A Traveler's Narrative Written to Illustrate the Episode of the Báb

by ʻAbdu'l-Bahá

When He had [thus] established the foundations in Ṭihrán He hastened to Mázindarán, where He displayed in assemblies, meetings, conferences, inns, mosques, and colleges a mighty power of utterance and exposition. Whoever beheld His open brow or heard His vivid eulogies perceived Him with the eye of actual vision to be a patent demonstration, a latent magnetic force, and a pervading influence. A great number both of rich and poor and of erudite doctors were attracted by His preaching and washed their hands of heart and life, being so enkindled that they laid down their lives under the sword dancing [with joy].

Thus, amongst many instances, one day four learned and accomplished scholars of the divines of Núr were present in His company, and in such wise did He expound that all four were involuntarily constrained to entreat Him to accept them for His service. For by dint of His eloquence, which was like “evident sorcery,” He satisfied these eminent doctors that they were in reality children engaged in the rudiments of study and the merest tyros, and that therefore they must read the alphabet from the beginning. Several protracted conferences were passed in expounding and elucidating the Point and the Alif of the Absolute, wherein the doctors present were astounded, and filled with amazement and astonishment at the seething and roaring of the ocean of His utterance. The report of this occurrence reached the hearing of far and near, and deep despondency fell on the adversaries. The regions of Núr were filled with excitement and commotion at these events, and the noise of this mischief and trouble smote the ears of the citizens of Barfurúsh. The chief divine of Núr, Mullá Muḥammad, was in Qishlaq. When he heard of these occurrences he sent two of the most distinguished and profound of the doctors, who were possessed of wondrous eloquence, effective oratorical talent, conclusiveness of argument, and brilliant powers of demonstration, to quench this fire, and to subdue and overcome this Young Man by force of argument, either reducing Him to penitence, or causing Him to despair of the successful issue of His projects. Glory be to God for His wondrous decrees! When those two doctors entered the presence of that Young Man, saw the waves of His utterance, and heard the force of His arguments, they unfolded like the rose and were stirred like the multitude, and, abandoning altar and chair, pulpit and preferment, wealth and luxury, and evening and morning congregations, they applied themselves to the furtherance of the objects of this Person, even inviting the chief divine to tender his allegiance. So when this Young Man with a faculty of speech like a rushing torrent set out for Ámul and Sarí He met with that experienced doctor and that illustrious divine in Qishlaq of Núr. And the people assembled from all quarters awaiting the result. His accomplished reverence the divine, although he was of universally acknowledged excellence, and in science the most learned of his contemporaries, nevertheless decided to have recourse to augury as to [whether he should engage in] discussion and disputation. This did not prove favorable and he therefore excused himself, deferring [the discussion] until some other time. His incompetency and shortcoming thereby became known and suspected, and this caused the adherence, confirmation, and edification of many.

In brief outline the narrative is this. For some while He wandered about in those districts. After the death of the late prince Muḥammad Sháh He returned to Ṭihrán, having in His mind [the intention of] corresponding and entering into relations with the Báb. The medium of this correspondence was the celebrated Mullá ‘Abdu’l-Karím of Qazvín, who was the Báb’s mainstay and trusted intimate. Now since a great celebrity had been attained for Bahá’u’lláh in Ṭihrán, and the hearts of men were disposed towards Him, He, together with Mullá ‘Abdu’l-Karím, considered it as expedient that, in face of the agitation amongst the doctors, the aggressiveness of the greater part of [the people of] Persia, and the irresistible power of the Amír-Nizám, whereby both the Báb and Bahá’u’lláh were in great danger and liable to incur severe punishment, some measure should be adopted to direct the thoughts of men towards some absent person, by which means Bahá’u’lláh would remain protected from the interference of all men. And since further, having regard to sundry considerations, they did not consider an outsider as suitable, they cast the lot of this augury to the name of Bahá’u’lláh’s brother Mírzá Yaḥyá.

By the assistance and instruction of Bahá’u’lláh, therefore, they made him notorious and famous on the tongues of friends and foes, and wrote letters, ostensibly at his dictation, to the Báb. And since secret correspondences were in process the Báb highly approved of this scheme. So Mírzá Yaḥyá was concealed and hidden while mention of him was on the tongues and in the mouths of men. And this mighty plan was of wondrous efficacy, for Bahá’u’lláh, though He was known and seen, remained safe and secure, and this veil was the cause that no one outside [the sect] fathomed the matter or fell into the idea of molestation, until Bahá’u’lláh quitted Ṭihrán at the permission of the King and was permitted to withdraw to the Supreme Shrines.

