# Release the Sun *Exported from [Holy-Writings.com](https://www.holy-writings.com/) on 2026-06-20 — 1 clipping.* --- > RELEASE THE SUN > By William Sears > ================================= > This etext is based on: > "Release the Sun" by William Sears > > Bahà'Õ Publishing Trust, Wilmette, Illinois 60091 > Copyright (c) 1960, 1995 by the National Spiritual Assembly of the Bahà'Õs of the United States > All Rights Reserved > Reprinted 1964, 1968, 1975, 1995 > 1995 Edition > ISBN: 0-87743-027-6 (cloth) > ISBN: 0-87743-003-9 (paper) > LCC# 60-8220 > Availability of this etext in no way modifies the copyright status of the above publication. > This etext is freely available through anonymous internet file-sharing. > ================================= > > FOREWARD > The following is the first in a series of three books which will tell the stories of the central figures of the Baha'i Faith. > > This book, Release the Sun, gives the early history of the Baha'i Faith up through the hour of the martyrdom of its Herald, the Bab. > > Professor Edward Granville Browne of Pembroke College, Cambridge University wrote of this period in history, saying: "I am very anxious to get as accurate an account of all the details connected with the [faith of the Bab] as possible, for in my eyes the whole [story] seems one of the most interesting and important events that has occurred since the rise of Christianity --and I feel it my duty, as well as my pleasure, to try as far as in me lies to bring the matter to the notice of my countrymen --for suppose anyone could tell us more about the childhood and early life and appearance of Christ, for instance, how glad we should be to know it. > > Now it is impossible to find out much -- but in the case of the Bab it is possible -- So let us earn the thanks of posterity, and provide against that day now."[1] This is an attempt to bring just such an account of the life of the Bab to the attention of the world. > > This same story has been set down in everlasting language for the scholar, in Nabil's Narrative, The Dawn-Breakers, and in God Passes By, written by Shoghi Effendi Rabbani, the Guardian of the Baha'i Faith. > > Release the Sun does not present all of the drama of this epic, nor does it give word for word the exciting stories told during these memorable days. > > It merely offers a simplified version of a story too long neglected and overlooked by man in his search for peace of mind and satisfaction of soul. > [1 The Chosen Highway, Preface. ] > > William Sears > Wilgespruit, Transvaal, > South Africa September, 1957 > > PROLOGUE > A small whirlwind of dust moved quietly down the deserted street. > > It whipped a scrap of paper against a sleeping cat, frightening it out of the doorway into the house. > > Then all was motionless silence. > > Suddenly a young child hurried around the corner and raced down the empty street. > > His bare feet kicked up little puffs from the hot earth. "He's coming!" he cried out. "They're bringing him this way!" > > People streamed from their houses with the panic of ants whose hill has been struck by a careless foot. > > The street was alive with thrilled and expectant faces. > > Their excitement increased as they heard the angry shouts of the approaching mob. > > A river of men, women and children flowed noisily around the corner. > > The young man they were following was overwhelmed by their insults. > > The mob cried out with delight. > > They knew he would not escape them. > > He was a captive. > > His guards pulled him along in front of the crowd by a long rope tied to an iron collar which was fastened about his neck. > > He was being taken to the authorities so that his death warrant might be signed. > > When he faltered in his steps, the guards helped him on his feet by jerking savagely on the rope or by planting a well-aimed kick. > > Occasionally someone would dart out of the crowd, break through the guards and strike the young man with a fist or a stick. > > Cheers of pleasure and encouragement accompanied each attacker. > > When a stone or a piece of refuse hurled from the mob struck the young captive in the face, both the guards and the crowd would burst into laughter.[F1] "Rescue yourself, O great hero!" one of the pursuers called mockingly. "Break asunder your bonds! > > Produce for us a miracle!" > > Then he spat in derision at the silent figure. > > The young man was returned to the barracks square, then a short time later was led to his place of execution. > > It was high noon in the public square of a sun-baked city. > > The blistering summer sun flashed from the barrels of the raised muskets. > > The guns were pointed at the young man's breast. > > The soldiers awaited the command to fire and take his life. > > Great crowds were still pouring into the public square. > > Thousands swarmed along the adjoining rooftops overlooking the scene of death. > > They were all hungry for one last look at this strange young man who had so troubled their country. > > He was either good or evil, they were not sure which. > > He seemed so young to die, barely thirty. > > Now that the end had come, this victim of all their hatred did not seem dangerous at all. > > He appeared helpless and gentle, yet confident and handsome. > > There was a look of contentment, even of eagerness, on his face as he gazed calmly into the hostile barrels of seven hundred and fifty cocked rifles. > > THE PROMISE OF THE MESSIAH > This is the story of a modern search for > the Holy Grail, the cup of everlasting life. It began in the land > from which the three Kings came to Bethlehem guided by a bright > star. It was now the nineteenth century, and there was another sign > in the heavens, a great fiery comet. Many were awed, many were > frightened, many were cheered, for both the East and the West were > caught up in a millennial zeal.[F1]* In Persia, home of the "three > wise men," the excitement over the coming of a Messiah was greater > than in any other land. In America and Europe, scholars wrote and > spoke of the expected appearance of the promised Christ, but in > Persia many people were actively searching for Him. They believed > the Promised One to be already in their midst. Among these devout > searchers was Shaykh Ahmad, a kindly, gentle man. At the age of > forty, he left his home and kindred in one of the islands to the > south of the Persian Gulf, and set out to unravel the mystery of > the coming Messenger. An inner voice kept urging him on. Eagerly, > he devoured everything written on the subject. He questioned the > great religious and scientific authorities until he felt that at > last he knew the truth. * See Appendix, Note One. > > He was now filled with an eagerness to unburden his soul. He began > to search for someone with whom he could share his great secret: > his certainty of the time and place for the appearance of God's new > Messenger, Who would fulfill all the promises given in the sacred > Books. Shaykh Ahmad made his way on foot to the city of Shiraz in > southern Persia. Often and passionately in his public talks he > extolled that city. Such was the praise he lavished upon Shiraz > that his hearers, who were only too familiar with its mediocrity, > were astonished at the tone of his language. "Wonder not," Shaykh > Ahmad told them. "Before long the secret of my words will be made > clear to you. A number of you will live to behold the glory of a > day which all the prophets of old have foretold and have yearned > to witness. There was no one to whom Shaykh Ahmad was able to pour > out his knowledge in its entirety. He feared what the people might > do to the One whose coming had set his heart on fire. He knew he > must wait patiently until a kindred soul appeared with whom he > could share his secret. During those days, a young man named Siyyid > Kazim was already on his way to visit Shaykh Ahmad. He had heard > of this great man, and thought perhaps Shaykh Ahmad himself might > be the Promised One. Siyyid Kazim lived near a famous tomb near > Ardabil. One night in a dream he was told to arise and put himself > under the spiritual guidance of Shaykh Ahmad whom he would find > residing at Yazd.[F2] Siyyid Kazim began his journey to Yazd at > once. When he reached his destination, Shaykh Ahmad greeted him > affectionately. "I welcome you, O my friend! How long and how > eagerly I have awaited your coming." To him, Shaykh Ahmad confided > all that he knew. He urged Siyyid Kazim to kindle in every > receptive heart the fire that burned so brightly in his own. "You > have no time to lose," Shaykh Ahmad warned him. "Every fleeting > hour should be fully and wisely used. Strive night and day to > remove the veils of prejudice and orthodoxy that have blinded the > eyes of men. For verily I say, the hour is drawing nigh." By > devoting his special attention to his followers, Shaykh Ahmad hoped > to enable them to become active supporters of the Cause of the > Promised One when he appeared. > > Shaykh Ahmad knew that the hour of his own death was approaching, > so he called his followers together. "After me," he said, seek for > the truth through Siyyid Kazim. He alone understands my > objective."[F3] Shaykh Ahmad died soon after, and Siyyid Kazim > became the leader of his followers. Siyyid Kazim also found that > there was no one sincere enough or worthy enough to hear all that > Shaykh Ahmad had taught him. His followers were still tied to > their homes, their families, their money, their businesses, > their former beliefs. "If the coming Promised One will exalt us > and preserve all we hold dear," they told Siyyid Kazim, "then we > are ready, nay eager, to accept. But, if His coming means forsaking > all we cherish and perhaps even facing death, then our ears are > deaf to the sweet music." At long last Siyyid Kazim found one young > man in whom he could place the greatest trust. The youth's name > was Mulla Husayn. Such was the love and honor that Siyyid Kazim > bestowed upon Mulla Husayn that some among his companions suspected > that Mulla Husayn might be the Promised One to whom their master > was unceasingly referring, the One whom he so often declared to be > even now living in their midst unrecognized by them all. "You > behold Him with your own eyes," Siyyid Kazim told them, "and yet > recognize him not!" Mulla Husayn returned Siyyid Kazim's great love > and respect. At times he himself secretly wondered whether or not > Siyyid Kazim might be the One they awaited. Mulla Husayn, however, > had a standard by which he planned to test whoever made such a > stupendous claim. He would ask that a commentary be written upon > the story of Joseph, a certain chapter in the sacred scripture, and > written in a style and language entirely different from the > prevailing standards. One day Mulla Husayn, in private, asked > Siyyid Kazim to write such a commentary. Siyyid Kazim refused. > "This verily is beyond me," he said. "However, He that great One > who comes after me will, unasked, reveal it for you. That > commentary will constitute one of the clearest evidences of His > truth." Mulla Husayn asked Siyyid Kazim why this chapter was called > the "best of stories" in their holy Book. Siyyid Kazim replied, > "It > > is not the proper occasion for explaining the reason." His words > hinted that the future would unveil this truth.[F4] Another among > his followers felt that Siyyid Kazim, in spite of his denials, was > the One foretold. He went so far as to declare this publicly. > Siyyid Kazim was most displeased. He would have cast the speaker > out of the company of his chosen followers had he not begged for > forgiveness. "My knowledge is but a drop compared to the immensity > of His knowledge," Siyyid Kazim asserted. "My attainments are but > a speck of dust in the face of the wonders of His power."[F5] When > Siyyid Kazim made this forthright denial, still another of his > followers was very distressed. For he, too, had believed Siyyid > Kazim to be the great announced Figure. He prayed earnestly to God > either to confirm the feeling in his heart or to deliver him from > such a fancy. The manner in which he was assisted is recorded in > his own words. "One day at the hour of dawn, we went to the house > of Siyyid Kazim. He was fully dressed in his best attire and was > about to leave. He asked me to accompany him. "He said, `A highly > esteemed and distinguished person has arrived. I feel it necessary > that we both should visit him.' "The sun had just appeared as we > reached our destination. In the doorway stood a youth. His face > revealed an expression of humility and kindliness which I can never > describe. He quietly approached us, extended his arms toward > Siyyid Kazim and lovingly embraced him. His friendliness > contrasted strongly with the profound reverence which Siyyid Kazim > showed him. "He led us to an upper chamber. A silver cup had been > placed in the center of the room. After we were seated, our host > filled the cup and handed it to Siyyid Kazim. He spoke a verse > from our holy Book: `A drink of pure beverage shall their Lord > give them.' "How great was my amazement when I saw my teacher > [Siyyid Kazim] quaff without the least hesitation, that holy > draught from a silver cup, the use of which is forbidden to the > faithful. "Three days later, I saw that same young man arrive and > take his seat amidst assembled followers of Siyyid Kazim. He sat > close to the doorway, and with great modesty and dignity of bearing > he listened to the discourse of Siyyid Kazim. "As soon as Siyyid > Kazim saw him, he immediately discontinued > > speaking. One of his followers begged him to resume his talk about > the coming of the Promised One. "`What more shall I say?' replied > Siyyid Kazim as he turned his face toward the young man. `Lo, the > truth is more manifest than the ray of light that has fallen on > that lap.' "I immediately observed that the ray of sunlight to > which Siyyid Kazim referred had fallen upon the lap of that same > youth we had so recently visited. "One of Siyyid Kazim's followers > asked, `Why is it that you neither reveal His name nor identify His > person? Why?' Siyyid Kazim replied that if he were to divulge His > name, both the Beloved of God and he himself would be put to death > instantly. "I saw Siyyid Kazim actually point out with his finger > the ray of light that had fallen on that lap, and yet none of those > who were present seemed to apprehend its meaning. I was convinced > that some mystery inscrutable to us all lay concealed in that > strange and attractive youth. "I often felt the urge to seek his > presence, but every time I ventured an approach, a force I could > neither explain nor resist detained me. My inquiries elicited the > information that he was a resident of Shiraz and a merchant by > profession. He had set my heart aflame, and the memory of him > haunted me." Siyyid Kazim became increasingly aware of the approach > of the hour at which the Promised One was to be revealed. There > is conclusive evidence that he referred time and again to this > event. He was fond of saying: "I see him as the rising sun." He > realized how thick the veils were that prevented even his own > followers from understanding the truth. He kept warning them as > John the Baptist had warned those who awaited Christ: "The kingdom > of God is at hand." With care and wisdom he gradually began to > remove all the barriers that might stand in the way of their full > recognition of that hidden Treasure when it appeared. "Beware, lest > after my departure the world's fleeting vanities beguile you," he > cautioned them. "Renounce all comfort, all earthly possessions and > kindred, in your quest of Him. Detach yourselves from all earthly > things and humbly beseech God to guide you. Never relax in your > determination to seek and find Him. Be firm until the day He will > choose you as His companions. Well is it with every one of you who > will drink the cup of martyrdom in His path." Siyyid Kazim promised > some of his followers that they would > > not only have the joy of seeing the coming Messenger of God face > to face, they would see His Successor as well. "For soon after the > first trumpet blast, there shall be sounded yet another call, and > all things shall be quickened and revived." Repeatedly Siyyid Kazim > told them that they would see not one, but two Messengers of God, > the twin Revelations promised in all the holy Books for these "last > days." These two successive Messengers would be the fulfillment of > the prophesy of the "second and third woe" mentioned in the Book > of Revelation of St. John, which prophesies that the "third woe" > would quickly follow the "second woe."[F6] They would also be the > fulfillment of the two trumpet blasts mentioned in the Qur'an which > in the "last days" would quickly follow each other.[F7] Siyyid > Kazim assured his followers that after the promised Dawn, the > promised Sun would be made manifest. "For when the star of the > Former has set," he said, "the Sun of the Latter will rise and > illuminate the whole world." His followers, Siyyid Kazim pointed > out, were living in the very day of the prophesy which was > fulfilled by these words. "In the year 1260 [1844] the earth shall > be illumined by His light--. . If thou livest until the year 1270 > [1853] thou shalt witness how the nations, the rulers, the peoples, > and the Faith of God shall all have been renewed."[F8]* In the last > year of his life, Siyyid Kazim left the city of Karbila to visit > the holy Shrines nearby. He stopped at a prayer-house beside the > highway to offer his noonday devotions. He was standing beneath > the shade of a palm, when suddenly an Arab appeared. He approached > Siyyid Kazim and spoke to him. "Three days ago I was shepherding > my flock in an adjoining pasture," he told Siyyid Kazim. "All of > a sudden sleep overtook me. The Prophet appeared to me in my > sleep. He said to me: `Give ear to my words, O shepherd! Stay > within the precincts of this prayer-house. In three days a man, > Siyyid Kazim by name, will arrive accompanied by his friends. Tell > him from Me: "Rejoice, for the hour of your departure is at hand. > In Karbila, three days after your return there, you will wing your > flight to Me. Soon after shall He who is the Truth be made > manifest. Then shall the world be illumined by the light of His > face."'" * The year 1260 in the calendar of Islam is the year 1844 > of the Christian calendar. 1270 is equivalent to 1853. > > The companions of Siyyid Kazim were saddened by the thought of his > approaching death. He comforted them with these words. "Is not > your love for me really for the sake of that true One whose coming > we all await? Would you not wish me to die, that the Promised One > may be revealed?" To his last breath, Siyyid Kazim urged his > followers to persevere in their search. He returned to Karbila, > and on the day he arrived he became ill. Three days later he died, > just as foretold in the shepherd's dream. > > THE SEARCH BEGINS Mulla Husayn was in Isfahan at this time upon a > special mission for Siyyid Kazim. He was sent to win the support > of an eminent religious leader. Mulla Husayn was so successful > that the priest changed his views. He became so fond of Mulla > Husayn that he regretted his earlier discourtesy and sent an > attendant to find out where he was residing. The attendant > followed him, and saw Mulla Husayn enter a room devoid of furniture > with but a single mat upon the floor. He watched Mulla Husayn > offer his prayers and lie down on the mat with nothing to cover him > from the cold but his cloak. Then he reported this to his master, > whose admiration for Mulla Husayn increased so greatly that he sent > his attendant back to him with a gift of one hundred tumans. Mulla > Husayn returned the money, saying, "Tell your master that his real > gift to me was the fairness and open-mindedness with which he heard > my message in spite of his exalted rank and my lowliness. Return > this money, for I ask for neither regard nor thanks. We nourish > souls for the sake of God. My prayer for your master is that > earthly leadership may never hinder him from acknowledging and > testifying to the truth."[F1] When Mulla Husayn returned to > Karbila, Siyyid Kazim was dead. Though his own heart was heavy, > Mulla Husayn cheered and > > strengthened the disconsolate followers of his beloved leader. He > called them all together to renew their ardor. "What," he asked > them, "were the dearest wishes and the last commands of our > departed leader?" From their reluctant lips Mulla Husayn extracted > the following admissions: (1) That repeatedly and emphatically > Siyyid Kazim had bidden them to quit their homes and scatter far > and wide in search of Him to Whose coming he had so often alluded. > (2) That the Object of their quest was now living amongst them and > that His truth could be discovered only by the seeker who would > persevere to the end. (3) That nothing short of powerful endeavor, > purity of motive, singleness of purpose, and ceaseless search would > ever lead them to Him. "We acknowledge our failure," they told him. > "Then why," Mulla Husayn demanded, "have you chosen to remain in > Karbila? Why is it that you have not dispersed and arisen to carry > out Siyyid Kazim's earnest plea?" To his entreaty they gave weak > and evasive answers. "Our enemies are many and powerful," one > replied. "We must remain in this city and protect the honor of > Siyyid Kazim." "I must stay and care for the children and the > family which Siyyid Kazim has left behind," another explained. They > all, however, agreed to the leadership of Mulla Husayn, saying, > "Such is our confidence in you, that if you claim to be the > Promised One, we shall all readily and unquestioningly submit." > Mulla Husayn was shocked. "God forbid!" he cried, "that I who am > but dust be compared to Him!" Mulla Husayn realized the futility > of his efforts and spoke to them no more. He left them, and made > his own plans to begin his quest for the Beloved of God.[F2] Mulla > Husayn prepared for his search by withdrawing and spending forty > days in retirement and prayer. His retreat was interrupted by the > unexpected arrival of Mulla `Ali and twelve other followers of > Siyyid Kazim. They had been stirred by his words, and had decided > to follow Mulla Husayn's example and begin their search as well. > On several occasions Mulla `Ali approached Mulla Husayn to ask him > where he was going and what his destination would be. Every time > he neared Mulla Husayn, he found him so deeply wrapt in prayer that > he felt it improper to venture a question. Mulla `Ali > > decided to retire in a like manner from the society of men and > prepare his own heart for the quest. His companions followed his > example. As soon as the forty days were up, Mulla Husayn left > Karbila. He was resolved never to cease his search until he was > in the presence of the One he sought. The promises of Siyyid Kazim > stirred in his memory. Many were the prophecies which he turned > over and over in his mind. "Verily in the year '60 [1260-1844] His > Cause shall be revealed and His Name shall be noised abroad." "In > His name, the name of the Guardian (`Ali) precedeth that of the > Prophet [Muhammad]." "In 1260 the Tree of Divine guidance shall be > planted." "The ministers and upholders of His Faith shall be of the > people of Persia." It was now the year '60, so Mulla Husayn set out > at once for Persia where he felt his search should begin. An inner > prompting led him to Bushihr on the Persian Gulf. As he walked > through the streets, his heart leapt with excitement for something > told him that this city had once felt the footsteps of his Beloved. > Mulla Husayn said that he could feel the sweet savors of His > holiness in Bushihr. He did not remain in Bushihr because > something suddenly turned him like a compass needle to the north. > He set out at once on foot for the city of Shiraz. When he arrived > at the gate of the city, he directed his brother and his nephew, > who had accompanied him, to go to the prayer-house and await his > return. "Something draws my heart into the city," he said, "but I > shall meet you for evening prayers." A few hours before sunset, > Mulla Husayn's eyes fell upon a young man of radiant countenance. > The youth advanced toward Mulla Husayn and greeted him with a smile > of loving welcome. He embraced Mulla Husayn with tender affection > as though he had been an intimate and lifelong friend. At first > Mulla Husayn thought him to be a follower of Siyyid Kazim, who on > being informed of his approach to Shiraz, had come out to welcome > him. Mulla Husayn recalls that memorable night as follows: "He > extended to me a warm invitation to visit his home, and there > refresh myself after the fatigues of my journey. I asked to > > be excused, saying that my two companions were awaiting my return. > "`Commit them to the care of God,' was His reply. `He surely will > protect and watch over them.' "Having spoken these words, He turned > and bade me follow Him. I was deeply stirred by the gentle yet > compelling manner in which that young man spoke to me. His gait, > the charm of His voice, the dignity of His bearing, all seemed to > enhance my first impression. "Soon we were standing at the gate of > a modest house. `Enter therein in peace secure,' were His words > as He crossed the threshold and motioned to me to follow Him. His > invitation, uttered with power and majesty, penetrated my soul. > I thought it a good sign to be addressed in such words, standing > as I did on the threshold of the first house I was to enter in > Shiraz. Might not my visit to this house, I thought to myself, > enable me to draw nearer to the Object of my quest? "A feeling of > unutterable joy invaded my being. During the hour for prayer, I > unburdened my heart: `O my God! I have striven with all my soul, > and until now have failed to find Thy promised Messenger. I > testify that Thy word faileth not, and that Thy promise is sure!' > "It was about an hour after sunset when my youthful Host began to > converse with me. `Whom, after Siyyid Kazim, do you regard as your > leader?' "I answered Him: `At the hour of his death, Siyyid Kazim > exhorted each of us to forsake our homes, to scatter far and wide > in quest of the promised Beloved. I have journeyed to Persia, and > am still engaged in my quest.' "`Has your teacher given you any > detailed indications as to the distinguishing features of the > Promised One?' "I enumerated all the things that Siyyid Kazim had > told us to look for in that Beloved One of God. "My Host paused for > some time, then with a vibrant voice He startled me with the words: > `Behold! All These signs are manifest in Me!' "He then carefully > considered each of the above signs separately, and conclusively > demonstrated that each and all were indeed applicable to His > person. I was greatly surprised and deeply moved. Politely I > observed: `He whose advent we await is a Man of > > unsurpassed holiness, and the Cause He is to reveal is a Cause of > tremendous power.' "No sooner had those words dropped from my lips > than I found myself seized with fear and remorse, such as I could > neither conceal nor explain. I bitterly reproved myself, and > resolved to alter my attitude and to soften my tone. I vowed to > God that should my Host again refer to the subject, I would, with > the utmost humility, answer Him and say: `If you be willing to > substantiate your claim, you will most assuredly deliver me from > the anxiety and suspense which so heavily oppress my soul. I shall > truly be indebted to you for such deliverance.'" The name of Mulla > Husayn's host was `Ali Muhammad. This young man had spent several > years working as a merchant for his uncle in the city of Bushihr > before coming to live at this time with his uncle in Shiraz. As > Mulla Husayn looked upon the beautiful face of his host what > thoughts must have coursed through his mind, for in his name the > name of the Guardian [`Ali] preceded that of the Prophet > [Muhammad]! He came from the land of Persia. He was announcing > himself now in the year '60 [1844]. Was not all this foretold by > Siyyid Kazim? Mulla Husayn had two standards whereby he hoped to > determine the truth of whoever claimed to be that great Messenger. > The first was a treatise which he had composed himself. It dealt > with the most difficult hidden teachings of Shaykh Ahmad and Siyyid > Kazim. Whoever seemed capable of unravelling its mysteries would > then be put to the test of revealing the commentary on the chapter > of Joseph. Mulla Husayn recalls the suspense of that moment in > these words: "While I was thinking about these things, my > distinguished Host again remarked: `Observe attentively. Might not > the Person intended by Siyyid Kazim be none other than I?' "I > thereupon felt impelled to offer Him my own treatise. `Will you > read this book of mine,' I asked Him, `and look at its pages with > indulgent eyes?' "He opened the book, glanced briefly at certain > passages, closed it, and began to speak to me. Within a few > minutes He had, with vigor and charm, unravelled all its mysteries > and resolved all the problems that had troubled me. He, further, > informed me of certain truths which could not be found in any of > the writings of Siyyid Kazim or Shaykh Ahmad. These teachings, > which I had never heard > > before, seemed to be endowed with a refreshing vividness and power. > "`By the righteousness of God!' He exclaimed, `It behoves in this > day, the peoples and nations of both the East and the West to > hasten to this threshold. It behooves them to arise, as earnestly > and spontaneously as you have arisen, and to seek with > determination and constancy their promised Beloved.' "Then He > looked at me, smiled, and said: `Now is the time to reveal the > commentary on the Surih [Chapter] of Joseph.'" It all happened just > as Siyyid Kazim had foretold to Mulla Husayn. "The Beloved in that > hour," he had promised, "will reveal the commentary on the story > of Joseph, unasked!" The Bab took up His pen and with incredible > rapidity revealed the entire first chapter of His commentary on the > chapter of Joseph. In this book, He prophesied His own martyrdom. > The overpowering effect of the manner in which he wrote was > heightened by the gentle intonation of His voice which accompanied > His writing. Not for one moment did He interrupt the flow of the > verses which streamed from His pen. Not once did he pause until > it was finished. The historian Comte de Gobineau writes, "that > which one never tired of admiring was the elegance and beauty of > the Arabic style used in those writings. They soon had > enthusiastic admirers who did not fear to prefer them to the finest > passages in the Qur'an."[F3] "I sat enraptured by the magic of His > voice and the sweeping force of His revelation," Mulla Husayn said. > "At last I reluctantly arose from my seat and begged leave to > depart. He smilingly bade me to be seated, and said: `If you leave > in such a state, whoever sees you will assuredly say: "This poor > youth has lost his mind."'" At that moment the clock registered two > hours and eleven minutes after sunset. It was on the eve of May > 23, 1844. "This night," the Bab told Mulla Husayn, "this very hour > will, in days to come, be celebrated as one of the greatest and > most significant of all festivals."[F4] Jesus first spoke of His > Mission to simple fishermen. Now the Promised One of this age had > given the first declaration of His Mission to this humble Persian > student, Mulla Husayn. Never before in the history of a religion > have the exact words of such an unforgettable meeting been > preserved by an eye-witness. Mulla > > Husayn, however, has left in everlasting language a memory of that > first announcement by `Ali Muhammad, the Bab. He could never > forget the inner peace and serenity which he had felt in the > life-creating presence of the Bab. He spoke often to his > companions of that wondrous night. "I sat spellbound by His > utterance," he said. "All the delights [of Paradise] I seemed to > be experiencing that night. Methinks I was in a place of which it > could be truly said: `Therein no toil shall reach us,...but only > the cry, Peace! Peace!'" Sleep had departed from Mulla Husayn as > he listened to the music of his Beloved's voice. "`O thou who are > the first to believe in Me. Verily, I am the Bab, the Gate of > God.'" To Mulla Husayn, the first to believe in Him, the Bab gave > the title: the Babu'l-Bab, the gate of the Gate. In that hour, the > Bab proclaimed that He was the One foretold in all the holy Books > of the past. He said that He had come to usher in a new era, a > fresh springtime in the hearts of men. His name, the Bab, meant > the door or gate. His teaching, He said, was to open the door or > the gate to a new age of unity in which men would recognize one God > and worship in one religion--the same religion which all of God's > prophets had taught from the beginning of time. It would be an age > in which all men would live as brothers. The Bab cautioned Mulla > Husayn not to tell either his companions or any other soul what he > had seen and heard. In the beginning, eighteen souls must > spontaneously and of their own accord seek and accept Him and > recognize the truth of His Revelation. When their number was > complete, He would send them forth to teach the Word of God. Mulla > Husayn's long search was at an end. His own words can best > describe the depth of that experience. "I was blinded by the > dazzling splendor of this new Revelation," he said, "and > overwhelmed by its crushing force. Predominant among all my > emotions was a sense of gladness and strength which seemed to have > transfigured me. How feeble and impotent, how dejected and timid, > I had felt previously! Then I could neither write nor walk, so > tremulous were my hands and feet. Now, the knowledge of His > Revelation had galvanized my being. I felt possessed of such > courage and power that were the world, all its people and its > rulers, to rise against me, I would alone and > > undaunted withstand their onslaught. The universe seemed but a > handful of dust in my grasp. I seemed to be the Voice of Gabriel > personified, calling unto all mankind: `Awake, for lo! the morning > Light has broken. Arise, for His Cause is made manifest. The > portal of His grace is open wide; enter therein, O peoples of the > world! For He Who is your Promised One is come!' "In such a state > I left His house and joined my brother and nephew. The words of the > Bab were ringing their melody of joy in my heart: `Render thanks > unto God for having graciously assisted you to attain your heart's > desire.'" > > THE PROMISE IS FULFILLED Mulla Husayn was faithful to the Bab's > instructions. He told no one of his discovery, even though a large > number of the followers of Siyyid Kazim soon gathered about him. > They recognized a new spirit in Mulla Husayn's speech, and > marvelled at it, unaware that the source of his knowledge and power > flowed from the Bab Whose coming all of them were so eagerly > awaiting. "During those days," Mulla Husayn states, "I was summoned > to visit the Bab on several occasions. Every time I visited Him, > I spent the entire night in His presence. Wakeful until dawn, I > sat at His feet fascinated by the charm of His utterance, and > oblivious of the world and its cares. How rapidly those precious > hours flew by! At each daybreak I would reluctantly withdraw from > His presence. How eagerly in those days I looked forward to the > approach of the evening hour. With what feelings of sadness and > regret I beheld the dawning of day! "In the course of one of those > nightly visits, the Bab addressed me in these words: `Tomorrow > thirteen of your companions will arrive. To each of them extend > the utmost loving kindness. 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.'" Some of these companions, the Bab > told Mulla Husayn, would become His chosen disciples. Others would > be neither warm nor > > cold, while still others would remain undeclared until that future > day when He, for Whom the Bab Himself was but the Herald, appeared. > The next morning, Mulla `Ali, Mulla Husayn's close friend arrived > in Shiraz, accompanied by twelve companions. He at once noted the > great change which had taken place in Mulla Husayn. He was struck > by the tranquil radiance of his face and suspected the truth. "How > is it," Mulla `Ali asked, "that we see you teaching the people with > the utmost tranquility and no longer searching? Agitation and > expectancy have vanished from your face. I beg of you, bestow upon > me a portion of what you have found, for only that can quench my > thirst and ease the pain of longing in my heart." Mulla Husayn > refused. "Do not entreat me to grant this favor," he begged Mulla > `Ali. "Let your trust be in God, for He will surely guide your > steps." So great was the joy that shone from Mulla Husayn's face, > that Mulla `Ali could no longer bear to be deprived of that secret. > By prayer and fasting he sought desperately to remove the veil that > separated him from the Beloved. On the third night of his > retirement, while wrapt in deep prayer, Mulla `Ali had a vision. > There appeared before his eyes a light, and lo! it moved off > before him. Allured by its matchless beauty, he followed it until > at last it led him to a certain door. He knew immediately that the > Treasure was within. He awoke in a state of great rapture. > Although it was the middle of the night, he rushed to Mulla Husayn. > His face was aglow with happiness. He threw himself into the arms > of his friend. Mulla Husayn realized at once that Mulla `Ali at > last knew the truth. He knew where to find his Beloved. He > embraced Mulla `Ali lovingly, and said: "Praise be to God Who hath > guided us." That very morning, at break of day, Mulla Husayn > followed by Mulla `Ali hastened to the residence of the Bab. At > the entrance they were met by the Bab's much loved Ethiopian > servant, who immediately recognized them. He greeted them with > these words: "Before break of day I was summoned to the presence > of my Master who instructed me to open the door of the house and > to stand expectant at its threshold. "`Two guests,' He told me, > `are to arrive early this morning. > > Extend to them in My name a warm welcome. Say to them from Me: > "Enter therein in the name of God."'" The first meeting of Mulla > `Ali with the Bab differed greatly from the first meeting of Mulla > Husayn with the Bab. At the previous meeting the Bab had offered > proofs of His Mission for Mulla Husayn to weigh and study. At this > meeting, all such matters had been put aside and a spirit of > intense love and ardent fellowship prevailed. The very chamber, > said Mulla `Ali, seemed to have been vitalized by His utterance. > Everything in the room seemed to be vibrating with this testimony: > "Verily, the dawn of a new day has broken. The Promised One is > enthroned in the hearts of men. In His hand He holds the mystic > cup of immortality, and blessed is he who drinks therefrom!"[F2] > One by one, seventeen separate souls searched for the Bab, met > Him, and accepted His teachings. Among these disciples, there was > one woman. She was called Tahirih, the Pure. She accepted the Bab > without ever attaining to His presence. She saw Him in the world > of vision, and became a staunch believer, a courageous teacher, and > finally a martyr. One night while conversing with Mulla Husayn, the > Bab said to him, "Seventeen have thus far enlisted under the > standard of the Faith of God ... Tomorrow night the remaining > Letter will arrive and will complete the number of My chosen > disciples." The next evening as the Bab, followed by Mulla Husayn, > was returning to His home, a youth appeared. He was travel-stained > and weary from his long journey. His name was Quddus. He > approached Mulla Husayn, embraced him, and asked him if he had yet > attained to his heart's desire. Mulla Husayn tried to calm him. > He advised him to rest for a while, saying that he would speak to > him later. The youth, however, refused to rest. He looked past > Mulla Husayn at the retreating figure of the Bab. Then turning to > Mulla Husayn, he said: "Why do you seek to hide Him from me. I can > recognize Him by His gait. I testify that none beside Him, whether > in the East or the West, can claim to be the Truth. None other can > manifest the power and majesty that radiate from His Holy person." > Mulla Husayn marveled at these words. He pleaded with him to > restrain his feelings, promising that the truth would be unveiled > > to him soon. Leaving him, Mulla Husayn hastened to join the Bab. > He told Him of his conversation with the young man. "Marvel not at > this strange behavior," the Bab said, "We have in the world of the > spirit been communing with that youth. We know him already. We > indeed awaited his coming. Go to him and summon him forthwith to > Our presence." Mulla Husayn instantly recalled the prophesy given > for the time of the end: "On the last Day, the men of the unseen > shall, on the wings of the spirit, traverse the immensity of the > earth, shall attain the presence of the Promised One and shall seek > from Him the secret that will resolve their problems and remove > their perplexities."[F3] Now when this eighteenth disciple, known > as Quddus, had accepted Him, the Bab addressed them, saying: "Raise > the cry: Awake! awake, for lo! the Gate of God is open, and the > morning light is shedding its radiance upon all mankind! The > Promised One has come, prepare the way for Him, O people of the > world!"[F4] The Bab gave a special message of assurance to Mulla > `Ali. "Your faith must be immovable as the rock, must weather > every storm and survive every calamity. Suffer not the > denunciations of the foolish to turn you from your purpose. You > are the first to leave the House of God, and to suffer for His > sake. If you be slain in His path, remember that great will be > your reward, and goodly the gift which will be bestowed upon you." > No sooner were these words uttered than Mulla `Ali arose from his > seat and set out to teach the Faith of the Bab. True to the Bab's > forewarnings, Mulla `Ali was overtaken and beaten just beyond the > gate of Shiraz. He was the first to suffer for the new Faith. He > was also the first to bring news of the Bab to Tahirih. In Najaf > he was arrested for fearlessly proclaiming the Faith. He was bound > with chains and taken to Baghdad under sentence of death. He was > cast into prison, tried again, and, still in chains, ordered to > Constantinople. Some say he died enroute, some say he was later > martyred. No one knows what eventually befell this hero of > God.[F5] The Bab summoned all of the others to His presence and to > each one He gave a special command and a special task. He spoke > to all of them these parting words: "O My beloved friends! You are > the bearers of the name of God in this Day ... The very members of > your body must bear witness > > to the loftiness of your purpose, the integrity of your life, the > reality of your faith, and the exalted character of your devotion. > ... "Ponder 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. Such must be the purity of your character and the > degree of your renunciation, that the people of the earth may > through you recognize and be drawn closer to the heavenly Father > Who is the source of purity and grace.'" In His parting message to > His disciples the Bab once again called attention to the One Who > was to come after Him, and for Whom He was but the Herald. He sent > each one of them back to his own province to teach. "I am preparing > you for the advent of a mighty Day," He told them. "Exert your > utmost endeavor that, in the world to come, I Who am now > instructing you, may, before the mercy-seat of God, rejoice in your > deeds and glory in your achievements. Scatter throughout the > length and breadth of this land, and with steadfast feet and > sanctified hearts, prepare the way for His coming. "Heed not your > weaknesses and frailty: fix your gaze upon the invincible power of > the Lord, your God, the Almighty. ... "Arise in His name, put your > trust wholly in Him, and be assured of ultimate victory." With such > words as these, the Bab quickened the faith of His disciples and > launched them upon their mission.[F6] > > THE PILGRIMAGE AND THE PROCLAMATION One morning shortly after this, > at the hour of dawn, most of the disciples of the Bab left Shiraz > to carry out the teaching tasks He had given them. The first > disciple, Mulla Husayn, and the last, Quddus, remained with Him. > To these two the Bab disclosed His intention to go to Mecca. Just > as Jesus had journeyed to Jerusalem, the stronghold of the Jews, > to proclaim His Mission, so did the Bab make plans to go to Mecca, > the heart of the Moslem world. As the hour of His departure > arrived, He called Mulla Husayn to Him. He Himself would visit > Mecca and Medina, He told him, and there fulfill the Mission with > which God had entrusted Him. He had chosen Quddus to go with Him > and left Mulla Husayn behind to face the onslaught of a fierce and > relentless enemy. He assured him, however, that until he had > completely finished his work, no power on earth could harm him. "He > that loves you loves God ... whoso befriends you, him will God > befriend; and whoso rejects you, him will God reject. His Almighty > arms will surround you and guide your steps."[F1] The Bab, > accompanied by Quddus, departed for Bushihr on the Persian Gulf > where they embarked upon a sailing vessel. After two > > months of sailing on stormy seas, they landed on the coast of > Arabia. A fellow passenger during this voyage has recorded the > following: "From the day we embarked at Bushihr until we landed, > whenever I saw the Bab or Quddus, they were invariably together > absorbed in their work. The Bab was dictating and Quddus was > taking down whatever fell from His lips." Neither the storms that > raged about them, nor the sickness which seized the other > passengers, could disturb their serenity or interfere with their > work.[F2] The Bab entered the city of Mecca seated upon a camel, > as Christ had entered Jerusalem seated upon an ass. Quddus refused > to ride beside Him on the journey inland. He preferred, he said, > to accompany Him on foot, holding the bridle of the camel. Each > night from sunset until dawn, Quddus would stand watch over His > Beloved. One day during His visit in Mecca, the Bab approached a > man named Muhit. The Bab recognized him as a distinguished > follower of Shaykh Ahmad. He knew that if Muhit were faithful to > his master's instructions, he would now be energetically searching > for the Promised One. The Bab spoke to him. "Oh Muhit!" He said, > "Behold, we are both now standing within the most sacred Shrine. > ... He Whose spirit dwells in this place can cause Truth to be > known from falsehood. ... Verily, I declare, none beside Me in this > day, whether in the East or in the West, can claim to be the Gate > that leads men to the knowledge of God. ... Ask Me whatsoever you > please; now, at this very moment, I pledge Myself to reveal such > verses as can demonstrate the Truth of My Mission." This sudden, > unexpected and direct challenge unnerved Muhit. He was anxious to > depart. "I am expected at once in Medina," he said. He did not > look at the Bab as he spoke. Unable to remain in His presence, he > fled in terror from His face and hurried from the Shrine.[F3] The > Bab found no one would listen. They were indifferent, > antagonistic, or afraid. He made one last effort to awaken the > people in that holy city of the Muslims. He wrote a letter to the > Sherif of Mecca, hoping that through him He might reach the hearts > of the people. In that letter, he set forth in clear and > unmistakable terms the distinguishing features of His Mission and > called upon the Sherif to arise and embrace His Cause. The Sherif > did not bother to read the letter or to share it with his > > friends who were all too much absorbed in their own affairs to > respond to the call of the Bab. Later, the Sherif admitted his > indifference. "In the year 1844," he said, "I recall that a young > man came to see me. He gave me a book, but I was too occupied to > read it at that time. A few days later I met him again. He asked > me if I had any reply to make to his message. Pressure of work had > prevented me from reading the contents of that book, so I told him > that I had no answer to give him."[F4] The Bab was treated as > Christ had been treated, with ridicule and contempt. It was the > same as it had been in those days when Jesus accused the leaders > of His day, saying: "Woe unto you! ... ye entered not in > yourselves, and them that were entering in ye hindered."[F5] The > people did not understand Him, whether He spoke plain truths or in > symbols. The historian Nicolas writes that the Bab, throughout > His Mission, had to act "as does a physician to children, who must > disguise a bitter medicine in a sweet coating in order to win over > his young patients. The people in the midst of whom he [the Bab] > appeared were, and still are, alas, more fanatical than the Jews > were in the time of Jesus. ... Therefore, if Christ, in spite of > the relative calm of the surroundings in which He preached thought > it necessary to employ the parable, the Bab was obliged to pour out > one drop at a time, the filter of his divine truths. He brings up > his child, humanity; he guides it, endeavoring always not to > frighten it and directs its first steps on a path which leads it > slowly but surely so that as soon as it can proceed alone, it > reaches the goal preordained for it from all eternity."[F6] Before > leaving the cities of Mecca and Medina, the Bab beseeched God to > hasten the hour of His martyrdom so that by this sacrifice men > might know the truth. "The drops of this consecrated blood," He > said, "will be the seed out of which will arise the mighty Tree of > God, the Tree that will gather beneath its all-embracing shadow the > peoples and kindreds of the earth. Grieve not, therefore, if I > depart out of this land, for I am hastening to fulfill My > destiny."[F7] > > THE PERSECUTION BEGINS The Bab returned with Quddus to Bushihr. > A short time later He sent him on to Shiraz to bring greetings and > instructions to His family and to the believers there. The Bab > also sent some of His writings to be shared with them. He bade > Quddus farewell with the greatest kindness. "The days of your > companionship with Me," He told him, "are drawing to a close. ... > In this world of dust, no more than a few fleeting months of > association with Me have been allotted to you. ... "The hand of > destiny ere long will plunge you into an ocean of tribulation. ... > In the streets of Shiraz, indignities will be heaped upon you, and > the severest injuries will afflict your body. You will survive ... > and will attain the presence of Him who is the object of our > adoration ... [that great Figure Who is yet to come]."[F1] In a > short time, Quddus arrived in Shiraz. He began to speak everywhere > of the wondrous days he had spent with the Bab. He aroused the > whole city with his inspired words. He became very friendly with > an old man named Mulla Sadiq, and gave him a copy of the Bab's > writings. In this writing the Bab once again intimated that, just > as Shaykh Ahmad and Siyyid Kazim had promised, there would be two > Messengers of God following close upon each other in this day. > > He was but the Herald and the servant of the great One yet to come. > The enthusiasm which greeted the teaching of Quddus and Mulla Sadiq > alarmed the city. Thousands of protests poured into the office of > the governor, Husayn Khan. Quddus claims that the Bab is the author > of a new Revelation, the governor was told. He has written a book > which is divinely inspired. Now Mulla Sadiq has embraced this > Faith, and is fearlessly summoning our people to accept as well. > The governor ordered the arrest of both Quddus and Mulla Sadiq. > They were delivered in irons to him. The commentary which the Bab > had written for Mulla Husayn on the night He had announced His > Mission was turned over to the governor. It had been seized from > Mulla Sadiq. Husayn Khan ignored Quddus because of his extreme > youth. He directed his questions to Mulla Sadiq who was older. > Angrily he tapped the commentary of the Bab, which he held in his > hand, showing his displeasure with it. "Tell me," he asked Mulla > Sadiq, "if you are aware of the opening words of this book. Do you > know that the Bab addresses the rulers and kings of the earth in > harsh terms? He says: `Divest yourselves of sovereignty, for He > who is the King in truth has been made manifest. The Kingdom is > God's!'" The governor's wrath increased. "Does this mean that my > sovereign, the Shah, whom I represent as Chief Magistrate in this > region, must lay down his crown because of the ravings of this > unlettered youth? Does it also mean that I, the governor, must > relinquish my position?" Mulla Sadiq replied unhesitatingly, > saying, that if the words spoken by the Bab were true and that He > were indeed a Messenger of God, then everything else that was > happening in the world was of little importance. Kingdoms and ages > would pass into dust, but the Word of God would endure. Husayn Khan > was displeased with the answer. He cursed Mulla Sadiq and Quddus. > He ordered his attendants to strip Mulla Sadiq of his garments and > to scourge him with a thousand lashes. He then commanded that the > beards of both men should be burned, their noses pierced, and that > a cord should be passed through this incision. > > "Let them be led through the streets of the city by this halter," > he commanded. "It will be an object lesson to the people of > Shiraz. It will teach everyone who is thinking of embracing this > Faith just what the punishment for such action will be!" Mulla > Sadiq was so advanced in age that he knew that he could not > possibly survive this torture. Yet he was calm and self-possessed. > He raised his eyes to heaven and offered a last prayer. "O Lord, > our God! We have heard the voice of the One that called. He > called us to His Faith, saying: `Believe ye on the Lord your God!' > We have believed, O God. Forgive us then for our sins, and cause > us to die with righteousness." An eye-witness to the torture of > Mulla Sadiq has given the following testimony: "I was present when > Mulla Sadiq was being scourged. I watched them stroke the lash to > his bleeding shoulders until he became exhausted. No one watching > believed he could outlasted fifty such savage strokes without > dying. He was a very old man. We marveled at his courage. "Yet > when the number of strokes already exceeded nine hundred, his face > still retained its original serenity and calm. "When he was later > being expelled from the city, I approached him with great > admiration and asked him how he had been able to withstand such > punishment. "He replied: `The first seven strokes were severely > painful. To the rest I seemed to have grown indifferent. I was > wondering whether the strokes that followed were actually being > applied to my own body. A feeling of joy seized me. I was trying > to repress my feelings and restrain my laughter.'" Mulla Sadiq > looked at this eye-witness, as though trying to convey to him an > important truth which he felt all men should know: that suffering, > pain and persecution are only unbearable to those who had no > purpose in life, no hope for the future; if they were withstood for > the love of God, then the pain became pleasure in this world, and > the sufferings became a means of being closer to God in the next. > "I can now realize," he told him, "how the Almighty is able, in the > twinkling of an eye, to turn pain into ease and sorrow into > gladness. Immensely exalted is His power above the weak imagining > of His mortal creatures." > > Both Mulla Sadiq and Quddus withstood their torture with great > fortitude. For Quddus, this was but the beginning of greater > suffering to come. Exhausted and bleeding, they were driven out > of Shiraz. They were warned at the city gates that if they ever > returned, they would both be crucified. Mulla Sadiq and Quddus were > among the first followers of the Bab to suffer persecution on > Persian soil.[F2] > > THE GENTLE ARREST Husayn Khan's anger was not satisfied by the > punishment he had inflicted upon Mulla Sadiq and Quddus. He now > directed his attack upon the Bab Himself. He sent a mounted escort > to Bushihr, and ordered them to arrest the Bab and to bring Him > back in chains to Shiraz. This spectacle, he felt, would dampen > the enthusiasm of the people for His Cause. The guards set out at > once to make the arrest. As they were marching across the > wilderness enroute to Bushihr, they met a horseman. It was the > Bab, Who had come to meet them. The leader of the escort has > himself related the incident: "As we approached him, he saluted us > and asked our destination. I said that the governor, Husayn Khan, > had commanded us to go to Bushihr to make an inquiry. "He smilingly > observed, `The governor has sent you to arrest Me. Here I am. Do > with me as you please.' "I was startled by his remark and his > straightforwardness. I could not understand his readiness to > subject himself to Husayn Khan, thus risking his safety and life." > The commander of the escort was very taken with the Bab. He did > not wish him to fall into the hands of the governor. He pretended > that he did not recognize the Bab, and ordered his men to move on. > > "I tried to ignore him and prepared to leave," the commander > reported, "but he approached me again. `I know that you are > seeking Me. I prefer to deliver myself into your hands rather than > subject you and your companions to unnecessary annoyance for My > sake.'" The commander pleaded with the Bab, telling Him to flee > from Husayn Khan. He told Him of the suffering and torture which > the governor had caused Mulla Sadiq and Quddus. "He is ruthless," > the commander said. "I do not wish to be his instrument for > persecuting you, an innocent person. Escape to Mashad." "Deliver > Me into the hands of your master," the Bab replied. "Be not > afraid, for no one will blame you. Until My last hour is at hand, > none dare assail Me, none can frustrate the plan of the Almighty. > And when My hour is come, how great will be My joy to quaff the cup > of martyrdom in His name."[F1] The commander bowed his head in > consent and carried out the Bab's wishes. He ordered his escort > to permit the Bab to ride on ahead of them as though they were a > guard of honor rather than a party of arrest. They continued in > this fashion until they reached Shiraz. People turned around in the > street to watch them and to marvel at this spectacle. The escort, > which had been commanded to bring the Bab back in chains, had > returned Him instead with every sign of the respect due to royalty. > Husayn Khan was furious. He rebuked the Bab publicly. In abusive > language, he denounced His conduct. "Do you realize what mischief > you have caused?" he asked insolently. "Are you not the man who > claims to be the author of a new revelation?" The Bab's gentle > manners and courtesy only added to the governor's anger. The > historian Nicolas wrote: "We know that The Bab especially commended > politeness and the most refined courtesy in all social relations. > `Never sadden anyone, no matter whom, for no matter what,' he > enjoined." "...I have taught the believer in my religion," He says > Himself, "never to rejoice over the misfortune of anyone."[F2] > Lovingly, but firmly the Bab reminded Husayn Khan that as governor > of the Province of Fars his duty was to determine the > > truth about the affairs in his region and not to make unjust > decisions without first investigating personally. These words made > the governor's temper flame. He repaid the Bab's courtesy by > turning to his attendant and commanding him to strike the Bab in > the face. The blow was so violent that it dislodged the Bab's > headdress. The governor ordered the Bab to remain confined within > the home of His uncle, Haji Mirza Siyyid `Ali, until he had decided > what to do with Him. He instructed the uncle to be prepared to > surrender the Bab to the governor's office for punishment at a > moment's notice. For a while, the Bab led a life of comparative > peace. During this period His followers met Him in secret in the > home of His uncle. One such visitor was the well-known scholar and > priest `Abdu'l-Karim. `Abdu'l-Karim was from the village of Qazvin. > He was a merchant, but, so great was his longing to know about God, > that he gave up his business and devoted his life to study. > Because of his great thirst for knowledge, he soon eclipsed his > fellow students. He was elevated to the station of a teacher. He > was told that he need no longer attend the classes, for he now knew > as much as the wisest doctor of religion. Therefore, he, > `Abdu'l-Karim, could now teach others. This troubled > `Abdu'l-Karim's heart very greatly, for he knew that in truth he > knew nothing. If he were considered to be among the wisest of all, > who was there on earth who knew anything about Almighty God at all? > `Abdu'l-Karim refused to teach others for he felt himself unworthy. > Night after night he would withdraw to his room and implore God for > guidance. Of one of those nights, `Abdu'l-Karim himself has > related: "I would remain absorbed in my thoughts each night until > dawn. I neither ate nor slept. At times I would commune with God. > `Thou seest me, O my Lord, and beholdest my plight. I am deeply > troubled when I see the divisions that have torn Thy religion. > What is the truth? Wilt Thou not guide me and relieve my doubts? > Whither am I to turn for consolation and guidance?' "I wept so > bitterly that I seemed to have lost consciousness. There suddenly > came to me the vision of a great gathering of people. A noble > figure was speaking to them: `Whoso maketh efforts for us,' > > he said, `in our ways will we guide them.' I was fascinated by his > face. I arose and advanced toward him and was about to throw > myself at his feet when the vision vanished. My heart was flooded > with light. My joy was indescribable." `Abdu'l-Karim set out at > once for Karbila. He saw Siyyid Kazim. He was standing addressing > a crowd just as `Abdu'l-Karim had seen him in his dream. He was > speaking those very same words. `Abdu'l-Karim spent an entire > winter in close companionship with Siyyid Kazim, who spoke > constantly of the coming Messenger. "The Promised One lives in the > midst of this people," he declared. "The appointed time for His > appearance is fast approaching. Purify yourselves that you may > recognize His beauty. After my departure, arise and seek Him. Do > not rest for a moment until you find Him." On the day when > `Abdu'l-Karim parted from Siyyid Kazim, he told him: "Rest assured, > O `Abdu'l-Karim, that you are one of those who, in the day of His > appearance, will arise for the triumph of His Cause. You will, I > hope, remember me on that blessed day." `Abdu'l-Karim returned to > his home in Qazvin to await that wonderful day. A few years passed > with no sign of the Promised One's coming, but `Abdu'l-Karim's > heart was assured. He returned to his business as a merchant, but > each night he would come home and withdraw to the quiet of his > room. He would beseech God with all his heart, saying, "Thou hast, > by the mouth of an inspired servant of Thine, promised that I shall > attain unto the presence of Thy Messenger and hear Thy Word. How > long wilt Thou withhold me from my promise?" Each night he would > renew this prayer and would continue in his supplications until the > break of day. "One night I was again so wrapt in prayer that I > seemed to have fallen into a trance," he related. "There appeared > before me a bird, white as snow, which hovered above my head and > lighted upon the twig of a tree beside me. In accents of > indescribable sweetness, the bird spoke these words: `Are you > seeking the Promised One, O `Abdu'l-Karim? Lo, the year '60.' > Immediately the bird flew away and vanished. "The mystery of those > words greatly agitated me. The memory of that voice lingered in > my memory both sleeping and waking. When in the year '60 I heard > of a wondrous personage in Shiraz, I hastened to that city. > "Eventually I attained the presence of the Bab. He turned to me > > and in the same sweet melodious voice of the white bird, He asked > me: `Are you seeking the Manifestation [Promised One]?' > `Abdu'l-Karim burst into tears and threw himself at the feet of the > Bab in a state of profound ecstasy, much to the astonishment of his > companions. The Bab took him lovingly in His arms, kissed his > forehead, and invited him to be seated by His side. In a tone of > tender affection, He succeeded in appeasing the tumult of his > heart.