N THE same month of Sha'ban
that witnessed the indignities inflicted upon the Bab in Tabriz, and
the afflictions which befell Baha'u'llah and His
companions in Niyala, Mulla Husayn returned from
the camp of Prince Hamzih Mirza to Mashhad, from which
place he was to proceed seven days later to Karbila accompanied
by whomsoever he might desire. The prince offered
him a sum to defray the expenses of his journey, an offer
that he declined, sending the money back with a message
requesting him to expend it for the relief of the poor and
needy. Abdu'l-'Ali Khan likewise volunteered to provide
all the requirements of Mulla Husayn's intended pilgrimage,
and expressed his eagerness to pay also the expenses of
whomsoever he might choose to accompany him. All that
he accepted from him was a sword and a horse, both of
which he was destined to utilise with consummate bravery
and skill in repulsing the assaults of a treacherous enemy.
My pen can never adequately describe the devotion which
Mulla Husayn had kindled in the hearts of the people of
Mashhad, nor can it seek to fathom the extent of his influence.
His house, in those days, was continually besieged
by crowds of eager people who begged to be allowed to
accompany him on his contemplated journey. Mothers
brought their sons, and sisters their brothers, and tearfully
implored him to accept them as their most cherished offerings
on the Altar of Sacrifice.
Mulla Husayn was still in Mashhad when a messenger
arrived bearing to him the Bab's turban and conveying the
news that a new name, that of Siyyid Ali, had been conferred
upon him by his Master. "Adorn your head," was
the message, "with My green turban, the emblem of My
lineage, and, with the Black Standard(1) unfurled before you,
As soon as that message reached him, Mulla Husayn
arose to execute the wishes of his Master. Leaving Mashhad
for a place situated at a farsang's(2) distance from the city,
he hoisted the Black Standard, placed the turban of the
Bab upon his head, assembled his companions, mounted
his steed, and gave the signal for their march to the Jaziriy-i-Khadra'.
His companions, who were two hundred and two
in number, enthusiastically followed him. That memorable
day was the nineteenth of Sha'ban, in the year 1264 A.H.(3)
Wherever they tarried, at every village and hamlet through
which they passed, Mulla Husayn and his fellow-disciples
would fearlessly proclaim the message of the New Day,
would invite the people to embrace its truth, and would
select from among those who responded to their call a few
whom they would ask to join them on their journey.
In the town of Nishapur, Haji Abdu'l-Majid, the father
of Badi',(4) who was a merchant of note, enlisted under the
banner of Mulla Husayn. Though his father enjoyed an
unrivalled prestige as the owner of the best-known turquoise
mine of Nishapur, he, forsaking all the honours and material
benefits that his native town had conferred upon him, pledged
his undivided loyalty to Mulla Husayn. In the village of
Miyamay, thirty among its inhabitants declared their faith
Arriving at Chashmih-'Ali, a place situated near the town
of Damghan and on the highroad to Mazindaran, Mulla
Husayn decided to break his journey and to tarry there for
a few days. He encamped under the shadow of a big tree,
by the side of a running stream. "We stand at the parting
of the ways," he told his companions. "We shall await His
decree as to which direction we should take." Towards the
end of the month of Shavval,(2) a fierce gale arose and struck
down a large branch of that tree; whereupon Mulla Husayn
observed: "The tree of the sovereignty of Muhammad Shah
has, by the will of God, been uprooted and hurled to the
ground." On the third day after he had uttered that prediction,
a messenger, who was on his way to Mashhad,
arrived from Tihran and reported the death of his sovereign.(3)
The following day, the company determined to leave for
Mazindaran. As their leader arose to depart, he pointed in
the direction of Mazindaran and said: "This is the way
that leads to our Karbila. Whoever is unprepared for the
great trials that lie before us, let him now repair to his home
and give up the journey." He several times repeated that
warning, and, as he approached Savad-Kuh, explicitly declared:
"I, together with seventy-two of my companions,
shall suffer death for the sake of the Well-Beloved. Whoso
is unable to renounce the world, let him now at this very
moment, depart, for later on he will be unable to escape."
Twenty of his companions chose to return, feeling themselves
powerless to withstand the trials to which their chief continually
alluded.
The news of their approach to the town of Barfurush
alarmed the Sa'idu'l-'Ulama'. The widespread and growing
popularity of Mulla Husayn, the circumstances attending
his departure from Mashhad, the Black Standard which
waved before him--above all, the number, the discipline,
and the enthusiasm of his companions, combined to arouse
the implacable hatred of that cruel and overbearing mujtahid.
He bade the crier summon the people of Barfurush to the
masjid and announce that a sermon of such momentous consequence
was to be delivered by him that no loyal adherent
of Islam in that neighbourhood could afford to ignore it.
An immense crowd of men and women thronged the masjid,
saw him ascend the pulpit, fling his turban to the ground,
tear open the neck of his shirt, and bewail the plight into
which the Faith had fallen. "Awake," he thundered from
the pulpit, for our enemies stand at our very doors, ready
to wipe out all that we cherish as pure and holy in Islam!
Should we fail to resist them, none will be left to survive
their onslaught. He who is the leader of that band came
alone, one day, and attended my classes. He utterly ignored
me and treated me with marked disdain in the presence of
my assembled disciples. As I refused to accord him the
honours which he expected, he angrily arose and flung me
his challenge. This man had the temerity, at a time when
Muhammad Shah was seated upon his throne and was at
the height of his power, to assail me with so much bitterness.
What excesses this stirrer-up of mischief, who is now advancing
at the head of his savage band, will not commit now
that the protecting hand of Muhammad Shah has been suddenly
withdrawn! It is the duty of all the inhabitants of
Barfurush, both young and old, both men and women, to
arm themselves against these contemptible wreckers of Islam,
and by every means in their power to resist their onset.
To-morrow, at the hour of dawn, let all of you arise and
march out to exterminate their forces."
The entire congregation arose in response to his call.
His passionate eloquence, the undisputed authority he exercised
over them, and the dread of the loss of their own lives
and property, combined to induce the inhabitants of that
town to make every possible preparation for the coming
As soon as Mulla Husayn had determined to pursue the
way that led to Mazindaran, he, immediately after he had
offered his morning prayer, bade his companions discard all
their possessions. "Leave behind all your belongings," he
urged them, "and content yourselves only with your steeds
and swords, that all may witness your renunciation of all
earthly things, and may realise that this little band of God's
chosen companions has no desire to safeguard its own property,
much less to covet the property of others." Instantly
they all obeyed and, unburdening their steeds, arose and
joyously followed him. The father of Badi' was the first to
throw aside his satchel, which contained a considerable
amount of turquoise which he had brought with him from
the mine that belonged to his father. One word from Mulla
Husayn proved sufficient to induce him to fling by the road-side
what was undoubtedly his most treasured possession,
and to cling to the desire of his leader.
At a farsang's(2) distance from Barfurush, Mulla Husayn and his companions encountered their enemies. A multitude
of people, fully equipped with arms and ammunition, had
gathered, and blocked their way. A fierce expression of
savagery rested upon their countenances, and the foulest
Unsheathing his sword and spurring on his charger into
the midst of the enemy, Mulla Husayn pursued, with marvellous
intrepidity, the assailant of his fallen companion.
His opponent, who was afraid to face him, took refuge behind
a tree and, holding aloft his musket, sought to shield
himself. Mulla Husayn immediately recognised him, rushed
I myself, when in Tihran, in the year 1265 A.H.,(2) a month
after the conclusion of the memorable struggle of Shaykh
Tabarsi, heard Mirza Ahmad relate the circumstances of this
incident in the presence of a number of believers, among
whom were Mirza Muhammad-Husayn-i-Hakamiy-i-Kirmani,
Haji Mulla Isma'il-i-Farahani, Mirza Habibu'llah-i-Isfahani,
and Siyyid Muhammad-i-Isfahani.
When, at a later time, I visited Khurasan and was staying
at the home of Mulla Sadiq-i-Khurasani in Mashhad, where
I had been invited to teach the Cause, I asked Mirza Muhammad-i-Furughi,
"So convincing a testimony of the strength of his opponent
constituted, in the eyes of the Amir-Nizam, a challenge
Such a remarkable display of dexterity and strength
could not fail to attract the attention of a considerable
number of observers whose minds had remained, as yet,
untainted by prejudice or malice. It evoked the enthusiasm
of poets who, in different cities of Persia, were moved to
celebrate the exploits of the author of so daring an act.
Their poems helped to diffuse the knowledge, and to immortalise
the memory, of that mighty deed. Among those
who paid their tribute to the valour of Mulla Husayn was
a certain Rida-Quli Khan-i-Lalih-Bashi, who, in the "Tarikh-i-Nasiri,"
lavished his praise on the prodigious strength and
the unrivalled skill which had characterised that stroke.
I ventured to ask Mirza Muhammad-i-Furughi whether
he was aware that in the "Nasikhu't-Tavarikh" mention had
been made of the fact that Mulla Husayn had, in his early
youth, been instructed in the art of swordsmanship, that he
had acquired his proficiency only after a considerable period
of training. "This is sheer fabrication," affirmed Mulla
Muhammad. "I have known him from his childhood, and
have been associated with him, as a classmate and friend,
for a long time. I have never known him to be possessed
of such strength and power. I even deem myself superior
in vigour and bodily endurance. His hand trembled as he
wrote, and he often expressed his inability to write as fully
and as frequently as he wished. He was greatly handicapped
in this respect, and he continued to suffer from its effects
until his journey to Mazindaran. The moment he unsheathed
his sword, however, to
repulse that savage attack, a
mysterious power seemed to
have suddenly transformed
him. In all subsequent encounters,
he was seen to be
the first to spring forward
and spur on his charger into
the camp of the aggressor.
Unaided, he would face and
fight the combined forces of
his opponents and would himself
achieve the victory. We,
who followed him in the rear,
had to content ourselves with
those who had already been
disabled and were weakened
by the blows they had sustained.
His name alone was
sufficient to strike terror into
the hearts of his adversaries.
They fled at mention of him; they trembled at his approach.
Even those who were his constant companions were mute
with wonder before him. We were stunned by the display
of his stupendous force, his indomitable will and complete
intrepidity. We were all convinced that he had ceased to
be the Mulla Husayn whom we had known, and that in
him resided a spirit which God alone could bestow."
This same Mirza Muhammad-i-Furughi related to me the
following: "Mulla Husayn had no sooner dealt his memorable
blow to his adversary than he disappeared from our
sight. We knew not whither he had gone. His attendant,
Qambar-'Ali, alone could follow him. He subsequently informed
us that his master threw himself headlong upon his
enemies, and was able with a single stroke of his sword to
strike down each of those who dared assail him. Unmindful
of the bullets that rained upon him, he forced his way through
the ranks of the enemy and headed for Barfurush. He rode
straight to the residence of the Sa'idu'l-'Ulama', thrice made
the circuit of his house, and cried out: `Let that contemptible
The voice of Mulla Husayn drowned the clamour of the
multitude. The inhabitants of Barfurush surrendered and
soon raised the cry, "Peace, peace!" No sooner had the
voice of surrender been raised than the acclamations of the
followers of Mulla Husayn, who at that moment were seen
galloping towards Barfurush, were heard from every side.
The cry of "Ya Sahibu'z-Zaman!"(1) which
they
shouted at the top of their voices, struck dismay into the hearts of
those who heard it. The companions of Mulla Husayn, who
had abandoned the hope of again finding him alive, were
greatly surprised when they saw him seated erect upon his
horse, unhurt and unaffected by the fierceness of that onset.
Each reverently approached him and kissed his stirrups.
On the afternoon of that day, the peace which the inhabitants
of Barfurush had implored was granted. To the
crowd which had gathered about him, Mulla Husayn spoke
these words: "O followers of the Prophet of God, and shi'ahs
of the imams of His Faith! Why have you risen against us?
Why deem the shedding of our blood an act meritorious in
the sight of God? Did we ever repudiate the truth of your
Faith? Is this the hospitality which the Apostle of God has
enjoined His followers to accord to both the faithful and the
infidel? What have we done to merit such condemnation on
your part? Consider: I alone, with no other weapon than
my sword, have been able to face the rain of bullets which
the inhabitants of Barfurush have poured upon me, and have
emerged unscathed from the midst of the fire with which
you have besieged me. Both my person and my horse have
escaped unhurt from your overwhelming attack. Except for
the slight scratch which I received on my face, you have
Immediately afterwards, Mulla Husayn proceeded to the
caravanserai of Sabzih-Maydan. He dismounted and, standing
at the entrance of the inn, awaited the arrival of his
companions. As soon as they had gathered and been accommodated
in that place, he sent for bread and water. Those
who had been commissioned to fetch them returned empty-handed,
and informed him that they had been unable to
procure either bread from the baker or water from the public
square. "You have exhorted us," they told him, "to put our
trust in God and to resign ourselves to His will. `Nothing
can befall us but what God hath destined for us. Our liege
Lord is He; and on God let the faithful trust!'"(1)
Mulla Husayn ordered that the gates of the caravanserai
be closed. Assembling his companions, he begged them to
remain gathered in his presence until the hour of sunset.
As the evening approached, he asked whether any among
them would be willing to arise and, renouncing his life for
the sake of his Faith, ascend to the roof of the caravanserai
and sound the adhan.(2) A youth gladly responded. No
sooner had the opening words of "Allah-u-Akbar" dropped
from his lips than a bullet suddenly struck him and immediately
caused his death. "Let another one among you arise,"
The fall of his third companion decided Mulla Husayn to
throw open the gate of the caravanserai, and to arise, together
with his friends, to repulse this unexpected attack
from a treacherous enemy. Leaping on horseback, he gave
the signal to charge upon the assailants who had massed
before the gates and had filled the Sabzih-Maydan. Sword
in hand, and followed by his companions, he succeeded in
decimating the forces that had been arrayed against him.
Those few who had escaped their swords fled before them in
panic, again pleading for peace, again imploring mercy. With
the approach of evening, the entire crowd had vanished.
The Sabzih-Maydan, which a few hours before overflowed
with a seething mass of opponents, was now deserted. The
clamour of the multitude was stilled. Bestrewn with the
bodies of the slain, the Maydan and its surroundings offered
a sad and moving spectacle, a scene which bore witness to
the victory of God over His enemies.
So startling a victory(1) induced a number of the nobles
and chiefs of the people to intervene and beseech the mercy
of Mulla Husayn on behalf of their fellow-citizens. They
came on foot to submit to him their petition. "God is our
witness," they pleaded, "that we harbour no intention but
As soon as they had made their declaration, their friends
who had gone to fetch food for the companions and fodder
for their horses, arrived. Mulla Husayn bade his fellow-believers
break their fast, inasmuch as none of them that
day, which was Friday, the twelfth of the month of Dhi'l-Qa'dih,(1)
had taken any meat or drink since the hour of
dawn. So great was the number of notables and their attendants
that had crowded into the caravanserai that day
that neither he nor any of his companion had partaken of
the tea which they had offered to their visitors.
That night, about four hours after sunset, Mulla Husayn,
together with his friends, dined in the company of Abbas-Quli
Khan and Haji Mustafa Khan. In the middle of that same
night, the Sa'idu'l-'Ulama' summoned Khusraw-i-Qadi-Kala'i
and confidentially intimated to him his desire that, at
any time or place he himself might decide, the entire property
of the party which had been entrusted to his charge should
be seized, and that they themselves, without a single exception,
should be put to death. "Are these not the followers
of Islam?" Khusraw observed. "Have not these same
people, as I have already learned, preferred to sacrifice three
of their companions rather than leave unfinished the call to
prayer which they had raised? How could we, who cherish
such designs and perpetrate such acts, be regarded as worthy
of that name?" That shameless miscreant insisted that his
orders be faithfully obeyed. "Slay them," he said, as he
pointed with his finger to his neck, "and be not afraid. I
hold myself responsible for your act. I will, on the Day
of Judgment, be answerable to God in your name. We, who
wield the sceptre of authority, are surely better informed
than you, and can better judge how best to extirpate this
heresy."
At the hour of sunrise, Abbas-Quli Khan asked that
Khusraw be conducted into his presence, and bade him exercise
the utmost consideration towards Mulla Husayn and his
companions, to ensure their safe passage through Shir-Gah,
and to refuse whatever rewards they might wish to offer him.
When Khusraw was taken by Abbas-Quli Khan and Haji
Mustafa Khan and other representative leaders of Barfurush
into the presence of Mulla Husayn and was introduced to
him, the latter remarked: "`If ye do well, it will redound
to your own advantage; and if ye do evil, the evil will return
upon you."(1) If this man should treat us well, great shall be
his reward; and if he act treacherously towards us, great
shall be his punishment. To God would we commit our
Cause, and to His will are we wholly resigned."
Mulla Husayn spoke these words and gave the signal for
departure. Once more Qambar-'Ali was heard to raise the
call of his master, "Mount your steeds, O heroes of God!"--a summons which he invariably called out on such occasions.
At the sound of those words, they all hurried to their steeds.
A detachment of Khusraw's horsemen marched before them.
They were immediately followed by Khusraw and Mulla
Husayn, who rode abreast in the centre of the company.
In their rear followed the rest of the companions, and on
their right and left marched the remainder of the hundred
horsemen whom Khusraw had armed as willing instruments
for the execution of his design. It had been agreed that the
party should start early in the morning from Barfurush and
arrive on the same day at noon at Shir-Gah. Two hours
after sunrise, they started for their destination. Khusraw
intentionally took the way of the forest, a route which he
thought would better serve his purpose.
As soon as they had penetrated it, he gave the signal for
attack. His men fiercely threw themselves upon the companions,
seized their property, killed a number, among whom
was the brother of Mulla Sadiq, and captured the rest. As
soon as the cry of agony and distress reached his ears, Mulla
Husayn halted, and, alighting from his horse, protested
against Khusraw's treacherous behaviour. "The hour of
midday is long past," he told him; "we still have not attained
Mulla Husayn was still in the act of prayer when the cry
of "Ya Sahibu'z-Zaman"(3) was raised again by his companions.
They threw themselves upon their treacherous assailants and
in one onslaught struck them all down except the attendant
who had prepared the qulayn. Affrighted and defenceless, he
fell at the feet of Mulla Husayn and implored his aid. He
was given the bejewelled qulayn which belonged to his master
and was bidden to return to Barfurush and recount to Abbas-Quli
Khan all that he had witnessed. "Tell him," said Mulla
Husayn, "how faithfully Khusraw discharged his mission.
That false miscreant foolishly imagined that my mission had
come to an end, that both my sword and my horse had fulfilled
their function. Little did he know that their work had
but just begun, that until the services which they can render
are entirely accomplished, neither his power nor the power
of any man beside him can wrest them from me."
As the night was approaching, the party decided to tarry
in that spot until the hour of dawn. At daybreak, after
Mulla Husayn had offered his prayer, he gathered his companions
my Lord, bless Thou my
arri0val at this place, for Thou
alone canst vouchsafe such
blessings."
The night preceding their
arrival, the guardian of the
shrine dreamed that the Siyyidu'sh-Shuhada',
the Imam
Husayn, had arrived at Shaykh
Tabarsi, accompanied by no
less than seventy-two warriors
and a large number or his companions.
He dreamed that
they tarried in that spot, engaged
in the most heroic of
battles, triumphing in every
encounter over the forces of
the enemy, and that the Prophet
of God, Himself, arrived one
night and joined that blessed
company. When Mulla Husayn
arrived on the following
day, the guardian immediately
recognised him as the hero he
had seen in his vision, threw
himself at his feet, and kissed
them devoutly. Mulla Husayn
invited him to be seated
by his side, and heard him relate
his story. "All that you
On the very day of their arrival, which was the fourteenth
of Dhi'l-Qa'dih,(1) Mulla Husayn gave Mirza Muhammad-Baqir,
who had built the Babiyyih, the preliminary instruc-
Fearing that their assailants might again turn on them
and resort to a general massacre, they pursued them until
they reached a village which they thought to be the village
of Qadi-Kala. At the sight of them, all the men fled in wild
terror. The mother of Nazar Khan, the owner of the village,
was inadvertently killed in the darkness of the night, amid
the confusion that ensued. The outcries of the women, who
were violently protesting that they had no connection whatever
with the people of Qadi-Kala, soon reached the ears of
Mirza Muhammad-Taqi, who immediately ordered his companions
to withhold their hands until they ascertained the
name and character of the place. They soon found out that
the village belonged to Nazar Khan and that the woman who
had lost her life was his mother. Greatly distressed at the
discovery of so grievous a mistake on the part of his companions,
Mirza Muhammad-Taqi sorrowfully exclaimed:
"We did not intend to molest either the men or the women
of this village. Our sole purpose was to curb the violence of
the people of Qadi-Kala, who were about to put us all to
death." He apologised earnestly for the pitiful tragedy which
his companions had unwittingly enacted.
Nazar Khan, who in the meantime had concealed himself
in his house, was convinced of the sincerity of the regrets
expressed by Mirza Muhammad-Taqi. Though suffering
from this grievous loss, he was moved to call upon him and
to invite him to his home. He even asked Mirza Muhammad-Taqi
to introduce him to Mulla Husayn, and expressed a
keen desire to be made acquainted with the precepts of a
Cause that could kindle such fervour in the breasts of its
adherents.
At the hour of dawn, Mirza Muhammad-Taqi, accompanied
by Nazar Khan, arrived at the shrine of Shaykh
Tabarsi, and found Mulla Husayn leading the congregational
prayer. Such was the rapture that glowed upon his countenance
Mulla Husayn ordered his companions to commence the
building of the fort which had been designed. To every
group he assigned a section of the work, and encouraged
them to hasten its completion. In the course of these operations,
they were continually harassed by the people of the
neighbouring villages, who, at the persistent instigations of
the Sa'idu'l-'Ulama', marched out and fell upon them. Every
attack of the enemy ended in failure and shame. Undeterred
by the fierceness of their repeated onsets, the companions
valiantly withstood their assaults until they had succeeded
in subjugating temporarily the forces which had hemmed
them in on every side. When the work of construction was
completed, Mulla Husayn undertook the necessary preparations
for the siege which the fort was destined to sustain,
and provided, despite the obstacles which stood in his way,
whatever seemed essential for the safety of its occupants.
The work had scarcely been completed when Shaykh
Abu-Turab arrived bearing the news of Baha'u'llah's arrival
at the village of Nazar Khan. He informed Mulla Husayn
Baha'u'llah, in the course of that visit, inspected the
fort and expressed His satisfaction with the work that had
been accomplished. In His conversation with Mulla Husayn,
He explained in detail such matters as were vital to the welfare
and safety of his companions. `The one thing this fort
and company require,' He said, `is the presence of Quddus.
His association with this company would render it complete
and perfect.' He instructed Mulla Husayn to despatch
Mulla Mihdiy-i-Khu'i with six people to Sari, and to demand
Mirza Muhammad-Taqi that he immediately deliver
Quddus into their hands. `The fear of God and the dread
of His punishment,' He assured Mulla Husayn, `will prompt
him to surrender unhesitatingly his captive.'
"Ere He departed, Baha'u'llah enjoined them to be patient
and resigned to the will of the Almighty. `If it be His will,'
He added, `We shall once again visit you at this same spot,
and shall lend you Our assistance. You have been chosen
of God to be the vanguard of His host and the establishers
of His Faith. His host verily will conquer. Whatever may
befall, victory is yours, a victory which is complete and
certain.' With these words, He committed those valiant
companions to the care of God, and returned to the village
with Nazar Khan and Shaykh Abu-Turab. From thence He
departed by way of Nur to Tihran."
Mulla Husayn set out immediately to carry out the instructions
he had received. Summoning Mulla Mihdi, he
bade him proceed together with six other companions to
Sari and ask that the mujtahid liberate his prisoner. As soon
as the message was conveyed to him, Mirza Muhammad-Taqi
unconditionally acceded
to their request. The potency
with which that message had
been endowed seemed to have
completely disarmed him. "I
have regarded him," he hastened
to assure the messengers,
"only as an honoured guest in
my house. It would be unbecoming
of me to pretend to
have dismissed or released him.
He is at liberty to do as he
desires. Should he wish it, I
would be willing to accompany
him."
Mulla Husayn had in the
meantime apprised his companions
of the approach of
Quddus, and had enjoined them
to observe towards him a reverence
such as they would feel
prompted to show to the Bab
Himself. "As to myself," he
added, "you must consider me
as his lowly servant. You
should bear him such loyalty
that if he were to command you to take my life, you would
unhesitatingly obey. If you waver or hesitate, you will have
shown your disloyalty to your Faith. Not until he summons
you to his presence must you in any wise venture to intrude
upon him. You should forsake your desires and cling to his
will and pleasure. You should refrain from kissing either his
hands or his feet, for his blessed heart dislikes such evidences
of reverent affection. Such should be your behaviour that
I may feel proud of you before him. The glory and authority
with which he has been invested must needs be duly recognised
by even the most insignificant of his companions.
Whoso departs from the spirit and letter of my admonitions,
a grievous chastisement will surely overtake him."
The incarceration of Quddus in the home of Mirza Muhammad-Taqi,
While in Sari, Quddus frequently attempted to
convince Mirza Muhammad-Taqi of the truth of the Divine Message.
He freely conversed with him on the most weighty and outstanding
issues related to the Revelation of the Bab. His
bold and challenging remarks were couched in such gentle,
such persuasive and courteous language, and delivered with
such geniality and humour, that those who heard him felt
not in the least offended. They even misconstrued his allusions
to the sacred Book as humorous observations intended
to entertain his hearers. Mirza Muhammad-Taqi, despite
the cruelty and wickedness that were latent in him and which
he subsequently manifested by the stand he took in insisting
upon the extermination of the remnants of the defenders of
the fort of Shaykh Tabarsi, was withheld by an inner power
from showing the least disrespect to Quddus while the latter
was confined in his home. He even was prompted to prevent
The news of the impending arrival of Quddus bestirred
the occupants of the fort of Tabarsi. As he drew near his
destination, he sent forward a messenger to announce his
approach. The joyful tidings gave them new courage and
strength. Roused to a burst of enthusiasm which he could
not repress, Mulla Husayn started to his feet and, escorted
by about a hundred of his companions, hastened to meet the
expected visitor. He placed two candles in the hands of
each, lighted them himself, and bade them proceed to meet
Quddus. The darkness of the night was dispelled by the
radiance which those joyous hearts shed as they marched
forth to meet their beloved. In the midst of the forest of
Mazindaran, their eyes instantly recognised the face which
they had longed to behold. They pressed eagerly around his
steed, and with every mark of devotion aid him their tribute
of love and undying allegiance. Still holding the lighted
candles in their hands, they followed him on foot towards
their destination. Quddus, as he rode along in their midst,
appeared as the day-star that shines amidst its satellites.
As the company slowly wended its way towards the fort, there
broke forth the hymn of glorification and praise intoned by
the band of his enthusiastic admirers. "Holy, holy, the Lord
our God, the Lord of the angels and the spirit!" rang
their jubilant voices around him. Mulla Husayn raised the glad
refrain, to which the entire company responded. The forest
of Mazindaran re-echoed to the sound of their acclamations.
In this manner they reached the shrine of Shaykh Tabarsi.
The first words that fell from the lips of Quddus after he had
dismounted and leaned against the shrine were the following:
"The Baqiyyatu'llah(1) will be best for you if ye are of those
who believe."(2) By this utterance was fulfilled the prophecy
of Muhammad as recorded in the following tradition: "And
when the Mihdi(3) is made manifest, He shall lean His back
against the Ka'bih and shall address to the three hundred
and thirteen followers who will have grouped around Him,
these words: `The Baqiyyatu'llah will be best for you if
"Shortly after, Quddus entrusted to Mulla Husayn a number
of homilies which he asked him to read aloud to his
assembled companions. The first homily he read was entirely
devoted to the Bab, the second concerned Baha'u'llah, and
the third referred to Tahirih. We ventured to express to
Mulla Husayn our doubts whether the references in the
second homily were applicable to Baha'u'llah, who appeared
clothed in the garb of nobility. The matter was reported
to Quddus, who assured us that, God willing, its secret would
be revealed to us in due time. Utterly unaware, in those
days, of the character of the Mission of Baha'u'llah, we were
unable to understand the meaning of those allusions, and idly
conjectured as to what could be their probable significance.
In my eagerness to unravel the subtleties of the traditions
concerning the promised Qa'im, I several times approached
Quddus and requested him to enlighten me regarding that
subject. Though at first reluctant, he eventually acceded to
my wish. The manner of his answer, his convincing and
illuminating explanations, served to heighten the sense of
awe and of veneration which his presence inspired. He dispelled
whatever doubts lingered in our minds, and such were
the evidences of his perspicacity that we came to believe that
to him had been given the power to read our profoundest
thoughts and to calm the fiercest tumult in our hearts.
"Many a night I saw Mulla Husayn circle round the
shrine within the precincts of which Quddus lay asleep. How
often did I see him emerge in the mid-watches of the night
from his chamber and quietly direct his steps to that spot
and whisper the same verse with which we all had greeted
Quddus, on his arrival at the shrine of Shaykh Tabarsi,
charged Mulla Husayn to ascertain the number of the assembled
companions. One by one he counted them and
passed them in through the gate of the fort: three hundred
and twelve in all. He himself was entering the fort in order
to acquaint Quddus with the result, when a youth, who had
hastened all the way on foot from Barfurush, suddenly rushed
in and seizing the hem of his garment, pleaded to be enrolled
among the companions and to be allowed to lay down his
life, whenever required, in the path of the Beloved. His
wish was readily granted. When Quddus was informed of
the total number of the companions, he remarked: "Whatever
the tongue of the Prophet of God has spoken concerning
the promised One must needs be fulfilled,(2) that thereby His
testimony may be complete in the eyes of those divines who
esteem themselves as the sole interpreters of the law and
traditions of Islam. Through them will the people recognise
the truth and acknowledge the fulfilment of these traditions."(3)
Every morning and every afternoon during those days,
Quddus would summon Mulla Husayn and the most distinguished
among his companions and ask them to chant the
writings of the Bab. Seated in the Maydan, the open square
adjoining the fort, and surrounded by his devoted friends,
he would listen intently to the utterances of his Master and
would occasionally be heard to comment upon them. Neither
the threats of the enemy nor the fierceness of their successive
onsets could induce him to abate the fervour, or to break
the regularity, of his devotions. Despising all danger and
oblivious of his own needs and wants, he continued, even
under the most distressing circumstances, his daily communion
with his Beloved, wrote his praises of Him, and roused to
fresh exertions the defenders of the fort. Though exposed
to the bullets that kept ceaselessly raining upon his besieged
companions, he, undeterred by the ferocity of the attack,
pursued his labours in a state of unruffled calm. "My soul
is wedded to Thy mention!" he was wont to exclaim. "Remembrance
of Thee is the stay and solace of my life! I
glory in that I was the first to suffer ignominiously for Thy
He would sometimes ask his Iraqi companions to chant
various passages of the Qur'an, to which he would listen with
close attention, and would often be moved to unfold their
meaning. In the course of one of their chantings, they came
across the following verse: "With somewhat of fear and
hunger, and loss of wealth and lives and fruits, will We surely
prove you: but bear good tidings to the patient." "These
words," Quddus would remark, "were originally revealed
with reference to Job and the afflictions that befell him. In
this day, however, they are applicable to us, who are destined
to suffer those same afflictions. Such will be the measure
of our calamity that none but he who has been endowed
with constancy and patience will be able to survive them."
The knowledge and sagacity which Quddus displayed on
those occasions, the confidence with which he spoke, and the
resource and enterprise which he demonstrated in the instructions
he gave to his companions, reinforced his authority and
enhanced his prestige. These at first supposed that the profound
The completion of the fort, and the provision of whatever
was deemed essential for its defence, animated the enthusiasm
of the companions of Mulla Husayn and excited the curiosity
of the people of the neighbourhood.(1) A few out of sheer
curiosity, others in pursuit of material interest, and still
others prompted by their devotion to the Cause which that
building symbolised, sought to be admitted within its walls
and marvelled at the rapidity with which it had been raised.
Quddus had no sooner ascertained the number of its occupants
The providential manner in which the occupants of the
fort were relieved of the distress which weighed upon them
fanned to fury the wrath of the wilful and imperious Sa'idu'l-'Ulama'.
Impelled by an implacable hatred, he addressed a
burning appeal to Nasiri'd-Din Shah, who had recently ascended
the throne, and expatiated upon the danger with
which his dynasty, nay the monarchy itself, was menaced.
"The standard of revolt," he pleaded, "has been raised by
the contemptible sect of the Babis. This wretched band of
irresponsible agitators has dared to strike at the very foundations
of the authority with which your Imperial Majesty has
been invested. The inhabitants of a number of villages in
the immediate vicinity of their headquarters have already
flown to their standard and sworn allegiance to their cause.
They have built themselves a fort, and in that massive
stronghold they have entrenched themselves, ready to direct
a campaign against you. With unswerving obstinacy they
Nasiri'd-Din Shah, as yet inexperienced in the affairs of
State, referred the matter to the officers who commanded
the army of Mazindaran and who were in attendance upon
him.(1) He instructed them to take whatever means they
deemed fit for the eradication of the disturbers of his realm.
Haji Mustafa Khan-i-Turkaman submitted his views to his
sovereign: "I myself come from Mazindaran. I have been
able to estimate the forces at their disposal. The handful of
untrained and frail-bodied students whom I have seen are
utterly powerless to withstand the forces which your Majesty
can command. The army which you contemplate despatching
is in my view unnecessary. A small detachment of that
army will be sufficient to wipe them out. They are utterly
unworthy of the care and consideration of my sovereign.
Should your Majesty be willing to signify your desire, in an
imperial message addressed to my brother Abdu'llah Khan-i-Turkaman,
The Shah gave his consent, and issued his farman(1) to
that same Abdu'llah Khan, bidding him to recruit without
delay, from any part of his realm, the forces he might require
for the execution of his purpose. He sent with his message
a royal badge, which he bestowed upon him as a mark of
confidence in his capacity to undertake that task. The re-
The army was ordered to set up a number of barricades
in front of the fort and to open fire upon anyone who chanced
to leave its gate. Quddus forbade his companions to go out
in order to fetch water from the neighbourhood. "Our bread
has been intercepted by our enemy," complained Rasul-i-Bahnimiri.
"What will befall us if water should likewise be
denied us?" Quddus, who was at that time, the hour of
sunset, viewing the army of the enemy in company with
Mulla Husayn from the terrace of the fort, turned to him
and said: "The scarcity of water has distressed our companions.
God willing, this very night a downpour of rain
will overtake our opponents, followed by a heavy snowfall,
which will assist us to repulse their contemplated assault."
That very night, the army of Abdu'llah Khan was surprised
by a torrential rain which overwhelmed that section
which lay close to the fort. Much of the ammunition was
irretrievably ruined. There gathered within the walls of the
fort an amount of water which, for a long period, was sufficient
for the consumption of the besieged. In the course of
the following night, a snowfall such as the people of the
neighbourhood even in the depth of winter had never experienced,
added considerably to the annoyance which the rain
had caused. The next night, which was the evening preceding
the fifth of Muharram, in the year 1265 A.H.,(1) Quddus
determined to leave the gate of the fort. "Praise be to God,"
he remarked to Rasul-i-Bahnimiri as he paced with calm and
serenity the approaches to the gate, "who has graciously
answered our prayer and caused both rain and snow to fall
upon our enemies; a fall that has brought desolation into
their camp and refreshment into our fort."
As the hour of the attack approached for which that
numerous army, despite the losses it had sustained, was
strenuously preparing, Quddus determined to sally out and
Quddus returned to the fort while Mulla Husayn was still
engaged in pursuing the work which had been so valiantly
performed. The voice of Siyyid Abdu'l-'Azim-i-Khu'i was
soon raised summoning him, on behalf of Quddus, to return
immediately to the fort. "We have repulsed the assailants,"
Despite this defeat, not one of the followers of the Bab
lost his life in the course of that encounter. No one except
a man named Quli, who rode in advance of Quddus, was
badly wounded. They were all commanded to take none of
the property of their adversaries excepting their swords and
horses.
As the signs of the reassembling of the forces which had
been commanded by Abdu'llah Khan became apparent,
Quddus bade his companions dig a moat around the fort
as a safeguard against a renewed attack. Nineteen days
elapsed during which they exerted themselves to the utmost
for the completion of the task they had been charged to
perform. They joyously laboured by day and by night in
order to expedite the work with which they had been entrusted.
Soon after the work was completed, it was announced
that Prince Mihdi-Quli Mirza(1) was advancing towards the
fort at the head of a numerous army, and had actually encamped
at Shir-Gah. A few days later, he had transferred
his headquarters to Vas-Kas. On his arrival, he sent one of
his men to inform Mulla Husayn that he had been commanded
by the Shah to ascertain the purpose of his activities
and to request that he be enlightened as to the object he
had in view. "Tell your master," Mulla Husayn replied,
"that we utterly disclaim any intention either of subverting
The promise given by the messenger was destined to remain
unfulfilled. Three days after, Prince Mihdi-Quli Mirza
prepared to launch his attack, on a scale hitherto unprecedented,
upon the occupants of the fort. At the head of
three regiments of infantry and several regiments of cavalry,
he quartered his host upon a height that overlooked that
spot, and gave the signal to open fire in that direction.
The day had not yet broken when at the signal, "Mount
your steeds, O heroes of God!" Quddus ordered that the
gates of the fort be again thrown open. Mulla Husayn and
two hundred and two of his companions ran to their horses
and followed Quddus as he rode out in the direction of Vas-Kas.
Undaunted by the overwhelming forces arrayed against
them, and undeterred by the snow and mud which had
accumulated on the roads, they headed, without a pause, in
the midst of the darkness that surrounded them, towards the
stronghold which served as a base for the operations of the
enemy.
The prince, who was observing the movements of Mulla
Husayn, saw him approaching, from his fort, and ordered his
men to open fire upon him. The bullets which they discharged
were powerless to check his advance. He forced his way
through the gate and rushed into the private apartments of
the prince, who, with a sudden sense that his life was in
danger, threw himself from a back window into the moat
and escaped barefooted.(1) His host, deprived of their leader
and struck with panic, fled in disgraceful rout before that
little band which, despite their own overwhelming numbers
and the resources which the imperial treasury had placed
at their disposal, they were unable to subdue.(2)
As the victors were forcing their way through the section
of the fort reserved for the prince, two other princes of royal
blood(3) fell in an attempt to strike down their opponents.
As they penetrated his apartments, they discovered, in one
They were throwing open the gate of the prison which
had been in the hands of the enemy, when they heard the
voice of Mulla Yusuf-i-Ardibili, who had been made a captive
on his way to the fort and was languishing among the
prisoners. He interceded for his fellow-sufferers and succeeded
in obtaining their immediate release.
On the morning of that memorable engagement, Mulla
Husayn assembled his companions around Quddus in the
outskirts of Vas-Kas, while he remained himself on horseback
in anticipation of a renewed attack by the enemy. He was
watching their movements, when he suddenly observed an
innumerable host rushing from both sides towards him. All
sprang to their feet and, raising again the cry of "Ya Sahibu'z-Zaman!"
pressed forward to face the challenge. Mulla
Husayn spurred his charger in one direction, and Quddus
and his companions in another. The detachment which was
charging Mulla Husayn suddenly deflected its course and,
fleeing from before him, joined forces with the rest of the
enemy and encompassed Quddus and those who were with
him. At a given moment, they discharged a thousand bullets,
one of which struck Quddus in the mouth, knocking out
several of his teeth and wounding both his tongue and throat.
The loud noise which the simultaneous discharge of a thousand
bullets produced, and which could be heard at a distance of
ten farsangs,(1) filled with apprehension Mulla Husayn, who
hastened to the rescue of his friends. As soon as he reached
them, he alighted from his horse and, entrusting it to his
attendant, Qambar-'Ali, ran towards Quddus. The sight of
blood dripping profusely from the mouth of his beloved chief
The disgraceful retreat of the army of Prince Mihdi-Quli
Mirza enabled Mulla Husayn and his companions to repair
to the fort. With pain and regret, they conducted their
wounded leader to the shelter of his stronghold. On his
arrival, Quddus addressed a written appeal to his friends
who were bewailing his injury, and by his words of cheer
soothed their sorrow. "We should submit," he exhorted
them, "to whatever is the will of God. We should stand
firm and steadfast in the hour of trial. The stone of the
infidel broke the teeth of the Prophet of God; mine have
fallen as a result of the bullet of the enemy. Though my
body be afflicted, my soul is immersed in gladness. My
gratitude to God knows no bounds. If you love me, suffer
not that this joy be obscured by the sight of your lamentations."
This memorable engagement fell on the twenty-fifth of
Muharram, 1265 A.H.(1) In the beginning of that same month,
Baha'u'llah, faithful to the promise He had given to Mulla
Husayn, set out, attended by a number of His friends, from
Nur for the fort of Tabarsi. Among those who accompanied
Him were Haji Mirza Janiy-i-Kashani, Mulla Baqir-i-Tabrizi,
one of the Letters of the Living, and Mirza Yahya, His
brother. Baha'u'llah had signified His wish that they should
proceed directly to their destination and allow no pause in
their journey. His intention was to reach that spot at night,
inasmuch as strict orders had been issued, ever since Abdu'llah
As He watched beside them, the secret emissaries of the
enemy informed the guards of the neighbourhood of the
arrival of the party, and ordered the immediate seizure of
whatever they could find in their possession. "We have
received strict orders, they told Baha'u'llah, whom they
recognised instantly as the leader of the group, "to arrest
every person we chance to meet in this vicinity, and are
commanded to conduct him, without any previous investigation,
to Amul and deliver him into the hands of its governor."
"The matter has been misrepresented in your eyes," Baha'u'llah
remarked. "You have misconstrued our purpose. I
would advise you to act in a manner that will cause you
eventually no regret." This admonition, uttered with dignity
and calm, induced the chief of the guards to treat with
consideration and courtesy those whom he had arrested.
He bade them mount their horses and proceed with him to
Amul. As they were approaching the banks of a river,
Baha'u'llah signalled to His companions, who were riding at
a distance from the guards, to cast into the water whatever
manuscripts they had in their possession.
At daybreak, as they were approaching the town, a message
was sent in advance to the acting governor, informing
him of the arrival of a party that had been captured on
their way to the fort of Tabarsi. The governor himself,
together with the members of his body-guard, had been
appointed to join the army of Prince Mihdi-Quli Mirza, and
had commissioned hiskinsman to act in his absence. As
The circumstances which Baha'u'llah proceeded to relate
in connection with the reply, no less than the manner of
His delivery, convinced the arrogant mujtahid of his stupidity
and blunder. Unable to contradict so weighty a
statement, he preferred to keep silent. A siyyid angrily
interjected: "This very statement conclusively demonstrates
that its author is himself a Babi and no less than a leading
expounder of the tenets of that sect." He urged in vehement
language that its followers be put to death. "These obscure
sectarians are the sworn enemies," he cried, "both of the
State and of the Faith of Islam! We must, at all costs,
extirpate that heresy." He was seconded in his denunciation
by the other siyyids who were present, and who, emboldened
by the imprecations uttered at that gathering, insisted that
the governor comply unhesitatingly with their wishes.
The acting governor was much embarrassed, and realised
that any evidence of indulgence on his part would be fraught
with grave consequences for the safety of his position. In
his desire to hold in check the passions which had been
aroused, he ordered his attendants to prepare the rods and
promptly inflict a befitting punishment upon the captives.
"We will afterwards," he added, "keep them in prison pending
the return of the governor, who will send them to Tihran,
The first who was bound to receive the bastinado was
Mulla Baqir. "I am only a groom of Baha'u'llah," he urged.
"I was on my way to Mashhad when they suddenly arrested
me and brought me to this place." Baha'u'llah intervened
and succeeded in inducing his oppressors to release him. He
likewise interceded for Haji Mirza Jani, who He said was "a
mere tradesman" whom He regarded as His "guest," so that
He was "responsible for any charges brought against him."
Mirza Yahya, whom they proceeded to bind, was also set
free as soon as Baha'u'llah had declared him to be His attendant.
"None of these men," He told the acting governor,
"are guilty of any crime. If you insist on inflicting your
punishment, I offer Myself as a willing Victim of your chastisement."
The acting governor was reluctantly compelled
to give orders that Baha'u'llah alone be chosen to suffer the
indignity which he had intended originally for His companions.(1)
The same treatment that had been me-ed out to the Bab
five months previously in Tabriz, Baha'u'llah suffered in the
presence of the assembled ulamas of Amul. The first confinement
that the Bab suffered at the hands of His enemies
was in the house of Abdu'l-Hamid Khan, the chief constable
of Shiraz; the first confinement of Baha'u'llah was in the
home of one of the kad-khudas of Tihran. The Bab's second
imprisonment was in the castle of Mah-Ku; that of Baha'u'llah
was in the private residence of the governor of Amul. The
Bab was scourged in the namaz-khanih(2) of the Shaykhu'l-Islam
of Tabriz; the same indignity was inflicted on Baha'u'llah
in the namaz-khanih of the mujtahid of Amul. The
Bab's third confinement was in the castle of Chihriq; Baha'u'llah's
was in the Siyah-Chal(3) of Tihran. The Bab, whose
trials and sufferings had preceded, in almost every case,
fered Himself to ransom His
Beloved from the perils that
beset that precious Life; whilst
Baha'u'llah, on His part, unwilling
that He who so greatly
loved Him should be the sole
Sufferer, shared at every turn
the cup that had touched His
lips. Such love no eye has ever
beheld, nor has mortal heart
conceived such mutual devotion.
If the branches of every
tree were turned into pens, and
all the seas into ink, and earth
and heaven rolled into one
parchment, the immensity of
that love would still remain
unexplored, and the depths of
that devotion unfathomed.
Baha'u'llah and His companions
remained for a time imprisoned
in one of the rooms
that formed part of the masjid.
Despite the protestations of the mob, the rest of the
prisoners were taken to the seat of government, and thus
escaped from the perils with which they had been threatened.
The acting governor offered profuse apologies to Baha'u'llah
for the treatment which the people of Amul had accorded
Him. "But for the interposition of Providence," he said,
"no force would have achieved your deliverance from the
grasp of this malevolent people. But for the efficacy of the
vow which I had made to risk my own life for your sake,
I, too, would have fallen a victim to their violence, and would
have been trampled beneath their feet." He bitterly complained
of the outrageous conduct of the siyyids of Amul,
and denounced the baseness of their character. He expressed
himself as being continually tormented by the effects of their
malignant designs. He set about serving Baha'u'llah with
devotion and kindness, and was often heard, in the course
of his conversation with Him, to remark: "I am far from
regarding you a prisoner in my home. This house, I believe,
was built for the very purpose of affording you a shelter from
the designs of your foes."
I have heard Baha'u'llah Himself recount the following:
"No prisoner has ever been accorded the treatment which I
received at the hands of the acting governor of Amul. He
treated Me with the utmost consideration and esteem. I
was generously entertained by him, and the fullest attention
was given to everything that affected My security and comfort.
I was, however, unable to leave the gate of the house.
My host was afraid lest the governor, who was related to
Abbas-Quli Khan-i-Larijani, might return from the fort of
Tabarsi and inflict injury upon Me. I tried to dispel his
apprehensions. `The same Omnipotence,' I assured him,
`who has delivered us from the hands of the mischief-makers
of Amul, and has enabled us to be received with such hospitality
by you in this house, is able to change the heart of
the governor and to cause him to treat us with no less consideration
and love.'
"One night we were suddenly awakened by the clamour
of the people who had gathered outside the gate of the house.
The door was opened, and it was announced that the governor
had returned to Amul. Our companions, who were anticipating
a fresh attack upon them, were completely surprised
to hear the voice of the governor rebuking those who had
denounced us so bitterly on the day of our arrival. `For
what reason,' we heard him loudly remonstrating, `have these
miserable wretches chosen to treat so disrespectfully a guest
whose hands are tied and who has not been given the chance
to defend himself? What is their justification for having
demanded that he be immediately put to death? What evidence
have they with which to support their contention? If
they be sincere in their claims to be devotedly attached to
Islam and to be the guardians of its interests, let them betake
themselves to the fort of Shaykh Tabarsi and there demonstrate
their capacity to defend the Faith of which they
profess to be the champions.'"
What he had seen of the heroism of the defenders of the
fort had quite changed the mind and heart of the governor
of Amul. He returned filled with admiration for a Cause
which he had formerly despised, and the progress of which
he had strenuously resisted. The scenes he witnessed had
disarmed his wrath and chastened his pride. Humbly and
Baha'u'llah's intention to throw in His lot with the defenders
of the fort of Shaykh Tabarsi was destined to remain
unfulfilled. Though Himself extremely desirous to lend every
possible assistance in His power to the besieged, He was
spared, through the mysterious dispensation of Providence,
the tragic fate that was soon to befall the chief participators
in that memorable struggle. Had He been able to reach the
fort, had He been allowed to join the members of that heroic
band, how could He have played His part in the great drama
which He was destined to unfold? How could He have consummated
the work that had been so gloriously conceived
and so marvellously inaugurated? He was in the heyday of
His life when the call from Shiraz reached Him. At the age
of twenty-seven, He arose to consecrate His life to its service,
fearlessly identified Himself with its teachings, and distinguished
Himself by the exemplary part He played in its
diffusion. No effort was too great for the energy with which
He was endowed, and no sacrifice too woeful for the devotion
with which His faith had inspired Him. He flung aside every
consideration of fame, of wealth, and position, for the prosecution
of the task He had set His heart to achieve. Neither
the taunts of His friends nor the threats of His enemies could
induce Him to cease championing a Cause which they alike
regarded as that of an obscure and proscribed sect.
The first incarceration to which He was subjected as a
result of the helping hand He had extended to the captives
of Qazvin; the ability with which He achieved the deliverance
of Tahirih; the exemplary manner in which He steered the
course of the turbulent proceedings in Badasht; the manner
in which He saved the life of Quddus in Niyala; the wisdom
which He showed in His handling of the delicate situation
created by the impetuosity of Tahirih, and the vigilance He
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