Part 5

So likewise during the period of their sojourn in 'Iraq certain functionaries of foreign governments were desirous of intimacy, and sought friendly relations [with them], but the Chief would not agree. Amongst other strange haps was this, that in 'Iraq certain of the Royal Family came to an understanding with these [foreign] governments, and, [induced] by promises and threats, conspired with them. But this sect unloosed their tongues in reproach and began to admonish them, saying, "What meanness is this, and what evident treason; that man should, for worldly advantages, personal profit, easy circumstances, or protection of life and property, cast himself into this great detriment and evident loss, and embark in a course of action which will conduce to the greatest abasement and involve the utmost infamy and disgrace both here and hereafter! One can support any baseness save treason to one's country, and every sin admits of pardon and forgiveness save [that of] dishonoring one's government and injuring one's nation." And they imagined that they were acting patriotically, displaying sincerity and loyalty, and accounting sacred the duties of fidelity; which noble aim they regarded as a moral obligation. So rumors of this were spread abroad through 'Iraq-i-'Arab, and such as wished well to their country loosed their tongues in uttering thanks, expressing approval and respect. And it was supposed that these events would be represented in the Royal Presence; but after a while it became known that certain of the _Sh_ay_kh_s at the Supreme Shrines who were in correspondence with the court, yea, even with the King, were in secret continually attributing to this sect strange affinities and relations, imagining that such attempts would conduce to favor at the Court and cause advancement of [their] condition and rank. And since no one could speak freely on this matter at that court which is the pivot of justice, whilst just ministers aware [of the true state of the case] also regarded silence as their best policy, the 'Iraq question, through these misrepresentations and rumors, assumed gravity in Tihran, and was enormously exaggerated. But the consuls-general, being cognizant of the truth, continued to act with moderation, until Mirza Buzurg _Kh_an of Qazvin became consul-general in Ba_gh_dad. Now since this person was wont to pass the greater portion of his time in a state of intoxication and was devoid of foresight, he became the accomplice and confederate of those _Sh_ay_kh_s in 'Iraq, and girded up his loins stoutly to destroy and demolish. Such power of description and [strength] of fingers as he possessed he employed in making representations and statements. Each day he secretly wrote a dispatch to Tihran, made vows and compacts with the _Sh_ay_kh_s, and sent diplomatic notes to His Excellency the Ambassador-in-chief [at Constantinople]. But since these statements and depositions had no basis or foundation, they were all postponed and adjourned; until at length these _Sh_ay_kh_s convened a meeting to consult with the [Consul-] General, assembled a number of learned doctors and great divines in the [mosque of the] 'two Kazims' (upon them be peace), and, having come to an unanimous agreement, wrote to the divines of Karbila the exalted and Najaf the most noble, convoking them all. They came, some knowing, others not knowing. Amongst the latter the illustrious and expert doctor, the noble and celebrated scholar, the seal of seekers after truth, _Sh_ay_kh_ Murtada, now departed and assoiled, who was the admitted chief of all, arrived without knowledge [of the matter in hand]. But, so soon as he was informed of their actual designs, he said, "I am not properly acquainted with the essential character of this sect, nor with the secret tenets and hidden theological doctrines of this community; neither have I hitherto witnessed or perceived in their demeanor or conduct anything at variance with the Perspicuous Book which would lead me to pronounce them infidels. Therefore hold me excused in this matter, and let him who regards it as his duty take action." Now the design of the _Sh_ay_kh_s and the Consul was a sudden and general attack, but, by reason of the noncompliance of the departed _Sh_ay_kh_, this scheme proved abortive, resulting, indeed, only in shame and disappointment. So that concourse of _Sh_ay_kh_s, doctors, and common folk which had come from Karbila dispersed.

Just at this time mischievous persons--[including] even certain dismissed ministers--endeavored on all sides so to influence this sect that they might perchance alter their course and conduct. From every quarter lying messages and disquieting reports continually followed one another in uninterrupted and constant succession to the effect that the deliberate intention of the court of Persia was the eradication, suppression, annihilation, and destruction of this sect; that correspondence was continually being carried on with the local authorities; and that all [the Babis] in 'Iraq would shortly be delivered over with bound hands to Persia. But the Babis passed the time in calmness and silence, without in any way altering their behavior and conduct.

So when Mirza Buzurg _Kh_an failed to effect and accomplish the designs of his heart by such actions also, he ill-advisedly fell to reflecting how he might grieve and humiliate [the Babis]. Every day he sought some pretext for offering insult, aroused some disturbance and tumult, and raised up the banner of mischief, until the matter came nigh to culminating in the sudden outbreak of a riot, the lapse of the reins of control from the hand, and the precipitation of [men's] hearts into disquietude and perturbation and [their] minds into anguish and agony.

