The Chosen Highway/The Báb

[Page 6]

[Page 7]PART I

THE BAB [Page 8][Page 9]“No sooner had mankind attained the stage of maturity, than the Word revealed to men’s eyes the latent energies with which it had been endowed, energies which manifested themselves in the plenitude of their glory when the Ancient Beauty appeared in the year sixty* in the person of ‘Ali Muhammad, the Bab.”

Bahd wu’ llah.

“All created things have their degree or stage of maturity. . . . In the human kingdom, man reaches his maturity when the light of his intelligence attains the greatest power and

development. . . . There are periods and stages in the collective life of humanity. At one time . . . the stage of childhood, at another . . . the period of youth, but now it has

entered upon its long-predicted phase of maturity... . Humanity has emerged from its former state of limitation and preliminary training. New powers, new moral standards, new capacities are awaiting and already descending upon him. The gifts and blessings of the period of youth, although timely and sufficient during the adolescence of mankind, are now incapable of meeting the requirements of maturity.”

‘Abdu’l-Bahd.

• 1260 A.H.

[Page 10],

[Page 11]PART I

The Bab

In order better to understand the extraordinary character of the great events which took place, as recorded in this Chronicle, it might be well briefly to consider a certain aspect of the religious world of Persia in the first decades of the nineteenth century.

Numerous Muslim thinkers are known to have been expecting the coming of the Twelfth Imam.* Many of the prophecies pointed to the year a.H. 1260 corresponding to a.p. 1844.

Each of the divisions of these religious people was looking for One, who should fulfil all prophecy, according to their own particular explanation.

This “Coming” was to them an event of the very greatest importance—nobody was apathetic, everybody cared. The enthusiasm was real, and became fanatical whenever an interpretation of any particular prophecy was suggested, differing from that which they accepted as “Orthodox.”

At this time there were two learned, highly honoured, and saintly men, Shaykh Ahmad-i-Ahsa’{ and Siyyid Kazim-iRashti. These two were the only men of the large number of Mullas and scholars in Persia who, at that time, had any vision of the near approach of the Holy One, the Forerunner. They set themselves to the work of preparation for the Great Day, ignoring personal risk of persecution or death.

They taught to their followers, the Shaykhis, as they were called, three chief articles of faith:

First: The Spiritual interpretation of the Qur’an, which had become obscured in the superficial reading; the rescue of it, so to speak,

• It is good to remember that these Muslim Mystics were acquainted with

the Christian Scriptures, and acknowledged ‘“‘His Holiness Christ,” as the “Spirit of God.”

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from the strictly literal, which they held to be stultifying to the souls and minds of the people, veiling the Truth from them. “The letter killeth, but the Spirit giveth Life.”

SECOND: That the “ascent” of Muhammad to Heaven was a spiritual event, not a literal journey.

THIRD:

They believed, not in the resurrection of the material body, but in the resurrection of the soul, the spiritual body.

Now the Shaykhi sect was much hated and reviled by the Mullas, although the ordinary person knew very little of the teaching, which was given in close secrecy, and their written leaflets were most carefully guarded by the initiated.

Their interpretation of the prophecies led them to look for the Coming of that Imam, the Qa’im, who should be their Divine Leader; this “Coming”? they held to be imminent, indeed they became more and more convinced that He was already on earth.

Therefore it naturally came about that the members of the Shaykhi sect were standing well prepared to hail the Imam, when He should proclaim Himself.

Siyyid Kazim, who succeeded Shaykh Ahmad, gave directions to his followers that, as soon as he should have passed into the invisible world, they were to go into every part of the country separately, and search for the Imam, who, he assured them, was already on earth waiting to call the people.

He directed them to prepare themselves by prayer, and by purifying their hearts, to recognize that Promised One, to announce whose appearance it was the mission of himself and of his friend, Shaykh Ahmad.

He gave them certain signs, by which they should know this divinely-sent Herald.

These signs were written down in the form of a five-pointed star, following the chief lines of the human body—filled with Persian and Arabic writing.

‘He would be young—neither tall nor short—large, kind, dark eyes, finely pencilled brows.

He would not smoke, nor drink alcohol.

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He would be uninstructed in the learning of the world, His knowledge would be immanent.

He would be of the ‘pure lineage,’ that is a Siyyid, a descendant of the prophet Muhammad.”

