Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Francis Younghusband, Moslem Mystics, bahai-library.com.
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MODERN MYSTICS
BY

SIR FRANCIS YOUNGHUSBAND
K.C.S.I., K.C.I.E.

LONDON
JOHN MURRAY, ALBEMARLE STREET, W.
BY '.1.'811 HAMIl AU'.I.'HOB
THE LIVING UNIVERSE.
THE REIGN OF GOD.
DAWN IN INDIA. Britiah Purpoee and IndiaD
Aapirati01l.
THE GLEAM.
WONDERS OF THE IDM AL AYA.
BUT IN OUR LIVEB. A Romance of the Indian
Frontier.
THE COMING COUNTRY. A Pre-Vision.
LIFE IN THE STARS. An Exposition of the View
that on Some Planets of Some Stars Exist Beings
Higher than Ourselves, and on one a World-Leader,
the Supreme Embodiment of the Eternal Spirit which
Animates the Whole.
CHAPTER II

MOSLEM MYSTICS

A MONG Moslems it is difficult to find recent
examples of the mystical experience. Not
that they do not have such experiences:
they have them but they shun speaking or writing of
them. Centuries ago the Sufis used to write in glori-
ous poetry of the mystic state. And in the present
times Inayat Khan undoubtedly based his teaching
on some mystical experience he must have had, but
of it there is no record. It has, therefore, been neces-
sary to go back nearly a century for an example of
mystical experience among Moslems and take the
story of the Bab, about whom much now is on record.
In a sense he was opposed to mysticism, for he objected
to Sufis on account of their doctrine of the Inner
Light, their pantheism, and their individualism.
Nevertheless, he had undoubtedly enjoyed the mystical
experience and his short heroic life-for he suffered
martyrdom before he was thirty-gives abundant
evidence of that joy and gladness, that serenity and
firmness of conviction which are so characteristic of
the mystical state.

Among the Shiah sect of the Islamic faith there is a
perpetual expectancy-the expectancy of the ap-
pearance of the Imam Mahdi. These Shiahs believe
MOSLEM MYSTICS
that after the ascension into heaven of Mahomed he
was succeeded by a line of twelve Imams. The
twelfth Imam, who succeeded just a thousand years
before the time of the Bab, is said to have only dis-
appeared, and it is believed that he will reappear and
fill the Earth with justice. The Shiahs expect the
Imam Madhi as eagerly as Jews expected the Messiah.
Among the Shiah Moslems was a sect centred at
Kerbela in Mesopotamia who specially concentrated
on the expectancy. The leader in the first half of
last century was a mulla named Kazim. For some
years he had been foretelling the advent of One
who would be the bearer of a new and independent
revelation. He realized, we are told, how dense were
those veils that hinder seekers from apprehending the
glory of the hidden Manifestation. He accordingly
exerted his utmost endeavour to remove gradually,
wisely and cautiously whatever barriers might stand
in the way of the full recognition of that hidden
Treasure of God. To his disciples he said:
"It is incumbent upon you to renounce all com-
fort, all earthly possessions, and even your kindred,
and seek Him who is the Desire of both your hearts
and mine. Never relax in your determination to
seek and :find Him who is concealed behind the veils
of glory. . .. How great, how very great is the
cause! How exalted the station to which I summon
you! How great the mission for which I have trained
and prepared you ! "
Kazim died in the year 1843, and among those who
were inspired by his words and were seeking the Pro-
mised One was a young mulla named Hosain, or
Husayn, a native of the Persian Province of Khorasan.
He was bom in the year 1813, and for nine years he
QUEST OF THE MESSIAH
had remained with Kazim, preparing for the advent
of the Promised One. This young mulla was de-
scribedá by one of his contemporaries as being the very
embodiment of constancy, piety and virtue, and as
inspiring others with his rectitude of conduct and
passionate loyalty. Such, indeed, was the force of his
character and the ardour of his faith that men felt
that he, unaided and alone, could achieve the triumph
of the Faith of God. Another records of him that no
one could question his erudition, his charm, his high in-
tegrity, his fairness, his wisdom, or his amazing oourage.
And one of his fellow-mullas had paid such a
glowing tribute to this character, his high attainments
and his ability, that some of those who heard this pane-
gyric suspected Husayn of being the very Promised
One whom Kazim had so often declared was living in
their midst, though, as yet, unrecognized. So they
one day approached him, saying: "Such is our confi-
dence in you that if you claim to be the Promised One
we shall all readily and unquestioningly submit; and
we here and now pledge our loyalty and obedience to
whatever you bid us perform."
But Husayn replied: "God forbid! Far be it
from His glory that I, who am but dust, should be
compared to Him who is the Lord or Lords. . . .
Your and my first obligation is to aim at and carry
out, both in spirit and in letter, the dying message of
our beloved Chief."
He would not admit that he himself was the Pro-
mised One; but he determined to devote his life to the
quest of the Messiah; and after first preparing himself
for the holy adventure by spending forty days in re-
tirement and prayer, on vigils and fasting, he set out
from Kerbela for Bushire on the Persia Gulf.
And Bushire has interest in this story, for it 1i0
gg
MOSLEM MYSTICS
happened that here was born, in the year 1821, one
Ali Mahomed, who, as he grew up, attracted much
attention on account of his austere practices and pre-
occupation with religious matters. Be was remark-
able for his courtesy and charm, the dignity of his
manner and the purity of his character. His father
was a merchant, and he himself was engaged in business
for a time. But having married and lost the son born
of the marriage he decided to make a pilgrimage to the
holy city of Kerbela, and there it was that he, like
Busayn, had listened to Kazim's prophecies and, also
like Busayn, had impressed his fellow-devotees by his
piety. Indeed, so wrapt would he be in his devotions
that he would seem utterly oblivious of those about
him. Tears would rain from his eyes; and from his
lips would fall words of such power and beauty as are
not to be surpassed in the noblest passages of Scripture.
" Oh! God, my God, my beloved, my heart's de-
sire," he would keep repeating with a frequency and
an ardour that those near him would interrupt their
prayers and marvel at his devotion. And at this time
he had a vision which deeply influenced him and which
he himself subsequently described.
" In my vision I saw the head of the Imam Husayn
hanging upon a tree with drops of blood dropping
profusely from his lacerated throat. With feelings
of unsurpassed delight I approached that tree, and
stretching forth my hand gathered a few drops of
that sacred blood and devoutly drank them. When
I awoke I found that the Spirit of God had permeated
my whole soul and taken possession of it. My heart
was thrilled with the joy of the divine presence, and
the mysteries of His revelation were unfolded before
my eyes in all their glory."
From Kerbela Ali Mahomed had returned to Bushire,
HUSAYN MEETS THE BAB
where he had remained until a few months after the
death of Kazim, and had then closed his business and
gone to Shiraz.
A few months later, Husayn passing through
Bushire noted the spiritual atmosphere of the place.
But proceeding on his quest he reached Shiraz, and
there a little before sunset, as he was walking outside
the gate of the city, his eyes suddenly fell on a youth
of radiant countenance, who advanced towards him
and greeted him with a smile of loving welcome as
if he had been his intimate and life-long friend. He
invited Husayn to his home, and as Husayn entered
the house he was invaded by a feeling of unutterable
joy. Oppressed by the mystery of this meeting and
by the strain of his search for the Promised One Hus-
ayn breathed this prayer: "Oh! my God. I have
striven with all my soul, and until now have failed to
find Thy promised Messenger. Yet Thy word faileth
not, and Thy promise is sure."
After the evening prayer his youthful host began
to question Husayn. "Whom do you regard as
Kazim's successor and your leader? " he asked.
" Our departed teacher exhorted us to forsake our
homes in quest of the promised Beloved. I have
arisen to accomplish his will, and am still engaged in
my quest," replied Husayn.
" Has your teacher indicated any features by which
the Promised One might be distinguished ? " inquired
Husayn's host.
"Yes," replied Husayn, " he is one of pure lineage,
over twenty years of age but less than thirty, endowed
with intuitive knowledge and free of bodily defects."
There was a pause: then, with vibrant voice his
host exclaimed: "Behold, all these signs are manifest
in me!"
MOSLEM MYSTIOS
" True," replied Husayn, " but he whose advent we
await is a man of unsurpassed holiness, and the Cause
he is to reveal to us is a Cause of tremendous power.
Many and diverse are the requirements which he who
claims to be its visible embodiment must needs fulfil."
When Husayn first started on his quest he had fixed
on two standards by which he would test the claims
of any to be the Promised One. He had composed a
treatise on the hidden teachings propounded by Kazim
and to him who could unravel the mysterious allusions
he would submit his second test which was to reveal
an entirely new commentary on the Surih of Joseph.
This treatise Husayn now presented to his host, in
order to test his capacity. To his surprise the young
man in a few minutes unravelled all its mysteries and
resolved all its problems. In addition he expounded
new truths with vividness and power. Then he made
a commentary on the Surih of Joseph, without for
t)ne moment interrupting the flow of the verses.
Husayn sat enraptured by the magic of his voice
and the sweeping force of his revelation. Hour after
hour slipped by till suddenly the call of the muadhdhin
summoning the faithful to prayer at dawn awakened
him from the state of ecstasy into which he had fallen.
All the delights, all the ineffable glories which are the
priceless possessions of the people of Paradise, he
seemed to be experiencing that night; and he became
convinced that his host was none other than the
Promised One.
Then his host, who proved to be the Ali Mahomed
from Bushire referred to above, addressed Husayn
in these words :

" 0 thou who art the first to believe in me, verily
I say unto thee I am The Bab, the Gate of God, and
THE BAB PROCLAIMS HIMSELF
thou art the Bab-ul-Bab, the gate of that Gate.
Eighteen BOuls must, at first, of their own accord,
accept me and recognize the truth of my revelation.
And when this number is complete, one of them must
accompany me on my pilgrimage to Mecca, where I
shall deliver the message of God to the Sherif. But
it is incumbent upon you not to divulge, either to
your companions or to any other soul, that which
you have heard. You should continue in prayer until
my departure for Hejaz. But, ere I depart, I shall
appoint unto each of the eighteen souls his special
mission and instruct them to teach the Word of God
and quicken the souls of men."

