Chapter 2

Now when the news of this beating, chastisement, imprisonment, and rigor reached all parts of Persia, learned divines and esteemed lawyers who were possessed of power and influence girt up the loins of endeavor for the eradication and suppression of this sect, exerting their utmost efforts therefore. And they wrote notice of their decision, to wit "that this person and his followers are in absolute error and are hurtful to Church and State." And since the governors in Persia enjoyed the fullest authority, in some provinces they followed this decision and united in uprooting and dispersing the Babis. But the late King Muhammad _Sh_ah acted with deliberation in this matter, reflecting, "This Youth is of the Pure Lineage and of the family of him addressed with 'were it not for thee.' So long as no offensive actions which are incompatible with the public peace and well-being proceed from him, the government should not interfere with him." And whenever the learned doctors appealed to him from the surrounding districts, he either gave no answer, or else commanded them to act with deliberation.

Notwithstanding this, between eminent doctors and illustrious scholars and those learned persons who were followers of the Bab opposition, discussion, and strife did so increase that in some provinces they desired [to resort to] mutual imprecation; and for the governors of the provinces, too, a means of acquiring gain was produced, so that great tumult and disturbance arose. And since the malady of the gout had violently attacked the king's foot and occupied his world-ordering thought, the good judgment of the Chief Minister, the famous Haji Mirza Aqasi, became the pivot of the conduct of affairs, and his incapacity and lack of resource became apparent as the sun. For every hour he formed a new opinion and gave a new order: at one moment he would seek to support the decision of the doctors, accounting the eradication and suppression of the Babis as necessary: at another time he would charge the doctors with aggressiveness, regarding undue interference as contrary to justice: at another time he would become a mystic and say, "All these voices are from the King,"(9) or repeat with his tongue, "Moses is at war with Moses,"(10) or recite, "This is nought but Thy trial."(11) In short this changeable minister, by reason of his mismanagement of important matters and failure to control and order the affairs of the community, so acted that disturbance and clamor arose from all quarters and directions: the most notable and influential of the doctors ordered the common folk to molest the followers of the Bab, and a general onslaught took place. More especially when the claim of Mihdi-hood reached the hearing of eminent divines and profound doctors they began to make lamentation and to cry and complain from their pulpits, saying, "One of the essentials of religion and of the authentic traditions transmitted from the holy Imams, nay, the chief basis of the foundations of the church of His Highness Ja'far, is the Occultation of the immaculate twelfth Imam (upon both of them be peace). What has happened to Jabulqa? Where has Jabulsa gone? What was the Minor Occultation? What has become of the Major Occultation? What are the sayings of Husayn ibn Ruh, and what the tradition of Ibn Mihriyar? What shall we make of the flight of the Guardians and the Helpers? How shall we deal with the conquest of the East and the West? Where is the Ass of Antichrist? When will the appearance of the Sufyan be? Where are the signs which are in the traditions of the Holy Family? Where is that whereon the Victorious Church is agreed? The matter is not outside one of two alternatives: either we must repudiate the traditions of the Holy Imams, grow wearied of the Church of Ja'far, and account the clear indications of the Imam as disturbed dreams; or, in accordance with the primary and subsidiary doctrines of the Faith and the essential and explicit declarations of the most luminous Law, we must consider the repudiation, nay, the destruction of this person as our chief duty. If so be that we shut our eyes to these authentic traditions and obvious doctrines universally admitted, no remnant will endure of the fundamental basis of the Church of the immaculate Imam: we shall neither be Sunnites, nor shall we be of the prevalent sect to continue awaiting the promised Saint and believing in the begotten Mihdi.(12) Otherwise we must regard as admissible the opening of the Gate of Saintship, and consider that He Who is to arise of the family of Muhammad possesses two signs: the first condition, Holy Lineage; the second, [that He is divinely] fortified with brilliant verses. What can we do with these thousand-year-old beliefs of the delivered band of _Sh_i'ites, or what shall we say concerning their profound doctors and preeminent divines? Were all these in error? Did they journey in the vale of transgression? What an evidently false assertion is this! By God, this is a thing to break the back! O people, extinguish this fire and forget these words! Alas! woe to our Faith, woe to our Law!"

Thus did they make complaint in mosques and chapels, in pulpits and congregations.

