On the 2nd of Muharram A. H. 1233 (November 12, 1817) was born our Great Master His Holiness Birth of Baha'u'llah (to whom be Glory!). His original name was Mirza Husayn 'Ali, son of the well­known Sayyid Mirza 'Abbas, one of the Ministers of the Royal Court of Persia, entitled "Mirza Buzurg," a native of the district of Nur in the province of Mazandaran one of the provinces of *Persia. He was born in Tihran the metropolis of the Persians.

       When he reached twenty­seven years of age there appeared His Holiness the Harbinger, whose noble name was Mirza 'Ali Muhammad, and who is entitled the Bab and the First Point (Nuqta-i-Ula who declared himself to be

*p. 2.

the Promised Qa'im (He who shall arise) and the Mahdi, whose advent is expected in Islam. This event happened on the 5th of Jumada 1, A.H. 1260 (May 24, 1844).

       From the very beginning of his Manifestation, the Bab began to give good tidings of the imminence of some Great Event and the advent of some Promised Benefactor, of whom he made mention in his writings with great emphasis, even as John the Baptist foretold the appearance of the Lord Christ, whom he mentions with the utmost veneration and respect in the Gospel of Matthew, ch. iii, verse 11: “I baptize you with the Water of Repentance, but He who cometh after me is stronger than I, whose shoes I am unworthy to bear, He shall baptize you with the Holy Spirit and Fire." And he (the Bab) gives good tidings to his followers of the Universal Manifestation, whom he describes as "He whom God shall manifest," or He who shall appear," which expression is contained in most of his writings. He lays great stress on His celebration, description and Manifestation, while he himself, notwithstanding his claim to the highest of stations, reckons himself only a servant in relation to Him so mentioned and described.

       The Bab put to death at Tabriz on July 8, 1850

     Moreover this announcement was continued from the beginning of his Manifestation (in A.D. 1844) until he was crucified in the city of Tabriz, the chief town of the province of Azarbayjan, together with one of his disciples, Mirza Muhammad 'Ali, a native of Zanwaz near Tabriz, on the 28th of Shaban, 1266 (July 8, 1850). But since the author of the abridged history entitled A Traveller's Narrative¹ has recorded the details of the birth

¹The Persian text of this work, which has been ascribed to 'Abbas Efendi, together with an English translation and copious historical

of His Holiness the Harbinger (ie. the Bab), his Manifestation, and the chief events of his life, and Mr. Browne, the Oriental scholar, has translated this book into English, and printed and published it, there is no need for me to repeat what is recorded in it.

     notes by myself, was published at the Cambridge University Press in 1891 under the title of .4 Traveller's Narrative, written to illustrate the History of the Bab

* page 3.
     ¹Also called Janab­i­Tahira, the Babi poetess and martyr.

without food, and none of his companions knew where he was until a definite time which will be mentioned, and he has made mention of this in a Tablet in Persian which he addressed to the sister of his wife named Maryam and entitled “the Red Leaf " (al­Waraqatu'l­ Hamra), some portions of which I shall cite in this place to seek a blessing and for the better information [of my readers]. He says (may my life be his sacrifice!) :

      "O Maryam! The wrongs which I suffer have obliterated the wrongs suffered by my First Name from the Tablet of the Universe. 0 Maryam! From the Land of Ta’ (Tihran) after afflictions which cannot be enumerated, we reached 'Iraq­i­'Arab by command of the Tyrant of Persia, where, after the fetters of foes, we were afflicted with the perfidy of friends. Thereafter God knoweth what befell me, until I chose solitary exile, cut off from my household and what it contained, and from the Spirit and what is connected therewith. I journeyed through the deserts of Resignation, travelling in such guise that all men wept over my strangerhood, and all things shed tears of blood over my sorrows. I kept company with the birds of the plain and dwelt with the beasts of the field, passing beyond this transitory world like spiritual lightning, while for two years or rather less I avoided all beside God and shut my eyes to all but Him .... Until God's Predestination reminded some of His spiritual servants of this youth of Canaan, and they began *to make enquiry and to establish correspondence with all places and persons, until they discovered a sign of that signless one in a mountain cave. Verily he guideth all things into a straight path."

      In short, after His Holiness our Master Baha’u'llah had left Baghdad the conditions underwent a change, the

ardour of this community was cooled, and sloth overcame them. This period of absence endured two years or rather less, and it wanted but little that the harmony of the companions should be broken up, the name of the First Point (ie. the Bab) obliterated, and the Light of Religion extinguished. Then arose the brother of our glorious Master, Aqa Mirza Musa who was entitled Kalim ("the Interlocutor")¹ and the father of his wife Shaykh Sultan a native of 'Iraq, and His Honour the Servant of the Presence Mirza Aqa Jan (of Kashan)², and some others, to make investigations and enquiries. They began, therefore, to ask for news and information from every traveller and sojourner until they found their way to His Holiness, our Master Baha'u'llah and ascertained that he was in the mountains of Sulaymaniyya in Kurdistan. Thereupon they sent the above­mentioned Shaykh Sultan, with a number of letters from the faithful in different lands, to wait upon him;

     1This is also the title given to the Prophet Moses Musa by the
      Muslims, because he talked with God.
     2Commonly entitled by the Baha'is Janab­i­Khadimu'llah ("His
      Honour the Servant of God ").

     Amongst the strange events which happened during the days of our great Master's sojourn at Baghdad was the sacrifice of himself of one of the Companions named Aqa Sayyid Isma'il of
     Zawara, a dependency of Isfahan. The detail of this is that the above­mentioned man came from his country to Baghdad and after *having had the honour of being presented to His holiness our great Master, and the lapse of some days, his state underwent a change, and there appeared in him an ecstasy, rapture and ardour beyond the bounds of computation.
      One night he had the honour of meeting His Holiness our great Master outside the house, and he bade him sit down beside him. Meanwhile our Master asked for a page of Writing and a lamp, and began to peruse it, while the attendant stood holding the candlestick in his hand before his Countenance. After a little while there appeared a complete change and a violent perturbation in the Sayyid above mentioned. The Master turned to him, commanded him to he tranquil, and entered his private apartment ; and the Sayyid set out for his lodging in the house of Aqa Muhammad Riza of Isfahan, known as al­'Ariz. Each day he increased in love, longing and rapture, until His Holiness our great Master honoured with his presence the house above mentioned, at the invitation of Aqa Muhammad Riza al­'Ariz. Now there were set before our Lord fruits and divers sorts of sweetmeats, which our Master divided amongst those present; and he called the afore­mentioned Sayyid Isma'il to give him a share thereof. But when he came he said to him, "Verily I ask you for a spiritual food." After. some days he resolved to sacrifice himself, but informed no one of his purpose. So one day in the

morning he went to the house of His Holiness our Master, and began to sweep outside the house, measuring the space, which was more than forty paces, with his turban. Then he placed his face on the ground, and measured the two places above mentioned, and departed at noon to a place outside Baghdad in the direction where lies the road to Kazimayn. And first he came to the Shattu'l­'Arab, where he performed the ablution with water and then lay down on his back with his face turned towards Baghdad, and cut his throat with a razor for shaving, and laid the razor on his breast, and yielded up his pure spirit. Now when the local government was informed of this, it sent officials to convey the martyr in a coffin *to the governor's palace; and the governing classes gathered round him, looking at him and weeping. And the military guards informed the local government about this event, and of how he came alone, and performed his ablution, and set out for the place of his death. This event happened in the year A.H. 1274 (A.D. 1857­8).

*page 8.
     ¹ According to the Dict. of Nat. Biogr. Sir A. B. Kemball became Consul­General at Baghdad in 1859, but according to the Alm. de Gotha in 1857.

country, where you can dwell in any spot which is agreeable to your taste in the utmost honour and ease." To be brief, however, our Master would not accept this proposal, preferring to abide in the Ottoman dominions; a decision whereof the wisdom will not be hidden from men of sagacity, if they consider the events which happened subsequently.

