Succinct Account of The Events Concerning

 The New Manifestation

by

Subh-i-Azal

Translated

by

Prof. E. G. Browne

Introduced

by

Jalal Azal

Bayani Digital Publications

 September 2002

Introduction to ‘Succinct Account’

by

Jalal Azal

To understand the Bàbi movement and the references in the Succinct Account a short survey of the background of the Bàbi movement is necessary. According to the Sunnis, the office of the Khalifa of the prophet is a matter to be decided by popular choice. The Sunnis await the appearance of the Mahdi. According to the Doctrine of the Imamate of the Shias or the “Church of the Twelve” (Mazhab-i Athna Ashariyya) the office of the Khalifa of the prophet is a spiritual one; an office conferred by god alone, first by his prophet and afterwards by those who succeeded him. Twelve persons successively held the office of Imam. The twelfth Imam was Muhammad, son of Imam Hasan Askari and Narjis Khatun, called by the Shia “Imam Mahdi”, “Hujatullah (The Proof of God), “Qaim-i Al-i Muhammad” (He who shall arise of the family of Muhammad), “Sahibu-z-Zaman” (The Lord of the Age). He succeeded his father in the Imamate A.H. 260. The Shia hold that he did not die, but disappeared from view and communicated with his followers through a chosen few, who, one after another, acted as channels of communication between him and his followers.

These persons were known as “Gates” (Abwab) and were four in number[1]. The last of the “Gates” was Abul-Hasan-Ali who did not nominate a successor saying “God hath a purpose which He will accomplish”. On his death all communication between the twelfth Imam and his Church ceased and the “Major occultation” (Ghaybat-i Kubra) set in and will continue until the return of the absent Twelfth Imam. The Shia hold that he still lives in one of those mysterious cities, Jabulqa and Jubolsa. The Shia awaits the appearance of the Qaim or the absent Imam.

According to the Sheikhi school which differs from the other sects of the Shia in its belief in the ‘Fourth Support’ (Rukn-i Rabi’), and from whose bosom the Bàbi movement arose, supports and essential principal of religion are four:

(1)   Unity of god,

(2)   Belief in Prophethood,

(3)   Belief in the Imamate, and

(4)   The Fourth support namely that there must be amongst the Shia someone “Perfect Shia” (Shia-i Kamil) to serve as a channel of grace’ between the absent Twelfth Imam and his church.

The founder of the Sheikhi school was Sheikh Ahmad of Ihsa or Lahsa. In his death he was succeeded by his disciple Hajji Sayyid Kazim of Rasht. In the Bàbi movement these two men are known as the “Two Gates” (Bàb) and bear the appellation of “Initiatory Gate of God” (Babullah-il-Muqaddam).

In the view of Mirza Jani of Kashan, the author of the Nuqtatul-Kaf composed by him soon after the execution of the Bàb or the Point, as the time for a new manifestation approaches, following the major occultation, one of the gates reappears or returns to prepare mankind for the new manifestation. The period of these precursors or harbingers of the theophany is called the minor manifestation (Zuhur-i Sughra). The minor manifestation of the Bàbi or Bayani cycle was Sheikh Ahmad of Ihsa and Haji Sayyid Kazim of Rasht, the two initiatory gates of god.

Now, after the death of Haji Sayyid Kazim of Rasht, both Sayyid Ali Muhammad and Haji Muhammad Karim Khan regarded themselves as being the ‘Fourth Support’, or Channel of Grace, apparently in the same sense as were the four original gates (Bàbs) who served as an intermediary between the absent Twelfth Imam and his followers during the period of minor occultation. In the result, the Sheikhi school was divided into two branches, one under the leadership of Haji Muhammad Karim Khan, who determined the original Sheikhi school and the other the name of the Bàbi movement led by Sayyid Ali Muhammad.

In the view of Sayyid Ali Muhammad the term Bàb did not however convey the same sense as understood by the Shias.

Glossary of the Succinct Account

Note.             

Each of the letter of the Arabic Alphabet has a numerical value and every word may be represented by a corresponding number, formed by adding together the volumes of its component letters. These are named the Science of the Letters and the Science of Numbers.

In his Commentary on the final chapter of the Quran, Sheikh Muhiyud-Din ibni’l Arabi states that “existences emerged from the BA of Bismillah. Since the BA, which signifies the First Intelligence which was the final thing which god created, follows Alif which stands for the essence of god.”

In the word of letters, the letter BA, “which pervades all the letters”, corresponds to the “Final Will” or “First Intelligence”, and follows the Alif which represents the “Essence of God”.

Alif stands for One and in Arabic one is Wahid. The numerical value of Wahid is 19. Thus 1 represents Un-manifested Essence of God, and 19 the first manifestation of same. In the world of numbers, the number of the Alif is “the One which pervades all the numbers. The ‘One pervading the numbers’ has to be taken into full account in the sphere of Differences and plurality. The number 1 represents the undifferentiated, the un-manifested Essence: 19 the manifestation thereof. 19 X 19 = 361 represents the manifested universe. This the Bàb calls ‘Addad-i Kulu Shay’ (the number of All things). The value of the letters in Kullu-Shay is 360 plus the One pervading the numbers makes 361.

Ahsanul-Qisas : The Best of Stories, also called Qayyum-ul-Asma, a commentary on the Surat-u-Yousuf, by the Point at the beginning of his mission. In the Abjad notation, the number of Qayyum agrees with the number of Yousuf, 136 referred to in the Persian Bayan, Unity VII, Chapter I.

Azim, Janab-i : Mulla Sheikh Ali

B. According to the Persian Bayan, Unity III, Chapter 8, in the formula of Bismillah-al-Amna-al-Aqdas, all the letters thereof to the Point of the Letter BA from which they manifest themselves in the beginning. The Point of the letter BA, or the letter BA is the place of manifestation of the Primal Will. Hence the Point calls himself “the BA which pervades all the letters.’

Bàb Gate, In the Succinct Account, the term Bàb stands for Mulla Muhammad Husayn of Bushrawieh.

