Well, Persia was in this critical state and the learned doctors perplexed and anxious, when the late Prince Muḥammad Sháh died, and the throne of sovereignty was adorned with the person of the new monarch. Mírzá Taqí Khán Amír-Nizám, who was Prime Minister and Chief Regent, seized in the grasp of his despotic power the reins of the affairs of the commonwealth, and urged the steed of his ambition into the arena of willfulness and sole possession. This minister was a person devoid of experience and wanting in consideration for the consequences of actions; bloodthirsty and shameless; and swift and ready to shed blood. Severity in punishing he regarded as wise administration, and harshly entreating, distressing, intimidating, and frightening the people he considered as a fulcrum for the advancement of the monarchy. And as His Majesty the King was in the prime of youthful years the minister fell into strange fancies and sounded the drum of
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absolutism in [the conduct of] affairs: on his own decisive resolution, without seeking permission from the Royal Presence or taking counsel with prudent statesmen, he issued orders to persecute the Bábís, imagining that by overweening force he could eradicate and suppress matters of this nature, and that harshness would bear good fruit; whereas [in fact] to interfere with matters of conscience is simply to give them greater currency and strength; the more you strive to extinguish the more will the flame be kindled, more especially in matters of faith and religion, which spread and acquire influence so soon as blood is shed, and strongly affect men’s hearts. These things have been put to the proof, and the greatest proof is this very transaction. Thus they relate that the possessions of a certain Bábí in Káshán were plundered, and his household scattered and dispersed. They stripped him naked and scourged him, defiled his beard, mounted him face backwards on an ass, and paraded him through the streets and bazaars with the utmost cruelty, to the sound of drums, trumpets, guitars, and tambourines. A certain gabr who knew absolutely naught of the world or its denizens chanced to be seated apart in a corner of a caravansary. When the clamor of the people rose high he hastened into the street, and, becoming cognizant of the offence and the offender, and the cause of his public disgrace and punishment in full detail, he fell to making search, and that very day entered the society of the Bábís, saying, “This very ill-usage and public humiliation is a proof of truth and the very best of arguments. Had it not been thus it might have been that a thousand years would have passed ere one like me became informed.”
At all events the minister with the utmost arbitrariness, without receiving any instructions or asking permission, sent forth commands in all directions to punish and chastise the Bábís. Governors and magistrates sought a pretext for amassing wealth, and officials a means of [acquiring] profits; celebrated doctors from the summits of their pulpits incited men to make a general onslaught; the powers of the religious and the civil law linked hands and strove to eradicate and destroy this people.
Now this people had not yet acquired such knowledge as was right and needful of the fundamental principles and hidden doctrines of the Báb’s teachings, and did not recognize their duties. Their conceptions and ideas were after the former fashion, and their conduct and behavior in correspondence with ancient usage. The way of approach to the Báb was, moreover, closed, and the flame of trouble visibly blazing on every side. At the decree of the most celebrated of the doctors, the government, and indeed the common people, had, with irresistible power, inaugurated rapine and plunder on all sides, and were engaged in punishing and torturing, killing and despoiling, in order that they might quench this fire and wither these [poor] souls. In towns where these were but a limited number all of them with bound hands became food for the sword, while in cities where they were numerous they arose in self-defense agreeably to their former beliefs, since it was impossible for them to make inquiry as to their duty, and all doors were closed.