      *This notoriety which accrued to this community became a cause of the hatred of certain doctors of the Shi'a sect who dwelt at Karbala and Najaf. Amongst these was Shaykh 'Abdu'l­Husayn of Tihran who had been appointed by Nasiru'd­Din Shah to repair the Holy shrines. He agreed with the other doctors who were resident there to assemble at Kazimayn and order the common people to revolt against this community. Therefore he started an agitation

1 This book has been translated into French by M. H. Dreyfus under
     the title of Le Livre de la Certitude (Paris, 1904).

*page 9.

there, and invited all the doctors to the place prepared for the banquet. Amongst those invited was the great Shaykh Murtaza al­Ansari who was one of the most famous mujtahids, a pious, learned, accomplished, devout and just man. So when the company was collected, the abovementioned Shaykh 'Abdu'l­Husayn disclosed his purpose, and asked for a fatwa from Shaykh Murtaza al­Ansari on this subject. But when Shaykh Murtaza heard his words, he did not give a fatwa according to what was sought, but said, "I have not yet acquainted myself with the ideas of the Babis; how then can I give a fatwa against them?" Then he rose up and returned to Najaf, whence he sent a message to His Holiness our Master Baha'u'llah declaring his affection for him, and excusing himself because he had not been aware of the intentions of the doctors, else would he not have been present with them, and adding "Verily I pray for you and ask God to preserve and help you." So when Shaykh 'Abdu'l­Husayn and the other doctors found themselves thus disappointed, they had recourse to another plan. And there was amongst them an eloquent and fluent man named Mulla Hasan 'Amu who was celebrated for his gift of speech and eloquence. So they agreed to send him to His Holiness Baha’u’llah to prove him, supposing that he would prevail over him by his fluency and eloquence. Him, therefore, they sent; and he chanced to arrive on a day when His Holiness Baha'u'llah was invited to the house of Mirza Hasan Khan one of the notables of Persia. Thither did the above­mentioned Mulla Hasan direct his steps, and demanded permission to enter, which was granted him. But after he had met our Master, and had seen his dignity, *majesty and awfulness, he did not dare to disclose the intentions of the doctors, but said,, that he had been

*page 10

sent on their behalf to investigate the claim and proof. Then our glorious Master said to him, "During the period of our sojourn in Iraq we have been hoping to meet the doctors in some assembly that they might question us concerning the claim and proof, and that we might answer, in accordance with the texts of the Scriptures and the arguments of reason, concerning the Holy Babi Law, so that the Truth might be distinguished from its opposite." Then His Holiness began to prove logically and historically that His Holiness the Harbinger [ie. the Bab was the Qa'im and on this subject he set forth a detailed explanation to those who were present. When he had concluded his discourse, the above­mentioned Mulla Hasan made representation to him as follows : "Verily the learning, wisdom, eloquence and fluency [of the Bab's words] are admitted, and there is no doubt about them, nor can they be exceeded; but let not the position of the doctors be misunderstood, for they are not satisfied with scientific proofs, but require some heavenly sign and demand a miracle." His Holiness our Master Baha'u'llah replied: "Well dost thou speak ! Go to the doctors and bid them agree on one thing and one miracle on recognized conditions that God, glorious is His state, may display it, and may complete this Proof to His creatures." Then the Mulla Hasan arose, expressing his joy and gratitude, and returned to the doctors full of gladness, and explained to them the state of the case. Some while elapsed after this, and no reply was received from them. Then Mulla Hasan sent a message to His Holiness, explaining that the doctors bad fled from the field, and would not accept this arrangement. So he departed into the land of Persia and made mention of this matter to all men in every province, admitting the collapse of the doctors.

      After this event the above­mentioned Shaykh 'Abdu’l-Husayn had recourse to another trick and stratagem, and misled by means of worldly wealth Mirza Buzurg Khan of Qazwin who was the Consul­General of the Persian Government in Baghdad, *and conspired with him to thwart His Holiness our Master Baha'u'llah. So they began to correspond with Nasiru'd­Din Shah and his ministers and the nobles of Persia, and frightened them about the increasing, numbers of the Babis in Baghdad, and their power and influence. They also stirred up the dregs of the Persian population in Baghdad to kill His Holiness our Master Baha'u'llah who, however, never attempted to conceal himself, but still continued to consort with the people of Baghdad, and to go out, generally alone, from his house, and to visit a place in Baghdad specially designed for men of learning, scholars and magnates to meet. Only after his arrival there would his attendants overtake him. The anxiety of his enemies to kill him or hurt him, and his disregard of them, was a source of great wonder to the public.

*page 11.

Shí'ite pilgrims, Accordingly the Ottoman Government decided to bring His Holiness from Baghdad to Constantinople. The late Námiq Pasha, who was subsequently doyen of the ministers (Shaykhu'l­ Wuzara' was at that time Governor [of Baghdad]. He informed His Holiness our Master Baha'u'llah of this matter, and of the determination of this journey. He [ie. Baha'u'llah] was at this time forty seven years of age, and had sojourned in Baghdad eleven years and more.

Aghsanu'th­Thalatha), Abbas Efendi, Muhammad `Ali Efendi, and Mahdi Efendi, his wives and family, his brother Aqa Mirza Musa, the Servant of the Presence,¹ Mírza Muhammad­quli, and a number of the disciples in his service. That was a memorable day: wailing and lamentation arose from all sides; the people grieved over his departure as he rode forth on his horse, exhorting and admonishing them, enjoining on them patience and dignity, and consoling them with words and expressions which attracted their hearts and minds. His Holiness our Master alighted at a place called Furayjat, distant two hours from Baghdad, where he abode a week. Each day his followers appeared before him to visit him and then returned [to Baghdád], while he enjoined on them patience, *composure, virtue and courtesy. After the lapse of a week he continued his journey by way of Kerkuk, Mawsil and Diyár Bakr towards Constantinople, until he reached the town of Samsun situated on the coast of the Black Sea; and the duration of this journey was four months. There he issued a Tablet entitled the "Tablet of the Howdah " (Lawhu'l­Hawda), in which was contained information as to certain future events. Then he embarked on the steamer and reached Constantinople, where a number of carriages were provided by the Ottoman Government for him and his following. In these he and his companions drove to the Government Guest­house; but since this did not provide sufficient accommodation, another more spacious house, called "the House of Veysí Pasha," was assigned to His Holiness our Master and his following at the charges of the State, while Shemsí Bey was appointed

on behalf of the Government to arrange for their entertainment.

Fu'ád Pasha, the Minister for Foreign Affairs, and Alí Pasha, the Prime Minister, a great friendship, he devoted all his energies and state­craft with them and others to changing their ideas and disturbing their thoughts, until an Edict was promulgated by the Ottoman Government to the effect that the dwelling­place of His Holiness our Master Baha'u'lláh and his following should be the city of Adrianople, known [amongst the Bahá'is] as the "Land of theMystery" (Ardu's­Sirr)¹, which was formerly the capital of the [Ottoman] Empire.

     ¹The words Sirr (Mystery) and Edirne (Adrianople) have the same numerical equivalent, viz. 260.
     

*page 15.