Bàbul Bàb : Gate of the Gate : Mulla Muhammad Husayn of Bushrawieh.

Babullah-al Muqaddam: Initiatory Gate of God : Sheikh Ahmad of Ahsa and Haji Sayyid Kazim of Rasht, the founder of Sheikhi school and his successor respectively.

Dozdidand : were stolen (by Bahais)

Hayy : The living. One of the names bestowed by the Point on Subh-i-Azal. In the nomination document. See the Epistle of the Point and his amanuensis Aqa Sayyid Husayn, page 1, the Point calls himself Ali before Nabil (i.e. Ali Nabil). Nabil is equivalent of Muhammad the proper name of the Point. of either word is the same, i.e. 92.  In the nomination document Subh-i-Azal is not addressed by his proper name Yahya. He is addressed as : “He whose name is equivalent to the One (Wahid), because the numerical value of both  یحیی  and وحید  is the same, i.e. 28.  Concerning the sacred nature of the word Hayy see Gobineau in his Religions et Philosophies dens L’Asie Central, page 320. The term Hayy also represents the First Eighteen believers in the Point and the One pervading the numbers, i.e. the Point = 19. Professor Browne had acted for a complete list of the 18 Letters, who with the Point, constituted the hierarchy of 19 known as “First Unity” (Wahid-i-Awwal).  In his reply as set forth in the succinct Account Subh-i-Azal said : “As for the Letters of the Living, concerning whom you asked, most of them were martyred in Mazandaran, but some few, as it appears, were living and not suffer martyrdom there. But the matter is established in the name of the Last (see infra) and is sufficiently represented by the word Hayy (the living).”

Hazrat : Sayyid Ali Muhammad

Huruf-i Hayy : The Living Letters, See Wahid-i-Awwal.

Ismullahul-Awwal : The name of god: Mulla Muhammad Husayn of Bushrawiyeh : The First Letter of the Living, the Letter Sin : The First to believe.

Ismullahul Akhar : The last name of god : Hazrat-i or Janab-i Quddus : Mulla Muhammad Ali of Barfurush : The last letter of the Living, the Letter Sin.

Jabal-i Basit : The Open Mountain : Chihriq

Jabal-i Shadid : The grievous Mountain : Maku

Kitab-i Awwal : The First Book : Ahsanul-Qisas.

Mahall-i Zarb : The place of Blow : Tabriz

Madda-i Teheran : Affairs of Teheran. The attempt on the Shah’s life the subsequent massacre of the Bàbis.

Mazlum : The much wronged-one : Qurratul-Ayn

Mazlume Ta : The much wronged-one Ta : Tahira entitled Quratul-Ayn.

Mulla Muhammad Husayn of Bushrawiyeh : The First Name of God. : The First Letter Letter of the Living : The First to believe : The Letter Sin : Bab-ul Bàb : Bàb.

Mulla Muhammad Ali of Barfurush : See Quddus.

Nuqta : The Point : Sayyid Ali Muhammad.

Quddus, Hazrat-i or Janab-i : Mulla Muhammad Ali of Barfurush : The Last Name of God : The Last Letter of the Living : The Last Name of God : The Last Letter of the Living : The Letter Sin.

Sin, the letter : The second and the last letter in the formula of Bismillah-al-Amna-al-Aqdas (abbreviates Bismillah). The First Letter of Bismillah is BA which represents Sayyid Ali Muhammad as the Point, see BA. The Point has treated the second letter of Bismillah, i.e. the letter Sin as the First to believe, or the First Letter of the Living, namely Mulla Muhammad Husayn of Bushrawiyeh. The Point has created the Last Letter of Bismillah, i.e. the letter Sin as the Last Letter to believe, or the Last Letter of the Living, namely Mulla Muhammad Ali of Barfurush surnamed Quddus. There are 19 letters in Bismillah.

Tahira : The Pure : Qurratul-Ayn.

Wahid-I-Awwal : The First Unity. In Arabic One is Wahid. The sum of the letters in this word in the Abjad notation is 19. The First Unity represents the first eighteen believers or the Letters of the living who manifested themselves from the Point, i.e. Sayyid Ali Muhammad. These constituting the complete First Unity. The First Eighteen believers in the point and the One pervading the numbers, i.e. the Point = 19. The First to believe of the First Unity was Mulla Muhammad Husayn of Bushrawiyeh and the last to believe of the first Unity was Mulla Muhammad Ali of Barfurrush entitled Quddus.

Whaid-i-Sani  dar Jamis-i-A’dad  : The One which pervades all the numbers.

Professor Browne’s Opinion on ‘Succinct Account’

To quote from Professor Edward G. Browne’s Introduction to the Tarikh-i Jadid, page LII:

“It was written for me by Subh-i-Azal in November-December 1889 in reply to sundry questions which I had addressed to him a little while previously. On the importance of such an account coming from such a source, it is unnecessary to dwell, it is almost though we had a narrative of the first beginning of Islam by Ali Ibn Abi Talib. That so valuable a document deserved publication will, I shall think, be questioned by no one.”

A  SUCCINCT  ACCOUNT  OF  THE  BABI  MOVEMENT WRITTEN  BY  MIRZA  YAHYA  SUBH-I-EZEL

(ENGLISH TRANSLATION)

HE IS GOD, THE ONE, THE SINGLE, THE LIVING, THE EXALTED

Praise be to God who is unconditioned and unmatched, who abideth ineffable, and unchanging, who endureth unceasingly for everlasting.   Glory be to Him : He knoweth best the beginning and the conclusion, and he is the Omniscient, the Glorious.

From the humblest and least [of mankind] to the most noble and illustrious doctor. (may God preserve him from sorrow and sickness.

The letter reached me from your Excellency and the heart rejoiced at that whereof it took cognizance in the burden of the discourse.   Praise Be to God in the beginning and in the end, for that He hath He hath rendered attainable this good thing.  From Him is the beginning, and unto Him is the return.  He is the First, and the Last, the Apparent, and the Hidden: no associate hath He in essence or in attributes, and He is the Protector, the Praised.

