The Dawn-Breakers Study Outline
Chapter 26
6) Jump to the actual Chapters of The Dawn-Breakers:Intro.1 Intro.2 Preface 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 Epilogue Other Sections
Introduction Preface 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 Epilogue
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In 1852, Bahá'u'lláh was ably and enthusiastically spreading and consolidating the new Faith in 'Iráq as He had during the early days of Núr & Mázindarán, reviving, organizing, and directing its scattered supporters. Given the tragedy of their Leader's and companions' martyrdoms, Bahá'u'lláh alone proved able to inspire them with the courage and fortitude to endure what they had already and prepare them to what they were soon to.
The spring of that year Mírzá Taqí Khán's veins were opened by Royal order in a public bath in the Fín palace 4 miles southwest of Káshán on mountain slopes where royalty had long been drawn to its springs (until the incident whereafter the resort was deserted).
A harem lady was sent to the Princess telling her to dry her tears as the Sháh had relented and the Amír was to return to Tihrán or go to Karbilá where Persians usually went who lost court favor. She said that the khal'at or coat of honor was on the way to arrive in an hour or two, and that he should go to the path to receive it. Though the Amír had not once left the Princess' apartment or presence for safety, with the good news, he left for the last time to follow the woman's advice. When he reached the bath, the farrásh-báshí and crew presented themselves and offered his choice of death. He was said to have born his fate with patience and fortitude. He soon expired.
He had failed to stay the Faith's onrush with his ruthless atrocities designed to sap the Cause's vitality the Báb had raised and brought about his own dishonor at his death. His first year he furiously and eloquently pleaded for the extermination of the most noble and innocent defenders of Tabarsí; his second year, he sought to extirpate it in the capital, ordering the Seven Martyrs execution; he unchained the offensive against Vahíd & companions and inspired the persecutors' revenge campaign; that same year saw the most terrible yet: the ending of the Báb's Life; his last years were associated with Hujjat and 1800. This reign of terror Persia had seldom seen.
His successor Mírzá Áqá Khán-i-Núrí (I'timádu'd-Dawlih (Trusted of the State)), the government's head, sought to reconcile the government with Bahá'u'lláh, Whom he considered the most capable of the Báb's disciples, sending Him a warm letter requesting His return to Tihrán and an eagerness to meet Him.
(598) Before receiving the letter Bahá'u'lláh had already decided to leave 'Iráq for Persia, arriving in 1852, welcomed by the Grand Vazír's brother, Ja'far-Qulí Khán who was specially directed to receive Him. He was the honored Guest there for a month with the Vazír's brother acting as host on his behalf. With all the notables and dignitaries flocking to meet Him, He was unable to return home, remaining there until leaving for Shimírán (villages and mansions on the lower slopes descending from Elburz where the wealthier of Tihrán reside in the summer).
Áqáy-i-Kalím told Nabíl that Bahá'u'lláh met 'Azím that journey. He had been seeking His presence for a long time. Bahá'u'lláh emphatically advised him to abandon his plan as He condemned his designs, dissociated Himself from his intended act, and warned that such an attempt would precipitate unprecedented disasters.
Bahá'u'lláh went to Lavásán, staying in the Afchih village, on the Grand Vazír's property with Ja'far-Qulí Khán still as His host, when the news of an assassination attempt on Násiri'd-Dín Sháh reached Him.
In August 15, 1852, 2 obscure & irresponsible young men, Sádiq-i-Tabrízí (an assistant in a confectioner's shop in Tihrán)(who had become affected with the utmost devotion to the Báb, day and night serving Him, lost his thought and reason, & unaware of the autocracy of the Amír-Nizám arose against the Sháh, 'Abdu'l-Bahá, A Traveler's Narrative, p. 30)) and Fathu'lláh-i-Qumí who made their living in Tihrán, arose in a frenzy of despair to avenge the Báb's martyrdom and their brethren's blood when the Sháh and his army had camped in Shimírán.
The king had gone for his morning horseback ride from his Níyávarán palace. His retinue preceded him that the dust raised would not annoy him as he slowly followed a slight distance behind the great lords, chiefs and officers that followed him everywhere. His retinue consisted of the officers in charge of the royals' horses carrying long lances, grooms leading the horses with embroidered saddle cloths, and nomad riders with rifles over their shoulders and swords hanging from their saddles.
He had just passed the small door of Muhammad-Hasan's garden (Sanduq-Dár (treasurer of the Savings)) when he saw 3 men, 3 gardeners, 2 on the left, 1 on the right seeming to wait for him. Not suspecting danger, he rode on. When quite close, he saw them bow low crying together "We are your sacrifice! We make a request" as is customary. Instead of remaining aloof, they rushed on him and repeated "We make a request!" Surprised, the king shouted "Rascals, what do you want?" The man on the right took his horse's bridle and fired on him. The 2 men on the left fired. 1 of the shots cut the pearl collar on the horse's neck, another punctured throughout the king's right arm and back (with a large lead shot for shooting deer/large game). The man on right pulled the king's leg, and would have unsaddled him, if the 2 on the left hadn't likewise pulled him. The king hit the men on the head with his fists while the jumping of the frightened horse, paralyzed their efforts and delayed their aggression.
The retinue, though first dumbfounded, hurried toward the king. Asadu'lláh Khán, the head of the royal horse attendants and a nomad rider killed the man on the right with their swords. Several lords had meanwhile thrown the other 2 men down and bound them.
Dr. Cloquet, the court physician had the king quickly brought into Muhammad- Hasan's garden as no one knew what had really happened and feared some imminent danger. Over an hour, a great tumult occurred in Níyávarán while the ministers headed by the Sadr-i-A'zam (Mírzá Áqá Khán-i-Núrí, the I'timádu'd-Dawlih) rushed in. Bugles, drums, tambourines, & fifes called the troops together, the ghuláms (Sháh's attendants?) rode in at full speed, and everyone was giving orders, while no one saw, heard, or knew anything nor did they obey.
In the confusion, a courier from Tihrán sent by the governor there, Ardishír Mírzá, enquired into what happened and what was to be done, as rumors had spread there that the king had been killed. He ordered his armed troops to patrol the deserted streets & the bazaars that had been deserted earlier by the merchants. The entire night bakeries had been surrounded as everyone sought to store up for several days, foreseeing trouble. At dawn as the agitation grew, the governor ordered the town citadel's gates as well as those of the city closed, set the regiment on war footing, pointed guns, though not knowing the enemy. He feverishly dispatched a messenger to ascertain the truth of the rumors and to ask for orders.
The fact that these youth used such ridiculously ineffective shot no reasonable person would for such a purpose indicated these acts were not instigated by a man of judgment. Bahá'u'lláh Himself made this argument during His interrogation. He stated that a reasonable person would have planned it orderly & systematically, proving such as He did not do it ('Abdu'l-Bahá, A Traveler's Narrative , p. 31).
Lord Curzon had written that despite its conflict with the civil powers at its beginning, the accusations made of the Faith being revolutionary, anarchical, political, or Nihilist, were unfounded in light of the Báb and successors' writings and current loyalty of the Bábís to the government. Given the persecution and brutal exercise of rights of conquest, he stated it would be understandable that an attitude of rebellion and exasperation might develop to incite fanatics to such a plan. However, the Báb's teachings, though not every Bábí necessarily practiced them, were the true standard, and they enjoined a creed of charity and common humanity: brotherly love, kindness to children, courtesy and friendliness to even Christians, freedom from bigotry, etc.
Lord Curzon also defended the Faith against charges of socialism and communism if these were meant to mean a forcible redistribution or defeat of capital by labor as no such ideas occurred to the Bábís. The only 'communism' He enjoined was in the sense of the New Testament and early Christian Church, sharing goods in common amongst the faithful, almsgiving, and ample charity.
He implied also that the charges of immorality were derived from His opponents, partly due to the much greater freedom claimed for women, which their minds associated with shameless behavior.
Despite the act being committed by wild and feeble-minded fanatics, despite the act being first condemned by Bahá'u'lláh, despite the Faith's disclaiming from the beginning any intent to usurp the state's rights, and despite the extreme restraint & caution of its adherents in every region to avoid any impression of desiring holy war or even an aggressive attitude, led to barbarous persecutions and massacres comparable to Mázindarán and Zanján. The ecclesiastics became indignant at such a menace to the Sháh and his realm's institutions. Despite His chief disciples' orders to their brethren to refrain from violence, obey the government, disclaim any intention for holy war, the clergy took advantage of the calamity to misrepresent the Faith's nature and purpose and call for an immediate and unprecedentedly severe punishment to enable what they had long awaited: extirpating this perceived threat to the State.
Ja'far-Qulí Khán in Shimírán during the assassination attempt, wrote to Bahá'u'lláh with the news. He described how the enraged Sháh's mother denounced Him openly before the court and people as the "would-be murderer" of her son. She also attacked Mírzá Áqá Khán as His accomplice.
He urged Him to remain concealed in that neighborhood until the populace's passion subsided. He sent an old and experienced messenger to Afchih for His disposal and ready accompaniment wherever He might go for safety. However, Bahá'u'lláh refused to take this opportunity, rejecting the offer, and riding out the next morning with calm confidence to the imperial army's headquarters in Níyávarán in Shimírán district (though all else hearing the news had hid in some retreat or fled, including Mírzá Yahyá who disguised as a dervish with kashkúl in hand wandered bewildered in mountains and plains on the road to RashtŠ'Abdu'l-Bahá, A Traveler's Narrative , p. 31) .
Arriving at Zarkandih village, the Russian embassy seat close to Níyávarán, Bahá'u'lláh was met by Mírzá Majíd, His brother-in-law and acting secretary to the Russian minister Prince Dolgorouki, who invited him to stay at his home which was next to his superior's. The Hájibu'd-Dawlih, Hájí 'Alí Khán's attendants recognized Him and promptly informed their master, who then brought the matter to the Sháh's attention. He as well as his officers were amazed at the bold and unexpected step of One accused as the chief instigator of his attempted assassination. He promptly sent a trusted officer to the embassy, demanding He be delivered into his hands. The Russian minister refused and requested Bahá'u'lláh to go to Mírzá Áqá Khán's home, believing it the most appropriate place under the circumstances. When his request was granted, the minister formally sent his desire that the utmost care ensure their government Trust's safety and protection, warning he would hold him responsible should he fail to disregard his wishes. (Bahá'u'lláh stated that God had assigned the Czar a station which none but He could comprehend and that he should beware lest he act to lose his high station.)
