 2:257; 31:21
43 Mecca.
44 Ba_gh_dad.
45 Qur'an 57:15.
46 Adrianople.
47 Reference to the _Sh_ah of Persia.
48 1868.
49 England.
50 Qur'an 22:35.