Now when [the Babis] found themselves unable to treat this humor by any means (for, strive as they would, they were foiled and frustrated), and when they failed to find any remedy for this disorder or any fairness in this flower, they deliberated and hesitated for nine months, and at length a certain number of them, to stop further mischief, enrolled themselves as subjects of the Sublime Ottoman Government, that [thereby] they might assuage this tumult. By means of this device the mischief was allayed, and the consul withdrew his hand from molesting them; but he notified this occurrence to the Royal Court in a manner at variance with the facts and contrary to the truth, and, together with the confederate _Sh_ay_kh_s, applied himself in every way to devices for distracting the senses [of the Babis]. Finally, however, being dismissed, and overwhelmed with disaster, he became penitent and sorry.

Let us proceed with our original topic. For eleven years and somewhat over, Baha'u'llah abode in 'Iraq-i-'Arab. The behavior and conduct of the sect were such that [His] fame and renown increased. For He was manifest and apparent amongst men, consorted and associated with all parties, and would converse familiarly with doctors and scholars concerning the solution of difficult theological questions and the verification of the true sense of abstruse points of divinity. As is currently reported by persons of every class, He used to please all, whether inhabitants or visitors, by His kindly intercourse and courteous address; and this sort of demeanor and conduct on His part led them to suspect sorcery and account Him an adept in the occult sciences.

During this period Mirza Yahya remained concealed and hidden, continuing and abiding in his former conduct and behavior, until, when the edict for the removal of Baha'u'llah from Ba_gh_dad was issued by His Majesty the Ottoman monarch, Mirza Yahya would neither quit nor accompany [Him]: at one time he meditated setting out for India, at another settling in Turkistan; but, being unable to decide on either of these two plans, he finally, at his own wish, set out before all in the garb of a dervish, in disguise and change of raiment, for Karkuk and Arbil. Thence, by continuous advance, he reached Mosul, where, on the arrival of the main body, he took up his abode and station alongside their caravan. And although throughout this journey the governors and officials observed the utmost consideration and respectfulness, while march and halt were alike dignified and honorable, nevertheless was he always concealed in change of raiment, and acted cautiously, on the idea that some act of aggression was likely to occur.

In this fashion did they reach Constantinople, where they were appointed quarters in a guesthouse on the part of the glorious Ottoman monarchy. And at first the utmost attention was paid to them in every way. On the third day, because of the straitness of their quarters and the greatness of their numbers, they migrated and moved to another house. Certain of the nobles came to see and converse with them, and these, as is related, behaved with moderation. Notwithstanding that many in their assemblies and gatherings continued to condemn and vilify them saying, "This sect are a mischief to all the world and destructive of treaties and covenants; they are a source of trouble and baleful to all lands; they have kindled a fire and consumed the earth; and though they be outwardly fair-seeming yet are they deserving of every chastisement and punishment," yet still the Babis continued to conduct themselves with patience, calmness, deliberation, and constancy, so that they did not, even in self-defense, importune [the occupants of] high places or frequent the houses of any of the magnates of that kingdom. Whomsoever amongst the great He [Baha] interviewed on His own account, they met, and no word save of sciences and arts passed between them; until certain noblemen sought to guide Him, and loosed their tongues in friendly counsel, saying, "To appeal, to state your case, and to demand justice is a measure demanded by custom." He replied in answer, "Pursuing the path of obedience to the King's command We have come to this country. Beyond this We neither had nor have any aim or desire that We should appeal and cause trouble. What is [now] hidden behind the veil of destiny will in the future become manifest. There neither has been nor is any necessity for supplication and importunity. If the enlightened-minded leaders [of your nation] be wise and diligent, they will certainly make inquiry, and acquaint themselves with the true state of the case; if not, then [their] attainment of the truth is impracticable and impossible. Under these circumstances what need is there for importuning statesmen and supplicating ministers of the Court? We are free from every anxiety, and ready and prepared for the things predestined to Us. 'Say, all is from God'(24) is a sound and sufficient argument, and 'if God toucheth thee with a hurt there is no dispeller thereof save Him'(25) is a healing medicine."