Though Mírzá Áqá Khán did undertake to give the fullest assurances required and fully respectfully received Him in his home, he was too worried about his position to accord Him the treatment he was expected to extend. As Bahá'u'lláh was leaving the Zarkandih village, the minister's daughter, greatly distraught over the dangers facing Him, was overcome with tears and questioned her father as to what the use of authority was if he was powerless to extend it to a received guest. The minister, who had a great affection for her, was moved by her tears, he sought to assure her that he would do all in his power to avert the danger facing Him.
The Sháh's orders had spread the wildest rumors, passions, and agitation among the people in the neighborhood, its influence spreading to Tihrán and the Cause's enemies. Security of life and property ceased to exist in the capital as the highest ecclesiastics and government officials collaborated to destroy their common foe of 8 years which had continued unsilenced and disturbed the land's peace.
Renan in "Les Apotres" described the massacre as a day perhaps without parallel in the history of the world. (The martyrdoms in Persia were estimated at 10,000 though many place them at 20,000-30,000 or higher and though they were largely at the beginning of the Faith they continue until today.)
E. G. Browne had received a manuscript copy of a German newspaper referring to these incidents from a widow of Dr. Polak, an Austrian doctor, physician of Násiri'd-Dín Sháh at his reign's beginning, and author of a valuable book and treatises on Persia and related matters. It refers to a letter written in 1852 by an Austrian officer in the Sháh's service, Captain von Goumoens, who became so disgusted and horrified at the cruelties he had to witness, he sent in his resignation. The newspaper describes the fact that the attempt made during a hunting party of the Sháh was well-known to have been committed by Bábís. It goes on to quote the officer writing to a friend beginning with a description of the results of their torture of the convicted criminals. Though the torture involved red-hot pincers and limb-rending screws, they did not give the desired comprehensive confession but remained silent. (Fathu'lláh before he molten lead was poured down his throat.)
He went on to describe with horror those whose eyes were gouged out were forced to eat without sauce their own amputated ears; others whose teeth were torn out by the executioner's hand; others whose bare skulls were crushed by hammer blows; and others who had deep holes dug in their breasts and shoulders, with burning wicks inserted therein, causing the illumination of the bazaarŠsome of these being dragged in chains through the bazaar preceded by a military band with the wicks burning so deep as to flicker the fat in the wound convulsively like a newly-extinguished lamp. They often continued their tortures by skinning the Bábís' feet soles, soaking their wounds in boiling oil, shoeing their foot like a horse hoof, and compelling them to run. Without crying out due to their faith, their body couldn't endure what the soul has, falling down. The executioner continued the pain by the swing of the whip. After seeing a hundredfold tortures of a victim, this was but the beginning of the end as they hung the scorched and perforated bodies by the victims' hands and feet to a tree, head downwards, that each might try their marksmanship to their heart's content from a fixed but not too close distance, riddling some corpses by nearly 150 bullets. As he considered his own disbelief at his writing, he thought about his Austrian friend whom he thought might doubt him and accuse him of exaggerating. He wished, however, that he had not seen it. However, by his duties he had to witness it. Upon the time of writing, he stated he never left his house in order to avoid scenes of horror. He said that after their death, the Bábís were hacked in 2 and either nailed to the city gate or cast out to the plain as dog and jackal food, with the intended further punishment that their souls, as the unburied, would not enter the Prophet's Paradise. Due to the unequivocal infamy, he stated his intention to no longer be associated with those crimes.
(see review of p. 611 below for fuller description of these events)
Comte de Gobineau reported how the Ardishír was forced to act in closing and guarding the city gates, and ordering the close examination of all asking to leave. The people were urged to climb the walls near the Shimírán gate to see Sádiq's mutilated body in the open field across the bridge. The prince governor called together the Kalántar (prefect of police), the city Vazír, the Dárúghih (police judge), and the heads of the boroughs, ordering them to seek and arrest everyone suspected to be a Bábí. As no one could leave the city, they waited until night to use trickery and cunning to ferret them out. (See story of 'Abbás below XIV (p.634-635)) The police force in Tihrán (as in all Asiatic cities) was well-organized as this Sassanides' legacy was carefully preserved by the Arabian Khálifs as it was advantageous to all governments, especially the worst, to preserve this institution, though allowing other efficient institutions to decay. The head of every borough, always in touch with the Kalantár, had under him generally well-liked policemen ('sar-ghishmihs) who without uniform or badge never left their assigned streets, were helpful at all times, and, at night as they reclined under any store's awning, indifferent to rain or snow, watched over private property, thereby reducing thefts by rendering them difficult. As they knew every dweller and his ways, mind, opinions, acquaintances, and relations such that without spying, he would know if 1 asked 3 friends to dinner, that he would know their arrival time; what was served, said, and done; and when they left. Therefore, the Kad-khudás employed them, warning them to watch the Bábís in their sections while everyone awaited the results.
They deemed it their first duty to seize Bahá'u'lláh since the Báb no longer remained. The Russian minister's precautions and warning did not stay the hand against Him, and the Grand Vazír, for fear of losing his position were he to extend protection to Him, delivered Him into His enemies' hands.
Hájí 'Alí Khán, the Hájibu'd-Dawlih, was responsible for His incarceration due to his hasty folly/demands, though the Sháh, through his kindness, later ordered a dispassionate investigation ('Abdu'l-Bahá, A Traveler's Narrative , p. 31).
(606) From Shimírán to Tihrán, Bahá'u'lláh was several times stripped of His (607) garments and overwhelmed with abuse and ridicule. On foot , exposed barefoot and bareheaded to the fierce midsummer sun rays, and in chains, He was forced to walk all the way from Shimírán to the Síyáh-Chál (Black Pit) dungeon. He was pelted and vilified all along the way by the crowds whom His enemies had convinced that He was the Sháh's sworn enemy and wrecker of his realm. He was exposed to wordlessly horrible treatment on His way. As He approached the dungeon, an old and decrepit woman emerged from the crowd with a stone in hand, eager to cast it at His face. Her eyes glowed with a determination and fanaticism few women her age could. With her entire frame shaking with rage as she stepped forward and raised her hand to hurl her missile, she adjured those whose hands had overtaken Him by the Siyyidu'sh-Shuhadá (Imám Husayn) to allow her a chance to fling the stone in His face. He told them to not suffer her disappointment and denial of what she regards as a meritorious act in God's sight.
(608) Originally a water reservoir for a public bath of Tihrán, the underground dungeon was where the worst criminals were confined.
(601) They were plunged into a filthy, dark, and fever-stricken dungeon, with chains on His neck which only notorious criminals were condemned to carry. The 4 months of bearing this burden left marks on His body for the rest of His life.
(608) The conditions of the prison combined to make it the worst place a person could be condemned. Bahá'u'lláh's feet were placed in stocks while Qará- Guhar chains were placed around His neck, infamous throughout Persia for their galling weight. Bahá'u'lláh spoke of these, instructing the Son of the Wolf in His epistle to him to ask the director and chief of the Sháh's prison, should he sometime happen to visit there, to see the 2 chains, Qará-Guhar and Salásil. He swore by the Day-star of Justice that He was weighted with them for 4 months. He stated the quote that the sorrow of Jacob paled before His sorrow and that his afflictions were but part of His. 'Abdu'l-Bahá described how the heavy chain about His neck by which He was chained to 5 other Bábís was locked together by strong, very heavy, bolts and screws and His clothes and headdress were torn to pieces for the 4 months He was there.
Lord Curzon described Persian imprisonment as there was no such thing there as life imprisonment or terms of years, hard labor was unknown as a sentence, and confinement for any lengthy period was rare. Each new year, when a fresh governor is appointed, he often empties the prison filled by his predecessor with 1 or 2 of the worst given the death penalty to give an impression of strength. As there were no female wards, women were detained as well as high-ranking male criminals in the priest's house. 3 kinds of prisons in Tihrán were said to exist: underground cells beneath the Ark where those guilty of conspiracy or high treason are reported to be confined; the town prison where vulgar criminals may be seen with iron neck collars, sometimes with feet in stocks, these being attached together by iron chains; and the private guard-house, a frequent feature of the greats' mansions. The Persian theory of justice is reported to be sharp and rapid in sentence and punishment, in a manner roughly equivalent to the original offense, without any sense of reforming the culprit.
For 3 days and nights, He was given no food or drink and rest and sleep were impossible. The place was infested with vermin and had a stench that could crush the spirits of the confine. Even one of His executioners watching Him was moved to pity. When he sought to induce Him to take some tea he had covered and managed to bring into the dungeon, Bahá'u'lláh refused to drink it. Though at first no amount of His family's pleading with the guards to bring food into Him worked to reduce the discipline's severity, they gradually yielded to His friends' persistent urgings. However, no one knew whether the food would reach Him or whether He would consent to eat it with His disciples starving before Him.
His brothers, sisters, and kindred's unrelaxing efforts had a part in bringing about his ultimate deliverance (God Passes By , 104) (see below for other factors).
Bahá'u'lláh declared that despite His innocence, and that His innocence was indisputably proved before the tribunals, they arrested Him, brought Him from Níyávarán (royal seat residence) to Tihrán on foot and in chains with bare feet and head (as a brutal man on horseback had snatched His hat from His head on the way) with many executioners and farráshes rapidly hurrying Him along into the unique dungeon where He stayed for 4 months and which was worse than a dark and narrow cell. Entering the prison and conducted along a dismal/pitch-black corridor, He descended 3 steep stairs to the dark, gloomy, loathsome and undescribably putrid dungeon where nearly 150 thieves, assassins, and highway robbers were kept without any other outlet. Most were without clothes nor mat to lie on. He suffered indescribable sufferings.
He reflected there day and night how the noble, intelligent, and soulful Bábís could be capable of such an attempt. He then determined to arise with the utmost endeavor to regenerate these souls after leaving prison. One night, in a dream, the all-glorious word was heard from all directions that He would be aided to triumph by His self and His pen, bade Him not grieve for what befell Him and to have no fear, assured Him He was of the secure and that God would soon send and reveal treasures, men who would give Him victory by Himself and by His name by which God revived the knowings' hearts.
Dr. Esslemont wrote that 'Abdu'l-Bahá told of how He one day was allowed to enter the prison-yard to see His beloved Father as He came out for daily exercise. He had been terribly altered, so ill He could hardly walk, His hair and beard unkempt, His neck galled and swollen from the heavy steel collar's pressure, and His body bent by the chains' weight. This sight left a never-to-be-forgotten impression on the sensitive Boy's mind.
The youth Sádiq-i-Tabrízí's fate was as cruel as humiliating. Seized while rushing to the Sháh hoping to strike him with his sword, the Shátir-Báshí with Mustawfíyu'l-Mamálik's attendants fell on him and slew him without ascertaining his identity. The cut his body in 2 to allay the populace's excitement and suspended the pieces to public gaze at the Shimírán and Sháh-'Abdu'l-'Azím gates. They ordered his body tied to a mule's tail and dragged over stones to Tihrán that the population could see the conspirators' failure. Messengers were sent simultaneously to Ardishír Mírzá to dictate to him what he should do.
