# Moslem Mystics

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> 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.
> ──────────────────────────────────────────────────────────────────────
> 
> 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
> 
> Made ano Printed in Great Britain by Butler & Tanner Ltd., Frome and London
>
> — *Moslem Mystics (Used by permission of the curator)*