'Abdu'l­Karím of Qazwin and entitled Mirzá Ahmad¹, accompanied by his [Baha'u'llah's] brother Aqa Mírza Musa, and represented to him that the hatred and violence of the doctors and lawyers of Persia exceeded all that could be imagined, while the hatred of the Prime Minister Mirzi Taqí Khán also was fierce and his influence great, and the Government likewise despotic in its commands. In these circumstances His Holiness our Master Baha'u'llah was in great peril, and consequently it was necessary that the regards of these persons should be directed towards some other person. And since, for various considerations, they did not deem it expedient to appoint a stranger, Mirza Yahya [Subh­i­Azal] was chosen to this end, and His Holiness our Master Baha'u'llah wrote letters to His Holiness the Harbinger "the First Point " [ie. the Báb] about Mirzi Yahya, his brother above­mentioned, to which answers were duly issued; and His Holiness our Master began to instruct him, and his name became celebrated [as a leader of the sect],

     ¹ See my Traveller's Narrative, ii, pp. 41-2 and n. 2 ad calc.

writings of His Holiness the Harbinger [i.e. the Báb], and to go to Persia to have them copied and published. But after the departure of His Holiness our Master, he left the above­mentioned writings in the house of His Holiness our Master and went with one of the Companions, an Arab named Záhir, to Mawsil, which he entered before the arrival there of His Holiness our Master, having adopted the name of Mírza 'Ali. And since those [believers] who dwelt there did not know him personally, they supposed him *to be a guest, until they reached Constantinople. After their arrival there, those who had accompanied His Holiness our Master knew him and understood his case; and, since they used to associate with him continually, they gradually became cognizant of his character and condition, and found him to be the contrary of what they had supposed; until they reached Adrianople, where Mirzá Yahya again dwelt in a place apart, his expenses being at the charge of His Holiness our Master, while what used to arrive from the different countries was given to him, though matters were at that time greatly. straitened and embarrassed. But after allowances had been assigned by the [Ottoman] Government, there was apportioned to him and to those who were with him sufficient for their needs and more.

*page 16.
     ¹i.e. Mirza Aqa Jan of Kashan.

above­mentioned Tablet, which was in the writing of the Holy Pen, according to the instructions of our Master Baha'u'llah, to Mirzá Yahyá, and read it to him.

*page 17.

physicians feared for his life when he visited him, and prayed that the sickness might be transferred to himself, and that His Holiness our Master might be healed. And it seemed as though his prayers were answered, for he fell sick and was confined to his house, and after a little while his pure spirit left this transitory life. And his name was Dr Chupan. The illness of His Holiness our Master continued for a long while, but eventually his health was restored for the accomplishment of the thing predestined, which was the completion of the Proof to mankind, and the manifestation of the Dispensation promised in the former Scriptures.

*page 18,

with mischief and frowardness, both within and without (the community] ; but although they left nothing undone in the way of enmity and opposition, His Holiness our Master used to treat them with the utmost kindness and courtesy until one day Mirza Yahya, instigated thereto by the above-mentioned Sayyid Muhammad, sent one of his women to the Government House to demand an allowance and to complain of His Holiness our Master Baha’u’llah saying, "He has not given us the allowance apportioned to us by the government, yea, he withholds from us bread and water." To such extreme meanness and such great injury to God's affair did he consent, while enjoying all sorts of favours and obtaining all the means to honour and comfort! This thing they did to injure the dignity of His Holiness our Master Baha’u’llah; and they wrote letters to the different countries ascribing all their own deeds to His Holiness, and devoting themselves with all their energies to falsehood and calumny.

the moment of his exit frorn the house until he entered the above­mentioned Mosque, in the streets and markets, he continued to utter verses in an audible voice so that all who saw him and heard the verses were astonished. In short, soon after he had entered the Mosque, Mír Mubammad arrived saying, "Mírzá Yahyá asks to be excused because to­day it is not possible for him to present himself. He therefore begs you to appoint another day, and to write a note to this effect, signed *and sealed, that whoever does not present himself at the appointed time is an impostor." So His Holiness our Master Bahi'u'lláh wrote a Tablet, and sealed it with his noble seal, and delivered it to one of his disciples named Mírzá Muhammad and entitled Nabil (he it was who cast himself into the sea a little while after the ascension of His Holiness our Master), arranging that the meeting should take place in the Mosque of Sultán Selim. The author [of this book] was there at the time, and was present when His Holiness. The Author our Master commanded Nabíl to take the at Adrianople, above­mentioned holy Tablet to one of the followers of Mirzá Yahya named Hasan Aqá that he should give them the Tablet when they had given him a note sealed by Mírzá Yahyá in accordance with the agreement above mentioned ; but that otherwise he should keep the Tablet and not hand it over to them. Some days elapsed after this, and they gave him no such note, nor did they appear at the trystingplace; for there is no doubt that the Darkness and the Light can never meet.

*Page 19.
     ¹Nabil (noble) is numerically equivalent to Muhammad (both words yielding, in the abjad notation, a total of 92), and is sometimes substituted for it by the Babis. The Bab himself, whose name was 'Ali Muhammad, often calls himself 'Ali before Nabil.

*page 20.

*page 21.

(Daftardar) to act in his place, who conveyed the purport of the edict to His Holiness our Master, and the journey was decided on.

Government enquired of him the cause of this action. He replied that the cause of it was that His Holiness our Master had forbidden them to journey with him, and that he, finding this very hard to bear, was content *to part with his life, but was not content to part with his Master. "If I get well," he added, "and am forbidden to go forth with him, I shall cut my throat again." In short, the abovementioned Hájji Ja'far remained there for treatment, and his brother Karbalá'í Taqí with him, by the express wish of His Holiness our Master, both having received permission to go, after Hájji Ja'far had recovered his health, to the town of 'Akká, the place of banishment.

      After a sojourn of five years or less at Adrianople His Holiness our Master Baha'u'llah set out therefrom on the sixteenth of the Second Rabi', A.H. 1285 (August 5, 1868), accompanied by his sons (al-Aghsan), his family and his disciples, sixty-eight souls in all, and an official specially appointed by the local government named Hasan Efendi, a captain, with a number of soldiers, riding in carriages and bound for Gallipoli. On that day there was a wonderful concourse of Muslims and Christians at the door of our Master's house, and at the moment of departure it was a memorable hour. Most of those present were weeping and wailing, especially the Christians.

      And on the fourth day they entered Gallipoli, When the soldiers surrounded the house His Holiness our Master Bahau'llah began to promulgate a Holy Tablet named the "Tablet of the Premier" (Lawhu'r-Ra’is), which he completed at

*page 22.
     ¹ In the margin are added the words "or four months," that is, four months under the five years, for they reached Adrianople in Dec. 1863 and left it in August 1868.

Gyawur Kyuy situated near Gallipoli, at a distance of four hours therefrom. In this Tablet he mentioned certain matters and events, of which some happened after its promulgation, while others remain hitherto unfulfilled, whereof the occurrence is awaited.

      On arriving at Gallipoli they alighted at a house which the Government had prepared for them, and Hasan Efendi, the captain appointed to take charge of them, handed them all over to another officer who had come to Gallipoli with a number of the Companions from Constantinople. This was a major named 'Umar Efendi. After handing them over, Hasan Efendi presented himself and asked permission to enter the presence of His Holiness our Master Baha'u'llah to bid him farewell. On receiving this permission, he entered and seated himself with the utmost politeness, and His Holiness our Master communicated to him orally the prophecies which bad been revealed to Him in the Lawhu’r-Ra’is. The purport of these was that Adrianople and the surrounding territory would shortly pass out of the hands of the Ottoman Sultan that affairs would undergo a great change; that earthquakes would appear; that lamentation would arise and strife become manifest in the land, because of the oppression which bad befallen them without due reason. The above-mentioned Hasan Efendi was greatly affected, and kept repeating continually " If God so please." And His Holiness our Master ordered him to conceal what had been told him until the time for its fulfilment should come.