[F3] In spite of Husayn Khan's close supervision, many such > great figures came to visit the Bab. Stories of conversions > similar to that of `Abdu'l-Karim caused great excitement in Shiraz. > Both the famous and the lowly were willing to take whatever risk > was necessary to gain His presence. People met in groups on the > street to discuss Him, some blaming, some approving. Husayn Khan > was infuriated at his helplessness and inability to stem the flow > of the Bab's arising popularity. > > THE ENCHANTMENT OF THE KING'S MESSENGER Mulla Husayn came to visit > the Bab in Shiraz. Immediately strong voices were raised against > him. "Mulla Husayn has returned to Shiraz," they cried to the > authorities. "Now, with his chief, the Bab, he is scheming some > fierce onslaught against our time honored institutions!" So grave > and menacing was the situation, that the Bab instructed Mulla > Husayn to return to his home province of Khurasan. He also > dismissed all the rest of His companions except `Abdu'l-Karim, whom > He kept with Him to help transcribe His writings. His disciples > spread throughout the length and breadth of the land fearlessly > proclaiming the regenerating power of the newborn Revelation. Soon > the fame of the Bab spread far beyond the circle of His disciples. > It reached the authorities. They became alarmed at the enthusiasm > with which the people everywhere accepted His message. An > historical account states that the followers of the Bab were > "ardent, brave, carried away, ready for anything. ... every one of > its members thought himself of no importance, and burned with a > desire to sacrifice his life-blood and his belongings for the > > cause of Truth."[F1] This was no longer a local matter, the > authorities argued. The same flood of persecution which surrounded > Jesus, now gradually engulfed the Bab. The combined opposition of > the church and state unleashed what historians have called the most > appalling wave of hatred imaginable. Soon the sands of Persia were > stained by a freely given, red river of human martyrdom. However, > the Bab spoke such searching truths on these occasions that day by > day the crowds that followed Him greatly increased in number. His > purity of conduct at an age when passions are intense impressed the > people who met Him. He was possessed of extraordinary eloquence > and daring. An historian of those times, Comte de Gobineau, > writes: "From his first public appearances, they sent their most > able Mullas [religious leaders] to argue with him and confuse him. > ... instead of benefiting the clergy, they contributed quite a > little to spread and exalt, at their own expense, the renown of > this enthusiastic teacher."[F2] The Bab exposed, unsparingly, their > vices and their corruption. Like Jesus, He proved their > infidelity to their own belief. He shamed them in their lives. > He defeated them with their own Holy Book in His hand. Gobineau > says further that the Bab was "of extreme simplicity of manner, of > a fascinating gentleness; those gifts were further heightened by > his great youth and his marvelous charm. He drew about himself a > number of persons who were deeply edified. He did not open his > lips (we are assured by those who knew him) without stirring the > hearts to their very depths."[F3] Sir Francis Younghusband in his > book, The Gleam, writes of His "wonderful charm of appearance. Men > were impressed by his knowledge and by his penetrating eloquence > of speech. ... As soon as he ascended the pulpit there was > silence."[F4] Another historical document states: "By the > uprightness of his life the young Siyyid [the Bab] served as an > example to those about him. He was willingly listened to ... when > he condemned the abuses in all classes of society. His words were > repeated and > > elaborated upon and they spoke of him as the true Master and gave > themselves to him unreservedly."[F5] These impressions of the Bab > did not come from His followers and sympathizers alone. Comte de > Gobineau states in his history of the times that "even the orthodox > Muhammadans who were present [at these meetings when the Bab spoke] > have retained an indelible memory of them and never recall them > without a sort of terror. They agreed unanimously that [His] > eloquence ... was of an incomparable kind, such that, without > having been an eye-witness, one could not possibly imagine."[F6] > Soon all of Persia was stirring with stories about the Bab. The > people eagerly hungered for more news. A wave of enthusiasm swept > over the country. Leading figures of both State and Church either > attended these meetings in person or delegated their most able > representatives to inquire into the truth of the matter. The > Journal Asiatic states that the Faith of the Bab had many followers > "in all classes of society, and many among them were of important > standing; great lords, members of the clergy, military men and > merchants had all accepted this doctrine."[F7] Those in authority > began to ask searching questions. Finally the Crown itself became > interested. Muhammad Shah, the king, decided to investigate. He > felt that he should know if the reports about this remarkable young > man were true. So he summoned his Prime Minister. "Who is there," > he asked, "that can be trusted to make this investigation?" After > much consultation, the king and the Prime Minister chose someone > in whom they both had the greatest faith. He was surnamed Vahid. > Vahid was known to be the most learned, eloquent, and influential > of all the king's people. If anyone could silence the Bab, it > would be he. The great leaders of Persia all testified to his > knowledge and wisdom. His father was one of the most celebrated > religious doctors of that age, and now Vahid had followed in his > father's footsteps and even eclipsed him. His fame and popularity > were known throughout the land. He was admitted to be outstanding > among all the leading figures of Persia. Whenever he was present > at a meeting, he was invariably the chief speaker. Furthermore, > Vahid, because of his wisdom, was frequently consulted by the > government in times of trouble.[F9] > > He was living at that time in Tihran as an honored guest of the > king, therefore they thought at once of Vahid when he sought an > honest person to send on this important mission. The king was very > disturbed. He wished to know what political significance the rise > of this new Faith might have, so he gave Vahid careful > instructions. "Go at once to Shiraz. Interview the Bab. Find out > if these tales of wonder we hear are true. Then report to us > personally and detail what you discover." The Prime Minister was > not above planting a seed in Vahid's mind before he left. "If you > can discredit and unmask him, it will add greatly to your own > stature," he told him. Vahid mounted the horse which had been given > to him by the king and left immediately for Shiraz. On the way, > he decided upon the questions which he would ask the Bab. These > questions Vahid felt would test the Bab's knowledge to the utmost, > and upon the answers which He gave would rest, in Vahid's opinion, > the truth or falsehood of His claim to be a Messenger of God. When > Vahid arrived in Shiraz, he met an intimate friend whose name was > `Azim. "You have met the Bab, " Vahid said to his friend. "What > do you think of him? Are you satisfied with him? Is he a > charlatan?" "Meet him yourself," `Azim replied. "Make your own > decision. But, as a friend, I would advise you to be careful. You > will regret any discourtesy you show to him." Vahid arranged to > meet the Bab, Who welcomed him with affection. For nearly two > hours Vahid courteously directed question after question at the > Bab. Her pointed out the most obscure passages of Holy Scripture. > He dwelt upon the mysterious prophesies and traditions which must > be fulfilled at the time of the coming of the Promised One. He > spoke at great length of certain difficult and vague metaphysical > themes. The Bab listened patiently to Vahid's learned and detailed > references, quietly noting his questions. Vahid suddenly felt > ashamed of this long and showy display of his own learning. Later > he reported: "Quietly the Bab began to speak. He gave brief but > persuasive answers to each of my questions. The conciseness and > clarity of his replies excited my admiration and wonder. My > feeling of superiority vanished. I was embarrassed by my own > presumptuous- > > ness and pride. I felt so abased that I hurriedly asked permission > to retire. I told him: `If it please God, I shall in my next > interview submit the rest of my questions and conclude my > inquiry.'" Vahid withdrew. As soon as he left the Bab he hastened > to the home of his friend `Azim and told him what had happened > during the first interview to cause his own deep humiliation. Vahid > was confident that his inquiry into the Faith of the Bab would end > with the second interview. He had his questions clearly in mind. > They were direct and to the point this time. He would be polite, > as `Azim suggested, but firm. However, when he entered the Bab's > presence and began to speak with Him, Vahid found himself > discussing things which had nothing whatsoever to do with his > inquiry. All the questions which he had intended to submit to the > Bab had disappeared from his memory. Then later, to his great > surprise, he found that the Bab was answering those forgotten > questions. He spoke with that same brevity and lucidity which had > so excited his admiration before. "I seemed to have been in a daze > during the first part of that interview," he later observed. > "Then, when I realized what the Bab was saying, that he was > answering my unasked questions, I awoke with a start. I was > thrilled. Yet, in spite of my attention to him, a voice kept > whispering to me: `Might not this all be a mere accidental > coincidence?' I became so agitated that I could not collect my > thoughts. I refused to remain. A second time I begged leave to > retire." Vahid returned to `Azim again and told him what had > happened. `Azim spoke frankly to this most learned of all > Persians. "Would that schools had been utterly abolished," he said, > "and that neither of us had ever entered one, if through our > little-mindedness and conceit this acquired knowledge is > withholding us from the redeeming Grace of God, and is causing pain > to Him Who is the bearer of His Message." Vahid admitted that pride > in his own knowledge had been like a curtain which separated him > from the Bab. `Azim entreated him, "This time go with humility and > detachment from all that you have learned in the past. Perhaps he > will relieve your doubt and perplexity." This third and final > interview has been reported in detail by > > Vahid not only for the king and Prime Minister, but also for > posterity. Vahid states: "I resolved that in my third interview, > I would not ask aloud for proof of his mission. Instead, in my > innermost heart, I would request the Bab to write a commentary upon > a special chapter of Holy Scripture which had always interested me. > "`If he does this,' I told myself, `and if its style and truth > distinguish it from the standards current amongst men, then I shall > acknowledge his truth. I shall even embrace his cause. However, > if he fails, I shall denounce him.' "As soon as I was ushered into > the Bab's presence, a sense of fear, for which I could not account, > seized me. My limbs quivered as I beheld his face. On repeated > occasions I had been in the presence of the king without feeling > the slightest trace of timidity, but I was now so awed and shaken, > that I could not remain standing on my feet. "The Bab beheld my > plight. He arose to his feet and came to me. He took my hand and > seated me beside him. "`Seek from Me' he said. `Whatever is your > heart's desire.' `I will readily reveal it to you.' "I was > helpless. I felt powerless to speak. He looked at me, smiled, and > said, `Were I to reveal unto you the commentary on the Surih of > Kawthar, would you acknowledge that My words are born of the Spirit > of God? Would you recognize that My utterance can in no wise be > associated with sorcery or magic?' "Tears came to my eyes as I > heard him speak these words. All I was able to say were the words: > `O our Lord, with ourselves we have dealt unjustly: if Thou forgive > us not and have not pity upon us, we shall surely be of those who > perish.'" Then the Bab called for his pen-case and paper. He began > to reveal the commentary which Vahid's inmost heart had requested. > No less than two thousand verses were revealed by the Bab on that > occasion. The bewildering rapidity with which they were written > was even less remarkable than their matchless beauty and profound > meaning.[F10] Even more startling to Vahid was the fact that this > explanation which the Bab gave was the one which he himself had > discovered after long meditation. He believed himself to be the > only one who had reached this hidden meaning, and he had never made > it known to anyone.[F11] > > Vahid's report on this interview communicates his sense of wonder: > "How am I to describe this scene of inexpressible majesty? Verses > streamed from His pen with a rapidity that was truly astounding. > The incredible swiftness of His writing, the soft and gentle murmur > of His voice, the stupendous force of His style, all amazed and > bewildered me. He continued in this manner until the approach of > sunset, not pausing until the entire commentary was completed. > Then he laid down His pen and asked for tea to be brought. Soon > after, He began to read it aloud in my presence. My heart leaped > madly as I heard Him pour out, in accents of unutterable sweetness, > those treasures hidden in that holy chapter. I was so entranced > by its beauty that three times I was on the verge of fainting. The > Bab revived my failing strength by sprinkling rose-water upon my > face. When He had completed His recital, the Bab arose to depart." > With `Abdu'l-Karim, Vahid devoted three days and three nights to > transcribing the newly revealed commentary. They verified all the > prophecies and traditions in the text and found them to be entirely > accurate. Vahid summed up his report on his investigation of the > Bab by saying: "Such was the state of certitude to which I had > attained that nothing could shake my confidence in the greatness > of His Cause." Vahid discharged his responsibility to the king, > writing a detailed and personal account of his investigation of the > Bab. Vahid himself did not return to the capital. He began to > summon the people to accept the new Messenger of God. Such was his > enthusiasm and fervor, that other learned doctors decided Vahid > must have suddenly lost his mind. A history of the times states > that Vahid "wrote without fear or care a detailed account of his > observations to the ... chamberlain in order that the latter might > submit it to the notice of the late king, while he [Vahid] himself > journeyed to all parts of Persia, and in every town and station > summoned the people from the pulpit-tops in such wise that other > learned doctors [leaders] decided that he must be mad, accounting > it a sure case of bewitchment."[F12] When the report was given to > the king that Vahid had investigated the Bab, found His Cause to > be the truth, and had accepted it himself, the king was greatly > troubled. He spoke confidentially to his Prime Minister. > > "We have been told," he said, "that Vahid has become a follower of > the Bab. If this is true, it would be wise for us to cease > belittling the cause of this young man from Shiraz." Immediately > the Prime Minister began to attack Vahid for having fallen under > the spell of a sorcerer, but the king would still not hear any evil > spoken of this great figure. He rebuked the Prime Minister. "Vahid > is a man of noble lineage. He is also a man of great learning and > great virtue." Husayn Khan, at whose home Vahid stayed during his > interviews with the Bab, also attacked him openly. To him also > the king sent an imperial command which read: "It is strictly > forbidden to any one of our subjects to utter any such words as > would detract from the exalted rank of Vahid. He will never > incline his ear to any Cause unless he believes it will be for the > advancement of the best interests of our realm." Thus ended the > story of the king's investigation of the Cause of the Bab. Vahid, > acknowledged as the most outstanding of the leaders of Persia, > selected as his personal messenger by the king himself, embraced > the Faith of the Bab and began to teach it. To Husayn Khan, the > governor, who challenged him, saying, "Have you fallen under the > enchantment of the Bab's magic spell?" Vahid replied: "No one but > God can captivate the heart of Vahid. He alone can change the > hearts of men. Whoever can ensnare my heart is of God and His word > is unquestionably the voice of Truth."[F13] Vahid was but one of > many illustrious figures who were being attracted to the Faith of > the Bab. The Prime Minister and the people of the court tried to > belittle each of these new believers in the eyes of the king. One > day as the Shah was riding on horseback, an old man crossed the > street in front of him. Undisturbed by the presence of the king, > the old man approached him and greeted him cheerfully. The king > was very much taken with the old man's courtesy, dignity and > manner. He replied to the greeting and invited the old man to come > and visit him at the palace. Before they had returned to the royal > residence, those close to the king began whispering to him. "Does > your Majesty not realize that this old man is none other than one > of the famous and newly converted followers of the Bab? > > He has proclaimed himself so. He has publicly announced his > undying loyalty to the cause of that youth." The king knew they > were jealous and envious of the attention he had bestowed upon the > old man. He was displeased with them, and at the same time > confused by their constant backbiting. "How strange!" he > exclaimed. "Whoever is distinguished by learning, by uprightness > of conduct, and by courtesy of manners, my own court immediately > denounces as a follower of the Bab? Why? Why is this?"[F14] > Because of the orders of the king, Husayn Khan was no longer able > to express his hatred of Vahid openly; therefore, he began quietly > to undermine Vahid's friendship with the king. In the days to come > this treachery would lead to Vahid's martyrdom in his native town > of Nayriz. > > THE AVENGING HAND OF GOD The few months which the Bab spent as a > prisoner in the home of His uncle, Haji Mirza Siyyid `Ali, were to > be His last days of friendship and tranquility. They were now > drawing rapidly to a close. What memories must have stirred in His > mind as He shared those last free hours with His family and > friends. This uncle had shown great love for the Bab throughout > His entire life. In His early childhood, the Bab lost His father, > and was brought up by the same uncle. Anxious to give Him every > advantage, Haji Mirza Siyyid `Ali had placed the Bab under the care > of a tutor while He was still a child. Those days have been > preserved for history through the words of that tutor: "The > sweetness of His speech utterance still lingers in my memory. I > felt impelled to take Him back to His uncle ... to tell him how > unworthy I felt to teach so remarkable a child. "I have brought Him > back to you," the tutor told Haji Mirza Siyyid `Ali. "And commit > Him into your protection. He is not to be treated as a mere child. > I can already discern evidences in Him of a mysterious power." The > Bab's uncle scolded Him and said, "Have you forgotten my > instructions? Return to school and follow the example of your > > fellow pupils. Do not speak out, but observe silence and listen > to every word spoken by your teacher." The little boy promised to > obey faithfully, but it was impossible to restrain His spirit. The > tutor said frankly, "Day after day He continued to display such > remarkable signs of wisdom that I felt helpless to teach Him."[F1] > A well-known priest went to the home of the Bab's uncle at this > time. He has given the following account of that visit: "Early one > morning I heard from the prayer-room, which was next to mine, a > tiny sweet voice. It was a little child's voice raised in prayer. > Such prayers, such a voice, such devotion that I was absolutely > enraptured. I waited patiently until dawn and then I saw a boy of > about seven years of age. As soon as I gazed upon the child, I saw > such a beautiful expression that I felt sure that I could never > find another like Him in the whole human race." The priest followed > the boy to the tiny school that He attended. He could not forget > that face. He went to the tutor and inquired about the child. > "What do you think of this boy?" he asked. The tutor spoke with > great feeling. "What can I say about this child! He comes to my > school as a pupil, but in reality, He is the teacher and I am the > pupil. If you could but hear the wonderful things He says in the > classroom. Such deep and important questions He speaks about. > What can I say about this child? To me He seems to be ready to > give out a message to the world." The admiration of the tutor for > this little boy increased the priest's interest and wonder. He > returned to the home of the Bab's uncle and told him what the tutor > had said. The uncle then confided to the priest the dream which > he had had about his nephew when the Bab was five years old. "I > dreamed that a pair of scales hung from heaven," he said. "On one > side of the scales was one of the Prophets. On the other side, > this child was placed by an invisible hand. Then, the side with > the child slowly weighed down the other."[F2] The Bab's uncle was > finally persuaded to take the boy out of school. With the greatest > of love and care the uncle raised the child. When He was seventeen > the Bab left Shiraz for Bushihr where He engaged in business for > His uncle as a merchant. During this time He won the esteem of all > the merchants because of His honesty and kindness. > > An eye-witness who met the Bab in those days has said: "I often > heard those who were associated with Him testify to the purity of > His character, to the charm of His manners and to His high > integrity. A trust was confided to His care to dispose of, at a > fixed price. When the Bab sent the payment, it far exceeded the > amount fixed. The owner wrote the Bab asking the reason. The Bab > replied, "What I have sent you is entirely your due. There is not > a single farthing in excess of what is your right. There was a time > when the trust you delivered to me attained this value. Failing to > sell it at that price, I now feel it my duty to offer you the whole > of that sum."[F3] When the Bab was twenty-two, He married and had > one child, a son, whom He named Ahmad. The child died the year > before the Bab proclaimed His Mission. He wrote movingly of the > passing of His son whom He had loved dearly. "O God, my God!" He > said. "Would that a thousand Ishmaels were given to Me, this > Abraham of Thine, that I might have offered them, each and all, as > a loving sacrifice unto Thee. Grant that the sacrifice of My son, > My only son, may be acceptable unto Thee. Grant that it be a > prelude to the sacrifice of My own, My entire self, in the path of > Thy good pleasure. Endow with Thy grace My life-blood which I yearn > to shed in Thy path. Cause it to water and nourish the seed of Thy > Faith. Endow it with celestial potency, that this infant seed of > God may germinate in the hearts of men, that it may thrive and > prosper, that it may grow to become a mighty tree, beneath the > shadow of which all the peoples of the earth may gather."[F4] The > wife of the Bab understood His mission from the very beginning. The > Bab confided to her the secret of His future sufferings. He > unfolded to her eyes the significance of the events that were soon > to take place, and told her not to disclose this secret to anyone. > He counselled her to be patient and resigned to the Will of God. > In order to lighten the burden of her woes in the days to come, He > entrusted her with a special prayer. The reading of this prayer, > He promised, would remove her difficulties. "In the hour of your > perplexity," He directed her, "recite this prayer ere you go to > sleep. I Myself will appear to you and will banish your > anxiety."[F5] These peaceful days within the circle of His family > were now at an end. He would soon be caught up in a whirlwind of > adversity > > which would never cease until it had carried Him swiftly to the > field of martyrdom. The governor of Shiraz, Husayn Khan, exerted > every effort to involve the Bab in fresh embarrassments. He was > outraged because Vahid's acceptance to the Bab had for a time tied > his hands. He feared to offend the king. Yet he could not bear > to see the Bab moving about once again free and unmolested. The > sight of the constant stream of followers and friends who were once > more entering His house enraged him. The Bab was very courageous > in proclaiming His Faith. He sent a message to one of the leading > figures of the city of Zanjan, saying: "He Whose virtues the late > Siyyid Kazim unceasingly extolled, and to the approach of Whose > Revelation he continually alluded, is now revealed. I am that > Promised One."[F6] Husayn Khan decided to employ spies to watch the > Bab secretly for evidence of the slightest mistake on His part. > The governor sent repeated letters to the Prime Minister, Haji > Mirza Aqasi, expressing his grave concern at the huge numbers who > were embracing His Cause. The Prime Minister responded promptly > to the governor's entreaties. He told Husayn Khan that he was sick > and tired of the turmoil in Shiraz. "Have done with the reformer," > he ordered. "Have him killed immediately and secretly."[F7] One > of Husayn Khan's agents came to him with the news that the people > gathered about the Bab were now so many as to constitute a public > menace. The spy reported: "The eager crowd that presses in each > night to see him surpasses in number those that gather every day > before the seat of your government. Among them are men who are > celebrated for their exalted rank as well as for their profound > learning. So great has become their love for the Bab, that none > of your subordinates other than myself is willing to acquaint you > with the truth about conditions." Husayn Khan's anger was now > directed not only at the Bab and His companions, but also at his > own untrustworthy assistants. The spy suggested a plan. "If you > will permit me," he said, "I will surprise the Bab at midnight and > will deliver him in handcuffs along with certain of his companions > who can be made to confirm the truth of my statements." The > governor refused. "I know better than you what has to be > > done," he said. "Watch me, I will show you how to deal with him." > Husayn Khan summoned the chief constable. "Go to the house of the > Bab's uncle," he commanded. "Quietly and unobserved, scale the > wall, climb to the roof and from there suddenly enter his home. > Arrest the Bab and bring him here to me. Bring all who are in his > company, and seize all the books you can find." Husayn Khan slowly > closed his fingers into a fist as though he were crushing some > hated thing. "I swear that this night I shall have the Bab > executed before my eyes," he said. "I shall slay him with all his > companions. That should quench the fire they have kindled in my > region. It will be a final warning to all who seek to disturb the > peace of this land. By this act tonight, I will stamp out this > great menace once and for all."[F8] Later that night the chief > constable, as instructed, broke into the house, arrested the Bab, > and seized all documents. He ordered the Bab and His companions > to accompany him to the house of the governor. The Bab was calm and > unruffled. He knew the hour of separation had struck. He quoted > words from the chief constable's Holy Book. "That with which they > are threatened is for the morning," He paused significantly. "Is > not the morning near?" The chief constable did not understand that > by those words the Bab foretold the beginning of suffering on both > sides. He conducted the Bab and His friends into the street where > he put them under guard. As they were approaching the market-place, > they heard cries of excitement. People were rushing frantically > from the city as though fleeing from an appalling calamity. The > constable was filled with dread as an awesome sight passed before > them. A long train of coffins was being hurried through the > streets. Each coffin was followed by a procession of men and women > loudly uttering cries of anguish. The chief constable stopped one > of the mourners. "What has happened?" he cried. "In the name of > God, answer me! What dreadful thing has struck our city?" "Flee > for your life," he was warned. "Cholera! A violent plague has > suddenly broken out. The city has been devastated. Already since > the hour of midnight, it has taken the lives of over a hundred > > people. All of us have abandoned our homes and are calling upon > God to aid us!" The chief constable rushed his prisoners through > the streets to the home of the governor. The house was deserted. > The governor had fled. "Where has he gone," the chief constable > asked. "Out of the city," he was told. "Already three of his > servants have died of the plague. Several members of his family > are now dangerously ill. He has forsaken them and sought refuge in > a garden outside the city." The chief constable decided to take the > Bab to his own home. He would keep Him and His friends there until > he received further instructions from the governor. As he > approached his home, he heard the sound of weeping. He became > terrified. As he rushed forward, he remembered those words of the > Bab's spoken such a short time before: "That with which they are > threatened is for the morning, "Is not the morning near?" The > constable was told that his own son had been stricken with the > cholera and was almost dead. He was crushed by the news. Perhaps, > he told himself, the manner in which he and the governor had > treated their prisoner was responsible for this suffering. He > turned and approached the Bab. He threw himself at His feet and > implored Him to save the life of his son. "Do not punish him for > the guilt which his father has committed," he pleaded. "I repent > of what I have done. I swear that at this very moment I have > resigned my post under Husayn Khan." The Bab comforted the > constable. He directed him to take some of the water which He had > poured out. He told him to give it to his son to drink. "It will > save his life," He promised. The chief constable followed > directions, and shortly after his son recovered. As soon as the > constable saw the signs of recovery in his son, he sat down and > wrote a long letter to Husayn Khan. He told the governor the > entire story of that night of panic, and begged him to cease his > attacks on the Bab. "Have pity on yourself," he wrote, "as well as > those who are entrusted to your care." The governor replied: > "Release him." Husayn Khan insisted however that the Bab leave the > city of > > Shiraz at once.[F9] If he could not triumph over Him personally, > he could at least drive Him out from the circle of His friends. By > this harsh action, Husayn Khan brought the days of his own peace > and prestige to an end. History records that a short time later > he was dismissed from office. From the day of his dismissal, he > fell victim to several misfortunes. No one was willing to come to > his assistance. In the end his plight was so tragic that he was > unable to earn his daily living. Sunk in misery and shame, he > languished until his death. The Bab Himself foretold the governor's > downfall. In a letter written to the Shah, He said of Husayn Khan: > "his cruelty has drawn the punishment of heaven."[F10] The Bab was > obedient to the decree of Husayn Khan. He made plans to leave > Shiraz at once. Thus, in the summer of 1846, He bade farewell to > His native town, His family, and to His friends. He left His family > in the care of His uncle, Haji Mirza Siyyid `Ali. He embraced His > uncle lovingly in parting. "I will again meet you," He promised > him, "amidst the mountains of Adhirbayjan, from whence I will send > you forth to obtain the crown of martyrdom. I Myself will follow > you, ... and will join you in the realm of eternity."[F11] > > THE KINDLY GOVERNOR The Bab departed for Isfahan, a city noted for > the learning of its clergy. Here He found that the first one to > have embraced His Faith was a humble sifter of wheat. As soon as > he had been given the Message of the Bab he accepted and devoted > his life to teaching others. A few years later, when he heard that > some of his fellow believers were being martyred, he left his work, > arose and carrying his sieve in his hand hurried through the > bazaars of Isfahan. "Why leave in such a hurry?" his friends asked. > "I am going to join the glorious company of those who are willing > to give their life for their faith. With this sieve which I > carry with me, I intend to sift people in every village through > which I pass. Whoever I find ready to embrace this Cause I will > ask to join me and hasten to the fold of martyrdom." Such was the > devotion of this youth, that the Bab referred to him with great > love, saying that Isfahan was a city distinguished by the religious > fervor of its inhabitants, the learning of its priests, and high > and low alike shared the eager expectancy of the coming of the > Promised One. Yet when the Messenger of God appeared, the learned, > the wise and the religious rejected Him. Of all the inhabitants > of that seat of learning, only one person, a sifter of wheat, was > found to recognize the Truth. This, the Bab said, was the > fulfillment of the prophecy of the > > Promised One which said, "the lowliest of the creatures shall > become the most exalted, and the most exalted shall become the most > debased."[F1] As the Bab approached the city of Isfahan, He wrote > a letter to the governor of that province, Manuchihr Khan. The > letter was so courteous and friendly, and of such exquisite > penmanship, that it immediately attracted the attention of the > governor. Unlike Husayn Khan, he was not opposed to knowing more > about this Young Man. He decided to take the Bab under his > protection until he could investigate the truth of His claim. > Manuchihr Khan instructed the chief priest of the Province to meet > the Bab and to take Him into his own home. He told him to treat > the Bab with great kindness and consideration. The chief priest was > very displeased at being given this task. However, he was afraid > to offend the powerful Manuchihr Khan, so he complied grudgingly > to the request. Yet even he admitted that in spite of his anger, > from the very first night, he fell under the spell of the Bab. The > Bab's presence in Isfahan caused even more excitement than it had > in Shiraz. An increasing stream of visitors and friends flowed > from every corner of the province to the house of the chief priest. > Some came out of curiosity, some came to gain a deeper > understanding of His message. Some came, as they had to Jesus, to > seek a remedy for their ills or suffering.[F2] All were welcomed > and were helped according to their needs. The governor himself, > Manuchihr Khan, came one night to visit the Bab. He asked Him to > write a commentary upon the specific mission which Muhammad had > come to earth to discharge. The Bab instantly took up His pen and > began to write. In less than two hours, He filled about fifty > pages. The governor was deeply impressed with the originality, > vigor, and accuracy of the commentary. With masterly insight, the > Bab once again expressed the central theme of His teaching: that > the people had looked for the arrival of the Day of the Promised > One, and now that Day had come. He argued with such force and > courage that those who heard Him were amazed.[F3] The governor was > enthusiastic. "Hear me!" he called to the people present at that > meeting. "I take you as my witnesses. I solemnly testify to my > belief in the superhuman power with which this youth > > is blessed. It is a power that no amount of learning can ever > impart." With these words, the governor brought the meeting to a > close. The brother of the chief priest writhed in envy at this > statement. He was jealous of the attentions which the governor and > his brother showered upon the Bab. His bitter enmity and savage > cruelty to both the followers of the Bab and to the followers of > the One Whom the Bab said would come after Him, were to earn him > in the future the title: "Raqsha--the female serpent." He plotted > with the other priests of the region to undermine the Bab's growing > power. It was easy to win their support, for they firmly believed > that unless they arose to stem the tide of this popular enthusiasm > for the Bab, the foundations of their own livelihood and future > might be swept away. At first they refrained from outright > hostility. Instead, they began circulating wild rumors and base > accusations concerning the teachings of the Bab. They made certain > that these false rumors reached the capital at Tihran and were > especially made known to the Prime Minister, Haji Mirza Aqasi. The > Prime Minister was already fearful that the king might be inclined > to befriend the Bab because of Vahid's acceptance of Him. He knew > that such a friendship between the Ah h and the Bab might easily > lead to his own downfall. He was even more afraid that the > governor of Isfahan, Manuchihr Khan, might try to arrange an > interview between them, as the governor enjoyed the complete > confidence of the king. Haji Mirza Aqasi knew therefore that he > must prevent such a meeting. He wrote a strongly worded message > of the chief priest at Isfahan, and lashed out at him for playing > host to the Bab. "We expected you to resist this teaching with all > your might," he said. "Instead you befriend an arch-enemy. You > have sheltered and glorified the author of a contemptible and > dangerous movement." The Prime Minister wrote to all the other > priests of Isfahan as well. Although he had previously ignored > them, now he showered his attention and favors upon them. He made > lavish promises to them. They knew what he wanted, and by his > gifts to them, he welded them together against the Bab. The chief > priest still was afraid to come out openly against the Bab because > of the governor, Manuchihr Khan. He did, however, take steps to > lessen the ever-increasing number of visitors who > > thronged each day at the door of the Bab. The chief priest's > brother secretly encouraged the other priests to attack the Bab > directly. He induced them to begin preaching against Him from the > pulpit. When Manuchihr Khan heard of this, he immediately had the > Bab brought into the safety of his own home. This protective > gesture by the governor further inflamed the priests of Isfahan. > They called for a great gathering of all their numbers. Once > assembled, they issued a written document to be signed and sealed > by all the religious leaders of the city. It condemned the Bab to > death. About seventy of the leading members of the clergy set > their seal to this document. Two of the priests refused to sign > it. It was an abusive document, they said. The chief priest did > not sign it because he feared the governor's wrath. Instead of > signing it, he wrote on the document in his own handwriting saying > that he could find no fault with the Bab's character or person. > Then he added: "However, the extravagance of his claims and his > disdainful contempt for the things of this world incline me to > believe that he is devoid of reason and judgement." The governor > was secretly informed of the plan of the priests to execute the > Bab, so he conceived a plan of his own. He issued a statement > that he was sending the Bab to Tihran. Then he gave instructions > for the Bab to leave Isfahan at sundown and openly proceed toward > Tihran under a protective escort of five hundred of his own mounted > bodyguard. He gave further orders that at each three mile post, > one hundred of the soldiers should return to Isfahan. To the > captain of the last hundred, a man in whom the governor placed > complete confidence, he gave instructions to send back twenty of > the one hundred soldiers at every further mile post. Of the > remaining twenty, ten should be dispatched to Ardistani to collect > taxes. The final ten, all of whom were his most trusted hand-picked > men, should return in disguise with the Bab to the governor's home > in Isfahan. The instructions were carefully carried out. In order > to assure the safety and comfort of the Bab upon His return the > governor, Manuchihr Khan, had Him occupy his own private apartment. > He served the meals himself, and waited upon the Bab at all times > for a period of four months. Three orders to slay the Bab had > already been issued. One by the Prime Minister, one by Husayn > Khan, and one by the priests of > > Isfahan. Each had failed. It had been exactly as the Bab had told > the military escort of Husayn Khan when they had come to arrest Him > on the way from Bushihr: "No one knows the mystery of My Cause. > No one can fathom its secrets. Until My last hour has come, none > can frustrate the plan of the Almighty." One day, while the Bab was > seated in the private garden of the governor, Manuchihr Khan > approached Him. He said, "The Almighty has endowed me with great > riches. Now that I have recognized the truth of your Message, I > desire to offer all of my possessions to further the interests of > this Faith." Manuchihr Khan had a plan already devised. "It is my > intention," he told the Bab, "to go at once to Tihran and do my > best to win over the king. His confidence in me is firm and > unshaken in spite of the Prime Minister. I am certain that he will > embrace this Faith and arise to promote it. "I will also try to > induce the king to dismiss the profligate Haji Mirza Aqasi. His > folly has brought our land to the brink of ruin. "I hope," he > concluded, "to be enabled to attract the hearts of the kings and > rulers of the world to this wonderful Cause." the Bab was deeply > moved. "May God reward your noble intentions," He said. "So lofty > a purpose is to me even more precious than the act itself. Your > days and mine are numbered, however; they are too short for Me to > witness, and allow you to achieve, the realization of your hopes." > the Bab told Manuchihr Khan that the Faith of God would not be > spread by noble and wealthy figures. Rather, He said, it would > triumph through the efforts of the poor, the persecuted, and the > lowly. Through the blood they shed in the path of their Lord, and > through the sacrifice and suffering of those humble people, the > Faith of God would be spread throughout the world. the Bab made > Manuchihr Khan a promise as a reward for his love and service. > "God," He said, "will in the world to come shower upon you > inestimable blessings, but of your earthly life there remain only > three months and nine days." As the days of his life drew to a > close, the governor spent more and more time with the Bab. "I feel > a great happiness flooding my life," he told the Bab one day, "but > I am apprehensive for You. I fear to leave You to the > > mercy of my successor, Gurgin Khan. He will discover Your presence > in this house and will grievously ill-treat You." "Fear not," the > Bab assured him. He quoted words akin to those spoken by Christ > and Muhammad under similar circumstances, saying: "Of My own will > have I chosen to be afflicted by My enemies that God might > accomplish the thing destined to be done." Manuchihr Khan was > satisfied with these words. His heart was refreshed. He knew now > that he had not spent his own days on earth in vain. He had met > and believed in the Promised One. His ears had not been stopped > by his own learning, nor had his eyes been blinded by his own > wealth. Serene and confident, he died three months and nine days > later after a slight fever. Mir Muhammad Husayn, the brother of the > chief priest who so bitterly persecuted the Bab and His followers > in Isfahan, did not escape the avenging finger that so > remorselessly sought out these persecutors. He was expelled from > Isfahan, and, despised, wandered from one village to another. He > finally contracted a loathsome disease from which he sickened and > died, a disease so foul smelling that his own wife and daughter > could not bear to attend him. Almost immediately Gurgin Khan, > Manuchihr Khan's successor, was informed of the Bab's presence in > the governor's residence. He verified it, then sent an urgent > letter to the king. "Four months ago it was believed that your > Majesty had summoned the Bab to Tihran. He left here under escort. > Now it is discovered that he had been hidden in the residence of > Manuchihr Khan, my predecessor, all this time. It is known that > the governor himself extended this secret hospitality to the Bab > and believed in Him. Whatever your Majesty now wishes done, I > shall be pleased to perform." The king was still convinced of the > loyalty of his dear friend Manuchihr Khan. He felt certain that > the governor had been waiting for a favorable occasion when he > could arrange a meeting between himself and the Bab. Now, his > sudden death had interfered with this plan. The king, therefore, > decided to carry out what he believed to have been the wish of his > friend, the governor. He would meet the Bab at last. > > THE KING'S SUMMONS Muhammad Shah, the king of Persia, was torn > between two conflicting desires. He wanted to meet the Bab. He > was anxious to see in person this young Man Who could win over to > His Faith someone as learned and gifted as Vahid, and a man of such > nobility, stature and wealth as Manuchihr Khan. He was eager to > know more of this young Prophet Who could so powerfully affect such > illustrious people. Yet he was alarmed at the same time. He was > frightened of what might happen if the Bab gained too much > popularity. His Prime Minister, Haji Mirza Aqasi, constantly warned > him to beware of the Bab. The priests at Court spoke of the Bab > in the same manner the religious authorities had spoken of Jesus, > saying: "He is a political revolutionary. He will undermine your > state and destroy your influence over your subjects." The king > wavered. He blew hot and cold. Prompted by the Prime Minister, > he at one time issued instructions to do away with the Bab, then > later withdrew them. Now, thinking it would have pleased his > friend, the late Manuchihr Khan, the king again expressed his > eagerness to meet the Bab in person. Therefore, he summoned the > Bab to the capital city of Tihran. The historian Nicolas wrote: > "The Shah, whimsical and fickle, forgetting that he had, a short > time before, ordered the murder of > > the Reformer [the Bab], felt the desire of seeing at last the man > who had aroused such universal interest."[F1] The king's order > read: "Send the Bab in disguise, in the company of a mounted > escort. Exercise the utmost consideration towards Him in the > course of his journey, and strictly maintain the secrecy of His > departure. Visit no towns or villages enroute." The king said he > wished to protect the Bab from His enemies in this manner. In > reality, the Prime Minister had arranged the plan for an entirely > different reason. He preferred the Bab to remain in disguise and > hidden for fear of the influence that he might exercise upon the > inhabitants of the cities through which he passed. The captain of > the escort was told, "Beware lest anyone discover his identity or > suspect the nature of your mission. No one but you, and even the > members of his escort, should be allowed to recognize him. Should > anyone question you concerning him, say that he is a merchant whom > you have been instructed to conduct to the capital, and of whose > identify you are completely ignorant." Late one night, in > accordance with the instructions of the king, the Bab set out for > Tihran. Enroute to the capital, the Bab's guards discovered His > identity in spite of the precautions, and became His supporters. > His alluring charm, combined with a compelling dignity and loving > kindness, won them over and transformed them. In their eagerness > to serve and please Him, they told Him : "We are strictly forbidden > by the government to allow you to enter any village or house. We > are told to proceed by an unfrequented route directly to Tihran so > that you shall come in contact with no one. However, if it be your > wish, wee are ready to ignore these instructions and escort you > through the streets of every town." The Bab replied that He > preferred to go by way of the country, for the cities were unholy. > The people paid tribute to the shrines with their lips while with > their acts they heaped dishonor upon them. Outwardly they > reverenced, but inwardly they disgraced. The Prime Minister sent > a message which intercepted the party one day's journey from Tihran > and commanded the guard not to take the Bab to Tihran, but to the > village of Kulayn instead, and to hold Him there until further > instructions. The Prime Minister was determined that the Bab > should never reach the capital. The Prime Minister continually > reminded the king of the religious revolts that had taken place in > the past in Mirman and Khurasan, > > and warned him that the Bab was just such a dangerous threat to the > peace of the realm. The Prime Minister's influence over the king > was unlimited. Comte de Gobineau, the French historian, wrote: "His > [the king's] disposition, naturally weak, had become very > melancholy and, as he craved love and could not find it in his > family either with wives or children, he had centered all his > affection upon the aged Mulla [Haji Mirza Aqasi], his tutor. He > made of him his only friend, his confidant, then his first and > all-powerful minister, even his god!"[F2] The Journal Asiatique > states that the Prime Minister gained such power over the king that > one could truly say that the Prime Minister was the real > sovereign.[F3] P. M. Sykes in his A history of Persia states, "Haji > Mirza Aqasi, who had been its virtual ruler for thirteen years was > utterly ignorant of statesmanship ... yet too vain to receive > instruction ... brutal in his language; insolent in his demeanor; > indolent in his habits; he brought the exchequer to the verge of > bankruptcy and the country to the brink of revolution." Haji Mirza > Aqasi finally persuaded Muhammad Shah, to send the Bab to a remote > fortress called Mahku. According to one historian, the king had > been suffering from illness for some time. The Bab had promised > to heal him if He were permitted to come to Tihran. Haji Mirza > Aqasi feared that if the Bab should bring about such a cure, the > king would no longer be under his thumb.[F4] He induced the king > to write to the Bab as follows: "Much as we desire to meet you, we > find ourselves unable, in view of our immediate departure from our > capital, to receive you befittingly in Tihran. We have signified > our desire that you be conducted to Mahku."[F5] The Bab had written > earlier to the king asking for an audience with him. He had > requested permission to come to the capital so that before the king > and all the religious leaders of the land, He might present the > proofs of His Mission. He agreed to leave the decision of its > truth or falsehood entirely in the hands of the king. He said that > He would accept the judgement of the king as final; and in case of > failure, was ready to sacrifice His head.[F6] Both the Prime > Minister and the king had originally welcomed this letter. They > were convinced that once the Bab was faced by the noted religious > leaders of the land, they could humiliate Him and divest Him of all > prestige. However, when they received the > > news of His overwhelming victories in debate at Shiraz, and > especially when word came of the conversion of both Vahid and > Manuchihr Khan to His Faith, they were no longer eager, or even > willing, to have Him at the capital. When the king's message > reached the Bab, telling Him of His transfer to the prison of > Mahku, He knew whose hand was behind the cruel order. "You summoned > Me from Isfahan to meet the doctors [religious leaders] and for the > attainment of a decisive settlement," He wrote the Prime Minister. > "What has happened now that this excellent intention has been > changed for Mahku and Tabriz?"[F7] In these words, the Bab > foreshadowed the suffering He was to face in the northern city of > Tabriz where He would be summoned from prison, once to be beaten > and a second time to be slain. Thus the king broke his promise to > meet the Bab, and the Royal party including the young son of the > king, Prince Farhad Mirza, left with the Shah and the Prime > Minister for a lovely park in the neighborhood of Tihran. While > there the prince approached the Prime Minister and asked him, > "Haji, why have you sent the Bab to Mahku?" The Prime Minister > replied, "You are still too young to understand certain things, but > know this: had he come to Tihran, you and I would not at this > moment be walking free from care in this cool shade." The > historical document Journal Asiatique records: "As the order of the > Prime Minister, Haji Mirza Aqasi, became generally known ... from > Isfahan to Tihran everyone spoke of the iniquity of the clergy and > of the government towards the Bab; everywhere the people muttered > and exclaimed against such an injustice." The Bab was ordered to > proceed first to Tabriz. He refused to accept the funds provided > by the government for the expense of the journey. All of the > allowances that were given by the Prime Minister, the Bab bestowed > upon the poor. For His own needs He used the money which He had > earned as a merchant. Rigid orders were given to avoid entering any > of the towns on the journey to Tabriz. When the party at last > approached the gate of the city, the leader of the escort, Muhammad > Big, approached the Bab. "The journey from Isfahan," he said, "has > been long and arduous. I feel I have failed to do my duty toward > you, and have failed to > > serve you as I should have. I can only ask for your pardon and > forgiveness." "Be assured I account you as a member of My fold," > the Bab told him. "They who embrace My Cause will bless and glorify > you, and will extol your conduct and exalt your name." The rest of > the guards followed the example of their chief, and with tears in > their eyes, bade the Bab a last affectionate farewell. > Reluctantly, the delivered Him to the soldiers of the governor of > Tabriz. > > THE TUMULT IN TABRIZ The news of the Bab's arrival at Tabriz caused > great excitement. Huge crowds set out to meet Him at the gate. > They were eager to extend their welcome to Him. The officials, > into whose custody the Bab had been delivered, refused to allow the > people to draw near and receive His blessing. One youth, however, > was unable to restrain himself. He ran through the gate of the > city, past the officials, and rushed out over a mile towards the > Bab. He approached the horsemen who were riding in advance and > joyously welcomed them. "You are the companions of my Beloved One," > he cried, "I cherish you as the apple of my eye." They granted him > permission to meet the Bab. As soon as the young man's eyes fell > upon Him, a cry of exultation broke from his lips. He fell upon > his face and wept profusely. The Bab dismounted, put His arms > about the young man and embraced him. Of all the believers of > Tabriz, that youth alone on that day succeeded in reaching the Bab > and being blessed by His hand. All of the others had to content > themselves with seeing Him from afar. A mere glimpse had to > satisfy their longing. An immense crowd of people thronged the > gate of the city to witness the entry of the Bab. Some were merely > curious, while others were earnestly trying to find out if the Bab > were in truth > > such a wondrous figure as they had been told. Still others were > moved by their faith and devotion, and sought to attain His > presence so they could assure Him of their loyalty. As He walked > along the streets, the cries of welcome rang out on every side. > The great majority of those who saw Him shouted aloud: "God is most > great!" They cheered Him on His way. So great was the clamor which > His arrival had raised that a crier was sent out among the people > to warn them of the danger of continuing this behavior. "Whoever > shall make any attempt to approach the Bab, " the people were > warned, "or seek to meet him, at any time, all that person's > possessions shall be seized and he shall be imprisoned."[F1] The > Bab was placed in a room of the Citadel, a fortress-like structure. > A detachment of soldiers stood guard at the entrance. In spite of > the rigid orders of their superiors, these soldiers soon became > His friends. They were entirely obedient to the instructions of > the Bab, and permitted whomever He wished to visit Him. They were > in reality a protection against the onrush of the multitude who > thronged about the house, the Bab said, but they were powerless to > prevent those Whom He desired to meet from attaining His presence. > This same detachment of soldiers who now guarded and protected Him, > would in a future day, and in a mysterious manner, be chosen to > discharge the volley that would cause His death; but only after > another squadron of soldiers would find themselves powerless to > kill Him, a thing described by the historian Nicolas as "unique in > the annals of the history of humanity."[F2] One day, shortly after > the Bab's arrival in Tabriz, one of His devoted followers, named > `Ali-Askar, went to see Him. `Ali-Askar was warned by his friends > not to go. "Don't you know that such a foolish attempt on your part > will not only involve the loss of your possessions, but will also > endanger your very life?" "I am going," he said. He refused to heed > their counsel, and made his way to the house where the Bab was > imprisoned. Nothing could keep `Ali-Askar from the presence of the > Bab, even if it meant giving up his life. In the days past, he had > journeyed many miles with Mulla Husayn, the first follower of the > Bab. They had taught together in many towns. Time after time, > `Ali-Askar would complain bitterly > > to Mulla Husayn of his own earlier failure to recognize the Bab and > meet Him in Shiraz. This was a source of great sorrow to > `Ali-Askar. "Grieve not," Mulla Husayn told him. "The Almighty > will no doubt compensate you in Tabriz for the loss you sustained > in Shiraz." Mulla Husayn spoke very confidently. "Not once," he > said, "but seven times can He enable you to partake of the joy of > His presence, in return for one visit which you have missed." Now > that the Bab was in Tabriz, `Ali-Askar would allow nothing to keep > them apart. As he approached the door of the house in which the > Bab was confined, he was immediately arrested along with the friend > who accompanied him. A command was sent from the Bab to the guards: > "Suffer these visitors to enter, inasmuch as I Myself have invited > them to meet Me." This message silenced the guards at once. > `Ali-Askar and his friend were ushered into the Bab's presence. > He greeted them affectionately and made them welcome. He gave them > many instructions to carry out. He assured them that whenever they > wished to visit Him, no one would bar their way. `Ali-Askar said, > "Several times I ventured to visit the Bab, so that I might ask > questions about the work with which He had entrusted me. Not once > did I encounter any opposition on the part of those who were > guarding the entrance to His house. "I had forgotten the words > which Mulla Husayn had spoken to me until the time of my last visit > to the Bab. How great was my surprise when, on my seventh visit, > I heard Him speak these words: `Praise be to God, Who has enabled > you to complete the number of your visits, and Who has extended to > you His loving protection.'" An eye-witness has related the > following: "During the first ten days of the Bab's imprisonment in > Tabriz, no one knew what would befall Him next. The wildest rumors > were circulating about the city. "One day I asked Him whether He > would be kept in Tabriz or whether He would be transferred to still > another place. "He answered me, saying: `For a period of no less > than nine months, we shall remain confined in [Mahku]. From thence > we shall be transferred to [Chihriq].' "Five days after the Bab had > uttered this prediction, orders were issued to transfer Him and me > to the castle of Mahku and to deliver us into the custody of the > Warden, `Ali Khan." > > With saddened hearts the people of Tabriz watched the Bab depart > from the city. Many were confused by His apparent helplessness and > docility. They turned away, as the people had turned away from > Christ, and they believed no more. They whispered among themselves > as they had whispered in Jerusalem when Christ was delivered in > turn to Caiaphas and Pilate. "If this is the Promised One, why is > He subjected to the whims of the men of earth?" > > THE HIGH STONE PRISON The Bab was delivered into the custody of the > warden, `Ali Khan, at Mahku, where He was shut up inside a > four-towered, stone castle-fortress, high on the summit of a > mountain. Below the fortress, on the west, flowed the river > Araxes, the boundary between Persia and Russia. The Prime Minister, > Haji Mirza Aqasi, had chosen Mahku for the Bab's imprisonment for > only one reason. It was a wild and inhospitable region, inhabited > by people who had always been the bitter enemies of the Persians. > The Prime Minister had bestowed many favors upon this rebellious > region and it was now under his complete control.[F1] Haji Mirza > Aqasi felt certain that by this imprisonment he could cut the Bab > off permanently from His followers, and separate Him from their > activities. In this way, His Cause would be stifled at its birth > and soon extinguished. Few, if any, would ever try to penetrate > that unfriendly country. His plan was a failure. The hostility of > the native people of Mahku was gradually softened by the gentle > manner of the Bab. Their opposition to His teaching was melted > by the wisdom of His words. Each morning they would come from the > village of Mahku and gather on the road below His prison and call > out to Him asking His blessing on their daily work. the Bab > Himself wrote of those early days in Mahku: "My > > companions are two men and four dogs." But His teachings reached > the multitudes who gathered outside. He would indicate to Siyyid > Husayn of Yazd, who had been brought with Him in captivity from > Tabriz. On a quiet day, the sound of His voice could be clearly > heard by the people below the fortress. One of the eye-witness of > those days has written: " ... Mountain and valley echoed with the > majesty of His voice. Our hearts vibrated in their depths to the > appeal of His utterance."[F2] The warden, `Ali Khan, did his best > to discourage this practice, but he was unable to dampen their > enthusiasm. He refused to permit any of the villagers to enter the > Bab's presence. He would not allow any of the Bab's followers who > came to the mountain to remain, even for one night, in the village > of Mahku. Haji Mirza Aqasi had warned `Ali Khan of the danger of > falling under the spell of the Bab's charm. "He is an agitator," > the Prime Minister had said. `Ali Khan found himself increasingly > helpless to resist his attraction to the Bab. During the nine > months of the Bab's imprisonment from the summer of 1847 until > April in 1848, his hostility underwent a series of transformations > from enmity to devotion. From that moment on, `Ali Khan tried by > every means in his power to make up for his past hatred. One day > he went to the Bab: "A poor man waiting outside the gate of Mahku > yearns to attain Your presence," he said, "May I have your > permission to bring him to this place so that he may meet You? By > this act, I hope that You will forgive me, and that the memory of > my cruel behavior toward You and Your friends in the past may be > forever washed away." His request was granted. `Ali Khan did all > he could to soften the rigor of the Bab's imprisonment. At night > he would still close the gate of the village, but in the daytime > those whom the Bab wished to see were allowed to visit Him, > converse with Him, and receive His instructions. A. L. M. Nicolas > writes: "All historians [unfriendly as well as friendly] ... tell > us that in spite of the strict orders to keep the Bab from > communicating with the outer world, the Bab received great numbers > of disciples and strangers in his prison."[F3] Another has > reported: "So great multitudes continued to come from all quarters > to visit the Bab, and the writings which emanated from > > his inspired pen during this period were so numerous that they > amounted in all to more than a hundred thousand verses."[F4] During > this nine-month period in Mahku, the Bab composed His most > comprehensive book, the Persian Bay n. In it the Bab defined His > Mission as two-fold: to call men back to God, and to announce the > coming of the Promised One of all ages and religions. This great > Prophet, He said, would appear soon after Himself. The station of > this Figure-to-come was so exalted, the Bab told His followers, > that "if one should hear a single verse from Him and recite it, it > is better than that he should recite the Bay n a thousand > times."