Having spoken these words the Bab dismissed
Husayn from his presence.
Little wonder is it that Husayn was dumbfounded
at his experiences during that wonderful night. Here
was a young man of twenty-four making this startling
and tremendous claim that he was the Messiah so long
promised, so eagerly expected-one who would be re-
garded as a divine being, as belonging to a different
order of being from common humanity-one who
would be the spiritual guide of all Moslems and whose
every word must be implicitly obeyed ..
This revelation coming suddenly as a thunderbolt
upon Husayn fairly numbed his faculties. He was
blinded by its dazzling splendour and overwhelmed by
its crushing force. Excitement, awe and wonder
stirred him to the depths. He was transfigured with
a sense of gladness and strength. Hitherto he had
been feeble, dejected and timid. Now he felt pos-
sessed of such courage and power that, were the whole
world with its peoples and potentates to rise against
him, he would face them undaunted. The whole
universe was but a handful of dust in his hand. He
MOSLEM MYSTICS
seemed. 'to hear the voice of Gabriel calling unto all
mankind, " Awake, for, Lo! the morning light has
broken. He who is your Promised One is come."
Faithful to the direction of the Bab he performed
his devotions and organized classes. Gradually people
gathered about him and marvelled at the spirit which
his discourses revealed. On several occasions he
would spend the entire night with the Bab and, fasci-
na.ted by the charm of his utterance, become oblivious
of the world. On one such night the Bab foretold
that thirteen other followers would arrive and enjoined
Husayn: "Pray to God, that He may graciously
enable them to walk securely in that path which is
finer than a hair and keener than a sword."
The next morning a certain Mulla Ali and twelve
companions came to Husayn. They, too, were seek-
ing the Promised One but were surprised at Husayn's
lack of agitation and expectancy, till he hinted to Ali
that he had already found the object of their quest.
Then they all besought God to fulfil His promise.
And on the third night there appeared before Ali, while
he was wrapt in prayer, a light, and, lo! that light
moved before him. Allured by its splendour, he had
to follow it, till at last it led him to his promised
Beloved. Inspired by the vision he arose and beaming
with joy and gladness, he hastened to Husayn. At
dawn the two together went to the Bab. Ali was as
warmly welcomed as Husayn had been, and a spirit of
close and ardent fellowship sprang up between them.
The entire chamber seemed to be vitalized by the
celestial potency emanating from the Bab. They
glowed with intense adoration. New Day had dawned
upon them.
Each of Ali's twelve companions in turn found the
Bab, and were declared by him to be Letters of the
THE BA.B' S PLA.N
Living. Others followed. Seventeen were gradually
enrolled and appointed as chosen apostles of the Bab,
ministers of his faith and diffusers of his light. One
only remained to complete the number. Next day,
as the Bab, followed by Husayn, was returning to his
home there appeared a youth, dishevelled and travel-
stained, who approached Husayn and asked him
whether he had attained his goal. Then, fixing his
gaze upon the Bab who was some steps in advance, he
said to Husayn: "Why seek you to hide him from
me? I can recognize him by his gait. None other
can manifest the power and majesty that radiate from
his holy person." Husayn told the Bab of these
words, and the Bab told him to marvel not, for he had
been communing with this youth in the spirit. The
youth was then accepted. He was only twenty-two,
and became known as Quddus. So the eighteen
apostles were now complete.
In general the Bab's plan was now this. He him-
self with one companion would proceed to the holy
cities of Mecca and Medina and there, by public pro-
clamation, inaugurate his mission. Having thus done
he would return triumphantly from his pilgrimage and
establish his Cause in the holy cities of Kerbela and
Najaf in Iraq. One of his apostles was to be sent to
Turkish territory and another to India. Others were
to be dent to different provinces in Persia.
Husayn had hoped that the Bab would have taken
him on his contemplated pilgrimage to Mecca, but the
Bab had a higher mission for him. Summoning him
to his presence the Bab said:
"My covenant with you is now accomplished.
Gird up the loins of endeavour and arise to diffuse
my Cause. Raise the cry, , Awake, awake, for, 101
the Gate of God is open, and the morning light
1I.ld:. 105 H
MOSLEM MYSTICS
is shedding its radiance upon all mankind' The
Promised One is made manifest; prepare the way for
him, 0 people of the Earth I Deprive not yourselves
of its redeeming grace, nor close your eyes to ita
glory.' With those whom you find responsive to your
call share the epistles I have revealed to you, that
they may turn from the slough of neglect and soar
into the realm of divine revelation."
The Bab then told Husayn that he had chosen
Quddus as his companion for the pilgrimage to Mecca,
and would leave Husayn behind to face the onslaught
of a fierce and relentless enemy, though he might rest
assured that a bounty unspeakably glorious would be
conferred upon him, as the high mission for which he
had been created would of a surety be accomplished
to the full, and not all the darts of an unbelieving
world could hurt a single hair of his head until his
work was consummated. He was to proceed north
to Teheran, where a secret lay hidden, and thence to
Khorasan, where he was to proclaim the Call anew.
After that he was to return to Kerbela and there await
the Bab's summons.
Ali was then summoned to the Bab's presence and
was directed to proceed to Najaf and Kerbela.
" Your faith," said the Bab, "must be immovable
as the rock, must weather every storm and survive
every calamity. Suffer not denunciations of the
foolish and calumnies of the mullas to affiict you.
If you be slain in the pathway to God, remember
that great will be the reward which will be bestowed
upon you."
The remainder of the apostles were then called to
his presence. To each he gave a special task, and to
each he assigned his own native province as the field
HIS INSTRUCTIONS

of his labours. But all were to refrain from specific
reference to the Bab himself. And to all he addre88ed
these parting words:
"You have been chosen as repositories of God's
wisdom. It behoves each one of you to manifest
the attributes of God, and to exemplify by your
deeds and words the signs of His righteousness, His
power and His glory. Verily, this is the day spoken
of by God in His book: 'On that day will We set
a seal upon their mouths; yet shall their tongues
speak unto Us, and their feet shall bear witness to
that which they have done.' Ponder also the words
of Jesus addressed to His disciples as He sent them
forth to propagate the Cause of God: 'Ye are even
as the fire which in the darkness of the night has
been kindled upon the mountain-top. Let your light
shine before the eyes of men. Such must be the
purity- of your character and the degree of your re-
nunCIation, that through you the people of the Earth
may recognize and be drawn closer to the Heavenly
Father who is the source of purity and grace.' 0, my
disciples! Verily I say, immensely exalted is this
day above the days of the apostles of old. You are
the witnesses of the dawn of the promised Day of
God. Purge your hearts of worldly desires and let
angelic virtues be your adorning. Strive that by
your deeds you may bear witness to the truth. The
days when idle worship was deemed sufficient are
ended. The time is come when naught but the purest
motive, supported by deeds of stainless purity, can
ascend to the throne of the Most High. I am pre-
paring you for the advent of a mighty Day, the newly
born babe of which will excel the wisest of this present
time. Scatter throughout the length and breadth of
this land, and with steadfast feet and sanctified
hearts, prepare the way for God's coming. Heed
not your frailty; fix your gaze upon the invincible
MOSLEM MYSTICS
power of your God. Did He not cause Abraham to
triumph over the forces of Nimrod 1 Did He not
enable Moses to vanquish Pharaoh and his hosts 1
Has He not established the rule of the poor and
lowly Jesus over all the forces of the Jewish people 1
Has He not subjected the militant tribes of Arabia to
the transforming discipline of His prophet Mahomed 1
Arise then in His Name, put your whole trust in Him
and victory is surely yours ! "
With such words did the Bab quicken the faith of
his disciples and launch them upon their mission.
And he well knew the opposition they must expect
from the orthodox upholders of ancient tradition, for,
besides making the tremendous claim to Messiahship,
he was proclaiming drastic innovations. According
to him, the Essence of God, the Primal Divine Unity,
transcends all human comprehension. All we can
know is Its manifestations. In essence all Prophets
are one. One Universal Intelligence speaks to man-
kind through successive agents according to the capa-
city and needs of the time-through Abraham, Moses,
Christ, Mahomed, and now through the latest mani-
festation, himself. But he would not be the last of
all. There never would be a last. For the world is
eternal and progress unending. Another would follow
him. And to each a boundless devotion must be
given. This was the Bab's teaching.