Siyyid ‘Ali Muhammad was born at Shiraz in the year 1819. His father, having died when He was still a child, His mother took Him to live with herself and her brother, Haji Siyyid ‘Ali. His devoted mother and uncle brought Him up with loving care.

Many are the stories told of His childhood.

He showed that His knowledge was innate.

His schoolmaster came to His uncle and said: “If you pay school fees to me, it is a present! I can teach him nothing! His explanations of difficult passages in the Qur’d4n are marvellous! His answers to complex problems are amazing!”

His mother one day rebuked a servitor after the ablution in preparation for the sunset prayer.

“Beloved Mother,” said Siyyid ‘Ali Muhammad, then a child of six, “would it not be well to repeat the purifying ablution before praying—that the rebuke may not tarnish thy prayer?”

So gentle and loving was His character that all who knew Him loved Him. The beauty of His mind was reflected in His person. He passed all His time, when He was not dutifully helping His uncle in his work, in meditating upon the Holy books.

“Surely,” said the people, “He is a heavenly soul, this youth who walks with the dignified and serene step, who is of so shining a countenance, and withal so beautiful, and, moreover, greatly learned in the Sacred Writings.”

Now there was a sweet and lovely cousin of Siyyid ‘Ali Muhammad named Khadijih-Sultan-Bagum; these two had played together as little children, and had been great friends.

According to the custom of the country they did not meet as they began to grow up.

One night Khadijih-Sultan-Bagum had a vision, which many years afterwards she related to Munirih Khanum, wife of ‘Abdu’l-Baha, who was destined to play a great réle in this amazing tale:

“J dreamed a dream in which Fatimih, the daughter of Muhammad, came to me and said: ‘Arise! I desire that you

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become the wife of my son.’ So majestic she looked, as she stood, tall, slender, and graceful, so wonderful was the beautiful mien, so marvellous her loveliness of expression, so glorious her countenance, that I could no longer gaze upon her, but looked down, feeling overcome with awe, and all unworthy of so high an honour.

‘IT did not speak of this vision to my sisters; they would have thought me to be filled with pride and self-assertion! But the vision filled my thoughts day and night; it seemed to enfold me in a kind of sacred atmosphere of joy indescribable!

“A few days after this vision, the mother of my playmate of years agone, Siyyid ‘Ali Muhammad, came to me, and standing in the self-same attitude, and in the very same spot as the visitant of my dream, spoke words to me, which I understood as conveying her wish that I should be the wife of her son.

“By this I became aware that her son, afterwards my glorious husband, was a Chosen One!”

Accordingly this lovely girl became the wife of Siyyid ‘Ali Muhammad. All the people wondered at the sublime beauty of the bridal pair.

Alas, that their happiness should be of so brief duration, should be cut short by one of the great world tragedies!

Theirs was a marriage of pure love; they both came of a family who took but one wife; this was remarkable, as the custom of the country was to marry two if not more, and it was often made very difficult to evade this custom!

In many ways the family was held in an almost sacred veneration by the friends and neighbours, both of high and of low degree.

One evening He, Siyyid ‘Ali Muhammad, said to His bride, as the newly wedded pair sat together:

“To-night there will come a very particularly dear friend, whom I am earnestly expecting; go to your rest; do not wait up for me, he may be quite late.”

She saw a grave expression of determination on His face, as she rose to obey His wish; her intuitive soul at once understood that the guest for whom He waited must be of no ordinary kind.

As she went she turned to look at her Husband, the beautiful youth with the serene, earnest face, who then, as though in

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answer to the call of an invisible command, took His seat exactly facing the door, upon which He fixed His eyes.

There she left Him seated, waiting! Waiting!

At length a step was heard, and the awaited one came. The young wife, wondering too much for sleep, heard what caused even greater wonder.

This visitor was he who afterwards became known as the Babu’l-Bab, his name being Mulla Husayn-i-Bushru’i. He was one of the foremost disciples of Siyyid Kazim, and had now come to Shiraz in fulfilment of the charge laid upon his students, that after his death, ‘‘they should first spend forty days in retreat in the Mosque at Kufih, fasting and praying, being thus prepared to become capable of recognizing the Imam, they were to disperse, travelling far and wide in search of Him, and having found Him, to let all the world know.”

On his arrival the awaited visitor announced that he was seeking for his Master, and took from his wallet the Tablet before mentioned, the five-pointed star, following the chief lines of the form of the human body—filled with writing containing the description of the signs by which he should know Him whom he sought.