After some months a royal edict was promulgated appointing Adrianople in the district of Roumelia as their place of abode and residence. To that city the Babis, accompanied by [Turkish] officers, proceeded all together, and there they made their home and habitation. According to statements heard from sundry travelers and from certain great and learned men of that city, they behaved and conducted themselves there also in such wise that the inhabitants of the district and the government officials used to eulogize them, and all used to show them respect and deference. In short, since Baha'u'llah was wont to hold intercourse with the doctors, scholars, magnates, and nobles [thereby] obtaining fame and celebrity throughout Roumelia, the materials of comfort were gathered together, neither fear nor dread remained, they reposed on the couch of ease, and passed their time in quietude, when one Siyyid Muhammad by name, of Isfahan, one of the followers [of the Bab], laid the foundations of intimacy and familiarity with Mirza Yahya, and [thereby] became the cause of vexation and trouble. In other words, he commenced a secret intrigue and fell to tempting Mirza Yahya, saying, "The fame of this sect hath risen high in the world, and their name hath become noble: neither dread nor danger remaineth, nor is there any fear or [need for] caution before you. Cease, then, to follow, that thou mayest be followed by the world; and come out from amongst adherents, that thou mayest become celebrated throughout the horizons." Mirza Yahya, too, through lack of reflection and thought as to consequences, and want of experience, became enamored of his words and befooled by his conduct. This one was [like] the sucking child, and that one became as the much-prized breast. At all events, how much soever some of the chiefs of the sect wrote admonitions and pointed out to him the path of discretion saying, "For many a year hast thou been nurtured in thy brother's arms and hast reposed on the pillow of ease and gladness; what thoughts are these which are the results of madness? Be not beguiled by this empty name,(26) which, out of regard for certain considerations and as a matter of expediency, was bestowed [upon thee]; neither seek to be censured by the community. Thy rank and worth depend on a word, and thine exaltation and elevation were for a protection and a consideration," yet still, the more they admonished him, the less did it affect him; and how much soever they would direct him, he continued to account opposition as identical with advantage. Afterwards, too, the fire of greed and avarice was kindled, and although there was no sort of need, their circumstances being easy in the extreme, they fell to thinking of salary and stipend, and certain of the women dependent on Mirza Yahya went to the [governor's] palace and craved assistance and charity. So when Baha'u'llah beheld such conduct and behavior on his part He dismissed and drove away both [him and Siyyid Muhammad] from Himself.

Then Siyyid Muhammad set out for Constantinople to get his stipend, and opened the door of suffering. According to the account given, this matter caused the greatest sorrow and brought about cessation of intercourse. In Constantinople, moreover, he presumptuously set afloat certain reports, asserting, amongst other things, that the notable personage who had come from 'Iraq was Mirza Yahya. Sundry individuals, perceiving that herein was excellent material for mischief-making and a means for the promotion of mutiny, ostensibly supported and applauded him, and stimulated and incited him, saying, "You are really the chief support and acknowledged successor: act with authority, in order that grace and blessing may become apparent. The waveless sea hath no sound, and the cloud without thunder raineth no rain." By such speech, then, was that unfortunate man entrapped into his course of action, and led to utter vain words which caused the disturbance of [men's] thoughts. Little by little those who were wont to incite and encourage began without exception to utter violent denunciations in every nook and corner, nay in the court itself, saying, "The Babis say thus, and expound in this wise: [their] behavior is such, and [their] speech so-and-so." Such mischief-making and plots caused matters to become misapprehended, and furthermore certain schemes got afloat which were regarded as necessary measures of self-protection; the expediency of banishing the Babis came under consideration; and all of a sudden an order came, and Baha'u'llah was removed from Roumelia; nor was it known for what purpose or whither they would bear Him away. Diverse accounts were current in [men's] mouths, and many exaggerations were heard [to the effect] that there was no hope of deliverance.

Now all those persons who were with Him with one accord entreated and insisted that they should [be permitted to] accompany Him, and, how much soever the government admonished and forbade them, it was fruitless. Finally one Haji Ja'far by name was moved to lamentation, and with his own hand cut his throat. When the government beheld it thus, it gave permission to all of them to accompany Him, conveyed them from Adrianople to the seashore, and thence transported them to Akka. Mirza Yahya they sent in like manner to Famagusta.