When He reached Baghdád and the crescent moon of the month of Muharram of the year [A.H. one thousand two hundred and] sixty-nine (which was termed in the books of the Báb “the year of ‘after a while’” and wherein He had promised the disclosure of the true nature of His religion and its mysteries) shone forth from the horizon of the world, this covert secret, as is related, became apparent amongst all within and without [the society]. Bahá’u’lláh with mighty steadfastness became a target for the arrows of all amongst mankind, while Mírzá Yaḥyá in disguise passed his time, now in the environs and vicinity of Baghdád engaged for better concealment in various trades, now in Baghdád itself in the garb of the Arabs.

Now Bahá’u’lláh so acted that the hearts of this sect were drawn towards Him, while most of the inhabitants of ‘Iráq were reduced to silence and speechlessness, some being amazed and others angered. After remaining there for one year He withdrew His hand from all things, abandoned relatives and connections, and, without the knowledge of His followers, quitted ‘Iráq alone and solitary, without companion, supporter, associate, or comrade. For nigh upon two years He dwelt in Turkish Kurdistán, generally in a place named Sar-Galú, situated in the mountains, and far removed from human habitations. Sometimes on rare occasions He used to frequent Sulaymáníyyih. Ere long had elapsed the most eminent doctors of those regions got some inkling of His circumstances and conditions, and conversed with Him on the solution of certain difficult questions connected with the most abstruse points of theology. Having witnessed on His part ample signs and satisfactory explanations they observed towards Him the utmost respectfulness and deference. In consequence of this He acquired a great fame and wonderful reputation in those regions, and fragmentary accounts of Him were circulated in all quarters and directions, to wit that a stranger, a Persian, had appeared in the district of Sulaymáníyyih (which hath been, from of old, the place whence the most expert doctors of the Sunnites have arisen), and that the people of that country had loosed their tongues in praise of Him. From the rumor thus heard it was known that that Person was none other than Bahá’u’lláh. Several persons, therefore, hastened thither, and began to entreat and implore, and the urgent entreaty of all brought about His return.

Now although this sect had not been affected with quaking or consternation at these grievous events, such as the slaughter of their Chief and the rest, but did rather increase and multiply; still, since the Báb was but beginning to lay the foundations when He was slain, therefore was this community ignorant concerning its proper conduct, action, behavior, and duty, their sole guiding principle being love for the Báb. This ignorance was the reason that in some parts disturbances occurred; for, experiencing violent molestation, they unclosed their hands in self-defense. But after His return Bahá’u’lláh made such strenuous efforts in educating, teaching, training, regulating, and reconstructing this community that in a short while all these troubles and mischiefs were quenched, and the utmost tranquility and repose reigned in men’s hearts; so that, according to what hath been heard, it became clear and obvious even to statesmen that the fundamental intentions and ideas of this sect were things spiritual, and such as are connected with pure hearts; that their true and essential principles were to reform the morals and beautify the conduct of the human race, and that with things material they had absolutely no concern.

When these principles, then, were established in the hearts of this sect they so acted in all lands that they became celebrated amongst statesmen for gentleness of spirit, steadfastness of heart, right intent, good deeds, and excellence of conduct. For this people are most well-disposed towards obedience and submissiveness, and, on receiving such instruction, they conformed their conduct and behavior thereto. Formerly exception was taken to the words, deeds, demeanor, morals, and conduct of this sect: now objection is made in Persia to their tenets and spiritual state. Now this is beyond the power of man, that he should be able by interference or objection to change the heart and conscience, or meddle with the convictions of anyone. For in the realm of conscience naught but the ray of God’s light can command, and on the throne of the heart none but the pervading power of the King of Kings should rule. Thus it is that one can arrest and suspend [the action of] every faculty except thought and reflection; for a man cannot even by his own volition withhold himself from reflection or thought, nor keep back his musings and imaginings.

At all events the undeniable truth is this, that for nigh upon thirty-five years no action opposed to the government or prejudicial to the nation has emanated from this sect or been witnessed [on their part], and that during this long period, notwithstanding the fact that their numbers and strength are double what they were formerly, no sound has arisen from any place, except that every now and then learned doctors and eminent scholars (really for the extension of this report through the world and the awakening of men) sentence some few to death. For such interference is not destruction but edification when thou regardest the truth, which will not thereby become quenched and forgotten, but rather stimulated and advertised.

I will at least relate one short anecdote of what actually took place. A certain person violently molested and grievously injured a certain Bábí. The victim unclosed his hand in retaliation and arose to take vengeance, unsheathing his weapon against the aggressor. Becoming the object of censure and reprimand of this sect, however, he took refuge in flight.