The 2 other companions, Fathu'lláh-i-Hakák-i-Qumí and Hájí Qásim-i-Nayrízí had succeeded in inflicting only slight wounds on the Sháh. However, Fathu'lláh was subjected to many tortures, though he refused to speak, causing them to believe him mute. Exasperated by their failure, they poured molten lead down his throat, finally killing him.
(613) Hájí Qásim (note says Mullá Fathu'lláh of Qum) who fired the wounding shot was killed by incisions being placed for lit candles. The household steward wounded him where he had the Sháh, then the attendants stoned him. The court nobles killed Shaykh 'Abbás of Tihrán. The Sháh's personal attendants killed Muhammad-Báqir (1 of the 12). The Sháh's master of the horse and servants of the stable horse shod Muhammad-Taqí of Shíráz then killed him. The masters of ceremonies and other nobles with deputies slew Muhammad of Najaf-Ábád with hatchets and maces. The artillerymen dug out Muhammad-'Alí of Najaf-Ábád's eye then blew him away from a mortar. The soldiers bayoneted Siyyid Husayn of Mílán and killed him. The cavalry slew Mírzá Rafi'. The adjutant-general, generals, and colonels slew Siyyid Husayn.
People marched between executioners, with children and women with deep incisions with lit candles. They were dragged with ropes and goaded on with whips. They nevertheless triumphantly sung the verse "In truth, we come from God and unto Him do we return" above the crowd's deep silence as the Tihránís were not mean or great believers in Islám. If they fell, they were prodded up with bayonets, and if the dripping blood loss had left him strength, he would dance and cry out the verse with even greater enthusiasm.
Some of the children died on the way whereupon the executioners would throw their bodies under their fathers' and sisters' feet, who proudly walked over them without a second thought. When the cortege reached the execution place near the New Gate, the victims were given the choice to recant and were intimidated to do so. One executioner conceived the idea and told a father that unless he yielded he would cut his 2 young sons' throats (the oldest about 14) on his breast. Covered with blood, their flesh scorched, they listened stoically to the threats. The father lay down and replied that he was ready but the elder boy claimed a prior right to die. However, the executioner may have denied him that last comfort. When the tragedy was finally over and night fell on the bodies, the heads were tied in bundles to the justice posts and the dogs of the city outskirts crowded about. That day the Bábís won a larger number of secret followers than much exhortation could have. This terrifying detachment had a deep and lasting impression. Men close to the government, even those of important positions described to Comte de Gobineau their admiration and high conception of the new religion's resources, hopes and means of success in such a way that, despite Islám's inglorious participation, one could believe the witnesses to be all Bábís.
(611) Though innocent, other Bábís were not brought to trial, questioned, or allowed to plead and prove their innocence as was their right.
2 of the Báb's companions were martyred each day, one in Tihrán the other in Shimírán. Both were similarly arrested, tortured and handed over to the various classes, whose messengers would visit the dungeon each day and claim their victim.
Bringing their victim to his death scene, they ordered his attack, whereon men and women closed in on him, tearing his body to pieces, leaving no trace of the body, amazing even the most brutal executioners, who though accustomed to human slaughter, had never done what those people had.
6 persons whose crimes were not clearly proved were condemned to perpetual imprisonment while the rest were divided by Mírzá Áqá Khán.
Mírzá Áqá Khán, to distribute responsibility and lessen chances of blood- revenge, assigned several criminals for execution to the principal ministers, generals, officers/chief servants of the Court, law doctors, and infantry, artillery, priestly, townspeople, tradesmen, artisans, and merchant representatives, exempting only himself. The Sháh was entitled to Qisás (legal retaliation) and the right to kill first for his wound. To save the crown's dignity, the household steward fired on his behalf at the selected conspirator upon which his farrásh deputies finished the job. The Prime Minister's son (Home office head and Nizámu'l-Mulk) slew one (a Mullá Husayn?). The Secretary of State for Foreign Affairs, a pious, silly man, who spent his time memorizing Muhammad's traditions, morally and religiously zealously, made the first sword-cut (shot?) while looking away upon which the Under- Secretary of State and Foreign Office clerks hewed Mullá Zaynu'l-'Ábidín of Yazd to pieces. The princes killed the immoral (?) Siyyid Hasan of Khurásán with pistol-shots, swords, and daggers. The mullás, priests, and learned slew Mullá Shaykh 'Alí, the author (?). Mírzá 'Abdu'l-Vahháb of Shíráz (1 of the 12 assassins?) was killed by the Prime Minister's brother and sons and cut in pieces by his other relations.
The Sháh's admirable French physician, Dr. Cloquet was even invited to show his loyalty in this manner. Pleasantly declining saying he had killed too many men professionally to permit him to increase the number, the Sadr became excited and asked angrily, reminded that these proceedings were not only revolting in themselves but would produce utter horror and disgust in Europe, whether he wished the Bábís' vengeance to be on him alone.
The Tihrán Gazette condemned the Báb and His disciples as irreligious, accursed, unable to prove their Faith's truth in writing or worldly argument, and desiring sovereignty through insurrections and pillaging. It reported that Mullá Shaykh 'Alí of Turshíz, styling himself chief and the Báb's deputy and titling himself High/Imperial Majesty, had won over some of the Báb's former disciples and seduced some immoral people as Hájí Sulaymán Khán, the late Yahyá Khán of Tabríz's son, in whose house they consulted on their planned attempt and where 12 were selected to use pistols, daggers, etc. and proceed to Níyávarán.
Hájí Sulaymán Khán was the son of Yahyá Khán, an officer serving Náyibu's- Saltanih (Muhammad Sháh's father). He himself also served this position during the early days of Muhammad Sháh's reign but showed a marked disinclination to rank and office from his earliest years. Upon accepting the Báb's Cause, he pitied and disdained the petty pursuits of the people around him. In early youth, he longed to escape the capital's turmoil for Karbilá. He met and became one of Siyyid Kázim's most ardent supporters, showing sincere piety, frugality, and love of seclusion.
When the Call from Shíráz came through Mullá Yúsuf-i-Ardibílí and Mullá Mihdíy-i-Khu'í, those among his best-known friends, He enthusiastically embraced it. (He was reported to have met the Báb during His pilgrimage to Mecca and Medina). Intending to head to Tabarsí upon arriving at Tihrán, he arrived too late.
He stayed in Tihrán wearing the dress adopted in Karbilá: small turban, a white tunic concealing his black 'abá. The Amír-Nizám, displeased with these, induced him to discard them for a military uniform, kuláh (lambskin headdress considered to be more in accordance with his father's rank government employees and civilians). Though the Amír insisted he accept a government position, he obstinately refused. He spent most of his time with the Báb's disciples, particularly those who survived Tabarsí, caring for them with a truly surprising care and kindness. Given his and his father's influence, the Amír was induced to refrain from any violence against him, chose to ignore his acts (of which he was duly informed) rather than precipitate conflict with him or his father. When the Seven Martyrs of Tihrán were martyred, no government official or people ventured to demand his arrest. Even in Tabríz where he went to save the Báb's life, none of the inhabitants dared to lift a finger against him.
Hájí Qásim was subjected to a treatment similar to Hájí Sulaymán Khán, being stripped of clothes, candles thrust into holes driven in his flesh, and being paraded before the eyes of a yelling and cursing multitude.
(615) Soon after Mullá Zaynu'l-'Abidín-i-Yazdí's martyrdom, a rumor spread that Siyyid Husayn, the Báb's amanuensis, and Táhirih, whom the government intended to execute, were to be released and that further persecution was to be definitely abandoned. It was reported far and wide that the Amír-Nizám, as he perceived his death approaching, had been seized with fear, recalling the Báb's vision Whom he had caused to be martyred, and now regretting his part as a fearful mistake at not restraining the violence of those pressing him to shed His and His companions' blood, as the State's interests required it. His successor, Mírzá Áqá Khán was likewise inclined to make a lasting reconciliation with the Bábís during his early administration until the attempt on the Sháh's life occurred.
Nabíl heard 'Abdu'l-Bahá, then 8 years old, recount how He had sought to leave His then residence of His uncle's (Mírzá Ismá'íl) house to cross the street to the market when boys His age crowded around Him crying "Bábí! Bábí!". He deliberately ignored their clamor and quietly and stealthily went home. One day when walking alone through the market to His uncle's house, He saw behind Him a band of little ruffians sprinting to overtake Him, pelting Him with stones and menacingly shouting "Bábí! Bábí!".
As intimidation was the only apparent way to avert danger, He turned back and determinedly rushed toward them that they fled in distress and vanished, while He could hear their distant cry that the little Bábí was pursuing them and would surely overtake them and kill them all. On His way home, a man shouted at the top of his voice congratulating Him as a fearless child as no one His age could have withstood their attack. The boys' never uttered anything offensive or harassed Him again.
Hájí Sulaymán Khán was one of those seized and thrown in prison. Áqáy-i- Kalím shared the following with Nabíl (as he had shared in the suffering then in Tihrán & was with Mírzá 'Abdu'l-Majíd and many notables and dignitaries of the capital, including Hájí Mullá Mahmúd (Nizámu'l-'Ulamá) on the day of Hájí Sulaymán Khán's martyrdom). When Hájí Mullá Mahmúd requested the Kalantar to describe Hájí Sulaymán Khán's death, the Kalantar motioned his finger to Mírzá Taqí, the kad-khudá, saying he had conducted him from near the imperial palace to the execution place outside the Naw gate. Mírzá Taqí then was requested to relate what he had witnessed.
Mírzá Taqí described how the Hájibu'd-Dawlih (Hájí 'Alí Khán) had been commanded by the Sháh to inquire into the accused's complicity, and if assured of his innocence, to induce him to recant. If he did, he was to live and be detained pending the case's final settlement. If not, he was to be put to death as he chose. When Hájí 'Alí Khán's investigations led him to be convinced of his innocence, and he sought to induce him to recant, the accused joyously exclaimed that he would never be willing to recant his faith in his Beloved and that the world the Imám 'Alí likened to carrion would never allure him from his heart's Desire. He said that the King had the right to demand loyalty and uprightness from his servants but not meddle with their religious convictions. His boldness then led them to martyr him as an example to others.
