Sulaymán Khán, that loyal disciple who attained the presence of the Báb in Chihríq, reached Tabríz the day after His martyrdom. He had intended to rescue his Master. But that was not to be. Now, he went straightway to Ḥájí Mírzá Mihdí Khán, the Kalántar (Mayor) of Tabríz, who was a friend of long standing, and told him that he had decided to dare everything that very night and carry the bodies away by a surprise attack on the soldiers guarding them on the edge of the moat. The Kalántar told Sulaymán Khán to withdraw for the moment and assured him that there was a much safer and more reliable way to achieve his purpose.
There was in Tabríz a certain Ḥájí Alláh-Yár, a confidant of the Kalántar, well-known for his exploits. Instructed by the Kalántar, Ḥájí Alláh-Yár used such means as he knew best to take the bodies away from under the eyes of the soldiers. He delivered the remains to Sulaymán Khán, who had them moved to the silk factory of Ḥájí Aḥmad, a Bábí of Mílán. There they were enshrouded and hidden under the bales of silk. Next day a casket was made to contain them, and they were sent away to safety. Ḥájí Alláh-Yár refused to accept any reward for his service.[13]
Soldiers reported the disappearance of the bodies. Wild beasts had devoured the remains, they alleged, while they slept. And the divines gave credence to that story and shouted for joy. What better proof could there be to show how false the Siyyid-i-Báb was? Beasts do not, cannot consume the remains of the Imám.[EL]
CHAPTER 13
THE DAWN-BREAKERS
Knowest thou what the seekers of life should seek?
Death—and submitting cast their lives at the
Beloved's feet.
He who towards Ka`bah his steps directs
Should not heed the wounding thorn in deserts forlorn.
—`Azízu'lláh Miṣbáḥ
The Báb appeared in a country renowned for a glorious and envied past; but since the beginning of the nineteenth century Írán had declined rapidly. The structure of the State had begun to falter under the Ṣafavid dynasty (1501-1732), enjoying only a brief revival in the next two reigns.[EM] But by the middle of the nineteenth century, Persia was materially impoverished, intellectually stagnant, spiritually moribund. The condition of the peasantry was appalling. Corruption had eaten deep into the vitals of the nation and oppression and tyranny were widespread. It is said that every man has his price; the adage was particularly true of the Persians of the mid-nineteenth century. Offices of State and governorships were shamelessly bought and sold. Taxes and customs revenues were farmed. Bribery, peculation and extortion were legitimized under the respectable name of Madákhil (Perquisites). Historic cities and buildings were falling into ruin. Many a traveller has remarked on the magnificent aspect of famous cities, towns and villages when seen from afar, with their domes and minarets, citadels and gateways, groves and orchards; but how miserable and dilapidated they were found to be when one entered them. The toll of disease and neglect and insecurity had reduced the population of a country with an area the size of Western Europe to well below ten million.
The burden of a semi-feudal state was indeed onerous, and no less so was the burden of the dominance established by the divines. Certainly, they had in their ranks men of the calibre and quality of Shaykh Aḥmad-i-Aḥsá'í, Siyyid Káẓim-i-Rashtí, Ḥájí Siyyid Muḥammad-Báqir-i-Rashtí[EN] and Shaykh Murtiḍáy-i-Anṣárí, men who had high regard for truth and righteousness; just as there were in the service of the State men of enlightened vision and shining integrity. But collectively the divines abused the power they had obtained with the advent of the Ṣafavid dynasty.