[F5] He urged His followers to remember these words and to > seek and find this great Figure upon His own passing. He implied > that His Faith and that of the One to come after Him were > identical; they were one Faith: He was the Herald, the One to come > was the Author. This Truth was now in the stage of seed. In the > day of Him Who was yet to come, its perfection would become > apparent.[F6] Repeatedly He told His followers that He was but the > preparation for that great Day of God promised in all the > scriptures. Christ had warned His disciples of the last days in > these words: "Watch therefore: for ye know not what hour your Lord > doth come."[F7] The Bab echoed this warning, saying: Be awake on > the day of the appearance of Him Whom God will manifest."[F8] The > Bab's constant prayer during those months of captivity in Mahku was > that He might be able to prepare the soil of men's hearts for the > coming of this great world Shepherd. "O my God!" He said, "Through > Him destroy all tyrants ... annihilate, through His justice, all > forms of oppression."[F9] The Bab said that He spoke of His own > suffering only so that it might be "an example to [My followers] > so that they may not act toward Him [Who is to come]as the > believers in the Qur'an have acted toward Me."[F10] "Of all the > tributes I have paid to Him Who is to come after Me," the Bab wrote > in Mahku, "the greatest is this, My written confession, that no > words of Mine can adequately describe Him, nor can any reference > to Him in My Book, the Bay n, do justice to His Cause."[F11] He > left no question whatsoever in the minds of His followers as to His > own station: He was the Dawn, the One to come was the > > Sun. "Were He to appear at this very moment," proclaimed the Bab, > "I would be the first to adore Him, and the first to bow down > before Him."[F12] The historian Nicolas states that when the Bab > was asked for proofs of His mission, His answer was admirable for > its precision and clearness, His explanations new and original, and > His literary work of profound interest.[F13] For nine months the > Bab wrote almost continuously. His followers came from all parts > of Persia to visit Him. After a stay of three days they were > encouraged by the Bab to return to their homes and continue the > work of teaching and consolidating the Faith. Not only was the Bab > able to meet His followers, in spite of the isolation imposed upon > Him by the Prime Minister, but more important, He was given the > time and opportunity to set down in permanent form the fundamental > truths of His Mission. In His solitary chamber He was not permitted > to have even a lighted lamp. The winter was so severe that the > water with which He washed Himself would freeze in drops upon His > face. It was during this time that Mulla Husayn decided to visit > Him at Mahku.[F14] He had been teaching the Cause industriously in > the city of Mashhad, greatest center of pilgrimage in all Persia. > Half of the city derived its living from the flow of visitors. All > these people were now joined together against this teacher who > might possibly deprive them of their livelihood. To denounce > abuses of religion might be all right in any other city, they said, > but it was certainly not proper to denounce them in Mashhad where > everyone of every class was thriving upon them. It was all very > well for the Promised One to come, and perhaps He had the right, > but He certainly was a public nuisance. Mulla Husayn was told > plainly, by actions as well as words, that it might be very > thrilling to undertake the conquest of the world with the Bab, but > there was a big risk involved, not to mention fatigue and danger, > especially now, while everyone was enjoying perfect peace in a fine > city where business was good and one could earn a living with ease > and security. Mulla Husayn left Mashhad in disgust. He was hungry > for the pure, holy presence of the Bab. He told his friends: "I > have resolved to go on foot the entire distance that separates me > from my Beloved. I shall not rest until I have reached my > destination." Warden `Ali Khan saw Mulla Husayn approaching Mahku > one > > morning at sun-up. He went out to greet him, bringing a horse so > that he might finish the final stage of his journey in ease. Mulla > Husayn refused the mount. "No," he said, "I have vowed to > accomplish the entire journey on foot. I will walk to the summit > of this mountain and will there visit your Prisoner." When Mulla > Husayn reached the gate of the prison he saw the Bab standing at > the threshold. The Bab stretched forth His arms and affectionately > embraced him. One day as they stood together on the roof of the > prison looking out over the mountains of Adhirbayjan, the Bab > quoted the following prophecy to Mulla Husayn: "The things which > will happen in Adhirbayjan are necessary for us, nothing can > prevent their occurrence. Remain therefore in your homes, but if > you hear that an agitator has appeared then hasten towards him." > He turned toward Mulla Husayn and quoted another prophecy, saying: > "The following verse is also divinely inspired: `Shiraz will be > thrown into a tumult; a Youth of sugar-tongue will appear. I fear > lest the breath of His mouth should agitate and upset Baghdad.'" > Part of this prophecy had already taken place, He told Mulla > Husayn. The mystery of the rest would be known in the year 1853. > The Bab gazed toward the west where the river Araxes wound its way > below the castle. He quoted yet another prophecy: "Treasures lie > hidden beneath the throne of God; the key to those treasures is the > tongue of poets." He looked at Mulla Husayn and said: "That is the > river, and this is the bank thereof, of which the poet Hafiz has > thus written: `O Zephyr, shouldst thou pass the banks of the > Araxes, implant a kiss on the earth of that valley, and make > fragrant thy breath. Hail, a thousand times hail, to thee, O abode > of Salma !' "But for the shortness of your stay," the Bab told > Mulla Husayn, "We would have shown you the `abode of Salma ,' even > as We have unveiled to your eyes the `banks of the Araxes.'" By the > `abode of Salma ' the Bab meant the prison of Chihriq to which He > was soon to be transferred, and which stands by the town of Salma > s. He then related to Mulla Husayn many things which would take > place in the future. He told him not to disclose them to anyone. > As the Bab bade His last farewell to Mulla Husayn, He said to him: > "You have walked on foot all the way from your native > > province to this place. On foot you likewise must return ... your > days of horsemanship are yet to come. You are destined to exhibit > such courage, such skill and heroism as shall eclipse the heroes > of old." The Bab instructed Mulla Husayn to visit the believers in > each of the villages on his way back. "Inflame their hearts anew, > ..." He told him, "and fortify their faith in this Revelation. "A > few days after your departure, they will transfer Us to another > mountain. Ere you arrive at your destination, the news of Our > departure from Mahku will have reached you." The prediction of the > Bab soon came to pass. Those who had been sent by the Prime > Minister to watch secretly and report what was taking place at > Mahku, sent back alarming news. "The once unfriendly people of > Mahku are now showing the greatest respect and love for the Bab, > " they confessed. "People come from everywhere to visit him. Even > `Ali Khan, the warden, has been enchanted by him. He treats the > Bab as his host rather than his prisoner." Both fear and rage > impelled the Prime Minister to issue an order for the instant > transfer of the Bab to the more rigid prison of Chihriq, called > "the grievous mountain." Mulla Husayn was in Tabriz when the news > of the Bab's transfer to Chihriq reached him. The Bab said farewell > to the people of Mahku. Their hearts were heavy at the sad sight > of His departure. The One they had come to love so much was now > going out of their lives forever. During the nine months of His > captivity among them, they had recognized to a remarkable degree > the power of His personality and the greatness of His character. > > THE SCOURGING AT TABRIZ the Bab was subjected to a closer more > rigorous confinement at Chihriq. The Prime Minister gave strict and > explicit orders to the warden, Yahya Khan, who was a > brother-in-law of the king. He told Yahya Khan that no one was > ever to enter the presence of the Bab. There were to be no > exceptions to this rule. The warden was warned to profit by the > failure of `Ali Khan at Mahku, and never to disregard the orders > he had received, even for a minute, if he valued his life. Yet, in > spite of this open threat to his own safety, Yahya Khan found > himself powerless to obey. He too soon felt the fascination of his > Prisoner. He forgot completely the duty he was expected to > perform. Love for the Bab claimed his entire being, until he would > have preferred to be slain rather than to cause Him the slightest > discomfort. The villagers who lived in Chihriq were more fanatic > in their hatred of the Bab than those who had lived at Mahku, but > they also gradually fell under the transforming influence of His > presence. The spirit which He radiated was a life-creating thing. > It changed hate into love, enemies into friends. This is confirmed > by the following historical account: "His qualities were so rare > in their nobility and beauty, His personality so gentle and yet so > forceful, and His natural charm was combined > > with so much tact and judgment, that after His Declaration He > quickly became in Persia a widely popular figure. He would win > over almost all with whom He was brought into personal contact, > even converting His gaolers to His Faith and turning the > ill-disposed into admiring friends."[F1] The size of the crowds who > had visited Him at Mahku was dwarfed by the number of those who > flocked to Him at Chihriq. Yahya Khan would not refuse admittance > to anyone who wished to see Him. So many sought His presence that > there was no room to accommodate them all. They had to be housed > at Old Chihriq, an hour's distance away. M. Mochenin who was on > duty for a foreign organization in that region says in his memoirs: > "The multitude of hearers was so great that the court was not large > enough to hold them all; most of them stayed in the streets and > listened with religious rapture."[F2] Whatever provisions were > required for the Bab were purchased in Old Chihriq. One day honey > was purchased for Him. The price seemed exorbitant. He refused it > and said: "Honey of a superior quality could no doubt be purchased > at a lower price. It behooves you in all your transactions to > follow in My way. You must neither defraud your neighbor not allow > him to defraud you." He insisted that the honey be returned and one > better in quality and cheaper in price be bought in its place.[F3] > During those days a dervish walked all the way from India to seek > the Bab. As soon as he met Him, he embraced His Faith. He told > the following story: "I was an official in India occupying a fine > position. In a dream a young man gazed at me and won my heart > completely. I arose and started to follow Him. He looked at me > intently and said: `Divest yourself of your gorgeous attire, depart > from your native land and hasten on foot to meet Me in Adhirbayjan. > In Chihriq you will attain your heart's desire.' I followed his > directions and have now reached my goal." This fulfilled the words > of the prophecy given for the last days that: men should come from > the far places, guided by the spirit, until they met their > Promised One.[F4] This was but one of many remarkable events which > followed upon each other with swift succession. They caused the > turmoil in Chihriq to eclipse that of Mahku. A continuous stream > of seekers and followers flowed back and forth through this old > prison city. > > Men of distinguished merit, eminent members of the clergy, and even > government officials were openly and rapidly embracing the Faith > of the Bab. One of the most outstanding literary figures of the > land, who was also a high governmental official, accepted the Bab's > teaching and devoted both his person and his pen to the spreading > of His Faith. He was called Dayyan by the Bab. Previously, Dayyan > had denounced the Bab and His Message. Then one night he had a > dream, after which he wrote to the Bab, saying, "I have definite > things in my mind. I request you to reveal to me their nature." > A few days later he received a reply penned by the Bab in which He > described the dream and revealed the exact words that were in > Dayyan's mind. The accuracy of that reply brought about his > complete conversion. He went on foot to the mountain to meet the > Bab. The meeting excited in him a fiery ardor which lasted to the > end of his life. the Bab knew that the hour of his deeper > affliction was approaching. He told all of His followers who had > gathered in Chihriq to disperse and to return to their most > important work, teaching. He instructed the believer from India > to return to his native land and work unceasingly for the spread > of the Faith. He obeyed the Bab at once, and alone, clad in > simplest attire, staff in hand, he went down the mountainside and > walked all the way back to his own country, teaching in every > village along the way. Calmly the Bab waited for the inevitable > edict of Haji Mirza Aqasi. It was not long in coming. When the > news of all these startling events reached the capital, the Prime > Minister was violent in his anger. He had failed again. He knew > he must not fail a third time. He demanded that the Bab be > transferred at once from the prison to the city of Tabriz. Strict > orders were given to avoid any contact with those towns to which > the Bab's influence had already spread. He was to be brought to > Tabriz by an unexpected route by way of the village of Urumiyyih. > Such a secret, however, could not be kept. On His arrival in > Urumiyyih, the prince Malik Qasim Mirza respectfully received Him, > and gave the Bab a guard of footmen to hold back the gathering > crowd. The people were crushing against each other in their > eagerness to catch a glimpse of so marvelous a Prisoner. > Arrangements were made for the Bab to go to the public bath. The > prince was anxious to test the power and courage of his Guest, > > having heard such wondrous tales about Him. He ordered his groom > to offer the Bab one of his wildest horses to ride. The groom > feared that the Bab, Whom he loved, might suffer harm from this > untamed animal. He secretly approached the Bab and told Him the > story, and tried to induce Him to refuse to mount this steed. "It > has already overthrown the bravest and most skillful of horsemen," > he said. "Fear not," the Bab replied. "Do as you have been bidden > and commit Us to the care of the Almighty." The villagers learned > of the plan of the prince. They filled the public square the next > morning, eager to witness the test and learn what would befall the > Bab. The wild horse was brought from his stable. The bridle was > cautiously given to the Bab by the frightened groom. The Bab > quietly stepped toward the animal. Gently, He caressed the steed, > and then slowly placed His foot in the stirrup. The horse stood > motionless as the Bab mounted. He rode the animal to the public > bath. All along the way people tried to rush in from every side > to marvel at such a miracle, and to offer their belief in His > Faith. On His return from the bath He again mounted the same > horse, and was once again acclaimed by the townspeople. As soon as > the Bab left the public bath, the people of Urumiyyih rushed to > take away all the water from that place and carry it in containers > to their homes in all parts of the village. There were some who > remembered the closing words of a prophecy given for the time of > the Promised One's coming which said that the lake of Urumiyyih > will boil up, will overrun its banks, and inundate the town.[F5] > When the Bab was told that many people had spontaneously arisen to > accept His Faith because of these remarkable events, which they > considered to be miracles, He sadly quoted the words: "Think men > that when they say, `We believe,' they shall be let alone and not > put to the proof?" The comment was fully justified by the attitude > of these same people of Urumiyyih when later they heard the news > of the dreadful treatment which the Bab had suffered at Tabriz. > Hardly a handful of those who had so eagerly proclaimed their > belief in His Cause on that day remained faithful. Miracles, the > followers of His Faith were to learn, are but a secondary proof and > of value only to those > > who witness them; of themselves miracles have no lasting value. > It was now as it had been in the time of Christ, for when Jesus > miraculously healed the ten lepers only one remained to thank Him. > He said: "Were there not ten cleansed? but where are the > nine?"[F6] Tales of what had happened in Urumiyyih raced ahead of > the Bab and His escort, causing a great wave of enthusiasm. > Tabriz, in particular, was in the throes of the wildest excitement. > Word of the Bab's coming ignited the imagination of the people and > roused the fierce animosity of the religious leaders. Such was the > fervor of the public feeling that the authorities decided to > confine the Bab in a place outside the gates. Precautions were > taken, warnings were published, restrictions were enforced, yet all > these only served to aggravate a situation which had already become > critical. The Bab had captured the fancy of the people and nothing > the officials or clergy could do was able to diminish their ardor. > Haji Mirza Aqasi issued an order from the capital. He demanded > that all the leading religious dignitaries, as well as the > government officials, hold an immediate gathering. His words made > clear the grave nature of this crisis. The religious leaders, he > said, must decide at once upon the most effective measures for > extinguishing this fire which the Bab had kindled. They must bring > to an abrupt end the Bab's power over the public. There must be > no mistakes. The Bab must be summoned before this important > gathering, and there He must be humiliated in such a manner as > would permanently undermine His influence. The Bab was well aware > of the Prime Minister's purpose. On the second night after His > arrival in Tabriz, the Bab told His friends that on the morrow, in > the presence of the king's eldest son, the assembled religious > leaders, and the notables of the city, He would publicly proclaim > His Mission.[F7] The meeting was arranged according to the plan of > the Prime Minister. It took place in the residence of the governor. > An officer of the army was sent to bring the Bab into the presence > of the gathering. Already a multitude besieged the outside > entrance. Crowds had been waiting since early dawn to catch a > glimpse of the Bab's face. They pressed forward in such large > numbers that a passage had to be forced through the crowd for the > Bab to enter. When He came into the hall, He saw that every seat > was occupied > > except one, which had been reserved as the seat of honor for the > heir to the throne, the king's son. The Bab courteously greeted > the assembly. He knew they planned to humiliate Him by making Him > stand. Without hesitation He walked to the seat of honor and sat > down. A silence, long and intense, fell over the gathering. Their > plans had been frustrated, and their anger was apparent in their > faces. At last the stillness was broken by the presiding officer > of the meeting. "Who do you claim to be?" he asked the Bab. "What > is the message which you have brought?" It was the story of Christ > retold. When Jesus was taken into the judgment chamber before the > priests with their pre-planned investigation, He was asked: Art > thou the Christ? He replied: I am.[F8] There could no longer > remain any doubt of His mission. In like manner, with similar > words, the Bab replied to this assembly which also wished to hear > Him condemn Himself by making this staggering claim. Three times > He repeated it in their presence. "I am," exclaimed the Bab, "I > am, I am the Promised One! 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 God to hasten. Verily I say, it is incumbent upon > the people of both the East and the West to obey My word and to > pledge allegiance to My person." A witness to that stirring event > has said: "Immediately after He declared Himself to be the Promised > One, a feeling of awe seized those who were present. The pallor > of their faces betrayed the agitation of their hearts." It was > recorded of that meeting in yet another place: "The majesty of His > gait, the expression of overpowering confidence which sat upon His > brow--above all, the spirit of power which shone from His whole > being, appeared to have for the moment crushed the soul out of the > body of those whom He had greeted." A hush fell over the hall. At > last, unable to bear the tension any longer, one of the assembly > arose and shouted angrily at the Bab. "You wretched and immature > lad of Shiraz! Do you wish to arouse a turmoil here?" The Bab > turned to the presiding officer. "Your honor," He said, > > "I have not come hither of My own accord. I have been summoned to > this place." The authorities asked no truly sincere questions about > His Mission or His teachings. Instead, they indulged in a series > of insulting and flippant inquiries which had nothing to do with > His Faith, but were designed solely to humiliate their Prisoner. > After patiently bearing their abuse and insults throughout the > session, the Bab quoted their own Holy Book to them, saying: > "Praise be to God, the Lord of all the worlds!" Immediately after, > He arose and abruptly left the hall. At once, the religious > authorities began to spread the most unfavorable and false reports > of the Bab's part in that trial. They said His answers were both > childish and unsatisfying, that they were not even the replies of > a sane man, let alone those of a promised Redeemer. Fortunately for > history, two European scholars, following much investigation, have > preserved an unbiased account of those proceedings. The first was > Dr. T. K. Cheyne, a Christian clergyman and student of that period. > He has written: "As for the Muslim accounts [of the trial], those > which we have before us do not bear the stamp of truth; they seem > to be forgeries. Knowing what we do of the Bab, it is probable > that he had the best of the argument, and that the leaders and > functionaries who attended the meeting were unwilling to put on > record their own fiasco."[F9] The second was Professor Edward G. > Browne, of Cambridge University. He called the questions which > these religious leaders had asked the Bab "frivolous and even > indecent." He writes of that trial: "That the whole examination was > a farce throughout, that the sentence was a foregone conclusion, > that no serious attempt to apprehend the nature and evidence of the > Bab's claim and doctrine was made, and that from the first to last > a systematic course of browbeating, irony, and mockery was pursued, > appear to me to be facts proved no less by the Muhammadan than by > the Babi accounts of these inquisitorial proceedings."[F10] Even > the presiding officer at that gathering, Haji Mulla Mahmud, was > displeased at the way the priests had conducted that meeting. He > did not wish his name associated with it. "How shameful is the > discourtesy of this people," he said, "What possible connection > could there possibly be between such idle questions and > > the honest consideration of such an important issue as the Bab's > claim?" A. L. M. Nicholas referring to an earlier inquisition of > the Bab by such hostile religious leaders, says they conditioned > their belief in His Truth by His ability to explain three miracles > to them: (1) How could the Imam Javad travel in the twinkling of > an eye from Arabia to Persia in the body; (2) How could the Imam > `Ali be in sixty different places at one instant; (3) How did the > heavens revolve rapidly during the reign of a tyrant and slowly > during that of an Imam? "It was the solution of these inanities," > says Nicolas, "that they proposed to the Bab. I shall not dwell > on them any longer ... one will easily understand the emptiness and > arrogance of all those minds."[F11] The Bab was brought to the home > of Mirza `Ali-Asghar, the head of the religious court. He was > given over to the governor's bodyguard for humiliating punishment. > The guard refused. "This is not a government affair," he insisted. > "It is the concern of the clergy." Impatient at the delay, Mirza > `Ali-Asghar himself decided to inflict the punishment upon the Bab > with his own hands. It would then be done, and at least the Bab's > triumph would appear less spectacular in the eyes of the people. > Just as Jesus had fallen under the scourge of Pilate following His > examination in the judgement hall where He proclaimed Himself as > the Redeemer of men, the Bab was also subjected to the same > indignity, following the same trial, and the same great > proclamation. Seven times the rod of the bastinado was applied to > His feet. He was struck across the face with one of the blows. > It caused a great wound. Dr. Cormick, an English physician who was > residing in Tabriz, was called to treat the Bab. He has set down > his impression of the Bab, gained during those meetings. "He was > a very mild and delicate looking man ... with a melodious soft > voice which struck me much ... on my saying that I was willing to > know something about his religion as I might perhaps be inclined > to adopt it. He regarded me very intently on my saying this, and > replied that he had no doubt of all Europeans coming over to his > religion. In fact," the doctor added, "his whole look and > deportment went far to dispose one in his favor."[F12] The Bab was > not released after His scourging. He was marched > > back under heavy guard to the prison of Chihriq. However, He left > behind Him in Tabriz the memory of a great victory. Many who had > been opposers became followers. Many, pointing a finger at the > cruel behavior of the religious leaders, recalled the well-known > prophecy about the Promised One: "In that day most of His enemies > shall be the [religious authorities]." To those who felt great > anguish because of the cruelties inflicted upon the gentle Bab, > these words of His brought comfort, "Be patient ... for verily God > hath vowed to establish Thy glory in every land, amongst all who > dwell on earth." The trial in Tabriz had enabled the Bab to set > forth clearly the fundamental features of His Faith. It had also > enabled Him to destroy, in brief and convincing language, the > arguments of His enemies. As Jesus had said: My teaching is not > Mine, but His that sent Me; the Bab, too, made it plain that His > message was an outpouring from One greater than Himself. His > purpose was to proclaim the Word of God as a Messenger of God. The > people were free to believe or not, as they chose. When the Bab > returned to the prison-fortress of Chihriq, He wrote a moving > letter denouncing the treacherous Prime Minister, Haji Mirza Aqasi. > It foretold his downfall soon to come. This was written as a > warning to all such leaders who, refusing the truth themselves, had > shut the door in the face of those whose destiny they held in their > power. The Bab gave the letter to one of His disciples and told him > to deliver it personally into the hands of Haji Mirza Aqasi. The > letter was called: "The Sermon of Wrath." It began with the words: > "O thou who hast disbelieved!"[F13] From that hour, the dreadful > consequences, which had already befallen so many who had persecuted > the Bab and His followers began to descend upon the ring-leaders > of His Tabriz torture.[F14] The head of the religious court, Mirza > `Ali-Asghar, who with his own hands had scourged the Bab in the > prayer-house, was despised and feared by a people who had sickened > of his leadership and which prayed to be delivered from his evil > ways. Mirza `Ali-Asghar was suddenly struck with paralysis. After > enduring long and excruciating pain, he died a miserable death. > Following his death, his office was permanently abolished in > Tabriz. The very name of the > > institution which had been associated with his name became abhorred > by the people and was used as an insult.[F15] The king himself, > Muhammad Shah, did not escape this retribution. He had been weak > enough to listen to the promptings of the Prime Minister and had > refused to meet the Bab, in spite of His personal letter, > requesting such an audience. The king instead had banished the Bab > to a remote mountain prison. No sooner had he agreed to issue that > order than he was afflicted with an abrupt reversal of fortune. > Several parts of his kingdom broke out in revolt. His health > declined rapidly. Finally, at the early age of forty, he fell a > victim to a complication of maladies which the Bab had foretold > would in the end devour him. The Prime Minister, Haji Mirza Aqasi, > who had been the chief conspirator in the outrages committed > against the Bab, was made the major target of this avenging wrath. > Scarcely a year and six months from the moment he first came > between the Bab and the king and prevented their meeting, he was > hurled from power. While the Bab was still in the prison to which > Haji Mirza Aqasi had condemned Him, and from which He had sent the > "Sermon of Wrath," the Prime Minister was dismissed in disgrace > from his post. He was stripped of all his dishonestly acquired > property and riches. C. R. Markham's History of Persia says, "Haji > Mirza Aqasi, the half-crazy old Prime Minister ... was sedulously > collecting wealth for himself at Tihran, at the expense of the > wretched country. The governorships of provinces were sold to the > highest bidder, who oppressed the people in a fearful manner."[F16] > When knowledge of the enormity of his graft and thefts became > known, he had to flee for shelter from the anger of his countrymen. > Haji Mirza Aqasi had expelled the Bab from His home and banished > Him to a far place, now he, in turn was expelled from his native > country and banished to Iraq where he fell a victim to disease and > sorrow. "Gnawing grief sickened his life," says the Journal > Asiatique.[F17] History has recorded these words of the last days > of Haji Mirza Aqasi: "He met his death in circumstances of abject > poverty and unspeakable distress."[F18] > > THE MASSACRE AT THE FORT OF SHAYKH TABARSI Muhammad Shah was dead. > The new ruler was the seventeen-year-old Nasiri'd-Din Shah. Haji > Mirza Aqasi was toppled from power. The new Prime Minister was > Mirza Taqi Khan. The young king was even less friendly than his > father. The new Prime Minister was more iron-hearted in his rule, > and his hatred for the Bab was more implacable than that of Haji > Mirza Aqasi. He unchained a combined assault by the civil and > religious powers against the Bab and His leading disciples. He was > determined not to make the mistake of the former Prime Minister and > wait too long. The news of the Bab's triumph over His examiners at > Tabriz spread rapidly throughout all of Persia. It awakened new > zeal in the hearts of His supporters. They redoubled their > efforts to spread His teachings. It enkindled a corresponding > reaction among His enemies. Encouraged by the new Prime Minister, > persecutions unprecedented in their violence swept over the > nation, engulfing the staunchest of the Bab's followers. This > brief but triumphant period may well be called the bloodiest and > most dramatic in the rise of His Faith. No story of the life of the > Bab would be complete unless it told about His disciples who > sacrificed everything in life, proving their > > love and devotion for His Cause. Some preceded the Bab in death, > some followed shortly after. Almost every one of His chief > followers was struck down during this raging period of persecution. > Quddus was imprisoned in the town of Sari, and Mulla Husayn set out > to rescue him. A messenger had come from the Bab to Mulla Husayn > bearing the Bab's turban. "Adorn your head with My green > turban,..." the message said, "and with the Black Standard unfurled > before you, hasten to lend your assistance to My beloved Quddus." > Mulla Husayn immediately left the province of Khurasan and headed > for Sari. His small party marched under a black banner which Mulla > Husayn raised up so that all who wished to join him would know that > these were followers of the Bab. That emblem waved continuously > over his small band for eleven months. It summoned all who gazed > upon it to renounce the world and embrace the Cause of God. This > was the same standard prophesied for the last days: "Should your > eyes behold the Black Standards proceeding from Khurasan, hasten > ye toward them, even thou ye should have to crawl over the snow, > inasmuch as they proclaim the advent of the Promised [One], the > Viceregent of God."[F1] Mulla Husayn and his party arrived at a > junction on the highroad to Mazindaran. They encamped under the > shadow of a big tree by a running stream. "We stand at the parting > of the ways," he told his companions. "We shall wait here for some > sign telling us which road to take." One day a fierce gale arose > and struck down a large branch from the big tree. Mulla Husayn, > watching, observed: "The tree of the sovereignty of Muhammad Shah > has been uprooted and hurled to the ground." On the third day after > he had uttered that prediction, a messenger arrived from Tihran > reporting the death of the king. The following day Mulla Husayn > gathered his companions and pointed in the direction of Mazindaran > and Sari. "This is the way that leads to our martyrdom," he said. > "Whoever is unprepared, let him return home now. I, together with > seventy-two of my companions, shall suffer death for the sake of > the Bab. Whoever is unable to renounce the world, let him at this > very moment depart, for later on he will be unable to escape." > Twenty chose to return, feeling themselves powerless to with- > > stand the trials to which Mulla Husayn continually alluded. The > others approached the town of Barfurush. The news of their coming > alarmed the Sa`idu'l-`Ulama, the chief religious leader of that > city. Nicolas says in his history that all the clerics of > Barfurush were filled with hate for the followers of the Bab > because of the many conversions which Quddus had been able to make > in their city, as many as three hundred in one week.[F2] The > Sa`idu'l-`Ulama told the town crier to summon all the people to > the mosque at once. When an immense throng had gathered, he > ascended to the pulpit. He flung his turban to the ground, tore > open the neck of his shirt, and angrily began to incite the people > to arise against Mulla Husayn and his party. "Awake!" he thundered. > "Our enemies are at our very doors. Let both young and old arm > themselves against these wreckers of our Faith. Tomorrow, at the > hour of dawn, let all arise and march out to exterminate their > forces." The entire congregation arose in response to his appeal > and made every preparation for the dawn, arming themselves with any > weapon they could find or devise. The next morning immediately > after offering his morning prayers, Mulla Husayn called his > companions together and told them to discard all their > possessions. "Leave behind all your possessions," he urged them. > "Content yourselves with only your steeds and your swords, so that > all may witness your abandonment of all earthly things. Then may > they realize that this little band of God's chosen companions has > no desire to safeguard its own property, much less covet the > property of others." Instantly all obeyed. They unburdened their > steeds without a word. A prominent merchant, who had joined the > band at Nishipur, had brought with him a satchel full of very > precious turquoise. Yet, at a word from Mulla Husayn, he was the > first to cast aside his treasure as an example to the others. He > hurled it into a ditch without a backward glance. A short distance > from Barfurush, Mulla Husayn and his companions encountered a > multitude of people who blocked their way along the road to Sari. > In the face of the uproar from this angry populace, some of the > companions began to unsheathe their swords. "No," Mulla Husayn > told them. "Not yet. Not until the aggressor > > forces us to protect ourselves must our swords leave their > scabbards." The mob armed with knives, clubs, axes, guns, swords > and every conceivable weapon moved forward toward that small group. > They had set out from Barfurush at the break of day determined to > meet and slay Mulla Husayn's party, and to plunder their > possessions. The Sa`idu'l-`Ulama had remained behind in the safety > of his home after urging the others to attack. This was but one of > a series of such onslaughts which were taking place throughout the > country, all encouraged by the Prime Minister, Mirza Taqi Khan. > The following historical account indicates the gravity of the > situation: "The minister with the utmost arbitrariness, without > receiving any instructions or asking any permission, sent forth > commands in all directions to punish and chastise the Babis > [followers of the Bab]. Governors and magistrates sought a pretext > for amassing wealth, and officials a means of acquiring profits; > celebrated doctors [of religion] from the summits of their pulpits > incited men to make a general onslaught; the powers of the > religious and civil law linked hands and strove to eradicate and > destroy this people."[F3] This was to be the first of three > occasions on which the followers of the Bab withdrew to a chosen > retreat, erected defenses, and defied further pursuit. They would > fight for their lives with determined skill and strength; but they > would not attack. Even in the midst of a fierce conflict they > would not drive home an advantage or strike an unnecessary > blow.[F4] Browne, in his Year Among the Persians, says that on one > of these occasions even the women took part, and when their > shelter was attacked, like the Carthaginian women of old, they cut > off their long hair and bound it around their make-shift weapons > to afford them the necessary support. "The desperate resistance > offered by the [followers of the Bab] must therefore," he says, "be > attributed less to the strength of the position which they occupied > than to the valor with which they defended themselves."[F5] > Separated as they were from their imprisoned leader, the Bab, His > followers did not yet understand His clear teaching on the matter > of physical violence and warfare. Therefore, they followed after > the pattern of their previous religious teaching: do not attack, > but defend. In the book A Traveller's Narrative, edited by > Professor E. G. Browne of Cambridge University, it states: "In > towns where > > these [followers of the Bab] were but a limited number, all of them > with bound hands became food for the sword, while in cities where > they were numerous they arose in self-defense in accordance with > their former beliefs, since it was impossible for them to make > enquiry as to their duty."[F6] His followers had not yet read the > Bab's words: "The slaying of a soul is outside the religion of God. > ... and if anyone commands it, he is not and has not been of the > Bay n [the Bab's Book and symbol of His followers], and no sin can > be greater for him than this."[F7] As the huge crowd moved > menacingly toward them at Barfurush, Mulla Husayn's companions > pleaded with him. "Allow us to defend ourselves." "Not yet," Mulla > Husayn replied. The mob poured down upon that small group and as > they neared opened fire. Six of the defenseless party were struck > down by the first blast. Mulla Husayn's companions were impatient. > "We have risen and followed you," they said, "with no other thought > than to sacrifice our lives in the path of God. But we pray you, > allow us to defend ourselves so that we do not fall disgracefully > before this savage mob." Mulla Husayn was still patient, hoping > there might be found some way to avoid this bloodshed. A bullet > struck his nearest companion, Siyyid Rid , in the chest and killed > him instantly. Rid was a man of humble and loving disposition. > His devotion to the Bab was deep and sincere. He had walked on > foot beside Mulla Husayn all the way from Khurasan. At the sight > of this much-loved companion fallen dead at his feet, Mulla Husayn > could no longer remain silent. "O God," he cried out. "Behold the > plight of my companions! Witness the welcome which these people > have given us. Thou knowest that we cherish no other desire than > to guide them to the way of Truth." Unsheathing his sword, Mulla > Husayn spurred on his horse as the attack of the mob was unleashed > in full force. He commanded his followers to defend themselves. > On the plain of Barfurush the words which the Bab had spoken to > Mulla Husayn at Mahku began to come true: "Your days of > horsemanship are yet to come. You are destined to exhibit such > > courage, skill and heroism as will eclipse the mightiest deeds of > the heroes of old." Mulla Husayn struck terror into the hearts of > that unruly mob. One of the killers took refuge behind a small > tree. He held his musket in front of his body to shield himself > as Mulla Husayn swept down upon him. Mulla Husayn recognized him > as the slayer of Rid , his friend. Mulla Husayn rushed on and, > with a single sweeping slash of his sword, he cut through the trunk > of the tree, through the musket, and severed the body of his enemy > in two. The historian Nicolas states that "anger redoubled the > strength of Mulla Husayn who with one single blow of his weapon cut > in two the gun, the man and the tree." He adds: "The Muslims > themselves do not question the authenticity of this anecdote."[F8] > One of the enemies of Mulla Husayn on that day has recorded his > impression of that dreadful attack: "Then I saw Mulla Husayn > unsheathe his sword and raise his face toward heaven ... `Now have > they made it our duty to protect ourselves,' he said. Then he > began to attack us on the right and on the left. I swear by God > that on that day he wielded the sword in such wise as transcends > the power of man. Only the horsemen of Mazindaran held their > ground and refused to flee. And when Mulla Husayn was well warmed > to the fray, he overtook a fugitive soldier. The soldier sheltered > himself behind a tree, and further strove to shield himself with > his musket. Mulla Husayn dealt him such a blow with his sword that > he clove him and the tree and the musket into six pieces."[F9] The > outstanding force of that blow ended the opposition. The mob fled > in panic, crying "Peace! Peace!" Mulla Husayn forced his way > through the ranks of that retreating mob, unmindful of the bullets > that rained about him as he passed. He galloped his horse toward > Barfurush. He rode straight to the residence of the > Sa`idu'l-`Ulama. Three times Mulla Husayn circled the house > calling for him to come out. "Let that contemptible coward emerge > from his inglorious retreat," he cried out. "Has he forgotten that > the one who preaches holy war must himself march at the head of his > followers and by his own deeds sustain their enthusiasm?" Peace > was at last restored. Mulla Husayn addressed the people of > Barfurush. "What have we done that you should arise against us? > Why should you think it meritorious in the sight of God to shed our > blood? Have we ever spoken one word against the truth of your > > Faith? Is this the hospitality which your own Prophet, Muhammad, > has commanded you to show to believer and unbeliever alike? Mulla > Husayn shamed them with his words, then he assembled his companions > and they continued on their way toward Sari and the rescue of > Quddus. The Sa`idu'l-`Ulama came out of hiding as soon as Mulla > Husayn departed with his friends. He immediately planned an attack > upon them at the place where they had encamped for the night at the > Subzih-Maydan caravanserai. That evening at sunset, Mulla Husayn > gathered his companions together. "Is there one among you," he > asked, "who is willing to arise and risk his life for the sake of > God and ascend to the roof of the caravanserai and sound the call > to prayer?" In this way, Mulla Husayn told them, they would > demonstrate to the people that they were not enemies, but friends; > that they were lovers of Islam. A youth gladly responded. No > sooner had the melodious words of "God is great!" echoed over the > countryside than a bullet struck him, killing him instantly. "Let > another arise," Mulla Husayn urged them, "and, with the selfsame > renunciation, proceed with the prayer which that youth was unable > to finish." Another young man mounted to the roof and began to > chant the words: "I bear witness that Muhammad is the Apostle of > God!" His testimony was cut short by another bullet which struck > him down. Although Muhammad, Himself, had commanded that everyone > should "Honor thy guest though he be an infidel," still these > companions who were lodged for the night in the village > caravanserai were being slain for observing out of respect and love > His sacred call to prayer. Mulla Husayn entreated them to show > their loyalty and thus expose the unfaithfulness of those who were > attacking them. A third youth, at the bidding of Mulla Husayn, > attempted to complete the prayer which his two martyred companions > had left unfinished. He, too, suffered the same fate. As he > approached the end of his prayer, and with power and vigor called > out the words, "There is no God but God," he in his turn, fell > dead. Such ruthless behavior impelled Mulla Husayn to throw open > the > > gates of the caravanserai. He leaped onto his horse, gave the > signal to charge, and at the head of his companions he swept out > upon the assailants who had been massing before the gates. They > fled before the fury of his onslaught. It was the story of > Barfurush repeated: again the enemy fled in panic, again they > pleaded for peace, again they implored for mercy. This was to be > the first in a series of such encounters which were to last for > nearly a year. The believers met every attack with a > counter-attack and time after time humiliated their opponents. > They would rally to the encouraging cry of Mulla Husayn, which all > took up in turn: "Mount your steeds, O heroes of God!" Mulla Husayn > and his companions finally arrived at the small shrine Shaykh > Tabarsi about fourteen miles from Barfurush. They hoped that by > withdrawing, the onslaught against them might cease, and that after > a reasonable time they might be permitted to go on their way to > Sari in peace. The Sa`idu'l-`Ulama rejoiced. He felt that he had > his hated enemies trapped at last. He vowed they would never > escape. He called upon the government to help him annihilate them. > The night preceding the arrival of Mulla Husayn and his companions > at the fort of Shaykh Tabarsi, the keeper of the shrine had a > strange dream. He saw a holy man with seventy warriors and many > companions arrive at Tabarsi. He dreamed that they remained in > that place and engaged in the most heroic of battles, triumphing > over the forces against them, and that finally, the Prophet of God > Himself arrived one night to speak with them. When Mulla Husayn > arrived the next day, the keeper recognized him and told him of > his dream. Mulla Husayn replied: "All that you witnessed will come > to pass. Those glorious scenes of your dream will soon be enacted > before your eyes." The keeper threw in his lot with Mulla Husayn > and the heroic defenders of what came to be known as the fort > Shaykh Tabarsi. Realizing that they would never be set free, but > that orders had been issued to exterminate them, Mulla Husayn and > his companions erected defenses about Tabarsi to help protect > themselves. Mulla Husayn was feeling very sad because of his > failure to reach Sari and rescue Quddus, when word came that Quddus > was approaching the fort. The messengers Mulla Husayn had sent to > > Sari were successful in securing his release from the official in > whose home he had been held captive. Inside this fort the followers > of the Bab were to hold out against assault, starvation, and > treachery; they would outwit and outfight the entire army of the > king; this God-intoxicated handful would be pitted against a > trained army, well equipped, supported by the masses of the people, > blessed by the clergy, headed by a prince of royal blood, backed > by the resources of the state, and acting with the enthusiastic > support of the king himself. When Quddus entered the fort, he asked > Mulla Husayn to determine the exact number of the assembled > companions. One by one Mulla Husayn counted them off as they > passed in through the gate: three hundred and twelve in all. He > was on his way to make his report to Quddus when a young man who > had come on foot from Barfurush rushed through the gate and begged > to be allowed to join them. Thus, the number reported to Quddus > was exactly three hundred and thirteen. Quddus said to them: > "Whatever the tongue of the Prophet of God has spoken concerning > the Promised One must needs be fulfilled." Then the companions were > reminded of the prophecy given for this day, that "the assembling > of three hundred and thirteen chosen supporters" would be yet > another proof which would herald the coming of the Promised One on > earth.[F10] The fury of the Sa`idu'l-`Ulama of Barfurush was > increased when the news of Quddus' presence in the fort reached > him. Impelled by an implacable hatred, he sent a burning appeal > to the king. "A revolt has taken place," he told the Shah. "This > wretched band of agitators strikes at the very foundation of your > kingdom. They have built a fort, and in that massive stronghold > they have entrenched themselves, preparing to direct a campaign > which will sweep you from your throne. What greater triumph could > begin your new rule than to wipe out this hateful group which has > dared to conspire against you. Should you fail to rise against > them, I feel it my duty to warn you that the day is fast > approaching when not only this province, but the whole of Persia > will have cast aside your authority and surrendered to their > cause."[F11] The king was alarmed and responded by sending an army > of twelve thousand men to drive this small band from the fort of > Tabarsi and to destroy them all. Food and water were cut off from > > them and soon the companions were reduced to grave conditions. The > army was installed upon a hill overlooking the fort. As Quddus > stood with Mulla Husayn watching the army of the king, he said, > "The scarcity of water has distressed our compani0ns. God willing, > this very night a downpour of rain will overtake our opponents > followed by a heavy snowfall, which will assist us to repulse their > planned attack." That night as the great mass of soldiers prepared > to launch an assault upon the fort, a torrential rain overtook > them. It ruined their ammunition. They broke ranks and took > shelter, abandoning all plans of attack. Rainwater was quickly > gathered inside the fort to quench the thirst of the friends. The > following historical record of that period has been preserved: "A > snowfall such as the people in the neighborhood even in the depths > of winter had never experienced added considerably to the annoyance > which the rain caused." These storms brought hardship and ruin to > the camp of the king's soldiers, but refreshment to the fort. One > of the most memorable encounters took place one morning just before > dawn. The companions were sorely distressed and constantly harried > by the outright attacks as well as by the snipers. One morning the > gates of the fort were thrown open to meet an attack. "Mount your > steeds, O heroes of God!" came the command from Mulla Husayn. This > stirring call rallied all hearts. Preceded by Quddus, they rushed > full charge toward the stronghold of the prince, the leader of the > army of the king. Mulla Husayn thrust his way right into the royal > quarters. The prince had already thrown himself from a back window > into the moat, and had escaped barefooted, leaving the army > bewildered and routed by a handful of Mulla Husayn's companions. > Comte de Gobineau in his account states that "in a few moments his > [the prince's] army already in such confusion, was scattered by the > three hundred men of Mulla Husayn! Was not this the sword of the > Lord and of Gideon?" In the prince's quarters, the companions found > coffers filled with gold and silver. They looked at them, then > left them behind, taking only the abandoned sword of the prince > which they gave to Mulla Husayn whose own sword had been struck by > a bullet. > > A detachment of soldiers, meanwhile, surrounded Quddus and fired > a volley at him, wounding him in the mouth and throat. Mulla > Husayn rushed to his aid. He seized the sword of Quddus, and > brandishing this blade in one hand and the captured sword of the > prince in the other, he attacked the enemy and aided by one hundred > and ten of his fellow disciples, put the soldiers to flight. > Quddus recovered from his wound, minimizing its importance. Every > time the enemy was routed, Quddus would remind the companions of > their real purpose. "We have repulsed them," he said, "no need > to carry the punishment further. Our purpose is to protect > ourselves in the hope that God may enable us to continue our work > of teaching and regenerating the hearts of men. We have no > intention whatever of causing unnecessary harm to any one." > Repeatedly the companions of Mulla Husayn and Quddus tried to > persuade their enemies to permit them to go on their way without > the shedding of further blood. Even one of the leaders of the > king's army has testified to this. When questioned at a later date > by Prince Ahmad Mirza about Tabarsi and Mulla Husayn, `Abbas-Quli > Khan gave this account: "One day Mulla Husayn stood forth in the > open field, and leaning upon a lance which he held in his hand, > said, `O people, why without enquiry, and under the influence of > passion and prejudiced misrepresentation, do ye act so cruelly > toward us, and strive without cause to shed innocent blood? Be > ashamed before the Creator of the universe, and at least give us > passage, that we may depart out of this land.' Seeing that the > soldiers were moved, I opened fire and ordered the troops to shout > so as to drown out his voice. Again I saw him lean on his lance > and cry: `Is there anyone who will help me?' Three times, so that > all heard his cry. At this moment all the soldiers were silent, > and some began to weep, and many of the horsemen were visibly > affected. Fearing that the army might be seduced from their > allegiance, I again ordered them to fire and shout. Then I saw > Mulla Husayn unsheathe his sword, raise his face toward heaven and > heard him exclaim: `O God, I have completed the proof to this host, > but it availeth not.' Then he began to attack us on the right and > on the left."[F12] Mulla Husayn was slain during the course of the > struggle to defend the fort of Tabarsi. True to his forecast, he > fell a victim to the enemy fire, along with seventy-two of his > friends. The scarcity of water compelled the companions to dig a > well > > inside the fort. Mulla Husayn, who was watching the completion, > said with a smile, "Today we shall have all the water we require > for our bath. Cleansed of all earthly defilements, we shall seek > the court of the Almighty. Whoso is willing to join me, let him > prepare himself to partake of the cup of martyrdom ere dawn." That > afternoon he had washed himself thoroughly, clothed himself with > freshly washed garments, and placed the Bab's green turban upon his > head. A great happiness appeared to surround him. He spent a long > time in conversation with Quddus. He visited with each one of his > companions that evening, cheering them and encouraging their > hearts. Soon after midnight, the morning star appeared in the > skies. Mulla Husayn, gazing at it, recognized it as a star that > "heralded the dawn of reunion with his Beloved." He mounted his > charger and ordered that the gate of the fort be thrown open. He > rode out at the head of his companions, to cry: "O Lord of the > Age!" So intense and powerful was this shout in praise of the Bab > that forest, fort, and camp vibrated to its resounding echo. Mulla > Husayn charged the barricades from behind which the army planned > to launch their most concentrated offensive. One after the other > he crushed his way through them until all seven of the barricades > had fallen. His gallantry and courage were never greater, but his > days of horsemanship and heroism were now at an end. With victory > complete, Mulla Husayn's steed became entangled in the rope of a > tent. Before he could free himself, he was struck in the breast > by a bullet which had been fired from the ambush of a neighboring > tree. One of the leaders of the enemy, `Abbas-Quli Khan, had fled > and hidden in the sheltering branches rather than face the attack > of Mulla Husayn. Seeing him in distress, he fired the fatal shot. > Mulla Husayn dismounted, staggered a few steps, then fell exhausted > to the ground, unconscious. Two of his companions bore him back > to the fort. Quddus said, "Leave me alone with him." The friends > retired. One of them standing near the door heard Quddus speak > gently to Mulla Husayn with the greatest love. "You have hastened > the hour of your departure, and have > > abandoned me to the mercy of my foes. Please God I will ere long > join you and taste the sweetness of heaven." What a short time had > passed since that night in Shiraz when the Bab had spoken to Mulla > Husayn, saying : "O thou who art the first to believe in Me, > verily, I say I am the Bab, the Gate of God." On that > never-to-be-forgotten night, the Bab had called upon all men to > awake! teach the Word of God! quicken the souls of men! Now Mulla > Husayn lay dying in the fort of Tabarsi. His last words, addressed > to Quddus were directed beyond him to the Beloved of his heart, the > Bab. Softly, he said, "Are you pleased with me?" Quddus opened > the door and came out to the companions of Mulla Husayn. "I have > bade my last farewell to him," he said. They knew then that Mulla > Husayn was dead. They entered to say farewell, moved to tears by > the faint smile of happiness that still lingered upon his face. > Such was the peacefulness of his countenance, that he seemed to > have fallen asleep.[F13] Quddus attended to the burial. He clothed > Mulla Husayn in his own shirt and gave instructions to bury him in > a spot adjoining the Shrine at the fort of Tabarsi. A Traveller's > Narrative says that "his mortal remains still repose in the little > inner room of the Shrine of Shaykh Tabarsi where, at the direction > of [Quddus], they were reverently laid by the hands of his > sorrowing comrades in the beginning of the year A.D. 1849."[F14] > As Quddus placed Mulla Husayn's body in its last resting place, he > said: "I pray God to grant that no division ever be caused between > you and me." In every encounter, Mulla Husayn had distinguished > himself by acts of valor and chivalry. His great learning, his > high sense of justice, his tenacity of faith, and his unswerving > devotion to God marked him as an outstanding figure among those > who have borne witness to the power of the Faith of the Bab. The > historian Gobineau said of him, "At last, he passed away. The new > religion which found in him its first martyr, lost, in the same > stroke, a man whose moral strength and ability would have been of > great value to it, had he lived longer. The [opposing forces] > naturally feel a hatred for the memory of this leader, which is as > deep as the love and veneration shown for him by the [followers of > the Bab].[F15] The Christian clergyman, Dr. T. K. Cheyne, wrote, > "Frail of form, but a gallant soldier and an impassioned lover of > God, he [Mulla > > Husayn] combined the qualities and characteristics ... seldom found > united in the same person."[F16] The death of Mulla Husayn caused > inexpressible sorrow to the Bab, a sorrow that gave rise to > eulogies and prayers equivalent to thrice the volume of the Qur'an. > In one of His prayers, the Bab declared that the very dust of the > ground where the remains of Mulla Husayn lie buried is endowed with > such a potency as to bring joy to the disconsolate and healing to > the sick.[F17] That great Figure (Baha'u'llah) Whose coming the Bab > unceasingly proclaimed, wrote at a later date, that but for Mulla > Husayn the Cause of God would not have been established. Mulla > Husayn was thirty-six when he was slain. After his burial Quddus > gave instructions to inter the bodies of the thirty-six who had > fallen with him that night in one and the same grave near the > shrine. "Let the loved ones of God," Quddus said, as they were > lowered into the earth, "take heed of the example of these martyrs > of our Faith. Let them be as united in life as these are now in > death." Quddus was now in sole command of those in the fort. When > their supply of provisions was nearly exhausted, Quddus > distributed the last of the rice among them, and warned them of the > hardships that lay ahead. "Whoever feels himself strong enough to > withstand the calamities that are soon to befall us, let him remain > with us in this fort. And whoever perceives in himself the least > hesitation and fear, let him betake himself away from this place. > The way will soon be barred before our faces, and we shall fall a > victim to devastating afflictions." The very night Quddus gave this > warning, one fearful soul betrayed his companions. He wrote a > letter to `Abbas-Quli Khan, the king's general, informing him that > Mulla Husayn was dead. "He was the pillar upon which the strength > and security of the fort depended. They are worn with famine and > are being grievously treated." The letter was carried by a > messenger, who, with his share of the rice given to him by Quddus, > stole out of the fort during the night. The welcome news of the > death of Mulla Husayn nerved `Abbas-Quli Khan to a fresh attack. > Fearing that the messenger might spread the report of Mulla > Husayn's death and thus rob him of some of the glory of victory, > he killed him instantly. He massed his > > soldiers for an advance and, at the head of two detachments, he had > the fort surrounded. Quddus understood at once what had happened. > "A betrayer has announced the death of Mulla Husayn," he said. > "Sally out and administer a befitting chastisement." Nineteen of > the companions plunged headlong into the ranks of the enemy. They > were pitted against no less than two regiments of infantry and > Calvary. They counter-attacked with such fury that `Abbas-Quli > Khan, the slayer of Mulla Husayn, became terrified and fell from > his horse. In his panic and haste, he left one of his boots > hanging from the stirrup. He ran away half-shod and thoroughly > frightened. He fled to the prince and confessed the ignominious > reverse he had suffered a5t the hands of those nineteen companions > of Mulla Husayn. This same `Abbas-Quli Khan later wrote of these > defenders of Tabarsi: "In truth, I know not what had been shown > unto these people, or what they had seen, that they came forth to > battle with such alacrity and joy. The imagination of man cannot > conceive the vehemence of their courage and valor." Gobineau > reports that the army "built large towers as high as the various > levels of the fortress or higher and, through a continuous plunging > fire, they rendered the circulation of [followers of the Bab] > within their fort extremely dangerous ... but in a few days, > [they], taking advantage of the long nights, raised their > fortifications so that their height exceeded that of the attacking > towers of the enemy."[F18] "Exasperated by these evidences of > unquenchable fervor, the commanding officer erected a great tower > upon which he placed his biggest cannon, and directed his fire into > the heart of the fort. "The faithful seeing this," an historical > document tells us, "began to dig subterranean passages and retreat > thither. But the ground of Mazindaran lies near the water and is > saturated with moisture, added to which rain fell continually, > increasing the damage so those poor sufferers dwelt amidst mud and > water till their garments rotted away with damp."[F19] Outraged > at their failure to conquer this pitiful band of untrained > students, the leading officers of the army, under the command of > the prince, gathered a huge force and constructed trenches and > barricades. They brought up more cannon and cannon-balls. > > They hurled flaming projectiles into the fort and gave orders to > begin a heavy bombardment. Gobineau states in his book, "In a very > short time, the outer defenses of the fortress were dismantled; > nothing was left of them but falling girders, smoked and burning > timbers, and scattered stones."