Chapter 1

A Traveler's Narrative

by 'Abdu'l-Baha

Edition 1, (September 2006)

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CONTENTS

Baha'i Terms of Use A TRAVELER'S NARRATIVE WRITTEN TO ILLUSTRATE THE EPISODE OF THE BAB [Pages 1-20] [Pages 21-40] [Pages 41-60] [Pages 61-80] [Pages 81-94]

A TRAVELER'S NARRATIVE WRITTEN TO ILLUSTRATE THE EPISODE OF THE BAB

[Pages 1-20]

Touching the individual known as the Bab and the true nature of this sect diverse tales are on the tongues and in the mouths of men, and various accounts are contained in the pages of Persian history and the leaves of European chronicles. But because of the variety of their assertions and the diversity of their narratives not one is as worthy of confidence as it should be. Some have loosed their tongues in extreme censure and condemnation; some foreign chronicles have spoken in a commendatory strain; while a certain section have recorded what they themselves have heard without addressing themselves either to censure or approbation.

Now since these various accounts are recorded in other pages, and since the setting forth thereof would lead to prolixity, therefore what relates to the history of this matter (sought out with the utmost diligence during the time of my travels in all parts of Persia, whether far or near, from those without and those within, from friends and strangers), and that whereon the disputants are agreed, shall be briefly set forth in writing, so that a summary of the facts of the case may be at the disposal of those who are athirst after the fountain of knowledge and who seek to become acquainted with all events.

The Bab was a young merchant of the Pure Lineage. He was born in the year one thousand two hundred and thirty-five [A.H.] on the first day of Muharram,(1) and when after a few years His father Siyyid Muhammad-Rida died, He was brought up in _Sh_iraz in the arms of His maternal uncle Mirza Siyyid 'Ali the merchant. On attaining maturity He engaged in trade in Bu_sh_ihr, first in partnership with His maternal uncle and afterwards independently. On account of what was observed in Him He was noted for godliness, devoutness, virtue, and piety, and was regarded in the sight of men as so characterized.

In the year one thousand two hundred and sixty [A.H.], when He was in His twenty-fifth year, certain signs became apparent in His conduct, behavior, manners, and demeanor whereby it became evident in _Sh_iraz that He had some conflict in His mind and some other flight beneath His wing. He began to speak and to declare the rank of Bab-hood.(2) Now what He intended by the term Bab [Gate] was this, that He was the channel of grace from some great Person still behind the veil of glory, Who was the possessor of countless and boundless perfections, by Whose will He moved, and to the bond of Whose love He clung. And in the first book which He wrote in explanation of the Surih of Joseph,(3) He addressed Himself in all passages to that Person unseen from Whom He received help and grace, sought for aid in the arrangement of His preliminaries, and craved the sacrifice of life in the way of His love.

Amongst others is this sentence: "O Remnant of God, I am wholly sacrificed to Thee; I am content with curses in Thy way; I crave naught but to be slain in Thy love; and God the Supreme sufficeth as an Eternal Protection."

He likewise composed a number of works in explanation and elucidation of the verses of the Qur'an, of sermons, and of prayers in Arabic; inciting and urging men to expect the appearance of that Person; and these books He named "Inspired Pages" and "Word of Conscience." But on investigation it was discovered that He laid no claim to revelation from an angel.

Now since He was noted amongst the people for lack of instruction and education, this circumstance appeared in the sight of men supernatural. Some men inclined to Him, but the greater part manifested strong disapproval; whilst all the learned doctors and lawyers of repute who occupied chairs, altars, and pulpits were unanimously agreed on eradication and suppression, save some divines of the _Sh_ay_kh_i party who were anchorites and recluses, and who, agreeably to their tenets, were ever seeking for some great, incomparable, and trustworthy person, whom they accounted, according to their own terminology, as the "Fourth Support" and the central manifestation of the truths of the Perspicuous Religion.