The first antecedents of this Insuperable matter. Some years before the Manifestation, His Reverence the late departed Sheykh Ahmad of Lahsa[2]  who had for several years dwelt in a garden at Basra, having provided himself with certificates Of proficiency from doctors of repute in every part of the country, went thence to Kerbela the Exalted, and there began to teach and to lecture.  Now when he had inaugurated his work and teaching, a great multitude gathered round about him; and, since he differed from the Shiite doctors on certain religious questions, the Sheykhi School[3] came into existence.   The signs and tokens of this Matter[4] were clearly set forth in his treatises and books, in which also were contained certain transcendental foreshadowings.

After his decease, His Reverence Haji Seyyid Kazim of Resht became his successor in his stead.  The foreshsadowings and declarations which he uttered concerning this Matter are recorded amongst his sayings[5]; and in the latter time he was even want to exclaim, 'Do ye not desire me to depart, so that the Truth may become manifest?' Thus was it till he departed, and the further development of tile Matter was witnessed, and these two reverend men are known as the 'Two Gates' (Bab)[6], and bear the appellation of 'Initiatory Gate of God' (Babu'llah'l-Mukaddam), for thus it is written in the verses of the best of stories[7]:--'in the former time we did send two Gates, Ahmad and Kazim  as you may see in that place.

Now when the time of the Manifestation was come, the Lord[8] did reveal himself from the land of Fars.  For after that His Reverence the Seyyid [Kazim] was departed, His Holiness the Gate (Jenab-i-Bab), who is Mulla Muhammad Huseyn [of Bushraweyh], came to Shiraz with certain persons who were in appearance his disciples, and there began to teach.  To that place before the Manifestation would His Holiness the Point sometimes come; until one day, when His Excellence the Gate introduced this very subject, saying, 'Such an one must appear, and these will be his tokens,' and proceeded to describe the conditions of the Manifestation, His Holiness the Point said, 'Look whether these tokens be in me or not.'  At this saying alone His Excellence the Gate understood, and, after seeing and hearing, believed in the First Book[9]; and for a while, in the words of the Book, None believed in the Ba save the Sin[10].'  Thus it was that he, winning priority in faith, became 'the First to believe and 'the Most Mighty Letter of the Book.'  For he was indeed a soul comprehending all spiritual degrees, and possessed of renunciation, learning, and worship; while outwardly, too, was no defect in his nature, and no doubt as to his virtues and wisdom.  From first to last he fulfilled all conditions.

At length, little by little, the 'Letters' were completed, the last to enter being His Holiness the Sacred (Jenab-i-Kuddus), in addressing whom His Holiness the Point thus speaks:--' O Name of the First and the Last, the! Apparent and the Hidden !'  If God please, your understanding shall be with fullness of insight in the spiritual world.  And this body of 'Letters' is called in the Beyan 'the First Unity.' 

As for the much-wronged Tahira[11], she likewise believed according to her degree, even as you have written. His Excellence Aqa Seyyid Yahya [of Darab], His Excellence 'the Mighty[12], 'and His Reverence Aka Muhammad 'Ali of Zanjan, who was one of Persia's greatest divines, are to be mentioned in another category[13] Aqa Seyyid Yahya's accomplishments and virtues were beyond all bound and limit, and the case is not as that historian[14] has written.  I take God and His Spirit to witness that it is sheer falsehood which he has written.  Most of the people of Persia acknowledged his [Aka Seyyid Yahya's] accomplishments and virtues. I myself in my youthful days met him on several occasions at night in my own house and elsewhere, and have beheld his virtues: apart from what His Holiness the Point hath said, I have beheld with my own eyes.  So too His Holiness the Sacred (Jenab-i-Kuddus), in whose eyes I saw that the whole world was but as a handful of dust.  Some of the brethren in Mazandaran differed[15], accounting His Holiness nobler than all others; but this is another matter.  And that much-wronged Tahira was to all appearance perfect, endowed with virtue and learning, and [favoured with Divine] inspirations; but men uttered against her divers slanders, giving vent to falsehoods and calumnies of their own devising.  I, for my part, beheld in her naught but goodness and virtues.  The late Haji Suleyman Khan was, like his father and grandfather, of those who frequented the gate of the King's palace; and he possessed the utmost self-devotion, excellence, virtue, and loyalty.  He spent many months with me, and accompanied His Holiness the Point and His Holiness the Sacred on the pilgrimage, and was with the Lord at the time of the pilgrimage.  His renunciation was complete, and he attained, as you have heard, to the rank of martyrdom, wherein he endured with superhuman fortitude the darts of affliction and trouble. May God slay those who slew him; evil was that which they wrought, and evil what they decreed!

After the promulgation of the Matter and tile affirmation of the 'Letters,' the Lord set out on the pilgrimage; as it is written in, their Law in the books that the Lord shall appear from Mecca and Medina and beyond Kufa, and his banners from Khurasan.  And His Excellence the Gate, who was the bearer of the Book[16], and the rest of the 'Letters' journeyed forth in divers directions and began to preach. Thereupon did many afflictions and wrongs become manifest, For some they did bridle through the nose (among these being His Holiness the Sacred), grievously tormenting them[17].  His Excellence Mulla 'Ali of Bistam noted for his sanctity (for he is the Saint of Khurasan'), set out for Turkey, but was seized and cast into prison at Baghdad.  Afterwards, by order of the Mufti, sent him towards Constantinople, but martyred him with poison in a place nigh unto Baghdad which is called Bad-rai[18]. His Excellence the Gate departed another way, and His Excellence Aqa Seyyid Huseyn of Yezd, bearing 'the Best of Stories[19]', went to preach at Teheran.  "The Lord set out with His Holiness the Sacred to perform the pilgrimage, and on the way Haji Suleyman Khan joined himself to them until the time of their departure and return to Shiraz.  [There] Huseyn Khan the governor and the doctors of that place did greatly afflict and oppress them, working manifold wrongs, even decreeing the imprisonment of the Lord for a while. his own words testify, on the 'Night of Worth[20],' when no [such] thing is lawful, they fell upon his house and despoiled it; and Huseyn Khan wrought such wrong and hurt as he was able, until he was reproved in letters from the Mutamad[21] of Isfahan, who demanded by what right he molested a Seyyid.  So at length they thrust forth the Lord, who set out towards Isfahan, intending to go to Khurasan.  There the Mutamad (on whom be the mercy of God) developed a firm faith in him, rendered him the utmost service, and asked of him many questions, to which he received answers.  Amongst other things, he requested a treatise on] the 'Special Mission' [of Muhammad] and [divers] Commentaries.  He also wrote to the king, saying, 'It is not seemly for the State to fall foul of one individual and contend with him.' He made a feint of sending the Lord to Tehran, but in reality caused him to re-enter [the city] by  another gate, and placed him in the 'Imarati-Sadr; and he continued to manifest the most sincere attachment to him, and offered him all his riches, saying, 'they are