      Some years after the arrival of His Holiness our Master Baha'u'Ilah at 'Akka, 'Ali Pasha the Prime Minister was dismissed; Fu'ad Pasha, the Minister for Foreign Affairs, died; Sultan 'Abdu'l-'Aziz was deposed and killed; and lastly the Russo-Turkish War took place, and there happened those troubles and calamities which His Holiness our Master Baha'u'llah had foretold in the Lawhu'r-Rais. On the second day in Gallipoli Major 'Umar Efendi notified His Holiness our Master that he was commissioned to send four persons only to 'Akka and the remainder to Constantinople. Great God! On that day there appeared such trouble as cannot be described in speech, and there rose up the sound of weeping and wailing from all the family and Companions in such manner as the pen is unable to depict. On the next day His Holiness our Master Baha'u'llah summoned the above-mentioned 'Umar Efendi and said to him,." If you cut these people in pieces it is impossible that they should separate from us." So the above-mentioned officer informed the Sublime Porte of this by telegraph, and a reply arrived that they should all be sent to 'Akka.

      So after the lapse of some days in Gallipoli, at the end of the month of the Second Rabi' [A.H. 1285= August 19, 1868) His Holiness our Master and those who accompanied him embark at Gallipoli four of his sons (Aghsan), family, kinsmen and followers who *were about seventy souls, embarked in boats for the Austrian-Lloyd steamer and set out for 'Akka by way of Smyrna and Alexandria.

      Now one of the leading Companions called Mirza Aqa of Kashan and entitled Janab-i-Munir had been ill for some time, and when

*page 24

the steamer anchored in the harbour of Smyrna he took a turn for the worse. So His Holiness our Master ordered some of the Companions and one of the officers to carry him to the hospital at Smyrna.

      This transference took place before noon, and after noon 'Abbas Efendi, the author of this book, and two of the Companions went into Smyrna to visit him at the hospital. We found him in the death-agony; and as the steamer was about to weigh anchor, and the officials who accompanied us kept urging us to return, we returned to the steamer perforce, leaving him in that state. We subsequently learned that shortly afterwards the sick man passed away to God's Mercy, and the hospital attendants carried him forth and buried him in the Muhammadan cemetery. And at the close of that day the steamer departed for Alexandria, where we transhipped into another Austrian steamer.

      Nabil, who has been already mentioned, was at this time imprisoned at Alexandria in consequence of a plot which will shortly be mentioned. He had converted in the prison a certain Christian named Faris, who was an intelligent and cultivated man. So when the steamer cast anchor in the harbour at Alexandria, he sent by special messenger to His Holiness our Master Baha'u'llah a letter containing certain questions, and our Master issued in answer to him an incomparable Tablet, which he sent back by the messenger. And at the close of the day the steamer sailed for Port Said, Jaffa and Hayfa.

      Now as for the cause of' Nabil's affliction, this was that in A.H. 1284 (A.D 1867) he went by permission *from Adrianople to Egypt. Shortly before his arrival there Hajji

*page 25

Mirza Husayn of Shiraz and several others of the Companions had suffered at the hands of Mirza Hasan Mirza Hasan Khan, the Consul-General of Persia, who had handed them over to the Government which had exiled them to the Sudan. In consequence of the coincidence of Nabil's arrival with this event, they arrested him also, sent him to Alexandria, and after imprisoning him there for a number of weeks, expelled him from Egypt.

      But as for the affliction of the Companions in Egypt, the account thereof is as follows. Hajji Mirza Haydar 'Ali of lsfahan and Hajji Mirza Husayn of Shiraz,¹      after they had the honour of meeting Baha'u'Ilah at Adrianople in A.H. 1283 (=A.D. 1866), went by his permission to Egypt, took up their abode at Mansuriyya, and converted to this faith a number of people, amongst whom was Hajji Abu'I-Qasim of Shiraz, a highly considered Persian merchant, who, after entering this religion, journeyed to Adrianople, and had the honour-of being personally received by His Holiness our Master Baha'u'llah. After his return to his home²      a great commotion arose amongst the Persian merchants, who went to the above-mentioned Mirza, Hasan Khan, the Consul-General of Persia, a native of Khuy, and complained to him of the Babis, describing to him the increase of their numbers there. After this the above- mentioned Consul-General invited the two Hajjis mentioned above and some others of the Babis to his house, intending

¹ These two men were the first notable Babis whose acquaintance I made in Persian in the early part of 1888. See my Babis of Persia, I, pp. 487-9, 494-5; and my Year Amongst the Persians, pp. 210-212, 271, 301 et seqq.
      ² i.e. as the context shows, to Egypt, not to Persia..

guile; and late at night after supper he arrested them and imprisoned them in his house, and went by night to their houses and confiscated all the writings and papers which he found there.¹ Next morning he lodged a complaint against them with Isma'il Pasha the Khedive of Egypt, and the Ministers and doctors of Egypt assembled, examined the writings, and condemned the two Hajjis above mentioned to perpetual banishment, without any question or *answer, and transferred them by night from the house of the Consul on foot, escorted by mounted troopers, to the shore of the Nile, where they were imprisoned in the estuary underground in the prison set apart for murderers and thieves. After the lapse of a month they were sent by the landward route to Khartum, accompanied by a squadron of soldiers. Their journey lasted six months, and when they entered Khartum the people of that city came out to gaze at them. They were seven in number, and their names were Hajji Mirza. Haydar 'Ali of Isfahan, who latterly set himself to oppose the Truth;²      Hajji Mirza Husayn of Shiraz; Hajji 'Ali of Kirman; Mirza Husayn of Kashan; 'Abdu'l-Wahhab of Zanjan; Aqa Muhammad Hashim of Niraq; and Hajji Abu'l-Qasim of Isfahan. There they remained nine years, during which period His Holiness our Master Baha'u'llah sent to them two of the Companions to enquire after them. After the lapse of this period they were released and restored to freedom, by spiritual means and the Lord's predestination
      1.Compare the account of these events given to me at Shiraz in the spring of 1888 by Hajji Mirza Husayn himself, in my Year Amongst the Persians, pp. 331-3
     

*page 26
      2. In the schism which ensued after th death of Baha’u’llah in 1892, Mirza Haydar ‘Ali took the part of ‘Abbas Efendi (`Abdu’l-Baha), while Hajji Mirza Husayn, like the author of this book, attached himself to the party of Muhammad ‘Ali.

and will, by the instrumentality of the famous Gordon Pasha. Hajji Mirza Haydar 'Ali and Hajji Mirza Husayn after their release travelled by way of Mecca to 'Akka in A.H. 1290 (A.D. 1873) and had the honour of being received by Baha'u'llah.

      After the lapse of some months they journeyed into the land of Persia. The remaining exiles continued in the Sudan, where some of them passed away to God's Mercy. The first trouble which happened and the first martyrdom which took place in Persia after His Holiness our Master had made manifest his affair occurred at Tabriz, and was as follows.

      Shaykh Ahmad, Mirza 'Ali Naqi and Sayyid Muhammad, all natives of Khurasan, arrived at Tabriz intending to travel thence to Adrianople. The Government arrested them, together with the author of this book, Mirza Mustafa of Niraq and some arrested others of the Companions. The Governor of Azarbayjan in those days was [the Crown Prince Muzaffaru'd-Din [afterwards] Shah,¹      and his chief Minister was Mirza Qahraman.

      He communicated by telegraph to the capital news of this matter to his father His Majesty Nasiru'd-Din Shah and his minister the Sardar 'Aziz Khan. After the lapse of a month orders arrived to put to death Mirza Mustafa, Shaykh Ahmad and Mirza 'Ali Naqi, and on the 2nd of Ramadan, A.H. 1283 (8th of January, 1867) they brought forth these men into the Maydan-i-Haft Kachal in Tabriz and cut off their heads, and after they were dead the people of the city burned their bodies with fire,

1. He succeeded to the throne of the assassination of his father Nasiru’d-Din Shah in 1896 and died, after granting the Constitution, on January 8, 1907.

while from the author of this book they took much money and then let him go, together with the rest of those arrested.