Of this number Mulla Husayn of Bu_sh_ruyih, Mirza Ahmad of Az_gh_and, Mulla Sadiq Muqaddas [the Holy], _Sh_ay_kh_ Abu-Turab of I_sh_tihard, Mulla Yusuf of Ardibil, Mulla Jalil of Urumiyyih, Mulla Mihdi of Kand, _Sh_ay_kh_ Sa'id the Indian, Mulla 'Ali of Bastam, and the like of these came out unto Him and spread themselves through all parts of Persia.

The Bab Himself set out to perform the circumambulation of the House of God.(4) On His return, when the news of His arrival at Bu_sh_ihr reached _Sh_iraz, there was much discussion, and a strange excitement and agitation became apparent in that city. The great majority of the doctors set themselves to repudiate Him, decreeing slaughter and destruction, and they induced Husayn _Kh_an Ajudan-ba_sh_i, who was the governor of Fars, to inflict a beating on the Bab's missionaries, that is on Mulla Sadiq Muqaddas; then, having burnt his moustaches and beard together with those of Mirza Muhammad-'Ali of Barfuru_sh_ and Mulla 'Ali-Akbar of Ardistan, they put halters on all the three and led them round the streets and bazaars.

Now since the doctors of Persia have no administrative capacity, they thought that violence and interference would cause extinction and silence and lead to suppression and oblivion; whereas interference in matters of conscience causes stability and firmness and attracts the attention of men's sight and souls; which fact has received experimental proof many times and often. So this punishment caused notoriety, and most men fell to making inquiry.

The governor of Fars, acting according to that which the doctors deemed expedient, sent several horsemen, caused the Bab to be brought before him, censured and blamed Him in the presence of the doctors and scholars, and loosed his tongue in the demand for reparation. And when the Bab returned his censure and withstood him greatly, at a sign from the president they struck Him a violent blow, insulting and contemning Him, in such wise that His turban fell from His head and the mark of the blow was apparent on His face. At the conclusion of the meeting they decided to take counsel, and, on receiving bail and surety from His maternal uncle Haji Siyyid 'Ali, sent Him to His house forbidding Him to hold intercourse with relations or strangers.

One day they summoned Him to the mosque urging and constraining Him to recant, but He discoursed from the pulpit in such wise as to silence and subdue those present and to stablish and strengthen His followers. It was then supposed that He claimed to be the medium of grace from His Highness the Lord of the Age (upon Him be peace); but afterwards it became known and evident that His meaning was the Gatehood [Babiyyat] of another city and the mediumship of the graces of another Person Whose qualities and attributes were contained in His books and treatises.

At all events, as has been mentioned, by reason of the doctors' lack of experience and skill in administrative science, and the continual succession of their decisions, comment was rife; and their interference with the Bab cast a clamor throughout Persia, causing increased ardor in friends and the coming forward of the hesitating. For by reason of these occurrences men's interest increased, and in all parts of Persia some [of God's] servants inclined toward Him, until the matter acquired such importance that the late king Muhammad _Sh_ah delegated a certain person named Siyyid Yahya of Darab, who was one of the best known of doctors and Siyyids as well as an object of veneration and confidence, giving him a horse and money for the journey so that he might proceed to _Sh_iraz and personally investigate this matter.(5)

When the above-mentioned Siyyid arrived at _Sh_iraz he interviewed the Bab three times. In the first and second conferences questioning and answering took place; in the third conference he requested a commentary on the Surih called Kaw_th_ar(6) , and when the Bab, without thought or reflection, wrote an elaborate commentary on the Kaw_th_ar in his presence, the above-mentioned Siyyid was charmed and enraptured with Him, and straightway, without consideration for the future or anxiety about the results of this affection, hastened to Burujird to his father Siyyid Ja'far, known as Ka_sh_fi, and acquainted him with the matter. And, although he was wise and prudent and was wont to have regard to the requirements of the time, he wrote without fear or care a detailed account of his observations to Mirza Lutf-'Ali the chamberlain in order that the latter might submit it to the notice of the late king, while he himself journeyed to all parts of Persia, and in every town and station summoned the people from the pulpit-tops in such wise that other learned doctors decided that he must be mad, accounting it a sure case of bewitchment.