The first to leave and the first to suffer was Ali.
Immediately on receiving his commission from the
Bab he set out for Najaf. Arrived in this holy city he
proceeded to carry out the Bab's intention of intro-
ducing the new Faith into Turkish territory. Ac-
cordingly, in the presence of the leading men of Shiah
Islam, he fearlessly announced the manifestation of
DEPARTURE OF HUSAYN
the Bab, the Gate, whose advent they were eagerly
awaiting. In proof of this claim Ali recounted the
number of verses, prayers, homilies and scientific
treatises which streamed from the pen of the Bab.
But instead of welcoming these life-giving evidences
of a new-born revelation the mullas pronounced Ali a
heretic and expelled him from the assembly. Even-
tually he was bound and delivered into the hands of
the Turkish Government, arraigned as a wrecker of
Islam, a disgrace to the Faith and worthy of the
penalty of death. He was taken to Baghdad, where
he Wtl.S publicly accused of being an infidel, an abro-
gator of the laws of Islam, and a repudiator of its
rituals and standards. He was again thrown into
prison. Then he was deported to Constantinople.
And after that nothing more was ever heard of him.

Husayn remained with the Bab some days after
Ali's departure, and then proceeded to Isphahan,
where he fearlessly and unreservedly delivered the
message with which he had been entrusted. He was
immediately denounced as claiming that he whose
cause he was now championing was the revealer of a
divinely inspired book whose tone and language re-
sembled the Koran. Thus was he disrupting the holy
Faith of Islam. His denouncers appealed to the
Governor, but he refused to interfere in such a matter,
and Husayn was able to remain in peace and make a
few converts before proceeding to Teheran. At the
Persian capital he was told of one Baha-ullah, the
noble son of a noble father of high standing. This
young man of eight-and-twenty had high intellectual
attainments and was devoted to religious pursuits.
Busayn entrusted to one of his adherents a scroll to
MOSLEM MYSTICS
be handed personally to Baha-ullah. The latter read
the scroll and sent back the messenger to Husayn with
a small present and an expression of his appreciation
and love. Husayn, on receipt of the present and
message, fervently kissed the present and then took
the messenger in his arms and kissed his eyes. The
messenger was amazed, and wondered what kind of a
bond it was that could unite these two souls and
kindle so fervent a fellowship in their hearts.
A few days later Husayn left Teheran for Khorasan.
In that province he exhibited in an astounding manner
the effects of that regenerating power with which the
Bab had invested him. In whatever gathering he
appeared, no matter how great the number, or how
representative the character of the divines who were
present, he alone came to the front as the chief
speaker. His fine character, as well as his extreme
devoutness, ennobled his already high reputation. He
made many converts among the mullas, the most
notable of whom was Mirza Mahomed Baquir, who
became a devoted follower of the Bab. Love of the
Bab, indeed, inflamed the new convert's soul with such
a consuming passion that no one could resist its force.
He became the terror of his enemies and the inspira-
tion of his friends.
As soon as Husayn had won such able and devoted
supporters to the Cause he reported the result to the
Bab, who, on receipt of the good news, kept repeating,
"How marvellous, how exceedingly marvellous!"
What especially pleased the Bab in Husayn's letter
was his reference to Baha-ullah's immediate response
to the divine message and the news that Baha-ullah
had boldly initiated a campaign in his native province~.
The Bab was gladdened at the marvellous success.
Now he was assured that, if he himself fell a victim to
BAB'S JOURNEY TO MECCA
the tyranny of his foes, his Cause would live: the
master-hand of Baha-ullah would direct it, and under
his direction it would flourish and eventually yield
its choicest fruits.

His mind thus eased, the Bab, accompanied by
Quddus, now joined a company of pilgrims leaving for
Mecca. They proceeded in the month of October
1844, first to Bushire, and from there by sailing boat
to J eddah on the Red Sea.
High seas and the complete absence of comfort
could neither interfere with the regularity of the Bab's
devotions nor perturb the peacefulness of his medi-
tations and prayers. "Whenever, by day or night,
I chanced to meet them," says a fellow-pilgrim, "I
invariably found the Bab and Quddus together, both
absorbed in their work-the Bab in dictating, and
Quddus in taking down his words."
Upon his arrival at Jeddah the Bab donned the
pilgrim's garb, and mounting a camel, set out for
Mecca. One day a roving Bedouin snatc!J.ed the Bab's
saddle-bag, which was lying on the ground, and
vanished into the desert. The bag contained the
Bab's writings, and his servant wished to pursue the
thief. But the Bab restrained him, saying:
" Had I allowed you, you would surely have over-
taken and punished him. But this was not to be.
The writings which that bag contained are destined
to reach, through the instrumentality of this Arab,
such places as we could never have succeeded in
attainmg. Grieve not, therefore, at this action, for
-this was decreed by God, the Ordainer, the Almighty."
Many a time afterwards did the Bab, on similar
occasions, seek to comfort his friends by such re-
Ul
MOSLEM MYSTICS
fiections. By words such as these he turned the
bitterness of regret and resentment into radiant ac-
quiescence in the Divine purpose and into joyous
submission to God's will.
Arrived at Mecca, he performed all the prescribed
rites of worship. With the utmost dignity and calm,
and with extreme simplicity and reverence he com-
passed the Kabba. On the last day of his pilgrimage
he met a noted member of the Shayki community to
which Kazim had belonged, and in those hallowed
precincts he fearlessly appealed to him. Holding his
hand the Bab said:
"Verily, I declare, none beside me in this day,
whether in the East or in the West, can claiIn to
be the Gate that leadeth men to the knowledge of
God. My proof is none other than that same proof
whereby the truth of the Prophet Mahomed was
established. Ask me whatsoever thou pleasest and
now, at this very moment, I pledge myself to re-
v~al.such verses as can demonstrate the truth of my
mISSIon.
"Thou must choose either to submit thyself un-
reservedly to my Cause or entirely to repudiate it.
No other alternative is thine. But if thou choose
to reject my message I will not let thine hand go
until thou pledge thy word to declare thy repudiation
publicly.
" Thus shall he who speaketh the truth be made
known, and he that speaketh falsely be condemned
to eternal misery and everlasting shame."
This peremptory challenge thrust so suddenly upon
Mirza Muhit distressed him profoundly. He excused
himself from giving any immediate reply, and the two
parted.
The Bab also addressed an epistle to the Sherif
BAB AT MEDINA
of the holy city, wherein he set forth in clear and un-
mistakable language, the distinguishing features of his
mission and called upon him to arise and embrace the
Cause. But this epistle the Sherif mislaid in the press
of business, and it was not for some time after that
he read it. Under these two rebuffs the Bab's mission
to Mecca had little present result. The powers of
orthodoxy were too strong.
From Mecca the Bab proceeded to Medina. .As he
approached that holy city he called to mind the stirring
events that had immortalized the name of Him who
had lived and died within its walls. Those scenes
which bore testimony to the creative power of that
undying Genius seemed to be re-enacted before his
eyes. He also remembered, as he trod that holy
ground, that shining Herald of his own Dispensation,
Shayk Ahmad-i-Aksai. There came to him, too, the
vision of those holy men, pioneers and martyrs of the
Faith who had fallen gloriously on the field of battle.
Their sacred dust was reanimated by the gentle tread
of his feet. Their shades were stirred by the reviving
breath of his presence. They seemed to be addressing
to him this fervent plea :

"Return not unto thy native land, we beseech
thee, 0 thou beloved of our hearts! Abide thou
in our midst, for here, far from the tumult of thine
enemies who are lying in wait for thee, thou shalt
be safe and secure. Weare fearful for thee. We
dread the plottings and machinations of thy foes."
"Fear not," the indomitable Spirit of the Bab
replied, "I am come into the world to bear witness
to the glory of sacrifice. You are aware of the in-
tensity of my longing. You realize the degree of my
renunciation. Rather, therefore, beseech the Lord
your God to hasten the hour of my martyrdom and
MOSLEM MYSTICS
to accept my sacrifice. Grieve not if I depart from
this land, for I am hastening to fulfil my destiny."