As this was recounted by the guest, the young host listened gravely, and then, taking off his green turban, said: “Look well at me, do I not show these signs?” His calm face was illumined by a smile full of meaning.

“That is a very high claim,” wonderingly said the visitor.

Siyyid ‘Ali Muhammad then reminded him of a day long ago at the table of Siyyid Kazim, who, speaking of the chapter in the Qur’an describing the story of Joseph, impressively told them to remember the discussion of that evening on the ““Mystery of Joseph,”’ adding that one day, in the future, the reason for this solemn injunction would be made clear to them.

Then and there Siyyid ‘Ali Muhammad wrote a detailed commentary on the “Mystery of Joseph,” revealing the hidden meaning of the story; this He handed to His visitor.

As Mulla Husayn-i-Bushrw’i read, his eyes were opened, and he became greatly perturbed and overcome, and excited. He wished to rush forth proclaiming the wondrous tidings to the world!

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He had found the Herald! Him whom he sought, the Imam the Qa’im.

“Restrain thine enthusiasm for awhile, my friend, it is not yet the time to give forth the tidings. Be patient! Wait! Wait until eighteen persons of insight shall of themselves separately, through inner guidance, have recognized me.”

The Bab himself was the ‘“‘Primal Point” and, with the eighteen to be by Him appointed as they should come to Him, constituted ‘“The Nineteen Letters of the Living.”

This declaration was made on the twenty-third day of the month of May, in the year 1844.

What a day in the history of the world!

The Bab, the Herald of Baha’u’llah, the Promised One, opened the new age of mankind. On this day was born ‘Abbas Effendi, ‘Abdu’l-Baha, Son of Baha’u’ll4h and Centre of His Covenant.

On this day the first telegraphic message was flashed along the wires in these remarkable words:

“Behold what God hath wrought!”

Mulla Husayn-i-Bushrwu’i was straightway named the Babu’lBab, i.e., “The-gate-leading-to-the-Gate,” and took his place as the first one of the sacred band of illuminated disciples who became known as “The Nineteen Letters of the Living.”

When certain others had come to the Bab, and had been added to this band, He sent them forth far and wide into the length and breadth of the land, to give the glad tidings of the appearance of the Promised Herald, who had come to be their Divine Leader. In these words He addressed them:

“O My beloved friends! You are the bearers of the name of God in this Day. You have been chosen as the repositories of His mystery. It behoves each one of you to manifest the attributes of God, and to exemplify by your deeds and words the signs of His righteousness, His power and glory. The very members of your body must bear witness to the loftiness of your purpose, the integrity of your life, the reality of your faith, and the exalted character of your devotion. For verily I say, this is the Day spoken of by God in His Book:* ‘On that day will We set a seal upon their mouths; yet shall their hands speak

• The Qur’dn.

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unto Us, and their feet shall bear witness to that which they shall have done.’ Ponder the words of Jesus addressed to His disciples, as He sent them forth to propagate the Cause of God. In words such as these, He bade them arise and fulfil their mission: “Ye are even as the fire which in the darkness of the night has been kindled upon the mountain-top. Let your light shine before the eyes of men. Such must be the purity of your character and the degree of your renunciation, that the people of the earth may through you recognize and be drawn closer to the heavenly Father who is the Source of purity and grace. For none has seen the Father who is in heaven. You who are His spiritual children must by your deeds exemplify His virtues, and witness to His glory. You are the salt of the earth, but if the salt have lost its savour, wherewith shall it be salted? Such must be the degree of your detachment, that into whatever city you enter to proclaim and teach the Cause of God, you should in no wise expect either meat or reward from its people. Nay, when you depart out of that city, you should shake the dust from off your feet. As you have entered it pure and undefiled, so must you depart from that city. For verily I say, the heavenly Father is ever with you and keeps watch over you. If you be faithful to Him, He will assuredly deliver into your hands all the treasures of the earth, and will exalt you above all the rulers and kings of the world.’ O My Letters! Verily I say, immensely exalted is this Day above the days of the Apostles of old. Nay, immeasurable is the difference! You are the witnesses of the Dawn of the promised Day of God. You are the partakers of the mystic chalice of His Revelation. Gird up the loins of endeavour, and be mindful of the words of God as revealed in His Book:* ‘Lo, the Lord thy God is come, and with Him is the company of His angels arrayed before Him!’ Purge your hearts of worldly desires, and let angelic virtues be your adorning. Strive that by your deeds you may bear witness to the truth of these words of God, and beware lest, by ‘turning back,’ He may ‘change you for another people,’ who ‘shall not be your like,’ and who shall take from you the Kingdom of God. The days when idle worship was deemed sufficient are ended. The time is come when naught but the purest motive, supported by