(Same day and manner as Hájí Qasim, companion in assassination attempt on the Sháh) (617) Upon describing the manner of his martyrdom, he asked to be paraded such (618) that the multitude would witness his glorious martyrdom, and that the memory of his death would be imprinted in their hearts and help them recognize the Light he embraced. When he was to reach the gallows' foot and utter his last prayer on earth, he asked for his body to be cut in 2 with his limbs suspended on either side of the Naw gate of Tihrán, that the passing multitude would witness the love the Báb's Faith had kindled in His disciples and the proofs of their devotion. His wishes were carried out as orders were given to Mírzá Taqí and his assistants to buy 9 candles, thrust them into deep holes in his flesh, light each one, and bring him to the market with drums and trumpets (and minstrels) to his execution site and cut him in 2 (with a hatchet) and display him as he requested.
As they handed the victim the candles they purchased and prepared to thrust knives into his breast, he stretched his arm to take the knife, requesting that he be allowed to make the holes and light the candles. Fearing an attack, Mírzá Taqí ordered his men tie the victim's hands behind his back. The victim then pleaded to point out with his fingers where he wished them to put the dagger as his only other request. He asked them to pierce 2 holes in his breast, 2 in his shoulders, 1 in his neck nape, and 4 others in his back. He endured this with stoic calm. Steadfastness in his eyes, he maintained a mysterious, serene and unbroken silence, despite the multitude's howling and the sight of blood over his body, until all 9 were lit.
When the march was complete, he stood erect as an arrow with unflinching fortitude and stepped to lead the concourse pressing around him to his martyrdom site. Every few steps he interrupted the march, gazed at the bewildered, shouted that no greater pomp could accompany his progress to win martyrdom, glorified the Báb for kindling such devotion in His lovers' breasts and for giving them power of kings. Intoxicated by his fervid devotion, he exclaimed that while Abraham had, in His prayer for His soul's refreshment amidst His agony, heard the Unseen call the fire to be cold for Abraham's safety, he wished that His fire burn unceasingly within and consume his being. Seeing the wax flicker, he delightedly wished for the Báb to witness His state and cried to the throng for them not to think he was intoxicated with earthly wine but rather the love of His Beloved which endowed him with a sovereignty kings might envy. He continually exclaimed joy at being chosen to be worthy to be martyred, and sang and recited poetry verses.
These exclamations were but a few of those which had an effect on the multitude which was, as his expression, indescribable. In the bazaar, a breeze excited the candle flames, melting rapidly that those following a few steps behind him could hear the sizzling of flesh. This only increased his enthusiasm, as he called to the flames that they had long lost their sting and power to pain him, and told them to hurry as he could hear from their tongues a voice calling him to his Beloved. He walked as a conqueror marching to the scene of victory.
Whenever the candles fell, he picked it up with his own hands, lit it with another candle, and replaced it. The executioners seeing him exulting so, asked him why he did not dance if so eager for martyrdom. He leapt and sung verses about how men dance when they are free from evil and self. He mocked the executioners asking them why they did not dance since they found death so pleasant. He cried "Dance!" to them and stated how this dance was his desire. At the gallows' foot, he made a last appeal to them, asking them whether he had not recently enjoyed all the riches of the world, and asked what could have caused him to renounce all this for great suffering. Prostrating toward the Imám-Zádih Hasan's shrine, he uttered some words in Arabic. He told the executioner his work was now finished and that he should come and do his. Without hesitation, he stretched out his feet and recited verses that one's body seems worthless and detestable while weapons seem like flowers at one's death. Still alive when cut in 2, he praised his Beloved until his last moment of life.
The listeners to this story were stirred to their souls' depths, including the Nizámu'l-'Ulamá, who after listening intently, wrung his hands in horror and despair, exclaiming how very strange this Cause was, then left without a further word.
Lord Curzon testified to the unquestioned and sublime devotion and self- sacrificing heroism inculcated by the new Faith, indicating their creed's importance. Though ignorant and unlettered as many were, they were ready to die for their religion, with a courage amidst the threat of more refined torture, than that committed by the fires of Smithfield. Only one Bábí had been reported to have recanted under pressure or menace of suffering, and he reverted to the Faith and was executed in 2 years. These incidents prove Persia not yet be quite redeemed as the tall-talkers of Iranian civilization would have it.
This violent storm affecting the capital engulfed Táhirih of Hájí Mullá Sálih-i- Baraqání's highly reputed family with members in enviable positions in the Persian ecclesiastical hierarchy. She had the namesake of the illustrious Fátimih, designated as Zarrín-Táj (Crown of Gold) and Zakíyyih (Virtuous) by family & kindred, born in the same year as Bahá'u'lláh, and recognized as a prodigy in intelligence and beauty from childhood by her fellow-townsmen, esteemed highly by even the most haughty and learned 'ulamás of her country for her brilliant and novel views, known as 'Qurrat-i-'Ayní (solace of my eyes) by her admiring teacher, Siyyid Kázim, Táhirih (the Pure One) by the "Tongue of Power and Glory," the only woman of the Letters of the Living .
Nabíl obtained his information for the following story from trustworthy informants. She was affectionately treated in Tihrán and held in high esteem by the leading women there. It was even the high mark of her popularity Numerous men and women came to visit her. The women admirers thronging to her doors desired her presence and benefit of her knowledge. While she was prisoner in the house, a son of the family was married. The prominent men's wives were invited, but though the host had spent a lot for the customary entertainment, the women loudly demanded for Qurratu'l-'Ayn to be brought before them. The ladies, forgetful of the sweets they were so fond of, only wished to see her. Though she had hardly appeared and begun to speak, the musicians and dancers were dismissed.
While in Qazvín, the place priding itself of having at least 100 of the highest ecclesiastical leaders of Islám, she had consolidated newly won victories with her fearlessness, skill, enthusiasm and organization.
She aroused the women by showing them the abject role the Shí'ah 'ulamás had assigned to them and won them to the new Faith by showing them the freedom and respect it would bestow. Many domestic disputes followed, not always to the husband's advantage and credit. Had Mírzá Áqá Khán not been appointed Sadr-i-A'zam, these discussions might have continued. He ordered Hájí Mullá Muhammad Andirmání and Hájí Mullá 'Alí Kiní to call on her to look into her belief. They held 7 conferences, where she passionately argued and affirmed that the Báb was the promised and expected Imám. When her adversaries called her attention to the fact that the Imám was to come from Jábulqá and Jábulsá, she passionately retorted that these prophecies were falsely forged by traditionalists, that these 2 cities never existed, and could only be the superstitions of diseased brains. Though she expounded the new doctrine and its truth, she always encountered the same argument. Exasperated, she finally told them that their reasoning was like that of an ignorant and stupid child, asking them when they would lift their eyes to the Sun of Truth. Hájí Mullá 'Alí rose up and led his friend away, asking him why they should prolong their discussion with an infidel. They returned home, wrote the sentence, establishing her apostasy and refusal to recant, and condemning her to death in the name of the Qur'án.
The Kalántar's (Mahmúd Khán-i-Kalántar, in whose custody she was) wife, especially, showed her reverence, enthusiastic hospitality, & never failed to help deepen as she could Táhirih's influence. The Kalántar's wife's intimate acquaintances related how she had told them that Táhirih summoned her one night, adorned and wearing a snow-white silk gown, her room redolent with choicest perfume. Expressing her surprise, Táhirih mentioned that she was preparing to meet her Beloved and wished to free her from the cares of her imprisonment. Greatly startled at first, she wept at the thought of separation. She told her not to weep, that the time of lamentation had not yet come, but that as her arrest and martyrdom was quickly approaching, she wished to tell her her last wishes that the Kalántar's wife's son take Táhirih to her death site and ensure that the guards to not divest her of that attire. She also wished to be thrown into a pit which would be filled with earth and stones. She said that a woman would come 3 days after her death to take the package she now gave her. Her last request was that she not allow anyone to enter her room and disturb her devotions and fasting until the day she leaves to meet her Beloved. She had her lock the room's door, bade her not open it until the time of departure, and urged her to keep secret the news of her death until the enemy disclosed it.
Only a great love for her allowed her to obey and deprive herself of even a moment of her presence. She locked the door and went to her own in uncontrollable sorrow, lying sleepless and disconsolate on her bed thinking of her approaching martyrdom. She prayed to God to change her desire if it were His will. She several times that night went to Táhirih's door, stood silently there, eager to hear anything she said, was enchanted by her voice's melody of praise to her Beloved that she could hardly stand on her feet at her agitation. 4 hours after sunset, she heard a knock at the door, and hastened to tell her son Táhirih's wishes. He pledged to fulfill every instruction given his mother. As her husband was absent that night, her son opened the door and told her that 'Azíz Khán-i-Sardár's attendants were standing at the gate demanding Táhirih's delivery. Struck with terror, the Kalántar's wife tottered to her door, unlocked it with trembling hands, and found her veiled, pacing, chanting a litany of grief and triumph, and preparing to leave. When she saw her, she approached and kissed her. She placed a chest key in her hand, told her that she had left a few trivial things as a remembrance of her stay for her, and hoped that when she opened the chest that she would remember her and rejoice in her gladness. Táhirih then bade her farewell and left accompanied by her son. She felt deep anguish as she vanished from sight. She mounted the steed the Sardár had sent for her, and, escorted by her son and a number of attendants marching on each side, rode out to the garden site of her martyrdom.
The authorities had first come to Shamsu'd-Duhá's home, another prominent Bábí woman, and abused her until Táhirih had sent a message to the governor, informing him that she was at his disposal and told him not to harm any other. See 'Abdu'l-Bahá, Memorials of the Faithful , for more on this Bábí heroine's life as well as on Táhirih's life.
3 hours later, her son returned, his face drenched with tears, invoking evil on the Sardár and his lieutenants. Seating him and trying to calm him, she asked him to relate as fully as possible her death. He sobbed to her that he could barely describe what he saw. They went outside the city gate to the Ílkhání garden, a vast square (which had disappeared since 1893 but then extended to the spot of her martyrdom) across from the English Legation and Turkish Embassy where 5 or 6 trees stood toward the center marking the site of her martyrdom. (In 1898 the square had entirely disappeared, covered by modern buildings, with the fate of the trees planted by pious hands unknown whether they had been saved.)
He found, to his horror, the Sardár and lieutenants flushed with wine and roaring with laughter. Táhirih dismounted, called him to her, asked him to act as an intermediary with the Sardár, whom she did not wish to address amidst his revelry, and told him that they apparently wished to strangle her and that she set long ago aside a silken kerchief she hoped they would use for that purpose. She gave it to him that he would induce the immoral drunkard to use it to kill her. Wretchedly intoxicated, the Sardár shouted for him not to interrupt their happy festival, and calling for "that miserable wretch" to be strangled and thrown into a pit.
Surprised at such an order, and believing it unnecessary to make any request, he went to 2 of his attendants he knew and gave them the kerchief, granting her request. The kerchief was wound round her neck as the instrument of her martyrdom. A gardener he asked, told him to his great delight that he could conceal the body in a recently dug, abandoned, and unfinished well. With a few others' help, he lowered her into her grave, filled the well with earth and stones as she had wished. Those who saw her in her last moments were deeply affected, mourning with downcast eyes and rapt in silence, as they left her.