He returned to Jeddah, embarked on a ship and
reached Bushire nine months after his departure on
the pilgrimage. He had not effected the object with
which he had gone to Mecca. This youth from Shiraz
had been received with icy contempt by the powers
that be in the holy city. But his spirit was undaunted.
While still at Bushire the Bab bade Quddus, his
faithful companion during his pilgrimage, to depart
for Shiraz.
"~he hour of separation," said the Bab, "hath
struck-a separation to which no reunion will follow
except in the Kingdom of God, in the presence of
the King of Glory. The hand of destiny will ere
long plunge you into an ocean of tribulation for His
sake. I, too, will follow you. I, too, will be im-
mersed beneath its depths. Rejoice with exceeding
gladness, for you have been chosen as the standard-
bearer of the host of the affiicted. You are in the
vanguard of that noble army who will suffer martyr-
dom in His name. But you will attain the presence
of Him, who is the one object of our adoration and
love. In His presence you will forget the harm that
shall have befallen you. The hosts of the Unseen
will hasten forth to assist you and will proclaim to
all the world your heroism and glory. And yours will
be the ineffable joy of quaffing the cup of martyrdom
for His sake."
Having thus spoken, the Bab delivered into his
hands a copy of" The Seven Qualifications," a treatise
in which he had set forth the essential requirements
of those who had attained to a knowledge of the new
Revelation and had recognized its claim..
QUDDUS
Quddus was affectionately welcomed at Shiraz by
the Bab's maternal uncle, Siyyid Ali, and succeeded
in persuading him to embrace the Cause. And so
steadfast became Siyyid Ali's faith, and so profound
grew his love for the Bab that he consecrated his whole
life to his service. With unrelaxing vigilance he arose
to defend the Cause. He scorned fatigue, and per-
severed in his task until the hour when, in company
with the Seven Martyrs, he laid down his life for Him.
Quddus also gave the Bab's treatise to a mulla
named Sadik, and stressed the necessity of imme-
diately putting its provisions into effect. And so en-
raptured was Sadik by the treatise that he unhesi-
tatingly resolved to carry out all the observances it
contained. Driven by the impelling force inherent in
the Bab's treatise he one day, while leading the con-
gregation in prayer, suddenly proclaimed the message
of the Bab.
Consternation seized the entire congregation. The
distinguished divines who occupied the front seats
loudly protested.
" Woe betide us, the guardians and protectors of the
Faith of God! Behold, this man has hoisted the
standard of heresy. Down with this infamous
traitor! "
The populace echoed these protestations. The
whole city was aroused. Public order was seriously
threatened and the Governor had to intervene and
inquire into the cause of this sudden commotion.
He was informed that a disciple of the young man
ca.lled the Bab had arrived in Shiraz and was propa.-
gating the teachings of his Master. "This disciple,"
the Governor was further informed, " claims that his
teacher is the author of a new revelation contained in
a book which he asserts is divinely inspired. Mulla.
MOSLEM MYSTICS
Sadik has embraced that faith and is fearlessly sum-
moning the multitude to the acceptance of that
message. He declares its recognition to be the first
obligation of every loyal and pious follower of Shiah
Islam."
Hearing this, the Governor promptly ordered the
arrest of both Quddus and Sadik, and the copy of the
Bab's treatise was seized by the police.
" Tell us," angrily asked the Governor as he turned
to Sadik, "if you are aware of the opening passages
of the treatise wherein the Bab addresses the rulers
and kings of the Earth in these terms: 'Divest your-
selves of the robe of sovereignty, for He who is the
King in truth, hath been made manifest! The
Kingdom is God's.' If this be true it must necessarily
apply to my sovereign. Must Mahomed Shah lay
down his crown and abandon his sovereignty 1 Must
I, too, abdicate my power and relinquish my posi-
tion 1 "
" When once the truth of the Revelation announced
by the Author of these words," replied Sadik, " shall
have been definitely established, the truth of whatever
has fallen from His lips will likewise be vindicated.
If these words be the word of God, the abdication of
Mahomed Shah and his like can matter but little. It
can in no wise turn aside the Divine purpose nor alter
the sovereignty of the Almighty and eternal King."
The Governor was sorely displeased with such an
answer. He reviled and cursed Sadik, and ordered
his attendants to scourge him with a thousand lashes,
to burn the beards of both Quddus and Sadik, to pierce
their noses and pass a cord through the incision and
lead them by it through the city.
With magnificent fortitude both resigned themselves
to their fate, and a joyous exultation invaded their
BAB SEIZED
souls. Subsequently, they were expelled from Shiraz
and warned that if they ever returned to the city they
would be crucified.
The Governor then sought out the Bab and sent a
guard to Bushire to bring him in chains to Shiraz.
On the way they met the Bab himself, who, approach-
ing the leader, delivered himself into his hands. On
his arrival in Shiraz the Governor himself hastily
summoned him to his presence.
"Do you realise," he angrily protested, "what a
great mischief you have kindled? Are you aware what
a disgrace you have become to the holy Faith of Islam
and to the august person of our sovereign? Are you not
the man who claims to be the author of a new revela-
tion annulling the sacred precepts of the Koran ? "
" If any bad man come unto you," replied the Bab
in the words of the Koran, "clear up the matter at
once, lest through ignorance ye harm others, and be
speedily constrained to repent of what ye have done."
"What," exclaimed the Governor, "Dare you
ascribe evil, and ignorance, and folly to us ? "
Then turning to his attendant, he bade him strike
the Bab in the face. And so violent was the blow that
the Bab's turban fell to the ground. But the leading
Mulla of Shiraz, highly disapproving of the conduct of
the Governor, ordered the turban to be replaced upon
the Bab's head, and explained to the Governor the
circumstances in which the verse quoted by the Bab
had been revealed. By this means he sought to calm
the Governor's fury.
" The wise course," argued the Mulla, " is to inquire
into this matter with great care, and judge according
to the precepts of the Holy Book."
The Governor readily consented and, after giving
sureties, the Bab was allowed to go to the house of his
MOSLEM MYSTICS
maternal uncle, where he remained in strict seclusion
for some time.
And there he was secretly joined by Husayn, his
first disciple, who had made his way thither from
Khorasan. Several times at night did the two meet
and converse till the break of day. But Husayn's
intercourse with the Bab became known. The popu-
lace feared his contemplating a still fiercer onslaught
upon their time-honoured institutions. So the Bab
instructed him to return to his native province of
Khorasan. The Bab likewise dismissed his com-
panions. And these, spreading through the length
and breadth of the country, fearlessly proclaimed
to their countrymen the regenerating power of the
new-born Revelation. A wave of passionate inquiry
swayed the minds and hearts of both the leaders and
the masses of the people. Amazement and wonder
seized those who had heard from the lips of the
messengers of the Bab the tale of those signs and
testimonies which had heralded the birth of his mani-
festation. The Shah himself was moved to inquire
into the matter, and despatched Sayad Yahya, the
most learned of his subjects, to interview the Bab.
For about two hours this envoy directed the atten-
tion of the Bab to the most abstruse themes in the
teachings of Islam. But the conciseness and lucidity
of the Bab's answers so excited his wonder and ad-
miration that he, too, became a convert. And such
was the state of certitude to which he attained that
he affirmed that if all the powers of the Earth were to
be leagued against him, they would be powerless to
shake his confidence in the greatness of the Bab's Cause.
So the Bab enjoyed comparative tranquillity for a
time. But meanwhile the Governor was bending
every effort to involve the Bab in fresh embarrassá
BAB IMPRISONED
ments. And being informed that every night eager
crowds gathered to visit the Bab, he forthwith ordered
his arrest. The chief constable broke into the house
where the Bab was staying, arrested him, andcamed off
all documents. On hearing of this, however, the Shah
dismissed the Governor from office. And on obtaining
his freedom the Bab proceeded to Isphahan, where he
was most hospitably received by the chief Mulla.
There, for a time, things went well.
An unceasing stream of visitors flowed to his resi-
dence. A few indeed came merely to satisfy their
curiosity, but others came to obtain a deeper under-
standing of his Faith, and still others to seek a remedy
for their ills and sufferings, and his popularity grew.
But his growing popularity soon aroused the resent-
ment of the ecclesiastical authorities. They viewed
with envy the ascendancy which he was slowly ac-
quiring over the thoughts and consciences of their
followers. With feelings of dismay they beheld on every
side evidences of his all-pervasive influence invading the
stronghold of orthodoxy and subverting their founda-
tions. They accordingly summoned a gathering, and at
it signed and sealed a document which condemned him
as a heretic and declared him to be deserving of the
penalty of death. They sent him to Tabriz and thence
to Mah Ku, a place so remote that they hoped that by
sending him there the tide of his rising influence would
be stemmed and every tie that bound him to the body
of his disciples throughout the country be severed.
Confined within the walls of the castle the Bab was
indeed separated from his disciples, but he was able to
devote his time the more to the composition of the
Persian Bayan, in which he laid down the laws and
precepts of his dispensation, plainly and emphatically
announced the advent of a subsequent Revelation, and
MOSLEM MYSTICS
persistently urged his followers to seek and find
"Him whom God would make manifest."