• The Qur’dn.

c 17 [Page 18]THE CHOSEN HIGHWAY

deeds of stainless purity, can ascend to the throne of the Most High and be acceptable unto Him. “The good word riseth up unto Him, and the righteous deed will cause it to be exalted before Him.’ You are the lowly, of whom God has thus spoken in His Book:* ‘And we desire to show favour to those who were brought low in the land, and to make them spiritual leaders among men, and to make them Our heirs.’ You have been called to this station; you will attain to it, only if you arise to trample beneath your feet every earthly desire, and endeavour to become those ‘honoured servants of His who speak not till He hath spoken, and who do His bidding.’ You are the first Letters that have been generated from the Primal Point, the first Springs that have welled out from the Source of this Revelation. Beseech the Lord your God to grant that no earthly entanglements, no worldly affections, no ephemeral pursuits, may tarnish the purity, or embitter the sweetness, of that grace which flows through you. I am preparing you for the advent of a mighty Day. Exert your utmost endeavour that, in the world to come, I, who am now instructing you, may, before the mercy-seat of God, rejoice in your deeds and glory in your achievements. The secret of the Day that is to come is now concealed. It can neither be divulged nor estimated. The newly born babe of that Day excels the wisest and most venerable men of this time, and the lowliest and most unlearned of that period shall surpass in understanding the most erudite and accomplished divines of this age. Scatter throughout the length and breadth of this land, and, with steadfast feet and sanctified hearts, prepare the way for His coming. Heed not your weaknesses and frailty; fix your gaze upon the invincible power of the Lord, your God, the Almighty. Has He not, in past days, caused Abraham, in spite of His seeming helplessness, to triumph over the forces of Nimrod? Has He not enabled Moses, whose staff was His only companion, to vanquish Pharaoh and his hosts? Has He not established the ascendancy of Jesus, poor and lowly as He was in the eyes of men, over the combined forces of the Jewish people? Has He not subjected the barbarous and militant tribes of Arabia to the holy and transforming

• The Qur’dn.

t One of the Bab’s titles.

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discipline of Muhammad, His Prophet? Arise in His name, put your trust wholly in Him, and be assured of ultimate victory.”

Having sent forth these messengers, the Bab set out for Mecca, where the great public proclamation of His Message took place.

The mullas of Shiraz, alarmed by the sensational reports of the pilgrims returning from Mecca, fearing the influence of His pure teaching, and most of them entirely failing to comprehend the significance of the event, went in a body to the Governor of the town, Husayn Khan, imploring him to take the Bab prisoner, and to keep Him in his own house in absolute solitude, that He might trouble the land no longer with His teaching.

Accordingly Husayn Khan sent ten of his own soldier guards to make the Bab prisoner as He was returning to Shiraz. They met Him at night.

“Friends, where are you going?” asked the Bab.

“For a particular purpose,” the soldiers replied, hesitating to tell Him what that purpose was.

“‘That purpose I know, you have orders to take me as prisoner to Shiraz. Here am I! I am He whom you seek.”

The soldiers were amazed at the courage of the gentle-voiced and beautiful Youth, Who willingly gave Himself up to be a prisoner in the hands of so cruel a Governor.

They treated this calm and dignified young descendant of Muhammad with great respect, their demeanour being rather that of retainers of a Prince, than ofsoldiersin charge ofa prisoner.

Arrived at Shiraz, Husayn Khan thought it wise to allow the Bab to be confined in the house of His uncle, requiring Him to undertake to teach no more in Shiraz. The uncle was also called upon to become surety for Him, that the promises should be kept.

Meanwhile “the Letters of the Living’? were journeying throughout the land of fran, carrying the good news of the Appearing of the Qa’im, the ‘Awaited One,” for whose coming the prayers of the faithful had been offered up to the Court of the Invisible for so many centuries.

Despite the terrible danger to life and property, which overshadowed all who professed the new faith, numbers of these

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fearless souls continued to offer allegiance to the Bab, and wrote many letters to Him, questioning Him and assuring

Him of their devotion, even unto death!