The Kalántar's wife wept at this tale that she fell prostrate and unconscious. She woke to find her son in no less severe a position, lying on the couch, passionately and devotedly weeping. Beholding her plight, he went to comfort her, stating that her tears would betray her to his father and that considerations of rank and position will induce him to forsake them, sever any ties to home, accuse them before Násiri'd-Dín Sháh as falling under the hateful enemy's charm, obtain his consent for their death, and would probably kill them with his own hands. He asked why they should allow themselves to suffer such a fate, as they never embraced the Cause, and that their only duty was to defend her from those who denounce her chastity and honor and that they should always cherish her love in their hearts and maintain her integrity amidst a slanderous enemy.
His words calmed her, and she went to the chest and opened it with the key she had given her, finding a small vial of choicest perfume, a rosary, coral necklace, and 3 rings mounted with turquoise, cornelian, and ruby stones. Gazing on them, she pondered her eventful life, recalling with wonder, her courage, zeal, duty, devotion, and literary attainments; brooding over the imprisonments and shame she faced with a fortitude no woman of their land could; picturing her face now buried under earth and stones; being warmed by the memory of her passionate eloquence, repeating the words she often spoke; becoming disconcerted at the suddenness by which an awareness of her vast knowledge and mastery of Islám's sacred Scriptures entered her mind; contemplating what could have induced such a great woman to forsake the riches and honors she was surrounded with to identify with the Cause of an obscure Shírází Youth, remain passionately loyal to it, fervently plead its cause, render it services, endure woes for its sake, exemplify it for its followers, advance it and carve a name for herself in her countrymen's hearts; wondering what secret could have torn her away from home and kindred that had sustained her through her stormy career & brought her to her grave; and wondering whether the force could be of God, guiding her destiny and steering her life's course amidst perils.
The 3rd day after her martyrdom, the promised woman arrived (whom she did not know), and as it was the same name Táhirih had told her it would be, she delivered the package to her and never met her again.
Táhirih's name was Fátimih, a name her father had given her. She was surnamed Umm-i-Salmih and designated Zakíyyih by her family. She was born the same year as Bahá'u'lláh (1817-1818), and was 36 when she was martyred in Tihrán. Nabíl hoped future generations would present a worthy account of the life her contemporaries had failed to adequately recognize, perceive her full influence, record her unique services to her land and people, follow her example, recount her deeds, collect her writings, unfold the secret of her talents, and permanently establish her memory and affection in peoples' hearts.
Lord Curzon described her throwing off the veil and teaching far and wide as one of the most affecting episodes in modern history. Valentine Chirol states that no memory is more deeply venerated or kindles greater enthusiasm than hers, as her influence still affects those of her gender. E. G. Browne describes her appearance as rare in any country let alone Persia with her intelligence, eloquence, fearless devotion, and glorious martyrdom, and that she was a sufficient claim to greatness had the Bábí religion none other. Sir Francis Younghusband described her as almost the most remarkable figure in the whole movement. Describing her as being known for her virtue, piety, and learning, he told how she became so devoted after reading some of the Báb's verses and exhortations, that she gave up wealth, child, name, and position to serve Him. He declared her verses to be among the most stirring in the Persian language. Dr. T. K. Cheyne described her as having fiery enthusiasm, eloquent speech, and absolute unworldliness; as regarding the world, as did Quddús, a handful of dust; and as being experienced in the intricate measures of Persian poetry, alluding to the Divine/human character of One called Lord Whose claims when finally adduced would be generally recognized, surely referring to Bahá'u'lláh. He went on to describe her effects left in Islámic lands.
Dr. T. K. Cheyne describes how suffrage ideas had quietly been spreading through harems though the men and everyone were ignorant of it until the floodgate opened. Suffrage clubs had been organized, intelligent memorials incorporating women's demands were drafted and circulated, women's journals and magazines with excellent articles had sprang up, and public meetings were held. One day 400 of these club members cast their veils off. The fossilized society class were shocked, good Muslims were alarmed, and the government moved to action. The men of Constantinople resorted to drastic measures, deporting 40 of these Turkish suffragettes from Constantinople to the prison where Bahá'u'lláh was in 'Akká, the rest being divided into other groups. Everyone was talking about it, and many were in favor of removing the veils, including men who thought the custom archaic and thought-stifling. The authorities only added to the flame of liberty by their action and created greater public opinion and understanding.
Comte de Gobineau described her as one of the most strikingly fascinating manifestations of that religion and the object of the Bábís highest veneration. Those who knew and heard her at different times, stated she had an amazing simplicity in her discourse, and stirred her audience to admiration and tears, despite her being so learned and well-read. Though the Muslims and Bábís referred in highest terms to her beauty, Comte de Gobineau stated that her intelligence and character were even more remarkable than was related. Having heard, almost daily, and taken interest in learned conversations, perfectly able to follow her father's, uncle's, cousin's, and now husband's subtle arguments, and even debate with them, often surprising them with her powerful and keen mind. Though a few women would infrequently be seen engaged in intellectual pursuits, one of Táhirih's ability, great perfection in Arabic, outstanding in knowledge of traditions and the varied interpretations of the Qur'án's and other great writers' disputed passages was extraordinary.
A playwright Sarah Bernhardt had asked to write a dramatized version of her life described her as the Persian Joan of Arc and leader of women's emancipation in the Orient.
The great author and poet of Turkey, Sulaymán Názim Bey, described her as worth 1000 Násiri'd-Dín Sháhs.
Mrs. Marianna Hainisch (a mother of a President of Austria) described her as the greatest ideal of womanhood, and that she would try to do for the women of Austria what she had done for the women of Persia.
Siyyid Husayn-i-Yazdí, the Báb's amanuensis in Máh-Kú and Chihríq, was so knowledgeable about the Faith's teachings, that the Báb in a Tablet to Mírzá Yahyá urged him to seek anything about the Writings from him. He was a man of standing and experience in whom the Báb held his confidence. Though he suffered a long confinement in the underground dungeon of Tihrán and led to his martyrdom, Bahá'u'lláh greatly helped to allay his hardships. He sent him every month any money he needed. He was praised and admired by even the jailers. His intimate association with the Báb had during His last and stormiest days, deepened him and endowed him with a power he increasingly manifested toward his death. In prison he longed to be martyred as the Báb had been. Though deprived of dying the same day as Him (this had been his supreme desire) he now awaited his death.
Though the leading Tihrání officials sought to induce him to take their offer of being delivered from prison and a cruel death, he steadfastly refused. Continual tears flowed then, born of a longing to see the radiant face which shone and whose glow warmed amidst the cruel and wintry incarceration in Ádhirbáyján. Anguished at the contrast between those blissful days and the present, he was alone comforted by Bahá'u'lláh, Whose presence he attained until death.
'Azíz Khán-i-Sardár, who had killed Táhirih, killed him also in cruel circumstances which Nabíl did not need to expatiate upon.
Nabíl heard Bahá'u'lláh describe the horrors the remaining companions of the Báb faced, who were all confined in the Síyáh-Chál. He described how they were placed in 2 rows facing each other, and how He had taught them to repeat verses each night, which they fervently chanted, "God is sufficient unto me; He verily is the All-sufficing!" while the other intoned "In Him let the trusting trust." Though their glad voices pealed out until early morning, filling the dungeon, piercing the dungeon walls, and reaching the Sháh's ears who was staying in a nearby palace, he did not make any further remarks or attempt to restrain their enthusiasm after he was told that the sound was from the Bábís intoning their anthem.
He was brought a roasted meat tray one day which the Sháh had ordered distributed as he had made a vow to offer lamb to them this day. The companions were silent, expecting Bahá'u'lláh to answer. He replied that they returned the gift and could well dispense with the offer. The guards would have been irritated by the answer if they weren't eager to devour the food. Despite their hunger, only one companion, Mírzá Husayn-i-Mutavallíy-i- Qumí showed any desire to eat it while the rest endured without a murmur. They praised God continually instead of complaining their treatment by the Sháh to pass away the time of their suffering.
Each day the jailers would enter His cell, call one of the companions' names, bade him arise and follow them to the gallows' foot. With great eagerness, he responded, sprang to his feet, delightedly approached and embraced Bahá'u'lláh, became filled with hope and joy as he was comforted by Bahá'u'lláh that he would attain everlasting life in the next world, embrace his fellow prisoners, then die with as much fearlessness as his life. The executioner, who had become their friend, would then tell Him the joy and circumstances of his death.
Awakened one night before daybreak by Mírzá 'Abdu'l-Vahháb-i-Shírází bound to Him by the same chains, asking Him whether He was awake, and told Him his dream. He had left Kázimayn to follow Bahá'u'lláh to Tihrán where he was arrested and imprisoned. His dream was that he was swiftly and easily soaring in an infinitely vast and beautiful space. He told him that that day would be his martyrdom, and wished him to remain steadfast to the end that he might fly in that same realm, gazing with rapture on the Infinite Horizon.
That morning the jailer entered and called 'Abdu'l-Vahháb's name. Throwing off chains, springing up, embracing his fellow prisoners, and taking Him lovingly into his arms. Discovering he had no shoes, He gave him His own, gave him some last cheer, and sent him to his martyrdom. The executioner came later to glowingly praise the spirit of the youth, causing Bahá'u'lláh to be greatly thankful to God.
Despite all this suffering, the Sháh's mother's anger was not appeased. She demanded day and night that Bahá'u'lláh, Whom she regarded as the crime's real author, be executed, decrying her great humiliation at not having the power to inflict such punishment on Him. Nevertheless, Bahá'u'lláh was eventually released, enabled to establish a sovereignty in other lands her son could never dream of. The blood shed that year was the ransom paid for His deliverance from a foe seeking to prevent Him from His purpose. Since espousing it, He never neglected an occasion to champion the Faith, exposing Himself to perils all faced, and setting the example of renunciation and service to the Cause. However, His life was preserved by God's wisdom. Out of His wisdom, He did not yet publicly proclaim His own Faith.
In addition to the Tihrán terrors, Bahá'u'lláh was exposed to the dangers of a ruthlessly pursuing enemy which men, women, and children feared. A youth 'Abbás, a former servant of Hájí Sulaymán Khán, who knew the names, number, and dwelling places of the many Bábí friends his master had made, was arrested, and though having identified himself as a zealous supporter of the Faith, he was compelled to betray those whom he knew with the promise of reward and threat of inhuman tortures. He pledged to inform the assistants of Hájí 'Alí Khán, the Hájibu'd-Dawlih, the Farrásh-Báshí of their names and abodes. Taken through the streets to point out every follower, he had several he had never met or known delivered as the Hájibu'd-Dawlih's attendants specially requested him to salute as a sign of betrayal for every one he thought could pay a heavy bribe, with the promise of reward and threat of his life. Those thus captured were only able to be freed by such heavy bribes.