Meanwhile, Husayn, who had been endeavouring to
spread the knowledge of the new Revelation in Meshed,
when he heard of the Bab's incarceration, determined
to walk the whole way from the eastern side of Persia
to the western to see him. The Bab affectionately
embraced him. on his arrival, and at the end of nine
days dismissed him. with these words: "On foot you
have walked from your native province to this place,
and on foot you must return. . .. You should visit
on your way the believers of Tabriz, Teheran and other
places. To each you will convey the expression of
my love and tender affection. . .. You will strive
to inflame their hearts anew with the fire of the love
of God and will endeavour to fortify their faith in
His Revelation."
Husayn proceeded first to Teheran and thence to
Barfurush, the home of Quddus; and there his keen
insight swiftly apprehended the magnitude of the power
latent in Quddus and the nobility of his character.
Husayn then continued his journey to Meshed,
where he built a house, in which he was soon joined by
Quddus. A steady stream of visitors poured to see
Quddus, acknowledging the claim of the Cause and
willingly enlisting under its banner. In time such a
conflagration was lighted in the hearts of men that its
quickening power was felt to the most outlying parts.
And while the Almighty, through Quddus, had in
Khorasan in the East lit a fire that glowed in hottest
flame, He had in Kerbela, beyond the western con-
fines of Persia, kindled the light of Tahirih, l who had
1 Also known 8S Qurral-i-Ayni.
TAHIRIH
been converted to the Cause of the Bab by reading
his writings at Kerbela. Unwamed and uninvited,
she had perceived the dawning light of the promised
Revelation breaking upon the city of Shiraz, and was
prompted to pen her message and plead her fidelity to
him who was the revealer of that light. She vehe-
mently denounced the corruption and perversity of
her generation, and fearlessly advocated a funda-
mental revolution in the habits and manners of her
people. Her indomitable spirit was quickened by the
fire of her love for the Bab. All who met her were
ensnared by her bewitching eloquence. None could
resist her charm; and few could escape the contagion
of her belief. She was able to fire the imagination of
a considerable number of both the Persian and the
Arab inhabitants of Iraq and lead them to join forces
with those in Persia. Eventually she herself came to
Persia, and was sent by Baha-ullah to Khorasan with
a company of believers.
In the meanwhile, disturbances had occurred in
Meshed. The number of seekers had swelled to such
proportions as to excite the apprehension of the
authorities. And the chief constable, determining to
assert his rights, ordered the arrest of Husayn's special
attendant, named Hasan. They pierced his nose,
passed a cord through the incision, and with this halter
led him through the streets. Husayn tried to appease
the anger of his companions. But their hearts burned
with impatience to redress that bitter injury. A
number of them banded themselves together and
loudly raised through the streets of Meshed the cry of
" Ya Sahibaz-Zaman" 1 as a protest against this
sudden affront to the dignity of their faith. The city
1 .. 0 Lord of the Age I "-one of the titles of the promised
Messiah.
lUI. 121 I
MOSLEM MYSTICS
re-echoed with the sound of their voices. And the
reverberation of their shouts reached even the out-
lying regions of the province and raised a tumult in
the hearts of men.
That very night Quddus bade farewell to his com-
panions, departed from Meshed and journeyed to Bad-
asht, where he was joined by Baha-ullah and also by
Tahirih. Here a memorable and decisive conference
took place. Every day witnessed the abrogation of a
new law or the repudiation of a long-established tradi-
tion. The veils that guarded the sanctity of the
ordinances of Islam were sternly rent asunder, and
the idols that had so long claimed the adoration of
their blind worshippers were rudely demolished. At
one meeting, suddenly, the figure of Tahirih, adorned
and unveiled, appeared before the eyes of the as-
sembled companions. Consternation seized the gath-
ering. To behold her face unveiled was to them in-
conceivable. To gaze even at her shadow they
deemed improper. Yet quietly, and with perfect dig-
nity, she advanced towards Quddus, and seated her-
self on his right-hand side. Her unruffied serenity
contrasted sharply with the affrighted countenances
of those who gazed upon her. The face of Quddus
betrayed a feeling of inexpressible anger. His atti-
tude failed, however, to move her. A feeling of joy
and triumph illumined her face. Undeterred by the
tumult she had raised, she rose from her seat without
the least premeditation, and in language like the
words of the Koran, delivered an appeal, at the end
of which she declared:
"I am the Word which the Messiah is to utter,
the Word which will put to flight the chiefs and nobles
of the Earth. This day is the day of rejoicing-
the day on which the fetters of the past are burst
THE NEW ORDER
asunder. Let those who have shared in the great
achievement arise and embrace each other."
That memorable day witnessed the most revolu-
tionary changes in the life and habits of the assembled
followers of the Bab. Their manner of worship under-
went a sudden and fundamental transformation. The
prayers and ceremonials by which those devout wor-
shippers had been disciplined were irrevocably dis-
carded. The clarion-call of the new Order had been
sounded. And mountain and valley re-echoed the
shouts with which that enthusiastic band hailed the
extinction of the old and the birth of the new Day.
Husayn had now, July 1848, decided to proceed on
a pilgrimage to Kerbela. Before he had departed,
however, a messenger arrived bearing for him the Bab's
turban. "Adorn your head," was the message he
bore from the Bab, "with my green turban; and
unfurling the Black Standard before you, hasten to
assist my beloved Quddus." As soon as he received
the message Husayn left Meshed. Outside the city
he hoisted the Black Standard, placed the turban of
the Bab upon his head and gave the signal for the
march, and wherever he and his fellow-disciples tarried
on the way he would fearlessly proclaim the message
of the New Day.
Arriving near Damghan he pointed in the direction
of Mazindaran and said:
"This is the way that leads to our Kerbela. I,
together with seventy-two of my companions, shall
suffer death for the sake of the Well-Beloved. Whoso
is unable to renounce the world, let him now depart,
for later he will be unable to escape."
The news of their approach alarmed Saidul-Ulama.
The widespread and growing popularity of Husayn.
MOBLEM MYSTIOS

the Black Standard which waved before him, above all,
the number, the discipline, and the enthusiasm of his
companions, combined to arouse the implacable hatred
of that cruel and overbearing doctor of the law. He
bade the crier summon the people of Barfurush to the
masjid and announce that a sermon of such mo-
mentous consequence was to be delivered by him that
no loyal adherent of Islam could afford to ignore it.
As a result, an immense crowd of men, women and
children thronged the masjid, saw him ascend the
pulpit, fling his turban to the ground, tear open the
neck of his shirt, and bewail the plight into which
the Faith had fallen.
" Awake," he thundered from the pulpit, " for our
enemies stand at our very doors ready to wipe out
all that we cherish as pure and holy in Islam. Should
we fail to resist them, none will be left to survive
their onslaught. It is the duty of all the inhabitants
of Barfurush, both young and old, both men and
women, to arm themselves against these contemptible
wreckers of Islam, and by every means resist their
onset. To-morrow, at the hour of dawn, let all of
you arise and march out to exterminate their forces."
The entire congregation rose in response. His pas-
sionate eloquence, the undisputed authority he exer-
cised over them, and the dread of losing their own lives
and property combined to induce them to make every
preparation for the coming encounter. They armed
themselves with every available weapon and set out at
break of day to face and slay the enemies of their Faith.
Three miles from Barfurush Husayn and his com-
panions encountered their enemies. A fierce ex-
pression of savagery rested upon their countenances.
The foulest impreca.tions fell unceasingly from their
FIGHT AT BARFURUSH
lips. And Busayn's companions, in the face of this
angry populace, made as if to unsheathe their swords.
"Not yet," commanded their leader, "not until the
aggressor forces us to protect ourselves must our
swords leave ~heir scabbards."
Scarcely had he uttered these words than the enemy
opened fire and six of the companions were imme-
diately hurled to the ground.
" Beloved leader," exclaimed one of them, "we have
followed you with no other desire than to sacrifice
ourselves in the path of the Cause. Allow us, we pray
you, to defend ourselves."
"The time is not yet," replied Busayn, "the
number is not yet complete."
A bullet immediately afterwards pierced the heart
of one of his companions who had walked all the way
from Meshed. And at the sight of that devoted com-
panion fallen dead at his feet, Busayn raised his eyes
to heaven and prayed:

" Behold, 0 God, my God, the plight of Thy chosen
companions, and witness the welcome which these
people have accorded Thy loved ones. Thou knowest
we cherish no other desire than to guide them to the
way of Truth and to confer upon them the knowledge
of Thy Revelation. Thou hast commanded us to
defend our lives against the assaults of the enemy.
Faithful to Thy command, I now arise with my com-
panions to resist the attack which they have launched
against us."
Unsheathing his sword and spurring his charger into
the midst of the enemy, Busayn then pursued the
assailant of his fallen companion. Unmindful of the
bullets that rained upon him, he forced his way
through the ranks of the enemy, rode straight to the
MOSLEM MYSTICS
residence of the Saidul-Ulama, and thrice making the
circuit of his house, cried out:
"Let that contemptible coward who has incited
the inhabitants of this town to wage holy war against
us emerge from his inglorious retreat. Has he for-
gotten that he who preaches a holy war must needs
himself march at the head of his followers, and by
his own deeds sustain their enthusiasm 1 "
To the crowd which had gathered about him
Husayn addressed these words:
" 0, followers of the Prophet of God, and shiahs of
the Imams of His Faith! Why have ye risen against
us 1 Why deem the shedding of our blood meritorious
in the sight of God ~ Did we ever repudiate the truth
of your Faith 1 Is this the hospitality which the
Apostle of God has enjoined His followers to accord to
both the faithful and the infidel ~ Consider: I alone,
with no other weapon than my sword, have emerged
unscathed from the midst of the fire with which ye
have besieged me. God has protected me and will
establish the ascendancy of His Faith in your eyes."
Husayn then proceeded to the caravanserai, closed
the gates, assembled his companions, and as evening
approached, asked whether anyone would arise, and,
renouncing his life for the sake of his Faith, ascend to
the roof of the caravanserai and sound the call to
prayer. A youth gladly responded. No sooner had
the opening words of" Allah-a-Akbar " dropped from
his lips than a bullet struck, and killed him.
"Let another among you arise," urged Husayn,
" and with the self-same renunciation, proceed with
the prayer which that youth was unable to finish."
Another youth started to his feet and had no sooner
uttered the words, " I bear witness that Mahomed is
ARRIVAL OF QUDDUS
the Apostle of God " than he, too, was struck down.
A third youth, at the bidding of his Chief, attempted
to complete the prayer, and was uttering the words,
"There is no God, but God," when he, in his turn, fell
dead. The fall of the third companion decided
Husayn to throw open the gate of the caravanserai.
Leaping on horseback and followed by his compan-
ions, he charged his assailants and decimated the
forces that had been arrayed against him.
A few days later he proceeded to the shrine of
Shaykh Tabarsi, and on reaching it he commenced to
build a fort, where he was soon to be joined by Quddus.
The arrival of Quddus was enthusiastically wel-
comed, and he now took over the leadership. Every
morning and every afternoon Quddus would summon
Husayn and the most distinguished of his companions
and ask them to chant the writings of the Bab. Des-
pising all danger and oblivious of his own needs
Quddus continued his daily communion with his
Beloved, writing His praises, and rousing the defenders
of the fort to fresh exertions.
" My soul is wedded to the telling of Thee," he was
wont to exclaim; "remembrance of Thee is the stay
and solace of my life! I glory in that I was the first
to suffer ignominiously for Thy sake in Shiraz. I long
to be the first to suffer a death that shall be worthy
of Thy Cause."
On the other hand, the imperious Saidul-Ulama ad-
dressed a burning appeal to Nasirudin, the Shah who
had recently ascended the throne.
" The standard of revolt," he pleaded, "has been
raised by the contemptible sect of the Babis. This
wretche~. band of irresponsible agitators has dared
to strike at the very foundations of Your Majesty's
authority. They have built themselves a fort and are
MOSLEM MYSTICS
directing a campaign against you. With unswerving
obstinacy they have proclaimed their independent
sovereignty-a sovereignty that would abase to the
dust the imperial diadem of your illustrious ancestors.
You stand at the threshold of your reign. What
greater triumph could signalise the commencement of
your rule than the extirpation of this hateful creed 1
But should you vacillate in your policy I feel it my
duty to warn you, that not only this Province, but
the whole of Persia will repudiate your authority and
surrender to their cause."
The Shah referred the matter to the military author-
ities and instructed them to take whatever measures
they might deem fit to eradicate these disturbers of
his realm. An army was raised. The bread and
even the water for the defenders were intercepted.
But, ere the commander launched his attack, he sent
a messenger to Husayn to ascertain the purpose of
his activities.
"Tell your master," replied Husayn, "that we
utterly repudiate any intention of subverting the
foundation of the monarchy. Our Cause concerns
the revelation of the Promised One and is a matter
for the spiritual authorities. Let the prince who
commands the army direct the ulamas of Sari and
Barfurush to betake themselves to this place, and ask
us to demonstrate the validity of the Revelation
proclaimed by the Bab. Let the Koran decide as
to who speaks the truth. Let the prince himself
decide as to who speaks the truth. And let him also
decide how he would treat us if we fail to establish
the truth of our Cause."
The appeal had no effect on the prince. Three days
later he launched an attack upon the fort. Quartering
his hosts upon a height he gave the signal to open fire.
!IEGE OF TABAR8I
" Mount your steeds, 0 heroes of God! " Quddus ex,:,
claimed as he ordered the gates of the fort to be
thrown open. And Husayn, with two hundred and
two of his companions, ran to their horses and followed
Quddus as he rode out to the enemy's stronghold. At
a given moment the enemy discharged a thousand
bullets, one of which struck Quddus in the mouth.
Husayn and others hastened to the rescue of his
friend and with pain and sorrow conducted their
wounded leader to the shelter of the stronghold,
where Quddus thus exhorted them:
c. We should submit to whatever is the will of God.
Though my body be afRicted, my soul is immersed in
gladness. My gratitude to God knows no bounds.
If you love me, suffer not that this joy be obscured
by the sight of your lamentations."
This memorable engagement took place in Decem-
ber 1848. In that same month Beha-ullah set out
from Nur for the fort of Tabarsi. But on the way he
and his companions were seized and brought before
the Governor of Amul, and a Sayad urged in vehement
language that these followers of the Bab be put to
death.
"These obscure sectarians," he cried, "are the
sworn enemies both of the State and of the Faith of
Islam. We must at all cost extirpate the heresy."
The Governor, in order to check the passions which
had been aroused, ordered his attendants to prepare
the rods to bastinado the captives. They were com-
mencing to bind the servants when Baha-ullah inter-
vened, saying:
" None of these men is guilty of any crime. I offer
myself as a willing victim of your chastisement."
The Governor was reluctantly compelled to give
12Q
:MOSLE:M :MYSTIOS

orders that the Baha-ullah alone should be beaten.
The same treatment (beating by the bastinado) that
had been meted out to the Bab five months previously
at Tabriz, Baha-ullah now suffered in the presence of
the assembled ulamas of Amul. And he had the addi-
tional mortification of not being able to throw in his
lot with the defenders of fort Tabarsi.
Meanwhile, a' renewed attack was made upon the
fort, and to meet it Husayn prepared himself. He
performed his ablutions, clothed himself in new gar-
ments, attired his head with the Bab's turban, and
prepared for the approaching encounter. An indefin-
able joy illumined his face. Alone with Quddus, he
poured forth all that his enraptured soul could no
longer restrain. Then, as soon as the morning-star
had risen, he started to his feet, mounted his charger,
gave the signal to open the gates of the fort, rode out
at the head of three hundred and thirteen compan-
ions and, dashing forward, overcame the resistance
of barricade after barricade. Alas! he was soon
struck in the breast by a bullet. Bleeding profusely,
he dismounted, staggered a few steps, and fell ex-
hausted to the ground, where he lay till two of his
companions came to the rescue and bore him to the
fort, into the presence of Quddus.
" You have hastened the hour of your departure,"
said Quddus, " and have abandoned me to the mercy
of my foes. Please God, I will ere long join you and
taste the sweetness of heaven's ineffable delight."
" May my life be a ransom to you," was Husayn's
reply.
A long time elapsed before Quddus would admit his
companions to the room. When they entered it they
found that Husayn had already expired. But a faint
smile still lingered on his face; and such was the
DE A T H OF H USA. Y N
peacefulness of his countenance that he seemed only
to have fallen asleep. Quddus himself attended to
his burial, clothed him in his own shirt, and gave in-
structions for him to be laid to rest near the shrine of
Shaykh Tabarsi.
"Well is it with you to have remained to your last
hour faithful to the Covenant of God," said Quddus,
as he laid a parting kiss upon his eyes and forehead,
and began speaking with such poignancy that the
seven companions who were standing beside him
wept profusely and wished that they had been sacri-
ficed in his stead. Then with his own hands he laid
the body in the tomb, and cautioned those who were
standing near to conceal even from their companions
the spot which served as his resting-place.
It was at the hour of dawn on February 2, 1849,
that the burial of Husayn took place. He was but
six and thirty years of age when he quaffed the cup
of martyrdom. The traits of mind and of character
which from his very youth he displayed, the pro-
fundity of his learning, the tenacity of his faith, his
intrepid courage, his singleness of purpose, his high
sense of justice and unswerving devotion, marked him
as an outstanding figure among those who, by their lives,
have borne witness to the glory of the new Revelation.
And such was his devotion to the Bab that, says one
who knew him, if anyone did so much as mention his
name he could not restrain his tears; often when en-
gaged in perusing his writings he would be almost be-
side himself with rapture, and nearly faint with joy.