These followers were now called Babis, and their numbers grew and increased—albeit few were able to come into touch with the young Prophet, whom they accepted as a Divine Messenger, because He was so frequently undergoing mock trial succeeding mock trial, being taken from one remote stronghold to a yet more distant fastness. His friends and His family were often unable to discover His whereabouts, all communication with them being forbidden. It was also very difficult to carry out any plan for letters to reach Him, or for receiving His Tablets in reply, such grave risks did any messenger run who attempted to reach Him.

To the fact that so many intrepid souls gallantly made these attempts, and that some were successful, we are indebted for such of His writings as remain to us.

These Tablets, as a rule, contain no name of those persons for whom they were written, and many of those which ultimately arrived at their destination were promptly buried under the earth or otherwise hidden, so as to escape destruction by their ever-watchful enemies.

Others again were destroyed by their owners who, when arrested, often made a sign to the wife, or some member of their family, to burn them (these priceless treasures!), in case they might incriminate any others of the friends, if found through treacherous spies; for by such persons were the brave Babis constantly surrounded.

An old Persian Baha’i, Mirza Asadu’llah Kashani, told me that when he was a boy, about nine years old, he was passing by an inn in his native town of Kashan, where many soldiers were gathered together.

“The Bab is here. He is being taken to Tihran,” someone whispered.

“I remember being told that a gentleman of the town, Haji Muhammad Isma’il, gave a sum of between fifty and sixty tumans* to the soldier guards to allow the Blessed One to spend that one night at his house.”

• A tamdn was at that time equal to a pound sterling.

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This friend was afterwards denounced as a Babi, taken prisoner, chained with Baha’u’lla4h at Tihran, and, with his brother, Mirza Jani, one of the first historians of the Cause, eventually gained the crown of martyrdom.

“My eldest brother heard some prophecies interpreted by a Mulla in our Mosque—he became convinced and embraced the Babi faith; afterwards we three others also became Babis; later on, when ‘He, Whom God should make Manifest,’ Baha’u’llah, had made His proclamation, we accepted Him,

£97, 994

and then we became Baha'is.

Meanwhile, the Shah of Iran, having been in much perplexity concerning the Bab, of Whose teaching he had heard varying accounts, each contradicting the other, had sent for Siyyid Yahyay-i-Darabi, one of the most learned scholars of his time, and a highly esteemed divine. Preparations were made for his welcome, beautiful rugs and embroidered shawls were laid down before him, to show with what honour this guest was received.

The Shah directed him to go to Shiraz, see this Prophet, Whom all were discussing, seek out the truth of the reports, and return to inform him of all he should be able to discover.

Siyyid Yahyay-i-Darabi went to Shiraz, saw the Bab, had long talks with Him, going into the fulfilment of prophecies, their explanations and interpretations! As he himself knew much of the Qur’4n by heart, and nearly thirty thousand traditions foretelling the Promised One, and being withal of a character described as ‘‘Holy,”’ he was well chosen for this mission, being suitably equipped, mentally and spiritually, to investigate so important a matter.

The result was that he, Siyyid Yahyay-i-Darabi, became convinced of the truth, embraced the faith, and was sent forth by the Bab to proclaim the New Day.

He was destined in the future to attain the crown of martyrdom, in the town of Nayriz.

Arrived again at Tihran, he went to ask many questions of Mirza Husayn-‘Ali Nuri (afterwards Baha’u’llah).

• His story, as told to me, I will give in its own period further on.

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On this day ‘Abbas Effendi told us that He, being a little boy, was sitting on the knee of Qurratu’l-‘Ayn, who was in the private parlour of His mother, Asiyih Khanum, the door of this room being open, they could hear, from behind the curtain, the voice of Siyyid Yahyay-i-Darabi, who was talking and “arguing with my Father.”

Qurratu’l-‘Ayn, that beautiful, fearless poetess, addressing the Siyyid with her musical, yet penetrating voice, said:

“O Siyyid this is not the time for arguments, for discussions, for idle repetitions of prophecies or traditions! It is the time for deeds! The day for words has passed!

“If you have courage, now is the appointed hour for manifesting it; if you are a man of deeds, show a proof of your manhood by proclaiming day and night:

“The Promised Herald has come!

“He has come, the Qa’im, the Imam, the Awaited One has come! He has come!”

‘Abbas Effendi told us that He remembered this episode very distinctly, the expression of enthusiasm on her lovely, radiant face as she spoke those inspiriting words from behind the curtain, which hung before the door, was wonderfully impressive.

‘Abbas Effendi added:

“She used often, during her short visit, to take me on to her knee, caress me, and talk to me. I admired her most deeply.”

