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

by ʻAbdu'l-Bahá

“O friends, ask of Him Who is the Desire of the denizens of earth that He will succor His Majesty the King (may God perpetuate his kingdom) so that all the dominions of Persia may by the light of the Sun of Justice become adorned with the decoration of tranquility and security. According to statements made, he, at the promptings of his blessed nature, loosed those who were in bonds, and bestowed freedom on the captives. The representation of certain matters before the faces of [God’s] servants is obligatory, and natural to the pious, so that the good may be aware and become cognizant [thereof]. Verily He inspireth whom He pleaseth with what He desireth, and He is the Powerful, the Ordainer, the Knowing, the Wise.

“A word from that land hath reached the Oppressed One which in truth was the cause of wonder. His Highness the Mu’tamídu’d-Dawlih, Farhád Mírzá, said concerning the Imprisoned One that whereof the repetition is not pleasing. This Victim consorted very little with him or the like of him. So far as is recollected on [only] two occasions did he visit Murgh-Mahallih in Shimírán where was the abode of the Oppressed One. On the first occasion he came one day in the afternoon, and on the second one Friday morning, returning nigh unto sundown. He knows and is conscious that he should not speak contrary to the truth. If one enter his presence let him repeat these words before him on behalf of the Oppressed One: ‘O Prince! I ask justice and fairness from your Highness concerning that which hath befallen this poor Victim.’ Well is it for that soul whom the doubts of the perverse withhold not from the display of justice, and deprive not of the lights of the luminary of equity. O saints of God! at the end of Our discourse We enjoin on you once again chastity, faithfulness, godliness, sincerity, and purity. Lay aside the evil and adopt the good. This is that whereunto ye are commanded in the Book of God, the Knowing, the Wise. Well is it with those who practice [this injunction]. At this moment the pen crieth out, saying, ‘O saints of God, regard the horizon of uprightness, and be quit, severed, and free from what is beside this. There is no strength and no power save in God.’”

In short, formerly in all provinces in Persia accounts and stories concerning this sect diverse and discordant, yea, incompatible with the character of the human race and opposed to the divine endowment, passed on the tongues and in the mouths of men and obtained notoriety. But when their principles acquired fixity and stability and their conduct and behavior were known and appreciated, the veil of doubt and suspicion fell, the true character of this sect became clear and evident, and it reached the degree of certainty that their principles were unlike men’s fancies, and that their foundation differed from [the popular] opinion and estimate. In their conduct, action, morality, and demeanor was no place for objection; the objection in Persia is to certain of the ideas and tenets of this sect. And from the indications of various circumstances it hath been observed that the people have acquired belief and confidence in the trustworthiness, faithfulness, and godliness of this sect in all transactions.

Let us return to our original topic. During the period of their sojourn in ‘Iráq these persons became notorious throughout the world. For exile resulted in fame, in such wise that a great number of other parties sought alliance and union, and devised means of [acquiring] intimacy [with them]. But the Chief of this sect, discovering the aims of each faction, acted with the utmost consistency, circumspection, and firmness. Reposing confidence in none, He applied Himself as far as possible to the admonition of each, inciting and urging them to good resolutions and aims beneficial to the state and the nation. And this conduct and behavior of the Chief acquired notoriety in ‘Iráq.