yours, and belong to the imam, so that lie even took off the rings which were on his own hand; but the Lord returned them, and would not accept them.

At length the Mu'tamad died, and his heirs who were of his kindred succeeded him, and sent the Lord to Teheran. But when he was come nigh unto Kazvin, news [of his arrival] was brought thence to the Vazir Haji Aghssi, who sent an escort under an appointed officer, to wit a postmaster named Muhammad Beg with ten horsemen.  So these escorted the Lord to his prison at Maku, and delivered him over to 'Ali Khan the Governor.  But on the may thither Muhammad Beg became sincerely attached to him and believed, of which thing he was wont to speak often[22] Now on the way to Maku His Excellence 'the Mighty' (Jenab-i-Azim), and the 'Teacher of Nur' (Mu'allim-i Nuri), and His Holiness Aka, Seyyid Huseyn accompanied him.  [And he abode at Maku] till the matters there made manifest were noised abroad, and the Word was loudly proclaimed; whereupon [the administrators of the State], foreseeing detriment to their affairs, sent the Lord to Urumiyya, whence they sent him a prisoner to Chihrik. Thus he calleth Maku 'the Open Mountain'[23], and Chihrik 'the Grievous Mountain' for there the place of his captivity was a house without windows and with a doorway of bare bricks; and at night they would leave him without a lamp, treating him with the utmost lack of respect, although this was not customary. For a while, indeed, they dealt so harshly with him that they would not even grant him permission to shave his head. [So matters continued] until the present King came to Tabriz while he was Crown prince.  There he made an assembly unto which he summoned the Lord, and there likewise they entreated him shamefully, until the Sheykhu'l-Islam led away the Lord to his house, and, with a company of Seyyids, inflicted on him what he termed 'legal chastisement.' And [the Lord] made known the ordering of this in the Place of the Blow[24]. Shall not the curse of God rest upon the oppressors? Thence they sent him back again to Chihrik.

The first bloodshed Which  took place in Persia. A certain person named Salih Tahir one of the followers of the late Sheykh [Ahmad Of Ahsa], slew one of the doctors Of Kazvin[25], whom regarded, according to his own religious views, as deserving of death.  Suspicion fell on this sect, of which many members were arrested and greatly tormented.  At length the murderer came and confessed, saying, 'I slew him; what have you to do with others?' Notwithstanding this, three others were sent to Teheran" along with that person.  Amongst these was one Haji Muhammad 'Ali by name, a man of great excellence, who had several times performed the pilgrimage on foot; one Mulla Ibrahim by name; and one called Sheykh Salih the Arab. All four of these they imprisoned at Teheran, until Aka Salih Tahir, who was a native of Fars, fled with his fetters and bounds, and they found him not.  After that, with the compliance of the Sadr of Kazvin[26] and by his maintenance, they beheaded Sheykh Salih the Arab in Teheran.  And they brought Haji Muhammad 'Ali and Mulla Ibrahim to Kazvin, and there bound them to a tree.  And all the people assembled, and each inflicted on them a wound, martyring them in the worst of ways.  This was the first occasion of slaying.

After this His Holiness the Sacred (Jenab-i-Kuddus)appeared in Mazandaran, and His Excellence the Gate likewise at the Lord's command set out for Khurasan and traversed Mazandaran.  There they met; and [His Holiness the Gate] used to sit above His Holiness the Sacred until one day he came and sat below him.  The friends mho were there noticed this, and all tendered allegiance to His Holiness the Sacred, until this matter was noised abroad, and the Sa'id'ul-'Ulama, a divine of that diocese, together with a myrmidon of the Minister Haji Aghasi named Muhammad, raised a tumult, and expelled him from thence. So he set out for Khurasan and went to Mash-had, where the supreme power was vested in the Salar, who made display of friendship until such time as His Holiness the Sacred turned back from Mash-had, whence he came forth on foot.  Afterwards he obtained a horse, and was joined by some of the brethren. His Excellence the Gate declared subsequently, and at every stage some of the friends joined themselves to him. So at length His Holiness the Sacred came to Barfurush, where the malignants again raised a tumult.  Khanlar Mirza, the King's uncle, while coming to take the government of Mazandaran, foregathered on the way with His Excellence the Gate, who was entering Mazandaran with over three hundred horsemen.  Muhammad, the aforesaid malignant, who chanced to be there, set the mischief afoot.  On hearing [of the matter, Khanlar Mirza] asked, 'Whither are these people going?'  They replied,'To visit Kerbela[27].' He answered, 'Let them give a present, and go by some other road.'  To this [the Babis] agreed, and, having given a present of horses, swords, and money, they turned back to Chashme-i-'Ali. When the governor Khanlar Mirza] reached Sari, he gave orders to summon His Holiness the Sacred from Barfurush. So the state messengers brought him to Sari; but mid-way, on their arrival at 'Alf-Abad, a heavy rain came on, and they halted there.  When the rain ceased, and the weather became fair, they again set out on the road; but even as they reached Sari the post arrived from Teheran bringing the news of the King's death.  Thereupon the governor, concerned about his own continuation, departed for Teheran and His Holiness the Sacred took hip his abode in the house of Mirza Taki the divine.  His Excellence the Gate set out for Barfurush. On his arrival there the people of Barfurush barred his way with guns and weapons of war.  A fierce conflict ensued.  A certain marksman discharged a gun at him, the shot wounding his face and hand, and also inflicting a wound on his horse, and then fled.  His Excellence pursued him with drawn sword, and he took refuge in a narrow lane where the horse might not pass, making his gun a guard to avert the sword of His Excellence, who, however, smote him through the waist so that he was cleft asunder even to the other side.  Thus the people of Barfurush suffered a shameful defeat, and fled with one accord. They closed their market and shops and houses, and suffered none to enter.  His Excellence alighted with his companions at a caravansaray. 