[F20] While the bombardment was in > progress, Quddus emerged from his shelter and walked to the center > of the fort. His manner was one of the greatest tranquility. A > cannon-ball fell suddenly into the fort. It embedded itself in the > earth before him, then rolled free. It came to a stop in front of > him. Calmly Quddus placed his foot on it and rolled it back and > forth. "How utterly unaware," he said, "are these boastful > aggressors of the power of God's avenging wrath. Do they seek to > intimidate the heroes of God, in whose sight the power of kings is > but an empty shadow?" Quddus turned to his friends. "Beware," he > cautioned them, "lest fear and selfishness steal away your glorious > station. Each one of you has his appointed hour, and when that > hour is come neither the assault of the enemy nor the pleading of > your friends will be able to retard or advance it. If you allow > your hearts to be frightened by the booming of these guns which > with increasing violence will shower their projectiles on this > fort, you will have cast yourselves out of the stronghold of God's > protection." This appeal breathed much-needed confidence into every > heart, for their troubles were mounting. Their food was at last > reduced to the flesh of the horses they had brought away from the > camp of the enemy. Later they had to content themselves with grass > snatched from the ground. Finally, they consumed the bark of trees > and the leather of their saddles, their belts, their scabbards, > and their shoes. They even subsisted on the ground bones of the > horses fallen in battle. For eighteen days their only sustenance > was a mouthful of water each morning. "God knows," one of the > survivors has testified, "that we had ceased to hunger for food." > Quddus quickened their enthusiasm and brightened their hopes each > day at sunrise and at sunset, by telling of the beauty and > greatness of the Bab. Many lost their lives, but the dwindling > band still remained unconquered. Their actions fulfilled several > prophecies which foretold of the coming of God's Prophet in the > last days. One of the most > > significant spoke of the "halting of those who had believed in the > Lord about Tabarsi, and their martyrdom."[F21] The young king at > last grew impatient. "An army which we thought could fight a lion > or a whale cannot fight a handful of weak and defenseless men," he > said. "It has achieved nothing!" He and his Prime Minister, Mirza > Taqi Khan, burst forth against their army leaders. In the most > bitter terms they accused them of rank incompetency. They > threatened to punish them with the same treatment which had been > planned for the followers of the Bab. The king, in his anxiety and > anger, threatened the lives of every person in the province around > the fort of Shaykh Tabarsi. "I shall exterminate them to the last > man!" he said. The prince and `Abbas-Quli Khan knew it was useless > to try and explain to an angry king that although the defenders of > the fort were not professional soldiers, it had proved impossible > to force their surrender. `Abbas-Quli Khan himself expressed this > dilemma by admitting in his own words that the companions of Quddus > were: "Scholars and men of learning ... strangers to the roar of > the cannon, the rattle of musketry, and the field of battle ... > Notwithstanding this, it seemed as if in time of battle a new > spirit were breathed into their frames ... the imagination of man > cannot conceive the vehemence of their courage and valor. They > used to expose their bodies to the bullets and cannon-balls not > only fearlessly and courageously, but eagerly and joyously, seeming > to regard the battle-field as a banquet.[F22] The prince was > informed of the threats which the king had made. He was afraid > that any further delay in subduing Quddus and his companions might > result in the loss of his prestige, perhaps his own life. > Therefore, he resorted to treachery. He despaired of conquering, > so he conceived a plan of betrayal. The prince sent a Qur'an to > Quddus and swore by that Holy Book that he would set free all the > defenders of the fort and permit them to go their way. They would > not even be molested, the prince promised. He himself, at his own > expense, he vowed, would arrange for their safe departure with > honor to their homes. Quddus received the Book, kissed it > reverently, and quoted from the sacred words: "O our Lord, decide > between us and between our people with truth; for the best to > decide art Thou." Then he read the pledge, and assembled his > companions. "Prepare to leave the fort," > > he said. "By our response to their oath, we shall test the > sincerity of their intentions." At the gate of the fort, they > mounted the horses which were to take them to the camp of the > prince. A dinner was placed before Quddus and his starving > friends. He refused to touch it, knowing that the hour of death > was upon him. The prince repeated his promise: "My oath is > irrevocable and sacred," he said. One of the companions whispered > to Quddus, "I am of the opinion that what his tongue professes, his > heart does not believe at all." Quddus, who shared this view, told > his companions to disperse that very night before it was too late. > They implored him not to send them away from his side. "Weep not," > was his final word, "the reunion which will follow this separation > will endure eternally. We now commit our Cause to the care of > God." This was the final scene of that somber tragedy at Tabarsi. > The prince violated his sacred pledge. Quddus and his companions > were seized, stripped of their meager possessions, and some were > sold as slaves. Others were slain outright, killed by the spears > and swords of the officers who were hungry for revenge. One account > states, "the whole world marvelled at the manner of their > sacrifice ... their deeds ... their fortitude and bodily > endurance."[F23] No less than nine of the Bab's first eighteen > disciples, known as the Letters of the Living, fell in this > disaster. The historian Nicolas speaks of the futile attempt of the > civil and religious authorities to erase all trace of that gallant > spot. "All the fortifications constructed by the followers of the > Bab, " he says, "were razed to the ground, and even the ground was > leveled to remove any evidence of the heroic defense of those who > had died for their Faith. They imagined that this would silence > history." Quddus was bound with chains and taken by the prince on > foot to Barfurush, the city of the cowardly high-priest, the > Sa`idu'l-`Ulama. Barfurush was also the city in which Quddus had > been born. The Sa`idu'l-`Ulama was not afraid now to come out of > his home. With all the religious leaders of Barfurush, he went to > welcome the prince, and to extend his congratulations on their > triumphal > > return. The entire town was hung with flags to celebrate the > victory. Bonfires blazed at night. Three days of festivities took > place. The prince gave no indication to the high-priest as to what > was to be done with Quddus. The prince himself was extremely > reluctant to ill-treat his captive further. He had captured Quddus > by treachery, but now that his prestige was secure, he did not wish > any further shame to be attached to his share in this hateful > episode. The prince made up his mind to conduct Quddus to Tihran > and deliver him into the hands of the king. This, he felt, would > relieve him of the responsibility of deciding Quddus' fate. What > was more important, it would also bring additional honors to him > along the route of march. However, the unquenchable hostility of > the high-priest interfered with this plan. When the high-priest > saw that Quddus might slip from his grasp, he appealed to the mob > once more, as he had appealed to them on that first day when Mulla > Husayn and his companions had appeared on the plain of Barfurush. > He encouraged their basest sentiments. He whipped them into a > frenzy. The whole of Barfurush was aroused by the persistency and > viciousness of his call to action. "I have vowed to deny myself > both food and sleep," he cried from the pulpit, "until such a time > as I am able to end the life of Quddus with my own hands." The > crowd rallied around him and became so ugly that the prince feared > that his own safety might be in danger. He summoned all the > priests of Barfurush in to consult upon measures to quiet and > restrain the populace. Quddus was also summoned into their > presence. At that moment, the prince realized that the hatred of > the entire city was solidly against him. He sighed, and spoke words > reminiscent of those of Pontius Pilate: "I wash my hands of all > responsibility for any harm that may befall this man. You are free > to do what you wish with him. You will yourselves be answerable > to God on the day of Judgement." As soon as he had spoken these > words, the prince surrendered Quddus into the hands of the chief > priest. He mounted his horse and as his final act of cowardice, > fled from the city, turning his back upon Quddus. There was now no > restraint upon the people. They pounced upon Quddus with > uncontrolled violence. He was stripped of his clothes. He was > paraded through the streets barefooted, bareheaded, and > > loaded down with chains. He was followed each step of the way by > a howling mob. They jeered at him, spat upon him, and flung refuse > at him. Amidst his last tortures, Quddus asked the pardon of God > for his persecutors. "Forgive the trespasses of these people, O > God," he cried. "Deal with them in Thy mercy, for they do not know > the secret we have already discovered. Show them the way of Truth, > O God, and turn their ignorance into faith." In his hour of agony, > one of the traitors who had deserted the fort passed Quddus. He > saw how helpless Quddus now was. Emboldened, he came forward and > struck him in the face. "If what you speak is of God," he scoffed, > "free yourself." Quddus looked quietly into his eyes. "May God > forgive you your deed," he said, "inasmuch as you have added to the > measure of my suffering." When the family of Quddus heard of his > agonies, they recalled the prophetic words he had spoken to them > many years before in that same city. His step-mother, who had been > kind and loving to him, had urged him to marry. "I long to witness > your nuptials," she told him, "but I fear this longing will always > remain unfulfilled." Quddus replied: "The day of my wedding is not > yet come. That day will be unspeakably glorious. Not within the > confines of this house, but out in the open air, under the vault > of heaven, in the public square before the gaze of the great > multitude, I shall celebrate my nuptials and witness the > fulfillment of all my hopes." Now that promise had come true. As > he approached the public square, Quddus remembered those long-ago > tender years, and the words he had spoken. He raised his voice. > "Would that my mother were with me now, and could see the splendor > of my nuptials!" In the middle of the night, a devoted friend > gathered what still remained of Quddus' burned and mutilated body. > He buried them in a place not far from the scene of his martyrdom. > Nabil in his history declares that the story of Mulla Husayn, > Quddus, and the defense of the fort of Tabarsi "must ever remain > as one of the most moving episodes of modern times."[F24] The words > spoken by Quddus in the fort of Tabarsi now made themselves felt, > fulfilling his prediction: "How utterly unaware are these boastful > aggressors of the power of God's avenging wrath." After the passing > of but a short time, the Sa`idu'l-Ulama was > > struck down by the same fate that had crushed Husayn Khan, Mirza > `Ali-Asghar, Muhammad Shah, and Haji Mirza Aqasi. Thus still > another leader in the plot against the Bab and His followers was > seized in the grip of destruction. He became afflicted with a > strange disease for which there was no cure. In spite of the furs > which he wore, in spite of the fire which burned constantly in his > room, he could never become warm. Even as he trembled with the > cold, his fever was so high that nothing could quench his burning > thirst. He died of his illness, and his beautiful house was > abandoned until it crumbled into ruins. Little by little the > practice grew of dumping refuse upon the site where it had once so > proudly stood. Nicolas points out in his history, "This so > impressed the people [of that district] that when they quarrel > among themselves, the final insult frequently is, `May thy house > meet the same fate as the house of the Sa`idu'l-Ulama!'"[F25] The > news of the tragic fate which had overtaken the heroes of Tabarsi > reached the Bab in His prison at Chihriq. It brought great sadness > to His heart. He penned a eulogy in honor of Quddus and Mulla > Husayn. In it He wrote that He, too, would soon join these twin > immortals; each of whom by his life and his death had shed > imperishable luster on the Faith of God. He instructed one of His > followers to visit Tabarsi and Barfurush. "Arise," He said, "and > ... in the guise of a traveler, ... visit on My behalf, the spot > which enshrines [their ] bodies. ... Bring back to Me, as a > remembrance of your visit, a handful of that holy earth which > covers the remains of My beloved ones, Quddus and Mulla Husayn. > Strive to be back ere the day of Naw-Ruz [New Year] that you may > celebrate with Me that festival, the only one I probably shall ever > see again."[F26] > > A WONDER AMONG WOMEN One of the most courageous of all the > followers of the Bab was a woman. She was among His chosen > disciples. She was known as Tahirih, which means "The Pure One." > The members of her family ranked high among the religious leaders > of Persia. Her father was one of the most famous of all. From her > earliest childhood, she was regarded by her fellow-townsmen as a > prodigy. Her knowledge and gifts were so outstanding that her > father often was heard to lament, "Would that she had been born a > boy, for he would have shed illumination upon my household, and > would have succeeded me."[F1] She was renowned for both her > intelligence and her beauty. Her brother, `Abdu'l-Vahhab said, > "None of us, her brothers or her cousins dared to speak in her > presence, her learning so intimidated us; and if we ventured to > express some hypothesis upon a disputed point of doctrine, she > demonstrated in such a clear, precise and conclusive manner that > we were going astray, that we instantly withdrew confused."[F2] A. > L. M. Nicolas' historical account tells us that "her reputation > became universal throughout Persia, and the most haughty `Ulamas > [scholars] consented to adopt some of her hypotheses and opinions." > One day while visiting in the home of her cousin, she discovered > some books in his library which interested her very much. They > were written by Shaykh Ahmad and his successor, Siyyid Kazim. > > Her cousin warned her that her father would be very displeased if > he found her reading them. "He is opposed to these modern > thinkers," he told her. However, she persuaded him, and took the > books home to study. Her father raised violent objections, had > heated discussions with her, and criticized and denounced the > writings of Shaykh Ahmad. She eagerly read all of their books > that she could find. Shaykh Ahmad was dead, but Siyyid Kazim was > still living in Karbila, so Tahirih began corresponding with him. > His letters excited in her an ever keener interest in the coming > of a promised Messenger. She had a great longing to go to Karbila > to study under Siyyid Kazim. She knew that her father would never > grant his permission. However, with the help of her uncle, she > secured permission to visit the shrines at Karbila and Najaf. Her > family willingly granted permission for this, believing that a > pilgrimage might bring her back to her senses and to more orthodox > ways. They did not suspect that her true purpose in going was to > meet Siyyid Kazim. She made the journey in 1843. She looked > forward to studying under Siyyid Kazim. During those days she > thought only of his promise: the approaching appearance of a new > spiritual Teacher in the world. Tahirih told her uncle that she > wished to be the first woman to serve Him when He appeared. "Oh, > when will the day come," she said, "when new laws will be revealed > on earth! I shall be the first to follow those new Teachings and > to give my life for my sisters!"[F3] Tahirih's grief was very deep > when she reached Karbila and found that Siyyid Kazim had died just > ten days before her arrival. Her sorrow softened when she was > permitted to stay in his home, and was given access to all his > writings, some of which had never been published. She studied them > eagerly. In each one of them she discovered that same thrilling > promise of a great Figure soon to appear on earth. While she was > in Karbila, Tahirih met Mulla Husayn who was just starting out on > his search for the Promised One. Her hopes were set ablaze. She, > like Mulla Husayn, spent her time in prayer and meditation. One > night in a dream, a young man appeared before her. He raised his > hands toward heaven and in a beautiful voice recited > > many wonderful verses, one of which she wrote down. She awakened > with a feeling of joy which flooded her being. One day, some time > later, a friend placed in her hands certain writings of the Bab. > As her eyes looked down upon a page, she discovered the exact same > words she had written down from her dream. To her intense delight > she realized that the Message of the Author was true. Tahirih wrote > immediately to the Bab, telling Him that she believed Him to be > that promised Messenger foretold in all the holy Books, and so long > and eagerly awaited. To the one who delivered the letter for her, > she added: "Say to Him, from me, `The effulgence of Thy face hath > flashed forth, and the rays of Thy visage arose on high. Then > speak the word, "Am I not your Lord?" and "Thou art, Thou art!" we > will all reply.'"[F4] Her acceptance of the Bab brought immediate > and violent protests from her father, her uncle, her husband, and > her brothers. Because of the illustrious name of her family, they > all tried to quiet her and to curb her teaching. Tahirih was aflame > with the message of the Bab. She won many to His Faith in Karbila. > The following description has been recorded of her early days of > teaching in that city: "All who met her were ensnared by her > bewitching eloquence and felt the fascination of her words. None > could resist her charm; few could escape the contagion of her > belief. All testified to the extraordinary traits of her > character, marveled at her amazing personality, and were convinced > of the sincerity of her convictions."[F5] Tahirih was not content > with a passive sympathy for the Faith of the Bab. She openly > confessed her belief in Him. She tried to awaken those around her > to the coming of a great new day in the affairs of all mankind. > Many people began to share her enthusiasm and flocked to listen to > her. When the learned religious leaders of Karbila learned that she > was an ardent follower of the Bab and was teaching His Faith in the > very center of their religious life, they complained bitterly to > the government. They were especially angered when Tahirih wanted > to celebrate the birthday of the Bab which fell within the month > of the commemoration of the martyrdom of the Imam Husayn. She > discarded her mourning garb and attired herself in clothes which > showed her happiness.[F6] > > Officials were dispatched at once to arrest her, but they seized > a friend of hers by mistake. Tahirih wrote immediately to the > governor and told him that she was the one for whom they were > looking and to release her friend. The governor put Tahirih's > residence under guard so that no one could go in or out for three > months.[F7] Her family heard of these happenings and tried to > persuade her to return to Qazvin. Failing in this, they urged her > to be more calm and reserved and not let her conduct reflect on the > good name of the family. Word came to her that the disciples of the > Bab were gathering for a great conference in Khurasan, Persia, so > Tahirih started on her way immediately. Before her departure from > Karbila she unburdened her heart by writing a letter to each of the > priests of that city, condemning their bigotry. These leaders gave > to women a rank little higher than that of animals and even denied > them the possession of a soul. Tahirih ably defended her Faith in > this letter and exposed their unjust and backward views.[F8] She > stopped at Baghdad enroute eastward. She was accompanied from > Karbila by the mother and sister of Mulla Husayn in whom she had > kindled a great love for the Faith. The very day that Tahirih > arrived in Baghdad she began teaching the Cause. She spoke with > such power and eloquence that those who had seen and heard her > before she became a follower of the Bab were amazed. They said: > "This is not the same woman we knew before." Her lectures began to > attract very large audiences from among the peoples of all > religions. One of the most outstanding of her characteristics was > her ability to arouse a keen desire in her listeners to investigate > the truth of the Bab's mission for themselves. Within a short time > her extraordinary attraction had won many supporters. A large > number had followed her from Karbila to Baghdad in order to attend > her classes. The priests of Baghdad became aroused as her words > began to woo away their own followers. She was emptying their > classes. Many rose up against her, so she challenged them > publicly. Through the governor she invited them all to meet her > in a great public discussion upon the truth or falsehood of the > Bab's Faith. They > > refused, made excuses, and instead complained to the government > about the revolution she was stirring up. The following story is > told of a Jewish physician, Hakim masih, who in the company of the > king, passed through Baghdad on his way to Karbila. One day he came > upon a large group of people, mostly priests, listening to a > lecture by a woman who was sitting veiled from their sight behind > a curtain. He went in to listen. As soon as she finished, they > began arguing with her. Her speech was so logical and convincing > that the doctor was very much attracted. The priests were unable > to answer her proofs. He was very astonished and soon he became > convinced that this woman was right. He thought that this magic > speaker must be the Promised One of Whom everyone was speaking. > He attended her lectures and learned of the Message of the Bab, > and believed in Him. Thus, a Jew who had passed by the wonderful > message of both Christ and Muhammad was won over to the Faith of > the Bab by the eloquence and logic of Tahirih. Now he believed in > both Christ and Muhammad, and all the messengers of God.[F9] One > day a delegation of the ablest religious leaders of Baghdad came > to see Tahirih. Her popularity had grown so astonishingly that > they became alarmed at the effect she might have upon their people > and united against her. This delegation had representatives from > the two leading sects of Islam, and from the Jewish and Christian > communities as well. Their mission was to silence her. "We have > come," they informed her, "to convince you of the folly of your > actions, and to turn you from your purpose." Prior to this meeting, > these religious leaders had thought of Tahirih as a gifted woman > whose enthusiasm for something new had overleaped the bounds of > moderation. Her popularity, they felt sure, was based on novelty, > but once she came face to face with a group of such eminent > religious leaders, she would be subdued and once more resume her > humble place as a woman. They were unprepared for her reckless > indifference to their combined wisdom and her cool appraisal of > their motives. Following that meeting they looked upon her as a > dangerous and powerful adversary. Tahirih was able to silence every > protest. She astounded them with the force of her argument and the > depth of her knowledge. She was not lowly and submissive before > them as they expected. Instead, she was aflame with the love of > God and she burned away their flimsy reasoning with the fire of > her words. "She is not a mere woman," they > > said. They were embarrassed at their inability to subdue her. > Disillusioned at their complete failure, they withdrew. Such > victories increased her fame and their anger.[F10] So great was > the influence which Tahirih exerted upon the people, so intense > became the excitement caused by her teaching, that she was seized > by the authorities and placed in the house of the chief-lawyer, by > order of the governor of Baghdad. She was kept there under virtual > arrest until the governor could receive instructions about her from > the central Turkish government in Constantinople.[F11] During her > imprisonment there, Tahirih defended her Faith and her own > character before the chief-lawyer with great ability. Before she > left his home, he told her sincerely, "I share your belief, but I > am apprehensive of the swords of the ruling family of Turkey." With > so many powerful local leaders pitted against her, the government > felt the question had to be settled quickly as to whether or not > she should be permitted to continue her teaching. Her case was > submitted first to the governor of Baghdad, and finally to the > authorities in Constantinople.[12] That same lawyer later wrote a > book in Arabic in which he spoke of Tahirih's stay in his home. > He said that every morning in the early hours of dawn she would > arise to pray and meditate. She fasted frequently. He stated that > he had never seen a woman more virtuous, more devoted, nor had he > seen any man more learned or more courageous than she.[F13] One > evening the chief-lawyer's father came to call upon his son. He > did not even greet Tahirih. Instead, in her presence, he began to > rebuke his son for his kindness to her and cursed her as an enemy > of religion. The father said with grim satisfaction that a message > had just arrived from Constantinople. The Sultan of Turkey had > given Tahirih her life and her freedom, but she was commanded to > leave Turkish territory immediately. "Make preparations to leave > Iraq tomorrow," the father told her bluntly, the only words he > spoke to her, then he departed. The chief-lawyer was ashamed of his > father's behavior. He apologized to Tahirih. After she had left > his home, he confided to his friends: "I see in her such knowledge, > education, politeness and good character that I have not seen in > any great man of this century." Tahirih crossed the Turkish-Persian > border and entered the city of Kirman Shah. Here, unlike Baghdad, > she was given an enthusiastic > > welcome. The priests, the government officials and people all came > out to welcome so famous a figure. They were impressed by her > eloquence and fearlessness. She translated one of the writings of > the Bab and had it read publicly in Kirman Shah. The governor and > his family acknowledged the truth of the Cause of the Bab during > her presence. They showed their great admiration and love for > Tahirih. In the village of Karand, Tahirih remained and taught for > three days. Openly she proclaimed the teachings of the Bab, and > was successful in awakening an interest among all classes of > people. Twelve hundred persons are reported to have accepted the > Faith.[F14] In the small village of Salnih she stayed for two days. > Her reception there outshone even that of Karand. Upon her > departure the inhabitants of the village begged her to be allowed > to gather together the members of their community and come with > her. They were prepared to leave everything behind and join her > in the spread and promotion of the Faith of the Bab. Tahirih, > however, advised them to remain where they were and to teach among > their own people.[F15] Tahirih went next to Hamadan. There the > city was divided in its attitude toward her. Some tried to arouse > the people against her, while others loudly praised her. One of the > leading priests of Hamadan deeply resented her fame and wished to > kill her. He would have openly urged the people to attack her > except for his fear of reprisal from her friends. Tahirih knew of > the priest's desire, and she wrote him a long letter explaining > carefully the teachings of the Bab. She sent it to him by a > faithful friend, Mulla Ibrahim. He arrived with this letter just > at an hour when several of these unfriendly priests were meeting > to decide what steps they could take against Tahirih to silence > her. They considered the letter impudent. It enraged them. They > all fell upon Mulla Ibrahim and beat him until he was unconscious. > When he was carried back to Tahirih, still unconscious, she did > not weep at the sight of him as those about her had expected her > to do. She admonished them all by saying: "Get up, Mulla Ibrahim! > Praise be God you have suffered in the path of your Beloved. Now > rise up, and continue to work for Him!" When Mulla Ibrahim opened > his eyes, Tahirih smiled at him. "O Mulla Ibrahim," she said. "For > one small beating you became unconscious. This is the time we are > ready to give our lives. Did > > not the disciples of Christ do it, and the disciples of Muhammad?" > And Mulla Ibrahim actually arose from his faint and departed from > her presence, and began to teach.[F16] From Hamadan Tahirih planned > to go to Tihran to try and meet his Majesty, Muhammad Shah, so that > she could tell the king about these new teachings. However, one > of the priests who had refused to meet her in open debate in Kirman > Shah had secretly written to her father in Qazvin. He told him > that his daughter was disgracing the reputation of all the clergy, > let alone her family. Her father at once sent his son with a strong > party of relatives to Hamadan to intercept Tahirih, and to urge her > to return home. Some time before they arrived from Qazvin, Tahirih > said to her companions, "They are coming for us from Qazvin. We > shall go out to meet them before they arrive here." She gave up > her visit to Tihran, and returned to her home with her escort. That > first night when Tahirih arrived in Qazvin, there was a family > council. Her father and her uncle strongly reproached her for her > behavior. "What can I do with you," her father complained, "when > you choose to follow this Shirazi lad?" Her uncle Taqi cursed the > Bab and His Faith. In his violent anger he struck Tahirih several > blows. With her quick intuition of the avenging hand of God, > Tahirih uttered fatal words of foresight. "O uncle," she cried out, > "I see your mouth fill with blood!" These words so infuriated him > that he threatened to have her branded with hot irons. The council > broke up in anger. Next day her family tried to persuade her to > return to her husband, hoping this would keep her under restraint. > "We have been separated for three years," she said. "He has > rejected the religion of God. He is ashamed of me. There can > never be anything in common between us." Her husband, who > considered himself to be one of the great religious leaders of > Persia, sent a stern message to Tahirih to transfer her residence > at once to his house. She replied: "Neither in this world or in > the next can I ever be associated with him. I have cast him out > of my life forever." Her husband in a burst of fury pronounced her > a heretic and strove to undermine her position and sully her fame; > in anger he divorced her three weeks later.[F17] > > Her father and her brothers still hoped that by having Tahirih home > they could diminish her influence and slowly win her back to the > old ways. However, the opposite proved true. Her fearlessness, her > organizing ability, her skill, and her unquenchable enthusiasm won > many new victories for the Bab. Her uncle, Taqi, was murdered one > Friday in the Mosque. He was stabbed in the throat. Although the > evidence clearly showed that the murderer was not a follower of the > Bab, still Tahirih was accused of the slaying. Her family called > those prophetic words spoken on the night of her return: "O uncle! > I see your mouth fill with blood!" The entire city was aroused. > The mobs were encouraged to seek revenge by arresting, robbing and > killing, and plundering the houses of anyone suspected of being a > follower of the Bab. Tahirih herself was placed in strict > confinement. Out of respect for her father, an eminent Islamic > jurist, the authorities permitted him to save her life and imprison > Tahirih in the cellar of his home. But the women who were assigned > to watch her were told never to let her out of their sight. She > must not escape. A member of Tahirih's family, one day years later > while showing visitors the prison cellar in which she had been > confined, said: "Tahirih's father truly loved his gifted daughter > even though he clashed violently with her in religious beliefs. > He imprisoned her in his home trying to protect her from the > savagery of those who were ready to brand her with irons because > she belonged to the despised [Faith of the Bab], but even her > father could not save her. They came and carried her away to the > city prison."[F18] In a spirit of revenge, although well aware of > her innocence, Tahirih's husband persuaded the governor to put her > on trial for the murder of her uncle, Taqi. Her father refused to > let her leave his house, but she was taken from him by force and > brought to the government house. They also arrested her servant > Kufiyih whom they hoped to influence to testify against her. Hour > after hour they questioned them, trying to get them to confess to > the murder. To each question, Tahirih replied calmly: "We know > nothing of this deed. It was done without our knowledge." Her > husband, seething with hatred, fearful she would go free, kept > pleading with the governor to inflict some harsh punishment upon > Tahirih. "Something severe," he said, "something very severe." > > Acting on this hint, the governor gave the executioner orders to > bring in the irons for branding. In order to terrorize Tahirih and > perhaps secure a false confession by torture, they placed the hands > of Kufiyih under a sliding door, intending to brand her hands from > the other side. Tahirih knew that she was helpless. Her only > refuge was Almighty God. She uncovered her face and turned toward > the prison of the Bab at Mahku and began to pray. The hot irons > were brought forward and the hands of Kufiyih were prepared for the > burning. At that terrifying moment, a town crier's voice could be > heard shouting in the street outside: "The murderer is found! The > murderer is found!"[F19] The murderer had confessed. He came by > himself to government house, rather than let innocent people > suffer. Tahirih and Kufiyih were freed. Tahirih was returned to > her father's house, still a prisoner. Her husband made another > unsuccessful attempt on her life by trying to poison her, but in > spite of all this opposition Tahirih continued to teach many > people. She profoundly affected the city of Qazvin. Although it > prided itself that no fewer than a hundred of the highest religious > leaders of Islam dwelt within its gates, though she was a prisoner > for much of her stay, Tahirih's triumphs were greater in Qazvin > than any she had yet won.[F20] The Journal Asiatique in a study of > this period frankly asks the question: "How,...in a city like > Qazvin, where the clergy possessed so great an influence,...how > could it be there...a woman could have organized so strong a group > of heretics?" This study concludes: "There lies a question which > puzzles even the Persian historian, Sipihr, for such an occurrence > was without precedent."[F21] The Prime Minister, Mirza Taqi Khan, > took no action against those who without reason had plundered and > killed the followers of the Bab in Qazvin. He closed his eyes to > the mistake, secretly pleased. This encouraged the clergy and > people of Qazvin to turn once more against Tahirih. They were > determined that she should be slain, quietly if necessary, but as > quickly as possible. She must never leave Qazvin alive. When word > of this new plot reached her, she was unafraid. She wrote a bold > letter to her former husband, now the chief priest of Qazvin. She > dared him to take her life, saying: "If my Cause is the Cause of > Truth, the Lord will deliver me from the yoke of > > your tyranny before nine days have passed. Should He fail to > rescue me, you are free to do with me as you wish."[F22] From that > moment on, Tahirih was watched more closely than ever, but in spite > of all their efforts, on the ninth day she escaped quietly in the > night. Her sudden and mysterious removal filled her foes with fear > and her friends with concern. The authorities immediately entered > every house in Qazvin and searched all night for her. They were > both angered and baffled by her disappearance, and the fulfillment > of the prediction she had uttered. Meanwhile Tahirih was in the > capital, Tihran. She spent many happy days there, teaching and > meeting the followers of the Bab from other parts of Persia. These > carefree days ended when word came that the Bab's followers were > gathering at the village of Badasht in Khurasan. Tahirih left at > once to join the group. Her enemies were still on watch for her > everywhere along the road, but she escaped from Tihran in disguise > and journeyed to Badasht. It was early in the summer, 1848. > Eighty-one of the leading followers of the Bab gathered at that > village to meet in consultation. Quddus was among those present, > since this was before the days of the fort of Tabarsi. The purpose > of the gathering was two-fold. First, to decide on the steps to > be taken so that the Faith of the Bab would no longer be looked > upon as a sect of Islam, but rather as a new, independent Faith > with its own Prophet and Writings. Second, to consider the means > of freeing the Bab from His cruel imprisonment in Chihriq. The > gathering succeeded in the first goal, but failed in the second. > The followers of the Bab were eager to make a complete break from > the outmoded religious laws, priesthood, traditions and ritual of > the past. Tahirih, herself, was an instrument of that separation. > She became its outward symbol, when one day she appeared without > her veil. She had cast aside this emblem of women's inferior > station. The effect was electric. Even her fellow-believers were > shocked. They stood aghast at this unexpected and unprecedented > sight. Happiness and triumph shone from her face. Dignified and > content that a new day had dawned, Tahirih arose from her seat. > She was completely indifferent to the tumult which her unveiled > appearance had caused. It was indecent for men to look upon her > uncovered face. Tahirih, however, was universal in her vision. She > knew that the > > Bab's Teaching had wiped out all the limiting traditions of the > past. The injustice and slavery practiced against both men and > women were soon to be ended. She stood before them radiant with an > inward and an outward beauty. "I am the blast of the trumpet!" she > cried out. "I am the call of the bugle!" Gone are the days of > dread and subjection for any of the creatures of God, her words > called out. Exultant with joy, she then delivered a fervent and > eloquent appeal to that assembly. Some that day recalled the words > of the prophecy which foretold that in the day of the Promised One, > Fatimih, herself, would appear unveiled before them. Others may > have remembered the sound of the "bugle" and the "stunning trumpet > blast" promised in their own holy Book for the "last days."[F23] > Tahirih finished her appeal by inviting all who were present to > celebrate this great occasion befittingly. "This is the day of > festivity and of universal rejoicing," she said. "The day on which > the fetters of the past are burst asunder. Let those who have > shared this great achievement arise and embrace each other."[F24] > The conference ended after several days, and the followers of the > Bab scattered in all directions to announce the new day. Each > carried with him to his own area the exciting news of these > momentous happenings at Badasht. Tahirih was on her way back to > Tihran when she was intercepted by a party of searchers. Her > captors sent her under escort to the capital where she was brought > into the presence of the king. He commented upon seeing her, "I > like her looks. Leave her, and let her be." She was then taken as > a prisoner to the home of the mayor of Tihran, Muhammad Khan. The > king sent a letter to Tahirih at the mayor's house. He urged her > to deny the Bab and again become a true Muslim. He promised her > that if she would do this, he would give her an exalted position > as the guardian of the ladies of his household, he would even make > her his bride. She replied on the back of his letter in verse, > saying that the kingdom and crown were for him, but wandering and > calamity were for her. The king, reading the reply, was deeply > moved. He spoke of her spirit and courage. He said, "So far, > history has not shown such a woman to us."[F25] Tahirih was given > considerable freedom during her imprisonment > > in the mayor's house, and she was able to continue her teaching. > She was still alive with the fire and fervor of Badasht. It was > during this period in Tihran that Tahirih reached the height of her > popularity and fame. She openly denounced polygamy, the veil, and > all the restraints which had so unjustly shackled her sex for so > many centuries in the East. She aroused the women by pointing out > to them the abject roles they had been given by their past > beliefs, and she won them over by showing them the freedom, respect > and dignity which the Faith of the Bab would bestow upon them. Sir > Francis Younghusband who wrote of Tahirih's life, says: "So strong > in her faith did she become that although she was both rich and > noble, she gave up wealth, child, name and position for her > Master's service and set herself to proclaim and establish his > doctrine." He adds in yet another place: "The beauty of her speech > was such as to draw guests away from a marriage feast rather than > listen to music provided by the host."[F26] Comte de Gobineau > writes of her: "Many who have known her and heard her at different > times have stated that, for a person so learned and so well read, > the outstanding characteristic of her discourse was an amazing > simplicity, and still, when she spoke, her audience was deeply > stirred and filled with admiration, often in tears."[F27] Tahirih > stirred up the entire capital city to such an extent that finally > the authorities took action against her. The government sent a > special delegation to question her about her Faith. They held > seven conferences with her in which she offered proofs showing that > the Bab was the expected Messenger of God. She quoted from their > own holy Book to convince them. During the last of these > conferences, Tahirih became exasperated with their obstinate > refusal to accept anything but the most literal interpretation of > sacred scripture, and especially of certain prophecies. "How long > will you cling to these follies and lies? When will you lift your > eyes toward the Sun of Truth?" she exclaimed. Her accusers were > shocked by her attitude. They returned to their homes, wrote out > a denunciation of Tahirih, saying that she refused to give up her > faith, and upon the recommendation of this delegation, Tahirih was > sentenced to death.[F28] Tahirih was now placed in strict > confinement in a single room in the house of the Mayor of Tihran, > Muhammad Khan. The wife of > > the mayor, while not a follower of the Bab, became very attached > to her. Before Tahirih was taken away to be slain, this woman > became a devoted friend. She has left the following account: "One > night I went to her room and found her dressed in a gown of > snow-white silk. I expressed my surprise. "She said: `I am > preparing to meet my Beloved, and I wish to free you from the cares > and anxieties of my imprisonment.' "I was much startled at first > and began to weep at the thought of separation from her. "She > comforted me, saying: `Weep not. The hour when I shall be > condemned to suffer martyrdom is fast approaching. It is my wish > that my body shall be thrown into a pit, and the pit be filled with > earth and stones. "`My last request is that you permit no one to > enter my chamber. Until the time I shall be summoned to leave this > house, let no one be allowed to disturb my devotions. I intend to > fast, a fast I shall not break until I am brought face to face with > my Beloved.' "With these words, she bade me lock the door of her > chamber and not to open it until the hour of departure should > strike. "I locked her door, and retired to my room in a state of > uncontrollable sorrow. I lay sleepless and disconsolate upon my > bed. The thought of her approaching martyrdom was more than I > could bear. Unable to contain myself, several times I arose and > stole quietly to the threshold of her room. I was enchanted by the > melody of her voice as she intoned the praise of her Beloved."[F29] > Tahirih prayed throughout the night that she might be worthy of > meeting Almighty God in Whose service she longed to give her life. > The hour of her death is recalled by the mayor's wife in the > following words: "Four hours after sunset, I heard a knocking at > the door. I hastened to my son and told him of the last wishes of > Tahirih. He pledged his word that he would fulfill every > instruction. My son opened the door. He told me that the > attendants of Aziz Khan-i-Sardar, who was to execute her, were > standing at the gate, demanding that Tahirih be delivered into > their hands. "I was struck with terror at the news, and as I > tottered to her door and with trembling hands, unlocked it, I found > her veiled and ready to leave her apartment. As soon as she saw > me, she came and kissed me. She placed in my hands the key to her > chest, in which > > she had left me a few trivial things as a remembrance of her stay > in my house. "`Whenever you open this chest,' she said, `and behold > the things it contains, I hope you will remember me and rejoice in > my gladness.' "With these words she bade me her last farewell. > What pangs of anguish I felt at that moment as I beheld her > beauteous form fade away in the distance. She mounted the steed > which Aziz Khan-i-Sadar had sent for her, and with my son and a > number of attendants on each side, rode away." They led Tahirih to > a garden outside of the gates of Tihran. Aziz Khan-i-Sadar and > his lieutenants were in the midst of a drunken brawl when they > arrived. Flushed with wine and roaring with laughter, they were > unaware of Tahirih's approach. Tahirih dismounted and turned to > the mayor's son who had accompanied her as a friend. She asked > him to act as an intermediary with Aziz Khan-i-Sadar. "They will > wish to strangle me," she said. "I set aside, long ago, a silken > handkerchief which I hoped would be used for this purpose. I > deliver it into your hands. I am disinclined to address my slayers > in the midst of their revelry." The mayor's son approached Aziz > Khan-i-Sadar. As the boy came up to him, he waved him aside. "Do > not interrupt the gaiety of our festival!" he cried. Then he > laughed uproariously and turned back to his party. "Let that > miserable wretch be strangled," he mouthed to his attendants, "and > throw her body into a pit." The boy gave the attendants the > kerchief. This young man has, himself, given an eye-witness > account of that fateful moment. "They consented to grant her > request," he reported. "That same kerchief was wound around her > neck and was made the instrument of her martyrdom. I hastened > immediately afterwards to the gardener and asked him whether he > could suggest a place where I could conceal the body. He directed > me to a well that had been dug recently and left unfinished. With > the help of a few others, I lowered Tahirih into her grave and > filled the well up with earth and stones in the manner she herself > had requested. Those who saw her in these last moments were > profoundly affected." Dr. Jacob Polak, Austrian physician to the > king, in a book written > > in 1856, states that he was an eye-witness of Tahirih's last hours. > She endured her death with "super-human fortitude," he said.[F30] > The son returned to tell his mother what had happened. "I wept hot > tears," she recalled later, "as my son unfolded to me that tragic > tale." As she stood before the chest Tahirih had given her, she > wondered what it was that could have induced so great a woman to > forsake all the riches and honors with which she had been > surrounded, and to identify herself with the Cause of an obscure > youth from Shiraz. What could have been the secret of that power > that tore her away from home and kindred, that sustained her to her > grave. Could the hand of the Almighty have guided her? Thus ended > the life of Tahirih. She was one of the greatest of the disciples > of the Bab. She was the first woman-suffrage martyr as well. As > the hour of her death approached, she turned to the one in whose > custody she had been placed, and declared boldly: "You can kill me > as soon as you like, but you cannot stop the emancipation of > woman!"[F31] Her career was dazzling, brief, tragic, and eventful. > The fame of Tahirih spread with the same remarkable swiftness as > that of the Bab, Who was the direct source of all her inspiration. > Lord Curzon in his book on Persia states bluntly: "Of no small > account, then, must be the tenets of a creed that can awaken in its > followers so rare and beautiful a spirit of self-sacrifice."[F32] > Sarah Bernhart the famous actress, requested the playwright Catulle > Mendes to write a dramatized version of Tahirih's life. The > playwright himself called her the "Persian Joan of Arc."[F33] A > noted commentator on the life of the Bab and His disciples has paid > Tahirih the tribute of calling her "a miracle of science and a > miracle of beauty." "The heroism of the lovely but ill-fated > poetess," testifies Lord Curzon, "is one of the most affecting > episodes in modern history." The British orientalist, Professor E. > G. Browne, said that if the Faith of the Bab had no other claim to > greatness than that it had produced a heroine like Tahirih, it > would be sufficient. "The appearance of such a woman, ..." he > wrote, "is, in any country and any age, a rare phenomenon, but in > a country such as Persia it is a prodigy--nay, almost a miracle." > The French diplomat, Comte de Gobineu, writes, "She was held with > every justification to be a prodigy." "This noble woman, ..." > writes Dr. T. K. Cheyne, a renowned > > English clergyman, "has the credit of opening the catalogue of > social reforms in Persia." "No memory," writes Sir Valentine > Chirol, "is more deeply venerated or kindles greater enthusiasm > than hers, and the influence she wielded in her time still inures > to her sex." The famous Turkish poet, Sulayman Nazim Bey, exclaims: > "O Tahirih! You are worth a thousand Nasiri'd-Din Shahs!" Mariana > Hamisch, the mother of one of Austria's presidents says: "The > greatest ideal of womanhood has been Tahirih." One of the most > penetrating comments of those historians who followed her life was > this: "Looking back on the short career [of Tahirih] one is chiefly > struck by her fiery enthusiasm and by her absolute unworldliness. > This world was, in fact, to her...a mere handful of dust."[F34] > Tahirih was faithful to the Cause of the Bab from the first moment > of her acceptance until the last hour of her death. Not for an > instant did she swerve from that confident belief expressed in her > message sent to Him in those beginning days in Shiraz: "Then speak > the word, `Am I not your Lord?' and `...Thou art!' we will reply." > Tahirih lived and died by the words she had spoken so boldly to > another great disciple of the Bab one evening in Tihran, so long > ago. She had been listening with some of the other believers to > a brilliant and eloquent discourse upon the Faith of the Bab, > given by Vahid, himself. He spoke of the signs and proofs of the > coming of the Bab. Tahirih listened patiently for some time, then > suddenly she interrupted his words. "Let deeds, not words, testify > to your faith," she cried out, "if thou art a man of true learning. > Cease idly repeating the traditions of the past, for the day of > service, of steadfast action, is come. Now is the time to promote > the Word of God, and to sacrifice ourselves in His path. Let deeds, > not words, be our adorning."[F35] Tahirih had now justified these > words by her death in a garden in the shadow of Persia's greatest > city. The same inevitable retribution which had remorselessly > struck down the enemies of the Faith in Shiraz, Isfahan, Tabriz, > and Tabarsi, again made itself felt against the persecutors of > Tahirih. The king, who knew that she was innocent and might have > saved her, was to feel the most punishing blow of all at a later > date. Her uncle, Taqi, who had so brutally struck her, was slain > by an > > assassin. The mayor of Tihran, Muhammad Khan, who kept her > imprisoned for nearly three years, and who aided the Prime Minister > in her execution, suffered a death similar to that which he had > permitted to befall Tahirih. The king ordered his slaying. He > called upon the executioner to prepare some ropes and then > commanded that these ropes be twisted about the neck of Muhammad > Khan until he was strangled. The king ordered the mayor's body to > be hung on the gallows as a warning.[F36] Tahirih was at the height > of her beauty and power when she was slain in August 1852. She was > thirty-six. Siyyid Kazim had called her > Qurratu'l-`Ayn--"Consolation of the Eyes." Others had called her > Zarrin-T j "Crowned of Gold." But the name by which she lives > forever in the hearts of her people is Tahirih--the Pure One. > > THE DEATH OF THE WISEST PERSIAN Vahid, who had been sent by the > king as his personal representative to investigate the truth of the > Bab's mission, was the next to fall in this nation-wide wave of > persecutions. In the early days of the siege of Tabarsi, Vahid > hurried to Tihran to make the necessary preparations for joining > Mulla Husayn and Quddus inside the fort. He was about to leave > Tihran when he was told that it was too late, that his friends had > already been captured or slain. During this visit to Tihran, Vahid > met a companion who wrote down his recollection of that meeting: > "I observed in his (Vahid's) august countenance the signs of a > glory and power which I had not noticed during my first journey > with him to the capital, nor on the other occasions of meeting...he > said several times during the course of conversation: `This is my > last journey, and henceforth you will see me no more.'...Sometimes > when we were together and the conversation took an appropriate > turn, he would remark: "I swear by that loved One in the grasp of > Whose power my soul lies, that I know and could tell where and how > I shall be slain, and who it is that shall slay me. And how > glorious and blessed a thing it > > is that my blood shall be shed for the uplifting of the Word of > Truth!'"[F1] Following his last visit to Tihran, Vahid journeyed > to Tahirih's native town of Qazvin, and from there he went to Qum, > Kashan, Isfahan, Ardistan, and Ardikan. In each of these places > he met his fellow believers and was able to stimulate their > enthusiasm and reinforce their efforts. In every city he would > explain the fundamental teachings of the Bab with zest and > fearlessness. He succeeded in winning a considerable number of > the most able and notable citizens to His Cause. Thus, Vahid > became an important target for the Prime Minister and all other > enemies of the Bab. The story of Vahid's investigation of the Bab, > undertaken on behalf of the former king and Prime Minister, was > well known to the people. That these two had agreed to abide by > Vahid's findings was also well known, as was the fact that they > had broken their pledge when they heard that Vahid had become a > follower of the Bab. Vahid was a man of great influence, of wealth > and fame. In addition to his beautiful house in Yazd where his > wife and four sons lived, he also had a home in D r b, and still > another in Nayriz. These homes were noted for their elegance and > their superb furnishings. Vahid visited his home in Yazd on the > feast of the New Year. It coincided with the anniversary of the > Bab's declaration of His mission. The most important religious > leaders and notables came out to meet him. The Navvab-i-Raduvi, > who was the most bitter of Vahid's enemies, was also present. He > resented the splendor of Vahid's reception, and hinted maliciously > that it was not really the New Year Feast that Vahid was > celebrating. "The king's royal banquets," he said, "can hardly hope > to rival this sumptuous repast. I suspect that in addition to the > national festival that we are celebrating, you are commemorating > another one beside it." Vahid's bold and sarcastic retort provoked > the laughter of those present. They all applauded Vahid's stinging > rebuke because they were aware of the stinginess and wickedness of > the Navvab. This ridicule enraged the Navvab. He promised himself > that if it lay in his power, Vahid would die violently because of > it. Vahid seized this occasion to proclaim without reserve the > principles > > of the Bab's Faith. Some were irresistibly attracted. Others, > unable to challenge successfully the defense which Vahid made for > his new Faith, denounced it in their hearts. They joined forces > with the Navvab and made plans to overthrow Vahid without delay. > Nicolas in his history of those days writes: "`To love and conceal > one's secret is impossible,' says the poet; so...[Vahid] began to > preach openly in the mosques, in the streets, in the bazaars, in > the public squares, in a word, wherever he could find listeners. > Such an enthusiasm brought forth fruit and the conversions were > numerous and sincere. The Mullas [protests] deeply troubled, > violently denounced the sacrilege to the governor of the city."[F2] > The priests were agreed on one vital point: The life of Vahid must > be destroyed. They spread the report of that New Year's day > banquet, saying: "Though his listeners ranked among the most > illustrious doctors of law in Yazd, not one raised a word of > protest against his proclamation of the Faith of the Bab. This > silence has been responsible for the wave of enthusiasm which has > swept over this city. Already half of the inhabitants have been > brought to his feet, while the remainder are fast being attracted." > This report raced like a grass fire through all the surrounding > districts. It caused hatred to flare up, but, at the same time, > it brought crowds of interested people from distant towns and > villages. They flocked to Vahid's home to hear the message of the > Bab. A great many embraced the Faith. "What shall we do next?" > they asked Vahid. "How can we express the depth and sincerity of > our faith?" Each day from early morning until late night, Vahid > was absorbed in teaching them, answering their questions, and > inspiring them to return home where they could teach in their own > villages. For forty days this feverish teaching activity continued. > Vahid's home became a rallying point for both men and women. The > Navvab finally convinced the governor of Yazd that if Vahid was > not restrained, the people would soon revolt from the government > of the king, and that he, the governor, would be to blame. The > governor was new, young and inexperienced. The Navvab entreated > him day after day to send a force of armed men to surround Vahid's > home and put an end to his teaching. After all, the Navvab told > the governor, hadn't the Prime Minister himself encouraged everyone > to use the harshest means against the followers of the Bab? Was > Vahid so prominent, so famous, so noble that he did not > > fall into this class? Was he not really the most flagrant offender > of all? The governor at last succumbed to the Navvab's entreaties, > and ordered out a detachment of soldiers. The Navvab quickly sent > his personal instructions to a degraded element of the people he > had been keeping ready for just such an opportunity. Gleefully, > he informed them that the governor had fallen into his trap, and > that Vahid was now under attack. He urged these people to rush to > Vahid's home and do all they could to add to his humiliation. > "There is no longer any need to restrain your indignation and > righteous feelings of anger," he told them. He implied that > Vahid's death would be a welcome thing in the eyes of God. Vahid > was standing at a window on the upper floor of his home speaking > to a large gathering of his friends in the yard below when a > regiment of soldiers accompanied by a huge multitude of people > arrived. They completely surrounded his house. Vahid's friends > were alarmed at the sight of the soldiers and the great mob of > infuriated townspeople. They turned to Vahid in their distress, > asking for instructions. His servant, Hasan, quickly saddled > Vahid's horse and brought it to the courtyard below his window so > that he might flee for safety. Vahid called upon his friends to > be calm. "Do not fear," he told them. "In a short time, all those > who have now encircled us will have been scattered." Vahid pointed > down at the horse standing below him in the courtyard. "That very > steed," he said, "is the one which the late king gave me that I > might ride upon it to undertake my mission of conducting an > impartial investigation into the nature of the Faith proclaimed by > the Bab. The king asked me to report to him personally the results > of my inquiry, for he said I was the only one among the religious > leaders in Tihran in whom he had complete confidence. "I undertook > that mission riding upon that very horse. I was determined to > refute everything the Bab said, and to prove my superiority. I > planned to crush him with my superior knowledge, force Him to > acknowledge my leadership, and then conduct Him with me to Tihran > as a witness to my total triumph. "When I came into His presence > and heard His words, the opposite of what I imagined took place. > In my first audience, I was humbled; by the end of the second, I > felt helpless and ignorant; > > the third found me as lowly as the dust beneath His feet. He > became to me what He truly was: the Promised One, the living > embodiment of the Holy Spirit." Vahid looked with indifference upon > the enemies who were closing in on him. Of what importance could > any of the happenings of this world be to him ever again, whether > they were delights or disasters. "Ever since that day," he told his > friends, "I have yearned to lay down my life for His sake. I > rejoice that the day which I have longed to witness is fast > approaching."