So likewise during the period of their sojourn in ‘Iráq certain functionaries of foreign governments were desirous of intimacy, and sought friendly relations [with them], but the Chief would not agree. Amongst other strange haps was this, that in ‘Iráq certain of the Royal Family came to an understanding with these [foreign] governments, and, [induced] by promises and threats, conspired with them. But this sect unloosed their tongues in reproach and began to admonish them, saying, “What meanness is this, and what evident treason; that man should, for worldly advantages, personal profit, easy circumstances, or protection of life and property, cast himself into this great detriment and evident loss, and embark in a course of action which will conduce to the greatest abasement and involve the utmost infamy and disgrace both here and hereafter! One can support any baseness save treason to one’s country, and every sin admits of pardon and forgiveness save [that of] dishonoring one’s government and injuring one’s nation.” And they imagined that they were acting patriotically, displaying sincerity and loyalty, and accounting sacred the duties of fidelity; which noble aim they regarded as a moral obligation. So rumors of this were spread abroad through ‘Iráq-i-‘Arab, and such as wished well to their country loosed their tongues in uttering thanks, expressing approval and respect. And it was supposed that these events would be represented in the Royal Presence; but after a while it became known that certain of the Shaykhs at the Supreme Shrines who were in correspondence with the court, yea, even with the King, were in secret continually attributing to this sect strange affinities and relations, imagining that such attempts would conduce to favor at the Court and cause advancement of [their] condition and rank. And since no one could speak freely on this matter at that court which is the pivot of justice, whilst just ministers aware [of the true state of the case] also regarded silence as their best policy, the ‘Iráq question, through these misrepresentations and rumors, assumed gravity in Ṭihrán, and was enormously exaggerated. But the consuls-general, being cognizant of the truth, continued to act with moderation, until Mírzá Buzurg Khán of Qazvín became consul-general in Baghdád. Now since this person was wont to pass the greater portion of his time in a state of intoxication and was devoid of foresight, he became the accomplice and confederate of those Shaykhs in ‘Iráq, and girded up his loins stoutly to destroy and demolish. Such power of description and [strength] of fingers as he possessed he employed in making representations and statements. Each day he secretly wrote a dispatch to Ṭihrán, made vows and compacts with the Shaykhs, and sent diplomatic notes to His Excellency the Ambassador-in-chief [at Constantinople]. But since these statements and depositions had no basis or foundation, they were all postponed and adjourned; until at length these Shaykhs convened a meeting to consult with the [Consul-] General, assembled a number of learned doctors and great divines in the [mosque of the] ‘two Kázims’ (upon them be peace), and, having come to an unanimous agreement, wrote to the divines of Karbilá the exalted and Najaf the most noble, convoking them all. They came, some knowing, others not knowing. Amongst the latter the illustrious and expert doctor, the noble and celebrated scholar, the seal of seekers after truth, Shaykh Murtadá, now departed and assoiled, who was the admitted chief of all, arrived without knowledge [of the matter in hand]. But, so soon as he was informed of their actual designs, he said, “I am not properly acquainted with the essential character of this sect, nor with the secret tenets and hidden theological doctrines of this community; neither have I hitherto witnessed or perceived in their demeanor or conduct anything at variance with the Perspicuous Book which would lead me to pronounce them infidels. Therefore hold me excused in this matter, and let him who regards it as his duty take action.” Now the design of the Shaykhs and the Consul was a sudden and general attack, but, by reason of the noncompliance of the departed Shaykh, this scheme proved abortive, resulting, indeed, only in shame and disappointment. So that concourse of Shaykhs, doctors, and common folk which had come from Karbilá dispersed.

Just at this time mischievous persons--[including] even certain dismissed ministers--endeavored on all sides so to influence this sect that they might perchance alter their course and conduct. From every quarter lying messages and disquieting reports continually followed one another in uninterrupted and constant succession to the effect that the deliberate intention of the court of Persia was the eradication, suppression, annihilation, and destruction of this sect; that correspondence was continually being carried on with the local authorities; and that all [the Bábís] in ‘Iráq would shortly be delivered over with bound hands to Persia. But the Bábís passed the time in calmness and silence, without in any way altering their behavior and conduct.

So when Mírzá Buzurg Khán failed to effect and accomplish the designs of his heart by such actions also, he ill-advisedly fell to reflecting how he might grieve and humiliate [the Bábís]. Every day he sought some pretext for offering insult, aroused some disturbance and tumult, and raised up the banner of mischief, until the matter came nigh to culminating in the sudden outbreak of a riot, the lapse of the reins of control from the hand, and the precipitation of [men’s] hearts into disquietude and perturbation and [their] minds into anguish and agony.

Now when [the Bábís] found themselves unable to treat this humor by any means (for, strive as they would, they were foiled and frustrated), and when they failed to find any remedy for this disorder or any fairness in this flower, they deliberated and hesitated for nine months, and at length a certain number of them, to stop further mischief, enrolled themselves as subjects of the Sublime Ottoman Government, that [thereby] they might assuage this tumult. By means of this device the mischief was allayed, and the consul withdrew his hand from molesting them; but he notified this occurrence to the Royal Court in a manner at variance with the facts and contrary to the truth, and, together with the confederate Shaykhs, applied himself in every way to devices for distracting the senses [of the Bábís]. Finally, however, being dismissed, and overwhelmed with disaster, he became penitent and sorry.

Let us proceed with our original topic. For eleven years and somewhat over, Bahá’u’lláh abode in ‘Iráq-i-‘Arab. The behavior and conduct of the sect were such that [His] fame and renown increased. For He was manifest and apparent amongst men, consorted and associated with all parties, and would converse familiarly with doctors and scholars concerning the solution of difficult theological questions and the verification of the true sense of abstruse points of divinity. As is currently reported by persons of every class, He used to please all, whether inhabitants or visitors, by His kindly intercourse and courteous address; and this sort of demeanor and conduct on His part led them to suspect sorcery and account Him an adept in the occult sciences.

During this period Mírzá Yaḥyá remained concealed and hidden, continuing and abiding in his former conduct and behavior, until, when the edict for the removal of Bahá’u’lláh from Baghdád was issued by His Majesty the Ottoman monarch, Mírzá Yaḥyá would neither quit nor accompany [Him]: at one time he meditated setting out for India, at another settling in Turkistán; but, being unable to decide on either of these two plans, he finally, at his own wish, set out before all in the garb of a dervish, in disguise and change of raiment, for Kárkúk and Arbíl. Thence, by continuous advance, he reached Mosul, where, on the arrival of the main body, he took up his abode and station alongside their caravan. And although throughout this journey the governors and officials observed the utmost consideration and respectfulness, while march and halt were alike dignified and honorable, nevertheless was he always concealed in change of raiment, and acted cautiously, on the idea that some act of aggression was likely to occur.