Siyyid Ja‘far-i-Kashfi foretold that his son, Siyyid Yahyay-iDarabi, would be martyred as an infidel; this tragic prophecy was eventually fulfilled in the town of Nayriz.

Qurratu’l-‘Ayn heard of the Herald who was the ‘Awaited One”’ through the disciples of Siyyid Kazim, and soon after the death of this beloved teacher she wrote to the Bab.

The Bab made her one of the “Nineteen Letters of the Living.” He said of this marvellous woman:

“Lo! She answered my call, even before I had called her.”

Mulla Husayn, the first believer in the Bab, was one day summoned to the presence of his Master:

“TI have a very important mission for you,” said the Bab. “Take this tablet, it is for a great and holy person.”

While Mulla Husayn listened in wonder and awe, the Bab

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continued. “Go to Tihran, seek out one, who is a very highly placed personage and who is well known to be, above all things, spiritual, showing forth loving kindness and charity.”

The disciple journeyed to Tihran, filled with the thought of the sacred importance of his secret mission.

Having arrived, he prepared to inquire carefully, day after day, knowing by the faith of intuition that the Great One* was in reality on earth, moreover, that he should find Him, though as yet veiled, in that very town of Tihran.

After some days had passed in fruitless seeking, he met one of the ‘ulamas,f to whom the errand was confided, though not, of course, in its entire sacredness.

“There is but one personage in all this place who could possibly be the one you seek,” he said.

“Tell me of him,” said the Babu’l-Bab.

“He is one of the noble class, but above all ostentation, seldom attending stately functions. Extremely wealthy, but caring naught for luxury and sumptuous faring. Full of a marvellous wisdom is he, yet he has never been instructed of men, even when a young boy, not consenting to receive lessons from the usual teachers of youth. He is the helper of all in need of succour. A refuge for those in sorrowful weariness; a comfort to the afflicted. A strong champion of those who suffer wrong. To the shelter of his house all who hunger or thirst are warmly welcomed. His hospitality is given freely to every comer. His doors are always opened to the friendless, and his heart to every tale of grief.

“The people say:

“* “Fle refuses all the lucrative posts which are offered to him; surely even his wealth must diminish, if he despises all means of adding to it, whilst he continues to bestow his goods so lavishly on these worthless poor creatures.’

“It is very difficult to understand his conduct, so differing from that of our other friends. What can be the meaning or the good of it all? Well, it certainly is not the way to fill his coffers with tumans.

• The Bab declared His own message to be preparatory to that of “He whom

God shall make Manifest,” the Promised One of all peoples.—Eb.

+ ‘Learned ones”’; applied generally to the clergy.

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“But the poor of the people, the forsaken, the sick and the miserable, revere and love him with a kind of worshipful adoration; they speak of him as the ‘Father of the Poor.’

“Moreover, it is whispered by many of his friends, both rich and poor, that there is something about him of the other world, the world of holiness.

“Say, my friend, think you this is he whom you seek?” The Babu’l-Bab, as he heard these things, knew that he had found Him whom he sought.

‘Without doubt this is He. Now how can the precious Tablet be delivered to this unique personage?”

“I can do this, for I am frequently at his house, where I give teaching to some of his brethren.”

So this tutor was entrusted to deliver the Tablet of the Bab to Mirza Husayn-‘Ali Nuri, who, when He had read the wonderful, inspired words, called His brother, Mirza Musa, saying: “Read this—if there be any truth in this mortal world, it is to be found in the words of the writer of this Tablet.” Mirza Husayn-‘Ali sent back to Shiraz by the messenger a present of tea to the Bab.

The contents of this Tablet being noised abroad amongst certain persons, the tidings of the appearance of the Forerunner of a new Manifestation caused great agitation in Tihran. The following extract from the Tablet of the Bab was translated for me by Mirza Munir, son of one of the most devoted Baha’i’s, known as Zaynu’l-Muqarrabin, ie., “the adorning of the favoured.”

As was the Bab’s custom, no name is given of him to whom the Tablet was written, nor of the friends mentioned; it seems to speak eloquently of the danger, which was the atmosphere in which the Writer and His disciples lived.

The Bab, having been told that the ‘ulamas wished for a sign, a sort of trial by ordeal, consented to gratify their desire, thereby giving them proof of His willingness to meet them upon their own ground. He left it, moreover, to them to select the sign.

This Tablet refers to the time appointed for the ordeal.

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