Twice the people of Barfurush attacked him, firing on every side of the caravansaray from all directions.  His Excellence sallied out with his companions, and the fighting was renewed.  Here again great deeds were done, and there were [many] wounded and slain.  Once more the enemy were routed and betook themselves to flight.

At this juncture the Governor-general of the province[28] arrived with his horseman.  He enquired into the matter, and arranged a truce, whereby it was agreed that His Excellence should withdraw.  One who was the General's son-in-law[29] went with him as an escort, and His Excellence departed with his companions.  Now the day being far spent they alighted at Sheykh Tabarsi, and there halted; and, the time of prayer being come, they arose to pray. But a certain rogue of Kadi-Kala named Kusraw, who had followed them with his band, came up and demanded their horses and swords.  'Be patient in this matter,' said they, 'and wait;' and so they again turned to their prayers. While they were in the midst of their prayers, however, he again ungraciously interrupted them.  At length the patience of the brethren was exhausted, and they awaited but permission [to strike). Having obtained permission, they severed his neck with the sword and drew their blades on his followers.  These all betook themselves to flight.  Some were drowned in the river Babul; another portion were dispersed through the forests and there perished; while some effected their escape [and lay hid] till the time of their return and the conclusion of the matter.

Meanwhile] other evilly disposed persons assembled from every quarter and carried off all the possessions of the Exiles and Allies[30] as a booty, so that when these returned they found nothing save the garments they wore and what they had with them.  So they were compelled to tarry at Sheykh Tabarsi, and there they abode. And the officers of the troops for the most part did homage and made a show of friendship.  After this event, His Holiness the Sacred, who was in Sari, came to Tabarsi.

"At this time the coronation of the King took place in Teheran, and the chief officers went thither and came before the King. There it was arranged that war should be waged on these people, and a certain 'Abdullah Khan, one of the best marksmen of Mazandaran, was appointed to conduct the war with his followers. [So one day] at noon, at a time when there was a truce, and they were at peace with all, and there was no war, these came to do battle, and entrenched themselves in the villages opposite. His Holiness the Sacred had ridden out, and was there standing; and His Excellence the Gate, on horseback, accompanied by a band of men on foot with drawn swords hastened to fight with the enemy.  The leader of the malignants was slain, together with a great number of his followers; and the rest fled without halting.   On the side of the brethren one had his shoulder slightly grazed by a musket ball, but no other was wounded.  They left the corpses of the foe as m portion for the beasts of prey; and, as it was perceived that the enemy would receive assistance on all sides from the neighbouring villages, that their inhabitants] would join in the war, and that the buildings round about would be made into entrenchments for guns and musketry, therefore they destroyed such villages as were near, and began to dig a trench, to construct towers and walls, and to collect munitions of war and men.

News of this was brought to Teheran, and the King's uncle, Mahdi-Kuli Mirza, "as appointed to tile command [of the army] and government [of the province], and took his quarters in Vazkas[31] with an army several thousand strong.  One night His Excellence tile Gate came out and exhorted and counselled all the brethren, the original number of whom, Exiles and Allies, had at first been somewhat over three hundred, but had little by little, by successive reinforcements, mounted up to about seven hundred, or somewhat less.  Another time on a favourable night His Excellence the Gate arose, when several watches had elapsed of the night, with the determination of conquering Vazkas, which place he seized and occupied, disarming the garrison.  The survivors took to flight, and the governor bare-footed and naked, fled to Sari, and there for the second time began to collect an army.  But in this second engagement the enemy fired a shot at His Holiness the Sacred which mounded him somewhat.  His Excellence the Gate on hearing of this, manifested the deepest sorrow, and determined to exact retribution; and countless numbers of the army of the malignants were slain [by him].

At length [the governor], having again completed his preparations, once more, with seven thousand soldiers of Mazandaran, set his face towards Sheykh Tabarsi for battle, and pitched his camp over against it.  On the night of Rabi'u'l-Aval 9th His Excellence the Gate, with all his own followers on horseback, and a number of the Allies on foot, went out armed to fight.  The battle took place before day-break, and several thousands of the enemy were slain; for in their terror they shot one another down.  Of the friends [only forty men fell martyrs, and ninety were wounded.   Now of the manner in which the death of His Excellence the Gate took place there are different accounts, and some said that he brought it about intentionally. At all events 'Abbas-Kuli Khan, who was the chief of Larijan hid himself amidst the bushes of the forest and fired three shots at His Excellence.  In his own words he said, 'I fired three shots, and two certainly hit; yet that brave man did not fall, whereat I am astonished'; for His Excellence was of slight build and delicate.  At all events, two of the shots of that godless man took effect, and His Excellence fell a martyr; yet, with a last effort, he came back to the castle, and when he re-entered it he still held his sword in his hand, neither had he fallen from his horse; but some of the friends had borne him company.  His Holiness the Sacred commanded that he should be buried in a certain place, and there was he interred.  His brother also[32], whose age was somewhat over twenty, fell martyr in that same place.