For many weeks longer the siege of Tabarsi con-
tinued. The food of the besieged was reduced to the
flesh of horses. Even the leather of their saddles was
MOSLEM MYSTICS
consumed by these hard-pressed companions. And
they boiled the grass and devoured it with avidity.
But as their strength declined Quddus multiplied his
visits to them, and endeavoured by his words of cheer
and hope to lighten the load of their agony.
" A glimpse of his face and the magic of his words,
would transmute our despondency into golden joy,"
said one of his followers. " We were reinforced with
a strength of such intensity, that had the hosts of our
enemies suddenly appeared before us we felt ourselves
able to vanquish any foe."
The enemy were surprised to find that the booming
of their guns had failed to silence the voice of prayer
and the acclamations of joy which the besieged raised
in answer to their threats. Instead of the surrendel
which they expected, the call to prayer, the chanting
of the Koran, and the chorus of gladsome voices in-
toning hymns of thanksgiving unceasingly reached
their ears.
In the month of May, accompanied by the roar of
cannons, several regiments of infantry and cavalry
rushed to storm the fort. And the sound of their
approach impelled Quddus to send out his compan-
ions to repulse their attack.
" Never since our occupation of this fort," said he,
"have we under any circumstances attempted to
direct an offensive against our opponents. Not until
they unchained their attack upon us did we arise
to defend our lives. Our sole, our unalterable pur-
pose has been to vindicate by our deeds, and by our
readiness to shed our blood in the path of our Faith,
the exalted character of our mission. But the hour is
fast approaching when we shall have to consummate
this task.'
The Commander of the enemy forces now sent an
BETRAYAL OF QUDDUS
emissary requesting that two representatives be dele-
gated by the beseiged to conduct confidential nego-
tiations with him in the hope of arriving at a peaceful
settlement. Accordingly, Quddus instructed two of
his companions to act as his representatives. They
were courteously received and the Commander wrote
in the margin of a Koran:
" I swear by this most holy Book, by the righteous-
ness of God who has revealed it, and the Mission of
Him who was inspired with its verses, that I cherish
no other purpose than to promote peace and friendli-
ness between us. Come forth from your stronghold
and rest assured that no hand will be stretched forth
against you."
Quddus received the Koran from the hand of his
messenger, reverently kissed it and said: "0, our
Lord, decide between us and between our people with
truth; for the best to decide art Thou." Then he
bade his companions prepare to leave the fort. "By
our response to their invitation," he told them, "we
shall demonstrate the sincerity of our intentions."
Attired with the green turban the Bab had sent him,
Quddus mounted the favourite steed of the Com-
mander, which had been sent for him. His chief
companions, sayads and learned divines rose before
him, the remainder followed on foot, two hundred and
two in all.
Then followed an act of grossest treachery. Fire
was opened upon them. Any who escaped the bullets
were killed by the swords of the officers and spears
of the men. Of the captives a few were cut to pieces
with the sword, others were torn asunder, a number
was bound to trees and riddled with bullets, and still
others were blown from the moutb.$ of C~IUlon ~ud
MOSLEM MYSTIOS
consigned to the flames. Yet in the very throes of
death these unconquerable heroes were still heard to
utter the words, "Holy, holy, 0 Lord our God, Lord
of the angels and the spirit."
Quddus himself was not killed with the others: he
was detained as a prisoner and taken to Barfurush.
There the Commander was reluctant to ill-treat his
captive. But the hatred with which Quddus and his
Cause inspired the Saidul-Ulama blazed into furious
rage as he witnessed the increasing evidence that the
Commander was inclined to allow so formidable an
opponent to slip from his grasp. Day and night he
remonstrated with him. In the fury of his despair he
appealed to the mob. And the whole of Barfurush
were aroused by the persistency of his call, till, fearing
that his own life might be endangered, the Commander
summoned to his presence the leading ulamas, to con-
sult with them as to the measures that should be taken
to allay the popular excitement; and Quddus also
was brought before him.
" For what reason," the Saidul-Ulama impertinent-
ly inquired of Quddus, " have you, by wearing a green
turban, arrogated to yourself a right which only he
who is a true descendant of the Prophet can claim ?
Do you not lmow that whoso defies this sacred
tradition is accursed of God 1 "
Intimidated by the imprecations of the ulamas, and
forgetful of his oath, the Commander abjectly sur-
rendered Quddus to the hands of his unrelenting foes.
And the people arose to perpetrate upon their victim
acts of such atrocious cruelty as no pen can describe.
He was stripped of his clothes, his turban bestowed
upon him by the Bab was befouled. Barefooted,
bareheaded, and loaded with chains, he was paraded
through the streets, followed and scorned by the entire
MARTYRDOM OF QUDDUS
population of the town. Assailed with knives and axes
by the scum of the women, his body was pierced and
mutilated and eventually delivered to the flames.
Yet, amidst all his torments Quddus was heard
whispering forgiveness to his foes. "Forgive, 0 my
God, the trespasses of these people. Deal with them
in thy mercy, for they know not what we have already
discovered and cherish. Show them, 0 God, the Way
of Truth, and turn their ignorance into faith."

These things happened in May 1849. And all this
time tales of the signs and wonders which the Bab's
unnumbered admirers had witnessed were being trans-
mitted from mouth to mouth, and had given rise to a
wave of unprecedented enthusiasm which rapidly
spread over the whole country. It swept over Tehe-
ran itself and roused the ecclesiastical dignitaries to
fresh exertions against him. For they trembled at
the progress of a Movement which, if allowed to run
its course, would soon engulf the institutions upon
which their authority and their very existence de-
pended. They saw on every side increasing evidence
of a faith and devotion such as they themselves had
been powerless to evoke, of a loyalty which struck at
the very roots of the fabric which their own hands
had reared, and which all the resources at their com-
mand had as yet failed to undermine. The Shah's
minister accordingly issued orders for the immediate
convocation of the ecclesiastical dignitaries of Tabriz
for the express purpose of arraigning the Bab and
of seeking means for the extinction of his influ-
ence. And .the Bab was brought to Tabriz for this
investigation.
This convocation was held in the official residence
MOSLEM MYSTICS
of the Governor, and a number of the most distin-
guished Shaykhis and doctors of divinity were amongst
the convened. The heir to the throne himself at-
tended. Nizamul-Ulama presided. A multitude of
people besieged the entrance to the hall, and were
pressing forward in such large numbers that a passage
had to be forced for the Bab.
As he entered the assembly the expression of con-
fidence which sat upon his brow and the spirit of
power which shone from his whole being deeply
impressed those who saw him, and a mysterious silence
fell upon men, till it was broken by the Nizamul-Ulama :
"Who do you claim to be," he asked the Bab,
" and what is the message which you have brought 1 "
" I am, I am, I am the Promised One! " exclaimed
the Bab, "I am the One whose name you have for
a thousand years invoked, at whose mention you have
risen, whose advent you have longed to witness, and
the hour of whose Revelation you have prayed to
God to hasten. Verily I say, it behoves the people,
both of the East and of the West, to obey my Word
and to pledge allegiance to my Person."
Immediately after he had declared himself to be
the Promised One a feeling of awe seized those who
were present. They dropped their hands in silent
confusion. The pallor of their faces betrayed the
agitation of their hearts. But not all were thus awed.
A certain Mulla Mahomed who had himself, like the
Bab, been a disciple of Kazim at Kerbela, sternly
reprimanded him, saying:
" You wretched and immature lad of Shiraz! You
have already subverted Iraq: would you now raise a
like turmoil in Adhirbayjan 1 "
"Your Honour," replied the Bab, "I have not
TRIA.L OF BA.B
come hither of my own accord. I have been sum-
moned to this place."
" The claim which you have advanced," said the
Nizamul-Ulama, "is a stupendous one: it must needs
be supported by incontrovertible evidence."
" The most convincing evidence of the truth of the
Mission of the Prophet of God is admittedly his own
word," replied the Bab. "He himself testifies to this
truth: 'Is it not enough for them that We have sent
down to Thee the Book l' The power to produce
such evidence has been given to me by God. Within
the space of two days and two nights I declare myself
able to reveal verses of such number as will equal
the whole of the Koran."
A systematic course of browbeating and mockery
was now pursued by a hostile set in the assembly.
The Nizamul-Ulama was sorely displeased at their
attitude; and a few others were, likewise, inclined to
denounce the disgraceful treatment being meted out
to the Bab. But the Mulla persisted in his vehement
denunciation:
" I warn you," he loudly protested. "if you allow
this man to pursue his activities, the day will come
when the entire population of Tabnz will have flocked
to his standard. When that day comes, if he signify
his wish that all the ulamas of Tabriz, that the heir-
a.pparent himself, should be expelled from the city
and that he alone should assume the reins of civil
and ecclesiastical authority, no one of you will be able
to oppose him. The entire city, nay, the whole pro-
vince, will on that day with one voice support him."
These persistent denunciations excited the appre-
hension of the authorities, and they took counsel
together how the progress of his Faith might be re-
sisted. Finally, it was decided that the Bab should
receive, at the hands of the Governor's bodyguard,
~ 1M K
MOSLEM MYSTICS
the chastisement which he deserved. The guard, how-
ever, refused to accede to the request, perferring not
to interfere in a matter which they considered the
sole concern of the ulamas. Thereupon the Shaykul-
Islam decided to inflict the punishment himself, and
summoning the Bab to his home he, with his own
hand, bastinadoed him.
From Tabriz the Bab was taken back to Chihrig,
where he remained for some months. Meanwhile, in
other parts of Persia than in that part in which
Husayn and Quddus had lost their lives disturbances
had occurred. And by now the authorities in Teheran
were alarmed at the recurrent manifestations of an
indomitable will and a fierce and inflexible tenacity
of faith. Though the Imperial army had everywhere
triumphed, yet it was clear that the spirit responsible
for such rare heroism was by no means vanquished.
The loyalty which the remnants of that scattered
band bore to their captive leader remained unim-
paired. Far from being extinguished it had blazed
up more intense and devastating than ever. Above
all, he who had kindled that flame and nourished the
spirit was still alive; and, despite his isolation, he
was able to exercise his influence to the full. Extin-
guish that light, choke the stream at its very source,
and the torrent that had brought so much devastation
in its wake would run dry. Such was the thought
in the mind of the Grand Vazir, who, summoning
his counsellors, communicated to them his fears and
acquainted them with his plans.
"Behold the storm," he exclaimed, "which the
Faith of the Bab has provoked in the hearts of my
fellow countrymen! Nothing short of his public
execution can enable the distracted country to re-
cover its tranquillity. If you are able to advise a
ARRAIGNMENT OF BAB
better remedy acquaint me with it, for my sole pur-
pose is to ensure the peace of my countrymen."