He was taken to the Síyáh-Chál in the hopes he would betray Bahá'u'lláh, Whom he had previously met several times before in his master's company, promising him the Sháh's mother would amply reward him for it. However, every time he was taken into His presence, stood before Him for a few moments, and gazed on His face, he would leave, emphatically denying having ever seen Him.
Having failed, they sought to poison Him to win the Sháh's mother's favor. Though they intercepted the food He was sent from home and poisoned it, and though it did impair His health for years, He was not killed as they had hoped.
They were finally induced to transfer the act's responsibility to 'Azím and hoped to gain the Sháh's mother's favor. Having not imprisoned Bahá'u'lláh, Hájí 'Alí Khán was only too happy to seize the opportunity to denounce 'Azím, whom he had arrested, as the chief instigator.
The Russian minister, keeping tabs on the situation and Bahá'u'lláh's condition through his agents, sent through his interpreter, a strongly worded message to the Grand Vazír, protesting his action, suggesting a messenger proceed with a representative of the government and of Hájibu'd-Dawlih to the Síyáh- Chál to ask the newly recognized leader, 'Azím, to publicly give his opinion on Bahá'u'lláh's role as the final judgment. After the Grand Vazír promised the interpreter he would follow the advice and appointed a time for him to meet the representatives, they went and questioned 'Azím.
(636) 'Azím stated that the Báb had been their leader, that His martyrdom induced him (637) to arise to avenge His death, that he alone conceived and sought to execute the plan, that Sádiq-i-Tabrízí was a servant at a sweets shop whom he had employed for 2 years and fired when his desire for vengeance exceeded his own, and this youth acted too hastily to ensure his success.
Both the minister's interpreter and the Vazír's representative took down his confession, while the latter submitted them to the Vazír. This was the primary factor prompting Bahá'u'lláh's release.
'Azím was given to the 'ulamás, who though anxious to kill him, were prevented by the hesitancy of Mírzá Abu'l-Qásim, the Tihrání Imám-Jum'ih. Hájibu'd- Dawlih, given the approach of Muharram, induced the 'ulamás to assemble on the barracks' upper floor where he met the Imám-Jum'ih, who persisted in refusing to consent to 'Azím's death. He directed the accused to be brought there for judgment. Overwhelmed with ridicule, and reviled by the populace, 'Azím was roughly conducted through the streets. They succeeded in obtaining his death verdict through a subtle device. A siyyid with a club rushed him and smashed his head. The people followed and mutilated him with sticks, stones, and daggers. Hájí Mírzá Jání was also martyred after the assassination attempt on the Sháh, though put secretly to death since the Vazír was disinclined to harm him.
The adjoining provinces were affected by the turmoil in Tihrán, bringing devastation and misery to countless innocent subjects of the Sháh. It affected Mázindarán, where the violence was largely directed against all His possessions there in His home region though 2 of the Báb's devoted disciples, Muhammad-Taqí Khán and 'Abdu'l-Vahháb of Núr were also martyred.
Disappointed by Bahá'u'lláh's deliverance, His enemies sought to intimidate the sovereign into involving Him in fresh complications and thereby bring about His death. As Mírzá Yahyá, had foolishly sought, out of his idle hopes, to secure for himself and his foolish supporters a previously unseen supremacy, served as another pretext for the enemy to destroy whatever influence He still had in Mázindarán.
Scarcely recovering, the Sháh was stirred by these reports to a deep thirst for revenge. He summoned and reprimanded the Grand Vazír for failing to maintain order among the people of his own province and kin. Disconcerted, the Vazír agreed to whatever he was directed. The Sháh had him send regiments to ruthlessly repress the disturbers of the peace, though the Vazír knew these reports were exaggerated. He sent the Sháh-Sún regiment headed by Husayn-'Alí Khán-i-Sháh-Sún to Tákur in Núr where Bahá'u'lláh's home was.
He gave supreme command to his nephew Mírzá Abú-Tálib Khán (the brother- in-law of Bahá'u'lláh's half-brother Mírzá Hasan) warning him that any excesses of his men would hurt Mírzá Hasan's prestige and his sister's well- being and bade him not investigate and camp there more than 3 days.
The Vazír then summoned Husayn-'Alí Khán, exhorted him to caution and wisdom; told him that though Mírzá Abú-Tálib was young and inexperienced, he chose him because of his relation to Mírzá Hasan, trusting he would not cause unnecessary injury to the Tákur inhabitants for his sister's sake; enjoined him to set a noble example and impress on him the need to serve the government and people, while not allowing him to undertake operations without priorly consulting him; and assured Husayn-'Alí Khán that he had sent written orders to the chieftains of the district to assist him when necessary.
However, Mírzá Abú-Tálib Khán proudly and enthusiastically, refused his instructions, ordering his men attack Tákur as soon as they reached the pass into Núr. Despite Husayn-'Alí Khán desperately running to him and begging him to refrain, Mírzá Abú-Tálib Khán proudly retorted it was for him to decide what and how to serve his Sháh and had the defenseless people suddenly attacked. The people appealed to Mírzá Hasan, who asked but was refused admittance to his brother-in-law's presence, as the commander replied his charge was to massacre the people there, capture the women, and confiscate their property, though he was willing for his sake to spare women that took refuge in his house.
Indignant, Mírzá Hasan severely censured him, denounced the Sháh's action, and returned home. The village men had left for the neighboring mountains. The abandoned women went to Mírzá Hasan's home for protection.
Mírzá Abú-Tálib Khán's first act was to break open and steal from the treasuries of the house that was royally furnished and decorated with inestimable vessels and that Bahá'u'lláh had solely inherited from his father the Vazír. What could not be carried was to be destroyed (shattered or burned) and the rooms more stately then Tihrán palaces were irreparably disfigured with its beams burned down and decorations ruined.
Mírzá Abú-Tálib then despoiled the deserted town, burned and leveled the whole village, and ordered that any able-bodied men found in the mountains were to be shot or captured. They were only able to find a few aged men and shepherds that could not flee further. They found 2 sleeping men on mountain slopes by a running brook, given away by their weapons gleaming in the sun, and shot them from across the intervening brook. 'Abdu'l-Vahháb was killed while the famously courageous Muhammad-Taqí Khán was severely wounded. Brought into the commander's presence, he sought to preserve the victim's life as a victory trophy, though he died 2 days later from his wounds. The few captured men were brought in chains to Tihrán and thrown in the Síyáh-Chál where Bahá'u'lláh had been, where a number, including Mullá 'Alí-Bábá died.
The year after, Mírzá Abú-Tálib was stricken with plague and brought in deep misery to Shimírán where he was shunned by even his nearest kindred on his sick-bed until Mírzá Hasan offered to tend him and keep him company in his humiliation and loneliness. When the Grand Vazír visited him on his death-bed, only Mírzá Hasan was with him. He died that day, bitterly disappointed at the failure of his hopes.
The commotion was felt in Núr and the surrounding district and even to Yazd and Nayríz, where a considerable number of Bábís were seized and inhumanly martyred. In all Persia, even in remote hamlets, the remnants of the community had untold sufferings. Governors as much as their subordinates, greedily and with revenge took the occasion to enrich themselves and find favor with the Sháh, extorting coveted benefits from the innocent, arresting, imprisoning, and torturing any suspected Bábís and quickly inform the Sháh of their victories.
This occurred in full in Nayríz. 2 months after the attempt on the Sháh's life, a young man Mírzá 'Alí (who had earned the name 'Alíy-i-Sardár for his exceptional courage) cared for the survivors of the Nayríz struggle, emerging from his shelter at night to aid, however he could, the widows and orphans of the tragedy. He generously gave food and garments to the needy, tended their injuries, and comforted them in their sorrow.
When Mírzá 'Alí's companions killed Zaynu'l-'Abidín Khán in a public bath, as they had been stirred to, having witnessed the innocent suffering of the survivors and feeling him the responsible author, a great upheaval on the level of the end of the Zanján massacre occurred.
Zaynu'l-'Abidín Khán's widow pressed the ruler Mírzá Na'ím then in Shíráz to avenge her husband's death for all her jewels and whatever of hers he possessed. Through treachery, he captured many of the Báb's followers, many of whom were savagely beaten. All were imprisoned, pending instructions from the Tihrán. The Vazír passed on the list of names and accompanying report to the Sháh, who was very satisfied with and therefore amply rewarded his Shírází representative. He asked those not captured to be brought to the capital.
For the details of this episode, Nabíl refers the reader to the graphic, detailed, accurate, and forceful account written in a separate booklet by Mírzá Shafí'-i- Nayrízí. No less than 180 Bábís were martyred. A like number were wounded and thereby incapacitated and were nevertheless ordered to Tihrán. Only 28 survived. Of these, 15 were taken to the gallows on the day of their arrival. The rest were imprisoned and suffered the most horrible atrocities for 2 years. Though finally released, many died exhausted of the trials of captivity on their way home.
Many disciples were slain in Shíráz by Tahmásb-Mírzá's orders. 200 victims' heads were carried on bayonets to Ábádih village in Fárs. Though intending to take them to Tihrán, a royal messenger commanded them abandon the project, whereon they decided to bury the heads in that village.
The 300 of the 600 women were released in Nayríz while the rest were carried by twos forced to ride on an unsaddled horse to Shíráz, where after being submitted to severe tortures, were abandoned. Many died on the way to the city, many died before they recovered their freedom. This is described below.
The horrors of Zanján paled before those they faced, prompting Nabíl to hope for an abler pen to describe these tragic details and the noblest evidences of the faith inspired by the Báb's Cause.
A.L.M. Nicholas said that the women were oddly respected when brought to Mount Bíyábán, though 2 old, feeble men were killed, including a dyer, Mashhadí Báqir. The other was a fuller (fills cloth) Mullá Muhammad-Músá whom 'Alí Big, Nayrízí soldiers' captain had beheaded then gave the head to a child. He veiled the victim's niece's head with a black veil, led her to Mírzá Na'ím, then on Mount Bíyábán, seated on a stone in a garden. 'Alí Big approached, threw the head at him and shoved the little girl forward, who fell on her face while he cried that he had done as he wished and the Bábís were no more. Ákhúnd Mullá 'Abdu'l-Husayn ordered Mírzá Na'ím's mouth to be stuffed with dirt, then a ghulám shot him in the head, though not fatally.
