It was at any rate the latter Hero of God who (according to one tradition) opened the eyes of the majority of inquirers to the truth. It is also said that on the morning after the meeting of the friends the chief seat was occupied by Ḳuddus, while the Gate's Deputy stood humbly and reverentially before him. This is certainly true to the spirit of the brother-champions, one of whom was conspicuous for his humility, the other for his soaring spiritual ambition.
But let us return to the evangelistic journey. The first signs of the approach of Ḳuddus were a letter from him to the Bāb's Deputy (the letter is commonly called 'The Eternal Witness'), together with a white robe [Footnote: White was the Bābite colour. See NH, p. 189; TN, p. xxxi, n. 1.] and a turban. In the letter, it was announced that he and seventy other believers would shortly win the crown of martyrdom. This may possibly be true, not only because circumstantial details were added, but because the chief leaders of the Bābīs do really appear to have had extraordinary spiritual gifts, especially that of prophecy. One may ask, Did Ḳuddus also foresee the death of his friend? He did not tell him so in the letter, but he did direct him to leave Khurasan, in spite of the encyclical letter of the Bāb, bidding believers concentrate, if possible, on Khurasan.
So, then, we see our Bābī apostles and their followers, with changed route, proceeding to the province of Mazandaran, where Ḳuddus resided. On reaching Miyami they found about thirty believers ready to join them—the first-fruits of the preaching of the Kingdom. Unfortunately opposition was stirred up by the appearance of the apostles. There was an encounter with the populace, and the Bābīs were defeated. The Bābīs, however, went on steadily till they arrived at Badasht, much perturbed by the inauspicious news of the death of Muḥammad Shah, 4th September 1848. We are told that the 'Gate's Gate' had already foretold this event, [Footnote: NH, p. 45.] which involved increased harshness in the treatment of the Bāb. We cannot greatly wonder that, according to the Bābīs, Muḥammad Shah's journey was to the infernal regions.
Another consequence of the Shah's death was the calling of the Council of Badasht. It has been suggested that the true cause of the summoning of that assembly was anxiety for the Bāb, and a desire to carry him off to a place of safety. But the more accepted view—that the subject before the Council was the relation of the Bābīs to the Islamic laws—is also the more probable. The abrogation of those laws is expressly taught by Ḳurratu'l 'Ayn, according to Mirza Jani.
How many Bābīs took part in the Meeting? That depends on whether the ordinary Bābīs were welcomed to the Meeting or only the leaders. If the former were admitted, the number of Bābīs must have been considerable, for the 'Gate's Gate' is said to have gathered a band of 230 men, and Ḳuddus a band of 300, many of them men of wealth and position, and yet ready to give the supreme proof of their absolute sincerity. The notice at the end of Mirza Jani's account, which glances at the antinomian tendencies of some who attended the Meeting, seems to be in favour of a large estimate. Elsewhere Mirza Jani speaks of the 'troubles of Badasht,' at which the gallant Riẓa Khan performed 'most valuable services.' Nothing is said, however, of the part taken in the quieting of these troubles either by the 'Gate's Gate' or by Ḳuddus. Greater troubles, however, were at hand; it is the beginning of the Mazandaran insurrection (A.D. 1848-1849).
The place of most interest in this exciting episode is the fortified tomb of Sheykh Tabarsi, twelve or fourteen miles south of Barfurush. The Bābīs under the 'Gate's Gate' made this their headquarters, and we have abundant information, both Bābite and Muslim, respecting their doings. The 'Gate's Gate' preached to them every day, and warned them that their only safety lay in detachment from the world. He also (probably as Bāb, 'Ali Muḥammad having assumed the rank of Nuḳṭa, Point) conferred new names (those of prophets and saints) on the worthiest of the Bābīs, [Footnote: This is a Muslim account. See NH, p. 303.] which suggests that this Hero of God had felt his way to the doctrine of the equality of the saints in the Divine Bosom. Of course, this great truth was very liable to misconstruction, just as much as when the having all things in common was perverted into the most objectionable kind of communism. [Footnote: NH, p. 55.]
'Thus,' the moralist remarks, 'did they live happily together in content and gladness, free from all grief and care, as though resignation and contentment formed a part of their very nature.'
Of course, the new names were given with a full consciousness of the inwardness of names. There was a spirit behind each new name; the revival of a name by a divine representative meant the return of the spirit. Each Bābī who received the name of a prophet or an Imām knew that his life was raised to a higher plane, and that he was to restore that heavenly Being to the present age. These re-named Bābīs needed no other recompense than that of being used in the Cause of God. They became capable of far higher things than before, and if within a short space of time the Bāb, or his Deputy, was to conquer the whole world and bring it under the beneficent yoke of the Law of God, much miraculously heightened courage would be needed. I am therefore able to accept the Muslim authority's statement. The conferring of new names was not to add fuel to human vanity, but sacramentally to heighten spiritual vitality.
Not all Bābīs, it is true, were capable of such insight. From the Bābī account of the night-action, ordered on his arrival at Sheykh Tabarsi by Ḳuddus, we learn that some Bābīs, including those of Mazandaran, took the first opportunity of plundering the enemy's camp. For this, the Deputy reproved them, but they persisted, and the whole army was punished (as we are told) by a wound dealt to Ḳuddus, which shattered one side of his face. [Footnote: NH, 68 f.] It was with reference to this that the Deputy said at last to his disfigured friend, 'I can no longer bear to look upon the wound which mars your glorious visage. Suffer me, I pray you, to lay down my life this night, that I may be delivered alike from my shame and my anxiety.' So there was another night-encounter, and the Deputy knew full well that it would be his last battle. And he 'said to one who was beside him, "Mount behind me on my horse, and when I say, 'Bear me to the Castle,' turn back with all speed." So now, overcome with faintness, he said, "Bear me to the Castle." Thereupon his companion turned the horse's head, and brought him back to the entrance of the Castle; and there he straightway yielded up his spirit to the Lord and Giver of life.' Frail of form, but a gallant soldier and an impassioned lover of God, he combined qualities and characteristics which even in the spiritual aristocracy of Persia are seldom found united in the same person.