Not a single voice dared venture a reply, except that
of the Minister of War, who urged that to put to death
a banished Sayad for the deeds of a band of irrespon-
sible agitators would manifestly be an act of cruelty.
Disregarding the advice of his counsellor the Vazir
despatched orders for the Bab to be brought again
to Tabriz. And three days after the Bab's arrival,
s. further order was received from Vazir commanding
the Governor to execute his prisoner on the very
day the order should reach him. The Governor, how-
ever, objected. He expressed to the bearer of the
order his consternation. "The task I am called upon
to do," he said, "is a task that only ignoble persons
would accept."
This refusal being communicated to the Vazir, he
thereupon ordered the bearer himself to carry out
without delay and in its entirety the instructions
previously given.
Deprived of his turban and sash, twin emblems of
his noble lineage, the Bab, together with Siyyid
Husayn, his amanuensis, was taken to the barracks.
As he approached the courtyard a youth suddenly
leaped forward, forcing his way through the crowd
and utterly ignoring the perils which such an attempt
might involve. His face was haggard, his feet were
bare, his hair dishevelled. Breathless with excite-
ment and exhausted with fatigue he flung himself
at the feet of the Bab and, seizing the hem of his
garment, passionately implored him:
"Send me not from thee, 0 Master. Wherever
thou goest, suffer me to follow thee."
" Mahomed Ali," answered the Bab, " ~rise alld feet
l39
MOSLEM MYSTICS
assured that you will be with me. To-morrow you
shall witness what God hath decreed."
Siyyid Husayn bore witness to the following:
"That night the face of the Bab was aglow with a
joy such as had never before shone from his coun-
tenance. Indifferent to the storm that raged about
him he conversed with us in gay and cheerful mood.
The sorrows that had weighed so heavily on him
seemed to have completely vanished. Their weight
appeared to have dissolved away in the consciousness
of coming victory."
Early in the morning the Governor ordered his
head lictor to conduct the Bab into the presence
of the leading mullas and obtain from them the
authorization required for his execution. No sooner
had the lictor secured the necessary documents than
he delivered his captive into the hands of Sam Khan,
Colonel of the Christian regiment of Urumiyya, assur-
ing him that he could proceed with his task now
that he had received the sanction of the civil and
ecclesiastical authorities of the realm. The youth
Mahomed Ali, bursting into tears, entreated to be
allowed to remain with his master. So he also was
delivered into the hands of Sam Khan.
Sam Khan then ordered his men to drive a nail
into the pillar separating two rooms and to make
fast two ropes to that nail, from which the Bab and
his companion were to be separately suspended.
Mahomed Ali begged Sam Khan to have his body
placed in such a position that it would shield the
body of the Bab. And he was eventually placed so
that his head reposed on the breast of his master.
As soon as they were fastened a regiment of soldiers
ranged itself in three files, each of which was ordered
to open its fire in turn. The smoke of the firing
EXECUTION OF BAB
was such as to turn the light of the noonday sun
into darkness. And as soon as the cloud of smoke
had cleared away an astounded multitude, who had
crowded on to the roof of the barracks as well as
the tops of adjoining houses, beheld a scene which
their eyes could scarcely believe. There, standing
before them alive and unhurt, was the companion of
the Bab, whilst the Bab himself had vanished un-
injured from their sight. Though the cords with
which they had been suspended were cut in pieces by
the bullets, yet their bodies had miraculously escaped.
" The Bab has gone from our sight," rang out the
voices of the bewildered multitude. They set out
in search for him, and eventually found him in a room
engaged in conversation with Siyyid Husayn.
Stunned by the force of this tremendous revelation.
Sam Khan ordered his men to leave the barracks
at once, and he refused ever again to associate his
regiment with any act injurious to the Bab.
No sooner had Sam Khan departed than the Colonel
of the bodyguard volunteered to carry out the execu-
tion. On the same wall, and in the same manner,
the Bab and his companion were again suspended,
while the regiment was formed in line to fire on them.
"Had you believed in me, 0 wayward generation,"
were the last words of the Bab to the gazing multi-
tude, as the regiment was preparing to fire, "every
one of you would have followed the example of this
youth and willingly would have sacrificed himself in
my path. The day will come when you will recog-
nize me. But in that day I shall have ceased to be
with you."
The regiment fired, and this time the bodies of the
Bab and his companion were shattered and blended
into one mass of mingled flesh and bone.
MOSLEM MYSTICS
That very moment a gale arose and swept over
the city. A whirlwind of dust of incredible density
obscured the light of the sun and blinded the eyes of
the people. The entire city remained enveloped in
darkness from noon till night.
This martyrdom of the Bab took place on July
9, 1850, thirty-one years from the date of his birth.
His body was dead. His spirit lived on. Husayn
had been slain in battle. Quddus had been done to
death in captivity. But Baha-ullah lived. The One
who shall be made manifest was alive. And in him
and in others had been engendered such love for
the Bab and what he stood for as, in the words of
the chronicl er, no eye had ever beheld nor mortal
heart conceived: if branches of every tree were
turned into pens, and all the seas into ink, and Earth
and Heaven rolled into one parchment, the immen-
sity of that love would still remain untold. This
love for the Cause still survived. And it was suffi-
cient. Baha-ullah was, indeed, despoiled of his pos-
sessions, deserted by his friends, driven into exile
from his native land and, even in exile, confined to
his house. But in him the Cause was still alive-
and more than alive, purified and ennobled by the
fiery trials through which it had passed.
Under the wise control and direction of Baha-ullah
from his prison-house, first at Baghdad and then at
Acre in Syria, there grew what is now known as the
Bahai Movement which, silently propagating itself,
has now spread to Europe and America as well as to
India and Egypt, while the bodily remains of the
Bab, long secretly guarded, now find a resting-place
on Mount Carmel in a Tomb-shrine, which is ~ place
of pilgrimage to visitors from all over the world.

INDEX
Bab: birth of, 100; convinces mystical expenence, 1\.)6 ;
Husayn he iti the PromiHed cont.act wit.1t God, 199 ;
One, 102; appoints eighteen changed life, 201 ; great
Apostles, 105; procel'ds t,o peace, 205; marriage-love,
Mecca, Ill; returns to Bu- 207; result of spiritual ex-
shire, 114 : hiti writings cause perience, 209; difficulty of
constrrnation, 115 ; arr(,Ht,ed, cOIIlIIlUniGating, 211
117 ; imprisoned, 119 ; Husayn: I-Iear('hes for thf' Pro-
brought to Tahriz for IIli.~ed One, 10 I; IS con-
iuw,stigation, 135; haHti- verted by Bah, IOJ; pro-
nad()('d, 13H; (,X(ácuk.d,140 ceeds on mission, 1(H; join~
Baha-nllah: receives sf'roll from Bab at, Shiraz, II H; return"
Bah, lO!l: joins Coni'l'renGc to Met\bed, 120; hoist~ thl:
at lIadasht, I ~2; sets out to Black St,andard, 12:3; builfiK
join Husayn, 12~I: •. The One fort at Tahar"i, 127; ~lai!l
who shall be m:mifested," in battle, 131
142 lnge, Dr. : 1'r('[;I,('('
Celi hacy: 2fi9 ct SCI/. InkrciepeIHleIW(' of tlti ugc;: ~,
Creati ve Hpirit: 2, 2i)(J, 2G3-1, 255
2fj9, 2~)H, 310 Jesus: til), Hif), 1G7, 1 \)1 )
Evil: 274-7, ;301 Joy: 2,1t1, 2~) 1, 21) I
FellowRhip: 249, 250, 258 Keshub Chander Spn: Ill('eting
God: 6, 264-\) with Ramakri,hna, ~2 ; char-
Golden Fountain, Autlwrcss of: acter, 22; visit,.,> Hama-
desire for anonymity, 171'1; krishna, 2;); education, 27 ;
marriage, ] 79; yearning for forms Goodwill Frat('rnity,
God, 11:\0; capacity for love 29; joins Brahmo Somaj,
and for suffering, ]1)1 ; medi- 30; opposed by his family,
tation, 184; turns to .JesuR, 32 ; tours t,hrough 1 ndia, :3::1 ;
190; habit of dramatizing, brcab with old Bmhm')
HJl; vision of .Je"us, 192; Somaj, 36; visits England,
('xt reme of suffering, 19á1; 41; embraces Vai";\1llavisIlI,
INDEX

Keshub Chander Sen :~ontd. parentage, 215; religious
45; forms idea of Mother- disposition, 216; mystical
hood of God, 47; announces experience, 219; descent of
New Dispensation, 50; mys- the Spirit, 221; starts a
tical experience, 52; death, mission in Loughor, 225;
53 Revival spreads, 229; bis
Marriage-love: 270--3 method, 233; criticism of it,
Meditation: 302-4 231 ; his joyousness, 237
Mystical experience: 5, 8, 16, Sainte Therese: her character
286, 292 and religious disposition, 145 ;
Mysticism: 284, 289 love of nature, 145; vision of
Mystics: 6,14,247,257 the Virgin Mary, 149; first
Prayer: 292,305 Communion, 151; ambition
Ramakrishna: meeting with to enter Carmelite Convent,
Keshub, 22-3; birth, 55; 154; audience of Pope, 156 ;
love of drama, 55; early enters Convent, 159; mysti-
mystical experience, 56; im- cal experience, 162-3 ; suffer-
pressionability, 57; ap- ing, 163; her" little way,"
pointed priest, 61; love of 168; Mistress of Novices,
meditation, 62; suffering, 168; efficacy of prayer, 170;
65 ; mystical experience, illness, 172; death, 174
65; believed to be mad, 68 ; Underhill, Evelyn: Preface,
takes a woman as guru, 70 ; 290
t.akes Totapuri as guru, 73; Vivekenanda: character, 85;
lives as Moslem, 79; lives visits Ramakrishna, 86 ; scep-
as Christian, 80; worships ticism, 89; much worldly
womanhood in his wife, 82 ; trouble, 91; in temple of
Vivckenanda comes to him, Kali, 93; mystical experi-
H4; he trains Vivekenanda, ence, 95; leads Ramakrish-
87; imparts to him his na's disciples and VISItS
spirituality, 95; death, 95 Europe and America, 96
Roberts, Evan: birth and W~ite, Douglas: 271

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