Now when the news of the decisions of the doctors and the outcry and clamor of the lawyers reached Zanjan, Mulla Muhammad-'Ali the divine, who was a man of mark possessed of penetrating speech, sent one of those on whom he could rely to _Sh_iraz to investigate this matter. This person, having acquainted himself with the details of these occurrences in such wise as was necessary and proper, returned with some [of the Bab's] writings. When the divine heard how matters were and had made himself acquainted with the writings, notwithstanding that he was a man expert in knowledge and noted for profound research, he went mad and became crazed as was predestined: he gathered up his books in the lecture-room saying, "The season of spring and wine has arrived," and uttered this sentence: "Search for knowledge after reaching the known is culpable." Then from the summit of the pulpit he summoned and directed all his disciples [to embrace the doctrine], and wrote to the Bab his own declaration and confession.

The Bab in His reply signified to him the obligation of congregational prayer.

Although the doctors of Zanjan arose with heart and soul to exhort and admonish the people they could effect nothing. Finally they were compelled to go to Tihran and made their complaint before the late king Muhammad _Sh_ah, requesting that Mulla Muhammad-'Ali might be summoned to Tihran. So the royal order went forth that he should appear.

Now when he came to Tihran they brought him before a conclave of the doctors; but, so they relate, after many controversies and disputations naught was effected with him in that assembly. The late king therefore bestowed on him a staff and fifty tumans for his expenses, and gave him permission to return.

At all events, this news being disseminated through all parts and regions of Persia, and several proselytes arriving in Fars, the doctors perceived that the matter had acquired importance, that the power to deal with it had escaped from their hands, and that imprisonment, beating, tormenting, and contumely were fruitless. So they signified to the governor of Fars, Husayn _Kh_an, "If thou desirest the extinction of this fire, or seekest a firm stopper for this rent and disruption, an immediate cure and decisive remedy is to kill the Bab. And the Bab has assembled a great host and meditates a rising."

So Husayn _Kh_an ordered 'Abdu'l-Hamid _Kh_an the high constable to attack the house of the Bab's maternal uncle at midnight on all sides, and to bring Him and all His followers handcuffed. But 'Abdu'l-Hamid _Kh_an and his hosts found no one in the house save the Bab, His maternal uncle, and Siyyid Kazim of Zanjan; and as it chanced that on that night the sickness of the plague and the extreme heat of the weather had compelled Husayn _Kh_an to flee, he released the Bab on condition of His quitting the city.

On the morning after that night the Bab with Siyyid Kazim of Zanjan set out from _Sh_iraz for Isfahan. Before reaching Isfahan He wrote a letter to the Mu'tamidu'd-Dawlih, the governor of the province, requesting a lodging in some suitable place with the sanction of the government. The governor appointed the mansion of the Imam-Jum'ih. There He abode forty days; and one day, agreeably to the request of the Imam, He wrote without reflection a commentary on [the Surih of] V'al-'Asr before the company.(7) When this news reached the Mu'tamid he sought an interview with Him and questioned Him concerning the "Special Mission." At that same interview an answer proving the "Special Mission" was written.

The Mu'tamid then gave orders that all the doctors should assemble and dispute with Him in one conclave, and that the discussion should be faithfully recorded without alteration by the instrumentality of his private secretary, in order that it might be sent to Tihran, and that whatever the royal edict and decree should ordain might be carried out.

The doctors, however, considering this arrangement as a weakening of the Law, did not agree, but held a conclave and wrote, "If there be doubt in the matter there is need of assembly and discussion, but as this person's disagreement with the most luminous Law is clearer than the sun therefore the best possible thing is to put in practice the sentence of the Law."