But the Babi chiefs composed treatises against them, and set in order replies according to their own thought. Were these to be discussed in detail it would conduce to prolixity, and our object is the statement of history, not of arguments for believing or rejecting; but of some of the replies the gist is this: that they held the Proof as supreme, and the evidence as outweighing traditions, considering the former as the root and the latter as the branch, and saying, "If the branch agree not with the root it serves not as an argument and is unworthy of reliance; for the reported consequence has no right to oppose itself to the established principle, and cannot argue against it." Indeed in such cases they regarded interpretation as the truth of revelation and the essence of true exegesis: thus, for instance, they interpreted the sovereignty of the Qa'im as a mystical sovereignty, and His conquests as conquests of the cities of hearts, adducing in support of this the meekness and defeat of the Chief of Martyrs (may the life of all being be a sacrifice for him). For he was the true manifestation of the blessed verse "And verily our host shall overcome for them,"(13) yet, notwithstanding this, he quaffed the cup of martyrdom with perfect meekness, and, at the very moment of uttermost defeat, triumphed over his enemies and became the most mighty of the troops of the Supreme Host. Similarly they regarded the numerous writings which, in spite of His lack of education, the Bab had composed, as due to the promptings of the Holy Spirit; extracted from books contrary sayings handed down by men of mark; adduced traditions apparently agreeing with their objects; and clung to the announcements of certain notables of yore. They also considered the conversion of austere and recluse doctors and eminent votaries of the Perspicuous Religion [of Islam] as a valid proof, deemed the steadfastness and constancy of the Bab a most mighty sign, and related miracles and the like; which things, being altogether foreign to our purpose, we have passed by with brevity, and will now proceed with our original topic.

At the time of these events certain persons appeared amongst the Babis who had a strange ascendancy and appearance in the eyes of this sect. Amongst these was Mirza Muhammad-'Ali of Mazindaran, who was the disciple of the illustrious Siyyid (may God exalt his station) Haji Siyyid Kazim of Ra_sh_t, and who was the associate and companion of the Bab in His pilgrimage journey. After a while certain manners and states issued from him such that all, acting with absolute confidence, considered obedience to him as an impregnable stronghold, so that even Mulla Husayn of Bu_sh_ruyih, who was the leader of all and the arbiter appealed to alike by the noble and the humble of this sect, used to behave in his presence with great humility and with the self-abasement of a lowly servant.

This personage set himself to exalt the word of the Bab with the utmost steadfastness, and the Bab did full justice to speech in praising and glorifying him, accounting his uprising as an assistance from the Unseen. In delivery and style he was "evident magic," and in firmness and constancy superior to all. At length in the year [A.H.] 1265 at the sentence of the chief of lawyers the Sa'idu'l-'Ulama' the chief divine of Barfuru_sh_, he yielded his head and surrendered his life amidst extremest clamor and outcry.

And amongst them was she who was entitled Qurratu'l-'Ayn the daughter of Haji Salih, the sage of Qazvin, the erudite doctor. She, according to what is related, was skilled in diverse arts, amazed the understandings and thoughts of the most eminent masters by her eloquent dissertations on the exegesis and tradition of the Perspicuous Book, and was a mighty sign in the doctrines of the glorious _Sh_ay_kh_ of Ahsa. At the Supreme Shrines she borrowed light on matters divine from the lamp of Kazim, and freely sacrificed her life in the way of the Bab. She discussed and disputed with the doctors and sages, loosing her tongue to establish her doctrine. Such fame did she acquire that most people who were scholars or mystics sought to hear her speech and were eager to become acquainted with her powers of speculation and deduction. She had a brain full of tumultuous ideas, and thoughts vehement and restless. In many places she triumphed over the contentious, expounding the most subtle questions. When she was imprisoned in the house of [Mahmud] the Kalantar of Tihran, and the festivities and rejoicings of a wedding were going on, the wives of the city magnates who were present as guests were so charmed with the beauty of her speech that, forgetting the festivities, they gathered round her, diverted by listening to her words from listening to the melodies, and rendered indifferent by witnessing her marvels to the contemplation of the pleasant and novel sights which are incidental to a wedding. In short in elocution she was the calamity of the age, and in ratiocination the trouble of the world. Of fear or timidity there was no trace in her heart, nor had the admonitions of the kindly-disposed any profit or fruit for her. Although she was of [such as are] damsels [meet] for the bridal bower, yet she wrested preeminence from stalwart men, and continued to strain the feet of steadfastness until she yielded up her life at the sentence of the mighty doctors in Tihran. But were we to occupy ourselves with these details the matter would end in prolixity.

Well, Persia was in this critical state and the learned doctors perplexed and anxious, when the late Prince Muhammad _Sh_ah died, and the throne of sovereignty was adorned with the person of the new monarch. Mirza Taqi _Kh_an Amir-Nizam, who was Prime Minister and Chief Regent, seized in the grasp of his despotic power the reins of the affairs of the commonwealth, and urged the steed of his ambition into the arena of willfulness and sole possession. This minister was a person devoid of experience and wanting in consideration for the consequences of actions; bloodthirsty and shameless; and swift and ready to shed blood. Severity in punishing he regarded as wise administration, and harshly entreating, distressing, intimidating, and frightening the people he considered as a fulcrum for the advancement of the monarchy. And as His Majesty the King was in the prime of youthful years the minister fell into strange fancies and sounded the drum of

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absolutism in [the conduct of] affairs: on his own decisive resolution, without seeking permission from the Royal Presence or taking counsel with prudent statesmen, he issued orders to persecute the Babis, imagining that by overweening force he could eradicate and suppress matters of this nature, and that harshness would bear good fruit; whereas [in fact] to interfere with matters of conscience is simply to give them greater currency and strength; the more you strive to extinguish the more will the flame be kindled, more especially in matters of faith and religion, which spread and acquire influence so soon as blood is shed, and strongly affect men's hearts. These things have been put to the proof, and the greatest proof is this very transaction. Thus they relate that the possessions of a certain Babi in Ka_sh_an were plundered, and his household scattered and dispersed. They stripped him naked and scourged him, defiled his beard, mounted him face backwards on an ass, and paraded him through the streets and bazaars with the utmost cruelty, to the sound of drums, trumpets, guitars, and tambourines. A certain gabr who knew absolutely naught of the world or its denizens chanced to be seated apart in a corner of a caravansary. When the clamor of the people rose high he hastened into the street, and, becoming cognizant of the offence and the offender, and the cause of his public disgrace and punishment in full detail, he fell to making search, and that very day entered the society of the Babis, saying, "This very ill-usage and public humiliation is a proof of truth and the very best of arguments. Had it not been thus it might have been that a thousand years would have passed ere one like me became informed."

At all events the minister with the utmost arbitrariness, without receiving any instructions or asking permission, sent forth commands in all directions to punish and chastise the Babis. Governors and magistrates sought a pretext for amassing wealth, and officials a means of [acquiring] profits; celebrated doctors from the summits of their pulpits incited men to make a general onslaught; the powers of the religious and the civil law linked hands and strove to eradicate and destroy this people.

Now this people had not yet acquired such knowledge as was right and needful of the fundamental principles and hidden doctrines of the Bab's teachings, and did not recognize their duties. Their conceptions and ideas were after the former fashion, and their conduct and behavior in correspondence with ancient usage. The way of approach to the Bab was, moreover, closed, and the flame of trouble visibly blazing on every side. At the decree of the most celebrated of the doctors, the government, and indeed the common people, had, with irresistible power, inaugurated rapine and plunder on all sides, and were engaged in punishing and torturing, killing and despoiling, in order that they might quench this fire and wither these [poor] souls. In towns where these were but a limited number all of them with bound hands became food for the sword, while in cities where they were numerous they arose in self-defense agreeably to their former beliefs, since it was impossible for them to make inquiry as to their duty, and all doors were closed.

In Mazindaran amongst other places the people of the city of Barfuru_sh_ at the command of the chief of the lawyers the Sa'idu'l-'Ulama' made a general attack on Mulla Husayn of Bu_sh_ruyih and his followers, and slew six or seven persons. They were busy compassing the destruction of the rest also when Mulla Husayn ordered the a_dh_an to be sounded and stretched forth his hand to the sword, whereupon all sought flight, and the nobles and lords coming before him with the utmost penitence and deference agreed that he should be permitted to depart. They further sent with them as a guard _Kh_usraw of Qadi-Kala with horsemen and footmen, so that, according to the terms of the agreement, they might go forth safe and protected from the territory of Mazindaran. When they, being ignorant of the fords and paths, had emerged from the city, _Kh_usraw dispersed his horsemen and footmen and set them in ambush in the forest of Mazindaran, scattered and separated the Babis in that forest on the road and off the road, and began to hunt them down singly. When the reports of muskets arose on every side the hidden secret became manifest, and several wanderers and other persons were suddenly slain with bullets. Mulla Husayn ordered the a_dh_an to be sounded to assemble his scattered followers, while Mirza Lutf-'Ali the secretary drew his dagger and ripped open _Kh_usraw's vitals. Of _Kh_usraw's host some were slain and others wandered distractedly over the field of battle. Mulla Husayn quartered his host in a fort near the burial-place of _Sh_ay_kh_ Tabarsi, and, being aware of the wishes of the community, relaxed and interrupted the march. This detachment was subsequently further reinforced by Mirza Muhammad-'Ali of Mazindaran with a number of other persons, so that the garrison of the fort numbered three hundred and thirteen souls. Of these, however, all were not capable of fighting, only one hundred and ten persons being prepared for war. Most of them were doctors or students whose companions had been during their whole life books and treatises; yet, in spite of the fact that they were unaccustomed to war or to the blows of shot and sword, four times were camps and armies arrayed against them and they were attacked and hemmed in with cannons, muskets, and bomb-shells, and on all four occasions they inflicted defeat, while the army was completely routed and dispersed. On the occasion of the fourth defeat Abbas-Quli _Kh_an of Larijan was captain of the forces and Prince Mihdi-Quli Mirza commander in the camp. The _Kh_an above mentioned used at nights to conceal and hide himself in disguise amongst the trees of the forest outside the camp, while during the day he was present in the encampment. The last battle took place at night and the army was routed. The Babis fired the tents and huts, and night became bright as day. The foot of Mulla Husayn's horse caught in a noose, for he was riding, the others being on foot. Abbas-Quli _Kh_an recognized him from the top of a tree afar off, and with his own hand discharged several bullets. At the third shot he threw him from his feet. He was borne by his followers to the fort, and there they buried him. Notwithstanding this event [the troops] could not prevail by superior force. At length the Prince made a treaty and covenant, and swore by the Holy Imams, confirming his oath by vows plighted on the glorious Qur'an, to this effect: "You shall not be molested; return to your own places." Since their provisions had for some time been exhausted, so that even of the skins and bones of horses naught remained, and they had subsisted for several days on pure water, they agreed. When they arrived at the army food was prepared for them in a place outside the camp. They were engaged in eating, having laid aside their weapons and armor, when the soldiers fell on them on all sides and slew them all. Some have accounted this valor displayed by these people as a thing miraculous, but when a band of men are besieged in some place where all avenues and roads are stopped and all hope of deliverance is cut off they will assuredly defend themselves desperately and display bravery and courage.

In Zanjan and Nayriz likewise at the decree of erudite doctors and notable lawyers a bloodthirsty military force attacked and besieged. In Zanjan the chief was Mulla Muhammad-'Ali the mujtahid, while in Nayriz Siyyid Yahya of Darab was the leader and arbiter. At first they sought to bring about a reconciliation, but, meeting with cruel ferocity, they reached the pitch of desperation; and, the overpowering force of the victorious troops having cut off every passage of flight, they unclosed their hands in resistance. But although they were very strong in battle and amazed the chiefs of the army by their steadfastness and endurance, the overwhelming military force closed the passage of flight and broke their wings and feathers. After numerous battles they too at last yielded to covenants and compacts, oaths and promises, vows registered on the Qur'an, and the wonderful stratagems of the officers, and were all put to the edge of the sword.

Were we to occupy ourselves in detail with the wars of Nayriz and Zanjan, or to set forth these events from beginning to end, this epitome would become a bulky volume. So, since this would be of no advantage to history, we have passed them over briefly.

During the course of the events which took place at Zanjan the Prime Minister devised a final and trenchant remedy. Without the royal command, without consulting with the ministers of the subject-protecting court, he, acting with arbitrary disposition, fixed determination, and entirely on his own authority, issued commands to put the Bab to death. This befell in brief as follows. The governor of A_dh_irbayjan, Prince Hamzih Mirza, was unwilling that the execution of this sentence should be at his hands, and said to the brother of the Amir, Mirza Hasan _Kh_an, "This is a vile business and an easy one; anyone is capable and competent. I had imagined that His Excellency the Regent would commission me to make war on the Afghans or Uzbegs or appoint me to attack and invade the territory of Russia or Turkey." So Mirza Hasan _Kh_an wrote his excuse in detail to the Amir.

Now the Siyyid Bab had disposed all His affairs before setting out from _Ch_ihriq towards Tabriz, had placed His writings and even His ring and pen-case in a specially prepared box, put the key of the box in an envelope, and sent it by means of Mulla Baqir, who was one of His first associates, to Mulla 'Abdu'l-Karim of Qazvin. This trust Mulla Baqir delivered over to Mulla 'Abdu'l-Karim at Qum in presence of a numerous company. At the solicitations of those present he opened the lid of the box and said, "I am commanded to convey this trust to Baha'u'llah: more than this ask not of me, for I cannot tell you." Importuned by the company, he produced a long epistle in blue, penned in the most graceful manner with the utmost delicacy and firmness in a beautiful minute _sh_ikastih hand, written in the shape of a man so closely that it would have been imagined that it was a single wash of ink on the paper. When they had read this epistle [they perceived that] He had produced three hundred and sixty derivatives from the word Baha. Then Mulla 'Abdu'l-Karim conveyed the trust to its destination.

Well, we must return to our original narrative. The Prime Minister issued a second order to his brother Mirza Hasan _Kh_an, the gist of which order was this: "Obtain a formal and explicit sentence from the learned doctors of Tabriz who are the firm support of the Church of Ja'far (upon him be peace) and the impregnable stronghold of the _Sh_i'ite faith; summon the Christian regiment of Urumiyyih; suspend the Bab before all the people; and give orders for the regiment to fire a volley."

Mirza Hasan _Kh_an summoned his chief of the farra_sh_es, and gave him his instructions. They removed the Bab's turban and sash which were the signs of His Siyyid-hood, brought Him with four of His followers to the barrack square of Tabriz, confined Him in a cell, and appointed forty of the Christian soldiers of Tabriz to guard Him.