After this disgraceful defeat, whereat all men were stricken with panic, so that the people of Barfurush carried away their possessions into the forests, the army of the enemy again collected a force of several thousand men, and made covered ways afar off, and built a tower of wood and other defences, and compassed themselves round about with a trench.  And these contests were prolonged for several months, or [as some say] for eleven months, the difference extending [even] to fourteen; while ever and anon a trifling skirmish would take place.  

But the enemy guarded the roads on all sides and prevented supplies from being sent in, and no man whatsoever might pass, and they made arrests all round about. At length a truce was concluded and they made peace, since by their own guns and musketry they gained naught save only defeat.  Now on the side of the fortress of the Friends the [only] competent general had been lost, the munitions of war were completely used up, and for seventeen days or more none had eaten anything, so that they were an hungered.  In spite of this, however, [the enemy] quaked and trembled at those swords of theirs which clave men in twain, and dared not fight. So at length His Holiness the Sacred and the others came forth in peace and under a, truce, and the enemy treated them with the utmost respect, and observed all courtesy towards them, pitching tents specially for them, and making preparations for their comfort. But, after shewing them all this respect and hospitality, they had recourse to guile and said to the brethren, 'Your chief commands that, having regard to the fact that the officers and soldiers are apprehensive, you shall give up your weapons and depart in peace.'  And so the band of faithful ones, being deceived, yielded up their arms to the enemy.  The Larijan regiment, which, on their own admission had certainly lost two hundred brave men and the thousand soldiers composing their force, without reckoning camp-followers, opened a way through their midst and allowed them to pass; but all at once fired on them and slew a great number, causing them to drink the cup of martyrdom.  Those who survived they divided amongst the different parts of Mazandaran, and martyred them at Sari, Barfurush. Amul, and other places, all save some; few children of tender years, whom they let go.

They brought His Holiness the Sacred to Barfurush, and first of all the Sa'idu'l-'Ulama tormented him with his own hands, and then the state executioner cut off his head.  May God slay them wheresoever they turn away! And after his martyrdom they set fire to his body with naphta, but it would not burn; and one concealed the body in a mound opposite to the house [of His Holiness]. But another relates that they buried it In the mosque of Aqa Zaki, in the midst thereof. But the other martyrs lay as they fell in the midst of plain or forest.  Their Lord is their portion, and God our Lord is our portion, and good is He as a guardian! Thus did many afflictions befall the dwellers on earth.  Wherever there was a poor unfortunate man they arraigned on some charge, and he was made a prisoner to men's tongues until what was accomplished was accomplished.

At length the [Prime] Minister issued a fresh command in Teheran, and imprisoned a number of persons, of whom they beheaded seven selected victims at the foot of the gallows[33].  Amongst these were His Reverence Haji Aka Seyyid 'Ali, the maternal uncle of His Holiness the Point; Mirza Kurban-'Ali a well-known dervish, who was a great religious teacher; Aka Seyyid Huseyn of Turshiz, a great divine; Mulla Sadik the Turk; a man of Tabriz Haji Mulla Isma'il of Kum, known as 'the divine;' and Haji Muhammad Taki of Kirman the merchant.

After the occurrence of these events, the episodes of His Excellence Aka Seyyid Yahya [of Darab] and His Excellence Aka Muhammad 'Ali of Zanjan took place. Aka Muhammad 'Ali had been formerly a divine of great eminence, and took a very prominent part in this Matter. Haji Akasi, because of his fear of the doctors, summoned him to Teheran, and ordered him there to remain. After the death of the King, however, he returned to Zanjan, and there abode in his own house.  One of the doctors of that place, however, who was the originator of the mischief, and loved him not, so brought matters about that His Excellence was compelled to fight.  Several times a peace was concluded, but at length officers and troops came from Teheran and made war for a long while, even for several months, while His Excellence Aka Muhammad 'Ali, supported by his followers, held his own with the utmost courage and bravery till he fell a martyr.  Many others, too, were slain, and tile rest were taken captive or dispersed. Of the soldiers also very many were killed, even, as they say, countless numbers.  One of the captains of Zanjan was Farrukh Khan, brother of the late Haji Suleyman Khan, who had pretended friendship [for the Babi cause]. Although the Khan forbade him to take part in the war, he refused to agree to this, and went and entered in  there. In appearance he was a brave youth; and while ill a state of intoxication he attacked the Friends who dealt with him as he deserved[34].

During the course of this war took place the episodes of Yezd and Niriz.  His Excellence Aka Seyyid Yahya, with a band [of his followers] became embroiled with a treacherous host at Niriz, but the cause of the war did not transpire.  At length defeat befell the King's army, and, the enemy proposed a truce, swearing on the Kur'an observe it and taking solemn oaths after their wont. His Excellence came forth; but, after [thus] concluding a peace, they severed his head from his body.  Now his martyrdom took place on the 28th of Sha'ban[35], one day after the martyrdom of the Lord.   For the rest, it is well known what took place at Niriz.  The Amir-Nizam, who was the Minister of the court, stirred up all this mischief until [at length] he sent Suleyman Kan Afshar to Tabriz, and summoned the Lord thither from Chihrik.  There, so far as could be ascertained on reliable authority, Hasan Khan the accursed, the brother of the [Prime] Minister, arraigned him, and displayed such cruelty and injustice as was natural to him.  As you have heard, they imprisoned the Lord with several others, after they had greatly tormented him.  Muhammad 'Ali the merchant made entreaty, saying, 'I desire to accompany you in this journey; and though [the Lord] had said, 'Let all have regard to their own safety for the continuance of friends is most to be desired,' nevertheless he cried in loud voice, 'Verily Muhammad Ali shall be with us in the Highest Paradise[36].'  So when they would have bound them to the wall before the soldiers, his relatives said to him, 'Recant, and say, " I am not of them," and we will deliver thee.  But he would not consent, and said, 'If you love me, bind me opposite to the Lord.'  Then they hound him, together with His Holiness the Point, and the soldiers discharged their muskets.  Aka Muhammad 'Ali fell a martyr, but no hurt came nigh the Lord.  Again they bound him, and brought what they would. The late Haji Suleyman Khan also was amongst the people with sword Girt on, waiting [for au opportunity] to effect a rescue, when he felt in himself a faintness such that he became weak and insensible, and sat down for a while amidst the crowd[37].  When he came to himself and returned to his senses, he saw that all was over and everyone had gone, while the Lord was left with the guards.  His Excellence Aka Seyyid Huseyn, and one Aka Seyyid Ahmad by name, both continued in prison.  Aka Seyyid Huseyn, by the command of the Lord as it would appear, recanted, saying, 'I am not of them but after the martyrdom he was filled with remorse, and desired to compass his own