[F3] Vahid's friends became frightened. They thought > he was speaking of that very day and hour, for the soldiers and the > mob were preparing to assault them. Seeing the agitation which had > seized them, Vahid urged them to be calm and patient. "Rest > assured," he said, "that God, the Avenger, will soon with His > invisible hand inflict a crushing defeat against these forces > arrayed against us." Shortly after Vahid had uttered these words, > the news came that a great number of friendly companions were > approaching Vahid's home to save him. This rescue party flung > themselves upon the attackers. Their valor and reckless > indifference to death was of a nature to alarm and scatter the > entire detachment of soldiers and people. The soldiers abandoned > their arms and fled for shelter. The mob, crying for help, > scattered in all directions. Vahid sent a messenger through the > streets with the warning that he would not attack anyone but that > he would defend himself and his home. After another skirmish, in > which even the governor's troops were routed, Vahid directed his > companions to disperse to safety. He knew that the hour for his > own departure from Yazd had come. He called his wife to him and > told her to take the children and all of their belongings and go > to the house of her father for safety. He instructed her to leave > all of his own personal possessions in the house. "I have built > this palatial residence," he told her, "with the sole intention > that it should be demolished eventually in the path of the Cause > of God. The stately furnishings with which I have adorned it have > been purchased with the hope that one day I should be able to > sacrifice them all for the sake of my Beloved." Vahid tried to make > his wife understand, saying: "In that day friend and foe alike will > realize that he who owned this house possessed another > > treasure so priceless that an earthly mansion, however magnificent, > had no worth in his eyes; that it had sunk to nothing more than a > heap of bones which only the dogs of the earth could desire." In > the middle of that night he collected the writings of the Bab which > were in his possession, and gave them to his servant, Hasan, with > the order to take them and await his arrival outside the gate of > the city. "Do not disregard my instructions," he warned, "or we > shall never meet again." Hasan mounted his horse and prepared to > leave. He heard the cries of the patrolling sentinels who were > keeping a night watch over the city. He was afraid they might > capture him and seize the manuscripts, so he took what he thought > to be a safer route to the gates of the city. As he was passing > through one section of town, he was recognized by the sentinels. > "There goes Vahid's servant!" they cried out. They opened fire upon > Hasan, shot down his horse, and captured him alive. Vahid, > meanwhile, followed the route he had told Hasan to take and was > soon safely outside the city. The moment Vahid left Yazd, his > enemies, under the leadership of the Navvab, rushed to his house > to plunder his possessions. They carried away all of the > furnishings, then demolished the house completely. Vahid set out > at once for his home in Nayriz. That first night he walked twenty > miles until he at last approached a village in which his brother > lived. Vahid did not enter his brother's house, instead, he > encamped in a near-by mountain. His brother, hearing of his > presence there, sent out horses and provisions which he felt Vahid > would need for his journey to Nayriz. A body of the governor's > troops was sent out from Yazd in pursuit of Vahid. They followed > his trail to the village of his brother. They searched the house > where they suspected he was concealed. Not finding him, they > appeased their anger and disappointment by seizing as much of his > brother's property as they could carry away. They searched the > neighborhood further, but did not find Vahid's mountain camp. > Disappointed, they returned to Yazd. The Navvab was still not > satisfied. Vahid's teaching had stopped, but Vahid had escaped. > He did not pursue Vahid himself. He left > > that to the governor. Instead, in concert with the leading priests > of Yazd, he took a far more gratifying step. Nicolas reports the > Navvab's actions after Vahid's departure as follows: "...he [the > Navvab] gave a sigh of relief. Besides, he felt that to pursue the > fugitive would involve some peril and that, therefore, it would be > infinitely more practical, more beneficial, more prosperous and > less dangerous to torture the [followers of the Bab], or those > presumed to be--provided that they were wealthy--who had remained > in the city. He sought out the most prosperous, ordered their > execution, and confiscated their possessions, avenging thus his > outraged religion, a matter of perhaps little concern to him, and > filling his coffers, which pleased him immensely."[F4] Having > failed in their plans to capture and slay Vahid, the authorities > had to content themselves with the torture of his servant, Hasan. > The led him out to a loaded cannon. They thought they might > frighten Hasan into pleading for mercy and thus force him to > renounce his Faith. After all, he was only a servant. Vahid was > a man of great nobility and wisdom, and he might be expected to > know what he was doing; but this ignorant servant would certainly > save his own life now that his master was gone. If they could make > him cry for mercy, they could publicize his recantation. This > would at least be a small way of humiliating Vahid. The officer > gave the instruction which was calculated to bring Hasan to his > knees. "Bind him with his back to the mouth of the cannon," he > commanded. "No," Hasan entreated them. "Do not do that to me." The > officer smiled, gratified by the expected words. His pleasure > turned to wrath as Hasan continued his entreaty. "Do not bind me > with my back to the cannon," Hasan pleaded with the soldiers. > "Rather bind me with my face to the gun so that I may see it > fired." The gunners and those who looked on were astonished at > Hasan's composure and cheerfulness. To themselves they said: "One > who can be cheerful in such a plight must needs have great faith > and fortitude."[F5] All along the road to Nayriz, Vahid continued > his teaching. Wherever he made camp, his first action was to go > immediately to the neighboring village or town. He would gather > all the people together, then he would announce to them the "glad > tidings" of the > > Bab's appearance. In the mountain village of Bav n t, the > high-priest of the village, Haji Siyyid Isma'il, accepted the > Faith. Vahid was utterly indifferent to fatigue. In whatever place > he succeeded in attracting souls to the Faith of the Bab, he would > stay the night so that he could deepen them in their understanding > and prepare them to continue the work of teaching after his > departure. If none arose to accept or to inquire further, Vahid > would leave that village at once. "Through whichever village I > pass," he told his companions, "and fail to inhale from its > inhabitants the fragrance of belief, its food and drink are > distasteful to me."[F6] When the news of Vahid's approach to Nayriz > became known, there was an exodus from the city to greet him. The > governor forbade it, warning the people of the danger to their > lives and possessions. Therefore, the majority of them set out at > night to meet Vahid under cover of darkness. The governor was > informed of their secret departure. He sent a special messenger > to overtake them. "You will be put to death," he warned them, "if > you show allegiance to Vahid. I will not permit his victories of > Yazd to be repeated in Nayriz!" Not one of the people heeded this > warning. They continued on their way. The governor was dismayed > when his messenger reported their disdainful neglect of his > warning. He decided he must take some strong action to maintain > his prestige. The very first thing Vahid did upon reaching Nayriz, > even before going to his own home, was to enter the place of > worship and address the congregation of his friends that had > gathered there. He called upon them to embrace the Faith of the > Bab. The Promised One of God has appeared, he told them. Still > wearing his dust-laden garments, Vahid ascended the pulpit and > spoke with such convincing eloquence that the whole audience was > electrified by his appeal. When the first flush of excitement > subsided, Vahid continued speaking. "My sole purpose in coming to > Nayriz," he explained, "is to proclaim the Cause of God. I thank > and glorify Him for having enabled me to touch your hearts with > His Message." No less than a thousand persons from his own area, > and five hundred from other sections of Nayriz, spontaneously > responded to his appeal and accepted the Faith. > > "There is no need for me to remain any longer in your midst," Vahid > told the crowd. "My work is done, and if I prolong my stay, I fear > that the governor will ill-treat you because of me." The people > assured Vahid of their faith, saying: "We are resigned to the Will > of God. May He grant us strength to withstand the calamities that > may befall us. But we cannot, however, reconcile ourselves to so > abrupt and hasty a separation from you." Vahid submitted to their > wishes, and agreed to remain a few days longer in Nayriz. At this > news a crowd of men and women gathered around him and with cheers > and praise they escorted him to the very entrance of his house. The > governor was terrified to hear that such an avalanche of victories > could be won by Vahid in such an astonishingly short time. The > finest citizens from all fields were accepting the Faith of the > Bab. This number included the governor's own nephew.[F7] The > governor felt that he must destroy this influence before it > undermined his own position with the king and Prime Minister. He > recruited a thousand soldiers, both cavalry and infantry. He > supplied them with ammunition and ordered them to make a sudden > attack upon Vahid. "Seize him and bring him here as a prisoner!" > Vahid was informed of this secret attack. He and his companions > followed the pattern of their fellow-believers at Tabarsi and > sought refuge. The prince, who was governor at Shiraz, joined > forces against Vahid and his companions. He gave the same > instructions which had been given at Tabarsi: "Exterminate all of > them!" Vahid and his friends had taken refuge in Fort Khajih where > they were besieged in the same manner in which Quddus and Mulla > Husayn had been besieged at Tabarsi. They were deprived of water > and food. Finally, by the same treachery used at Tabarsi, they > were betrayed into coming out of their sheltered protection. The > governor of Nayriz, failing tome after time to win by force, > resorted to deceit, contrary to the pure spirit of Muhammad's > teaching. A Qur'an was sent to Vahid with the following solemn > promise: "This Qur'an is the witness of the integrity of our > purpose. Let this holy Book decide whether the claim you make for > your Faith is true or false. Emerge from the fort and meet us in > the camp. If you prove able to demonstrate the truth of your > Faith, we, too, > > will readily embrace it. The malediction of God be upon us if we > should attempt to deceive you." Vahid received the book with > reverence. "Our appointed hour has struck," he said. "Though I am > well aware of your intention, I feel it my duty to accept their > call and once again take the opportunity of telling them about our > beloved Faith." With five companions, Vahid left the fort and > entered the camp of the governor. For three days he spoke to them > of the Bab. Though outwardly they appeared to listen, inwardly > they were secretly plotting how they could get the rest of his > friends out of the fort so that they could all be destroyed. A plot > to persuade Vahid's friends to leave their fort to join Vahid at > the camp of the soldiers was conceived and proved successful. This > was the beginning of the slaughter. Vahid's companions were seized > and arrested the moment they set foot outside the fort. When the > news of their capture reached the governor and his staff, they > immediately began to take their revenge upon Vahid. They > consulted on the best way in which they could evade fulfilling the > oath they had sent with the Qur'an into the fort. Their scheme > was simple. A man notorious for his ruthlessness and cruelty > volunteered to proceed with the killing of Vahid without conscience > pangs, because he had not taken the oath. "If you are troubled by > this oath," he assured the governor and his staff, "forget your > worries. I am ready to do whatever you would like to have done. > I am ready to put to death those you deem guilty of having violated > the laws of the land." He summoned all the relatives of those > people who had perished in the long struggle to conquer the fort > in which Vahid and his friends had been sheltered. He had them > all pronounce the sentence of death against Vahid, thus relieving, > in his own mind, both the governor and himself of any > responsibility for their deaths. He offered to three men in > particular the privilege and pleasure of striking the first blows > at the person of Vahid before turning him over to the mob. He knew > these three men would be without mercy. Nayriz echoed to the sound > of drums and cymbals as Vahid was brought before the people. The > eager crowd was held back while the three men took their turns. > The first, Mulla Rid , snatched Vahid's turban from his head, > uncoiled it, then wound it about > > Vahid's neck and dragged him to the ground. Vahid was then tied > to the saddle of a horse. Then the horse was whipped so that it > would drag Vahid through the streets of the city. The second, > Safar, as well as the third, Aqa Khan, struck and beat Vahid at > will and with such ferocity that the onlookers were afraid there > might be no sport left for them. In the midst of his agony, Vahid > called out: "Thou knowest, O my Beloved, that I have abandoned the > world for Thy sake, and have placed my trust in Thee alone. I am > impatient to hasten to Thee." The mob screamed with anger at > Vahid's radiant acceptance of his fate. They were determined that > he would show some sign of fear and be forced to plead for mercy. > They fell upon him in a great wave. Their fists and weapons > pounded him into insensibility and tore his flesh. Horsemen > scattered the crowd so that they could have their turn. Women > danced around the corpse rejoicing, to the increased beat of the > drums and cymbals. A. L. M. Nicolas in his history writes that the > multitude "aroused by the scene, stoned and beat to death the > unfortunate man. They then severed the head, tore off the skin, > stuffed it with straw and sent that trophy to Shiraz!"[F8] The > frenzied crowd did the same to the heads of Vahid's companions and > sent them as a gift to the prince in Shiraz who had called for the > extermination of Vahid and his friends. They were to be proof to > him of the thorough execution of his commands. The prince was > feasting when the caravan bearing these awesome trophies arrived. > It was a festival day in Shiraz. "The bazaars were adorned with > flags--joy was general. Suddenly, there was absolute silence. > They saw coming thirty-two camels, each carrying an unfortunate > prisoner, a woman or child, bound and thrown crosswise over the > saddle like a bundle. All around them were soldiers carrying long > lances and upon each lance was impaled the head of a follower of > the Bab who had been slain at Nayriz ... The sight deeply affected > the holiday population of Shiraz, and they returned saddened to > their dwellings. "The horrible caravan passed through the bazaars > and continued to the palace of the governor. This personage was > in his garden where he had gathered ... the rich, the eminent > citizens of Shiraz. The music ceased, the dancing stopped."[F9] > > Mirza `Ali Khan stepped toward the prince bearing his trophies. > He told the prince of his own brave deeds in the assault upon Vahid > and his companions. Mihr `Ali Khan then named all the prisoners > who had been brought, men, women, and children. He received > congratulations from the prince for his great victory. Special > favors were bestowed upon Mihr `Ali Khan and his fellow leaders for > this gift of severed heads. These events literally fulfilled the > well-known prophecy of the coming of the Promised One, saying: "In > Him [shall be] the perfection of Moses, the preciousness of Jesus, > and the patience of Job. His saints shall be abased in His time, > and their heads shall be exchanged as presents; they shall be > slain and burned; the earth shall be dyed with their blood, and > lamentation and wailing shall prevail amongst their women; these > are my saints indeed."[F10] The governor of Nayriz was still not > satisfied. He hungered for even greater revenge upon those who had > survived his betrayal. He planned for their annihilation so that > none might live to tell the tale of his treachery. Nicholas writes: > "His hatred knew no bounds and it was to last as long as he lived. > IT was actually the very poor that had been sent to Shiraz, the > rich had been kept back. [The governor] had entrusted them to a > guard who was ordered to walk them through the city beating them > as they went. The people of Nayriz were greatly entertained that > time."[F11] The end of Vahid's noble life was the signal for the > out-break of a fierce wave of violence in Nayriz that lasted long > beyond that day of betrayal. The fort in which Vahid and his > friends had sought refuge was burned to the ground. Their > property was seized, their houses destroyed, many were thrown into > dungeons before being subjected to a final fiendish torture. The > greedy officials made certain that the prisoners had nothing of > value left before they were slain. During that black period, many > were crucified. The fate that befell the betrayers of Tabarsi > struck almost at once against one of the treacherous leaders of the > Nayriz upheaval. Mihr `Ali Khan, who had escorted those trophies > of severed heads to the prince at Shiraz, whose lips had sung loud > praises of his own valor, was suddenly struck dumb. He was no > longer able to boast of his victorious march with his gruesome > prize to the palace of the prince. Mir `Ali Khan fell ill shortly > after that march. His lips could form words, but no sound would > > come out. He remained mute and speechless until the very day of > his death. On that last day, as he was about to expire, those who > stood around him saw from the movement of his lips that he was > whispering something. They leaned down to catch his last words and > heard the only sound that had issued from his lips since he had > been stricken. Three times he whispered faintly the words, > "Followers of the Bab!" Then he fell back dead.[F12] In A > Traveller's Narrative, it is reported that "Of those chiefly > responsible for these cruelties not one but came to a bad end and > died overwhelmed with calamity." Another great figure among the > followers of the Bab had fallen, a man who had been called "that > unique and peerless figure of his age."[F13] The illustrious Vahid, > described by the king and Prime Minister "the wisest of the > Persians," had surrendered all that men hold dear for the privilege > of laying down his life in the path of God. The day of Vahid's > martyrdom was but ten days before that of his Beloved One, the Bab. > > THE SEVEN HEROES OF TIHRAN The death of Vahid came as an added blow > to the heart of the Bab. He was already in great sorrow because > of the suffering at Tabarsi, when He was told of the betrayal at > Nayriz. Yet even these tragedies were not the final troubles to > becloud the remaining days of His fast-ebbing life. The Bab's > beloved uncle, Haji Mirza Siyyid `Ali, who had reared Him from > childhood and who had so faithfully served His Cause, was soon to > be engulfed in this same wave of persecution. The Bab's uncle had > just visited Him in the castle of Chihriq. The Bab had sent him > forth from that prison-city to obtain the crown of martyrdom, > saying: "I Myself will follow you, together with one of My loyal > disciples, and will join you in the realm of eternity." When the > Bab's uncle entered Tihran, his friends warned him of the grave > danger of his presence there. "Why fear for my safety?" he > confidently replied. "I, too, am anxious to share in the banquet > which the hand of God is spreading for His chosen ones throughout > the land." Shortly after this a traitor who pretended to be > interested in the Faith of the Bab attended classes, and thus > secured a list of fifty names which he turned over to Mahmud Khan, > the mayor of the city. The mayor immediately ordered the arrest > of the fifty. Four- > > teen were seized and brought before the authorities. One of these > fourteen was the Bab's uncle. They were all placed in confinement > in the home of the mayor. It was on the upper floor of this same > house that Tahirih was also held prisoner. Every kind of > ill-treatment was inflicted upon these fourteen captives to induce > them to reveal the names and addresses of the other believers in > the city. The Prime Minister, Mirza Taqi Khan, was informed of > their capture. According to historical record, this arch-enemy > of the Bab was the son of the head cook of a former Prime Minister. > He had risen in a few short years from the kitchen to become chief > advisor to the king through a policy of self-advancement and > ruthlessness. He immediately issued an order threatening with > execution whoever among the fourteen was unwilling to deny his > Faith. Seven were compelled to yield to the pressure he exerted, > and were released at once. The remaining seven who remained > steadfast became known as the "Seven Martyrs of Tihran." The Bab's > uncle was one of the seven. His business friends urged him to deny > his Faith and save his life. God winks His eyes at such things, > they said. Several rich merchants offered to pay a ransom to free > him, but the Bab's uncle rejected their offer. Finally, he was > brought before the Prime Minister. "A number of prominent people > have interceded in your behalf," the Prime Minister told him. > "Wealthy merchants from Shiraz and Tihran are willing, nay eager, > to pay your ransom. A word of denial from you will set you free, > and we shall return you to your native city with honors." The Bab's > uncle boldly replied to these words. "Your Excellency," he said, > "my rejection of the truths which are given in this Revelation > would be the same as rejecting all the Revelations that have > preceded it. If I refuse to acknowledge the mission of the Bab, > I must also deny the divine character of the message which > Muhammad, Jesus, Moses and all the Prophets of the past have > revealed." The Prime Minister did not try to hide his impatience > as the Bab's uncle continued. "God knows that whatever I have > heard and read concerning the lives of these past Messengers of > God, the same have I been privileged to witness from this Youth, > this beloved Kinsman of mine, from His earliest boyhood to this, > the > > thirtieth year of His life. I only request that you allow me to > be the first to lay down my life in His path." The Prime Minister > was stupefied by such an answer. Without uttering a word, he > motioned that the Bab's uncle should be taken out and beheaded. As > he was being conducted to his death, the Bab's uncle called out to > the crowd that swarmed around him. "For over a thousand years you > have prayed that the Promised One appear. Now that He has come, > you have driven Him to a hopeless exile in a remote corner of the > land. With my last breath I pray that the Almighty may enable you > to awaken from your sleep of heedlessness." The executioner was > shaken by those words. He pretended that the sword he had been > holding in readiness needed to be sharpened. He hurried away and > never returned. He told the story of that moving event many times > expressing his repentance of the act he had been compelled to > perpetrate. Whenever he spoke of the Bab's uncle, he could not > repress the tears which bore witness to the depth to which he had > been stirred.[F1] The second to fall beneath the headman's axe was > Mirza Qurban `Ali. He was a close friend of many of the notables > of the city. So greatly was he esteemed that when he visited > Karbila, a vast concourse of people lined the road all along his > route in order to pay tribute to him. he mother of the king was > a great admirer of Qurban `Ali. Because of her close friendship > and admiration for him, she told her son, the king, that Qurban > `Ali was being branded with lies. "He is no follower of the Bab, > " she insisted. "He has been falsely accused." So they sent for > Qurban `Ali. The Prime Minister brought him to the palace under > guard. His arrest had already caused a commotion such as Tihran > rarely experienced. Huge crowds followed Qurban `Ali as he was led > through the streets. Some cried out encouragement to him. Some, > bewildered, asked, "What has he done? What harm can be found in > this great man?" The people packed the approaches to the government > headquarters anxious to hear some word about his fate. At first > Qurban `Ali was treated with great respect. The authorities > assured him of their confidence in him, and expressed concern that > so grave an injustice should have been done to him. > > "We know you do not belong to these misguided followers of the Bab, > " they assured him. "A false charge has been made against you. > We know that you have not accepted him as a Prophet." Qurban `Ali > replied simply: "I know not whether He has accepted me, but I have > accepted Him. I reckon myself as one of the followers and servants > of the Bab." They tried to persuade him to give up this > foolishness.[F2] He was far too intelligent to be anyone's servant, > they said, far too important to lower himself in the eyes of his > fellowmen. They promised Qurban `Ali a permanent salary and a > generous pension if he would accompany them to the street and > announce now to the public that he had denied this false Faith. > Qurban `Ali waited patiently until they were finished. Then he > spoke with quiet conviction. "This life and these drops of blood > of mine are of but small account. But if the entire earth were > mine, and I had a thousand lives, I would freely cast them all at > the feet of the humblest of the Bab's friends." The Prime Minister > himself then tried to show Qurban `Ali the foolishness of such a > stubborn attitude. "Since last night," he said, "I have been > swamped by all classes of state officials. They are all vigorously > speaking in your defense. From what I learn of the position you > occupy and the influence your words exercise, I cannot understand > your attitude. If you had claimed such leadership for yourself, > it would have been better for you. Far better than declaring your > allegiance to one who is obviously inferior to you in knowledge." > Qurban `Ali shook his head. "That is not so," he told him. "All > of the knowledge which I have acquired has led me to recognize Him > and bow down before Him. I have judged Him fairly. If the Bab is > false, then every Prophet from the beginning of time until this > very day is false."* The king and his mother each in turn tried to > sway Qurban `Ali from his belief, but neither the sweetness of > bribes nor the threat of death had any effect. The treasure which > the Bab offered him, he told them was of a matchless kind. Seeing > their astonishment at his refusal to accept honors and riches in > place of death, he tried to explain. "I have over a thousand > admirers who are influenced by my * See Appendix, Note Two. > > words, yet I am powerless to change the heart of the least among > them. The Bab, however, has proved Himself capable of uplifting > and changing the most degraded among His fellowmen. He has exerted > such an influence over our hearts, that we consider it a most > inadequate sacrifice when we lay down our lives for His sake." The > Prime Minister hesitated. "I do not know whether your words are > of God or not. But I am reluctant to pronounce the sentence of > death against one of your exalted rank and station." "Why > hesitate?" burst forth Qurban `Ali. "For this I was born. By this > I shall prove I am worthy of the knowledge God has given to me. > This is the day on which I shall seal with my life-blood my faith > in His Cause." Seeing the Prime Minister's uncertainty, Qurban `Ali > added, "Be not reluctant. Rest assured that I shall never blame > you for your act. The sooner you strike off my head, the greater > will be my gratitude to you." The Prime Minister became angry. > "Take him away from this place!" he cried. "Another minute and he > will have cast his spell over me!" Qurban `Ali smiled gently. > "No," he said, "you are proof against that magic. It is a magic > that can captivate only the pure in heart." Infuriated, the Prime > Minister arose from his seat. His face was mottled and his whole > frame shook with anger. He shouted aloud: "Nothing but the edge > of the sword can silence the voice of this deluded people!" He > turned to the executioner. "It is enough! No need to bring any > more members of this hateful people before me. Words are powerless > to overcome their unswerving obstinacy. Whomever you are able to > induce to deny his Faith, release him. As for the rest, strike off > their heads! I will face no more of them!" As Qurban `Ali was led > to the scene of his death, he spoke with exultation. "Hasten to > slay me," he cried, "for by this death you will have offered me the > cup of everlasting life. In exchange for this withered breath > which you now extinguish, my Beloved will reward me with a life > such as no mortal heart can conceive." A great crowd pressed in > about him. Qurban `Ali addressed them in these words: "The > Promised One has arisen in Shiraz in the person of His Holiness the > Bab." The people shouted at him, deaf to his call. Their mocking > cries drowned out his words. His friends had now withdrawn, unable > to look upon the tragic sight. The mob, seeing a great one fallen, > was now eager for his finish. > > "Strike him!" they cried out. "Slay the enemy of God!" Qurban `Ali > sighed sadly. "Oh the blindness of this generation! My soul is > filled with ecstasy, but alas, I can find no heart to share with > me its charm, and no mind to understand its glory." He approached > the spot where the Bab's uncle had been slain. When Qurban `Ali > saw that broken body, he gathered it up tenderly into his arms. He > looked out over that sea of hatred, then summoned the executioner. > "Approach," he told him, "and strike your blow. My faithful > comrade is unwilling to release himself from my embrace. He calls > me to hasten with him to the Kingdom of God." The blow was struck. > Sounds of distress and sorrow stirred even through that hostile > crowd as the two were united for all time.[F3] The next of the > seven martyrs was Haji Mulla Isma'il. Like Qurban `Ali, he had > planned to go to the fort at Tabarsi to join Mulla Husayn and > Quddus, but had been stricken with illness. When he recovered he > was told that the siege was over and his friends massacred. He > began to teach the Faith with renewed energy in order to try to > make up for the tragic loss which the Cause of the Bab had suffered > at Tabarsi. Mulla Isma'il was arrested in Tihran with the others. > He was told that if he would renounce the Bab's Faith and speak > evil of its Author, he would be released, otherwise he would suffer > death. "Renounce my Faith?" he cried. "Never! I am determined to > confess my faith openly and to lay down my life for the Bab." He > explained the importance of his feelings to the other prisoners. > "If we fail to proclaim the coming of the Promised One, who else > will proclaim it? If we fail to direct men into the right way, to > arouse them from the slumber of death, who else will do it? We > are the instruments of God. Let everyone who is able, come forth > in all steadfastness and bear me company." As Mulla Isma'il was > being led to the place appointed for his death, one of the > surrounding crowd cried out. "He is one of them! There goes a > follower of the Bab!" Mulla Isma'il turned and laughed. He said, > "Yes, I am a follower of the Bab, and I am going to die for you." > As he passed through the crowd, they cursed him and threw stones > at him. "Followers of the Bab, " they mocked, "and madmen!" Mulla > Isma'il answered. "Followers of the Bab we are, but mad- > > men we are not. By God, Oh people, it is to awaken such as you that > we have forsaken wealth, wife, child and life. We have shut our > eyes to the world and all that dwell therein in the hope that you > may at last be led to make an inquiry into this Faith. We are > willing to die so that you may understand that the Messenger of > Gods has come, and be no longer blind." Even at the headsman's > block a few personal friends broke through the crowd and tried to > persuade Mulla Isma'il to deny the Bab. They pleaded with him. "It > is such a little thing," they said. "Just to say, `I don't > believe.'" "For thirty years I have yearned to witness this blessed > day," he replied. "I was fearful lest I should carry this wish > with me unfilled to my grave." Mulla Isma'il looked away from them > and looked toward those two martyrs who had preceded him. They > were still entwined in each other's embrace. "Well done, my beloved > companions," he cried. "You have turned Tihran into a paradise. > Would that I had preceded you." He removed his turban from his head > and turned to the executioner. Then Mulla Isma'il lifted his eyes > toward heaven. "Accept me, O my God, unworthy though I be." The > executioner cut short his prayer.[F4] The death of the other four > martyrs of Tihran followed in swift succession. For three days > and three nights the bodies of these heroic men remained abandoned > in the public square adjoining the imperial palace. Thousands > gathered round their corpses, kicked them with their feet, and > spat in their faces. They were pelted with stones, cursed and > mocked by the angry multitude. Heaps of refuse were flung upon > the remains. Not one hand was raised to stop the atrocities. The > ferocious fanaticism even broke out in "insults to the mortal > remains of those whose spirits had now passed beyond the power of > their malice."[F5] The religious authorities refused to permit > the bodies to be buried. They were cast into a pit outside the gate > of the city, where, in a common grave, they remained as united in > body as they had been in spirit when they kneeled at the headsman's > feet. Professor Browne points out one of the most significant > things about these seven martyrs of Tihran. "They were men > representing all the more important classes in Persia--divines, > dervishes, merchants, shopkeepers, and government > > officials; they were men who had enjoyed the respect and > consideration of all; they died fearlessly, willingly, almost > eagerly."[F6] Browne further states: "This eventful day brought to > the Bab more secret followers than many sermons could have done. > I have just said that the impression created by the prodigious > endurance of the martyrs was deep and lasting. I have often heard > repeated the story of that day by eye-witnesses, by men close to > the government, some even important officials. From their > accounts, one might easily have believed that they were all > [followers of the Bab], so great was the admiration they felt --and > so high was the esteem they entertained for the resourcefulness, > the hopes and the chances of success of the new doctrine." This > closes the tragic story of the lives of all but one or two of the > chief disciples of the Bab. A relentless foe had struck down in > swift succession Mulla Husayn, Quddus, Vahid, and the Bab's uncle. > This same wave of hatred swept to destruction Tahirih, Qurban `Ali > and Mulla Isma'il. The wind of death now changed direction and blew > its breath toward the Bab's prison-castle in Chihriq. > > THE DAWN AND THE SUN The Prime Minister, Mirza Taqi Khan, > despatched orders to Chihriq for the Bab to be brought from the > prison to Tabriz. He vowed to himself that this would be the last > journey the Bab ever made on this earth. Forty days before the > arrival of an officer and his soldiers at Chihriq, the Bab > collected all the documents and writings in His possession. He > placed them in a special box along with His pencase, His seals, > and His rings. He entrusted the box to Mulla Baqir, one of His > disciples. The Bab also wrote a letter which he addressed to Mirza > Ahmad, who for a long time had served faithfully as His secretary. > He put the key to the box in Mirza Ahmad's letter, and instructed > Mulla Baqir to take the utmost care of the box and letter. He > emphasized the sacred character of the box and told Mulla Baqir to > conceal its contents from everyone except Mirza Ahmad. Mulla Baqir > found Mirza Ahmad in Qum, where he delivered the letter and the > box to Mirza Ahmad. Mirza Ahmad read the letter and was deeply > moved. He told his friends that he must leave at once for Tihran > to deliver his trust. They all feared that the end of the Bab's > earthly life was nearing, and they were eager to know what was in > that treasured box. They overwhelmed Mirza Ahmad with their > entreaties and he agreed to disclose a little something > > of what it contained. Nabil, the historian, was present at the > time Mulla Baqir arrived in Qum. He was an eye-witness to the > opening of that beautiful box. "We marveled when we beheld, among > the things which that box contained," he said, "a scroll of blue > paper, of most delicate texture, on which the Bab, in His own > exquisite handwriting, had penned, in the form of a pentacle, about > five hundred verses, all consisting of derivatives of the word > `Baha.'"[F1] The sight of this beautiful document caused great > excitement among the followers of the Bab. They knew how often the > Bab had told them to expect Someone far greater than Himself soon > after His passing. Was the praise of this name "Baha" yet another > indication in which direction they must turn their eyes, they > asked each other. They knew the word Baha to be one of the titles > of Husayn `Ali, a distinguished nobleman of Tihran, a follower of > the Bab at this time, later known as Baha'u'llah. Nabil continued > his account: "We were overcome with admiration as we gazed upon a > masterpiece which no caligraphist, we believed, could rival. That > scroll was replaced in the box and handed back to Mirza Ahmad, who, > on the very day he received it, proceeded to Tihran. Ere he > departed, he informed us that all he could divulge of that letter > (from the Bab) was the injunction that the trust was to be > delivered into the hands of [Baha'u'llah] in Tihran." Now that the > shadow of death was hovering over Him, the Bab knew He must make > clear once and for all the link that bound him to His Successor. > As disaster struck on all sides, He sought to keep alive the fading > hopes of those whom He would soon leave behind. From that very > night when he had disclosed His Mission to Mulla Husayn, the Bab > constantly referred to the One Who would come after Him. He alluded > to this great event in nearly all of His writings. the Bab > frequently told His followers that He, Himself, was merely "the > channel of grace from some great Person still behind the veil of > glory."[F2] The Bab warned His followers against the mistake made > by the Jews in refusing to accept Christ because of the Old > Testament, the Christians refusing Muhammad because of the New > Testament, and the Moslems denying Himself because of the Qur'an. > "Beware, beware," He cautioned them, "that the words sent down in > the Bay n [the Bab's Book] shut thee not out as by a veil from > Him." > > "My sole purpose is to awaken you to the coming of His day," He > assured them on yet another occasion. "I, Myself, am, verily, but > a ring upon the hand of Him...If He were to appear at this moment, > I would be the first to bow down before Him."[F3] "The Bay n > deriveth all its glory from `Him Whom God shall make manifest,'" > the Bab declared. "The Bay n and such as are believers therein > yearn more ardently after Him than the yearning of any lover after > his beloved." Although this great Figure was still hidden from > their eyes, the Bab promised His followers that the One Who was > to come would grow from a seed into a mighty tree. This Tree, He > told them, would shelter all humanity. "The germ that holds within > itself the potentialities of the Revelation that is to come, He > said, is endowed with a potency superior to the combined forces of > all those who follow Me.[F4] Now, on a special scroll, written in > His own hand, the Bab had paid a final tribute of love and respect > for Baha'u'llah. It was no longer a vague reference, or a > concealed intimation. The Bab knew that the hour of death was upon > Him. Dr. T. K. Cheyne in his book points out how plainly the lives > of the Bab and Baha'u'llah were woven together during those days > for anyone who had "eyes to see." "The end of the Bab's earthly > Manifestation is now close upon us," Dr. Cheyne wrote. "He knew > it himself before the event, and was not displeased at the > presentiment. He had already `set his house in order,' as regards > the spiritual affairs of [His] community, which he had, if I > mistake not, confided to the intuitive wisdom of Baha'u'llah."[F5] > The following pages are written to show the Bab's deep awareness > of Baha'u'llah's coming. They show how the Bab carefully prepared > certain souls to know, recognize, love and accept Baha'u'llah after > His own martyrdom, so that the Faith of God might go on to fulfill > its destiny. During those earliest days when students of scripture > in America, Europe, Asia and Africa were expecting the Promised > One, Shaykh Ahmad and Siyyid Kazim both repeatedly told their > followers that the hour for His coming was now at hand. There > would be twin Messengers in this day, they said. They would both > appear in Persia. They would follow each other in rapid succession > exactly as foretold in the holy Scriptures. They would be the two > successive > > "trumpet blasts" mentioned in the Qur'an for the "last days"; the > return of Elijah followed by the Lord of Hosts foretold in the Old > Testament; the "second woe" and the "third woe" that would follow > quickly as promised in the Book of Revelation for the day when the > Lord would come "quickly into His temple." The Bab Himself > emphasized the brief time that would separate His own Mission from > the One to come after Him: "O My God! Bear Thou witness," He wrote, > "that through this Book, I have covenanted with all created things > concerning the Mission of Him Whom Thou shalt make manifest, ere > the covenant concerning My own Mission had been established."[F6] > Shaykh Ahmad and Siyyid Kazim promised their followers that some > of them would live to see both of these Messengers of God. After > the Dawn [the Bab], they were told, they would see the promised Sun > [Baha'u'llah]. Shaykh Ahmad was in Tihran when Baha'u'llah was > born. The following historical account of his visit has been > preserved: "Shaykh Ahmad, who recognized in its full measure the > meaning of this auspicious event [the birth of Baha'u'llah], > yearned to spend the remaining days of his life within the > precincts of the court of this divine, this new-born King. But > this was not to be. His ... yearning unsatisfied, he felt > compelled to submit to God's irrevocable decree," and turned his > face away from the city. "Ere his departure from that city he > breathed a prayer that this hidden Treasure of God, new born > amongst his countrymen, might be preserved and cherished by them, > that they might recognize the full measure of His blessedness and > glory, and might be enabled to proclaim His excellence to all > nations and peoples."[F7] Shaykh Ahmad considered this moment of > Baha'u'llah's birth to be the hour foretold in the prophecy: "Ere > long shall ye behold the countenance of your Lord resplendent as > the moon in its full glory. Yet shall ye fail to unite in > acknowledging His truth and embracing His Faith." Shaykh Ahmad also > believed this to be the hour of fulfillment for those prophetic > words: "One of the most mighty signs that shall signalize the > advent of the promised Hour is this: `A woman shall give birth to > One Who shall be her Lord.'" The following similar words had been > written in the Book of Isaiah for the time of the end when the > promised Saviour would > > would appear: "For Thy Maker is thine husband; the Lord of Hosts > is His name; the God of the whole earth shall He be called."[F8] > Shaykh Ahmad repeatedly impressed upon the minds of his followers > the certainty of the appearance of twin Messengers. Mirza > Muhammad, a follower of Shaykh Ahmad, recalls in this eye-witness > account some of the excitement of those days of expectancy: "At the > hour of dawn," he said, "I found him fallen upon his face,...in > wrapt devotion...To my great surprise, he turned to me and said > mysteriously: `That which I have been announcing unto you is now > revealed. O Muhammad, verily I say, you shall live to behold that > Day of days.' "Sometime afterwards, whilst conversing with the > followers of the Bab, I was informed that the birthday of the Bab > fell on [October 20th, 1819]. I realized that the day to which [my > friend] had referred did not correspond with this date, that there > was actually a difference of two years ... This sorely perplexed > me." Long afterwards, he met a friend who told him of the Mission > of Baha'u'llah and shared with him some of His writings. He was > moved to the depths of His soul. "I asked him the date of > Baha'u'llah's birth," Mirza Muhammad said. "He replied, `He was > born at dawn on the 12th of November, 1817.'* "It was the very day > and hour! Instinctively I fell prostrate upon the ground and > exclaimed: `Glorified art Thou, O my God, for having enabled me to > attain unto this promised day.'"[F9] The hour of Baha'u'llah's > birth marked the fulfillment of still another prophecy which spoke > of the twin Messengers Who would appear at the time of the end. > It was foretold that the Herald in that day would say of Him Who > was yet to come: "I am two years younger than My Lord."[F10] Siyyid > Kazim, who succeeded Shaykh Ahmad, continued to prepare his > followers for that same approaching day. "Verily I say," he told > them, "that after the Qa'im [the Bab], the Qa'im [Baha'u'llah] will > be made manifest. for when the star of the Former [the Bab] has > set, the Sun of the beauty of Husayn [Baha'u'llah] will rise and > illuminate the whole world." There is yet another proof of the > unique oneness which linked the Mission of the Bab with that of > Baha'u'llah. According to the *See Appendix, Note Three. > > solar calendar of the West, the Bab was born October 20, 1819 and > Baha'u'llah was born November 12, 1817. However, according to the > lunar calendar of the East (in Iran, the land of Their birth), the > Bab was born on the first day of the month of Muharram and > Baha'u'llah was born on the second day of Muharram. These twin > successive holy days are celebrated as one great joyous Festival. > Siyyid Kazim told his followers: "What stress Shaykh Ahmad laid > upon all those verses as foreshadowing the advent of twin > Messengers Who are to follow Each Other in rapid succession, and > Each of Whom is destined to suffuse the world with glory! How many > times did he exclaim: `Well is it with him who will recognize their > significance and behold Their splendor!' "How often, addressing > me," Siyyid Kazim concluded, "did he remark: `Neither of us shall > live to gaze upon Their glory. But many of the faithful among > your disciples shall witness the Day which we, alas, can never hope > to behold.'"[F11] When the Bab was on His way to Tihran to meet the > Shah, the Prime Minister gave word that He was to be turned back > and sent to imprisonment in Mahku. Thus, within sight of a great > victory, within thirty miles of the capital, the Bab was denied the > opportunity of meeting the king. In that hour of keen > disappointment, a letter was delivered to the Bab at the village > of Kulayn. The letter came from Baha'u'llah. Nabil, the historian, > records that episode as follows: Mulla Muhammad had been > commissioned by Baha'u'llah to present to the Bab a sealed letter > together with certain gifts, which as soon as they were delivered > into His hands, provoked in His soul sentiments of unusual delight. > His face glowed with joy as He overwhelmed the bearer with marks > of His gratitude and favor. "That message," Nabil continues, > "received at an hour of uncertainty and suspense, imparted solace > and strength to the Bab. It imbued His soul with the certainty of > victory. The cry, `Beloved, My Well Beloved!' which in His bitter > grief and loneliness the Bab would often utter, gave way to > expressions of thanksgiving and praise, of hope and triumph. The > exultation which glowed upon His face never forsook Him until the > day of the news of the great disaster which befell the heroes of > Shaykh Tabarsi."[F12] `Abdu'l-Karim, one of the devoted followers > of the Bab, gives the following eye-witness account of an episode > which took place one night during the Bab's stay at Kulayn: > > "My companions and I were fast asleep in the vicinity of the tent > of the Bab, when the tramping of horsemen suddenly awakened us. > We were informed that the tent of the Bab was vacant, and that > those who had gone in search of Him had failed to find Him. "We > heard Muhammad Big [the Captain of the Bab's escort] calming the > soldiers. `Why worry?' he told them. `Are not the Bab's > trustworthiness and nobility sufficiently established in your eyes > to convince you that He will never embarrass you for the sake of > His own safety? No doubt He has retired in the silence of this > moonlit night to a place where He can seek undisturbed communion > with God. Be confident that He will unquestionably return to His > tent. He will never desert us.' "In his eagerness to assure his > colleagues, Muhammad Big set out on foot along the road leading to > Tihran. I, too, with my companions, followed him. Shortly after, > the rest of the guards on horseback were marching behind us. "We > had covered about a mile when, by the dim light of the early dawn, > we saw in the distance the lonely figure of the Bab. He was coming > toward us from the direction of Tihran. "`Did you believe Me to > have escaped?' He said to Muhammad Big as He approached him. "`Far > be it from me to entertain such thoughts,' Muhammad Big assured > Him. "Muhammad Big bowed down at the feet of the Bab. He was so > awed by the serene majesty which that radiant face revealed that > morning, he could not utter another word. "A look of confidence had > settled upon the Bab's countenance. His words were invested with > such a transcendent power that a feeling of profound reverence > seized our souls. None dared to question Him as to the cause of > so remarkable a change in His speech and demeanor. Nor did He > Himself choose to allay our curiosity and wonder."[F13] Nabil in > his history records yet another time when Baha'u'llah wrote to the > Bab. The letter was sent from Tihran to the Bab in His prison at > Chihriq. "Shortly after," Nabil states, "a reply penned in the > Bab's own handwriting was received."[F14] The Bab made specific > promises to certain of His followers that they would meet the One > Whose coming He had foretold. Some of them He carefully prepared > for that meeting.[F15] Mulla Baqir, one of the Letters of the > Living, received a letter from the Bab in which > > He prophesied that Mulla Baqir would meet the Promised One face to > face. To Sayy h, another disciple, He made the same verbal promise. > To Azim the Bab wrote a special tablet in which He gave the name > as well as foretold the approaching advent of this One Whom they > were all awaiting. All of His promises were fulfilled. Shaykh > Sultan was also one of the followers who received such a promise. > He journeyed to Shiraz with a friend, Shaykh Hasan. They were both > eager to meet the Bab, but Shaykh Sultan fell ill before his wish > was fulfilled. One night he received a message saying that the Bab > had heard of his illness and would visit him after dark. Shaykh > Sultan describes that visit in his own words: "The Bab, Who had > bidden me extinguish the lamp in my room ere He arrived, came > straight to my bedside. In the midst of the darkness, I held fast > to His garment and entreated Him to let me sacrifice myself for His > Cause. "He replied: `O Shaykh! it behooves us both to cling to the > garment of the Best-Beloved and to seek from Him the joy and glory > of martyrdom in His path. Rest assured I will, in your behalf, > supplicate the Almighty to enable you to attain His presence. > Remember Me on that Day, a Day such as the world has never seen > before.' "The allusion of the Bab to His `Best-Beloved' excited my > wonder and curiosity. I was perplexed and unable to unravel this > mystery. When I reached Karbila and attained the presence of > Baha'u'llah, I became firmly convinced that He alone could claim > such affection from the Bab; that He, and only He, could be worthy > of such adoration."[F16] Shaykh Sultan's companion on that trip to > Shiraz, Shaykh Hasan, was given the same promise by the Bab. He > has testified to that promise in the following account: "Addressing > me one day, the Bab said, `You should proceed to Karbila and should > abide in that holy city inasmuch as you are destined to behold, > with your own eyes, the beauteous countenance of the Promised > [One]. As you gaze upon that radiant face, do also remember Me. > Convey to Him the expressions of My loving devotion.' He again > emphatically added the words: `Verily, I say, I have entrusted you > with a great mission. Beware lest your heart grow faint, lest you > forget the glory with which I have invested you.' "Soon after I > journeyed to Karbila. I lived as bidden in that holy city. What > afflictions befell me at the hands of those followers of > > Shaykh Ahmad who had still not recognized the Bab! Patiently I > submitted to their indignities. For two years I lived in that > city. "One day while passing the gate of a Shrine, my eyes fell for > the first time upon Baha'u'llah. What shall I recount regarding > the countenance which I beheld? The beauty of that face, those > exquisite features which no pen or brush can describe, His > penetrating glance, His kindly face, the majesty of His bearing, > the sweetness of His smile--all left an indelible impression upon > my soul. "How lovingly He advanced towards me! He took me by the > hand and addressed me in a tone of great power and beauty. He > walked with me all along the market-street, and in the end He said: > `Praise be to God that you have remained in Karbila, and have > beheld with your own eyes the countenance of the Promised [One].' > "I recalled instantly the promise I had been given by the Bab, a > secret which I had not shared with anyone. These words of > Baha'u'llah's moved me to the depths of my being. I felt compelled > to proclaim to a heedless people, at that very moment and with all > my soul and power, the appearance of the One promised by the Bab. > "He [Baha'u'llah] bade me, however, repress my feelings and conceal > my emotions. `Not yet,' He cautioned. `The appointed Hour is > approaching. It has not yet struck. Rest assured and be patient.' > "From that moment on my sorrows vanished. My soul was flooded with > joy. In those days I was so poor that most of the time I hungered > for food. Now I felt so rich that all the treasures of the earth > melted away into nothingness when compared with that which I > already possessed."[F17] From that day [in August, 1851] Shaykh > Hasan became magnetized by the charm of his newly found Master, > and but for the restraint of Baha'u'llah, would have proclaimed to > all that the One promised by the Bab had already appeared, and that > they should now shed the agonizing sorrow they felt because of the > Bab's departure. In the city of Baghdad, but a short distance away > from Karbila, Baha'u'llah was soon to make the same declaration to > His followers that the Bab had made to His disciples in Shiraz. > This was the meaning hidden in that prophesy quoted to Mulla Husayn > by the Bab Himself on the roof of the prison-castle of Mahku: > "Shiraz > > will be thrown into a tumult; a Youth of sugar-tongue will appear. > I fear lest the breath of His mouth should agitate and upset > Baghdad."[F18] There was a constant link between the Bab and > Baha'u'llah through the Bab's disciples, especially those whose > tragic story has been told in the preceding chapters. Baha'u'llah > played a vital and moving part in the tale of Tabarsi, Nayriz, > Tihran and Badasht, as well as in the lives of Mulla Husayn, > Quddus, Vahid and Tahirih. When the Bab bade Mulla Husayn farewell > in Shiraz before leaving for Mecca to announce His Mission, He > spoke these words to him: "Follow the course of your journey > towards the north, and visit ... Tihran. Beseech almighty > Providence that He may graciously enable you to attain, in that > capital, the seat of true sovereignty, and to enter the mansion of > the Beloved. A secret lies hidden in that city. When made > manifest, it shall turn the earth into a paradise. My hope is that > you may partake of its grace and recognize its splendor." To soften > the blow of disappointment for Mulla Husayn at being left behind, > the Bab once again emphasized the importance of Tihran and Mulla > Husayn's visit there, thus alluding to the birthplace of both > Baha'u'llah and Himself. "Grieve not that you have not been chosen > to accompany Me ... I shall, instead, direct your steps to that > city which enshrines a Mystery of such transcendent holiness ... > as Shiraz cannot hope to rival."[F19] Mulla Husayn reached Tihran. > He spent the daylight hours teaching the Faith of the Bab, but > from sunset to dawn he remained alone in his room in prayer and > meditation, beseeching God to disclose to him this holy "Mystery" > of which the Bab had spoken, and to lead him to the "mansion" of > the Bab's Beloved. Mulla Husayn met Mulla Muhammad of Nur at this > time. Mulla Husayn asked him if he knew any person who was > distinguished above others, someone renowned for his character. > "Yes, there is one," Mulla Muhammad told him. "What is his > occupation?" Mulla Husayn asked. "He cheers the disconsolate and > feeds the hungry." "What of his rank and position?" "He has none > apart from befriending the poor and the stranger." "What is his > name?" Mulla Husayn asked. > > "It is Husayn `Ali." "His age?" "Eight and twenty." "The eagerness > with which Mulla Husayn questioned me, and the sense of delight > with which he welcomed every particular I gave him, greatly > surprised me. Turning to me with a face beaming with satisfaction > and joy, he once more inquired: `I presume you meet him often?' > "`Frequently I visit his home.' "`Will you deliver into his hands > a trust from me?'" Mulla Husayn gave Mulla Muhammad a scroll of the > Bab's writings. "Should He deign to answer me," Mulla Husayn added, > "will you be kind enough to acquaint me with His reply?" Mulla > Muhammad took the scroll at once to Baha'u'llah. Baha'u'llah > accepted it and bade Mulla Muhammad to be seated. He unfolded the > scroll, glanced at its contents, and began reading it aloud to > those who were present. He stopped reading and turned to His > friends. "Verily," He said, "I say, whoso believes in the Qur'an > --and yet hesitates, though it be for a moment, to admit that these > soul-stirring words are endowed with the same regenerating power, > has assuredly erred in his judgement and strayed far from the paths > of Justice." Baha'u'llah gave a gift to Mulla Muhammad to bring to > Mulla Husayn. It was a small gift of sugar and tea. He asked that > His appreciation and love be conveyed to Mulla Husayn along with > the gift. "With what joy and exultation Mulla Husayn received > them," Mulla Muhammad reported. "Words fail me to describe the > intensity of his emotion He started to his feet, received with > bowed head the gift from my hand, and fervently kissed it." Mulla > Husayn embraced Mulla Muhammad and kissed his eyes which had so > recently gazed upon Baha'u'llah. "May God fill your heart with > gladness," he told him, "even as you have rejoiced mine." Mulla > Muhammad was puzzled. He said to himself: "What can be the nature > of the bond that unites these two souls? What could have kindled > such a fellowship between strangers? Why should Mulla Husayn, who > considers riches and fame as the merest trifles, > > have shown such gladness at the sight of this tiny gift from the > hands of Baha'u'llah?" A few days later Mulla Husayn left for > Khurasan. As he said farewell to Mulla Muhammad, he warned him: > "Do not breathe to anyone what you have heard and witnessed. Let > this be a secret within your breast. Divulge not His name, for they > who envy His position will arise to harm Him. Pray that God may > protect Him until such a day as He may exalt the downtrodden, > enrich the poor, and redeem the fallen. The secret of this thing > is still concealed from our eyes. Ours is now the duty to raise > the call of the New Day and prepare men's hearts, and proclaim this > Divine Message unto all people. "Many a pure soul," Mulla Husayn > concluded, "will shed his blood in this city. That blood will > water the Tree of God, and will cause it to flourish until it > overshadows all mankind."[F20] With these parting words, Mulla > Husayn left Tihran. He wrote a report to the Bab, telling Him of > his teaching work, and describing to Him his experience with > Baha'u'llah in Tihran. Quddus and the Bab's uncle were both with > the Bab when that letter from Mulla Husayn arrived. The Bab's > uncle has left an account of that moment: "That night," he said, > "I saw such evidences of joy and gladness on the faces of the Bab > and Quddus as I am unable to recount. I often heard the Bab in > those days exultantly repeat the words: `How marvelous, how > exceedingly marvelous, is that which occurred between the months > of Jamadi and Rajab!' "As He was reading the letter from Mulla > Husayn, He turned to Quddus and, showing him certain passages, > explained the reason for His joyous expressions." The Bab's uncle > told his fellow-companions what he had witnessed that night. He > also mentioned the Bab's reference to the wonder of the days > between Jamadi and Rajab. This impressed Mirza Ahmad who waited > until Mulla Husayn returned to Shiraz, then asked him what had > happened at that particular time. Mulla Husayn smiled and said, > "Between the months of Jamadi and Rajab, I chanced to be in > Tihran." He would give no further explanation. "This was > sufficient to convince me that in the city of Tihran there lay > hidden a Mystery which, when revealed to the world, would bring > unspeakable joy to the heart of the Bab."[F21] > > Mulla Husayn met Baha'u'llah a second time just before he began his > journey on foot to the Bab's prison in Mahku. He was ushered with > secrecy into the presence of Baha'u'llah, and shortly after this > interview, Mulla Husayn set out for his last visit with the Bab. > From Mahku, he returned yet another time to the presence of > Baha'u'llah. Their last meeting was inside the fort of Tabarsi. > Quddus also knew the joy of meeting Baha'u'llah. When the Bab and > Quddus returned from Medina to Bushihr, the Bab sent Quddus to > Shiraz. He said to him in parting: "In the streets of Shiraz > indignities will be heaped upon you ... you will survive, ... and > will attain the presence of Him Who is the object of our adoration > and love. In His presence you will forget all the harm and > disgrace that shall have befallen you." Quddus suffered greatly in > Shiraz, from there he went to Tihran where he was admitted into > the presence of Baha'u'llah, and all of the Bab's promises came > true. Quddus and Baha'u'llah met again at the conference of > Badasht. When Baha'u'llah was informed of the arrival of Quddus > at a town near Badasht, He set out on horseback to meet him. They > returned to Badasht together the next morning at sunrise.[F22] > Shortly after this conference when Quddus and a party of the > followers of the Bab were being ruthlessly attacked, Baha'u'llah > came to their rescue. He immediately gave His protection to > Quddus. He clothed Quddus in His own garments to disguise him so > that he would not be recognized, and then He escorted him to a > place of safety. When Quddus was imprisoned in Sari by Muhammad > Taqi, it was Baha'u'llah Who secured his release so that Quddus > might join Mulla Husayn at the fort of Tabarsi. Baha'u'llah, > Himself, then visited them there.[F23] The night preceding the > arrival of Mulla Husayn and his party at Tabarsi, the guardian of > the shrine dreamed that a holy man and a large company of his > friends came and fought valiantly and triumphantly. He dreamed > that the Prophet of God, Himself, came one night and visited that > blessed company. Soon after this Baha'u'llah arrived at a nearby > village. He sent word to Mulla Husayn that he and all his > companions were to be His guests that night, and that He would join > them at Tabarsi that very afternoon. The following is an > eye-witness account of that meeting: > > "The tidings imparted an indefinable joy to the heart of Mulla > Husayn. He bade his companions bestir themselves for the reception > of Baha'u'llah. He himself joined them in sweeping, cleaning, and > sprinkling with water the dusty entrances for the arrival of the > beloved Visitor. As soon as he saw Him approaching, he rushed > forward and embraced Him tenderly, and conducted Him to the place > of honor. We were too blind in those days to recognize the glory > of Him Whom our leader had introduced with such reverence and love > into our midst. What Mulla Husayn had perceived, our dull vision > was yet unable to recognize. We, too, were soon made to feel the > charm of His utterance. Mulla Husayn was so filled with delight, > so lost in admiration that he was totally oblivious of us all. It > was Baha'u'llah, Himself, Who finally bade us be seated." > Baha'u'llah examined the fort, then assisted the companions with > suggestions on how to strengthen their defenses to help protect > their lives. He dispelled their fears and raised their > determination to sacrifice all for God. Baha'u'llah said, "The one > thing this fort and company require to render it complete is the > presence of Quddus." He instructed Mulla Husayn to send six friends > to Sari to demand that Muhammad Taqi deliver Quddus into their > hands. Mulla Husayn and his companions were surprised, knowing > that Quddus was being held prisoner. Baha'u'llah assured them, > "The fear of God and the dread of His punishment will prompt him > to surrender unhesitatingly his captive." Before Baha'u'llah left > Tabarsi, He told the friends to be patient and resigned to the Will > of God. "If it be His will, We shall once again visit you at this > same spot and shall lend you Our assistance." Mulla Husayn set six > of his companions to Sari with Baha'u'llah's message. Muhammad > Taqi released Quddus at once, to the astonishment of all. Mulla > Husayn's companions were deeply moved by the effect of > Baha'u'llah's presence upon them all. One of them has left this > memory of Mulla Husayn's reaction to that visit: "I can still > remember him [Mulla Husayn] as he advanced towards me in the > stillness of those dark and lonely hours which I devoted to prayer > and meditation. `Banish from your mind,' he told me, `these > perplexities. Arise, and seek with me to drink of the cup of > martyrdom. Then you will be able to comprehend, as the > > year [1863] [the year of Baha'u'llah's Declaration] dawns upon the > world the secret of the things which now lie hidden from you.'" > Baha'u'llah was also the moving Figure behind the conference of > Badasht at which so many of the outstanding followers of the Bab > were present.