The Mu'tamid then desired to hold the assembled conference in his own presence so that the actual truth might be disclosed and hearts be at peace, but these learned doctors and honorable scholars, unwilling to bring the Perspicuous Law into contempt, did not approve discussion and controversy with a young merchant, with the exception of that most erudite sage Aqa Muhammad-Mihdi, and that eminent Platonist Mirza Hasan of Nur. So the conference terminated in questionings on certain points relating to the science of fundamental dogma, and the elucidation and analysis of the doctrines of Mulla Sadra. So, as no conclusion was arrived at by the governor from this conference, the severe sentence and harsh decision of the learned doctors was not carried out; but, anxious to abate the great anxiety quickly and prevent a public tumult effectually, he gave currency to a report that a decree had been issued ordering the Bab to be sent to Tihran in order that some decisive settlement might be arrived at, or that some courageous divine might be able to confute [Him].

He accordingly sent Him forth from Isfahan with a company of his own mounted bodyguard; but when they reached Mur_ch_ih-_Kh_ar he gave secret orders for His return to Isfahan, where he afforded Him a refuge and asylum in his own roofed private quarters; and not a soul save the confidential and trusty dependents of the Mu'tamid knew aught of the Bab.

A period of four months passed in this fashion, and the Mu'tamid passed away to the mercy of God. Gurgin _Kh_an, the Mu'tamid's nephew, was aware of the Bab's being in the private apartments, and represented the matter to the Prime Minister. Haji Mirza Aqasi, that celebrated minister, issued a decisive command and gave instructions that they should send the Bab secretly in disguise under the escort of Nusayri horsemen to the capital.

When He reached Kinar-Gird a fresh order came from the Prime Minister appointing the village of Kulayn as an abode and dwelling-place. There He remained for a period of twenty days. After that, the Bab forwarded a letter to the Royal Presence craving audience to set forth the truth of His condition, expecting this to be a means for the attainment of great advantages. The Prime Minister did not admit this, and made representation to the Royal Presence: "The royal cavalcade is on the point of starting, and to engage in such matters as the present will conduce to the disruption of the kingdom. Neither is there any doubt that the most notable doctors of the capital also will behave after the fashion of the doctors of Isfahan, which thing will be the cause of a popular outbreak, or that, according to the religion of the immaculate Imam, they will regard the blood of this siyyid as of no account, yea, as more lawful than mother's milk. The imperial train is prepared for travel, neither is there hindrance or impediment in view. There is no doubt that the presence of the Bab will be the cause of the gravest trouble and the greatest mischief. Therefore, on the spur of the moment, the wisest plan is this: to place this person in the Castle of Maku during the period of absence of the royal train from the seat of the imperial throne, and to defer the obtaining of an audience to the time of return."

Agreeably to this view a letter was issued addressed to the Bab in his Majesty's own writing, and, according to the traditional account of the tenor of this letter, the epitome thereof is this:

(After the titles). "Since the royal train is on the verge of departure from Tihran, to meet in a befitting manner is impossible. Do you go to Maku and there abide and rest for a while, engaged in praying for our victorious state; and we have arranged that under all circumstances they shall show you attention and respect. When we return from travel we will summon you specially."

After this they sent Him off with several mounted guards (amongst them Muhammad Big, the courier) to Tabriz and Maku.

Besides this the followers of the Bab recount certain messages conveyed [from Him] by the instrumentality of Muhammad Big (amongst which was a promise to heal the foot of the late king, but on condition of an interview, and the suppression of the tyranny of the majority), and the Prime Minister's prevention of the conveyance of these letters to the Royal Presence. For he himself laid claim to be a spiritual guide and was prepared to perform the functions of religious directorship. But others deny these accounts.

At all events in the course of the journey He wrote a letter to the Prime Minister saying, "You summoned Me from Isfahan to meet the doctors and for the attainment of a decisive settlement. What has happened now that this excellent intention has been changed for Maku and Tabriz?"