603 women were arrested and taken to the 'Takht' mill near Nayríz. One author stated he had been following his mother who had an even younger son. A man, Asadu'lláh, was carrying the brother on his shoulders. A rider saw a hat decorated with a few ornaments on the baby's head and snatched it, pulling his hair, throwing him 10 feet away, leaving the mother to find him unconscious.
He does not go into detail on the horrors following the victory. However, he says that Mírzá Na'ím rode in front of and behind men carrying martyrs' heads on pikes. The prisoners were prodded by whip and sword, the women were bumped into ditches full of water, and they spent the night in the Shíráz caravansary. The women were taken out naked in the morning, were kicked, stoned, whipped, and spat on. When tired, the tormentors confined them for 20 days, constantly insulted and outraged. 80 Bábís bound together in 10's were sent with 100 soldiers to Shíráz. Siyyid Mír Muhammad 'Abd died from cold at Khánih-gird, others died a little later. The guards would periodically behead one. When they entered Shíráz through Sa'dí gate, they paraded them through the streets, imprisoned them, and 20 days later the women were taken from the school building, with 10 freed and 10 sent to Shíráz with more recent prisoners. This latter group when reaching Shíráz were divided as the women were sent to Sháh Mír 'Alí-Hamzih caravansary and the men to prison with the other Bábís.
The next day was feast day. The governor with all the Shírází prominent citizens, ordered the prisoners to be brought before him as a Nayrízí, Jalál (nicknamed 'Bulbul' by Na'ím) revealed his fellow citizens' names. When the first, Mullá 'Abdu'l-Husayn, was commanded to curse the Báb and refused, his head rolled on the ground. Asghar's son, Hájí, 'Alí Garm-Sírí, Hádí Khayrí's son Husayn, Sálih's son Sádiq, and Muhammad-ibn-i-Muhsin were executed. The women were freed and the men survivors were again imprisoned. On the Sháh's demand for them, 73 were sent to Tihrán.
22 died on the way, including Mullá 'Abdu'l-Husayn in Saydán, Karbilá'í Zamán's son 'Alí in Ábádih, Karbilá'í Muhammad's son Akbar at Qinárih, 'Abdu'l-Vahháb's son Hasan, Mullá 'Alí-Akbar at Isfáhán, Muhammad- Zamám's son Karbilá'í Báqir, Hasan and his brother Dhu'-Faqár, Karbilá'í Naqí and his son 'Alí, Valí Khán, Mullá Karím, Akbar Ra'ís, Pír Muhammad's son Ghulám-'Alí, and Muhammad's sons Naqí and Muhammad-'Alí. 15 others were killed on their arrival, including Áqá Siyyid 'Alí, abandoned as dead, Karbilá'í Rajab the barber, Sayfu'd-Dín, K. Salmán's son Sulaymán, Ja'far, Murád Khayrí, K. Báqir's son Husayn, Mírzá Taqí's son Abu'l-Hasan, Áqá Mihdí's son Mullá Muhammad-'Alí. 23 died in prison, 13 were freed in 3 years. The only remaining in Tihrán to die a little later was Karbilá'í Zaynu'l- 'Ábidín.
The Taríkh-i-Jadíd records how the persecutors captured and killed the men, and seized and killed 40 women and children by placing them in a cave, heaping up much firewood, pouring naphtha over it, and setting it ablaze. One of the persecutors related how after 2 or 3 days, he went up the mountain, removed the cave door, saw the fire had sunk to the ashes, saw the women seated in a circle, clasping their children, as they had been when they had left them. Some had their heads sunk to their knees, apparently in grief, others retained their postures. They appeared alive at first because they had not moved to retain their postures despite the fire which had charred them to a cinder. On touching them with his hand, they crumbled away. On seeing this they repented though it was of no avail.
The author points out in his conclusion that a tradition referring to the signs of the Imám Mihdí's appearance were quite literally fulfilled then. The tradition (Hadíth-i-Jábir) is also quoted from the "Kafí" a principal compilation of shí'ite traditions in the Íqán). It describes how He shall be as perfect as Moses, as precious as Jesus, as patient as Job while His saints will be abased in His time with their heads exchanged as presents as those of the Turk and Daylamite had been, they would be slain and burned, afraid, fearful, and dismayed, the earth died with their blood, and lamentation and wailing prevailing amongst their women, as His saints indeed.
E.G. Browne in A Traveller's Narrative, describes how how got to know in Yazd in early summer of 1888 a fairly prominent government official who was a Bábí and who told him of 2 of his ancestors who had played prominent roles in suppressing the Nayríz insurrection. His own diary then described him relate that his maternal grandfather, Mihr-'Alí Khán Shujá'u'l-Mulk and his great-uncle, Mírzá Na'ím were active and prominent but on the wrong side.
When orders from Shíráz arrived, his grandfather was instructed to command an expedition to quell the "insurrection." On communicating his dislike for the task, and telling 2 'ulamás of this, they reassured him that the war would be a holy enterprise sanctioned by Religion by which he would receive reward in Paradise, so he went. When they killed 750 men, took the women and children, stripped them almost naked, mounted them on donkeys, mules, and camels and led them through rows of heads of the dead fathers, brothers, sons, and husbands to Shíráz. On arriving, they were placed in a ruined caravanserai just outside the Isfáhán gate and opposite an Imám-zádih while the captors stayed under some nearby trees. They remained there awhile subjected to insults & suffering, and many died.
All those chiefly responsible came to a bad end and died with overwhelming calamity. His grandfather Mihr-'Alí Khán fell ill and was dumb till his death. Seeing his lips move, those standing leaned closer to hear him faintly murmur "Bábí! Bábí! Bábí!" 3 times, upon which he died. His great-uncle Mírzá Na'ím was disgraced with the government, was fined 10,000 túmáns then 15,000. His hands were put in the "il-chik" with wood placed between his fingers, bound tightly together with cord. Cold water was then thrown on to further contract it. His feet were placed in the "tang-i-Qájár" (Qájár squeeze), similar to the "boot" once used in England and introduced by the current dynasty. He was made to stand bareheaded in the sun with treacle on his head to attract flies, then subjected to more painful and humiliating tortures, upon which he was dismissed, disgraced and ruined.
'Azím's confession freed Bahá'u'lláh from immediate danger as the masses were abated and diverted by the rage and vengeance that followed. The conviction of the Tihrán authorities grew that Bahá'u'lláh was not the Sháh's arch-foe or conspirator toward his death. The Vazír was encouraged therefore to send his trusted representative, Hájí 'Alí, to the Síyáh-Chál to present the order for His release.
On arriving, the emissary was filled with grief and disbelief, as he saw Bahá'u'lláh chained to a floor infested with vermin, His neck weighted by galling chains, His face laden with sorrow, ungroomed and dishevelled, and breathing the pestilential air. The emissary denounced the Vazír as he saw Him in that gloom, stated God knew he never imagined He could be subjected to such a humiliating captivity, and stated he never should never have thought the Vazír could dare commit such an evil act.
He removed the mantle from his shoulders, presented it to Bahá'u'lláh, entreating Him to wear it in the minister and counsellors' presence, though Bahá'u'lláh refused and worse the prisoner's dress to the government seat.
The Vazír's first word was to tell Bahá'u'lláh that had He taken his advice to dissociate Himself from the Báb's Faith, He never would have suffered the pains and indignities that had been heaped on Him. He replied that had he followed His counsels, the affairs of the government would not have become so critical. He was immediately reminded of how Bahá'u'lláh had earlier told him that the flame that had then been kindled by the Báb's martyrdom would blaze even more fiercely. He remarked how the warning had come true and asked what he now advised him to do. Bahá'u'lláh instantly replied for him to command his governors to stop shedding the innocent's blood, plundering their property, dishonoring their women, and injuring their children, and to stop persecuting their Faith and idly hoping to wipe out His followers.
That day orders were given, through a circular to all the governors of Persia, to cease their cruel and shameful acts, the Vazír writing that what they had done was enough, and that they should stop arresting, punishing, and disturbing their countrymen's peace. Though he consented then, his subsequent actions proved that any effect it had had was momentary & negligible (God Passes By , 105).
As soon as Bahá'u'lláh was freed, He was given orders by the government that He and His family were to leave Tihrán and go beyond Persia within a month of the order's issue.
At some point, the government desired to restore certain confiscated properties and estates to pacify Him; however, since most had been lost and only a small portion was forthcoming, none came forward to claim them. Indeed, Bahá'u'lláh requested permission to go to the land of 'Iráq ('Abdu'l-Bahá, A Traveler's Narrative , p. 32).
Though the Russian minister, on first learning of this contemplated action of the government, volunteered to protect Him and invite Him to Russia, He refused and chose to go to 'Iráq. He left 9 months after returning from Karbilá in 1853 with His family, including 'Abdu'l-Bahá and Áqáy-i-Kalím (Mírzá Músá, the ablest and most distinguished of Bahá'u'lláh's brothers and sisters, and His staunch and valued supporter) escorted by an imperial body-guard and an official of the Russian legation (embassy) to Baghdád.
Mírzá Áqá Khán, having taken such an active part in the cruelties resulting from the attempt on the sovereign's life, was driven from office, and placed under strict surveillance in Yazd where he died in shame and despair.
The Hájibu'd-Dawlih, who had strenuously hounded down many so many innocent & defenseless Bábís was despoiled of his property by the turbulent Lurs who cut off his beard, forced him to eat it, saddled and bridled him, and rode him before the people, then committed shameful atrocities to his women and children as he watched (God Passes By , 83).
The false-hearted & ambitious Mahmúd Khán-i-Kalantar (in whose custody was Táhirih before her martyrdom), was 9 years later dragged feet first by ropes through bazaars to outside the city gates and there hung on the gallows. (God Passes By , 83).
The Declaration of the Báb's Mission
(Condensed Summary of Chapter 26)
A. In 1852 Bahá'u'lláh was alone able to revive & direct the remaining community after the tragedies before & after the Báb's martyrdom. He also prepared them for the coming tests.II. Bahá'u'lláh's return to Tihrán - 598
B. That year Mírzá Taqí was induced into a false sense of security by a report from a harem lady to the Princess that the Sháh had relented on his death decree and left for a public path where he was given his choice of death and had his veins cut open.
C. Despite his responsibility for many of the unprecedented cruelties against the Bábís, he was unable to stay the Faith's onrush and died dishonorably.
D. His successor, Mírzá Áqá Khán, however, at first sought to reconcile the government with Bahá'u'lláh, having considered Him the most capable of the Báb's disciples, sending Him a warm request to return to Tihrán to meet Him.