[F24] Nabil, the historian, relates, "It was the > beginning of summer. Upon His arrival at Badasht, Baha'u'llah > rented three gardens, one of which he assigned to Quddus, another > to Tahirih, and a third for Himself. All of those who were > gathered at Badasht were the guests of Baha'u'llah from the time > of their arrival until the day of their departure. Upon each of > the followers of the Bab, Baha'u'llah bestowed a new name. It was > He Who gave the name `Quddus' to the last of the Bab's chosen > disciples. He also gave the name `Tahirih' to that great woman." > He Himself was henceforth designated by the name "Baha." The close > relationship of spirit between the Bab and Baha'u'llah is nowhere > better demonstrated than at Badasht. None of those companions knew > the Source of the bold, defiant and far-reaching changes in the old > laws and traditions which took place there, and no one suspected > that it was Baha'u'llah's hand which steadily and unerringly > steered the course of that conference. "To each of those who had > convened at Badasht," Nabil continues, "a special letter was > written by the Bab. He addressed each one by the name which > Baha'u'llah had conferred upon him." From that time on, they were > known only by those names. When some of the followers complained > about the boldness of Tahirih, saying that she had been indiscrete > to cast aside the veil, the Bab replied in these stirring words: > "What am I to say regarding her whom the Tongue of Power and Glory > [Baha'u'llah], has named Tahirih, [the Pure One]?" At that same > conference, Tahirih concluded one of her eloquent addresses by > glancing toward Baha'u'llah and quoting a prophetic verse: "Verily, > amid gardens and rivers shall the pious dwell in the Seat of Truth, > in the presence of the Potent King." Then Tahirih declared that she > was the blast of the bugle that annulled the past ages. Dr. T. K. > Cheyne writes of this, stating, "It is said, too, that this short > speech of the brave woman was followed by a recitation by > Baha'u'llah of the Surih [Chapter] of Resurrection ... the inner > meaning of this was that mankind was about > > to pass into a new cosmic cycle, for which a new set of laws and > customs would be indispensable."[F25] Baha'u'llah arranged for the > departure of the friends from Badasht, just as He had arranged for > their arrival. On their way home, Tahirih composed an ode each > day which she shared with her companions. These verses told of the > obsolete conventions, rituals and traditions which had chained the > consciences of men and women in the past, and how these fetters had > at last been boldly challenged and fearlessly swept away by the > meeting held at Badasht. The companions memorized the odes and > chanted them in unison as they walked along together. Mountain and > valley echoed with the shouts of that enthusiastic band as they > hailed the extinction of the old and the birth of the new Day.[F26] > Baha'u'llah's guiding hand constantly reached out to assist the > companions of the Bab. Tahirih, more than any other disciple, was > indebted to Him for His protection and kindness.[F27] When she was > imprisoned in Qazvin and threatened with hot irons, she boldly > declared to her captor: "If my Cause be the Cause of Truth, if the > Lord Whom I worship be none other than the One True God, He will, > ere nine days have elapsed, deliver me from the yoke of your > tyranny." It was Baha'u'llah Who rescued Tahirih from her prison > in Qazvin. When He heard of her captivity, He dispatched a woman, > disguised as a beggar, to the home where Tahirih was confined. He > instructed that she deliver a letter to Tahirih who would then of > her own will, unmolested by her captors, walk out free from that > prison-house. The beggar-woman was instructed to await Tahirih's > appearance at the entrance. "As soon as Tahirih has joined you," > Baha'u'llah informed this messenger, "Start immediately for > Tihran." This very night, I shall dispatch to the neighborhood of > the gate of Qazvin an attendant with three horses that you will > take with you and station at a place outside the walls. ... You > will conduct Tahirih to that spot, will mount the horses, and will, > by an unfrequented route, endeavor to reach at daybreak the > outskirts of the capital. As soon as the gates of the city are > opened, you must enter the city and proceed immediately to My > house. You should exercise the utmost caution lest her identity > be disclosed." Baha'u'llah reassured the worried messenger, who > felt that such a delivery would require a miracle. "The Almighty > will assuredly > > guide your steps." He said, "and will surround you with His > unfailing protection." Nabil writes, "The hour which Tahirih had > fixed for her deliverance found her already securely established > under the sheltering shadow of Baha'u'llah. She knew full well > into Whose presence she had been admitted; she was profoundly aware > of the sacredness of the hospitality she had been so graciously > accorded. She [perceived] through her own intuitive knowledge the > future glory of Baha'u'llah." "I have myself been shown," Nabil > affirms, "the verses which she, in her own handwriting, had penned, > every letter of which bore eloquent testimony to her faith in the > exalted Missions of both the Bab and Baha'u'llah." Baha'u'llah > rescued Tahirih another time immediately following the conference > of Badasht. On the way to their homes, the party had assembled > in the village of Niyal . They were all resting at the foot of a > mountain, when suddenly at the hour of dawn, they were awakened by > a shower of stones. The people of the village were hurling rocks > at them from the top of the mountain. The attack was unexpected > and fierce. The cries of the mob, the sound of the rolling rocks > and showering stones, alarmed the friends and they fled for safety. > Baha'u'llah found Tahirih in grave danger. She and one believer > from Shiraz had been unable to escape. The enemy had demolished > the camp and was plundering the property. The follower from Shiraz > was defending what remained of the companion's possessions. He was > already badly wounded. Baha'u'llah walked into the crowd of > attackers armed only with the sword of His tongue. He convinced > them of the cruelty and shamefulness of their behavior. He > induced them to restore the property which they had not yet carried > off. He rescued Tahirih from their hands and escorted her to a > place of safety. Nabil writes of these frequent victories which > Baha'u'llah won by His word alone. "All classes of men marveled > at His miraculous success in emerging unscathed from the most > perilous encounters. Nothing short of Divine protection, they > thought, could have assured His safety on such occasions."[F28] > Baha'u'llah also lent His strength and assistance to Vahid. The > following is an historical account of their friendship: "[Vahid] > hastened to the capital where he undertook the necessary > > preparations for his journey to the fort of Tabarsi. He was > preparing to leave, when Baha'u'llah arrived from Mazindaran and > informed him of the impossibility of joining his brethren. He was > greatly saddened at the news, and his only consolation in those > days was to visit Baha'u'llah frequently, and to obtain the benefit > of His wise and priceless counsel."[F29] It was following these > visits with Baha'u'llah that Mirza Jani, Vahid's friend, wrote: "I > observed on his [Vahid's] august countenance the signs of a glory > and power which I had not noticed during my first journey with him > to the capital, nor on other occasions of meeting."[F30] The > messenger, Sayy h, whom the Bab commissioned to go to Tabarsi and > Barfurush on His behalf, and bring back some of the holy earth that > covered the remains of Mulla Husayn and Quddus, visited Baha'u'llah > before returning to the Bab's prison of Chihriq. Vahid was an > honored guest of Baha'u'llah at the time of Sayy h's coming. Sayy > h appeared at Baha'u'llah's door in the bitter cold of winter. He > was barefooted, poorly clad, and dishevelled. Vahid was told of > Sayy h's arrival from Tabarsi. Completely oblivious of the dignity > and honor to which a man of his position and fame was accustomed, > Vahid rushed forward to meet him and threw himself at Sayy h's > feet. He embraced those legs which were covered to the knees with > mud from the earth of Tabarsi. It was to this same Sayy h that > Baha'u'llah gave a letter to take to the Bab at Chihriq. Shortly > afterward a reply came from the prison in the Bab's own > handwriting. Baha'u'llah overwhelmed Sayy h with His kindness > during this visit, and showered the same love upon Vahid. The > brother of Baha'u'llah has said: "I was amazed at the many > instances of loving solicitude which Baha'u'llah evinced toward > Vahid. He showered him with such favors as I had never seen Him > extend to anyone. The manner of His conversation left no doubt in > me that this same Vahid would, ere long, distinguish himself by > deeds no less remarkable than those which had immortalized the > defenders of Tabarsi."[F31] Following this final visit to > Baha'u'llah's home, Vahid set out on his last journey to Yazd and > Nayriz where he laid down his life for his Faith. The same love > and encouragement which Baha'u'llah gave to > > Vahid was bestowed upon Hujjat of Zanjan as well. Hujjat was the > hero of the most violent upheaval of all. In the village of > Zanjan, nearly two thousand followers of the Bab, including > Hujjat, gave up their lives. When the Bab had passed through > Zanjan on His way to prison, He foretold this disaster: "This town > will be thrown into a great tumult, and its streets will run with > blood."[F32] His prediction came true, and His much loved Hujjat, > along with many of his companions, was besieged by a host of > soldiers in Zanjan. The governor of Zanjan sent a crier through > the streets saying, "All who throw in their lot with Hujjat will > be destroyed, and their wives and children exposed to misery and > shame!" This warning divided the city into two camps. There were > pathetic sights of families being separated by their belief or > disbelief in the Bab. Fathers turned away from their sons, women > from their husbands, children from their mothers. Every tie of > worldly affection seemed to be dissolved on that day. Zanjan > became a city of panic. Men ran frantically to and fro trying to > collect their wives and children and to persuade them to stand > with them. Families divided their belongings and their children. > Many wept over what they had to abandon. Whole houses were > deserted. When a man, a woman, or a child would tear itself from > its family or friends and rush to the support of Hujjat, a cry of > joy would go up from one camp, and a moan of despair from the > other. It was such a day as foretold by Christ for the days of the > end when "brother shall deliver up brother to death, and the father > the child: and the children shall rise up against their parents > and cause them to be put to death."[F33] This was the day > prophesied also by Muhammad, the day on which man shall fly from > his brother, and his mother and his father, and his wife and his > children."[F34] One night during the struggle, the followers of the > Bab carried out His instructions to repeat the following praises > of the Almighty: "God the Great!" "God the Most Great!" "God the > Most Beauteous!" "God the Most Glorious!" "God the Most Pure!" In > unison they repeated the phrases over and over. "So loud and > compelling was the reply," historical account states, "that the > enemy was rudely awakened from sleep, abandoned the camp in horror, > > and, hurrying to the environs of the governor's residence, sought > shelter. A few were so shocked they dropped dead." Part of the > soldier's camp was in the midst of noisy revelry. Their > boisterous party was suddenly interrupted by the shouts of those > voices raised in praise of God. Officers who were holding their > wine glasses in their hands, dropped them instantly. Men and > women rushed headlong from the building as if stunned by the > outcry. Gambling tables were overturned in the disorder that > followed. Half dressed, a number ran out into the wilderness. > Others fled to the homes of the religious leaders. As soon as the > camp discovered that it was not a dreadful attack being launched > against them, but words of praise raised to the glory of God, they > returned to their posts and pleasures, reassured, though greatly > humiliated by this experience.[F35] Hujjat had boldly testified in > the presence of the king and the Prime Minister and the assembled > priests and other religious leaders that the Bab was the Promised > One. "It is my firm and unalterable conviction," he told them, > "That the Bab is the very One Whose coming you yourself, with all > the peoples of the world, are eagerly awaiting. He is our Lord, > our Promised Deliverer. If He were to entrust me with the meanest > service in His household, I would deem it an honor such as the > highest favors of my King could never hope to surpass."[F36] Hujjat > returned to his home and urged everyone to accept the Bab. "The > goal for which the world has been striving is now here," he told > them. "The Sun of Truth has arisen. Fix your eyes upon the Bab, > not upon me, the least of His slaves. My wisdom compared to His > is as an unlighted candle compared to the sun at midday."[F37] > Shortly before his death, Hujjat was grievously wounded. His wife > and child were slain before his eyes. Though filled with the > greatest grief, he refused to yield to complete sorrow. He would > not permit himself to become one who begs for this world's favors. > He cried out in his pain: "O my God, on the day when I found Thy > Beloved One, I foresaw the woes I should suffer for Thee. Great > as have been my sufferings, they cannot compare to the agonies I > would willingly suffer in Thy name. "How can this miserable life > of mine, and even the loss of my dear wife and child, and the > sacrifices of my kindred and companions, compare to the blessings > which the recognition of Thy > > Messenger can bestow both in this world and in the next. I only > wish that a multitude of lives were mine, and that I possessed the > riches of the whole earth, so that I might freely and joyously > resign them all in Thy path!"[F38] Gobineau in his account says, > "I have seen at Zanjan the ruins of that fierce encounter; whole > sections of the city have not yet been rebuilt and probably never > will be."[F39] Nicolas testifies that the entire affair was settled > by the same treachery resorted to at Tabarsi and Nayriz. He > portrays the attitude of the enemies of Hujjat as follows: "Why not > resort to deceit? Why not make the most sacred promises, even > though it might later become necessary to massacre those gullible > who had put their trust in them?"[F40] No wonder that the Bab was > to give Zanjan the title: "That exalted spot."[F41] When, at > Chihriq in the summer of 1848, the Bab finished His letter "The > Sermon of Wrath," in which He foretold the downfall of the Prime > Minister, Haji Mirza Aqasi, it was given to Hujjat to deliver. He > instructed Hujjat to place it personally in the hands of that > official. Immediately after delivering that letter to Haji Mirza > Aqasi, Hujjat went to the home of Baha'u'llah. He revealed the > contents of that "Sermon of Wrath" and recited for Him and a few > other believers the entire letter which he had memorized. Hujjat's > sole comfort in those days was his close association with > Baha'u'llah, from Whom he received the sustaining power that > enabled him to distinguish himself by remarkable deeds in the days > to come.[F44] From Baha'u'llah's home, Hujjat went to Zanjan where > he, like his illustrious companions Vahid, Tahirih, Mulla Husayn, > and Quddus, laid down his life for his Beloved. From the very first > moment when the Bab had revealed the commentary for Mulla Husayn > on the eve of May 23, 1844, He linked His own Mission with that of > Baha'u'llah. Nabil states in his history: "Did not the Bab, in > the earliest days of His Mission allude, in the opening passages > of His commentary on the Surih of Joseph, to the glory and > significance of the Revelation of Baha'u'llah? Was it not His > purpose, by dwelling upon the ingratitude and malice which > characterized the treatment of Joseph by his brethren, to predict > what Baha'u'llah was destined to suffer at the hands of His brother > and kindred?"[F43] > > In His farewell address to His chosen disciples, the Bab stated > clearly that He was but the forerunner of a greater One yet to > come. "I am preparing you for the advent of a mighty Day," He told > them in that parting message. "Scatter throughout the length and > breadth of this land, and, with steadfast feet and sanctified > hearts, prepare the way for His coming."[F44] The Bab also > instructed His disciples to record the names of all the believers > who accepted the Faith. "Of all these believers I shall make > mention in the Tablet of God," He told them, so that upon each one > of them the Beloved of our hearts may, in the Day when He shall > have ascended the throne of glory, confer His inestimable > blessing."[F45] It was from the names of these believers that the > first followers of Baha'u'llah came, and upon whom He conferred His > special blessing and love. The Bab did everything in His power to > assist His followers so that they would know where to turn after > His own martyrdom. He clearly announced that He was the Promised > One, but that He stood in relation to a succeeding and greater > (Messenger) as did John the Baptist to the Christ. He was the > Forerunner of One more mighty than Himself. He (the Bab) was to > decrease; that Mighty One was to increase. And as John the Baptist > had been the Herald or Gate of the Christ, so was (He) the Bab the > Herald or Gate of Baha'u'llah."[F46] "Consecrate thou, O my God, > the whole of this Tree unto Him ...," He wrote of Baha'u'llah. "I > have not wished that this Tree should ever bear any branch, leaf, > or fruit that would fail to bow down before Him on the day of His > Revelation ... And, shouldst Thou behold, O my God, any branch, > leaf or fruit upon Me that hath failed to bow down before Him on > the day of His Revelation, cut it off, O my God from that Tree, for > it is not of Me. ..."[F47] "Ere nine [years] will have elapsed from > the inception of this Cause," the Bab wrote in another place, > pointing out even the exact hour of Baha'u'llah's coming, the > realities of the created things will not be made manifest. ... Be > patient until thou beholdest a new creation." "In the year nine ye > will attain unto all good." "In the year nine ye will attain unto > the presence of God."[F48] Before nine years had elapsed, in fact > during the ninth year > > [1853], Baha'u'llah's Mission began, thus fulfilling not only the > promise of the Bab and that of Shaykh Ahmad and Siyyid Kazim, but > also the prophecy from the sacred writings of that land which said: > "In the year [1844] the earth shall be illumined by His light. ... > If thou livest until the year [1853] thou shalt witness how the > nations, the rulers, the peoples, and the Faith of God shall have > been renewed."[F49] The Bab's challenging words written at Mahku > seal forever the bond that unites Him with Baha'u'llah. "Well is > it with him who fixeth his gaze upon the Order of Baha'u'llah and > rendereth thanks unto his Lord! For He will assuredly be made > manifest."[F50] "I verily am a believer in Him," the Bab declares > to the world, "and in His Faith, and in His Book. ..."[F51] > Baha'u'llah on His part had such a love for the Bab that He would > not let Him suffer any pain, indignity, or humiliation in which He, > Baha'u'llah, did not share. The Bab was first confined in the house > of the Chief Constable of Shiraz. Shortly after this Baha'u'llah > was confined in the house of one of the religious leaders in > Tihran. The Bab's second imprisonment was in the castle of Mahku; > that of Baha'u'llah followed when He was imprisoned in the > residence of the governor of `Amul. The Bab was scourged in the > prayer-house in Tabriz. The very same punishment was inflicted > shortly after this upon Baha'u'llah in the prayer-house at `Amul. > The Bab's third imprisonment was in the castle of Chihriq; that of > Baha'u'llah followed in the "Black Pit" prison of Tihran. The Bab > was struck in the face with missiles in the streets of Tabriz. > Baha'u'llah was pelted with stones on the streets of `Amul, and > struck in the face with a rock on His way to prison in Tihran. The > Bab was slain in the public square of Tabriz. Baha'u'llah underwent > nearly half a century of living martyrdom. He was exiled and > imprisoned for forty years. He was poisoned in the "Black Pit." > He was set upon by assassins in Baghdad. He was poisoned again in > Adrianople. He was approached by yet another assassin in the > prison of `Akka. To His grave Baha'u'llah carried the scars of > great prison-chains which had torn the flesh from His shoulders. > Nabil recounts in his history: "The Bab, Whose trials and > sufferings had preceded, in almost every case, those of > Baha'u'llah, had offered Himself to ransom His Beloved from the > perils that beset > > that precious life; whilst Baha'u'llah, on His part, unwilling that > He Who so greatly loved Him should be the sole sufferer, shared at > every turn the cup that had touched His [the Bab's] lips. "Such > love no eye has ever beheld, nor has mortal heart ever conceived > such mutual devotion. If the branches of every tree were turned > into pens, and all the seas into ink, and earth and heaven rolled > into one parchment, the immensity of that love would still remain > unexplored, and the depth of that devotion unfathomed."[F52] * > Their Missions were bound together for eternity. * Thus it was > that the Bab was able to leave the prison of Chihriq in peace and > with eagerness, and begin what He knew would be His last journey > on this earth. He had fulfilled His task. He was the Dawn, and > He had faithfully prepared His followers for the coming of the Sun > itself. "I, verily, have not fallen short of My duty to admonish > that people, and devise means whereby they may turn towards God > ...," He said. "If on the day of His Revelation, all that are on > earth bear Him allegiance, Mine inmost being will rejoice, inasmuch > as all will have attained the summit of their existence, and will > have been brought face to face with their Beloved ... I truly > have nurtured all things for this purpose. How then can anyone be > veiled from Him?"[F53] "I have educated all men, that they may > recognize this Revelation." The Bab's heart was turned toward > Tihran and Baha'u'llah when He wrote those moving words that > foreshadowed the hours that were fast sweeping down upon Him: "I > have sacrificed Myself wholly for Thee; I have accepted curses for > Thy sake, and have yearned for naught but martyrdom in the path of > Thy love."[F54] The soldiers bearing that fatal edict from the > Prime Minister that called for His execution were already at the > gates of the prison-castle of Chihriq. The Bab, confident that > He had expended every effort in the path of God, had already sent > His writings, His pen-case, His seals, and His ring to Baha'u'llah, > along with a beautiful scroll filled with the praises and glory of > His name. Now He calmly awaited His escort of death. > > The Martyrdom of the Bab A wave of violence unprecedented in its > cruelty, its persistency, and is breadth swept over the face of the > entire land. From Khurasan on the eastern border of Persia to > Tabriz on the west, from the northern cities of Zanjan and Tihran > stretching as far south as Nayriz, the country was enveloped in > darkness. Many recalled the prophecy of Shaykh Ahmad who spoke so > glowingly of the Twin Revelations that were at hand. He had warned > his followers to expect those days of suffering. "Pray God," he > told them, "that you may not be present in (1) the day of the > coming of the Prophet or (2) the day of His return, as there will > be many civil wars. If any of you should be living at that time, > he shall see strange things between the years 1844 and 1851."[F1] > Nicolas in his account of those days says: "The anxious priests, > feeling their flock quivering with impatience and ready to escape > their control, redoubled their slanders ...; the grossest lies, > the most bloody fictions were spread among the bewildered populace, > torn between terror and admiration."[F2] When the news of the death > of His beloved uncle reached the Bab, and he heard the moving > account of the tragic fate of the seven martyrs of Tihran, "His > heart was plunged in sorrow. He wrote a special tribute in their > honor which testified to the exalted position they occupied in His > eyes. The Bab said that these > > seven heroes were the "Seven Goats" spoken of in the prophecies of > Islam who on the Day of Judgement would "walk in front of the > Promised Qa'im [He who shall arise]."[F3] It was at this moment > that the Prime Minister, Mirza Taqi Khan, issued the command that > brought the Bab out of His prison-cell of Chihriq. The Prime > Minister had at last decided to strike at the very head of the > Faith. The forces of the Shah and the members of the clergy were > suffering humiliating defeats all across the land. Remove the Bab, > the Prime Minister told himself, and the old order could be > restored. He called his counselors together and unfolded to them > his plan. This was a drastic change from the Prime Minister's > original plan. Up to now, Mirza Taqi Khan had felt that the most > effective way of destroying the Bab's influence would be to ruin > him morally "to bring him out of his retreat in Chihriq where a > halo of suffering, holiness, science and eloquence made him radiate > like a sun; to show him to the people just as he was ... a vulgar > charlatan, a weak dreamer who did not have courage enough to > conceive, still less to direct the daring enterprises" of Tabarsi, > Nayriz and Zanjan, "or even to take part in them."[F4] These > counsellors pointed out that the Bab's conduct while He was in > prison gave no evidence that He was such a person as the Prime > Minister suggested. He bore all hardships without complaint. He > prayed and worked incessantly. Those who came near Him felt the > power of His personality. Did they not have the alarming examples > of the two wardens of Mahku and Chihriq? Both had been bitter > enemies of the Bab, but through His mere presence among them, they > had become enraptured friends. Had not the authorities sent the > greatest religious leader of them all, Vahid, to investigate and > discredit the Bab? He, too, upon meeting Him had forsaken the > King, his own fame, and his very life for this Prisoner. Was there > any comfort to be found in this? What about Manuchihr Khan's > conversion? What about the reports of the spies near the prison of > Chihriq? They reported that the Bab spoke often of His death > during these days. It was reported that He referred to His death > as something not only familiar, but pleasant. Suppose He should > display an undaunted courage if exhibited in chains throughout the > country? Suppose He confused and bewildered the subtle doctors > they chose to debate against Him? Suppose they bowed down in > belief before > > Him as the wisest of all, Vahid, had done? Suppose He became more > of a hero and martyr than ever to the people as a result of His > treatment? What then? Gobineau himself in his history says, "Those > who came near him felt in spite of themselves the fascinating > influence of his personality, of his manner and of his speech. His > guards were not free from that weakness."[F5] The risk was too > great. After weighing the matter with care, the counsellors of the > Prime Minister decided against this plan. They dared not take this > chance. Now the Prime Minister insisted on more drastic action > against the Bab. He cursed the laxity with which his predecessor, > Haji Mirza Aqasi, had allowed so great a peril to grow. He was > determined that this weak policy must cease at once. To allow the > Bab to continue to gain in glory and prestige was unthinkable. > "Nothing," he told them, "short of his public execution can, to my > mind, enable this distracted country to recover its tranquility > and peace!" Seeing his wrath, not a single voice dared to speak > against his plan. After a long silence, one quiet courageous voice > arose in protest. It was that of the Minister of War who was later > to succeed Mirza Taqi Khan. He suggested a less violent course. > The Prime Minister was very displeased. He put down this opposition > at once. "Nothing short of the remedy I advocate can uproot this > evil and bring us the peace for which we long," he said. > Disregarding the advice of any who disagreed with him, the Prime > Minister dispatched an order to the governor of Tabriz, commanding > that the Bab be brought from Chihriq to Tabriz. The order > requested that the Bab be imprisoned in this city where He would > later be told of His fate. The Prime Minister was afraid to bring > the Bab to Tihran for execution, lest His presence there set in > motion forces which the Prime Minister would be powerless to > control. Therefore, the Bab was to be done to death in Tabriz, in > the north.[F6] Three days after the Bab was transferred from prison > to Tabriz, a second order was sent to the governor. This order > instructed him to execute the Bab. He refused. "This is a task > only for the most ignoble," he said indignantly. "Who am I to be > called upon to slay an innocent descendent of our own Prophet?" > > The Bab was descended from the family of Bani-Hashim, which was the > family of Muhammad, and through Ismail from Abraham, Himself, Whose > "seed would inherit the earth." The governor, as well as most of > the people, was familiar with the prophecy in their Books which > said that "should a youth from Bani-Hashim be made manifest and > summon the people to a new book and to new laws, all should hasten > to Him and embrace His Cause."[F7] The Prime Minister was very > angry with the governor, but he was determined that nothing should > stop this execution. He ordered his own brother, Mirza Hasan Khan, > to carry out his orders. The brother tried to inform the governor > of these new instructions, but the governor refused to meet him, > pretending to be ill. Mirza Hasan Khan then personally took over > the plans for the execution. He ordered the immediate transfer of > the Bab to a death cell in the city barracks. He had the Bab's > turban and sash, the twin emblems of His noble lineage, ripped off. > He ordered Sam Khan, the head of the execution regiment, to post > ten special guards outside the door of the Bab's cell. As the Bab > was being led through the courtyard to His cell in the barracks, > a young boy from Tabriz rushed forward from the crowd. He was but > eighteen years old. His face was haggard, his feet were bare, his > hair dishevelled. He forced his way through the mob, ignoring the > peril to his own life which such an action involved. He flung > himself at the feet of the Bab. "Send me not from Thee, O Master," > he implored. "Wherever Thou goest, suffer me to follow Thee." The > Bab smiled down upon him and spoke gently. "Muhammad-`Ali, arise," > He told the young man, "and rest assured that you will be with Me. > Tomorrow you will witness what God hath decreed."[F8] Dr. T. K. > Cheyne writes: "It is no doubt a singular coincidence that both > [the Bab] and Jesus Christ are reported to have addressed these > words to a disciple: `Today thou shalt be with Me in > Paradise.'"[F9] The youth was arrested and cast into the same cell > with the Bab and condemned to death with Him. Soon the story of > this young man became known to everyone. He had learned of the > Faith of the Bab when the Bab had first passed through Tabriz on > His way to prison at Mahku. At once he became an ardent believer. > > He longed to visit the Bab in His prison and offer his life for the > Faith. The boy's stepfather was one of the most illustrious > citizens of Tabriz. He refused to let the boy leave the city. He > feared that his son would shame the family by publicly admitting > that he believed in the Bab, so he confined the boy to his room > and put a strict watch over him. The young man began to sicken in > this confinement until at length the stepfather became worried. > Shaykh Hasan, who was related to the stepfather, had just been sent > to Tabriz by the Bab with a number of manuscripts. He gives the > following eye-witness account of his meeting with that young man. > "Every day I visited him," Shaykh Hasan recalls, "and every day I > witnessed the tears of sorrow that rained from his eyes. After > the Bab had been scourged and returned to Chihriq, I visited him > again. This time I was surprised to note the joy and gladness > which had illumined his countenance. His handsome face was wreathed > in smiles as he stepped forward to receive me. "`The eyes of my > Beloved have beheld this face of mine,' he said, `and these eyes > have gazed upon his countenance.' "`Let me tell you the secret of > my happiness,' he said. `After the Bab had been taken back to > Chihriq, one day as I lay confined in my cell, I turned my heart > to Him and besought Him in these words: "Thou beholdest, O my > Best-Beloved, my captivity and helplessness, and knowest how > eagerly I yearn to look upon Thy face. Dispel the gloom that > oppresses my heart, with the light of Thy countenance." "`I was so > overcome with emotion that I seemed to lose consciousness. Suddenly > I heard the voice of the Bab, and lo! He was calling me. He bade > me: "Arise!" I beheld the majesty of His countenance as He appeared > before me. He smiled as He looked into my eyes. I rushed forward > and flung myself at His feet. "Rejoice," He said, "the hour is > approaching when, in this very city, I shall be suspended before > the eyes of the multitude, and shall fall a victim to the fire of > the enemy. I shall choose no one except you to share with Me the > cup of martyrdom. Rest assured that this promise which I give you > shall be fulfilled." "`I was entranced by the beauty of that > vision. When I recovered, I found myself immersed in an ocean of > joy, a joy the radiance of which all the sorrows of the world could > never obscure. That voice keeps ringing in my ears. That vision > haunts me both in the > > daytime and in the night season. The memory of that smile has > removed all the loneliness of my confinement. "`I am firmly > convinced,' the young man told me, `that the hour at which His > pledge is to be fulfilled can no longer be delayed.' "I urged him > to be patient and to conceal his emotion. He promised not to > divulge his secret and undertook to show the utmost forbearance > and kindness toward his stepfather. I assured the stepfather of > the boy's willingness to obey, and succeeded in obtaining his > release from his confinement. That youth continued until the day > of his martyrdom to associate in a state of complete sincerity and > joy with his parents and kinsmen. Such was his behavior towards > his friends and relatives that, on the day he laid down his life > for his Beloved, the people of Tabriz all wept and bewailed > him."[F10] The young man's confidence in his vision never > diminished, and the day came at last when he saw the Bab with his > own eyes in the barracks courtyard. He flung himself at His feet, > looked up at that wondrous smile he knew so well, and heard the > Bab fulfill His promise with these words: "Arise, you shall be with > Me." On that last night in His barracks cell, the face of the Bab > was aglow with a joy such as had never shone from His face before. > Dr. T. K. Cheyne in his account of the Bab writes: "We learn that, > at great points in his career ... such radiance of might and > majesty streamed from his countenance that none could bear to look > upon the effulgence of his glory and beauty. Nor was it an > uncommon occurrence for unbelievers to bow down in lowly obeisance > on beholding His holiness."[F11] Siyyid Husayn has left the > following eye-witness account of the Bab's last night on earth: > "Indifferent to the storm that raged about Him, He conversed with > us with gaiety and cheerfulness. The sorrows that had weighed so > heavily upon Him seemed to have completely vanished. "`Tomorrow,' > He said, `will be the day of My martyrdom. Would that one of you > might arise and, with his own hands, end My life. I prefer to be > slain by the hand of a friend than by that of the enemy.' "We > shrank, however, at the thought of taking away with our own hands > so precious a life. We refused, and remained silent. The young > boy suddenly sprang to his feet and announced himself ready to obey > whatever the Bab might desire. `This same youth, > > who has risen to comply with My wish,' the Bab declared, `will > together with Me suffer martyrdom. Him will I choose to share with > Me its crown.'"[F12] Early the next morning, the chief attendant > came to the barracks to conduct the Bab into the presence of the > leading doctors of law in Tabriz. They were to authorize His > execution by signing a death-warrant, thus relieving the Prime > Minister of the entire responsibility. The Bab was engaged in a > confidential conversation with Siyyid Husayn, one of His closest > followers, who had been serving as His secretary. Husayn had been > with the Bab throughout His imprisonment. The Bab was giving him > last minute instructions. "Confess not your Faith," the Bab > advised Husayn. "Thereby you will be enabled, when the hour comes, > to convey to those who are destined to hear you, the things of > which you alone are aware." The Bab was thus engaged when the > chief-attendant arrived. He insisted upon the Bab's immediate > departure. The Bab turned and rebuked the chief-attendant severely. > "Not until I have said to him all these things I wish to say," > the Bab warned, "can any earthly power silence me. Though all the > world be armed against Me, yet shall they be powerless to deter Me > from fulfilling, to the last word, My intention." The > chief-attendant was amazed at such a bold speech on the part of a > prisoner. However, he still insisted the Bab accompany him with > no further delay. The conversation with Husayn was left > unfinished. The Bab and the eighteen-year-old boy who was to die > with Him were led, one by one, into the presence of each of three > doctors of law. The guards made certain that the irons about the > neck and wrists were secure. To the iron collar about the Bab's > neck they tied a long cord which was held by another attendant. > Then, so that everyone could see Him in His humiliation, they > walked Him about the town. They led Him through the streets and > bazaars, overwhelming Him with blows and insults.[F13] He was > paraded publicly, as Christ had been, an object of derision. To > the people of Tabriz the Bab was no longer triumphant. He was to > die. He was being humbled and degraded just as the Prime Minister > had planned. The crowds packed the streets along which he was led. > The people climbed upon each other's shoulders the > > better to see this Personage Who was so much talked about. What a > pity He was so powerless, they said. Quite obviously this could > not be a Man of God, and certainly not the Promised One. The > followers of the Bab who were in the crowd scattered in all > directions. They were trying to arouse among the onlookers a > feeling of pity or sympathy which might help them to save their > Master. Jesus had entered Jerusalem, hailed on all sides, with palm > leaves strewn in His path, only to be mocked and reviled in that > same Jerusalem within the week. In like manner the glory that had > attended the Bab's first triumphant entry into Tabriz was now > forgotten. This time the crowd, restless and excitable, flung > insulting words at Him. They wanted to be entertained with miracles > and signs of wonder, and the Bab was failing them. They pursued > Him as He was led through the streets. They broke through the > guards and struck Him in the face. When some missile hurled from > the crowd would reach its mark, the guards and the crowd would > burst into laughter. The Bab was then brought before the priest > who had previously incited the clergy to scourge Him. As soon as > he saw the Bab approaching, he seized the death-warrant and thrust > it at the attendant. "No need to bring him into my presence," he > cried. "This death-warrant I signed long ago, the very day I saw > him in that gathering here in Tabriz. He is the same man I saw > then, and has not since surrendered any of his claims. Take him > away!" The other priests in turn also refused to meet the Bab > face to face. Their hatred of Him had increased since the day of > His previous triumph over them. "We are satisfied that it is aright > to pronounce the sentence of death," they said. "Do not bring him > into our presence." The chief-attendant, having obtained the > necessary death-warrants, delivered the Bab into the hands of > Sam Khan, the leader of the regiment that was to execute Him. Sam > Khan found himself increasingly affected by the behavior of his > Captive. He had placed a guard of ten soldiers about the Bab's > cell door and had carefully supervised it himself. Throughout every > step he felt an increasing attraction to this unusual Prisoner. > He was in constant fear that his action in taking such a holy life > might bring upon him the wrath of God. Finally, unable to bear > > this worry any longer, he approached the Bab and spoke to Him > privately. "I profess the Christian Faith," he said, "and entertain > no ill-will against you. If your Cause be the Cause of Truth, then > enable me to free myself from the obligation to shed your blood." > The Bab comforted him with these words: "Follow your instructions > and if your intention be sincere, the Almighty is surely able to > relieve you from your perplexity." The hour for the execution could > not be put off any longer. The crowds had been gathering for some > time. They streamed into the public square. They came from all the > neighboring villages. Sam Khan ordered his men to drive a nail into > the pillar between the doors of the barracks. To the nail they made > fast the ropes by which the Bab and His young companion were to be > separately suspended. Thus was fulfilled before the eyes of the > people gazing upon the scene, the words of the prophecy in their > own sacred Writings which foretold that when the Promised One was > slain, He would be suspended like unto Christ before the gaze of > the public. Muhammad-`Ali begged Sam Khan to allow him to be > placed in such a manner that his own body would shield that of the > Bab. He was eventually suspended so that his head rested upon the > breast of the Bab. The Journal Asiatique's account of that event > states: "The Bab remained silent. His pale handsome face ... his > appearance and his refined manners, his white delicate hands, his > simple but very neat garments--everything about him awakened > sympathy and compassion."[F14] About ten thousand people crowded > into the public square. They were thronged on the roofs of the > adjoining houses as well. All were eager to witness the spectacle. > Yet each person was willing to change from an enemy into a friend > at the least sign of power from the Bab. They were still hungry > for drama, and He was disappointing them. Just as the crowd had > stood on Golgotha, reviling Jesus, wagging their heads and saying, > "Save thyself! If thou be the Son of God, come down from the > cross!" so, too, did the people of Tabriz mock the Bab and jeer > at His seeming impotence. As soon as the Bab and His companion were > fastened to the pillar, the regiment of soldiers arranged itself > in three files, each file having two hundred and fifty men. The > leader of the regiment, Sam Khan, could delay the command > > no longer. The Bab had told him to do his duty; therefore, it was > apparently the will of God that his regiment should take the life > of the Bab. This was a source of great sorrow to him. Reluctantly > he gave the command, "Fire!" In turn, each of the files opened fire > upon the Bab and His companion until the entire regiment had > discharged its volley of bullets. There were over ten thousand > eye-witnesses to the electrifying spectacle that followed. One of > the historical accounts of that staggering moment states: "The > smoke of the firing of the seven hindered and fifty rifles was such > as to turn the light of noonday into darkness. "As soon as the > cloud of smoke had cleared away, an astounded multitude looked upon > a scene which their eyes could scarcely believe. "There, standing > before them, alive and unhurt, was the companion of the Bab, whilst > He, Himself, had vanished from their sight. Though the cords with > which they had been suspended had been rent in pieces by the > bullets, yet their bodies had miraculously escaped the > volleys."[F15] Cries of astonishment, confusion and fear rang out > from the bewildered multitude. "The Bab has vanished!" "He is > freed!" they shrieked. "It is a miracle! He was a man of God!" > "They are slaying a man of God!" An intense clamor arose on all > sides. The crowd was already dangerous. The public square became > a bedlam as a frantic search for the Bab began. M C. Huart, a > French author who wrote of this episode, says: "The soldiers in > order to quiet the excitement of the crowd which, being extremely > agitated, was quite ready to believe the claims of a religion which > thus demonstrated its truth, showed the cords broken by the > bullets, implying that no miracle had really taken place."[F16] > "Look!" their actions implied. "The seven hundred and fifty > musket-balls have shattered the ropes into fragments. This is what > freed them. It is nothing more than this. It is no miracle." > Uproars and shouts continued on all sides. The people still were > not certain themselves what really had happened. > > \M. C. Huart, giving his view of that astonishing event, states: > "Amazing to believe, the bullets had not struck the condemned but, > on the contrary, had broken the bonds and he was delivered. It was > a real miracle." A. L. M. Nicolas also wrote of this episode, > saying: "An extraordinary thing happened, unique in the annals of > the history of humanity: the bullets cut the cords that held the > Bab and he fell to his feet without a scratch."[F17] The frantic > search by the authorities for the Bab came to an end within but a > few feet of the execution post. They found Him back in His cell in > the barracks, in the same room He had occupied the night before. > He was completing His conversation with His secretary, Siyyid > Husayn. He was giving to him those final instructions which had > been interrupted that morning. An expression of unruffled calm was > upon His face. His body, obviously, had emerged unscathed from the > shower of bullets. The Bab looked at the chief-attendant and > smiled. "I have finished My conversation," He said. "You may now > proceed to fulfill your duty." The chief-attendant was much too > disturbed to resume his duties. He recalled vividly the words with > which the Bab had rebuked him when he had interrupted that > conversation: "Though all the world be armed against Me, yet shall > they be powerless to deter Me from fulfilling, to the last word, > My intention." The chief-attendant refused to continue with any > part of the execution. He left the scene of that barracks cell > shaken to the core of his being He resigned his post and cut > himself off from the enemies of the Bab forever. The head of the > Christian regiment, Sam Khan, was likewise stunned by what had > taken place. He, too, remembered clearly the words which the Bab > had spoken to him: "If your intention be sincere, the Almighty is > surely able to relieve you from your perplexity." Sam Khan had > given the order to fire, yet the Bab had been freed. Surely the > Lord had delivered him from the need to shed the blood of this Holy > Man. He would not go on with the execution. Sam Khan ordered his > regiment to leave the barracks square immediately. He told the > authorities plainly that he was finished with this unjust act. "I > refuse," he said, "ever again to associate myself and my regiment > with any act which involves the least injury to the Bab." As > > he marched his regiment out of the public square he swore before > all of them: "I will never again resume this task even if it costs > me my life." After the departure of Sam Khan and his regiment, a > colonel of the bodyguard volunteered to carry out the execution. > On that same wall and to that same nail, the Bab and His companion > were lashed a second time. The new firing squad formed in line. > As the regiment prepared to fire the final volley, the Bab spoke > His last words to the gazing multitude. "Had you believed in Me, > O wayward generation," He said, "everyone of you would have > followed the example of this youth who stood in rank above most of > you, and willingly would have sacrificed himself in My path. The > day will come when you will have recognized Me, but that day I > shall have ceased to be with you." A dread silence fell over the > square. In the ominous hush, the only sound was the metallic click > of rifles being readied to fire. The crowd stirred restlessly. The > rifles were raised, the command given, and the rifles thundered. > The bodies of the Bab and His youthful companion were shattered by > the blast. As Jesus had expired on the cross so that men might be > called back to God, so did the Bab breathe His last against a > barracks wall in the city of Tabriz, Persia. The historian Nicolas > in his account of those hours writes, "Christians believe that if > Jesus had wished to come down from the cross he could have done so > easily; he died of his own free will because it was written that > he should and in order that the prophecies might be fulfilled. > The same is true of the Bab so [His followers] say ... He likewise > died voluntarily because his death was to be the salvation of > humanity. Who will ever tell us the words that the Bab uttered in > the midst of the unprecedented turmoil which broke out. ... who > will ever know the memories which stirred his noble soul?"[F18] > Christ in His agony in the garden of Gesthsamane cried out, > "Father! If Thou be willing, remove this cup from me: > nevertheless, not my will, but Thine, be done."[F19] the Bab in > the frozen winter of Mahku likewise called out to mankind that it > was God's will and not His own that impelled Him to "throw Himself > headlong into that ocean of superstition and hatred which was > fatally to > > engulf Him." Both Christ and the Bab uttered the same words of > warning, "O wayward generation!" The martyrdom of the Bab took > place at noon on Sunday, July 9, 1850, thirty years from the time > of His birth in Shiraz. An historical account of that second and > final volley states: "This time the execution was effective. ... > But the crowd, vividly impressed by the spectacle they had > witnessed, dispersed slowly, hardly convinced that the Bab was a > criminal."[F20] On the evening of the day of His martyrdom, the > mangled bodies of the Bab and His companion were removed from the > courtyard of the public square. They were thrown at the edge of a > moat outside the gate of the city. Four companies of ten sentinels > each were posted to keep watch in turn over the remains so that > none of His followers might claim them. On the morning following > the martyrdom, an official from one of the foreign consulates, > accompanied by an artist, went to the moat and ordered that a > sketch be made of the remains. Nabil, in his history, gives the > words of an eye-witness, "It was such a faithful portrait of the > Bab! ... No bullet had struck His forehead, His cheeks, or His > lips. I gazed upon a smile which seemed to be still lingering upon > his countenance."[F21] On the afternoon of the second day, Sulayman > Khan, a follower of the Bab, arrived from Tihran. He had heard of > the threat to the life of the Bab and had left Tihran to try to > rescue Him. To his dismay, he arrived too late. He resolved to > rescue the bodies of the Bab and His companion in spite of the > sentinels, and no matter what the risk to his own life. In the > middle of that same night, with the help of a friend, he succeeded > in bearing away the bodies. The two friends watched the sentinels > carefully. The hearts of the guards were not in the task of > standing watch through a long night; so while they slept, Sulayman > Khan and his friend stole the sacred remains, and carried them > from the edge of the moat to a silk factory owned by one of the > believers. The remains were placed the next day in a specially > constructed wooden case and were hidden in a place of safety. The > sentinels awakened, and finding their trust had been spirited > away, sought to justify themselves by pretending that while they > slept wild beasts had carried away the bodies. Their superiors > also concealed the truth and did not report it to the authorities > for fear of losing their own positions. > > This pleased the followers of the Bab, who were anxious to prevent > any further investigation which might take from them those blessed > remains. Meanwhile, from the pulpits of Tabriz, the religious > leaders boastfully proclaimed that the Bab's remains had been > devoured by wild animals. "This proves us aright and him false," > they cried out. "For it is written in our prophecies that the holy > body of the Promised One will be preserved from beasts of prey and > from all creeping things." Nicolas in his history says, "The most > reliable testimony of the actual witnesses of the drama and of its > actors does not leave me any doubt that the body of [the Bab] was > carried away by pious hands and, at last ...received a burial > worthy of him."[F22] Sulayman Khan reported the rescue of the > remains of the Bab to Baha'u'llah in Tihran. Baha'u'llah > immediately sent a special messenger to Tabriz to arrange for the > bodies to be transferred to the capital. "This decision," Nabil > tells us, "was prompted by the wish of the Bab Himself." In His own > handwriting, the Bab had expressed the desire to be buried near His > Loved One. In a letter written in the neighborhood of a shrine > near Tihran, Nabil says that the Bab addressed the saint buried > there in words such as these: "Well is it with you to have found > your resting place ... under the shadow of My Beloved. Would that > I might be entombed within the precincts of that holy ground."[F23] > Baha'u'llah respected that wish by having the remains of the Bab > transferred to that very spot!* But the place remained secret until > Baha'u'llah's departure from Persia. The hand of the wrath of God > began, almost at once, to strike down those primarily responsible > for the martyrdom of the Bab. That same lack of mercy which had > been shown to those who had injured Him throughout His life was now > visited upon the last of His persecutors. The governor of Shiraz, > who first imprisoned the Bab, was hurled from power and abandoned > by friend and foe alike. The high priest, or judge, who had > scourged Him, was struck with paralysis and died an agonizing > death. The king, Muhammad Shah, who had *See Appendix, Note Five. > > refused to meet the Bab, was struck down by illness and succumbed > to a complication of maladies far before his time. His Prime > Minister, Haji Mirza Aqasi, who had twice banished Him to prison, > was toppled from power and died in poverty and exile. The mayor of > Tihran, Muhammad Khan, who held prisoner Tahirih and the seven > martyrs of Tihran and assisted in their deaths, was strangled and > hanged from the gallows. The new ruler, Nasiri'd-Din Shah, who > permitted the slaying of the Bab, was awaiting a day of > assassination which was to be far more dreadful and dramatic than > that of his father. The Prime Minister, Mirza Taqi Khan, who > ordered the Bab's execution, and who encouraged the wholesale > slaughter of so many of His followers, was seized in the grip of > this same relentless, punishing retribution. His greatest crime was > the taking of the life of the Bab. His greatest massacre was that > which took place in Zanjan after the martyrdom of he Bab. Eighteen > hundred were slain in Zanjan village alone. Although the soldiers > had promised on their honor to spare the followers of Hujjat who > willingly came out of their shelters, they lined them up in rows, > to the accompaniment of drums and trumpets, and pierced them with > bayonets. Then the victorious army forced those of high standing > who were left to march on foot before their horses all the way to > Tihran with chains about their necks and shackles on their feet. > When they appeared before the Prime Minister, Mirza Taqi Khan, he > ordered that the veins of three leaders be slashed open. He would > make an example of them, he said, as he had made of he Bab. The > victims did not betray the least fear or emotion. They told the > Prime Minister that the lack of good faith with which the > authorities, the army, and himself had been guilty of was a crime > which Almighty God would not be satisfied with punishing in an > ordinary way. God would demand, they told him, a more impressive > and striking retribution for the slayer of a Prophet and the > persecutor of His people. They prophesied that the Prime Minister, > himself, would very soon suffer the very same death which he, in > his hatred, was now inflicting upon them. Gobineau in his history > says, "The only thing I can affirm ... that I was given assurance > that the prophecy had really been made by the martyrs of > Zanjan."[F24] It happened precisely as those victims had foretold. > Mirza Taqi Khan fell from the favor of the king. Court intrigue > and greed > > combined to complete his downfall. All the honors he had enjoyed > were stripped from him. He had to flee in disgrace from the > capital. Wherever he went he was pursued by royal hatred. Finally > the hand of revenge caught up with him. The former Prime Minister's > veins were slashed open. His blood stains the wall of that bath of > the Palace of Fin to this very day, a witness to the atrocities his > own hand had wrought.[F25] The wave of retributive justice was > still not at an end. Mirza Hasan Khan, the Prime Minister's > brother, who carried out the execution of the Bab, was subjected > to a dreadful punishment. No one would come to his aid. In despair, > he succumbed and died. The commander of the regiment that > volunteered to replace that of Sam Khan lost his life during the > bombardment of Muhammirih by the British. The regiment itself came > to a dreadful end. In spite of the unaccountable failure of Sam > Khan and his soldiers to destroy the life of the Bab, this > regiment was willing to renew the attempt, and eventually riddle > His body with bullets. Two hundred and fifty of its members, that > same year, with their officers, were crushed by a terrible > earthquake. They were resting on a hot summer's day under the > shadow of a wall, between Tabriz and Ardabil. The structure > suddenly collapsed and fell upon them, leaving not one > survivor.[F26] The remaining five hundred members of the regiment > suffered an ever more dramatic fate. They were executed by a firing > squad. Thus they met the same identical fate as that which their > hands had inflicted upon the Bab. Three years after His martyrdom, > that regiment mutinied. The authorities ordered that all of its > members should be mercilessly shot. Significantly, there was not > only one volley, but, as in the case of the Bab, a second volley > was fired to make sure that none survived. Then their bodies were > pierced with spears and lances. Their remains were left exposed > to the gaze of the public as had been the bodies of the Bab and > His companion. This event caused much concern and whispering in > Tabriz. "Is this not the regiment that destroyed the Bab?" the > people asked each other. "They have been overtaken by the same > fate. Could it be the vengeance of God that has now brought the > whole regiment to so dishonorable an end?" When the leading lawyers > overheard these misgivings and doubts they were alarmed. They > issued a warning stating that all who > > expressed such thoughts would be severely punished. To demonstrate > their anger they made an example of a few of the people. Some were > fined and some were beaten. All were warned under threat of further > punishment to cease such talk at once. "It can only revive the > memory of a terrible adversary," they were told. History records > that from the very hour that the volley of bullets was fired at the > Bab, "a gale of exceptional severity arose and swept over the > whole city. A whirlwind of dust of incredible density obscured the > light of the sun and blinded the eyes of the people." The city of > Tabriz remained wrapped in that fearful darkness from noon until > night. This was the hour promised in the Old Testament in the Book > of Amos Who said: "And it shall come to pass in that day, saith > the Lord God, that I will cause the sun to go down at noon, and I > will darken the sky on a clear day."[F27] The "lamb" had just been > slain as it had been promised in the Revelation of St. John. The > events that soon took place in the city of the Bab's birth were > also foreshadowed in that Book: "And the same hour there was a > great earthquake, and the tenth part of the city fell, and in the > earthquake were slain men seven thousand." A written account of > the period following the execution of the Bab states: "This > earthquake occurred in Shiraz after the martyrdom of the Bab. The > city was in a turmoil, and many people were destroyed. Great > agitation also took place through diseases, cholera, dearth, > scarcity, famine, and afflictions, the like of which had never been > known."[F28] The prophecies and promises of Christ were fulfilled > with the coming of the Bab, although the religious leaders turned > to them a blind eye and a deaf ear. These religious authorities, > as testified to by the introduction to the most authentic history > of the Bab, "confidently expected that the promised Advent would > not substitute a new and richer revelation for the old, but would > endorse and fortify the system of which they were the > functionaries. It would enhance incalculably their personal > prestige, would extend their authority far and wide among the > nations, and would win for them the reluctant but abject homage of > mankind. When the Bab proclaimed a new code of religious law, and > by precept and example instituted a profound moral and spiritual > reform, the priests > > immediately scented moral danger. They saw their monopoly > undermined, their ambitions threatened, their own lives and > conduct put to shame. They rose against Him in sanctimonious > indignation. "The cause of the rejection and persecution of the > Bab, " this historical analysis continues, "was in its essence the > same as that of the rejection and persecution of the Christ. If > Jesus had not brought a New Book, if He had not only reiterated the > spiritual principles taught by Moses but had continued Moses' rules > and regulations too, He might as merely a moral reformer have > escaped the vengeance of the Scribes and Pharisees. But to claim > that any part of the Mosaic law, even with such material ordinances > as those dealing with divorce and the keeping of the Sabbath, could > be altered--and altered by an unordained preacher from the village > of Nazareth--this was to threaten the interests of the Scribes and > Parisees themselves, and since they were the representatives of > Moses and of God, it was blasphemy against the Most High. As soon > as the position of Jesus was understood, His persecution began. As > He refused to desist, He was put to death. "For reasons exactly > parallel, the Bab was from the beginning exposed."[F29] "There > is but one parallel in all recorded history to the brief turbulent > history of the Bab. It is the passion of Jesus Christ. There is > a remarkable similarity in the distinguishing features of Their > careers. Their youthfulness and meekness; the dramatic swiftness > with which each ministry moved toward its climax; the boldness with > which They challenged the time-honored conventions, laws, and rites > of the religions into which They had been born; the role which the > religious leaders played as chief instigators of the outrages They > were made to suffer; the indignities heaped upon Them; the > suddenness of Their arrest; the interrogations to which They were > subjected; the scourgings inflicted upon Them; Their passing first > in triumph, then in suffering through the streets of the city where > They were to be slain; Their public parade through the streets on > the way to the place of martyrdom; Their words of hope and promise > to a companion who was also to die with Them; the darkness that > enveloped the land in the hour of Their martyrdom; and finally > Their ignominious suspension before the gaze of a hostile > multitude. "So momentous an event could hardly fail to arouse > widespread > > and keen interest even beyond the confines of the land in which it > occurred."