In Mázindarán amongst other places the people of the city of Barfurúsh at the command of the chief of the lawyers the Sa’ídu’l-‘Ulamá’ made a general attack on Mullá Ḥusayn of Bushrúyih and his followers, and slew six or seven persons. They were busy compassing the destruction of the rest also when Mullá Ḥusayn ordered the adhán to be sounded and stretched forth his hand to the sword, whereupon all sought flight, and the nobles and lords coming before him with the utmost penitence and deference agreed that he should be permitted to depart. They further sent with them as a guard Khusraw of Qádí-Kalá with horsemen and footmen, so that, according to the terms of the agreement, they might go forth safe and protected from the territory of Mázindarán. When they, being ignorant of the fords and paths, had emerged from the city, Khusraw dispersed his horsemen and footmen and set them in ambush in the forest of Mázindarán, scattered and separated the Bábís in that forest on the road and off the road, and began to hunt them down singly. When the reports of muskets arose on every side the hidden secret became manifest, and several wanderers and other persons were suddenly slain with bullets. Mullá Ḥusayn ordered the adhán to be sounded to assemble his scattered followers, while Mírzá Lutf-‘Alí the secretary drew his dagger and ripped open Khusraw’s vitals. Of Khusraw’s host some were slain and others wandered distractedly over the field of battle. Mullá Ḥusayn quartered his host in a fort near the burial-place of Shaykh Tabarsí, and, being aware of the wishes of the community, relaxed and interrupted the march. This detachment was subsequently further reinforced by Mírzá Muḥammad-‘Alí of Mázindarán with a number of other persons, so that the garrison of the fort numbered three hundred and thirteen souls. Of these, however, all were not capable of fighting, only one hundred and ten persons being prepared for war. Most of them were doctors or students whose companions had been during their whole life books and treatises; yet, in spite of the fact that they were unaccustomed to war or to the blows of shot and sword, four times were camps and armies arrayed against them and they were attacked and hemmed in with cannons, muskets, and bomb-shells, and on all four occasions they inflicted defeat, while the army was completely routed and dispersed. On the occasion of the fourth defeat Abbás-Qulí Khán of Laríján was captain of the forces and Prince Mihdí-Qulí Mírzá commander in the camp. The Khán above mentioned used at nights to conceal and hide himself in disguise amongst the trees of the forest outside the camp, while during the day he was present in the encampment. The last battle took place at night and the army was routed. The Bábís fired the tents and huts, and night became bright as day. The foot of Mullá Ḥusayn’s horse caught in a noose, for he was riding, the others being on foot. Abbás-Qulí Khán recognized him from the top of a tree afar off, and with his own hand discharged several bullets. At the third shot he threw him from his feet. He was borne by his followers to the fort, and there they buried him. Notwithstanding this event [the troops] could not prevail by superior force. At length the Prince made a treaty and covenant, and swore by the Holy Imáms, confirming his oath by vows plighted on the glorious Qur’án, to this effect: “You shall not be molested; return to your own places.” Since their provisions had for some time been exhausted, so that even of the skins and bones of horses naught remained, and they had subsisted for several days on pure water, they agreed. When they arrived at the army food was prepared for them in a place outside the camp. They were engaged in eating, having laid aside their weapons and armor, when the soldiers fell on them on all sides and slew them all. Some have accounted this valor displayed by these people as a thing miraculous, but when a band of men are besieged in some place where all avenues and roads are stopped and all hope of deliverance is cut off they will assuredly defend themselves desperately and display bravery and courage.
In Zanján and Nayríz likewise at the decree of erudite doctors and notable lawyers a bloodthirsty military force attacked and besieged. In Zanján the chief was Mullá Muḥammad-‘Alí the mujtahid, while in Nayríz Siyyid Yaḥyá of Daráb was the leader and arbiter. At first they sought to bring about a reconciliation, but, meeting with cruel ferocity, they reached the pitch of desperation; and, the overpowering force of the victorious troops having cut off every passage of flight, they unclosed their hands in resistance. But although they were very strong in battle and amazed the chiefs of the army by their steadfastness and endurance, the overwhelming military force closed the passage of flight and broke their wings and feathers. After numerous battles they too at last yielded to covenants and compacts, oaths and promises, vows registered on the Qur’án, and the wonderful stratagems of the officers, and were all put to the edge of the sword.
Were we to occupy ourselves in detail with the wars of Nayríz and Zanján, or to set forth these events from beginning to end, this epitome would become a bulky volume. So, since this would be of no advantage to history, we have passed them over briefly.