Chapter 8

At all events, in the beginning of the year one thousand two hundred and 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.