A. Bahá'u'lláh had already decided to leave 'Iráq for Persia and was welcomed and hosted by the Vazír's brother, Ja'far-Qulí Khán, at the Vazír's special orders. Many notables flocked to meet Him there, preventing His return home.III. Bahá'ulláh's meeting with 'Azím - 599
A. Bahá'u'lláh met 'Azím on His way to Shimírán who had been seeking His presence to tell Him of his plan to assassinate the Sháh. Bahá'u'lláh emphatically condemned his plan, dissociating Himself from it, and warned it would bring about unprecedented disasters. With Ja'far-Qulí Khán still as His host (in Afchih village this time), the news of an assassination attempt on Násiri'd-Dín Sháh reached Him.IV. Attempt on the Sháh's life - 599
A. 2 half-crazed youth, out of despair, unaware of the Vazír's responsibility for the execution, lost reason and sought to avenge the Báb's and Bábís' martyrdoms. As the Sháh went on his morning horseback ride with his large retinue, they with 1 other approached, stating the customary lines but emphasizing "We make a request!" They fired shots, injuring the Sháh, but failing to kill him, as he hit them on the head until his retinue came to and killed the youth attacker Sádiq-i-Tabrízí (who had rushed to the Sháh with his sword) and bound the others. They cut the youth's body in 2 to allay the populace and suspended the pieces to public gaze at the city gates. They ordered his body tied to a mule's tail and dragged over stones to Tihrán that the people could see the conspirators' failure.
B. The court doctor brought the king into a garden to safety. A great commotion occurred as people feared imminent danger, and rumors spread the king had been killed. The merchants had deserted the bazaars, the people had hoarded goods from the bakery, and soldiers closed the citadel gates by Ardishír Mírzá's orders, as no one knew what had happened to the king and who the enemy was.
C. Comte de Gobineau reported how the Ardishír closed and guarded the city gates, and ordered the close examination of all asking to leave. The people were urged to climb the walls near the Shimírán gate to see Sádiq's mutilated body in the open field across the bridge. The prince governor called together the Kalántar (prefect of police), the city Vazír, the Dárúghih (police judge), and the heads of the boroughs, ordering them to seek and arrest everyone suspected to be a Bábí. As no one could leave the city, they waited until night to use trickery and cunning to ferret them out.1. A youth 'Abbás, a former servant of Hájí Sulaymán Khán, who knew the names, number, and dwelling places of the many Bábí friends his master had made, was arrested, and though having identified himself as a zealous supporter of the Faith, he was compelled to betray those whom he knew with the promise of reward and threat of inhuman tortures. He pledged to inform the assistants of Hájí 'Alí Khán, the Hájibu'd-Dawlih, the Farrásh-Báshí of their names and abodes. Taken through the streets to point out every follower, he had several he had never met or known delivered as the Hájibu'd-Dawlih's attendants specially requested him to salute as a sign of betrayal for every one he thought could pay a heavy bribe, with the promise of reward and threat of his life. Those thus captured were only able to be freed by such heavy bribes.
2. The police force in Tihrán (as in all Asiatic cities) was well-organized as this Sassanides' legacy was carefully preserved by the Arabian Khálifs as it was advantageous to all governments, especially the worst, to preserve this institution, though allowing other efficient institutions to decay. The head of every borough, always in touch with the Kalantár, had under him generally well-liked policemen ('sar-ghishmihs) who without uniform or badge never left their assigned streets, were helpful at all times, and, at night as they reclined under any store's awning, indifferent to rain or snow, watched over private property, thereby reducing thefts by rendering them difficult. As they knew every dweller and his ways, mind, opinions, acquaintances, and relations such that without spying, he would know if 1 asked 3 friends to dinner, that he would know their arrival time; what was served, said, and done; and when they left. Therefore, the Kad-khudás employed them, warning them to watch the Bábís in their sections while everyone awaited the results.
D. Bahá'u'lláh pointed out that the youths using shot was a proof of a lack of judgment and that He therefore could not have committed it. Lord Curzon wrote in favor of the Bábís' innocence, given their moral Writings and overall faithfulness to the government. He implied also that the immorality charges were derived mostly from their opponents, due in part to their claims for greater freedom among women. Despite their innocence and restraint despite the attacks against them, and despite the fanatics acts having been condemned by Bahá'u'lláh, the Faith's purposes were again misrepresented by the clergy and the Bábís were again harshly persecuted.
E. The Tihrán Gazette condemned the Báb and His disciples as irreligious, accursed, unable to prove their Faith's truth in writing or worldly argument, and desiring sovereignty through insurrections and pillaging. It reported that Mullá Shaykh 'Alí of Turshíz, styling himself chief and the Báb's deputy and titling himself High/Imperial Majesty, had won over some of the Báb's former disciples and seduced some immoral people as Hájí Sulaymán Khán, the late Yahyá Khán of Tabríz's son, in whose house they consulted on their planned attempt and where 12 were selected to use pistols, daggers, etc. and proceed to Níyávarán.
F. Despite Ja'far-Qulí Khán's warnings to Bahá'u'lláh that the Sháh's mother was denouncing Him as the murderer and that He should remain concealed for safety, Bahá'u'lláh rejected his offer for a servant and rode out calmly to the army's headquarters and was met by His brother-in-law who worked for the Russian embassy minister, who invited him to stay.
G. When informed of this, the Sháh and his officers were stunned at the Accused's bold step and ordered Him to be brought to him. The Russian minister refused and requested Him to go to Mírzá Áqá Khán's home as the most appropriate. The minister formally expressed his desire that their government's Trust be ensured safety or he would be held responsible. Though Mírzá Áqá Khán did respectfully receive Him, his concerns for losing his position prevented him from providing the protection expected. Mírzá Áqá Khán's daughter was distraught of the dangers facing Him and tearfully asked her father why he could not befittingly protect him. He sought to assure her, but in the end he failed to live up to his charge.
H. The chaos that had ensued after the assassination attempt had permitted the clergy and government to collaborate to destroy their common foe of 8 years. The martyrdoms up to this point ranged from 10,000 to 30,000 and higher.
I. 6 possibly innocent persons were condemned to perpetual imprisonment while the rest were divided by Mírzá Áqá Khán, who, to lessen chances of blood-revenge, assigned several for execution to the principal ministers, generals, officers/chief servants of the Court, law doctors, and infantry, artillery, priestly, townspeople, tradesmen, artisans, and merchant representatives, exempting only himself. A total of twelve were killed.1. The Sháh was entitled to Qisás (legal retaliation) and the right to kill first for his wound. To save the crown's dignity, the household steward fired on his behalf at the selected conspirator upon which his farrásh deputies finished the job. Hájí Qásim-i-Nayrízí and Fathu'lláh-i-Hakák-i-Qumí had been subjected to many tortures prior to this, including red-hot pincers and limb-rending screws, the latter thought mute after refusing to speak. Exasperated, the enemy poured molten lead down his throat. Incisions were made in Hájí Qásim's body after he was stripped (note says Mullá Fathu'lláh of Qum) (who fired the wounding shot) where lit candles were thrust. He was paraded before the yelling and cursing multitude. He was wounded where he had the Sháh, then he was stoned to death.
2. The Prime Minister's son (Home office head and Nizámu'l-Mulk) slew one (a Mullá Husayn?).
3. The Secretary of State for Foreign Affairs, a pious, silly man, who spent his time memorizing Muhammad's traditions, morally and religiously zealously, made the first sword-cut (shot?) while looking away upon which the Under-Secretary of State and Foreign Office clerks hewed Mullá Zaynu'l-'Ábidín of Yazd to pieces.
4. The princes killed the immoral (?) Siyyid Hasan of Khurásán with pistol-shots, swords, and daggers.
5. The mullás, priests, and learned slew Mullá Shaykh 'Alí, the author (?).
6. Mírzá 'Abdu'l-Vahháb of Shíráz (1 of the 12 assassins?) was killed by the Prime Minister's brother and sons and cut in pieces by his other relations.
7. The Sháh's admirable French physician, Dr. Cloquet was even invited to show his loyalty in this manner. Pleasantly declining saying he had killed too many men professionally to be allowed any more, the Sadr became excited and asked angrily, reminded that these proceedings were both revolting and would produce utter horror and disgust in Europe, whether he wished the Bábís' vengeance to be on him alone.
The victims were killed after having their soles' skinned, wounds boiled in oil, shod, and forcing them to run; digging out their eyes and forcing them to eat without sauce their own ears, hacking with hatchets and maces, mortar blasts, bayoneting, tearing their teeth out by hand, crushing their bare skulls with hammer blows. Others had deep holes dug in their breasts and shoulders, with burning wicks inserted therein, causing the illumination of the bazaarŠsome of these being dragged in chains through the bazaar preceded by a military band with the wicks burning so deep as to flicker the fat in the wound convulsively like a newly-extinguished lamp.
Without crying out due to faith, their body succumbed but the executioner continued swinging the whip. They hung the scorched and perforated bodies by the victims' hands and feet to a tree, head downwards, and fired from a fixed but not too close distance, some corpses with nearly 150 bullets.
J. A European witness asserted the truth of the above account despite its vivid grotesqueness. He was forced to witness it, and stopped leaving his house in order to avoid scenes of horror. He said that after their death, the Bábís were hacked in 2 and either nailed to the city gate or cast out to the plain as dog and jackal food, with the intended further punishment that their souls, as the unburied, would not enter the Prophet's Paradise. Due to the unequivocal infamy, he stated his intention to no longer be associated with those crimes.
K. Though innocent, other Bábís were not brought to trial, questioned, or allowed to plead and prove their innocence as was their right. 2 of the Báb's companions were martyred each day, one in Tihrán the other in Shimírán. Both were similarly arrested, tortured and handed over to the various classes, whose messengers would visit the dungeon each day and claim their victim.1. People marched between executioners, with children and women with deep incisions with lit candles. They were dragged with ropes and goaded on with whips. They nevertheless triumphantly sung "In truth, we come from God and unto Him do we return" above the crowd's deep silence as the Tihránís were not mean or great believers in Islám. If they fell, they were prodded up with bayonets, and if the dripping blood loss had left him strength, he would dance and cry out the verse with even greater enthusiasm.
2. Some of the children died on the way. The executioners would throw their bodies under their fathers' and sisters' feet, who proudly walked over them without reservation. When they reached the execution place near the New Gate, the victims were given the choice to recant and were intimidated to do so. One executioner conceived to tell a father that unless he yielded he would cut his 2 young sons' throats (the oldest about 14) on his breast. Covered with blood, their flesh scorched, they listened stoically to the threats. The father lay down and replied that he was ready but the elder boy claimed a prior right to die. However, the executioner may have denied him that last comfort.
3. Bringing their victim to his death scene, they ordered his attack. Men and women closed in, tore his body to pieces and left no trace of the body, amazing even the most brutal and seasoned executioners, who had never done what th