Although He remained forty days in the city of Tabriz the learned doctors did not condescend to approach Him and did not deem it right to meet Him. Then they sent Him off to the Castle of Maku, and for nine months lodged Him in the inaccessible castle which is situated on the summit of that lofty mountain. And 'Ali _Kh_an of Maku, because of his excessive love for the family of the Prophet, paid Him such attention as was possible, and gave permission [to some persons] to converse with Him.

Now when the accomplished divines of A_dh_irbayjan perceived that in all the parts round about Tabriz it was as though the last day had come by reason of the excessive clamor, they requested the government to punish the [Bab's] followers, and to remove the Bab to the Castle of _Ch_ihriq. So they sent Him to that castle and consigned Him to the keeping of Yahya _Kh_an the Kurd.

Glory be to God! Notwithstanding these decisions of great doctors and reverend lawyers, and severe punishments and reprimands--beatings, banishments, and imprisonments--on the part of governors, this sect was daily on the increase, and the discussion and disputation was such that in meetings and assemblies in all parts of Persia there was no conversation but on this topic. Great was the commotion which arose: the doctors of the Perspicuous Religion were lamenting, the common folk clamorous and agitated, and the Friends rejoicing and applauding.

But the Bab Himself attached no importance to this uproar and tumult, and, alike on the road and in the castles of Maku and _Ch_ihriq, evening and morning, nay, day and night, in extremest rapture and amazement, He would restrict Himself to repeating and meditating on the qualities and attributes of that absent-yet-present, regarded-and-regarding Person of His.(8) Thus He makes a mention of Him whereof this is the purport:

"Though the ocean of woe rageth on every side, and the bolts of fate follow in quick succession, and the darkness of griefs and afflictions invade soul and body, yet is My heart brightened by the remembrance of Thy countenance and My soul is as a rosegarden from the perfume of Thy nature."

In short, after He had remained for three months in the Castle of _Ch_ihriq, the eminent doctors of Tabriz and scholars of A_dh_irbayjan wrote to Tihran and demanded a severe punishment in regard to the Bab for the intimidation and frightening of the people. When the Prime Minister Haji Mirza Aqasi beheld the ferment and clamor of the learned doctors in all districts of Persia, he perforce became their accomplice and ordered Him to be brought from _Ch_ihriq to Tabriz. In the course of His transit by Urumiyyih the governor of the district Qasim Mirza treated Him with extraordinary deference, and a strange flocking together of high and low was apparent. These conducted themselves with the utmost respectfulness.

When the Bab reached Tabriz they brought Him after some days before the government tribunal. Of the learned doctors the Nizamu'l-'Ulama, Mulla Muhammad-i-Mamaqani, Mirza Ahmad the Imam-Jum'ih, Mirza 'Ali-As_gh_ar the _Sh_ay_kh_u'l-Islam, and several other divines were present. They asked concerning the claims of the Bab. He advanced the claim of Mihdi-hood; whereon a mighty tumult arose. Eminent doctors in overwhelming might compassed Him on all sides, and such was the onset of orthodoxy that it had been no great wonder if a mere youth had not withstood the mountain of Elburz. They demanded proof. Without hesitation He recited texts, saying, "This is the permanent and most mighty proof." They criticized His grammar. He adduced arguments from the Qur'an, setting forth therefrom instances of similar infractions of the rules of grammar. So the assembly broke up and the Bab returned to His own dwelling.

The heaven-cradled Crown-Prince was at that time governor of A_dh_irbayjan. He pronounced no sentence with regard to the Bab, nor did he desire to interfere with Him. The doctors, however, considered it advisable at least to inflict a severe chastisement, and beating was decided on. But none of the corps of farra_sh_es would agree to become the instruments of the infliction of this punishment. So Mirza 'Ali-As_gh_ar the _Sh_ay_kh_u'l-Islam, who was one of the noble Siyyids, brought Him to his own house and applied the rods with his own hand. After this they sent the Bab back to _Ch_ihriq and subjected Him to a strict confinement.