martyrdom.  The other friends, however, prevented him, saying time has gone ; wait for the present.'  Even thus did he himself write in certain supplication which he sent to me :-- 'At all events thus did 'the Divine ordering took place, [let us wait and see] where it will finally end.'

And during his imprisonment the Lord said, 'Verily [Subh-i] Ezel must preserve himself, even though none in the worlds believeth in him.'  It is not because I cared for myself [that I avoided death], but thus was it ordained, that the things of God might be established and pretenders might appear, and hearts be made known.

Now after tile catastrophe above described, Haji Suleyman Khan sent certain persons to obtain possession of that holy body, together mid [the body of] the departed Aka Muhammad 'Ali, and to deliver these over to him. And, because they had been commingled by the blows of the bullets, they placed them in one coffin, and so shrouded them.  For this reason I also refrained from disturbing them, [and the other body] was deposited in the same place and in the same coffin with the Lord, until [both] were stolen[38].  So far as is known, they had removed their shirts and clothes, as is the custom of the Persians, unlike the Jews, who cast lots for a shirt.  And their underclothing which they had on, and which had been pierced by bullets, Haji Suleyman Khan brought away.   Such, briefly told, was tile Catastrophe of Tabriz.

The martyrdom of the Lord and the events at Niriz took place during the Zanjan war, until all was concluded. After this catastrophe and these events, as well as before them, they continued to destroy the brethren singly in divers places, till men were altogether afraid, and the matter became complicated, until it came to the affair of Teheran[39]. After the events in Mazandaran that much-wronged one [Her Holiness the  Pure] went to Nur, and the people of Nur brought her forth, and sent her to Teheran.  The King would not suffer her to be hurt[40], So they imprisoned her until the [time of the] events which took place in

Teheran; for men were made desperate by oppression. And such things were done that, as [the King] himself wrote in his journal, 'they slew them' (to use his own expression) 'as they would not slay any infidel.'  And they brought forth that much-wronged Tahira from prison by night and compassed her martyrdom, [in different manners] According to different accounts, even as you have heard.  The truth of the matter is known only to the executioners, and to the actual rulers of that time, who were the King's mother, the Chief of the farrashes[41], and the Prime Minister.  You are doubtless aware of the differences [in detail existing in the accounts of the events] of former days, and it is even so in these days.  One cannot set forth with certainty the truth of any matter, since [different witnesses] describe it in different ways; as [in this case] some have related that they bound a rope round her neck and strangled her in a garden.  At all events such are the affairs of the world. Though [the administrators of the Persian Government] were forbidden by the Russian and English Delegations [to commit these cruelties], yet it was of no avail. The like [fate] befell His Excellence the Mighty, whose name was Mulla Sheykh 'Ali of Turshiz, 'notwithstanding that he was widely known and respected, and was an eminent divine, in whose family men reposed confidence.  The Hajibu'd-Dawla, Chief of the farrashes, and one of the clergy of that place inflicted the first blow on him, and [then others] tore him in pieces.  So likewise did they rend in pieces His Excellence Aka Seyyid Huseyn; and the remainder of the friends whom they found they brought by divers methods to the rank of martyrdom.

   "This recluse, because tile oppression of the enemies had previously reached the highest limit, and because that wicked noble[42] entertained [towards me feelings of] the utmost enmity, used at times to withdraw to Nur; for although my place of residence was in Teheran, yet, since I was originally a native of Nur, I thither transferred my abode.  One of my relatives[43] [afterwards] occupied the position of Chief Minister; and I likewise had an uncle there who acted unrighteously, and sent a declaration to the King, saying, 'Such an one has collected a great company to the number of a thousand, and claims to be the Mahdi and to exercise sovereign powers.  This the King credited; and the Chief Minister, who was one of my relatives, and who had from of old inwardly cherished feelings of enmity [towards me], sent a special officer from Teheran with an army two thousand strong [composed] of two large tribes, while all Nur sent auxiliaries of its inhabitants.  Several thousand persons attacked a place which contained not more than sixty households, and set themselves to kill and to plunder.  But since [most of] the inhabitants had fled, and I, moreover, was not there, and all these accusations were false, certain officers had, ere the looting of the place began, striven to prevent it. Yet the nephew of the Prime Minister, whose sister was in the house of my elder brother[44], and who was the chief officer of the tribe, would not acquiesce, and commanded the place to be looted and destroyed.  So the soldiers fell upon it, and laid low what had been high, and plundered all the inhabitants.  The officers took up their quarters in my house and confined my wife in an upper chamber, where she remained for some days.  They dragged men from the mountains in chains and bonds, and martyred two persons there, and carried off a number of divines, squires, and others of the country-folk in chains to Teheran into captivity, together with my wife; and the men they brought in chain and on foot. Although it was known to the King  also that there had been no fault committed, that none had interfered with another, and that there had been no conspiracy, yet, for his own ends, he enquired of naught, neither demanded what had happened, but only said, 'I give over the Nuri to the Sadr.' The Sadr too, by reason of his enmity, said nothing; so that they cast nigh upon thirty persons into prison.  Some few [of these] survived and were released, but the rest there quaffed the cup of death.  And my Wife whom they took captive has by now grown old in Persia without an interview being possible; while a child who was at the breast died from lack of milk. One would say that compassion had been taken away from amongst this people, and that they concern themselves not at all about any matter.