      This event above described was noised abroad through all the provinces of Persia and led to the persecution of some other Baha'is, amongst them Mirza Muhammad 'Ali the doctor of Zanjan, whom they arrested in Zanjan and imprisoned, and, after some days, cut off his head in the prison on a charger.

      Another of them was Aqa Najaf 'Ali of Zanjan, who was in constant attendance on His Holiness our Master Baha'u'llah from the days of Baghdad until Adrianople, and who in A.H. 1283 (A.D. 1867) received permission to go to Persia. When he entered Tihran the Government arrested him, seized such of the Holy writings as he had with him, and afterwards let him go, without, however, restoring to him the confiscated writings. He, however, was not content to be released without having these writings restored to him, and began to importune the officials to restore them, doing this repeatedly. So they arrested him a second time, and, acting on a fatwa given by Hajji Mulla 'Ali of Kand, cut off his head in the square set apart for executions, after they had tormented him for some days with all kinds of torments current amongst barbarous peoples. His whole body was covered with wounds so that he was unable to put on any clothing save an Arab shirt.

      Another of them was Aqa Sayyid Ashraf and Abu Basir of Zanjan, whom the Government arrested in their native town of Zanjan and condemned to death. But because Sayyid Ashraf was the Hashimite Sharifs, *some were

p. 28

unwilling to kill him. They therefore sent his mother to the prison to remonstrate with him, that perhaps, after meeting her, he might be moved to compassion for her, and might utter some word proving their innocence of this doctrine, that they might make her a means for releasing him. But when they met his mother addressed him, saying, "0 my son, today is the day for steadfastness and endurance! If thou dost not sacrifice thy life in God's Way, or if thou returnest safe from the arena of martyrdom, I will not make lawful to thee my milk nor be well pleased with thee." So the ulama, seeing matters thus, ordered both of them to be put to death, and they were accordingly decapitated in public by command of the Government in A.H. 1287 (A.D. 1870).

1. April 24 and 25, 1868

against them, being supported and aided by the above- mentioned Consul. These stirred up the lowest and vilest of the Shi'ites to do them injury: the fire of strife was kindled, and whenever the Shi'ites found any of the Companions in the markets or streets they used to beat them with intent to kill them.

      One morning whilst one of the Companions called 'Abdu'r-Rasul, a native of *Kashan, was carrying water from the Tigris on his back for the garden of the house of His Holiness our Master Baha’u'llah, the Shi'ites attacked him with knives and daggers, wounded him grievously, and cleft his belly in such wise that his bowels protruded; yet would he not abandon the water-skin, but gathered up his bowels in his hand and in this plight entered the house, placed the water-skin on the ground, and yielded up his pure spirit (April 1868). After this event, the Companions communicated by telegraph with his Holiness our Master Baha'u'llah, enquiring as to their duty; and the answer came to them from Adrianople "It behoves you to show fair patience." And when the Governor of Baghdad, Taqiyyu'd-Din Pasha, perceived how the Shi'ites had risen up against this community, he summoned the Companions and detained them in the Government House for their own preservation, and informed the Sublime Porte by telegraph of what had happened.

      The Sublime Porte answered him by ordering the community to be banished to Mawsil, in order to extinguish the fire of strife, and thither the Governor sent them under an escort of soldiers. Their expulsion coincided with the time when His Holiness our Master journeyed from Adrianople to 'Akka.

* p. 29

      Another of them was one named Mulla Kazim, whom they arrested in Isfahan in A.H. 1295 (A.D. 1878), besides another man named Sayyid Aqa Jan. They beheaded Mulla Kazim, mutilated his body, and burned it, by command of Shaykh Baqir the Mujtahid and the Governor of Isfahan Prince Mas'ud Mirza Zillu's-Sultan, brother of Muzaffaru'd-Din Shah. *As for Sayyid Aqa Jan they tormented him grievously and expelled him from the city.

      After this there was trouble in Rasht, where they arrested and imprisoned a number of Babis, amongst them Hajji Nasir of Qazwin, who died in prison, being an old man of feeble health, unable to endure so many hardships. After his death the people subjected his body to all sorts of insults and savage deeds, plucking out his eyes, cutting off his nose, and Anally stoning him with stones.

      No great while had elapsed ere another strange occurrence took place in Isfahan, the account of which is as follows.¹      Mirza Muhammad Hasan and Mirza Muhammad Husayn were of the most noble of the Sharifs of Isfahan, and the former was a most

* p. 30
      1. Concerning these “Martyrs of Isfahan” see my Babis of Persia, I, pp. 489-491, and my Year Amongst the Persians, pp. 213-214.

distinguished Sayyid, noble, highly considered, and influential. The Imam-jum'a of Isfahan, who was named Mir Muhammad Husayn, hated the above-mentioned Sayyid for private reasons, and strove to injure him, wherein he was aided by Shaykh Baqir the Mujtahid. So these two agreed with the above-mentioned Governor to kill him and his brother and to plunder their possessions and property. So they arrested them and cast them into prison, and after some days beheaded them by sentence of the Imam-jum'a and Shaykh Baqir afore-mentioned, who plundered their property, even to the trees and flowers in the garden of their house.

     Another of them was Mirza Ashraf of Abada, a dependency of Isfahan, whom they strangled in Isfahan by sentence of the Imam-jum'a and Shaykh Baqir in A.H. 1306 (A.D. 1889). After he had been strangled the people of Isfahan stoned his body.¹     

     Another of them was Hajji 'Abdu'l-Majid of Khurasan, a native of Nishapur, who was the father of Janab-i-Badi, who carried the letter of His Holiness our Master Baha'u'llah to Nasiru'd-Din Shah.²      He suffered in Mashhad, the chief town of the province of Khurasan. After his arrest they exerted themselves to induce him to repudiate this faith, so that they might let him go; but he would not consent, and laid down his life in the way of his Master in A.H. 1296 (A.D. 1878).

      *In Shiraz also they arrested Mirza Aqa, Mirza Rafi, and

1. An account of Mirza Ashraf’s martyrdom will be found in my Babis of Persia, ii., pp. 998-9.
      2. For an account of Mirza Badi` see infra, pp. 47-9.
     

*page 31.

'Abdu'n-Nabi the tailor, and strangled them by night in the prison by sentence of Shaykh Husayn The tyrant and by command of the Governor. They were strangled by forcing handkerchiefs at Shiraz into their throats, and it was given out that they had committed suicide in prison.¹     

      Amongst them also were Mulla Ibrahim, Mulla Muhammad 'Ali, Rahmatu'llah, Muhammad' Ali Nawshad and Sayyida Bibi. These they put to death arrested in Sultanabad and slew four of them by sentence of Sayyid Baqir the Mujtahid who himself slew the above-mentioned Mulla Ibrahim with his own hands in the assembly. As for Sayyida Bibi, they sent her to Tihran, where she was strangled in prison.²

     Another of them was Mirza Baqir of Shiraz, who attained martyrdom in the Way of God in Kirman and latterly, in A.H. 1308 (A.D. 1891) took place the persecution at Yazd,³      which was as follows.

      Eight of the Companions assembled in the house of one of the believers named Aqa 'Abdu'r- Rahim, where they occupied themselves with reading verses. But one who hated them, being aware of their meeting, went to the Governor Prince Jalalu'd-Din Mirza, son of the Zillu's-Sultan, and informed him of their assembly. Thereupon the Governor ordered an officer to go to them, with as many private soldiers as might be necessary, and arrest them. And when they perceived what was happening, the master of the house and one of the eight visitors hid themselves, but the other seven

1. Cf. my Year amongst the Persians, p. 516
      2. For an independent and fuller account of this event by one who participated in it see my Year amongst the Persians, pp. 514-517.
      3. A full account of this persecution is given in Section VII.

were arrested and brought to the Government House and there imprisoned. After some days Prince Jalalu'd-Dawla summoned to his presence Shaykh Hasan the Mujtahid of Sabzawar and others of the Shi'ite doctors, and also the seven Baha'is mentioned above, and questioned the latter about their faith and creed in the presence of the two theologians mentioned above. They admitted that they belonged to this persuasion, whereupon Shaykh Hasan the Mujtahid and the other doctors pronounced them infidels and sentenced them to death. They were taken back to the prison, and after some days the Governor sent for them, and, turning to one of them called *Aqa 'Ali Asghar, the son of Mirza Abu'l-Qasim, ordered him to revile and curse his Master, or else sufer death. "O Governor," replied the man, "thou hast no power over my [spiritual] essence, but my bodily frame is thine: do with it what thou wilt." Thereat the Governor was angered, and ordered Aqa 'Ali Asghar to be strangled in his presence, and he was strangled accordingly. Then he ordered the rest of them to be slain, each one in one of the quarters of the city. So they took them forth with soldiers and drums, and beheaded one of them named Mulla Mahdi near the telegraph-office. Then they beheaded Aqa 'Ali the son of Aqa Muhammad Baqir. And when they approached the house of Shaykh Hasan the Mujtahid, they wished to kill Mulla 'Ali of Sabzawar. And he said, " O people, the Chief of Martyrs the Imam Husayn cried in the land of Taff, 'Is there any helper who will help me?' but I say, 'Is there any spectator who will behold me?"' And they beheaded him. 'They also slew Aqa Muhammad Baqir near the Mihriz Gate; and afterwards they brought the two brothers Aqa 'Ali Asghar and Aqa
     

*page 32

Muhammad Hasan to the Maydanu'l-Khan (Square of the Inn). The executioner advanced to cut off the head of the elder brother Aqa 'Ali Asghar. The younger brother Aqa
     Muhammad Hasan pressed forward, saying, "Cut off my head first!" But the headsman did not accede to his request, but beheaded the elder brother. The Khan who was superintending the executions exclaimed, "How strong is the heart of this lad, and how great is his boldness!" Then he ordered the executioner first to open his body and bring him his heart to look at; so he cleft open his body and plucked out his heart and his liver, and afterwards they bore him to the Maydan and cut off his head. He was only twenty-one years of age, and was newly wedded. After the martyrdom of these seven the roughs stoned their bodies and burned them with naphtha, after which they compelled the Jews to carry these slashed and charred bodies away and throw them into a pit in the plain called Salsabil. Afterwards the Governor Jalalu'd-Dawla ordered the *city to be illuminated with lights, and the people began to display their joy and delight. Shortly after this event one of the Companions named Ustad Jawad the cotton-carder was missed, and they found his body outside the city. Prince Jalalu'd-Dawa also took one of them named Hajji Mulla Ibrahim outside the city, where he and his satellites hewed him in pieces by the light of the moon.¹     

      Let us return, however, to the topic which was engaging our attention, to wit the steamer in which were His Holiness our Master Baha'u'llah and his family and servants.

*page 33
      1. concerning the “Martyrs of Yazd” see Section VII infra, where I shall give translations of several narratives received at the time. See also the Rev. Napier Malcolm’s Five Years in a Persian Town, pp. 155-6, 176, etc.

     It sailed at the close of day from Alexandria for Port Said, Departure of Jaffa and Hayfa, and on the 12th of the First Jumada, A.H. 1285 (August 30, 1868), about for One hour after sunrise, the steamer cast anchor in the harbour of Hayfa. Major Efendi, the officer in charge, landed, and informed the local government of the arrival of our Master and those of his company. When he returned and communicated to him the orders as to his debarkation at Hayfa. So his women and sons and family first embarked in the boats and after them His Holiness our Master.

      Orders had been issued from Constantinople for the banishment of four of the Companions, who had been persecuted there, to Cyprus. These had come to Gallipoli under the escort of the above-mentioned ‘Umar Efendi, and they were Mirza 'Ali, known as “the Traveller" (Sayah); Mirza Husayn the calligraphist, known as Mushkin Qalam; Aqa Muhammad Baqir, coffee-maker to our Master; and Aqa Abdu'l-Ghaffar known as 'Abdu'llah But when the officer in charge consigned them to the steamer to send them to Cyprus, and the above-mentioned (Abdu'l-Ghaffar saw himself parted from his Master, he cared no more to live and cast himself from the highest deck of the steamer into the sea, crying, "O Baha, Baha!" At that moment our Master was in the boat and had not yet arrived at the *port, and one of the sailors dived in and rescued him alive, and they again put him on board the steamer. And His Holiness our Master Baha'u'llah entered the city of Hayfa about noon on the

1. Full details concerning these men and their families, derived from the Government archives in Cyprus, are given in my Traveller’s Narrative, ii, pp. 376-389.
     

*page 34

12th of the First Jumada, A.H. 1285 (August 30, 1868), and by his entry were fulfilled the promises contained in the Scriptures concerning Mount Carmel and Sion.

      A sailing-vessel had been set apart by the Government of Hayfa for the passage of His Holiness our Master to 'Akka, for in those days there were 170 carriages between Hayfa and 'Akka. And His Holiness our Master and those of his company entered the vessel shortly after midday, and in the course of the afternoon arrived at the harbour of 'Akka. His Holiness our Master was at that time fifty-two years of age. And on that day there assembled at the harbour most of the inhabitants of 'Akka to see the sight and gaze on the captives. And since the military barracks at 'Akka were at that time empty, the local government assigned them as a lodging for His Holiness our Master and those who bore him company. So the barracks had the honour of receiving them, and they locked the doors and set military sentinels over them. That night we could obtain no water to drink, save such stale and stagnant water in the tank there as was absolutely unfit for drinking. The community also remained without food that night until morning. After that, however, there were assigned to each one three leaves of bread, but they were utterly unfit for food, and used to be exchanged in the market for two [better] leaves so that it might be possible to eat them. In all ways matters went hard with this community. Ten soldiers were always on guard at the gate of the barracks, and each morning a number of the captives used to go to the market, escorted by some of the soldiers, for necessary business, but if it was requisite for any one to go to *the market a second time, they used to

*page 36 (really 35, but this number has been accidentally omitted in the pagination).

prevent him. Some time passed in this fashion, until the government altered the allotted dole of bread to a small daily allowance of money.

      Since the arrival of His Holiness our Master Baha'u'llah and those who were with him at 'Akka took place in the summer season, when for various reasons the climate of 'Akka was very bad, twenty-eight of them fell sick, and their sickness was so grievous that in the course of a few days three of them died.

      One of these was named Abu'l-Qasim, a man of Sultanabad; the second was Muhammad Baqir; and the third Muhammad Isma'il. 'These two last were brothers, and their deaths took place within a few hours of one another. At this time their means of livelihood mere greatly straitened, and there was nothing to pay for their winding-sheets and burial; so a prayer-carpet was pawned and thereby money was obtained for the winding-sheets and burial. Afterwards the Companions bore forth their bodies, and as the Muhammadans would not consent to their interment in their cemetery, native workmen dug a grave to the north of the Muhammadan cemetery and buried the two dead exiles in one tomb. In short the weakness of sickness overcame these people, great and small, men and women; alike to an extent which cannot be described, and there was fear for all by reason of the violence of successive illnesses. Their sighs and lamentations rose up, until His Holiness our Master promulgated by his Holy Pen a prayer, which he commanded them to read with perfect sincerity and detachment. And after they had continued to read it for a time, matters improved and health and healing resulted, by the abounding Grace and Mercy of God.
      Here is the prayer:

      In the Name of God the Forgiving. "Though my evil state, O God, hath rendered me deserving of Thy scourge and chastisement, yet do Thy gracious regards and gifts require Thee to pardon Thy servants and to be merciful to Thy slaves. I ask Thee, therefore, by virtue of Thy Name which Thou hast made *the King of the Names, to preserve me by Thy Sovereignty and Power from every affliction and evil thing, and from everything which Thy Will hath not willed. Verily Thou art Powerful over all things."

      In the year A.H. 1286 (A.D. 1869) there came to 'Akka. Aqa Buzurg of Khurasan, who was named by the Supreme Pen al-Badi' ("the Wonderful")¹      and "the Pride of Martyrs," and had the honour of being received in the military barracks by His Holiness our Master Baha'u'llah. Thereafter he craved permission to carry the King's Letter " to Nasiru'd-Din Shah, and set out for Persia alone, carrying the holy letter above mentioned.²      Agreeably to the commands of his glorious Master Baha'u'llah, he did not associate on the way with any one of this community, nor make himself known to one of them, until he entered

*page 37
      1. Badi` is one of the most popular and most celebrated of the Baha’i martyrs. See my Babis of Persia, ii, pp. 956-7; my Year amongst the Persians, pp. 101, 397; and my translation of the Traveller’s Narrative, ii, pp. xiv, 102-5.
      2. The Persian portion of this celebrated document is given in the text of the Traveller’s Narrative, I, pp. 135-183 (=ii, pp. 108-151 of the translation), while the translation of the Arabic exordium and of the instructions to the messenger referred to in the next sentence is given at pp. 390-400 of Vol. ii of the same. The date of this event (see p. 392 loc. cit.) was July, 1869.

Tihran the capital of Persia. And on a day when the Shah, surrounded by his cavalcade, was going out to Shimran, he stood in the way, and when the Shah approached he presented the letter with his two hands with the utmost humility, respect, reliance [on God], and detachment [from all worldly hopes], saying, "I have come to thee with a Tablet from Baha." And when the Shah looked at him, he knew that he was one of this community, and was troubled, because ever since an event which happened at the beginning of the affair,¹      as has been already mentioned, he went in fear of this community. So he asked for water thrice in a short space of time, after which he ordered his servants to take the letter from Badi'. But he refused to part with it, saying, "I am commanded to convey it to His Majesty the King, from my hand to his." They said to him, "Call it not a letter but rather ‘a petition.' " But he refused, and while so doing perceived that the Shah was fearful of him. So he lifted up the skirt of his mantle which he was wearing and showed them that he was carrying no arms. Then after they had searched him well they brought him to the Shah, and he handed the letter to him.

      Then they arrested him by the Shah's command and tormented him much with all sorts of tortures that he might make avowal of his associates, if he had any such; but he would not confess anything, for, according to his Master's command, he was isolated, and had not held converse, either during *the journey or during his sojourn in the capital, with any one of this community. They photographed him sitting on the ground

1. viz. the attempt on his life by three Babis in the summer of 1852. See pp. 5-6 supra; Traveller’s Narrative, ii, pp. 49-51 and the references given in the foot-note on p. 50, and pp. 313-334.
     

*page 38

with the utmost dignity and majesty, chained with a heavy chain, and on either side of him the tormentors, holding in their hands the ends of the chain; and this picture¹      was taken by the Shah's orders after he had been tortured to the full. Then the Shah ordered him to be put to death, and they slew him, though no crime can be charged against an ambassador, and, according to all laws and ordinances, it is unlawful to slay such an one. But after the Shah had read the above-mentioned letter, he repented of killing the messenger when repentance was of no avail.

      In A.H. 1287 (A.D. 1870-1) His Holiness "the Branch"²      Aqa Mirza Mahdi was walking on the roof of the building wherein dwelt His Holiness our Master Baha'u'llah and the Holy Family in the barracks, communing with his Lord, when, in a fit of absent-mindedness and in the gathering darkness, he came, in the course of his preoccupation with his prayer and supplication, to a window in the middle of the roof for the admission of light and ventilation, set his foot on the aperture, and fell prone on the level ground. At the sound of his fall on the paved floor the Holy Family, hastening out, found him lying on the ground in a swoon. Their voices were upraised in wailing and lamentation, and they carried him in. After a while he recovered consciousness, and next day he asked to see the Companions, whom he received with kindness, gentleness and love, and on the next night his pure spirit ascended into the Eternal Kingdom. Let it not be hidden from the

1. A reproduction of it will be found in Vol. Ii of Ibrahim Khayru’llah’s book Baha’u’llah (Chicago, 1900), facing p. 420.
      2. Ghusn (“Branch,” pl. Aghsan) is the title given to the sons of Baha’u’llah, as the similar title of Afnan (which also means “Branches”) is given to the relatives of the Bab.

discerning what sorrows befell the Holy Family in this severe affliction, while they were already overwhelmed by the hardships previously mentioned. In short, after carrying out the necessary preparations, they bore him forth, escorted by the guards, and deposited his body beyond the wall to the north of the station of the Prophet Salih; for a slight earthquake had taken place at that time.
      After the lapse of some months the hardships which befell them gave rise to doubt in the minds of those *who were of the company of His Holiness our Master, and they began to turn aside from the path of truth and steadfastness, and to forsake loyalty and love, save a certain number who continued in faithfulness, sincerity and fidelity, by the grace of the Eternal Lord. The schism was fierce. Nor do I care to discuss it in detail, whoever desires to understand it in full, let him read a Persian Tablet revealed by the Supreme Pen in these days concerning this trouble.

      After His Holiness our Master had continued in the military barracks for two years and twelve days, a body of reserve troops came to the barracks for instruction, and there was assigned to our Master by the Government the house of Andraos Malik, which was in the western quarter of the city. He abode there eight months, and [subsequently in the house of Mansur al-Khawwam four months, and in the house of ar-Rabia four months. Thence he was transferred to the house of Udi Khammar, while some of those who were with him lodged in other houses, and the remainder in the Khanu'l-'Awamid ('the Inn of the Columns").

     When His Holiness our Glorious Master Baha'u'llah resolved to leave the City of Baghdad and to go to Constanti-

      p. 39

nople agreeably to the command of the Ottoman Sayyid Muhammad of Isfahan was one of those who bore him company until his arrival at Adrianople. Then he dwelt in the Mahallu'l-Barani in the Holy House; but after a while he began to display a contentious spirit, and went to the Shaykh of the Mevlevi dervishes, took up his abode there, allied himself with Mirza Yahya known as Azal [i.e. Subh-i Azal], and embarked on a course of falsehood and calumny, both within and without [the community]. Then took place the "Supreme Schism," and His Holiness our Master Baha'u'llah left his house called Baytu Amrillah ("the House of God's Command"), and took up his abode in the house of Riza Bey, closed the gate of intercourse to all, and left them to their own devices. When the above-mentioned Sayyid Muhammad of Isfahan, seizing the opportunity, went to Constantinople and there allied himself with Aqa Jan entitled Kaj-Kulah ("Skew-cap"), who resided there, *and embarked on a course of lies, calumny, sedition and intrigue with the Persian Ambassador, Mirza Husayn Khan of Qazwin, and the Ministers of the Ottoman Empire in regard to His Holiness our Master Baha'u'llah, in connection with the malevolent efforts of the above-mentioned Persian Ambassador to influence the Prime Minister 'Ali Pasha and the Minister of Foreign Affairs Fuad Pasha. So an edict was issued by Sultan 'Abdu'l-'Aziz banishing His Holiness our Master Baha'u'llah from Adrianople to 'Akka, and the Sublime also banished the above-mentioned Sayyid Muhammad and Aqa Jan from Constantinople to 'Akka, where the local government lodged them also in the military barracks. But after some days they requested the Government to let them live in the town, and, on receiving its

      p. 40

permission, they transferred their abode to the town of 'Akka.

     After our most Glorious Master had left the barracks, and, together with those of his company, taken up his abode in the town, one of the followers named Mirza Riza-quli of Tafrish and his sister, together with the above-mentioned Sayyid Muhammad of Isfahan, began to make mischief, and busied themselves in actions calculated to excite and arouse the native population against His Holiness our great Master and those who accompanied him. Amongst these actions was that they concocted a treatise of certain holy verses culled from many different tracts and tablets, inserting therein phrases calculated to excite hatred between different nations, and of this they made numerous copies, which they distributed amongst high and low. People belonging to civilized countries may, perhaps, not perceive any great significance in what has been mentioned as to the compilation by the malignants of this treatise or the publication of copies of it in the city, nor behold in it a means of exciting hatred, having regard only to what they enjoy in the way of civilization, liberty, ethical latitude, education in religious freedom, and lack of prejudice against any sect but if they consider the conditions obtaining in Eastern countries, their lack of religious freedom, the blood shed in consequence of religious fanaticism, and the ruin which hath encompassed these lands in consequence of sectarian differences, they will recognize what hath been mentioned as the greatest incentive *to mischiefs, hardships and calamities, since thereby hatred is stirred in men's hearts, the fire of strife and sedition is enflamed amongst

*page 41.

     the people, and the fiercest persecutions befall those who utter a new message or express a new opinion at variance with the opinions of former churches. Indeed there does not exist in uncivilised countries any source of afflictions greater than that whereof mention hath been made, as is proved by what hath befallen this community in the land of Persia during a long period of fierce persecutions, as has been briefly indicated in this little treatise. To be brief, their numerous efforts to stir up mischief and their provocative actions caused bitter sorrows to all the Friends, and grievous trouble befell them, because they conceived these provocative actions and designs to have caused the efforts of the people to hurt His Holiness our Gracious Master, and feared the occurrence of some great mischief whereof the hurt might chiefly affect our Master Baha'u'llah.

     It therefore occurred to them to deal themselves with the evil of these persons, and they began secretly to scheme for this. But since this was contrary to the will of His Holiness our Master they did not venture to disclose their purpose. At this juncture one of the Companions, an Arab of Baghdad named Nasir and commonly called Hajji 'Abbas, was in Beyrout, and when he became cognizant of the actual circumstances he set out for 'Akka to deal with the evil of these persons. On his arrival he submitted the details [of his plan] to His Holiness our Glorious Master who summoned him and stringently prohibited his design, issuing for him a special Tablet in his own holy writing, which ran as follows :

art of those who know. What thou dost by His command and approval is indeed the duty of help in the sight of thy Lord the All-knowing and All-understanding. Go hence *and do not perpetrate that wherefrom mischief will result ! Put thy trust in God: verily He will take whomsoever He will: verily He hath power over all things. Verily we have accepted what thou didst intend in the Way of God. Return to thy place: then commemorate thy Lord, the Mighty, the Praiseworthy."

     And when the above-mentioned Nasir had read this holy Tablet, he abandoned the plan which he had conceived and returned to Beyrout, the place where he dwelt. But some of the Companions held a secret conclave to deal with the evil of the persons above mentioned, and the author of this book was with them, concurring with them in their ideas. One day he asked permission from his Mighty Master to enter his presence, and when he appeared before him he submitted to him the ideas of the Companions, one of whom, called Aqa Muhammad Ibrahim of Kashan, was present. But His Holiness our Lord Baha'u'llah strictly forbade the author [from pursuing his design], and ordered him to go and remain in his house and not meddle in such affairs. Then the above-mentioned Aqa Muhammad Ibrahim made representation to His Holiness our Lord, saying, "Verily our silence and patience have encouraged the boldness of the adversaries and their persistence in mischief and sedition." Then His Holiness our Master commanded one of those present to expel the above-mentioned Aqa Muhammad Ibrahim from his presence, and he expelled him, while the author of this book confined

*page 42

     himself to his house, and withdrew from those who were resolved to deal with the evil of these malignants.

     Now those who were agreed to execute the plan which hath been mentioned were Ustad 'Abdu'l Karim the turner, Ustad Muhammad 'Ali barber of Isfahan, Ustad Ahmad and his nephew Mirza Husayn the carpenter of Kashan, Aqa Muhammad Ibrahim of Kashan, Mirza Jafar of Yazd, and Aqa Husayn of Kashan the cook. These began to consort with the malignants under a semblance of sympathy and concord, for the better execution of their plans, and continued for some time to converse and associate with them. Then they came in unto them one afternoon in a house which was opposite to the dwelling of the mutasarrif of the town, and killed Sayyid *Muhammad, Aqa Jan, and Mirza Riza-quli afore-mentioned on the 12th of Dhu'l-Qa'da, A. H. 1288 (January 22, 1872).(1) The local government being apprized of the matter arrested the seven persons above mentioned, and also all the Babis domiciled at 'Akka, most of whom, when this event took place, were busy with their professional avocations in the markets of the town.

     The administration assembled them all in the Government House, and likewise summoned thither His Holiness our Master Baha'u'llah, his two sons 'Abbas Efendi and Muhammad 'Ali Efendi, Mirza Muhammad-quli, and Janab-i-Khaddimullah [Aqa Jan of Kashan. At the fourth hour of the night they removed His Holiness our Master, his two sons (al-Ghusnayn) and Mirza Muhammad-quli from

*page 43.
      1. Concerning the murder of these Azalis, see my Babis of Persia, I, p. 517, and ii, p. 995; Traveller’s Narrative, ii, pp. 370-1; and my Year Amongst the Persians, pp. 512-514.

     the Government House, and lodged our Master and [his son] Muhammad 'Ali Efendi in a chamber in the Shah-verdi Khan beside the harbour, 'Abbas Efendi [his other son] at the harbour, and Mirza Muhammad-quli in another place. But Janab-i-Khadimullah and the Companions generally passed the night in the prison of the Government House, wearing chains on their feet. But since His Holiness Musa Efendi(1) was in bad health, and there was no one else to watch over and make arrangements for the wives of the Companions, they left him and his son Majdu'd-Din Efendi, who had not yet reached years of maturity, in his lodging at the Khan, where most of the Companions dwelt. But when the Governor Subhi Pasha was informed of this transaction, he was displeased with Salih Pasha, the commandant of 'Akka, for what he had done to His Holiness our Master in transferring him from his house and lodging him in the place above mentioned, and reprimanded him for this. Next day, therefore, they assigned a room overlooking the harbour, set apart for the quarters of the Artillery major, as a lodging for His Holiness our Master, with whom were his two sons above mentioned, and Mirza Muhammad-quli. On the afternoon of the third day they brought His Holiness our Master and those who were with him to the Government House, and, after interrogating them, to the house [assigned to them]. On the way thither His Holiness our Master called to his Servant *who was imprisoned in the Government House with the other Companions and took him with him; and the above-mentioned period [of his detention] was sixty hours or more.
      Now His Holiness our Great Master when he was at the Government House, was questioned, as

      1. The brother of Baha’u’llah, entitled Musa Kalim, because, like the original Moses, he conversed with God, i.e. Baha’u’llah.
     

*page 44.

is customary, concerning his name and country. To this he replied, " My name is Baha'u'llah and my home is Nur " (or "the Light "), alluding to his native country in Mazandaran which is called Nur. Then His Holiness our Master addressed those who were present in the assembly there, and said, "O people of the assembly, you have adopted your own principles and have cast behind you the principles of God. What ails you