A sizable book could be compiled of the remarks and observations which are myth-making. Here we must be content with only a few extracts. Some of these solemn pronunciations are highly amusing, as with the following which is taken from a book by Arthur Arnold:[FZ]
'The measure of injustice and oppression which these courts of the Koran inflict upon the Christians may seem mild, in comparison with the treatment by which they suppress nonconformity within the pale of their own community. We have seen an example in the sentence of "a hundred sticks", which the incautious expression of liberal views brought upon the friend of the Zil-i-Sultan [Ẓillu's-Sulṭán],[GA] who added to free speech the wickedness of wearing trousers of European cut. There is, however, in Ispahan a surviving heresy, the most notable in Persia, which, when proved against a man, is almost a death warrant.[GB]
'Early in the present century, a boy was born at Shiraz, the son of a grocer, whose name has not been preserved. Arrived at manhood, this grocer's son expounded his idea of a religion even more indulgent than that of Mahommed. He is known by the name of Bāb (the gate), and his followers are called Bābis. In 1850, Bāb had established some reputation as a prophet, and was surrounded by followers as ready to shed their blood in his defence as any who formed the body-guard of Mahommed in those early days at Medina, when he had gained no fame in battle, and had not conceived the plan of the Koran. Bāb was attacked as an enemy of God and man, and at last taken prisoner by the Persian Government, and sentenced to death. He was to be shot. Tied to a stake in Tabriz, he confronted the firing party and awaited death. The report of the muskets was heard, and Bāb felt himself wounded, but at liberty. He was not seriously hurt, and the bullets had cut the cord which bound him. Clouds of smoke hung about the spot where he stood, and probably he felt a gleam of hope that he might escape when he rushed from the stake into a neighbouring guardhouse. He had a great reputation, and very little was necessary to make soldiers and people believe that his life had been spared by a genuine miracle. Half the population of Persia would perhaps have become Bābis, had that guardhouse contained the entrance to a safe hiding place. But there was nothing of the sort. The poor wretch was only a man, and the soldiers saw he had no supernatural powers whatever. He was dragged again to the firing place and killed. But dissent is not to be suppressed by punishment, and of course Bābism did not die with him. Two years afterwards, when the present Shah was enjoying his favourite sport, and was somewhat in advance of his followers, three men rushed upon his Majesty and wounded him in an attempted assassination. The life of Nazr-ed-deen [Náṣiri'd-Dín] Shah, Kajar, was saved by his own quickness and by the arrival of his followers, who made prisoners of the assassins. They declared themselves Bābis, and gloried in their attempt to avenge the death of their leader and to propagate their doctrines by the murder of the Shah. The baffled criminals were put to death with the cruelty which the offences of this sect always meet with. Lighted candles were inserted in slits cut in their living bodies, and, after lingering long in agony, their tortured frames were hewn in pieces with hatchets.
'In most countries, the theory of punishment is, that the State, on behalf of the community, must take vengeance upon the offender. But in Persia it is otherwise. There, in accordance with the teaching of the Koran, the theory and basis of punishment is, that the relations of the victim must take revenge upon the actual or would-be murderers. In conformity with this idea, the Shah's chamberlain executed on his Majesty's behalf, and with his own hand, one of the conspirators. Yet the Bābis remain the terror and trouble of the Government of Ispahan, where the sect is reputed to number more followers than anywhere else in Persia. But many of them have, in the present day, transferred their allegiance from Bāb to Behar, a man who was lately, and may be at present, imprisoned at Acca, in Arabia, by the Turkish Government. Behar represents himself as God the Father in human form, and declares that Bāb occupies the same position, in regard to himself, that John the Baptist held to Jesus Christ. We were assured that there were respectable families in Ispahan who worship this imprisoned fanatic, who endanger their property and their lives by a secret devotion, which, if known, would bring them to destitution, and probably to a cruel death.'[1]
Our second extract is from a much weightier book written by an American diplomat, Mr. S. G. W. Benjamin, the first United States Minister accredited to Írán:[GC]
'But the most remarkable sect now in Persia is probably that of the Bâbees, or followers of the Bâb. Their importance is not so much due to their numbers or political influence, as to the fact that the sect is of recent origin, full of proselyting zeal, and gaining converts every day in all parts of Persia, and latterly also in Turkey. The Bâbees present one of the most important religious phenomena of the age. It must be admitted, however, that they very strongly resemble in their communistic views the doctrines enounced [sic] by the famous Mazdâk [Mazdak], who was executed by Chosroes I after bringing the empire to the verge of destruction by the spread of his anarchical tenets.
'In 1810 was born Seyed Alee Mohammed, at Shirâz.... Like all the founders of oriental religions, he began his career with a period of seclusion and meditation. He accepted Mahomet and Alee in the creed which he considered himself predestined to proclaim; but he added to this the declaration that their spirits had in turn entered into his own soul, and that he was therefore a great prophet,—the Bâb, who was to bring their gospel to a legitimate conclusion. It became his mission, therefore, to announce that all things were divine, and that he, the Bâb, was the incarnate presentment of the universal life. To this doctrine was added a socialism which formulated the equality of all, sweeping away social classes and distinctions, and ordaining a community of property, and also, at first, of wives. The new doctrines took hold of the heart of the masses; men and women of all ranks hastened to proclaim their yearning for something that promised to better their condition, by embracing the wild teachings of the Bâb ... the Government could not long remain blind to the possible results if the movement were allowed to spread unchecked. Therefore, after several serious tumults, the Bâb was seized and executed at Tabreez. This only served to add fuel to the fire. A fierce persecution broke forth; but the Bâbees were not willing to submit tamely to suppression.... The Bâbees are now obliged to practise their faith in secret, all of those in Persia being outwardly of the Sheäh sect. But their activity does not cease, and their numbers are increasing rapidly. The sect has also extended to Turkey. The leader of the Turkish branch resides at Constantinople.
'In Persia the title of the present head of the sect is Sob-e-Azêl [Ṣubḥ-i-Azal]. As his belief in the Bâb is a secret, his name is not mentioned in this connection.... Just now there seems to be unusual activity among the Bâbees, emissaries or missionaries are secretly pervading the country, not only seeking to make proselytes but also presenting modifications in belief. The community in wives is no longer a practised tenet of the Bâb sect, while it is proclaimed with increasing emphasis that the Bâb is none other than God himself made manifest in the flesh.'[3]