So once more fresh troubles arose in all parts of the country, and some they took captive, and some they slew, carrying off their possessions; until at length they again made an assault on Niriz. For after the martyrdom of His Excellence Aka Seyyid Yahya the people of Niriz despatched the governor, who was the originator of the mischief, to the bottomless pit.  Quarrels arose anew, until at length a pacification was effected.  In the end they brought so many prisoners from Niriz to Shiraz that [their number] was beyond all limits.  And the crowd of captives they brought in to Shiraz in this wise: numbers of women and men, aged and young, bound in chains and bonds ; and the soldiers with the heads of the slain set on spears, amongst these being the herd, of His Holiness Aka Seyyid Yahya which they had brought from Kerbela[45] in such wise as you have heard.  Thus did they bring these poor people into Shiraz, whence they conveyed them to Isfahan and Kashan, and [finally]  brought them to Teheran to the sound of drums and trumpets, as they themselves related.  It may be imagined what the sufferings of these women and men were ere the end of the matter; such as seek for the truth will assuredly hold them in regard of their lofty view.

This is an epitome of the events connected with these matters ; but during the course of the war sufferings of all friends, beyond all limit and computation, came upon all men.  Had tile doctors of the age not differed at first, the matter was not of such nature that events should have been thus protracted, or that the affairs of the world should have been thus disordered.   This is nothing else than what God (to Him be glory) did purpose and will accomplish. God is our portion, and good is He as a Guardian.

In brief the people of Nur also are notorious for injustice. They wrought their own deeds and left for themselves a name.  It is strange that all troubles should occur through a man's own relatives, even as the troubles of Nur were from Nur, and those of Mazandaran from thence; and so likewise in Shiraz, Zanjan, and other places all the troubles were from the relatives of such as believed.   The troubles of Persia in the first instance were for the most part from Haji Aghasi, and the deeds and actions from the Amir Nizam.  The latter, indeed, did not fall short in cruelty, oppression, and rejection of the truth. He continued for three years, and his brother also wrought great injustice, for he it was also effected the Lord's martyrdom, until at length he entered into everlasting hell and fire eternal. A11 this [was done] for the sake of a few brief days or for [transitory] wealth and provision; 'but the life of the world is naught but a [precarious] provision compared to the Hereafter'[46]; and the decision resteth with God, the Lord of the worlds.

A copy of the verses which were obliterated from the first and second pages[47] is forwarded [herewith] to Your Excellency.  Please God it will be found correct.  As to what you spoke of touching that much-wronged one[48], it is the writing of Her Holiness the Pure and her letter.  That you may not be disappointed, an Epistle in the blessed writing of His Holiness the Point is [herewith] sent[49] Pleaser God you will preserve it carefully.  As for the Letters of the Living, concerning whom you asked, most of them were martyred in Mazandaran ; but some few, as it appears, were excepted, and did not suffer martyrdom there. But the matter is established in the Name of the First and of the Last, and is sufficiently represented by the word Hayy [Living]. The full elucidation thereof is not contained in the Beyan[50].  As for the histories which have been written, their truth and falsehood will be apparent in their attitudes.  In every Way it is thus, and in every Path and Law there appear many differences whereof the removal is difficult: neither were the events of this matter so circumscribed [that it should be otherwise in this case]. Naturally a movement whereof the incidents extend over many years needs many historians to collect the facts, and the different] accounts of [different] men, so that the false and the true may become known. And God knoweth best in the world.

As for the visitation which you spoke[51], the special act is completed in the intention; even as you did outwardly intend it, so was it inwardly accomplished, and the virtue of desiring is more excellent than attaining.  Assuredly you are exalted [thereby] ; there is gain in your traffic and blessing therein.   Having reached Tabarsi it is as though you had visited all other places. The prayer of visitation especially is intended for that place is written in the book[52] which will reach you this time; peruse it.

Yes, had men possessed discernment they would not have been like the Jewish people that they should hang him whom they sought, and do those deeds [which they did]. May God curse them for their unbelief, and slay for the dispositions which [His Holiness the Point] made, at all times, even from the beginning, certain hints were current, but at first [many] sayings were uncomprehended, though some were understood.  But after his ascension[53] it became evident what was intended: and this God witnesseth and knoweth.  Thus in certain passages of the Persian Beyan it was signified that he was not far from his ascension.  Assuredly if you search all his writings these things mill become clearly known, and the sublime foreshadowings of the Lord will be apparent.  Should it be I so decreed, a portion of the writings of His Holiness the Sacred will be sent for you to peruse[54].  Please God yon will continue enthroned in the heights of glory and wisdom, and will under no circumstances expunge this pilgrim of the land of affliction from the regard of your sight, but will ever remember him with letters.  This recluse also will not

forget your illustrious person until God shall accomplish what He will, and shall effect what He purposeth[55].  To each one is an appointed time with thy Lord, God wotteth best of those rightly directed.  Verily there is no power save God, to whom be glory: unto him is the passing of all on a day near at hand.  A day whereon it shall be decided according to the right, and whereon judgement shall be pronounced according to justice.  Glory he to Him! To Him belolngeth dominion and decree, and verily He is Mighty, the Witness of all things. He knoweth what is in, the heavens and the earth, and what is betwixt them; He witnesseth everything; and with him is a record kept. In His hand are the destinies of all things, and verily thy Lord is Powerful, All-encompassing. And verily He is Wise and Informed.  Whosoever seeketh help from him, it sufficeth him; and He raiseth up whom he willeth to a lofty height.   Praise be to God, tile Lord of the worlds.

He who prayeth [for you]

SUBH-I-AZAL

[P. S.] "One Hasan by name, who, with his regiment, effected the  shooting Of the Lord, was  appointed to Muhammara in the Angle-Persian war. Although he shattered the war-ships with cannons and bullets at length some of the English gunners struck his head with a cannonball and despatched him to hell.  This help, too, was from the English.  And the final victory is to such as strive [for God]."