The Bahá’í Centenary 1844-1944/Martyrdom of the Báb
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MARTYRDOM
OF THE BAB
From N ab1'l's N arraliuc
THE tale of the tragedy that marked the closing stages of the Nayriz upheaval spread over the length and breadth of Persia and kindled a startling enthusiasm in the hearts of those who heard it. It plunged the authorities of the capital into consternation and nerved them to a resolve of despair. The Amir-Nizaim, the Grand Vazir of Nasiri’d-Din fliah, was particularly overawed by these recurrent manifestations of an indomitable will, of a fierce and inflexible tenacity of faith. Though the forces of the Imperial army had everywhere triumphed, though the companions of Mullá Ḥusayn and Valjiid had successively been mowed down in a ruthless carnage at the hands of its officers, yet to the shrewd minds of the rulers of Ṭihrán it was clear and evident that the spirit responsible for so rare a heroism was by no means vanquished, that its might was far from broken. The loyalty which the remnants of that scattered band bore to their captive Leader still remained unimpaired. Nothing had as yet been successful, despite the appalling losses they had sustained, in sapping that loyalty or in undermining that faith. Far from being extinguished that spirit had blazed more intense and devastating than ever. Galled by the memory of the indignities they had suffered, that persecuted band clung ever more passionately to its Faith and looked with increasing fervor and hope to its Leader. Above all He Who had kindled that flame and nourished that spirit was still alive, and, despite His isolation, was able to exercise the full measure of His influence. Even a sleepless vigilance had been powerless to stem the tide that had swept over the entire face of the land, and which ‘had as its motive force the continued existence of the Báb. Extinguish that light, choke the stream at its very source, and the torrent that had brought so much devastation in its way, would run dry. Such was the thought that swayed the Grand Vazir of Nasiri'd-Din
Sháh. To do Him to death seemed to that foolish minister the most efficacious means for the recovery of his country from the shame into which he thought it had sunk.
Bestirred to action, he summoned his counsellors, shared with them his fears and his hopes, and acquainted them with the nature of his plans. "Behold." he exclaimed. "the storm which the Faith of the Siyyid-iBáb has provoked in the hearts of my fellow—countrymenl Nothing short of his public execution can, in my mind, enable this distracted country to recover its tranquillity and peace. Who dare compute the forces that have perished in the course of the engagements at §_l_1ayl_th Tabarsi? Who can estimate the efforts exerted to secure that victory? No sooner had the mischief that convulsed Mazindaran been suppressed, than the flames of another sedition blazed forth in the province of Fats. bringing in its wake so much suffering to my people. We had no sooner succeeded in quelling the revolt that had ravaged the south, than another insurrection breaks out in the north. sweeping in its vortex Zanjfin and its surroundings. If you are able to advise a remedy, acquaint me, for my sole purpose is to insure the peace and honor of my countrymen." .
Not a single voice dared venture a reply, except Mirza Aqa flan-i-Nuri, the Minister of War, who pleaded that to put to death a banished Siyyid for the deeds committed by a band of irresponsible agitators would be an act of manifest cruelty. He recalled the example of the late Muhammad Sháh whose invariable practice was to disregard the base calumnics the enemies of that Siyyid brought continually to his attention. The Amir-Nizaim was sorely displeased. "Such considerations," he protested. "are wholly irrelevant to the issue with which we are faced. The interests of the State are in jeopardy, and we can in no
MARTYRDOM OF THE B./KB
7 1' ‘zr*‘-'::'::~ 1.
Views of the town and ruins of the castle of Mih-Kfi, A<1l}irbéyjén, Persia, where the Bib was confined.
8 THE BA!-IA’l
wise tolerate these periodic upheavals. Was not the Imam Husayn, in view of the paramount necessity for safeguarding the unity of the State, executed by those same persons who had seen him more than once receive marks of exceptional affection from Muhammad, his Grandfather? Did they not in such circumstances refuse to consider the rights which his lineage had conferred upon him? Nothing short of the remedy I advocate can uproot this evil and bring us the peace for which we long."
Disregarding the advice of his counsellor, the Amir-Nigam dispatched his orders to Navvfib Hamzih Mirzai. the governor of Ad_hirbiyjén, who was distinguished among the princes of royal blood for his kindheartedness and rectitude of conduct, to summon the Báb to Tabríz. He was careful not to divulge to the Prince his real purpose.
The Navvab, assuming that the intention of the minister was to enable his Captive to return to His home, immediately directed one of his trusted officers, together with a mounted escort, to proceed to gihriq, where the Bib still lay confined, and to bring Him back to Tabríz. He recommended Him to their care. urging them to exercise towards Him the utmost consideration.
Forty days before the arrival of that officer at (2_liihriq, the Bah collected all tlr.‘ documents and Tablets in His possession and. placing them with His pen-case. His seals. and agate rings. into a Coffer. entrusted them to the care of Mulla Baqir, one of the Letters of the Living. To him He also delivered a letter addressed to Mirzá Ahmad, His amanucnsis, in which He enclosed the key of that coffer. He urged him to take the utmost care of that trust, emphasized the sacredness of its character, and bade him conceal its contents from anyone except Mirzá Ahmad.
Mulla Baqir departed forthwith for Qazvin. Within eighteen days he had reached that town and was informed that Mirzai Ahmad had departed for Qum. He left immediately for that destination and arrived toward the middle of the month of Sha‘han.‘
‘June I2-July II. 1330 AJ).
CENTENARY
I was then in Qum, together with a certain Sadiq-i-Tabrízi, whom Mitzi Ahmad had sent to fetch me from Zarand. I was living in the same house with Mirza Ahmad, a house which he had hired in the Bzigh-Pam bih quarter. In those days ghaylgh 'Aaim, Siyyid lsma‘il and a number of other companions likewise were dwelling with us. Mullá Baqir delivered the trust into the hands of Mirza Ahmad who, at the insistence of §haylg_l_i 'A;im, opened it before us. We marvelled when we beheld among the things which that coffer contained a scroll of blue paper, of the most delicate texture, on which the Báb, in His own exquisite handwriting, which was a fine shikastih script, had penned, in the form of a pentacle, what numbered about five hundred verses, all consisting of derivatives from the word Bah:i."' That scroll was in a state of perfect preservation, was spotlessly clean, and gave the impression at first sight of being a printed rather than a written page. So fine and intricate was the penmanship that viewed from a distance the writing appeared as a single wash of ink on the paper. We were overcome with admiration as we gazed upon a masterpiece which no calligraphist, we believed, could rival. That scroll was replaced in the coffer and handed back to Mirza Ahmad, who. on the very day he received it. proceeded to Tihrin. Ere he departed he informed us that all he could divulge of that letter was the instruction that the trust was to be delivered into the hands of Jimib-i-Baha3 in Tihran.‘ As to me I was instructed by Mirza Ahmad to
‘According to "A Traveller‘: Narrative" (p. 42). the Báb had produced no less than three hundred and sixty derivatives from the word "Bahi.“
‘Title by which Bahá’u’lláh was designated in those days.
"'The end of the Bib‘: earthly Manifestation is now close upon us. He knew it himself before the event. and was not displeased at the presentiment. He had already ‘set his house in order.‘ as regards the spiritual affairs of the Bibi community, which he had. if I mistalte not, confided to the intuitive wisdom of Bahá’u’lláh . . . It is impossible not to feel that this is far more probable than the view which makes Subh-i-Azal the custodian of the sacred writings and the arranger of a resting-place for the sacred remains. I much fear that the Azalls have manipulated tradition in the interest of their party."
(Dr. T. K. Cheyne's “The Reconciliation of Races
and Religions." p. 636.)
MARTYRDOM
proceed to Zarand and join my father who was anxiously awaiting my return.
Faithful to the instructions he had received from Navvab Hamzih Mirza, that officer conducted the Báb to Tabríz and showed Him the utmost respect and consideration. The Prince had instructed one of his friends to accommodate Him in his home and to treat Him with extreme deference. Three days after the Báb's arrival, a fresh order was received from the Grand Vazir commanding the Prince to carry out the execution of his Prisoner on the very day the farman would reach him. Whoever would profess himself as His follower was likewise to be condemned to death. The Armenian regiment of Urumiyyih, whose colonel was Sam gain, was ordered to shoot Him, in the courtyard of the barracks of Tabríz, which was situated in the center of the city.
The Prince expressed his consternation to the bearer of the farmén, Mirza Hasan Khán, the Vazir-Nizam and brother of the Grand Vazir. "The Amir," he told him, "would do better to entrust me with services of greater merit than the one with which he has now commissioned me. The task I am called upon to perform is a task that only ignoble people would accept. I am neither Ibn-i-Ziyéd nor Ibn-i-Sa'd‘ that he should call upon me to slay an innocent descendant of the Prophet of God." Mirza Hasan flan reported these sayings of the Prince to his brother who, thereupon ordered him to follow himself, without delay and in their entirety, the instructions he had already given. "Relieve us." the Vazir urged his brother, "from this anxiety that weighs upon our hearts, and let this affair be brought to an end ere the month of Ramadan breaks upon us, that we may enter the period of fasting with undisturbed tranquillity." Mirza Hasan I_(_.ha'm attempted to acquaint the Prince with these fresh instructions, but failed in his efforts, as the Prince, pretending to be ill, refused to meet him. Undeterred by this refusal, he issued his instructions for the immediate transfer of the Bib and those in His company from the house in which He was staying to one
‘Persecurors of the daeendants of Muhammad.
OF THE BAR 9
of the rooms of the barracks. He moreover directed Sam K_hfin to despatch ten of his men to guard the entrance of the room in which He was to be confined.
Deprived of His turban and sash. the twin emblems of His noble lineage, the Bib, together with Siyyid Husayn His amanuensis, was driven to yet another confinement which He well knew was but a step further on the way leading Him to the goal he had set Himself to attain. That day witnessed a tremendous commotion in the city of Tabríz. The great convulsion associated in the ideas of its inhabitants with the Day of Judgment seemed at last to have come upon them. Never had that city experienced a turmoil so fierce and so mysterious as the one which seized its inhabitants on the day the Bib was led to that place which was to be the scene of His martyrdom. As He approached the courtyard of the barracks a youth suddenly leaped forward who, in his eagerness to overtake Him, had forced his way through the crowd, utterly ignoring the risks and perils which such an attempt might involve. His face was haggard. his feet were bare, and his hair dishevelled. Breathless with excitement and exhausted with fatigue, he flung himself at the feet of the Bib and, seizing the hem of His garment, passionately implored Him: "Send me not from Thee, O Master. Wherever Thou goest, suffer me to follow Thee." “Muhammad—'Ali,” answered the Bib, "arise, and rest assured that you will be with me.’ Tomorrow you shall witness what God has decreed." Two other companions, unable to contain themselves, rushed forward and assured Him of their unalterable loyalty. These together with Mitzi Muhammad‘Aliy-i-Zunfizi, were seized and placed in the same cell in which the Bib and Siyyid Husayn were confined.
I have heard Siyyid Husayn bear witness to the following: "That night the face of the Báb was aglow with joy, a joy such as had never shone from His countenance. In "‘It is no doubt a singular coincidence that both ‘Ali-Muhammad and Jesus Christ are reported to have addressed that: words to a disciple: ‘To-day thou shalt be with me in Paradise."'
(Dr. T. K. Cheyne'a "The Reconciliation of Races
and Religions." p. In.)
10 THE Bahá’í
different to the storm that raged about Him, He conversed with us with gaiety and cheerfulness. The sorrows that had weighed so heavily upon Him seemed to have completely vanished. Their weight appeared to have dissolved in the consciousness of approaching victory. ‘Tomorrow.’ He said to us. ‘will be the day of my martyrdom. Would that one of you would now arise and, with his own hands, end my life. I prefer to be slain by the hand of a friend rather than that of the enemy.’ Tears rained from our eyes as we heard Him express that wish. We shrank, however, at the thought of taking away with our own hands so precious a life. We refused and remained silent. Mirza Muhammad-‘Ali suddenly sprang to his feet and announced himself ready to obey whatever the Báb would desire. ‘This same youth who has risen to comply with my wish,’ the Báb declared, as soon as we had intervened and forced him to abandon that thought, 'will, together with me, suffer martyrdom. Him will I choose to share with me its crown.’ "
Early in the morning Mirzai Hasan Khán ordered his farrésh-bashi to conduct the Bab to the presence of the leading mujtahids of the city and to obtain from them the authorization required for His execution. As the Bib was leaving the barracks, Siyyid Husayn asked Him as to what he should do. "Confess not your faith," He advised him, "thereby you will be enabled. when the hour comes, to convey to those who are destined to hear you, the things of which you alone are aware." He was engaged in a confidential conversation with him when the farrasli—bas_l_1i suddenly interrupted and, holding Siyyid l_-Iusayn by the hand, drew him aside and severely rebuked him. "Not until I have said to him all those things that I wish to say," the Báb warned the farrasli-b:is_l_1i, "can any earthly power silence me. Though all the world be armed against me, yet shall they be powerless to deter me from fulfilling, to the last word, my intention." The farrzisli-baslii was amazed at such a bold assertion. He made. however. no reply and bade Siyyid Husayn to arise and follow him.
\‘(/hen Mirz:i Muhammad-‘Ali was ush CENTENARY
cred into. the presence of the mujtahids he was repeatedly urged. in view of the position which his stepfather, Siyyid 'Aliy-iZunuzi, occupied, no recant his faith. "Never," he exclaimed, "will I renounce my Master. He is the essence of my faith, and the object of my truest adoration. In Him I have found my paradise. and in the observance of His law I recognize the ark of my salvation." "Hold your peace." thundered Mulla Muhammad-i-Mamaqani, before whom that youth was brought, "Such words betray your madness; I can well excuse the words for which you are not responsible.” "I am not mad,” he retorted, "Such a charge should rather be brought against you who have sentenced to death a man no less holy than the promised Q:'t'im. He is not a fool who has embraced His Faith and is longing to shed his blood in His path.”
The Bib was, in His zturn. brought before Mulla Muhammad-i-Mamaqéni. No sooner had he recognized Him than he seized the death-warrant he himself had previously written and, handing it to his attendant. bade him deliver it to the farrasli-béshi. "No need," he cried, "to bring the Siyyid-iBaib into my presence. This death-warrant I have penned the very day I met him at the gathering presided over by the Vali‘Ahd. He surely is the same man whom I saw on that occasion and has not. in the meantime, surrendered any of his claims."
From thence the Báb was conducted to the house of Mirza Baqir, the son of Mirza Ahmad to whom he had recently succeeded. When they arrived they found his attendant standing at the gate and holding in his hand the B:ib’s death warrant. "No need to enter.” he told them, "My master is already satisfied that his father was right in pronouncing the sentence of death. He can do no better than follow his example."
Mulla Murtadé-Quli. following in the footsteps of the two other mujtahids, had previously issued his own written testimony and refused to meet face to face his dreaded opponent. No sooner had the farr~.is_l_1-ba’shi secured the necessary documents than he delivered his Captive into the lmnds of Sam _K_l_i;in, assuring him that he could proceed with his task now that he had obtained the
MARTYRDOM
sanction of the civil and ecclesiastical authorities of the realm. '
Siyyid Husayn had remained confined in the same room_ in which he had spent the previous night with the Bib. They were proceeding to place Mirzai Muhammad-'Ali in that same room, when he burst forth into tears and entreatcd them to allow him to remain with his Master. He was delivered into the hands of Sam lflgan who was ordered to execute him also, if he persisted in his refusal to deny his faith.
Sam flan was in the meantime finding himself increasingly affected by the behavior of his Captive and the treatment that had been meted out to Him. He was seized with great fear lest his action should bring upon him the wrath of God. "I profess the Christian Faith,” he explained to the Báb, "and entertain no ill-will against you. If your Cause he the Cause of Truth, enable me to free myself from the obligation of shedding your blood." "Follow your instructions." the Báb replied, "and if your intention be sincere, the Almighty is surely able to relieve you from your perplexity."
Sam Khán ordered his men to drive a nail into the pillar that lay between the door of the room that Siyyid Husayn occupied and the entrance to the adjoining one, and to make fast two ropes to that nail, from which the Bah and His companion were to be separately suspended. Mirzi Muhammad-‘Ali begged Sim K_hin to be placed in such a manner that his own body would shield that of the Bib. He was eventually suspended in such a position that his head reposed on the breast of his Master. As soon as they were fastened, a regiment of soldiers ranged itself in three files, each of two hundred and fifty men, each of which was ordered to open fire in its turn until the whole detachment had discharged the volleys of its bullets. The smoke of the firing of the seven hundred and fifty rifles was such as to tum the light of the noonday sun into darkness. About ten thousand people had crowded onto the roof of the barracks as well as on the top of the adjoining houses, all of whom were witnesses to that sad and moving scene.
As soon as the cloud of smoke had cleared away. an astounded multitude were looking
OF THE BAR 11
upon a scene which their eyes could scarcely believe. There, standing before them alive and unhurt. was the companion of the Báb. whilst He Himself had vanished uninjured from their sight. Though the cords with which they were suspended had been rent in pieces by the bullets, yet their bodies had miraculously escaped the volleys. Even the
"tunic which Mina Muhammad-‘Ali was
wearing had. despite the thickness of the smoke, remained unsullicd. "The Siyyid-iBab has gone from our sight!" rang out the voice of the bewildered multitude. They set out in a frenzied search for Him and found Him. eventually, seated in the same room which He had occupied the night before, engaged in completing His interrupted conversation with Siyyid Husayn. An expression of unruflled calm was upon His face. His body had emerged unscathed from the shower of bullets which the regiment had directed against Him. "I have finished my conversation with Siyyid Husayn," the Bah told the farrésh-baislii. "Now you may proceed to fulfill your intention.” The man was too shaken to resume what he had already attempted. Refusing to accomplish his duty he, that same moment. left that scene and resigned his post. He related all that he had seen to his neighbor, Mitzi Siyyid Muhsin, one of the notables of Tabríz, who. as soon as he heard the story. was converted to the Faith.
I was privileged to meet, subsequently. this same Mirza Siyyid Muhsin who conducted me to the scene of the Báb’s martyrdom and showed me the wall where He had been suspended. I was taken to the room in which He had been found conversing with Siyyid Husayn, and was shown the very spot where He had been seated. I saw the very nail which His enemies had hammered into the wall and to which the rope which had supported His body had been attached.
Sam lghan was likewise stunned by the force of this tremendous revelation. He ordered his men to leave the barracks immediately and refused to ever again associate himself and his regiment with any act that involved the least injury to the Báb. He swore as he left that courtyard never again to resume that task even though his refusal should entail the loss of his own life.
12 THE BAHA’l
No sooner had Sam Lhén departed than Aqé Jan I_(_h:'in-i-Qamsih, colonel of the body-guard, known also by the names of Qamsih and Naisiri, volunteered to carry out the order for execution. On the same wall and in the same manner the Báb and His companion were again suspended, while the regiment formed into line to open fire upon them. Contrariwise to the previous occasion, when only the cord with which they were suspended had been shot into pieces, this time their bodies were shattered and
CENTENARY
were blended into one mass of mingled flesh and bone. "Had you believed in me, O wayward generation,” were the last words of the Báb to the gazing multitude as the regiment was preparing to fire the final volley, "everyone of you would have followed the example of this youth, who stood in rank above most of you, and willingly would have sacrificed yourselves in my path. The day will come when you will have recognized me; that day I shall have ceased to be with you.”