During the latter days [passed] in Adrianople Baha'u'llah composed a detailed epistle setting forth all matters clearly and minutely. He unfolded and expounded the main principles of the sect, and made clear and plain its ethics, manners, course, and mode of conduct: He treated certain political questions in detail, and adduced sundry proofs of His truthfulness: He declared the good intent, loyalty, and sincerity of the sect, and wrote some fragments of prayers, some in Persian, but the greater part in Arabic. He then placed it in a packet and adorned its address with the royal name of His Majesty the King of Persia, and wrote [on it] that some person pure of heart and pure of life, dedicated to God, and prepared for martyr-sacrifice, must, with perfect resignation and willingness, convey this epistle into the presence of the King. A youth named Mirza Badi, a native of _Kh_urasan, took the epistle, and hastened toward the presence of His Majesty the King. The Royal Train had its abode and station outside Tihran, so he took his stand alone on a rock in a place far off but opposite to the Royal Pavilion, and awaited day and night the passing of the Royal escort or the attainment of admission into the Imperial Presence. Three days did he pass in a state of fasting and vigilance: an emaciated body and enfeebled spirit remained. On the fourth day the Royal Personage was examining all quarters and directions with a telescope when suddenly his glance fell on this man who was seated in the utmost respectful attitude on a rock. It was inferred from the indications [perceived] that he must certainly have thanks [to offer], or some complaint or demand for redress and justice [to prefer]. [The King] commanded one of those in attendance at the court to inquire into the circumstances of this youth. On interrogation [it was found that] he carried a letter which he desired to convey with his own hand into the Royal Presence. On receiving permission to approach, he cried out before the pavilion with a dignity, composure, and respectfulness surpassing description, and in a loud voice, "O King, I have come unto thee from Sheba with a weighty message!"(27) [The King] commanded to take the letter and arrest the bearer. His Majesty the King wished to act with deliberation and desired to discover the truth, but those who were present before him loosed their tongues in violent reprehension, saying, "This person has shown great presumption and amazing audacity, for he hath without fear or dread brought the letter of him against whom all peoples are angered, of him who is banished to Bulgaria and Sclavonia, into the presence of the King. If so be that he do not instantly suffer a grievous punishment there will be an increase of this great presumption." So the ministers of the court signified [that he should suffer] punishment and ordered the torture. As the first torment they applied the chain and rack, saying, "Make known thy other friends that thou mayest be delivered from excruciating punishment, and make thy comrades captive that thou mayest escape from the torment of the chain and the keenness of the sword." But, torture, brand, and torment him as they might, they saw naught but steadfastness and silence, and found naught but dumb endurance [on his part]. So, when the torture gave no result, they [first] photographed him (the executioners on his left and on his right, and he sitting bound in fetters and chains beneath the sword with perfect meekness and composure), and then slew and destroyed him. This photograph I sent for, and found worthy of contemplation, for he was seated with wonderful humility and strange submissiveness, in utmost resignation.

Now when His Majesty the King had perused certain passages and become cognizant of the contents of the epistle, he was much affected at what had taken place and manifested regret, because his courtiers had acted hastily and put into execution a severe punishment. It is even related that he said thrice, "Doth anyone punish [one who is but] the channel of

[Pages 61-80]

correspondence?" Then the Royal Command was issued that their Reverences the learned doctors and honorable and accomplished divines should write a reply to that epistle. But when the most expert doctors of the capital became aware of the contents of the letter they ordained: "That this person, without regarding [the fact] that he is at variance with the Perspicuous Religion, is a meddler with custom and creed, and a troubler of kings and emperors. Therefore to eradicate, subdue, repress, and repel [this sect] is one of the requirements of the Well-established Path, and indeed the chief of obligations."

This answer was not approved before the [Royal] Presence, for the contents of this epistle had no obvious discordance with the Law or with reason, and did not meddle with political or administrative matters, nor interfere with or attack the Throne of Sovereignty. They ought, therefore, to have discussed the real points at issue, and to have written clearly and explicitly such an answer as would have caused the disappearance of doubts and the solution of difficulties, and would have become a fulcrum for discussion to all.

Now of this epistle sundry passages shall be set forth in writing to conduce to a better understanding [of the matter] by all people. At the beginning of the epistle was a striking passage in the Arabic language [treating] of questions of faith and assurance; the sacrifice of life in the way of the Beloved; the state of resignation and contentment; the multiplicity of misfortunes, calamities, hardships, and afflictions; and falling under suspicion of seditiousness through the machinations of foes; the establishment of His innocence in the presence of His Majesty the King; the repudiation of seditious persons and disavowal of the rebellious party; the conditions of sincere belief in the verses of the Qur'an; the needfulness of godly virtues, distinction from all other creatures in this transitory abode, obedience to the commandments, and avoidance of things prohibited; the evidence of divine support in the affair of the Bab; the inability of whosoever is upon the earth to withstand a heavenly thing; His own awakening at the divine afflux, and His falling thereby into unbounded calamities; His acquisition of the divine gift, His participation in spiritual God-given grace, and His illumination with immediate knowledge without study; the excusableness of His [efforts for the] admonition of mankind, their direction toward the attainment of human perfections, and their enkindlement with the fire of divine love; encouragements to the directing of energy towards the attainment of a state greater than the degree of earthly sovereignty; eloquent prayers [written] in the utmost self-abasement, devotion, and humility; and the like of this. Afterwards He discussed [other] matters in the Persian language. And the form of it is this: