Part 3

Next day the chief of the farra_sh_es delivered over the Bab and a young man named Aqa Muhammad-'Ali who was of a noble family of Tabriz to Sam _Kh_an, colonel of the Christian regiment of Urumiyyih, at the sentences of the learned divine Mulla Muhammad of Mamaqan, of the second ecclesiastical authority Mulla Mirza Baqir, and of the third ecclesiastical authority Mulla Murtada-Quli and others. An iron nail was hammered into the middle of the staircase of the very cell wherein they were imprisoned, and two ropes were hung down. By one rope the Bab was suspended and by the other rope Aqa Muhammad-'Ali, both being firmly bound in such wise that the head of that young man was on the Bab's breast. The surrounding housetops billowed with teeming crowds. A regiment of soldiers ranged itself in three files. The first file fired; then the second file, and then the third file discharged volleys. From the fire of these volleys a mighty smoke was produced. When the smoke cleared away they saw that young man standing and the Bab seated by the side of His amanuensis Aqa Siyyid Husayn in the very cell from the staircase of which they had suspended them. To neither one of them had the slightest injury resulted.

Sam _Kh_an the Christian asked to be excused; the turn of service came to another regiment, and the chief of the farra_sh_es withheld his hand. Aqa Jan Big of _Kh_amsih, colonel of the bodyguard, advanced; and they again bound the Bab together with that young man to the same nail. The Bab uttered certain words which those few who knew Persian understood, while the rest heard but the sound of His voice.

The colonel of the regiment appeared in person: and it was before noon on the twenty-eighth day of _Sh_a'ban in the year [A.H.] one thousand two hundred and sixty-six.(14) Suddenly he gave orders to fire. At this volley the bullets produced such an effect that the breasts [of the victims] were riddled, and their limbs were completely dissected, except their faces, which were but little marred.

Then they removed those two bodies from the square to the edge of the moat outside the city, and that night they remained by the edge of the moat. Next day the Russian consul came with an artist and took a picture of those two bodies in the posture wherein they had fallen at the edge of the moat.

On the second night at midnight the Babis carried away the two bodies.

On the third day the people did not find the bodies, and some supposed that the wild beasts had devoured them, so that the doctors proclaimed from the summits of their pulpits saying, "The holy body of the immaculate Imam and that of the true _Sh_i'ite are preserved from the encroachments of beasts of prey and creeping things and wounds, but the body of this person have the wild beasts torn in pieces." But after the fullest investigation and inquiry it hath been proved that when the Bab had dispersed all His writings and personal properties and it had become clear and evident from various signs that these events would shortly take place, therefore, on the second day of these events, Sulayman _Kh_an the son of Yahya _Kh_an, one of the nobles of A_dh_irbayjan devoted to the Bab, arrived, and proceeded straightway to the house of the mayor of Tabriz. And since the mayor was an old friend, associate, and confidant of his; since, moreover, he was of the mystic temperament and did not entertain aversion or dislike for any sect, Sulayman _Kh_an divulged this secret to him saying, "Tonight I, with several others, will endeavor by every means and artifice to rescue the body. Even though it be not possible, come what may we will make an attack, and either attain our object or pour out our lives freely in this way." "Such troubles," answered the mayor, "are in no wise necessary." He then sent one of his private servants named Haji Allah-Yar, who, by whatever means and proceedings it was, obtained the body without trouble or difficulty and handed it over to Haji Sulayman _Kh_an. And when it was morning the sentinels, to excuse themselves, said that the wild beasts had devoured it. That night they sheltered the body in the workshop of a Babi of Milan: next day they manufactured a box, placed it in the box, and left it as a trust. Afterwards, in accordance with instructions which arrived from Tihran, they sent it away from A_dh_irbayjan. And this transaction remained absolutely secret.

Now in these years [A.H. one thousand two hundred and] sixty-six and sixty-seven throughout all Persia fire fell on the households of the Babis, and each one of them, in whatever hamlet he might be, was, on the slightest suspicion arising, put to the sword. More than four thousand souls were slain, and a great multitude of women and children, left without protector or helper, distracted and confounded, were trodden down and destroyed. And all these occurrences were brought about solely by the arbitrary decision and command of Mirza Taqi _Kh_an, who imagined that by the enactment of a crushing punishment this sect would be dispersed and disappear in such wise that all sign and knowledge of them would be cut off. Ere long had passed the contrary of his imagination appeared, and it became certain that [the Babis] were increasing. The flame rose higher and the contagion became swifter: the affair waxed grave and the report thereof reached other climes. At first it was confined to Persia: later it spread to the rest of the world. Quaking and affliction resulted in constancy and stability, and grievous pains and punishment caused acceptance and attraction. The very events produced an impression; impression led to investigation; and investigation resulted in increase. Through the ill-considered policy of the Minister this edifice became fortified and strengthened, and these foundations firm and solid. Previously the matter used to be regarded as commonplace: subsequently it acquired a grave importance in men's eyes. Many persons from all parts of the world set out for Persia, and began to seek with their whole hearts. For it hath been proved by experience in the world that in the case of such matters of conscience laceration causeth healing; censure produceth increased diligence; prohibition induceth eagerness; and intimidation createth avidity. The root is hidden in the very heart, while the branch is apparent and evident. When one branch is cut off other branches grow. Thus it is observed that when such matters occur in other countries they become extinct spontaneously through lack of attention and exiguity of interest. For up to the present moment of movements pertaining to religion many have appeared in the countries of Europe, but, noninterference and absence of bigotry having deprived them of importance, in a little while they became effaced and dispelled.

After this event there was wrought by a certain Babi a great error and a grave presumption and crime, which has blackened the page of the history of this sect and given it an ill name throughout the civilized world. Of this event the marrow is this, that during the time when the Bab was residing in A_dh_irbayjan a youth, Sadiq by name, became affected with the utmost devotion to the Bab, night and day was busy in serving Him, and became bereft of thought and reason. Now when that which befell the Bab in Tabriz took place, this servant, actuated by his own fond fancies, fell into thoughts of seeking blood-revenge. And since he knew naught of the details of the events, the absolute autocracy of the Amir-Nizam, his unbridled power, and sole authority; nor [was aware] that this sentence had been promulgated absolutely without the cognizance of the Royal Court, and that the Prime Minister had presumptuously issued the order on his own sole responsibility; since, on the contrary, he supposed that agreeably to ordinary custom and usage the attendants of the court had had a share in, and a knowledge of this sentence, therefore, [impelled by] folly, frenzy, and his evil star, nay, by sheer madness, he rose up from Tabriz and came straight to Tihran, one other person being his accomplice. Then, since the Royal Train had its abode in _Sh_imiran, he thither directed his steps. God is our refuge! By him was wrought a deed so presumptuous that the tongue is unable to declare and the pen loath to describe it. Yet to God be praise and thankfulness that this madman had charged his pistol with shot, imagining this to be preferable and superior to all projectiles.

Then all at once commotion arose, and this sect became of such ill repute that still, strive and struggle as they may to escape from the curse and disgrace and dishonor of this deed, they are unable to do so. They will recount from the first manifestation of the Bab until the present time; but when the thread of the discourse reaches this event they are abashed and hang their heads in shame, repudiating the presumptuous actor and accounting him the destroyer of the edifice and the cause of shame to mankind.

Now after the occurrence of this grave matter all of this sect were suspected. At first there was neither investigation nor inquiry, but afterwards in mere justice it was decided that there should be investigation, inquiry, and examination. All who were known to be of this sect fell under suspicion. Baha'u'llah was passing the summer in the village of Af_ch_ih situated one stage from Tihran. When this news was spread abroad and punishment began, everyone who was able hid himself in some retreat or fled the country. Amongst these Mirza Yahya, the brother of Baha'u'llah, concealed himself, and, a bewildered fugitive, in the guise of a dervish, with ka_sh_kul in hand, wandered in mountains and plains on the road to Ra_sh_t. But Baha'u'llah rode forth with perfect composure and calmness from Af_ch_ih, and came to Niyavaran, which was the abode of the Royal Train and the station of the imperial camp. Immediately on His arrival He was placed under arrest, and a whole regiment guarded Him closely. After several days of interrogation they sent Him in chains and fetters from _Sh_imiran to the jail of Tihran. And this harshness and punishment was due to the immoderate importunity of Haji 'Ali _Kh_an, the Hajibu'd-Dawlih, nor did there seem any hope of deliverance, until His Majesty the King, moved by his own kindly spirit, commanded circumspection, and ordered this occurrence to be investigated and examined particularly and generally by means of the ministers of the imperial court.

Now when Baha'u'llah was interrogated on this matter He answered in reply, "The event itself indicates the truth of the affair and testifies that this is the action of a thoughtless, unreasoning, and ignorant man. For no reasonable person would charge his pistol with shot when embarking on so grave an enterprise. At least he would so arrange and plan it that the deed should be orderly and systematic. From the very nature of the event it is clear and evident as the sun that it is not the act of such as Myself."

So it was established and proven that the assassin had on his own responsibility engaged in this grievous action and monstrous deed with the idea and design of taking blood revenge for his Master, and that it concerned no one else. And when the truth of the matter became evident the innocence of Baha'u'llah from this suspicion was established in such wise that no doubt remained for anyone; the decision of the court declared His purity and freedom from this charge; and it became apparent and clear that what had been done with regard to Him was due to the efforts of His foes and the hasty folly of the Hajibu'd-Dawlih. Therefore did the government of eternal duration desire to restore certain properties and estates which had been confiscated, that thereby it might pacify Him. But since the chief part of these was lost and only an inconsiderable portion was forthcoming, none came forward to claim them. Indeed Baha'u'llah requested permission to withdraw to the Supreme Shrines(15) [of Karbila and Najaf] and, after some months, by the royal permission and with the leave of the Prime Minister, set out accompanied by one of the King's messengers for the Shrines.

Let us return, however, to our original subject. Of the Bab's writings many remained in men's hands. Some of these were commentaries on, and interpretations of the verses of the Qur'an; some were prayers, homilies, and hints of [the true significance of certain] passages; others were exhortations, admonitions, dissertations on the different branches of the doctrine of the Divine Unity, demonstrations of the special prophetic mission of the Lord of existing things [Muhammad], and (as it hath been understood) encouragements to amendment of character, severance from worldly states, and dependence on the inspirations of God. But the essence and purport of His compositions were the praises and descriptions of that Reality soon to appear which was His only object and aim, His darling, and His desire.(16) For He regarded His own appearance as that of a harbinger of good tidings, and considered His own real nature merely as a means for the manifestation of the greater perfections of that One. And indeed He ceased not from celebrating Him by night or day for a single instant, but used to signify to all His followers that they should expect His arising: in such wise that He declares in His writings, "I am a letter out of that most mighty book and a dewdrop from that limitless ocean, and, when He shall appear, My true nature, My mysteries, riddles, and intimations will become evident, and the embryo of this religion shall develop through the grades of its being and ascent, attain to the station of 'the most comely of forms,'(17) and become adorned with the robe of 'blessed be God, the Best of Creators.'(18) And this event will disclose itself in the year [A.H. one thousand two hundred and] sixty-nine,(19) which corresponds to the number of the year of 'after a while,' and 'thou shalt see the mountains which thou thinkest so solid passing away like the passing of the clouds'(20) shall be fulfilled." In short He so described Him that, in His own expression, He regarded approach to the divine bounty and attainment of the highest degrees of perfection in the worlds of humanity as dependent on love for Him, and so inflamed was He with His flame that commemoration of Him was the bright candle of His dark nights in the fortress of Maku, and remembrance of Him was the best of companions in the straits of the prison of _Ch_ihriq. Thereby He obtained spiritual enlargements; with His wine was He inebriated; and at remembrance of Him did He rejoice. All of His followers too were in expectation of the appearance of these signs, and each one of His intimates was seeking after the fulfillment of these forecasts.

Now from the beginning of the manifestation of the Bab there was in Tihran (which the Bab called the Holy Land) a Youth of the family of one of the ministers and of noble lineage, gifted in every way, and adorned with purity and nobility. Although He combined lofty lineage with high connection, and although His ancestors were men of note in Persia and universally sought after, yet He was not of a race of doctors or a family of scholars. Now this Youth was from His earliest adolescence celebrated amongst those of the ministerial class, both relatives and strangers, for single-mindedness, and was from childhood pointed out as remarkable for sagacity, and held in regard in the eyes of the wise. He did not, however, after the fashion of His ancestors, desire elevation to lofty ranks nor seek advancement to splendid but transient positions. His extreme aptitude was nevertheless admitted by all, and His excessive acuteness and intelligence were universally avowed. In the eyes of the common folk He enjoyed a wonderful esteem, and in all gatherings and assemblies He had a marvelous speech and delivery. Notwithstanding lack of instruction and education such was the keenness of His penetration and the readiness of His apprehension that when during His youthful prime He appeared in assemblies where questions of divinity and points of metaphysic were being discussed, and, in presence of a great concourse of doctors and scholars loosed His tongue, all those present were amazed, accounting this as a sort of prodigy beyond the discernment natural to the human race. From His early years He was the hope of His kindred and the unique one of His family and race, nay, their refuge and shelter.

However, in spite of these conditions and circumstances, as He wore a kulah on His head and locks flowing over His shoulder, no one imagined that He would become the source of such matters, or that the waves of His flood would reach the zenith of this firmament.

When the question of the Bab was noised abroad signs of partiality appeared in Him. At the first He apprised His relatives and connections, and the children and dependents of His own circle; subsequently He occupied His energies by day and night in inviting friends and strangers [to embrace the new faith]. He arose with mighty resolution, engaged with the utmost constancy in systematizing the principles and consolidating the ethical canons of that society in every way, and strove by all means to protect and guard these people.

When He had [thus] established the foundations in Tihran He hastened to Mazindaran, where He displayed in assemblies, meetings, conferences, inns, mosques, and colleges a mighty power of utterance and exposition. Whoever beheld His open brow or heard His vivid eulogies perceived Him with the eye of actual vision to be a patent demonstration, a latent magnetic force, and a pervading influence. A great number both of rich and poor and of erudite doctors were attracted by His preaching and washed their hands of heart and life, being so enkindled that they laid down their lives under the sword dancing [with joy].

Thus, amongst many instances, one day four learned and accomplished scholars of the divines of Nur were present in His company, and in such wise did He expound that all four were involuntarily constrained to entreat Him to accept them for His service. For by dint of His eloquence, which was like "evident sorcery," He satisfied these eminent doctors that they were in reality children engaged in the rudiments of study and the merest tyros, and that therefore they must read the alphabet from the beginning. Several protracted conferences were passed in expounding and elucidating the Point and the Alif of the Absolute, wherein the doctors present were astounded, and filled with amazement and astonishment at the seething and roaring of the ocean of His utterance. The report of this occurrence reached the hearing of far and near, and deep despondency fell on the adversaries. The regions of Nur were filled with excitement and commotion at these events, and the noise of this mischief and trouble smote the ears of the citizens of Barfuru_sh_. The chief divine of Nur, Mulla Muhammad, was in Qi_sh_laq. When he heard of these occurrences he sent two of the most distinguished and profound of the doctors, who were possessed of wondrous eloquence, effective oratorical talent, conclusiveness of argument, and brilliant powers of demonstration, to quench this fire, and to subdue and overcome this Young Man by force of argument, either reducing Him to penitence, or causing Him to despair of the successful issue of His projects. Glory be to God for His wondrous decrees! When those two doctors entered the presence of that Young Man, saw the waves of His utterance, and heard the force of His arguments, they unfolded like the rose and were stirred like the multitude, and, abandoning altar and chair, pulpit and preferment, wealth and luxury, and evening and morning congregations, they applied themselves to the furtherance of the objects of this Person, even inviting the chief divine to tender his allegiance. So when this Young Man with a faculty of speech like a rushing torrent set out for Amul and Sari He met with that experienced doctor and that illustrious divine in Qi_sh_laq of Nur. And the people assembled from all quarters awaiting the result. His accomplished reverence the divine, although he was of universally acknowledged excellence, and in science the most learned of his contemporaries, nevertheless decided to have recourse to augury as to [whether he should engage in] discussion and disputation. This did not prove favorable and he therefore excused himself, deferring [the discussion] until some other time. His incompetency and shortcoming thereby became known and suspected, and this caused the adherence, confirmation, and edification of many.

In brief outline the narrative is this. For some while He wandered about in those districts. After the death of the late prince Muhammad _Sh_ah He returned to Tihran, having in His mind [the intention of] corresponding and entering into relations with the Bab. The medium of this correspondence was the celebrated Mulla 'Abdu'l-Karim of Qazvin, who was the Bab's mainstay and trusted intimate. Now since a great celebrity had been attained for Baha'u'llah in Tihran, and the hearts of men were disposed towards Him, He, together with Mulla 'Abdu'l-Karim, considered it as expedient that, in face of the agitation amongst the doctors, the aggressiveness of the greater part of [the people of] Persia, and the irresistible power of the Amir-Nizam, whereby both the Bab and Baha'u'llah were in great danger and liable to incur severe punishment, some measure should be adopted to direct the thoughts of men towards some absent person, by which means Baha'u'llah would remain protected from the interference of all men. And since further, having regard to sundry considerations, they did not consider an outsider as suitable, they cast the lot of this augury to the name of Baha'u'llah's brother Mirza Yahya.

By the assistance and instruction of Baha'u'llah, therefore, they made him notorious and famous on the tongues of friends and foes, and wrote letters, ostensibly at his dictation, to the Bab. And since secret correspondences were in process the Bab highly approved of this scheme. So Mirza Yahya was concealed and hidden while mention of him was on the tongues and in the mouths of men. And this mighty plan was of wondrous efficacy, for Baha'u'llah, though He was known and seen, remained safe and secure, and this veil was the cause that no one outside [the sect] fathomed the matter or fell into the idea of molestation, until Baha'u'llah quitted Tihran at the permission of the King and was permitted to withdraw to the Supreme Shrines.

When He reached Ba_gh_dad and the crescent moon of the month of Muharram of the year [A.H. one thousand two hundred and] sixty-nine (which was termed in the books of the Bab "the year of 'after a while'" and wherein He had promised the disclosure of the true nature of His religion and its mysteries) shone forth from the horizon of the world, this covert secret, as is related, became apparent amongst all within and without [the society]. Baha'u'llah with mighty steadfastness became a target for the arrows of all amongst mankind, while Mirza Yahya in disguise passed his time, now in the environs and vicinity of Ba_gh_dad engaged for better concealment in various trades, now in Ba_gh_dad itself in the garb of the Arabs.