[F30] One particularly moving document on the Bab points > out: "This illustrious soul arose with such power that he shook the > supports of the religion, of the morals, the conditions, the > habits, and the customs of Persia, and instituted new rules, new > laws, and a new religion. Though the great personages of State, > nearly all of the clergy and the public men arose to destroy and > annihilate him, he alone withstood them and moved the whole of > Persia."[F31] "Many persons from all parts of the world," one > writer states, "set out for Persia and began to investigate > wholeheartedly the matter." A noted French publicist testifies: > "All Europe was stirred to pity and indignation." "Among the > literature of my generation in the Paris of 1890," he said, "the > martyrdom of the Bab was still as fresh a topic as had been the > first news of his death. We wrote poems about him. Sarah Bernhardt > entreated Catulle Mend‰s for a play on the theme of this historic > tragedy."[F32] A drama was published in 1903 entitled "The Bab" and > was played in one of the leading theatres of St. Petersburg. The > drama was publicized in London and was translated into French in > Paris and into German by the poet Fiedler.[F33] M. J. Balteau in > a lecture on the Faith of the Bab quotes M. Vanbery's words spoken > in the French Academy, words which testify to the depth and power > of the Bab's teachings. The Bab, he states, "has expressed > doctrines worthy of the greatest thinkers."[F34] The famous > Cambridge scholar, Edward Granville Browne, wrote: "Who can fail > to be attracted to the gentle spirit of [the Bab]? His sorrowful > and persecuted life, his purity of conduct and youth; his courage > and uncomplaining patience under misfortune ... but most of all his > tragic death, all serve to enlist our sympathies on behalf of the > young Prophet of Shiraz."[F35] "That Jesus of the age ... a prophet > and more than a prophet," is the judgement passed by the > distinguished English clergyman, Dr. T. K. Cheyne. "His combination > of mildness and power is so rare," he states, " that we have to > place him in a line with supernormal men."[F36] Sir Francis > Younghusband in his book The Gleam has written: "The story of the > Bab ... was the story of spiritual heroism > > unsurpassed ... The Bab's passionate sincerity could not be > doubted, for he had given his life for his faith. And that there > must be something in his message that appealed to men and satisfied > their souls was witnessed to by the fact that thousands gave their > lives in his cause and millions now follow him ... his life must > be one of those events in the last hundred years which is really > worth study."[F37] The French historian, A. L. M. Nicolas, wrote: > "His life is one of the most magnificent examples of courage which > it has been the privilege of mankind to behold ... He sacrificed > himself for humanity, for it he gave his body and his soul, for it > he endured privations, insults, torture and martyrdom. He sealed, > with his very lifeblood, the covenant of universal brotherhood. > Like Jesus, he paid with his life for the proclamation of a reign > of concord, equity and brotherly love. More than anyone, he knew > what dreadful dangers he was heaping upon himself ... but all these > considerations could not weaken his resolve. Fear had no hold upon > his soul and, perfectly calm, never looking back, in full > possession of all his powers, he walked into the furnace."[F38] At > last the clergy and the state prided themselves on having crushed > the life from the Cause they had battled so long. the Bab was no > more. His chief disciples were destroyed. The mass of His followers > throughout the land had been beaten, exhausted, and silenced. The > King and the Prime Minister rejoiced. If they were to believe their > counsellors, they would never hear of the Bab again. His Faith was > swiftly receding into oblivion and the wings of death were hovering > over it. The combined forces which had engulfed it on every side > had at last put out the light which the young Prince of Glory had > kindled in His land. Yet at that very moment in a suburb of the > capital, Baha'u'llah was receiving a visitor, a friend who was soon > to be the new Prime Minister. He told Baha'u'llah: "The Bab has > been slain. He has been put to death in Tabriz. It is all over. At > last the fire which I feared might engulf and destroy you has been > extinguished." Baha'u'llah replied: "If this be true, you can be > certain that the flame that has been kindled will by this very act, > blaze forth more fiercely than ever and will set up a conflagration > such as the combined > > forces of the statesmen of this realm will be powerless to > quench."[F39] Gobineau echoes this statement, recording in his > history that "instead of appeasing the flames, it had fanned them > into greater violence."[F40] Judged by the standards of the world, > the life of Christ had been a catastrophic failure. Of His chosen > disciples one had betrayed Him, another had denied Him, and only > a handful stood at the foot of the cross. Centuries were to pass > before the world ever heard of His name. Judged by the standards > of the same world, the life of the ill-fated Youth of Shiraz > appeared to be one of the saddest and most fruitless in history. > The work He had so gloriously conceived and so heroically > undertaken, seemed to have ended in a colossal disaster. Swift as > a meteor that short heroic career had flashed across the skies of > Persia. Now death had plunged it into the darkness of despair. This > was but the last in the series of heartbreaks which had beset His > path from the beginning. At the very onset of His career, the Bab > went to Mecca, the heart of Islam, to proclaim publicly His > Mission. He was treated to icy indifference. He planned to return > to the city of Karbila and establish His Cause. His arrest > prevented it. The program He outlined for His chosen disciples was > for the most part unfulfilled. The moderation He urged them to > observe was forgotten in the first rush of enthusiasm that seized > the early pioneers of His Faith. His only chance of meeting the > king was dashed to the ground by the Prime Minister. His ablest > disciples were struck down one after the other. The flower of His > followers was slain in ruthless carnage all across the land. Then > followed His own martyrdom. All these events, on the surface so > humiliating, would seem to have marked the lowest depths to which > His Cause had fallen. They seemed to threaten the virtual > extinction of all His hopes. Yet burning like a flame through the > darkness of all these setbacks and sufferings was the Bab's > constant promise that before the year nine would pass, the Promised > One of all religions would appear.* There was never a moment of > doubt in His teaching. He was only the Herald of a greater One to > come. He knew that the * See Appendix, Note Six. > > seed had been firmly planted in the fields and meadows of human > hearts. He was the Dawn, the Sun was yet to come. Of all those > great figures who loved Him so dearly not one soul was left alive > save Baha'u'llah, Who with His family and a handful of devoted > followers was driven destitute into exile and prison in a foreign > land. [F41] He was banished from place to place until He reached > the "Mountain of God" in Israel, the Holy Land. Baha'u'llah was > exiled, a prisoner, to the fortress situated upon the plain of > `Akka, and the startling words of the prophecy given several > hundred years before about the "last days" of the Twin Messengers > were literally fulfilled: "All of them [the companions of the > Herald] shall be slain except One Who shall reach the plain of > `Akka, the banquet Hall of God."[F42] Although the Faith of God had > been crushed into the ground at an early age and rudely trampled > upon, this very process would bring about its germination. Buried > in the earth, warmed by the blood of Its martyrs, His Faith would > blossom out in glory at a later date with the brightness of the > sun, and would fulfill prophecy with the exactness of the stars. > The Dawn would give way to the Sun, and the era promised to the > earth since the beginning of time, the Day of the "One fold and One > shepherd"* would be ushered in by the sacrifice of that gentle > Youth from Shiraz: the Bab, the Gate of God. * See Appendix, Note > Seven. > > [This page is intentionally blank.] > > APPENDIX > > [This page is intentionally blank.] > > APPENDIX NOTE ONE The period in history from the years 1830 to 1850 > was one of strange and troublesome events. Men stared in wonder and > uneasiness at the great halo that circled the sun. They looked up > in horror at the night sky where a giant comet with a fiery tail > rushed through the darkness. It was whispered that the comet was > racing toward mankind bringing the "end of the world." In America, > Europe, Asia and Africa, there were men warning the people to > prepare for the return of Jesus, for the second coming of Christ. > Wolf in Asia, Sir Edward Irving in England, Mason in Scotland, > Davis in South Carolina, William Miller in Pennsylvania, and many > others throughout the world agreed that this was indeed the "time > of the end."[F1] Christ, they said, would soon appear. Leonard > Heinrich Kelber and his fellow Christians in Germany confidently > awaited the return of Christ during this same period. This > millennial zeal reached its climax in the year 1844. An historical > account of those days states: "A converted Jew in Palestine, Joseph > Wolf, predicted the Advent for 1847. Harriet Evermore, an eloquent > and arresting woman of the time, who figures in Whittier's > Snowbound, preached the Second Coming everywhere, including the > House of Representatives at Washington where crowds gathered to > hear her. Lady Hester Stanhope, the valiant madwoman, niece of > William Pitt, who turned her back on > > London and power and fashion, made her home in Lebanon among the > Arabs and Druses, in order to be ready and near to the scene of the > Advent. She kept, it was reported, two white Arab steeds in her > stable, one for the Messiah, one for herself! So real was the hope > for the Advent (Christ's "coming"), people were actually taking > almost violent measures for it. It was the nineteenth century, yet > the shooting stars of the year 1833, and the perihelia, or > halo-like rings around the sun in 1843, were objects of the most > awesome speculation and discussion. And the tail of the great comet > of 1843 measured 108 million miles in length. ... Whole families > were engaged in making shrouds against that fateful day."[F2] Some > of the more zealous went so far as to sell their possessions and > to await Christ's descent upon the clouds. Their more practical > neighbors pointed out that clouds did not descend but were vapors > that rose up from the earth. Others quoted St. Augustine who had > written an entire volume proving that there could not be anyone > living on the other side of the earth because it would be > impossible for such people to see Christ when He came down on the > day of His return. Mathematicians tried to calculate how many > hundreds of thousands of "solo" it would be necessary for the > Messiah to make before all humanity could see Him due to the > curvature of the earth. It was reported that shops in some of the > eastern cities of America advertised special "ascension robes" for > the coming event. When the great comet streaked across the heavens > in 1843, it was believed to be an omen for the hour of Christ's > return. In that same year, the poet James Russell Lowell' wrote: > Once to every man and nation comes the moment to decide. Some great > Cause, God's new Messiah ...[F3] On May 24, 1844 in Washington D. > C., Mr. Samuel F. B. Morse, the inventor of the telegraph, stepped > to the keyboard of his new instrument. He was about to send the > first official telegram in history flashing across the wires from > Washington to Baltimore. The press had heralded this day as a > modern miracle. By this invention the world would soon be united > physically n the twinkling of an eye, they said. The scholars of > Scripture asked: Is this not still another proof that the hour has > come for Christ's appearance? Is it not written in the book of Job > that only God can send "lightnings that they may go and say unto > thee here we are!"[F4] Was not this electric telegraph of > > Morse the "lightnings" spoken of by which the "Word" would go? > Morse put his hand to the keyboard and tapped out the message. It > was a message chosen from the Bible, from the Book of Numbers: > "What hath God wrought?"[F5] The evening before, May 23, 1844 in > Shiraz, Persia, the Baha'i Faith began. The Bab proclaimed Himself > to Mulla Husayn as the One foretold in all the holy Books of the > past. This day, He said, was the beginning of the fulfillment of > all the holy Scriptures. The Bab arose in a Muslim country, whose > people in their holy writings had the unmistakable prophecy which > said that the Messenger of God would come when by "beating the iron > upon the iron, you will hear the news from a far distance." The Bab > was a descendent of Abraham. He was of the "seed" which would > "inherit the earth." The message of Morse had quoted only a part > of the verse from Numbers. The full verse is: "According to this > time it shall be said of Jacob and of Israel what hath God > wrought?" Why did so many Bible scholars from all parts of the > world agree upon the years between 1843-1845 as the time for the > return of Christ? Careful research makes it clear that they chose > this time in history because of three very plain and specific > promises given by Christ Himself foretelling the hour of His second > coming. Christ assured His disciples that He would return to earth > when the following three things took place: 1. When His Gospel > shall be preached throughout the world. 2. When the "times of the > Gentiles" is fulfilled and the Jews return to Israel (Palestine). > 3. When all mankind would see the "abomination of desolation" > foretold by Daniel the Prophet. First Promise: When the Gospel of > Christ is taught "in all the world" then He will return. This > promise was made by Christ in direct reply to a question asked by > His disciples: "Tell us, when shall these things be? and what shall > be the sign of Thy coming, and of the end of the world?" Christ > gave His promise in the following words: "But he that shall endure > unto the end, the same shall be saved. And this Gospel of the > Kingdom shall be preached in all the world for a witness; then > shall the end come."[F6] A study of the spread of Christianity made > by these scholars of > > the 1840's convinced them that the message of Christ had already > well-circled the globe. It was being taught in all the continents. > By 1844 it was being taught not by solitary missionaries, but on > a wide and organized scale, even in the interior of Africa. A > commercial history of East Africa states: "Christian missions began > their activities amongst the African people in 1844."[F7] The > Gospel of Christ had now been "preached in all the world for a > witness" and therefore, these scholars had reasoned, the hour of > His coming was at hand. Thus the first promise of Christ was > fulfilled by the year 1844. Second Promise: When the "times of the > Gentiles" is fulfilled and the Jews return to Israel, Christ will > come back to earth. Christ gave this promise in answer to the > questions of His disciples. They asked Him: "When shall these > things be? and what sign will there be when these things shall come > to pass?"[F8] He gave them His promise in the following words: "And > they shall fall by the edge of the sword, and shall be led away > captive to all nations: and Jerusalem shall be trodden down of the > Gentiles, until the time of the Gentiles be fulfilled ... and then > shall they see the Son of Man coming in a cloud with power and > great glory."[F9] The meaning of the term "times of the Gentiles" > was very clear to the scholars of Scripture. It denoted that period > of time during which Jerusalem would be held by the power of > aliens, non-Jews (Gentiles), and during which the Jews themselves > would be banished from their homeland. The "times of the > Gentiles" would be fulfilled, therefore, when the Jews came back > to their homeland following this banishment. The first part of > Christ's promise came true almost immediately. His words, "they > shall be led away captive into all nations" began its fulfillment > less than forty years after His crucifixion. Jerusalem was > destroyed by the Roman Titus in 70 A.D. and the Jews were exiled. > The Jews tried to regain their freedom in 132 A.D. under Bar > Kochba but were crushed by the armies of the Roman Emperor Hadrian. > This time Jerusalem was devastated even more completely than it had > been by Titus. The site of the city was ploughed under and a new > city named in honor of Hadrian was built upon the ruins. The Jews > were banished. Many of them, exactly as had been fore- > > told by Christ, fell "by the edge of the sword." They fled, > scattered, and were "led away captive into all nations."[F10] The > Romans were the first aliens after the time of Christ to trample > down the city of Jerusalem. Then came the Persians and the Muslims. > The latter conquered Jerusalem in 637 A.D. During the period of > occupation by the Muslims, the Jews were rigidly excluded from > their homeland. The famous Irish scholar and author, George > Townshend, former Canon of St. Patrick's Cathedral, Dublin, and > Archdeacon of Clonfert, writes: "The strict exclusion of the Jews > from their own land enforced by the Muslims for some twelve > centuries was at last relaxed by the Edict of Toleration and the > `times of the Gentiles' were fulfilled." Townshend goes on to point > out that this document, the Edict of Toleration, was issued by the > governing authorities in the year 1844.[F11]* There is a strong > confirmation to be found in the Bible itself that 1844 was the year > intended for the fulfillment of Christ's promise concerning the > "times of the Gentiles." This confirmation is given in the Book of > Revelation, chapter eleven: "And the Holy City [Jerusalem] shall > they trod underfoot for forty and two months, until the times of > the Gentiles is fulfilled."[F12] This period of forty-two months > is expressed in the very next verse in the form: 1260 days. Bible > scholars found this period of forty-two months or 1260 days to be > identical with the year 1844. They arrived at this conclusion by > the following process of reasoning: 1. In the study of Biblical > prophecy, the period called a "day" becomes a "year" when > calculating the passage of time. 2. This theory is supported by the > following prophecies: (A) Numbers 14:34--"Even forty days, each day > for a year." (B) Ezekiel 4:6--"I have appointed thee each day for > a year." ______________ *This famous scholar discovered the Baha'i > Faith in his studies, and wrote saying that when "modern scholars > and statesmen speak of World government, Social Security, an > International language, international police force, the United > Nations, etc., they are merely ringing the changes of truths set > down by Baha'u'llah in everlasting language nearly a century ago." > > James Henry Foreman in his compilation The Story of Prophecy > writes: "... Biblical prophecy students, after a scrutiny of the > entire problem of Bible chronology, deduce the following > conclusions as virtually automatic--namely, that--(1) In symbolic > prophecy a day is the symbol of a year."[F13] By using the accepted > formula of a "day" for a "year," forty-two months or 1260 days > become 1260 years. Therefore, the "times of the Gentiles" would > last for 1260 years. The Muslims conquered Jerusalem in the seventh > century, and according to the promise of Christ, they would tread > the city underfoot until the hour of His return, which would be > 1260 years later by the measurement of prophecy. A study of the > calendar of the Muslims reveals that the year 1260 of their > calendar is identical with the year 1844 of the Christian calendar. > Thus the second promise of Christ was fulfilled by the year 1844, > when the "times of the Gentiles" was ended. Third Promise: When > mankind witnesses the "abomination of desolation" spoken of by > Daniel the Prophet, this will be the hour of Christ's return. > Christ gave this promise to His disciples in direct answer to their > questions: When will you come, what shall we look for? His promise > was given in these words: "When ye therefore shall see the > abomination of desolation, spoken of by Daniel the Prophet, stand > in the holy place (whoso readeth, let him understand)."[F14] The > third promise of Christ concerning the "abomination of desolation" > is the foundation-stone upon which the Biblical scholars rested the > structure of their belief in the return of Christ during the 1844 > period. The chapters of Daniel which deal with this subject are > those from eight through twelve. These foretell clearly not only > the second coming of Christ, but His first appearance as well. > Therefore, this promise of Christ is considered to be the most > important of the three. In these chapters, Daniel prophesies that: > From the issuing of the decree to rebuild Jerusalem, until the time > when the Messiah shall be cut off (crucified) there are appointed > 70 weeks (490 days).[F15] The decree would be issued, the city > rebuilt, then Christ would be crucified. This is the clear > meaning, foretelling Christ's first coming. > > There were four decrees issued to rebuild Jerusalem: 1. Issued by > Cyrus in the year 534 B.C. This is recorded in the first chapter > of the Book of Ezra. It went unfulfilled. 2. Issued by Darius in > the year 519 B.C. This is recorded in the sixth chapter of the > Book of Ezra. It also went unfulfilled. 3. Issued by Artaxerxes > in the seventh year of his reign in the year 457 B.C. This is > recorded in the seventh chapter of the Book of Ezra. It was > fulfilled by the fourth decree. 4. Issued by the same Artaxerxes > in the year 444 B.C. This is recorded in the second chapter of > Nehemiah. The scholars of Scripture accepted the third decree of > Artaxerxes as the one prophesied by Daniel inasmuch as the fourth > decree was merely an extension of the third. Therefore, this > prophecy of Daniel could now be stated thus: From the issuing of > the decree of Artaxerxes in the year 457 B.C. until the time of > the crucifixion of Christ there would be appointed 70 weeks (or > 490 days). 70 weeks equal 490 days. By the use of our measure of > prophecy, a "day" for a "year," 490 days become 490 years. > Therefore, from the issuing of the decree until the crucifixion on > Calvary there would be 490 years according to Daniel's prophecy. > It has been clear to scholars that the time of the first coming of > Christ was foretold by Daniel with amazing accuracy. No wonder > Christ Himself was so emphatic about Daniel's prophecy. What of > the second coming? Christ promised that He would return when > Daniel's prophecy came to pass. These are the words spoken by > Daniel: "How long shall be the vision concerning the daily > sacrifice, and the abomination of desolation, to give the sanctuary > and the host to be trodden under foot? And he said unto me, unto > two thousand three hundred days, then shall the sanctuary be > cleansed."[F16] When would this take place? In 2300 days, says > Daniel. These 2300 days in our prophetic measure become 2300 > years. Using the same frame of reference as that used by Christ's > first coming, the biblical scholars made their calculations. > Although many disputes arose as to the exact month, day, and hour, > there was a basic agreement among all that Christ's return would > take place between 1843 and 1845, with the year 1844 as the central > point of reference. > > One group of Christian scholars worked out Daniel's prophecy in the > greatest detail. They even built a special chart to show that > Christ would return in the middle of the year 1844.[F17] The Bab, > the Herald of the Baha'i Faith, made His declaration to the world > well into the year 1844: May 23rd.* This hour marks the beginning > of the Baha'i Faith. Thus the proofs were now complete. All three > of the specific promises of Christ concerning the time of His > return pointed to the exact same period: 1. The Gospel was > preached around the world by 1844. 2. "The times of the Gentiles" > was fulfilled in 1844. 3. The prophecy given by Daniel came to > pass in 1844. Christ told His disciples: When ye see these things, > it will be the time of My coming, and the time of the end. The > words of Daniel, which told with such startling accuracy the story > of both the first and second coming of Christ, were written by > Daniel in Elam, a part of ancient Persia. It was in the capital > of ancient Persia, Shush n, that Daniel gave his prophecy > foretelling 1844 as the time for Christ's return. He not only gave > the time, he also directed attention to the place in which he would > appear, saying that "Elam" would be given as a place of "vision" > in the latter days.[F18] The holy Bible of Christianity, as well > as the sacred writings of the Jews, and the Scriptures of Islam all > foretold that the Promised One would appear in the last days in > Elam or Persia. The Prophet Jeremiah, speaking of the time of the > end, says: "And I will set my throne in Elam."[F19] In a prophecy > of remarkable clarity, the sacred writings of Islam state: When the > Promised One appears, "the upholders of His faith shall be the > people of Persia."[F20] With all these proofs to guide them, why > did the people fail to recognize Christ in the day of His return > in 1844? Why did over a century pass with no clear explanation of > this great riddle? The answer is simple. It was the same reason > that the people did not recognize Christ in the day of His first > coming, until after the passing of centuries. Those who were > spiritually "alive" knew Him, but the great mass __________ *For > a further explanation, see Some Answered Questions, pp. 43-52. > > of mankind were spiritually "dead" and knew Him not. These were > the people spoken of by Jeremiah: "O foolish people, and without > understanding; which have eyes, and see not; which have ears, and > hear not."[F21] When Christ did not appear (the first time) in the > magic, glorious way which the people expected of a Messiah, they > denied Him. Thy called Him a false prophet and slew Him. After > all, He was born of a woman and walked among them. Surely, they > said, this is not the manner in which our great Messiah will > appear. Their eyes were closed. The disciples of Jesus were > greatly troubled because most of the people, especially the > religious leaders and other influential persons, neither understood > nor accepted His Message. They asked Jesus: "Why do they not > believe?" Christ answered them: "Because it is given unto you to > know the mysteries of the kingdom of heaven but unto them it is not > given ... their ears are dull of hearing, and their eyes they > have closed ... but blessed are your eyes, for they see: and your > ears, for they hear."[F22] It was to be the same in the day of His > return in 1844. It takes special "eyes" and "ears" to recognize > and accept the Messiah each time He appears. The great mass of > mankind did not recognize Christ in the day of His first coming, > nor would they recognize Him in the day of His second coming. For > He would appear in the same manner: He would be born of a woman, > and walk among them. He would have the same Christ-spirit, but He > would have a new physical identity. Jesus Himself had explained > this spiritual truth with the greatest care so that mankind would > understand and not be misled. The people said of Christ, "why then > say the scribes that Elias must come first?"[F23] The disciples > found this question too difficult to answer because they, too, had > been taught that Elias must come first. If so, where was he? They > put this question to Christ. He told them that Elias had already > come, but that no one understood this truth, since Elias had come > in a manner they did not expect. "If ye will receive it," He said, > "this [John the Baptist] is Elias, which was for to come. He that > hath ears to hear, let him hear."[F24] John the Baptist was Elias, > Christ told them. He added: "If ye > > will receive it." He meant: If you can understand this symbolic > truth. He added: "He that hath ears to hear, let him hear." This > clearly warned them that it would take spiritual ears to hear and > accept this truth. It was to be understood inwardly, not > outwardly, in the world of comprehension, not by the senses. Only > in this symbolical way could anyone accept the man John as Elias. > Elias had returned in the spirit, not in the flesh of John. If > they did not understand the significance of this inward truth, they > would believe Him to be false. They must have the "eyes that see" > and the "ears that hear"; otherwise, it would be impossible to > understand or to accept. This truth was confirmed by John the > Baptist Himself. He was asked: "Art thou Elias?" He answered: "I > am not."[F25] He was not the return of Elias in the flesh. He was > the return of the spirit of Elias. In the Book of Luke it is > promised for this same John the Baptist: "He shall be filled with > the Holy Ghost, even from his mother's womb. ... And he shall go > forth before him in the spirit and power of Elias."[F26] This was > the inward truth that Christ was trying to convey. He emphasized > this vital spiritual truth on more than one occasion. He > demonstrated to His disciples that a Messenger of God does not > return in the flesh. It is the Holy Spirit that returns; but, > through another channel, in another age, and with another outward > name. "And his disciples asked him, saying, Why then say the > Scribes that Elias must first come? And Jesus answered and said > unto them, Elias truly shall come first, and restore all things. > But I say unto you, that Elias is come already, and they knew him > not, but have done unto him whatsoever they listed. Likewise shall > also the Son of man suffer of them. Then the disciples understood > that he spoke unto them of John the Baptist."[F27] Elias had come > but they knew him not because he came in a way they did not expect > or understand. Christ likewise they knew not because He, too, came > in an unexpected manner. Christ would be rejected and slain, as > was John, because He came in a manner contrary to the expectations > of the people.[F28] Elias came; he was John the Baptist. The > Messiah came; He was Jesus of Nazareth. The prophecies were > symbolical. Christ warned His disciples that the same conditions > would also be true in the day of His second coming. Elias returned > in John the Baptist and was rejected. "Likewise shall also the Son > of Man [Himself] suffer of > > them," Christ warned. When He returned in the promised Messiah in > 1844, He was also rejected in spite of the overwhelming proofs; in > spite of His own direct promise of the hour of His coming and His > warning that man would need to have spiritual "eyes that see." > "When ye shall see the abomination of desolation spoken of by > Daniel the Prophet," Christ warned, "stand ye in the holy place > (whoso readeth, let him understand)." Christ's last words show that > His return would not be clear to outward vision or understanding. > He says: "Whoso readeth, let him understand." He will return in the > Christ-spirit, but not as Jesus of Nazareth. Man must look for the > same Holy Spirit in a new physical identity. Christ is here once > again repeating the warning about His own second coming which He > gave to His disciples about the return of Elias in John the > Baptist: "He that hath ears to hear, let him hear." 1. The three > direct promises of Christ giving the time of His return, all > pointed to the year 1844. 2. The holy Scripture of the Christians, > Jews and Muslims gave the place: Persia. 3. Christ Himself > unmistakably gave the manner of His return; not in the flesh, but > in the spirit. But only Almighty God could give mankind the "eyes > to see" and the "ears to hear." These proofs which make it possible > for everyone to understand the Holy Scripture could not have been > given to mankind in such detail until the time of Christ's return. > Until the hour of His appearance in 1844 in Elam (Persia) no one > would be able to understand these inner mysteries of the holy > Books. The way was closed. This was yet another prophecy from the > pen of the same Prophet, Daniel. The words came to him in a > vision. "But thou, O Daniel, shut up the words and seal the book, > even to the time of the end." Daniel, still not satisfied, pressed > for an answer to the meaning of the visions: "Then said I, O my > Lord, what shall be the end of these things? And He said, Go thy > way, Daniel, for the words are closed up and sealed till the time > of the end."[F29] This much was clear. No one would be able to > discover the meaning > > of the words until after the return of the Spirit of Christ in the > new Messiah in the last days. Isaiah reinforces this truth: "And > the vision of all is become unto you as the words of the book that > is sealed, which men deliver to one who is learned, saying, read > this I pray thee: and he saith, I cannot for it is sealed."[F30] > These seals would not be opened by Christ in His first coming, but > only in His second. Leaders of the early Christians understood > this: "Therefore judge nothing before the time, until the Lord > come, who will bring to light the hidden things of darkness. > ..."[F31] The Apostle Peter left this clear warning about trying > to interpret the prophecies before the day of Christ's return: "We > have also a more sure word of prophecy ... that no prophecy of the > scripture is of any private interpretation. For the prophecy came > not in old time by the will of man: but the holy men of God spake > as they were moved by the Holy Ghost."[F32] It was written of > Baha'u'llah early in this century that His teachings "are the keys > to all doors. Every hidden secret will become discovered and every > hidden secret will become manifest and apparent."[F33] With the > coming of the Baha'i Faith in 1844, the Books were at last opened. > Mankind was once again faced with that same great spiritual > challenge: To accept or reject the Messiah. His "throne" had been > set in "Elam" (Persia) in the very hour (1844) foretold by Christ > Himself in three distinct prophetic promises. From the pen of the > new Messiah were to come explanations of the hidden meanings of the > prophecies in all the holy Scriptures of the world. This, too, had > been foretold in the Revelation of St. John: "In the midst of the > elders, stood a Lamb as it had been slain. ... And they sung a new > song, saying Thou art worthy to take the book and to open the seals > thereof."[F34] Even Daniel, who said the books were sealed until > the time of the end, saw another vision of the "last days" in which > the books would be opened by the new Messiah: "Ten thousand times > ten thousand stood before him: the judgment was set and the books > were opened." > > Speaking further of his great vision, following the opening of the > books, Daniel says that he saw: "The Ancient of Days ... and there > was given him dominion and glory, and a kingdom, that all people, > nations, and languages, should serve him: his dominion is an > everlasting dominion, which shall not pass away, and his kingdom > that which shall not be destroyed."[F35] This is the story behind > the great search for the promised One undertaken by Shaykh Ahmad, > Siyyid Kazim, Mulla Husayn, Quddus, Tahirih, Vahid, and those holy > souls who were so much like the disciples of Christ in His day. > Now at last the books were opened and the truth revealed: 1. > Christ would appear in Elam (Persia). 2. Christ would return in > the year 1844. 3. Christ would return not in the flesh, but with > the same Holy Spirit in a new identity. In order that this last > truth of the three might never be misunderstood, repeated promises > were given throughout the Bible that in the last days the Messiah > would come with a "new name." It was also promised that His > followers would be called by a "new name." 1. "Thou shalt be > called by a new name." 2. "The Lord God shall ... call his > servants by another name."[F36] 3. "To him that overcometh will > I give to eat of the hidden manna and will give him a white stone, > and in the stone a new name written, which no man knoweth saving > he that receives it." Only those that had the "eyes to see" and the > "ears to hear" would receive the name and know it. In the very > chapter in which Christ revealed to John, "If therefore thou shalt > not watch, I will come on thee as a thief, and thou shalt not know > what hour I come upon thee," a new name for His new followers is > promised yet again. Christ counsels His followers to be prepared > to cast aside all they hold dear at the time of His second coming, > just as they had been forced to cast it aside in the day of His > first coming. He makes it plain that His second coming will not > be according to the beliefs, standards, or expectations of any man. > He warns each individual that he must search for himself, must be > alert, must look with an "inner eye." In this final book of > Christian Scripture (Revelation), Christ says: "Blessed is he that > watcheth." > > It is chapter eleven of the final book of Christian Scripture which > so clearly prophesied that the "times of the Gentiles" would be > fulfilled by the year 1844. This was the hour (1844) when Christ > Himself promised: "Then shall they see the Son of man coming." > There is no subject spoken of more frequently or with more power > in the New Testament than that of the Return of Christ. It is > mentioned repeatedly on innumerable occasions. Christ says > clearly, time after time: 1. "I will not leave you comfortless: > I will come to you." 2. "And behold I come quickly." 3. "For the > Son of man shall come in the glory of the Father." 4. "I go away > but come again unto you." 5. ""And if I go to prepare a place for > you, I will come again." Because mankind has failed to understand > the symbolical fulfillment of Christ's return, he has been forced > to abandon it and consider it a mistake; and teach some other > doctrine concerning His coming. Yet, it is easy to understand why > such a millennial zeal should have held the world in its grasp when > we realize that the following references are but some of Christ's > own promises of His coming: Matthew, chapters 16, 24, 25 and 26. > Mark, chapters 8 and 13. Luke, chapters 12 and 21. Acts, chapter > 1. I Corinthians, chapters 4 and 15. I Thessalonians, chapters > 1, 4 and 5. II Peter, chapters 1 and 3. In the second and thirds > chapters of Revelation, chapters filled with the promise of > Christ's second coming, and laden with warnings that it will > require a spiritual ear to hear and to understand the manner of > His coming, the "new name" for His followers is mentioned for the > final time in Christian Scripture. In these chapters, Christ speaks > of the new city, the new Jerusalem, and the new name. All the > things of the past will be swept away forever: "Him that overcometh > will I make a pillar in the temple of my God, and he shall go no > more out: and I will write upon him the name of my God, and the > name of the city of my God, which is new Jerusalem, which cometh > down out of heaven from my God: and I will write upon him my new > name."[F37] He that hath an eye to see, let him see. He that hath > an ear to hear, let him hear. > > NOTE TWO Every Prophet has been called false by his own generation. > This was true of Jesus. He was considered a "false prophet." "And > there was much murmuring among the people concerning him: for some > said he is a good man; others said, Nay; but he deceiveth the > people."[F1] A famous philosopher named Celsus in the second > century compiled an entire volume filled with terrible libels about > Christ and His followers. Porphyry, one of the greatest of the > Platonic philosophers, wrote a large book against Christ and the > Christians, quoting the many abusive attacks against Jesus which > were prevalent among the leaders and the masses. The book was > later burned by order of Sydocius and Dovalantius, two Christian > emperors, who after the passing of time lauded and defended Christ > Whom the people of that same land had once called false and had > despised. James Murdock in his History of the Church quotes one of > the great scholar-emperors of Rome, Marc Antony, as saying, "You > should not ask concerning Jesus of Nazareth from these poor Romans, > none of whom has seen him, but whom baseness and indolence have > caused to follow him." He called them unimportant people, slaves, > men and women without praiseworthy qualities. The emperor Julian, > who denied his faith in Christ, said the Christians were the > "enemies of the world of humanity." Even hundreds of years after > His crucifixion, Christ was called a false prophet by the leaders > and people of the world. Most people could not believe that Hesus > of Nazareth fulfilled the prophecies about the coming Messiah which > said: 1. He (the Messiah) will sit upon the throne of David. > (Where was his throne?) 2. Mount Zion will dance. (Who had yet > seen this wonder?) 3. He will rule with a sword. (He didn't even > have a staff, let alone a sword.) 4. He will come from an unknown > place. (Did not this Jesus come from Nazareth, a place from which > tradition promised that no "good" could come?) > > How then could this (Jesus) be the Messiah? When it was explained > to the people of that time that all these prophecies had been > fulfilled "inwardly" not "outwardly," symbolically and not > literally, they refused to believe it. Some of Christ's own > followers denied Him because they couldn't fully accept His > teachings. They turned away from Him and considered Him to be a > "false prophet." "From that time many of his disciples went back, > and walked no more with him."[F2] Whenever a Messenger of God > appears, such as Krishna, Moses, Zoroaster, Buddha, Jesus, > Muhammad, the Bab or Baha'u'llah, He is denounced as a "false > prophet" by those who are not spiritually awake. What satisfactory > proof can be given to the spiritually awake that Baha'u'llah is not > a false prophet? After all, Christ did warn His followers to > beware of false prophets. In the twenty fourth chapter of Matthew, > in which Christ so clearly foretold His own return in 1844, we also > find one of His strongest warnings about the last days and false > prophets: "Then if any man should say unto you, Lo, here is Christ, > or there; believe it not. For there shall arise false Christs, and > false prophets, and shall shew great signs and wonders; inasmuch > that, if it were possible, they shall deceive the very elect. > "[F3] But Jesus prophecies the coming of not one, but of many false > Christs and false prophets. He points out that they will work such > astonishing wonders that they will deceive even the elect--His own > followers, the Christians. There are "false prophets" who deceive > many of the "elect" in every age. These false prophets do not > always appear in the guise of religion. There is the "false > prophet" who teaches that there is no God at all--atheism. The > coming of this last "false prophet," disbelief in God, was plainly > foretold in both the Old and the New Testament for the "time of the > end": 1. "That day [the return of Christ] shall not come except > there come a falling away first. ..."[F4] 2. "There shall be false > teachers ... who privily shall bring in damnable heresies, even > denying the Lord that brought them. ... And > > many shall follow their pernicious ways; by reason of whom the way > of truth shall be evil spoken of."[F5] The prophet Amos, who > foretold which such startling clarity that the "sun would be > darkened at noon," (in the hour of the Bab's martyrdom) also > prophesied that it should be a day of disbelief in God and a day > of great "falling away" from religion: 3. "Behold, the days come, > saith the Lord God, that I will send a famine in the land, not a > famine of bread, nor a thirst for water, but of hearing the words > of the Lord. And they shall wander from sea to sea, and from the > north even to the east, they shall run to and fro, to seek the Word > of the Lord, and shall not find it."[F6] 4. "Knowing this first, > that there shall come in the last days, scoffers walking after > their own lusts, And saying: Where is the promise of His > coming?"[F7] In the hour of Christ's crucifixion, the "scoffers" > who considered Him a "false prophet" were many, those who believed > in Him were few. One of His chosen disciples had betrayed Him for > money, another had denied Him three times. When His enemies came > against Him in the garden of Gethsemane with swords and stones, His > most trusted disciples deserted Him, fear overcoming their faith: > "Then all the disciples forsook Him, and fled." No wonder Christ > repeatedly warned His followers not to make this same mistake in > the hour of His return. "Watch ye therefore," He warned them, for > ye know not when the master of the house cometh, at even, or at > midnight, or at the cock-crowing, or in the morning. Lest coming > suddenly he find you sleeping."[F8] Thus, Jesus warned all future > humanity through His followers: "And what I say unto, I say unto > all, Watch!"[F9] In the twenty-fourth chapter of Matthew where we > hear Christ foretelling the hour of His return (1844), He once > again cautions His followers not to misread the signs of His coming > and thus be misled into error: "But if that evil servant shall say > in his heart My Lord delayed His coming [and thus not expecting > Him, shall deny Him], and shall begin to smite his fellow servants, > and to eat and drink with the drunken [become material-minded]; the > lord of that servant shall come in a day when he looketh not for > him, and in an hour he is not aware of, and shall cut him asunder > and appoint his portion with the hypocrites!"[F10] > > Christ, Himself, Who warned His followers to beware of "false > prophets," gave humanit6y a measuring rod by which it is possible > to judge every prophet and thus be sure of the truth. He provided > an unerring standard by which every person can determine for > himself whether a prophet is "true" or "false." This standard is > found in the seventh chapter of Matthew. We find that in this one > chapter Christ gave both the warning to beware of false prophets, > and supplied the method by which to judge them. "Beware of false > prophets, which come to you in sheep's clothing, but inwardly they > are ravening wolves. Ye shall know them by their fruits. Do men > gather grapes of thorns, or figs of thistles? Even so every good > tree bringeth forth good fruit; but a corrupt tree bringeth forth > evil fruit. ... Wherefore by their fruits ye shall know > them."[F11] Judge the prophet by his fruits. This is a sound basis > for judgement. It is the measure established by Christ Himself. > Therefore, let us judge Baha'u'llah by the standard given by > Christ. Let us test the fruits of Baha'u'llah's tree, for Christ > has promised us that if the "fruit" is good, the tree is good, and > the prophet true. Baha'u'llah wrote over a hundred volumes. Here > it is possible to mention but a few of His teachings, and in the > briefest manner. It is like trying to capture the ocean in a cup. > The following are "fruits" from the tree of Baha'u'llah upon > subjects which are nearest to the heart of every man, and most > vital to his welfare: 1. his home and family, 2. his country, 3. > his religion, and 4. his individual self. The first "fruit" we > shall test is that relating to man's home and family: 1. HOME AND > FAMILY Baha'u'llah calls upon all mankind to honor the sanctity of > marriage. The bond between husband and wife must be upon a > spiritual as well as a physical foundation. It must be a happy and > lasting union, for the family is the basis of society. The Baha'i > law on marriage is that man must have but one wife (monogamy). If > a man already has more than one wife, he does not give up any, but > he can take no more. Thus an injustice or upheaval will not be > caused in those lands where plural marriages > > are acceptable, but gradually by the application of this law, > monogamy will be the rule everywhere. Baha'u'llah calls upon all > men and women to marry so that children may be raised up who can > honor the name of God and render service to mankind. It is > obligatory to educate the children and they must be educated and > given moral as well as scientific training. 2. MAN'S COUNTRY > Baha'u'llah's teachings state clearly that it is the "unquestioned > duty of every one of His followers to demonstrate their loyalty > and obedience to their respective governments." His teachings say, > even more specifically: "According to the direct and sacred command > of God we are forbidden to utter slander, and are commanded to show > forth peace and amity, and are exhorted to rectitude of conduct, > straightforwardness and harmony with all the kindreds and peoples > of the world."[F12] Baha'u'llah's followers are instructed to > consider disloyalty unto a just government as disloyalty to God > Himself. It is the sacred obligation of Baha'is to "promote, in > the most effective manner, the best interests of their government > and people."[F13] This is another "fruit" from the tree of > Baha'u'llah by which you may judge whether He is a true or false > prophet. 3. MAN'S RELIGION Baha'u'llah teaches that just as there > is only one God, there is also only one religion. All the great > Prophets have taught this same one religion. There is no exclusive > salvation for the Hindu, the Jew, the Zoroastrian, the Buddhist, > the Christian, the Muslim, or the Baha'i. All these pure and holy > Faiths are part of the one eternal religion of God which goes on > for ever. No religion is the one exclusive faith, or the final > outpouring of truth from Almighty God. Each religion is true, is > beautiful, is valid for the age in which it appears. It is the > only truth for that particular age, yet it is but one part of the > single, great, progressive, never-ending religion of God. The Word > of God is one though the Speakers (Messengers) are many. The Baha'i > teachings point out that the growth of religion is > > like the growth of a tree. In the teaching of Krishna we see the > "seed," in that of Moses the "shoot," in that of Zoroaster the > "trunk," in that of Buddha the "branches," in that of Jesus the > "twigs," in that of Muhammad the "leaves," in that of the Bab the > "blossoms," in that of Baha'u'llah the "fruit." Because men failed > to recognize and understand the oneness, the great religions have > developed an enmity for each other. The Founders were united in > love, but the followers became divided in hate. One step is not > greater than another. All are necessary. Each stage is the > fulfillment of the one that went before. No step is exclusive; no > stage is final, not even the stage of the "fruit." The "fruit" is > the fulfillment of the "seed"; it is the end of a cycle; but from > that "fruit" will come the seed of another great cycle. "The > Religion of God," Baha'u'llah declares, "is for the sake of love > and union; make it not the cause of enmity and conflict."[F14] > Baha'u'llah was exiled like Abraham, stoned like Moses, and > scourged like Jesus. For nearly half a century Baha'u'llah > underwent imprisonment and exile, during which He was poisoned, > beaten, chained in a dungeon, and subject to the most brutal and > continuous indignities. In the depths of His suffering, He again > pointed out the oneness of His own Mission with that of Christ. > Baha'u'llah called out to mankind: "If ye be intent on crucifying > once again Jesus, the Spirit of God, put Me to death, for He hath > once more, in My person, been made manifest unto you."[F15] > Baha'u'llah commands His followers to "consort with the followers > of all religions in a spirit of friendliness and fellowship."[F16] > Baha'u'llah upholds the basic teachings of Christ, Moses, Muhammad, > Krishna and all the prophets of the past. He speaks of them all > with great love and beauty. In counselling His followers to mingle > with the people of all Faiths with radiance and gladness, He says: > "Ye are all the leaves of one tree and the drops of one ocean." > "Truly I say," Baha'u'llah tells us, "whatever lowers the lofty > station of religion will increase heedlessness in the wicked. ... > O people of God! Be not occupied with yourselves. Be intent on > the betterment of the world and the training of the nations."[F17] > > This is yet another "fruit" taken from the tree of Baha'u'llah's > teachings by which you may judge whether He is a true or false > prophet. 4. MAN'S INDIVIDUAL LIFE The reason a Prophet (Messenger) > comes to earth, Baha'u'llah says, is "to educate the souls of men, > and to refine the character of every living man. ..."[F18] "The > essence of faith," Baha'u'llah counsels, "is fewness of words and > abundance of deeds. ..." "Beware, O people of Baha, lest ye walk > in the ways of them whose words differ from their deeds." "Let > your acts be a guide to all mankind. ... It is through your deeds > that ye can distinguish yourselves from others. Through them the > brightness of your life can be shed upon the whole earth." "The > most vital duty, in this day, is to purify your characters, to > correct your manners, and improve your conduct," Baha'u'llah > proclaims. "The beloved of the Merciful must show forth such > character and conduct among His creatures, that the fragrance of > their holiness may be shed upon the whole world. ..." "A good > character is, verily, the best mantle for men. ... The light of a > good character surpasses the light of the sun. ... Upon this the > honor and glory of the world are based and are dependent. ..." > "Trustworthiness ... is the door to the security and tranquility > of mankind."[F19] Throughout Baha'u'llah's Teachings, such > additional counsels on individual behavior as these are found: "Do > not be content with showing friendship in words alone, let your > heart burn with loving kindness for all who may cross your > path."[F20] "... show the utmost kindness and compassion to the > sick and suffering. This has greater effect than the remedy > itself. You must always have this thought of love and affection > when you visit the ailing and afflicted."[F21] Baha'u'llah has > given the following standard of conduct for all His followers: "Be > generous in prosperity, and thankful in adversity. Be worthy of > the trust of thy neighbor, and look upon him with a > > bright and friendly face. Be a treasure to the poor, ... an answer > to the cry of the needy. ... Be unjust to no man. ... Be as a lamp > unto them that walk in darkness, a joy to the sorrowful, a sea for > the thirsty, a haven for the distressed, an upholder and defender > of the victim of oppression. ... Be a home for the stranger, a balm > to the suffering, a tower of strength for the fugitive. Be eyes > to the blind, and a guiding light unto the feet of the erring. ... > a breath of life to the body of mankind. ..."[F22] This is another > "fruit" taken from the tree of Baha'u'llah. Christ said "by their > fruits ye will know them." These will help you to decide whether > Baha'u'llah is a true or false prophet. The following final > "fruits" are but a few of the Teachings taken from this vast > reservoir which Baha'u'llah has left to humanity: 1. Each > individual shall make his own independent search after truth. The > Teachings of Baha'u'llah say: "The greatest gift of God to man is > his intelligence." Each individual should investigate spiritual > truth for himself. He can, and should, learn from the knowledge > and efforts of others, but he should not accept their findings as > the final truth for himself without a personal investigation. Each > person is individually responsible for the relationship between > himself and God. Only a sincere individual search can bring about > a just decision. This is a "fruit" from the tree of Baha'u'llah's > Teachings. 2. Men and women should enjoy equal rights, privileges, > education, and opportunities throughout the world. Baha'u'llah > attached great importance to this principle. His teachings > emphasize the fact that this the mother is the teacher of the child > during its early and formative years, it is most necessary that > she have a good education. The universal education which > Baha'u'llah advocates would give an equal position to boys and > girls, men and women. When the station of woman is elevated until > it is co-equal to that of man everywhere in the entire world, the > stability and wholesomeness of social affairs throughout the world > will be greatly improved. > > This is also a "fruit" from Baha'u'llah's tree. 3. Education must > be available to all. No one should be deprived of an opportunity > for education, Baha'u'llah's teachings explain. Nor must anyone > be permitted to deprive himself of an education. Education must > be compulsory up to a certain age. "To acquire knowledge is > incumbent on all," Baha'u'llah declares, "but of those sciences > which may profit the people of the earth. ... The possessors of > sciences and arts have a great right among the people of the world. > ... Indeed, the real treasury of man is his knowledge. Knowledge > is the means of honor, prosperity, joy, gladness, happiness and > exaltation."[F23] This is another "fruit." 4. An international > language must be taught throughout the world in addition to the > mother-tongue. Baha'u'llah has instructed that a universal language > must be fashioned or adopted from one of the existing languages. > This will greatly aid commerce and will break down the barriers of > misunderstandings among peoples. This language would be an > international auxiliary language. Each land would keep the beauty > and charm of its own mother-tongue, but would learn in addition an > international auxiliary language. "... my determination is to > gather the nations. ... For then will I turn to the people a pure > language that they may all call upon the name of the Lord, to serve > Him with one consent."[F24] This, too, is a "fruit" from the > Teachings of Baha'u'llah. tree. 5. Religion must agree with science > and reason. In a world society such as that foretold by > Baha'u'llah, "science and religion, the two most potent forces in > human life, will be reconciled, will cooperate, and will > harmoniously develop."[F25] This is a "fruit" upon Baha'u'llah's > tree. 6. All men are the children of one Father, God, and are the > brothers and sisters of one human family. However great the > conqueror may be, he is finally entombed, possessionless. He keeps > but one small plot of earth for his bones. > > Thus every warrior is interred. The earth belongs to God, and man > is a tenant here for but a brief span. His greatest possession, > next to love of God, is love for his fellow human beings. > Prejudices of all kinds must be banished from the earth. In order > to eliminate racial prejudice, it is essential to eliminate racial > consciousness and to see all humanity as the children of one > Father. "Lovers of mankind," His Teachings proclaim, are the > superior people, of whatever country, color or creed they may be." > This also is a "fruit" taken from Baha'u'llah's tree. 7. The soul > is the essential part of every human being and lives forever. The > most vital belief any man can possess, Baha'u'llah assures us, and > one which man cherishes most of all at the moment of death, is a > belief in God and in the immortality of his own spirit. Baha'u'llah > repeatedly gives mankind comforting assurance upon this essential > truth.* After reading Baha'u'llah's words on this subject, man has > great confidence in that inner prompting which tells him that he > does indeed have an immortal soul. Many of the great scientific > minds of our day substantiate these inner truths from their own > research. They point out that matter itself is indestructible and > has a form of immortality; therefore, how can the spirit be mortal? > The eminent biologist C. C. Hurst writes, "Recent genetical > research leads us to the inevitable conclusion that, in general, > living genes are relatively immortal.[F26] Arthur H. Compton, Nobel > Prize Winner for his work in physics, says: "... it is only fair > to point out that science has found no cogent reason for supposing > that what is of importance in a man can be buried in a grave."[F27] > Dr. Compton says in yet another place, "Biologically speaking, > life, whether it be an apple seed or the germ cell of a man, is > essentially continuous and eternal ... May we not also logically > say that continuity of consciousness, mind or soul may be presumed > from the essential eternality of the germ cell?"[F28] > _________________________ *Read: Gleanings from the Writings of > Baha'u'llah, The Hidden Words, Reality of Man, Life after Death, > The Baha'i World Faith, Some Answered Questions. > > This is another "fruit" of Baha'u'llah by which you may judge Him. > 8. Prayer is both a blessing and an obligation. Prayer brings > healing to the soul. It brings joy and happiness, and protects man > from tests and difficulties. It is essential to the life of the > spirit. Just as the physical body must have food each day, so does > the soul need food each day. Prayer is the spiritual food of the > soul. A physical body which is not fed regularly becomes emaciated > from malnutrition. It sickens and dies. The same is true of the > soul of man. This spirit must be fed regularly and well, or it > will suffer the same loss of power. It too, will sicken. While > it never dies, it becomes so helpless that it exists in a form of > death. For example, if a man lets his arm hang at his side without > ever using it, soon the power to move the arm vanishes. The arm > has become atrophied and useless. A man's soul without the > nourishment of regular prayer also becomes atrophied and useless. > Baha'u'llah has left a rich legacy of beautiful, uplifting prayers. > However, His Faith instructs man to remember that prayer is by no > means limited to the use of these prayers. Work itself, > Baha'u'llah says, is worship. One's daily work when done in the > spirit of service to mankind, and performed to the best of one's > ability, is prayer of the finest kind. "We have made this--your > occupation--identical with the worship of God," Baha'u'llah has > written.[F29] He teaches that one's whole life should be a prayer. > Every thought, word or deed devoted to the good of one's fellow-man > is a prayer in the truest sense of the word. By means of these > principles and laws, Baha'u'llah has laid the foundation for a > united world, so that the prophecies of Scripture might be > fulfilled and there might come that promised day of "one fold and > one shepherd." Nearly a century ago, Baha'u'llah proclaimed the > essential need for the establishment of a universal House of > Justice which would be dedicated to preserving the welfare of all > men upon the planet. It would protect both great and small > nations. It would guarantee the rights of individuals. > > Baha'u'llah addressed the Rulers and Kings of the earth, warning > them of the dire consequences which would follow if they failed to > raise up such a structure. Without it, He told them, disaster > would come upon the world. This world organization envisioned by > Baha'u'llah would have a world parliament which would be > democratically elected. It would have a world metropolis, an > international police force, and a world tribunal or court. It would > not be dedicated to the West or the East; it would not favor the > light or the dark; it would not prefer the Jew or the Gentile. > This world organization would be dedicated to one purpose only: > the welfare of the entire human race. This great universal body > would establish a common system of weights and measures and a > common currency. It would develop all of the world's natural > resources and would regulate markets so that "have not" nations > would no longer exist. It would eliminate the extremes of poverty > and wealth without destroying the natural degrees of difference > which talent and initiative create. It would further an > international auxiliary language. In short, it would take all the > steps necessary to bring about a peace-loving, progressive, > prosperous human family. Professor Edward G. Browne of the > University of Cambridge visited Baha'u'llah in 1890. He wrote of > that moment as follows: "The face of him on whom I gazed I can > never forget, though I cannot describe it. Those piercing eyes > seemed to read one's very soul; power and authority sat on that > ample brow. ... No need to ask in whose presence I stood, as I > bowed myself before one who is the object of a devotion and love > which kings might envy and emperors sigh for in vain! "A mild > dignified voice bade me be seated, and then continued: `Thou hast > come to see a prisoner and an exile. ... We desire but the good of > the world and the happiness of nations. ... That all nations should > become one in faith and all men as brothers; that the bonds of > affection and unity between the sons of men should be strengthened; > that diversity of religion should cease, and differences of race > be annulled. ... These strifes and this bloodshed and discord must > cease, and all men be as one kindred and one family. ... > > Let not a man glory in this, that he loves his country; let him > rather glory in this, that he loves his kind. ...' "Such, so far > as I can recall them, were the words which, besides many others, > I heard from Baha. Let those who read them consider well with > themselves whether such doctrines merit death and bonds, and > whether the world is more likely to gain or lose by their > diffusion."[F30] These are some of the "fruits" from the tree of > Baha'u'llah. Christ said: "By their fruits shall ye know them." > The responsibility of deciding whether or not Baha'u'llah is a true > prophet now rests with you. NOTE THREE It is said in Scripture and > Tradition that at the time of the birth or announcement of every > Messenger of God, a star or a sign appears in the heavens. Nimrod > was warned of the star that told of the coming of Abraham. The > soothsayers warned Pharaoh of the star in the heavens that foretold > the coming of Moses. The Magi informed Herod of the new star that > guided them to the throne of the "spiritual king," Jesus. The same > legend is told of Buddha, Zoroaster, Muhammad and Krishna. What > were the signs in the heavens during the appearance of the Bab and > Baha'u'llah? The holy Scriptures of all faiths had spoken of > Twin-Revelations that would appear at the "time of the end." Now > that the Bab and Baha'u'llah had appeared, fulfilling these > prophecies, what were the signs in the heavens? Signs, not for > one, but for two Messengers of God, Who would appear almost > simultaneously? Some of us know the story of the great comet of > 1843which foreshadowed the coming of the Bab. Sir James Jeans, late > British astronomer and mathematician, stated in his book Through > Space and Time, "oddly enough, many of the most conspicuous > appearances of comets seem to have coincided with, or perhaps just > anticipated, important events in history."[F1] One of the most > unique stories of a comet is that told of the > > period during which the Bab and Baha'u'llah were engaging > correspondence, and during which the Bab was preparing His > followers for the appearance of Baha'u'llah. This story was told > in the stars as well as on the earth. In 1845 a comet appeared soon > after the one in 1843. It was called Rela's Comet. It seemed to > be an ordinary comet, in a year in which some 300 comets had > appeared, and it had appeared many times before in the past. In > 1846 it was still visible. At this period in its history, it > became one of the unique comets of all time. It was now entering > into the last dramatic moments of its life. The Encyclopedia > Americana gives the following account of this event: "It was found > again late in November 1845, and in the following month an > observation was made of one of the most remarkable phenomena in > astronomical records, the division of the comet. It put forth no > tail while this alteration was going on. Professor Challis, using > the Northumberland 1846, was inclined to distrust his eyes or his > glass when he beheld two comets where but one had been before. He > would call it, he said, a binary (twin) comet if such a thing had > ever been heard of before. His observations were soon verified, > however."[F2] History shows that there had been other binary (twin > comets) but Rela's was one of the most unusual. Sir James Jeans > wrote of this same comet, saying: "The most interesting story is > that of Rela's comet which broke in two while under observation in > 1846." The comet then disappeared. It returned in August, 1852. > This was the very month and the very year in which Baha'u'llah was > cast into an underground prison in Tihran. This was the year 1269 > of the calendar of Islam. It was also exactly the ninth year after > the Bab's Declaration to Mulla Husayn in the year 1260. The Bab > had prophesied: "Ere nine years have elapsed" the Promised One of > all ages and religions will come. It was but a few weeks later, in > that same prison, that Baha'u'llah's Mission began. August, 1852, > was the hour of the reappearance of the comet, the comet that had > split in two to become twin-comets. Strangely enough, at the time > of the reappearance of the twin-comets in 1852, one half had > receded far into the background. The other half, though in a > parallel orbit, now dominated the scene. Just so had the Bab, > the Herald of the Baha'i Faith, passed into history, and the > > One Whose coming He had foretold, Baha'u'llah, had assumed His > Mission. The Americana record of this astronomical event states: > "Late in August, 1852, the larger portion again came into view; and > three weeks later the smaller one, now much fainter than its former > companion was seen about 1,500,000 miles in the lead." Sir James > Jeans confirms this: "Six years later [1852], when the comet's > orbit again brought it near to the sun, two pieces were observed > to be one and a half million miles apart." Of that hour when the > twin-comets rode the skies above His prison, Baha'u'llah has > written: "I was but a man like others, asleep upon my couch, when > lo, the breezes of the All Glorious [God] were wafted over Me and > taught Me the knowledge of all that hath been. This is not from > Me, but from One Who is Almighty and All-knowing."[F3] Following > this twin-appearance, Sir James Jeans states, "neither of them has > been seen in cometary form, but the place where they ought to be > is occupied by a swarm of millions of meteors, known as the > Andromedid meteors. Occasionally these meet the earth in its > orbit, and make a grand meteoric display." The two comets were no > longer separate comets, but were mingled in one great shower of > light, just as the Faith of the Bab and Baha'u'llah are not > separate but one in the light which they shed upon the earth. NOTE > FOUR The Bab was from the line of Bani-Hashim. Hashim was the > great-grandfather of Muhammad.[F1] The Bab was also a descendant > of Abraham through Abraham's second wife, Hagar. The Bab was of > the seed of [Isma`il], and through him of the "seed of Abraham." > When Abraham, as is related in the book of Genesis, said unto God: > "O that Ishmael might live before Thee," God replied: "And as for > Ishmael, I have heard thee: Behold, I have blessed him, and will > make him fruitful, and will multiply him exceedingly; twelve > princes shall be beget, and I will make of him a great nation."[F2] > > Muhammad was a descendant of Isma`il. Through Muhammad the first > concept of nationhood came into being. The first great "nation" > was built upon His teachings. God's promise of Abraham that > Isma`il would beget twelve princes was also fulfilled through > Muhammad. These twelve princes were the twelve Imams, the > spiritual leaders of Shi'ah Islam. In the holy traditions of Islam > there is a prophecy which states that the twelfth of these princes > (Imams) disappeared in the year 260, and that he would reappear in > a thousand years--in the year 1260 (1844). This is the very year > of the Bab's announcement of His Mission. Baha'u'llah was also > descended from Abraham, through Abraham's third wife, Katurah. > That historical record of the Baha'i Faith, God Passes By, states: > "He [Baha'u'llah] derived His descent ... from Abraham (the Father > of the Faithful) through his wife Katurah. ..."[F3] Baha'u'llah > was also descended from the great Prophet of Iran, Zoroaster, and > in addition to the two Branches of Holiness mentioned above, > Baha'u'llah was also a descendant of Jesse. He is the "Branch" > that "shall grow out of his roots" as promised by Isaiah. > Likewise, He is the "rod" and the "ensign." "In that day there > shall be a root of Jesse, which shall stand for an ensign of the > people; to it shall the Gentiles seek: and his rest shall be > glorious ... And he shall set up an ensign for the nations and > shall assemble the outcasts of Israel, and gather together the > dispersed of Judah from the four corners of the earth."[F4] This > chapter of Isaiah refers to Baha'u'llah. He is the "Branch" of > Jesse who will assemble the outcasts of Israel. The Jews were not > dispersed until after the time of Christ; they were in his life > still assembled in the Holy Land. They had not yet been banished > to the four corners of the earth. At the present time, however, > the Jews have been returning from all parts of the earth to Israel. > On the sides of Mount Carmel, the Baha'i Shrines and holy places > can be seen from the sea for miles. They stand within the shadow > of the cave of Elijah where the feet of Baha'u'llah, of Christ, > and of the Prophets of old once walked. From the arid waste of > this mountain of rock has been carved a beautiful garden of paths, > flowers, trees--indeed as Isaiah had promised, the place of "his > rest shall be glorious." The story in the Bible of the oneness of > God began with Abraham's > > Father of the Faithful. Through the seed of Ismail came the > religion of Muhammad and of the Bab. Through the seed of Isaac > came the religion of Moses and of Jesus. Abraham talked with God > in the land of Ur in the Chaldees in the valley of Tigris and > Euphrates rivers. He was then exiled to Syria. Baha'u'llah, the > seed of Abraham, made His open declaration to the world that He was > the Promised One of all religions in this same valley of the Tigris > and Euphrates rivers. He, too, was then exiled to Syria. Descended > from Abraham through his third wife, Katurah, Baha'u'llah extended > one hand to the followers of Muhammad and the Bab, and the other > hand to the followers of Moses and Christ and brought them together > again as foretold for the day of the "one fold and one shepherd." > Thus Baha'u'llah fulfilled the words of Isaiah: "And it shall come > to pass in that day, that the Lord shall set his hand again the > second time to recover the remnant of his people. ..."[F5] NOTE > FIVE The remains of the Bab were destined to rest eternally within > the shadow of His Beloved, Baha'u'llah. Baha'u'llah was driven into > exile from His native land of Iran. He was sent to Baghdad, > Constantinople, Adrianople, and finally He was banished to the > prison-city of `Akka across the bay of Haifa from Mount Carmel. One > day while resting on the side of this holy mountain, Baha'u'llah > pointed out to His son, `Abdu'l-Baha, the exact spot where a Shrine > should be built and where the sacred remains of the Bab should be > entombed forever. Those precious mangled bodies of the Bab and His > fellow-martyr were rescued from the moat outside the city of Tabriz > by Haji Sulayman Khan and were brought to a silk factory owned by > one of the believers of Mil n. The next day they were laid in a > wooden casket and carried to a place of safety. Baha'u'llah > instructed that they be brought to Tihran and be placed in the > shrine of the Imam- > > Zadih Hasan, where They would be, as the Bab Himself requested, > within the shadow of His Beloved." But, Baha'u'llah was stoned, > imprisoned and finally banished from Tihran, and those sacred > remains of the Bab were no longer with the shadow of Baha'u'llah, > the One He loved. Throughout every step of His enforced exile, > Baha'u'llah knew the exact spot which held those holy remains. They > were later removed from the shrine to the house of Haji Sulayman > Khan in the Sar-Chashmih quarter of Tihran. They were then taken > to the shrine of Imam-Zadih Masum, where they remained concealed > until the year 1867-1868. A letter was received from Baha'u'llah > in exile directing the friends to transfer them without delay to > another spot. This was done immediately, and proved to be > providential as shortly after this the shrine was reconstructed. > The followers of Baha'u'llah continued to search for a safe > suitable place. While they were on the road heading to > Chashmih-`Ali, they came upon an abandoned and dilapidated school. > That evening after dark the they deposited their precious burden > within one of its walls, having first re-wrapt the remains in a > silken shroud brought by them for that purpose. The next day they > were alarmed to discover that their hiding place had been > discovered. They were afraid that their sacred charge might fall > into the hands of enemies, so they carried the casket secretly > through the gate of the city of Tihran to the house of a friend, > where it remained for fourteen months. The long-guarded secret of > its whereabouts became known to the believers, and soon they began > to visit the house in large numbers. A letter was sent to > Baha'u'llah begging for guidance. Word came instructing one of > the followers to accept the Trust and to exercise the utmost > secrecy as to its disposal. The casket containing the remains was > buried beneath the floor of the inner sanctuary of the shrine of > Imam-Zadih Zayd. It remained there, undetected, until it was > necessary to move it again. The friend commissioned to undertake > this task was informed of the exact location through a chart > forwarded to him by Baha'u'llah. Under the instruction left by > Baha'u'llah, those precious remains were moved from house to house, > from hiding-place to hiding-place until the year 1899. In that > year, `Abdu'l-Baha instructed Mirza Asadu'llah, together > > with a number of other believers, to transfer them by the way of > Isfahan, Kirman Shah, Baghdad and Damascus, to Beirut. From there > they came by sea to `Akka, arriving at their destination on > January 31, 1899.[F1] Finally, in the year 1909, the Tomb of the > Bab on the side of Mount Carmel was completed. `Abdu'l-Baha, > following the instructions of Baha'u'llah, deposited, with His own > hands, the wooden casket containing the sacred remains of the Bab > and His companion within a waiting marble sarcophagus in the floor > vault of this Shrine. `Abdu'l-Baha announced the news of this > glorious victory to the followers of Baha'u'llah: "The most joyful > tidings is this, that the holy, the luminous body of the Bab ... > after having for sixty years been transferred from place to place > ... and having known neither rest nor tranquility has, through the > mercy of the Abha Beauty, been ceremoniously deposited on the day > of Naw-Ruz [New Year], within the sacred casket, on the exalted > Shrine on Mount Carmel."[F2] Today His beautiful Shrine and the > terraces leading to it are illumined at night and can be seen for > miles. The Bab was denied even a candle in the Mountain of Mahku; > now His Shrine of shining white, crowned with a dome of gold, on > the side of its green throne on Mount Carmel, is a blaze of light. > When the famed Orientalist, A. L. M. Nicolas, heard that a Shrine > had been raised to the glory of the Bab, he longed to see it. He > had been very touched by the Christ-like life of the Bab about Whom > he had written so glowingly. Shoghi Effendi Rabbani, the late > Guardian of the Baha'i Faith, sent M. Nicolas an artist's drawing > of the Shrine as well as a copy of the Dawn-Breakers, Nabil's > history of those early days. Nicolas was so deeply moved that he > kissed the bearer's hand.[F3] Thus, at last, the remains of the > Bab were interred in Mount Carmel, the "vineyard of God," according > to the direct instructions of Baha'u'llah. They rest near the cave > of Elijah whose promised coming the Bab fulfilled, there on the > side of God's holy mountain called the "nest of the prophets." The > Shrine of the Bab faces directly toward the silver-city of `Akka > and toward the spot where Baha'u'llah Himself is enshrined. Once > again, and this time forever, the Bab was "within the shadow of His > Beloved." > > NOTE SIX One of the most dramatic stories of the coming of > Baha'u'llah, and His fulfillment of prophecy, is that told in the > Book of Micah. Micah foretold: first, that the world would be > disillusioned in that day, and that its only hope would be to await > the coming of God's Messenger; second, that He would come from > Babylon in the valley of the Tigris and Euphrates; third, that He > would come to Israel and dwell in the midst of Carmel; and fourth, > that He would fulfill specific prophecies on His journey to the > Holy Land. Of the condition of the world, Micah said: "The good man > is perished out of the earth; and there is none upright among them: > they all lie in wait for blood; they hunt every man his brother > with a net ... they do evil with both hands ... the best of them > is a brier; the most upright is sharper than a thornhedge. ..."[F1] > That man's hope would lie in the coming of God's Messenger, he > expressed in these words: "Therefore I will look unto the Lord; I > will wait for the God of my salvation: my God will hear me. ... > Then she that is my enemy shall see it, and shame shall cover her > which said unto me, Where is the Lord thy God?" ... "He will bring > me forth to the light, and I shall behold His righteousness."[F2] > Of the birth of the Mission of the Messiah in Babylon, Micah said: > "Be in pain, and labor to bring forth, O daughter of Zion, like a > woman in travail: for now shalt thou go forth out of the city, and > thou shalt dwell in the field, and thou shalt go even to Babylon, > there shalt thou be delivered; there the Lord shall redeem thee > from the hands of thine enemies."[F3] That the promised Redeemer > would come and dwell in Israel in the "last days" and nourish > humanity with His teachings, is promised in these words off Micah: > "Feed thy people with thy rod, the flock of thine heritage, which > dwell solitarily in the wood in the midst of Carmel."[F4] The > manner of His coming, and each step along His path to Israel, was > set down in detail by Micah in the same chapter: > > "In that day also he shall come even to thee from Assyria, and from > the fortified cities, and from the fortress to the river, and from > sea to sea, and from mountain to mountain."[F5] The exact number > of years during which the Mission of the promised Messiah would > last are also foretold by Micah: "According to the days of thy > coming out of the land of Egypt will I shew Him marvelous > things."[F6] These startling and prophetic words were all fulfilled > by Baha'u'llah in the following manner: 1. He was born in Persia, > once part of the ancient kingdom of Assyria; thus He came from > Assyria. 2. He was driven in exile to Baghdad, modern metropolis > of Mesopotamia. It is near the site of the ancient capital, > Babylon, which was queen of the region in Biblical times. 3. > Baha'u'llah withdrew out of the city into the fields and mountains, > as Christ had gone into the desert. After a period of prayer and > meditation, He returned to Baghdad (successor of Babylon) to make > His declaration that He was the promised Redeemer of mankind. 4. > He came to the Holy Land and dwelt in the midst of Carmel; from > there His flock was fed by the rod of His teachings, for Mount > Carmel is the world center of His Faith, and the site of many of > its holy places. 5. Baha'u'llah came from Assyria to Babylon. He > was then marched over land as a prisoner, and finally shipped by > sea to the fortified city of Constantinople. He was later exiled > further, and came by sea to the fortified city of `Akka. For two > years He was confined in a cell in the fortress prison. After nine > years within the prison walls of `Akka, Baha'u'llah was at last > permitted to leave the shadow of the fortress and go out to the > river which flowed around an island in the garden of Ridvan. As a > prisoner, He was shipped across the Black Sea to Constantinople, > and via the Mediterranean Sea to Haifa and `Akka. Baha'u'llah > withdrew into the mountain of Sar Galu outside of Baghdad to pray > before announcing His Mission, and in the last years of His life, > He pitched His tent on the side of Mount Carmel, called by Isaiah > the "mountain of God." 6. From the time Baha'u'llah's Mission > began, until the day of His death in the Holy Land, exactly forty > years elapsed, which was precisely "according to the days of thy > [the Jews] coming out of the land of Egypt"; during these forty > years Baha'u'llah poured out His teaching as Almighty God "shewed > Him marvelous things." Baha'u'llah had come to Israel "by way of > the sea" as prophesied by Isaiah. He was sent as a prisoner to the > great stone fortress in > > the valley of Achor, now called `Akka, as foretold by the Book of > Hosea: "And I will give her vineyard from thence, and the valley > of Achor for a door of hope: and she shall sing there as in the > days of her youth, and as in the day when she came up out of the > land of Egypt."[F7] The Baha'i House of Worship to be built upon > Mount Carmel, and which will be open to the people of all nations > and faiths, will look down upon both the plain of Sharon and the > valley of `Akka [Achor], as foreshadowed by the prophet Isaiah: > "Sharon shall be a fold of flocks, and the valley of Achor a place > for the herds to lie down in, for my people who have sought > me."[F8] Baha'u'llah had been sent to the prison of `Akka because > it was believed by the religious leaders of Persia and Turkey that > He would die there and be forgotten. The atmosphere was so foul > that proverb said of the spot: "If a bird flies over `Akka, it > dies!" His enemies did not realize that by driving Him there in > exile, they were fulfilling the prophecies of sacred Scripture. > Soon the followers of Baha'u'llah came to this arid, desert land > from far off places. They brought with them roses of every hue, > flowers, plants, and fruit trees. It became a garden as the years > passed, filled with colorful blossoms, the fragrance of orange and > lemon trees, with the brilliance of the flaming pomegranate. even > as Isaiah had visualized: "It shall blossom abundantly and rejoice > even with joy and singing: the glory of Lebanon shall be given unto > it, the excellency of Carmel and Sharon, they shall see the glory > of the Lord, and the excellency of our God."[F9] Thousands of > visitors from all over the world now visit the magnificent Baha'i > gardens on the side of Mount Carmel and on the plain of `Akka. > Wherever the feet of Baha'u'llah walked, there are now lovely > gardens and paths. Roses of every hue and description can be seen. > White and red stone paths wind through beds of many-colored flowers > of all shapes and shades. The rocky desolate side of Mount Carmel > and the desert sand of `Akka have been transformed into green lanes > shaded by dark cedars of Lebanon, fir trees, pine trees, box trees, > towering mulberry trees, and fruit trees of all varieties; it is > a pageant of beauty. The words of Isaiah echo like a chorus > through the mountainside: > > 1. "The wilderness and the solitary place shall be glad for them; > and the desert shall blossom as the rose."[F10] 2. "The glory of > Lebanon shall come unto thee, the fir tree, the pine tree, and the > box together to beautify the place of my sanctuary; and I will make > the place of my feet glorious."[F11] These beautiful gardens and > holy places which were raised up by the pen of Baha'u'llah lie on > the north side of Mount Carmel, looking across the Bay of Haifa > toward the white sands of `Akka. Here on the north side of the > mountain is being built all the future institutions of the Baha'i > Faith at its world center. This is the day and the place which > David promised in his Psalms when he spoke of the mountain of God: > "... on the sides of the north, the city of the great King."[F12] > Ezekiel echoes the same promise given by Isaiah, Hosea, Micah, > Daniel, Jeremiah, Zephaniah, Zechariah, and Malachi: "And, behold, > the glory of the God of Israel came from the way of the east: and > his voice was like the noise of many waters: and the earth shined > with his glory. ... And the glory of the Lord came unto the house > by way of the gate whose prospect is toward the east."[F13] > Baha'u'llah, Whose names means the Glory of the Lord, or the Glory > of God, came to Israel from His homeland, Persia, which lies > directly east of the Holy Land. His Herald, the Bab, foretold His > coming and prepared the way for Him. Bab is a word which means the > Gate. When Ezekiel had this vision of the last days, he said: "I > saw it were the appearance of fire. ... This was the appearance of > the likeness of the glory of the Lord. And when I saw it, I fell > upon my face. ..."[F14] The people at the time of Christ denied > Jesus because they said that Moses had talked with God. Christ was > plainly inferior. No station could equal that of the Interlocutor: > He Who talked with God. Now in the time of Baha'u'llah, the people > deny Him, saying: Christ is the Son of God. Baha'u'llah is plainly > inferior. Nothing could equal the station of the Son of God. > George Townshend, sometime Canon of St. Patrick's Cathedral, > Dublin, late Archdeacon of Clonfert, wrote in his book, Christ and > Baha'u'llah: "It has long been generally believed that Jesus Christ > was a > > unique incarnation of God such as had never before appeared in the > religious history. ... This tenet made the acceptance of any later > Prophet impossible, to a Christian. Yet there is nothing in > Christ's own statements, as recorded in the Gospel, to support this > view, and it was not generally held during His lifetime. ... "In > spite of Christ's promise of further revelation of Truth, through > the Comforter, through His own return, through the Spirit of Truth, > the Christian church regards His revelation as final, and itself > as the sole trustee of this religion. There is no room for the > Supreme Redeemer of the Bible to bring in great changes for the > establishment of the Kingdom of God. ... "Well might Christ warn > His followers that false prophets would arise and misinterpret His > teachings so as to delude even the most earnest and intelligent of > His believers: from early times the Christians have disputed about > Christian truth in councils, in sects, in wars." Will Durant in > The Age of Faith states that more Christians were killed by their > fellow Christians during the dispute over the meaning of the > Trinity than were slain during all the martyrdoms of Pagan Rome. > Baha'u'llah pointed to the words of Christ: "For the Son of Man > shall come in the glory of His Father."[F15] The meaning of the > station of the "Son" and that of the "Father" was explained by > Christ Himself in beautiful and simple language in His parable of > the Vineyard. In fact, the whole history of religion, > Baha'u'llah's Teachings tell us, can be found in this one parable: > "A certain man planted a vineyard, and set a hedge about it, and > digged a place for the winefat, and built a tower, and let it out > to husbandmen, and went into a far country. And at the season he > sent to the husbandmen a servant, that he might receive from the > husbandmen of the fruit of the vineyard. And they caught him, and > beat him, and sent him away empty. And again he sent unto them > another servant; and at him they cast stones, and wounded him in > the head, and sent him away shamefully handled. And again he sent > another; and him they killed and many others; beating some, and > killing some. Having yet therefore one son, his well-beloved, he > sent him also last unto them, saying, They will reverence my son. > But those husbandmen said among themselves, This is the heir; let > us kill him, and the inheritance shall be ours. > > And they took him and killed him, and cast him out of the vineyard. > What shall therefore the lord of the vineyard do? He will come and > destroy the husbandmen, and will give the vineyard unto > others."[F16] The meaning is this: The vineyard is the earth, the > man who planted it is God, and the husbandmen to whom it was let > out are the people of the earth, especially their leaders. The > servant who was sent by God to claim the fruit was a Messenger or > Prophet of God. The fruit He came to gather was the hearts of the > people given in love for God and for their fellowman. They beat > the Prophet (servant) and drove Him off. So God sent another > Prophet (servant) unto the world (vineyard) to claim His right from > His creation. But the people (husbandmen) stoned them, beat them, > and killed them. Always dealing thus with God's Messengers. > Finally the owner (God) sent his son (Christ) into the vineyard > (earth) thinking surely they will honor Him and at last know the > truth. But they crucified Him. Thereupon the owner (God) sent the > Lord of the vineyard (Baha'u'llah), representing the Father Himself > into the vineyard (earth). His Mission was to destroy the wicked > husbandmen who did not acknowledge and serve God, and to give the > vineyard (earth) out to those who were worthy of the Truth of God. > This is the outward symbol of the inward truth explaining the > meaning of a gradually unfolding religion, and of the station of > the Son (Christ) and the Father (Baha'u'llah). One is not greater > than the Other. Both are equal. The fullness of Their Message > depends upon the age and the receptivity of the people to whom They > appear. Their purpose and spirit is one, Their love for Each > other great. Baha'u'llah has written: "Bethlehem is astir with the > Breeze of God. We hear her voice saying: `O most generous Lord! > ... The sweet savors of Thy presence have quickened me, after I > had melted in my separation from Thee. Praised be Thou in that > Thou hast raised the veils, and come with power in evident > glory.'"[F17] Baha'u'llah was twice imprisoned in the land of His > birth, Persia. He was scourged by the priests in the prayer-house > at Amul. He was poisoned in the Black-pit prison in Tihran, into > which He was hurled. He was stoned on two separate occasions. > His shoulders > > were lacerated by two hundred-pound chains. He was driven into > exile to Baghdad, across the icy mountains in the midst of winter, > possessionless, without proper food or clothes. There, another > attempt was made on His life. He was cruelly persecuted during His > further banishment to Constantinople and Adrianople. In the latter > city He was twice poisoned. Shipped in bondage to `Akka, He was > cast into a cell. At last Baha'u'llah reached the Holy Land and > walked where the feet of Christ had walked. NOTE SEVEN All the > Faiths of the world speak of a great "last day" when God will rule > the earth and all the sheep will be gathered together into one > flock. Christ Himself said: "And other sheep I have, which are not > of this fold: them also I must bring, and they shall hear my voice; > and there shall be one fold and one shepherd."[F1] In the Book of > Zechariah it is expressed in yet another way: "And the Lord shall > be king over all the earth: in that day there shall be one Lord, > and his name one."[F2] Although the name of every prophet up until > the present time has appeared in various forms in the different > languages of the world, the name Baha'u'llah is never spoken other > than in this one form which is used throughout the earth. In > speaking of the last day, the Book of Habbakuk states: "For the > earth shall be filled with the knowledge of the glory of the Lord, > as the waters cover the sea."[F3] The great American Negro > educator, George Washington Carver, said that he believed that it > was Baha'u'llah of Whom Habbakuk spoke when he uttered these > prophetic words. In NOTE ONE of this APPENDIX, we mentioned Leonard > H. Kelber of Stuttgart, Germany. He and his followers awaited > Christ's return in those fateful years between 1843-1845. When > Christ did not appear as they expected, Kelber and his followers > sold their possessions, chartered a boat, and sailed to the Holy > Land. This colony of Christians, German Templers, settled at the > foot of Mount Car- > > met. They were convinced by their study of the Scriptures that > the "Glory of God" would appear on the side of Mount Carmel in the > last days. In the stones above their doorways they carved the > words: "Der Herr ist Nahe: the Lord is near." They arrived in 1863, > the very year when in far off Baghdad, Baha'u'llah made His public > declaration to the world that He was the Promised One of all Ages. > the "Father" foretold for the time of the end. Baha'u'llah was > driven into exile until He reached the prison of `Akka, and in the > last years of His life He walked on the side of Mount Carmel. He > looked down upon that colony of Christians who were waiting for the > appearance of the "Glory of God." His name, Baha'u'llah, when > translated into English, means "The Glory of God." In the > Revelation of St. John the Divine, that disciple associated the > Glory of God with the new Jerusalem, saying: "And I John saw the > holy city, new Jerusalem. ... And the city had no need of the sun > ... for the Glory of God did lighten it."[F4] At the time of the > coming of the Baha'i Faith, there were seven of the old revealed > religions extant, with followers supporting them. This does not > count philosophies and sects separately, such as were established > by great reformers such as Confucius and Luther. These seven great > historical religions are those with a Book, a Prophet, and an > historical civilization. They were as follows: 1. Sabean: > Prophet, unknown. Date--5,000 B.C.* 2. Hindu: Prophet, Krishna. > Date--2,000 B.C.* 3. Jewish: Prophet, Moses. Date--1330 B.C. 4. > Zoroastrian: Prophet, Zoroaster. Date--1,000 B.C.* 5. Buddhist: > Prophet, Buddha. Date--560 B.C. 6. Christian: Prophet, Christ. > Date--1 A.D. 7. Islamic: Prophet, Muhammad. Date--622 A.D. From > the first of these great religions, Sabeanism, to the last, Islam, > there was a cycle of 5,000 years. During this period, each of > these religions looked forward to the "last days," or "day," when > their own Faith would have its final fulfillment. Each of these > pure and holy religions was a step in the progressive unfolding of > the one great religion of God, divine and indivisible. > ___________________ *Date is approximate, as authorities differ. > > These seven religions were spoken of by Isaiah in one of his > prophesies, which was to be fulfilled in the day of the "one fold > and one shepherd." Isaiah wrote: "And in that day seven women shall > take hold of one man, saying, We will eat our own bread, and wear > our own apparel: only let us be called by thy name, to take away > our reproach."[F5] With the coming of Baha'u'llah, each of these > seven women (religions) do eat of their own bread and wear their > own apparel. It is one of the principles of the Baha'i Faith that > the spiritual, or underlying truths, ("food" and "apparel") are the > same in every religion. These inner truths are not altered. It > is only the outer teachings which are changed according to the > needs of the people in the day in which each new prophet appears. > A basic teaching of Baha'u'llah is that the foundation of all > religions is one. These "seven women" (religions) can take hold > of "one man" (Baha'u'llah) and accept Him, confident that they are > losing none of the pure, beautiful truths upon which they were > founded. The same remarkable prophecy of Isaiah, which foretells > the unity of all the great religions in the "last days," also gives > the promise of a new name by which God's Faith will be known. The > prophecy says: "Let us be called by thy name," meaning the name of > the new Prophet. Baha'u'llah is the name of the Prophet. His > followers are called Baha'is, meaning followers of Baha'u'llah, the > "Glory of God." Baha'u'llah is the Promised One of all religions. > He fulfilled by His coming the promise given to each of these > Faiths in their own sacred Scripture:[F6] "To Israel He was > neither more nor less than the incarnation of the `Everlasting > Father,' the `Lord of Hosts' come down `with ten thousand saints'; > to Christendom, Christ returned `in the glory of the Father'; to > Shi'ah Islam, the return of the Imam Husayn; to Sunni Islam, the > descent of the `Spirit of God' (Jesus Christ); to the Zoroastrians, > the promised Shah-Bahram; to the Hindus, the reincarnation of > Krishna; to the Buddhists, the fifth Buddha." Isaiah referred to > Baha'u'llah as: The "Glory of the Lord," the "Everlasting Father," > the "Prince of Peace," the "Rod come forth out of the stem of > Jesse," Who "shall judge among the nations," Who "shall assemble > the outcasts of Israel." > > David sang of Baha'u'llah as the "Lord of Hosts" and the "King of > Glory." Daniel proclaimed His appearance as the "Day of the Lord." > Malachi described it as "the great and dreadful day of the Lord" > when "the Sun of Righteousness" will "arise, with healing in His > wings." To Baha'u'llah's coming, Zoroaster must have referred when > He foretold a period of three thousand years of conflict which must > precede the advent of the World-Saviour, Shah-Bahram, Who would > "usher in an era of blessedness and peace." Baha'u'llah alone is > meant by the prophecy "attributed to Gautama Buddha, Himself, that > `a Buddha named Maitreye, the Buddha of universal fellowship' > should, in the fullness of time, arise and reveal `His boundless > glory.'" To Baha'u'llah the Bhagavad-Gita of the Hindus referred, > calling Him the "Most Great Spirit," the "Tenth Avatar," the > "Immaculate Manifestation of Krishna." To Baha'u'llah, Jesus, the > Christ, referred as the "Prince of this world," the "Comforter" Who > will "reprove the world of sin, and of righteousness, and of > judgement," the "Son of Man" Who "shall come in the glory of His > Father," the "Lord of the Vineyard, "the "Spirit of Truth," Who > "will guide you to all truth." To Baha'u'llah, Muhammad alluded in > His Book as the "Great Announcement." He declared the Day of > Baha'u'llah to be the Day whereon "God" will "come down" > "overshadowed with clouds," the "Great Day," the "Last Day," the > day "when the earth shall shine with the light of her Lord." The > Book of Revelation referred to Baha'u'llah as the "Glory of God," > as "Alpha and Omega," "the Beginning and the End," "the First and > the Last." To the hour of Baha'u'llah's appearance, St. Paul > alluded as the hour of the "last trump," the "trump of God." St. > Peter spoke of Baha'u'llah's day as "the times of refreshing," the > "times of restitution of all things, which God hath spoken by the > mouth of all His holy Prophets since the world began." the Bab > extolled Baha'u'llah as the "Lord of the visible and invisible," > "the Omnipotent Master," the "Essence of Being," the "sole Object > of all previous Revelations, including the Revelation of the Qa'im > [the Bab] Himself." Baha'u'llah is toe source of joy and > thanksgiving to all the > > religions and Prophets who preceded Him. He is the seal of their > labor, the fulfiller of their promises, the blessed object of all > their hopes. He was indeed destined by the finger of God, to be > the Author of the day of the "one fold and one shepherd." All the > Books of the past which had been sealed were opened by Him, and > their truth made clear to men. In that historical record of the > Baha'i Faith, God Passes By, written by Shoghi Effendi, the first > Guardian of the Baha'i Faith, and great-grandson of Baha'u'llah, > it is stated: "Foremost among the priceless treasures cast forth > from the billowing ocean of Baha'u'llah's Revelation ranks the Kit > b-i-Iqan (Book of Certitude), revealed within the space of two days > and two nights. ... [it] broke the `seals' of the `Book' referred > to by Daniel, and disclosed the meaning of the `words' destined to > remain closed up `till the time of the end.'"[F7] "The Word of God > hath set the heart of the world afire," Baha'u'llah proclaims; "how > regrettable if ye fail to be enkindled by its flame!"[F8] Linking > His own Faith forever with that of Christ, Baha'u'llah wrote > movingly: "O Bethlehem! ... Tell Me then: Do the sons recognize the > Father, and acknowledge Him, or do they deny Him, even as the > people aforetime denied Him (Jesus)?"[F9] The Pen of Baha'u'llah > has called out to all mankind to have "eyes that will see" and > "ears that will hear" in this day. To the question: "Have the > verses been sent down?" He answers, "Say: `Yea, by Him Who is the > Lord of the heavens!' `Hath the Hour come?' `Nay, more; it hath > passed. ... He, the True One, hath appeared with proof and > testimony. ...'"[F10] "We, in truth, have opened unto you the gates > of the Kingdom," Baha'u'llah calls out. "Will ye bar the doors of > your houses in My face?"[F11] Baha'u'llah calls to the "pure in > heart" who are seeking for the healing Word of God: "I bear > witness, O friends! that the favor is complete, the argument > fulfilled, the proof manifest and the evidence established. Let > it now be seen what your endeavors in the path of detachment will > reveal."[F12] "He that hath an ear to hear, let him hear." > > EPILOGUE "Let no one, while this system is still in its infancy, > misconceive its character, belittle its significance or > misrepresent its purpose. ... The source from which it derives its > inspiration is no one less than Baha'u'llah Himself [God's > Messenger for this day]. ... Its seed is the blood of no less than > twenty thousand martyrs who have offered up their lives that it > may be born and flourish." Unlike the religion of Christ, unlike > all the religions of the past, the followers of Baha'u'llah in > every land, "wherever they labor and toil, have before them in > clear, in unequivocal and emphatic language, all the laws, the > regulations, the principles, the institutions, the guidance, they > require for the prosecution and consummation of their task. .. > Therein lies the strength in the unity of the [Baha'i] Faith ... > that claims not to destroy or belittle previous Revelations, but > to connect, unify and fulfill them." "The Call of God when raised, > breathed a new life into the body of mankind," said `Abdu'l-Baha, > "and infused a new spirit into the whole creation. It is for this > reason that the world hath been moved to its depths, and the hearts > and consciences of men been quickened. Erelong the evidences of > this regeneration will be revealed, and the fast asleep will be > awakened."[F1] Since the day that `Abdu'l-Baha, the son of > Baha'u'llah, spoke these words, Shoghi Effendi, the Guardian of the > Faith, executed > > and carried out a world-wide teaching plan during which, up to > 1959, Baha'i literature was translated into two hundred and > forty-four languages. Baha'i schools, National Headquarters, and > properties are to be found in every continent. The National > Assemblies of the Baha'i Faith have been given legal recognition > by the leading countries of the world. The Baha'i Faith has been > recognized as one of the non-governmental agencies attached to the > United Nations. The world center of the Baha'i Faith is in Haifa, > Israel, on the side of Mount Carmel, the "mountain of God." > Professor Norman Bentwich in his article on Palestine, said of the > Baha'i Faith, "Palestine [now, Israel] may indeed be now regarded > as the land of not three but four faiths, because the Baha'i creed, > which has its center of faith in `Akka and Haifa, is attaining to > the character of a world religion. ... it is a factor making for > international and inter-religious understanding." The magnificent > Baha'i gardens, Shrines and holy places are a center of beauty and > pilgrimage which attract Baha'is and visitors from all parts of > the earth. Baha'i Temples are being erected in Africa, Australia > and Europe. They already have been raised up in Asia and America. > The beautiful Baha'i House of Worship in the United States of > America has been called "the first new idea in architecture since > the thirteenth century." There is hardly a country, territory or > island of the sea where the Word of Baha'u'llah has not been > taught. Like a mighty wind of God, this Faith has swept across > the face of this planet. It began on May 23, 1844. In a little > over a hundred years, it has spread to over five thousand centers > in every corner of the earth, fulfilling the prophecy of Habbakuk > for the last days. "For the earth shall be filled with the > knowledge of the glory of the Lord [Baha'u'llah], as the waters > cover the sea." (2:14) Great figures from all walks of life have > paid tribute to this young, encouraging, uplifting religion. 1. > "If there has been any prophet in recent times, it is to > Baha'u'llah that we must go." (the Rev. T. K. Cheyne, British > Clergyman) > > 2. "The Baha'i Cause is one of the great moral and social forces > in all the world today." (Eduard Benes, former President of > Czechoslovakia) 3. "Not alone China, but the whole world needs > these Teachings." (Y. S. Tsao, former President of the University > of Shanghai) 4. "I regard it as one of the noblest of the world's > religions." (Dr. R. F. Piper, Philosophy Dept., Syracruse > University) 5. "The Baha'i Faith. ... accepts all great Prophets > gone before, it destroys no other creeds and leaves all doors > open." (Dowager Marie of Rumania) 6. "They [the Baha'is] have done > more to bring interreligious understanding to the world than any > other religious group." (Dr. Paul Anderson, President of the > Pennsylvania College for Women) 7. Dr. Pitrin A. Sorokin of > Harvard University has called the Baha'i Faith: "... this highly > spiritual and moral religion." 8. Dr. Herbert Adams Gibbons, > American historian, writes of the Baha'i teachings: "... they form > an unanswerable argument and plea for the only way that the world > can be made over. If we could put into effect this program, we > should indeed have a new world order." 9. D. V. Lesney, famous > scholar: "Baha'u'llah is a Savior of the Twentieth Century." "The > time fore-ordained unto the peoples and kindreds of the earth is > now come. The promises of God, as recorded in the holy Scriptures > have all been fulfilled." "The Lord is come in His great glory!" > "He, verily, is the One Whom ye were promised in the Books of God. > ... How long will ye wander in the wilderness of heedlessness and > superstition. Turn your hearts in the direction of your Lord, the > Forgiving, the Generous." "Every Prophet hath announced the coming > of this day ... This Day is God's Day! ... Happy is he who hath > renounced this world, and clung to Him. ..." "Bestir yourselves, > O people, ... for the promised hour is now come. Beware lest ye > fail to apprehend its import. ..." "Night hath succeeded day, and > day hath succeeded night, and the hours and moments of your lives > have come and gone, yet none of you hath, for one instant, > contented to detach yourself from that which perisheth. Bestir > yourselves, that the brief moments that are still yours may not be > dissipated and lost. Even as the swiftness of lightning your days > shall pass, and your bodies > > shall be laid to rest beneath a canopy of dust. What can ye then > achieve? How can ye atone for your past failure?" "He Who is the > Everlasting Father calleth aloud between earth and heaven. Blessed > the ear that hath heard, and the eye that hath seen, and the heart > that hath turned unto Him ... "This is that which the Son (Jesus) > hath decreed."--Baha'u'llah > > REFERENCES FORWARD E. G. Browne, Preface to The Chosen Highway by > Lady Blomfield, pp. v-vi. PROLOGUE 1. Comte de Gobineau, Les > Religions et les Philosophies dans l'Asie Centrale, p. 220. CHAPTER > ONE 1. James Henry Foreman, Story of Prophecy, pp. 310-311. 2. > Nabil, The Dawn-Breakers, pp. 9-10, footnote 3; pp. 17-18, footnote > 2. 3. Ibid., pp. 4, 9-10, 16. 4. Ibid., p. 59: and footnote. 5. > Ibid., pp. 25-30; 40-46. 6. Revelation 11:4. 7. Quran 39:68. 8. > Ibid., p. 50. CHAPTER TWO 1. Nabil, The Dawn-Breakers, pp. 22-23. > 2. Ibid., pp. 47-61. 3. Comte de Gobineau, Les Religions et les > Philosophies dans l'Asie Centrale, p. 120. 4. Nabil, The > Dawn-Breakers, p. 61. > > CHAPTER THREE 1. Nabil, The Dawn-Breakers, pp. 65-66. 2. Ibid., > pp. 67-69. 3. Ibid., p. 70. 4. Ibid., p. 85. 5. Ibid., pp. > 87-91; p. 82, footnote 1. 6. Ibid., pp. 92-94. CHAPTER FOUR 1. > Nabil, The Dawn-Breakers, p. 96. 2. Ibid., pp. 129-130. 3. Ibid., > pp. 136-137. 4. Ibid., p. 138. 5. Luke 11:52. 6. A. L. M. > Nicolas, Introduction to Vol. I, Le Bay n Persan, pp. 3-5. 7. > Nabil, The Dawn-Breakers, pp. 140-141. CHAPTER FIVE 1. Nabil, The > Dawn-Breakers, pp. 142-143. 2. Ibid., pp. 144-148. CHAPTER SIX 1. > Nabil, The Dawn-Breakers, pp. 149-150. 2. (1) A. L. M. Nicolas, > Siyyid `Ali-Muhammad dit le Bab, pp. 203-207; 229-231. (2) Les > Livre des Sept Preuves, translated by A. L. M. Nicolas, pp. 64-65. > 3. Nabil, The Dawn-Breakers, pp. 162-168. CHAPTER SEVEN 1. Comte > de Gobineau, Les Religions et les Philosophies dans l'Asie > Centrale, p. 122. 2. Ibid., p. 120. 3. Ibid., p. 118. 4. Sir > Francis Younghusband, The Gleam, p. 194. 5. Journal Asiatique, > 1866, tome 7, p. 341. 6. Comte de Gobineau, Les Religions et les > Philosophies dans l'Asie Centrale, pp. 120-122. 7. Journal > Asiatique, 1866, tome 8, p. 251. 8. Siyyid Yahya y-i-D r bi, > surnamed Vahid. 9. (1) A. L. M. Nicolas, Siyyid `Ali-Muhammad dit > le Bab, p. 273, (2) Nabil, The Dawn-Breakers, p. 171. > > 10. Le Bay n Persan, translated by Nicolas, vol. 1, p. 43. 11. > A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, p. 234, 12. > A Traveller's Narrative, translated by E. G. Browne, p. 8. 13. > Nabil, The Dawn-Breakers, pp. 172-177. 14. Ibid., pp. 188-189. > CHAPTER EIGHT 1. Nabil, The Dawn-Breakers, pp. 75-76. 2. Star of > the West, The Baha'i Magazine, vol. XIV, p. 271 (Article by > Jinab-i-Avarih). 3. Nabil, The Dawn-Breakers, pp. 79-80. 4. > Ibid., p. 77. 5. Ibid., p. 192. 6. Ibid., p. 235. 7. A. L. M. > Nicolas, Siyyid `Ali-Muhammad dit le Bab, p. 255. 8. Nabil, The > Dawn-Breakers, pp. 194-197. 9. A Traveller's Narrative, p. 11. 10. > A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, pp. 367-373. > 11. Nabil, The Dawn-Breakers, p. 198. CHAPTER NINE 1. Nabil, The > Dawn-Breakers, p. 99; footnote, Le Bay n Persan. 2. > Tarikh-i-Jadid, translated by E. G. Browne, pp. 220-221. 3. Nabil, > The Dawn-Breakers, p. 203-215. CHAPTER TEN 1. A. L. M. Nicolas, > Siyyid `Ali-Muhammad dit le Bab, p. 242. 2. Comte de Gobineau, > Les Religions et les Philosophies dans l'Asie Centrale, pp. > 131-132. 3. Journal Asiatique, 1866, tome 7, pp.367-368. 4. > Nabil, The Dawn-Breakers, p. 232, footnote (Haji > Mu'niu's-Saltanih's narrative, p. 129). 5. Ibid., pp. 230-231. 6.. > Comte de Gobineau, Les Religions et les Philosophies dans l'Asie > Centrale, p. 124. 7. A Traveller's Narrative, p. 16. CHAPTER > ELEVEN 1. Nabil, The Dawn-Breakers, pp. 237-241, 243. 2. (1) > Ibid., p. 239. (2) A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le > Bab, p. 375. > > CHAPTER TWELVE 1. Journal Asiatique, 1866, tome 7, p. 356. 2. > Nabil, The Dawn-Breakers, p. 249. 3. A. L. M. Nicolas, Siyyid > `Ali-Muhammad dit le Bab, pp. 365-366. 4. (1) Tarikh-i-Jadid, p. > 238. (2) Nabil, The Dawn-Breakers, p. 248, footnote 1. 5. A > Traveller's Narrative, Note V, p. 349. 6. Shoghi Effendi, The > World Order of Baha'u'llah, p. 100. 7. Matthew 24:42. 8. Les > Livre des Sept Preuves, translated by Nicolas, pp. 64-65. 9. (1) > Ibid., pp. 64-65. (2) Nabil, The Dawn-Breakers, p. 249, footnote > 1. 10. A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, pp. > 365-367. 11. Shoghi Effendi, The World Order of Baha'u'llah, p. > 100. 12. Baha'u'llah, Epistle to the Son of the Wolf, p. 171. 13. > Preface to Les Livre des Sept Preuves, translated by Nicolas, pp. > 12-13. 14. Nabil, The Dawn-Breakers, pp. 254-260. CHAPTER THIRTEEN > 1. Nabil, The Dawn-Breakers, Introduction by Shoghi Effendi, p. > xxxiii. 2. Journal Asiatique, tome 7, p. 371. 3. Nabil, The > Dawn-Breakers, p. 303. 4. (1) Ibid., p. 70. 5. Ibid., pp. > 309-311. 6. Luke 17:7. 7. Nabil, The Dawn-Breakers, p. 313-322. > 8. Mark 14:62. 9. Dr. T. K. Cheyne, The Reconciliation of Races > and Religions, p. 62. 10. A Traveller's Narrative, Note M, p. 290. > 11. A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, pp. > 239-240. 12. Nabil, The Dawn-Breakers, pp. 321-322, footnote 1. > 13. Ibid., p. 323. 14. Shoghi Effendi, God Passes By, pp. 81-82. > 15. Nabil, The Dawn-Breakers, p. 321. 16. C. R. Markham, A > General Sketch of the History of Persia, pp. 486-487. 17. Journal > Asiatique, 1866, tome 7, pp. 867-868. 18. Nabil, The > Dawn-Breakers, p. 525. CHAPTER FOURTEEN 1. Nabil, The > Dawn-Breakers, pp. 324-329, 351. 2. A. L. M. Nicolas, Siyyid > `Ali-Muhammad dit le Bab, pp. 296-297. 3. A Traveller's > Narrative, pp. 34-35. > > 4. Nabil, The Dawn-Breakers, Introduction p. xxxiv. 5. E. G. > Browne, A Year Among the Persians, p. 74. 6. A Traveller's > Narrative, pp. 34-35. 7. Journal of the Royal Asiatic Society, > October 1889, Art. 12, pp. 927-928. 8. A. L. M. Nicolas, Siyyid > `Ali-Muhammad dit le Bab, pp. 295-296. 9. The Tarikh-i-Jadid, pp. > 49, 107-108. 10. E. G. Browne, A History of Persian Literature in > Modern Times, (A.D. 1500-1922), p. 399. 11. Nabil, The > Dawn-Breakers, pp. 358-359. 12. The Tarikh-i-Jadid, pp. 49, > 106-109. 13. Nabil, The Dawn-Breakers, pp. 379-383. 14. A > Traveller's Narrative, Note F, p. 245. 15. Comte de Gobineau, Les > Religions et les Philosophies dans l'Asie Centrale, p. 176. 16. > T. K. Cheyne, Reconciliation of Races and Religions, p. 83. 17. > Nabil, The Dawn-Breakers, p. 416. 18. Comte de Gobineau, Les > Religions et les Philosophies dans l'Asie Centrale, p. 181. 19. > The Tarikh-i-Jadid, pp. 81-83. 20. Comte de Gobineau, Les > Religions et les Philosophies dans l'Asie Centrale, pp. 181-182. > 21. The Tarikh-i-Jadid, pp. 79-80. 22. Ibid., pp. 106-109. 23. > Baha'u'llah, The Kit b-i-Iqan, pp. 224-225. 24. Nabil, The > Dawn-Breakers, p. 429. 25. A. L. M. Nicolas, Siyyid `Ali-Muhammad > dit le Bab, p. 330. 26. Nabil, The Dawn-Breakers, pp. 430-432. > CHAPTER FIFTEEN 1. Memorials of the Faithful, pp. 291-298. 2. A. > L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, pp. 273-274. 3. > Martha L. Root, Tahirih the Pure, p. 22. 4. (1) Nabil, The > Dawn-Breakers, pp. 81-82. (2) Memorials of the Faithful, pp. > 291-298. 5. Nabil, The Dawn-Breakers, pp. 269-271. 6. Samandar > manuscript, p. 9. 7. Martha L. Root, Tahirih the Pure, p. 22. 8. > Shoghi Effendi, God Passes By, p. 73. 9. Martha L. Root, Tahirih > the Pure, pp. 24-25. 10. (1) Nabil, The Dawn-Breakers, p. 272. (2) > Ibid., footnote 1. 11. A Traveller's Narrative, Note Q, pp. > 214-215 (or 310). 12. Nabil, The Dawn-Breakers, p. 272, footnote > 1. 13. Martha L. Root, Tahirih the Pure, pp. 25-26. 14. Nabil, > The Dawn-Breakers, p. 272, footnote 2. > > 15. Ibid., footnote 3. 16. Martha L. Root, Tahirih the Pure, pp. > 30-31. 17. (1) Ibid., pp. 32-34. (2) Nabil, The Dawn-Breakers, pp. > 273-275. 18. Martha L. Root, Tahirih the Pure, p. 7. 19. Ibid., > pp. 37-38. 20. (1) Shoghi Effendi, God Passes By, p. 74. (2) > Nabil, The Dawn-Breakers, p. 282. 21. Journal Asiatique, 1866, > tome 7, p. 474. 22. Nabil, The Dawn-Breakers, pp. 284-285. 23. > Shoghi Effendi, God Passes By, pp. 32-33. 24. Nabil, The > Dawn-Breakers, pp. 288-298. 25. Martha L. Root, Tahirih the Pure, > pp. 62-63. 26. Sir Francis Younghusband, The Gleam, pp. 202-203. > 27. Comte de Gobineau, Les Religions et les Philosophies dans > l'Asie Centrale, p. 150. 28. A. L. M. Nicolas, Siyyid > `Ali-Muhammad dit le Bab, pp. 446-447. 29. Nabil, The > Dawn-Breakers, pp. 621-629. 30. Martha L. Root, Tahirih the Pure, > pp. 68-69. 31. Shoghi Effendi, God Passes By, p. 75. 32. Lord > Curzon, Persia and the Persian Question, vol I, p. 501. 33. Shoghi > Effendi, God Passes By, p. 76. 34. Dr. T. K. Cheyne, The > Reconciliation of Races and Religions, pp. 114-115. 35. Nabil, The > Dawn-Breakers, p.285, footnote 2, (Memorials of the Faithful, p. > 306). 36. Martha L. Root, Tahirih the Pure, p. 77, footnote 1. > CHAPTER SIXTEEN 1. The Tarikh-i-Jadid, p. 115. 2. A. L. M. > Nicolas, Siyyid `Ali-Muhammad dit le Bab, p. 390. 3. Nabil, The > Dawn-Breakers, pp. 465-475. 4. A. L. M. Nicolas, Siyyid > `Ali-Muhammad dit le Bab, p. 391. 5. The Tarikh-i-Jadid, p. 117. > 6. Nabil, The Dawn-Breakers, p. 476. 7. A. L. M. Nicolas, Siyyid > `Ali-Muhammad dit le Bab, p. 393. 8. Ibid., p. 406. 9. Ibid., > p. 407. 10. Nabil, The Dawn-Breakers, p. 647, footnote; pp. > 481-496. 11. A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, > p. 408. 12. A Traveller's Narrative, Note H, pp. 259-260. 13. > Baha'u'llah, The Kit b-i-Iqan, p. 188. CHAPTER SEVENTEEN 1. Nabil, > The Dawn-Breakers, pp. 445-450. > > 2. The Tarikh-i-Jadid, p. 254. 3. Nabil, The Dawn-Breakers, pp. > 449-453. 4. (1) Nabil, The Dawn-Breakers, pp. 453-455. (2) A > Traveller's Narrative, Note B, pp. 212-213; 215-216. 5. Nabil, The > Dawn-Breakers, pp. 455-464. 6. A Traveller's Narrative, Note B, > p. 216-217. CHAPTER EIGHTEEN 1. Nabil, The Dawn-Breakers, pp. > 504-505. 2. A Traveller's Narrative, p. 3. 3. Baha'u'llah, Epistle > to the Son of the Wolf, pp. 151-159. 4. Shoghi Effendi, The World > Order of Baha'u'llah, p. 100. 5. Dr. T. K. Cheyne, The > Reconciliation of Races and Religions, pp. 65-66. 6. Baha'u'llah, > Epistle to the Son of the Wolf, p. 160. 7. Nabil, The > Dawn-Breakers, pp. 12-13. 8. Isaiah 54-5. 9. Nabil, The > Dawn-Breakers, pp. 8-9. 10. Ibid., p 72. 11. Ibid., pp. 41-42; > footnote 2. 12. Ibid., pp. 227-228. 13. Ibid., pp. 228-229. 14. > Ibid., 433. 15. Shoghi Effendi, God Passes By, p. 28. 16. Ibid., > pp. 189-190. 17. Nabil, The Dawn-Breakers, pp. 29-33; 593-594. 18. > Ibid., p. 285. 19. Ibid., p. 86; 96. 20. Ibid., pp. 105-106. 21. > Ibid., pp. 126-127. 22. Ibid., p. 292. 23. Ibid., pp. 341-349. > 24. Ibid., pp. 293-295. 25. Dr. T. K. Cheyne, The Reconciliation > of Races and Religions, p. 75. 26. Nabil, The Dawn-Breakers, p. > 298. 27. Ibid., pp. 284-286; 299; 460. 28. Ibid., p. 122. 29. > Ibid., p. 465. 30. The Tarikh-i-Jadid, p. 115. 31. Nabil, The > Dawn-Breakers, p. 432. 32. Ibid., p. 536. 33. Matthew 10:21. 34. > Qur'an 80:34. 35. Nabil, The Dawn-Breakers, pp. 552-554. 36. > Ibid., p. 537. 37. A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le > Bab, p. 335. > > 38. Nabil, The Dawn-Breakers, p. 572-573. 39. Comte de Gobineau, > Les Religions et les Philosophies dans l'Asie Centrale, pp. > 200-201. 40. A. L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, > p. 350. 41. Nabil, The Dawn-Breakers, p. 561, footnote. 42. > Ibid., p. 323, footnote; p. 539. 43. Ibid., p. 70. 44. Ibid., pp. > 93-94. 45. Ibid., p. 123. 46. Ibid., Introduction by Shoghi > Effendi, pp. xxx-xxxi. 47. Baha'u'llah, Epistle to the Son of the > Wolf, p. 162. 48. Ibid., pp. 141, 152. 49. Nabil, The > Dawn-Breakers, p. 50. 50. Shoghi Effendi, God Passes By, p. 25. > 51. Baha'u'llah, Epistle to the Son of the Wolf, p. 154. 52. > Nabil, The Dawn-Breakers, pp. 371-373. 53. Baha'u'llah, Epistle to > the Son of the Wolf, pp. 156-157. 54. Shoghi Effendi, The World > Order of Baha'u'llah, p. 101. CHAPTER NINETEEN 1. Les Livre des > Sept Preuves, translated by Nicolas, pp. 54-60. 2. A. L. M. > Nicolas, Siyyid `Ali-Muhammad dit le Bab, p. 387. 3. Nabil, The > Dawn-Breakers, p. 463. 4. Comte de Gobineau, Les Religions et les > Philosophies dans l'Asie Centrale, pp. 210-213. 5. Ibid. 6. > Nabil, The Dawn-Breakers, pp. 500-504. 7. Ibid., pp. 321-322; and > Note 4. 8. Ibid., pp. 506-507. 9. Dr. T. K. Cheyne, The > Reconciliation of Races and Religions, p. 185. 10. Nabil, The > Dawn-Breakers, pp. 306-308. 11. Dr. T. K. Cheyne, The > Reconciliation of Races and Religions, pp. 8-9. 12. Nabil, The > Dawn-Breakers, pp. 507-512. 13. Comte de Gobineau, Les Religions > et les Philosophies dans l'Asie Centrale, p. 220. 14. Journal > Asiatique, 1866, tome 7, p.378. 15. Nabil, The Dawn-Breakers, pp. > 512-514. 16. M. C. Huart, La Religion de Bab, pp. 3-4. 17. A. > L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, p. 375. 18. A. > L. M. Nicolas, Siyyid `Ali-Muhammad dit le Bab, pp. 203-204, 376. > 19. Luke 22:42. 20. M. C. Huart, La Religion de Bab, pp. 3-4. > 21. Nabil, The Dawn-Breakers, p. 518. 22. A. L. M. Nicolas, > Siyyid `Ali-Muhammad dit le Bab, p. 377. 23. Nabil, The > Dawn-Breakers, pp. 520-521. > > 24. Comte de Gobineau, Les Religions et les Philosophies dans > l'Asie Centrale, pp. 207-209. 25. Shoghi Effendi, God Passes By, > p. 83. 26. Ibid., p. 83-85. 27. Amos 8:9. 28. (1) `Abdu'l-Baha, > Some Answered Questions, p. 65. (2) Shoghi Effendi, God Passes By, > pp. 53-54. 29. Nabil, The Dawn-Breakers, Introduction, pp. > xxxi-xxxii. 30. Shoghi Effendi, God Passes By, pp. 55-57. 31. > `Abdu'l-Baha, Some Answered Questions, pp. 30-31. 32. Shoghi > Effendi, God Passes By, p. 56. 33. Ibid. 34. M. J. Balteau, Le > Babisme, p. 28. 35. E. G. Browne, article: "The Babis of Persia," > Journal of the Royal Asiatic Society, 1899, p. 933. 36. (1) Shoghi > Effendi, God Passes By, p. 55. (2) Nabil, The Dawn-Breakers, p. > 516, footnote. 37. Ibid., pp. 516-517, footnote. 38. A. L. M. > Nicolas, Siyyid `Ali-Muhammad dit le Bab, pp. 203-204, 376. 39. > Nabil, The Dawn-Breakers, p. 522. 40. Comte de Gobineau, Les > Religions et les Philosophies dans l'Asie Centrale, pp. 224-225. > 41. Nabil, The Dawn-Breakers, pp. 651-654. 42. Mirza Abu'l-Fadl, > Fara'id, pp. 50-51. APPENDIX, NOTE ONE 1. The Baha'i World, vol. > V, 1932-1934, p. 604. 2. James Henry Foreman, Story of Prophecy, > pp. 310-311. 3. James Russell Lowell, "The Crisis," (1843). 4. > Job 38:35. 5. Numbers 23:23. 6. Matthew 24:3, 13-14. 7. Year > Book and Guide to East Africa, p. 44, (Ed. Robert Hale Ltd., > London, 1953). 8. Luke 21:7. 9. Ibid., 21:24, 27. 10. > Encyclopedia Americana, vol. 16, p. 31 (1944 Edition). 11. Shoghi > Effendi, God Passes By, Introduction by George Townshend, p. IV. > 12. Revelation 11:2. 13. James Henry Foreman, Story of Prophecy, > p. 88. 14. Matthew 24:15. 15. (1) Daniel, 9:24, 25. (2) > `Abdu'l-Baha, Some Answered Questions, p. 43. 16. Daniel 8:13, 14. > > 17. Bible Reading, edited by Review and Herald Publishing Co., > Battle Creek, Michigan, U.S.A. p. 94. 18. Daniel 8:2, 7:13, 14. > 19. Jeremiah 49:38. 20. Nabil, The Dawn-Breakers, p. 49. 21. > Jeremiah 5:21. 22. Matthew 13:11-16. 23. Ibid., 17:10; Mark 9:11. > 24. Matthew 11:14, 15. 25. John 1:21. 26. Luke 1:15-17. 27. > Matthew 17:10-13. 28. Ibid., 11:18. 29. Daniel 12:4; 8-9. 30. > Isaiah 29:11-12. 31. I Corinthians 4:5. 32. II Peter 1:19-21. 33. > Tablets of `Abdu'l-Baha, vol. III, p. 692. 34. Revelation 5:6, 9. > 35. Daniel 7:10; 13-14. 36. Isaiah 62:2 and 65:15. 37. > Revelation 2:17;3:3, 12; 16:15. APPENDIX, NOTE TWO 1. John 7:12. > 2. Ibid., 6:66. 3. Matthew 24:23-24. 4. II Thesselonians 2:3. > 5. II Peter 2:1-2. 6. Amos 8:11-12. 7. II Peter 3:3-4. 8. Mark > 13:35-36. 9. Ibid., 13:37. 10. Matthew 24:48-51. 11. Ibid., > 7:15-20. 12. Baha'i World Faith, p. 440. 13. Shoghi Effendi, The > World Order of Baha'u'llah, p. 65. 14. J. E. Esselmont, > Baha'u'llah and the New Era, p. 147. 15. Gleanings from the > Writings of Baha'u'llah, p. 101. 16. Ibid., p. 95. 17. J. E. > Esselmont, Baha'u'llah and the New Era, p. 164. 18. Shoghi > Effendi, The Advent of Divine Justice, p. 22. 19. (1) Ibid., pp. > 21-22. (2) Baha'u'llah, Tablet of Tar z t, Tar z 3-4. 20. > `Abdu'l-Baha, Paris Talks, p. 16. 21. `Abdu'l-Baha, The > Promulgation of Universal Peace, p. 199. > > 22. Gleanings from the Writings of Baha'u'llah, p. 285. 23. Baha'i > World Faith, p. 189. 24. Zephaniah 3:8-9. 25. Shoghi Effendi, The > World Order of Baha'u'llah, p. 204. 26. C. C. Hurst, Heredity, the > Ascent of Man, pp. 32, 35, 131. 27. Arthur H. Compton, The Freedom > of Man, pp. 121, 126. 28. Washington Star, Article 12, 1936. 29. > Baha'i World Faith, p. 195. 30. A Traveller's Narrative, > Introduction by E. G. Browne, p. XXXIX. APPENDIX, NOTE THREE 1. > Sir James Jeans, Through Space and Time, pp. 102, 154. 2. > Encyclopedia Americana, vol. III, 1944 Ed., p. 691. 3. Shoghi > Effendi, The Promised Day is Come, pp. 40-41. APPENDIX, NOTE FOUR > 1. Nabil, The Dawn-Breakers, p. 322. 2. Genesis 17:18, 20. 3. > Shoghi Effendi, God Passes By, p. 94. 4. Isaiah 11:1, 10, 12. 5. > Ibid., 11:11. APPENDIX, NOTE FIVE 1. Shoghi Effendi, God Passes > By, pp. 273-274. 2. Ibid., p. 276. 3. The Baha'i World, vol. XII, > 1950-1954, p. 225. APPENDIX, NOTE SIX 1. Micah 7:2-4. 2. Ibid., > 7:7, 9, 10. 3. Ibid., 4:10. 4. Ibid., 7:14. 5. Ibid., 7:12. 6. > Ibid., 7:15. 7. Hosea 2:15. 8. Isaiah 65:10. 9. Ibid., 35:2. 10. > Ibid., 35:1. 11. Ibid., 60:11-13. 12. Psalms 48:2. 13. Ezekiel > 43:2, 4. 14. Ibid., 1:27-28. 15. Matthew 16:27. > > 16. Mark 12:1-9. 17. Shoghi Effendi, The Promised Day is Come, > p. 106. APPENDIX, NOTE SEVEN 1. John 10:16. 2. Zechariah, 14:9. > 3. Habbakuk 2:14. 4. Revelation 21:1, 23. 5. Isaiah 4:1. 6. > Shoghi Effendi, God Passes By, pp. 94-97. 7. Ibid., pp. 138-139. > 8. Gleanings from the Writings of Baha'u'llah, p. 316. 9. Shoghi > Effendi, The Promised Day is Come, p. 106. 10. Baha'u'llah, Epistle > to the Son of the Wolf, pp. 131-132. 11. Shoghi Effendi, The > Promised Day is Come, p. 110. 12. The Hidden Words of Baha'u'llah, > pp. 51-52. EPILOGUE 1. Shoghi Effendi, The World Order of > Baha'u'llah, p. 156; pp. 21-22; p. 169. 8 Intentionally Blank Pages > Follow . > (nbm) > > — *Release the Sun*