Translation of French Foot-Notes of the Dawn-Breakers/Chapter III

Translation of French Foot-Notes of the Dawn-Breakers by Emily Périgord

Proofread once

[Page 8]

CHAPTER III

Page 47, Note 1

“Mullá Ḥusayn-i-Bushrú’í was a man whose great learning and strength of character were acknowledged even by his enemies. He had devoted himself to study from early childhood and his progress in theology and jurisprudence had won him no little consideration.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 128.)

Page 62, Note 1

A. L. M. Nicolas quotes the following from the Kitábu’l-Ḥaramayn: “In truth, the first day that the Spirit descended in the heart of this Slave was the fifteenth of the month of Rabí‘u’l-Avval.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” p. 206.)

Page 63, Note 2

“In the first of his books he was, above all, pious and mystical; in the second, polemics and dialectics held an important place, and his listeners noticed that he unfolded, from a chapter in the Book of God which he had chosen, a new meaning which no one had heretofore perceived and especially that he drew from it doctrines and information wholly unexpected. That which one never tired of admiring was the elegance and beauty of the Arabic style used in those writings. They soon had enthusiastic admirers who did not fear to prefer them to the finest passages in the Qur’án.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 120.)

Page 66, Note 1

“Understand in the same way the beginning of the manifestation of the Bayán: during forty days no one but the letter Sín believed in B. It was only, little by little, that the Bismi’lláhu’l-Amna‘u’l-Aqdas clothed themselves with the garment of faith until finally the Primal Unity was completed. Witness then how it has increased until our day.” (“Le Bayán Persan,” vol. 4, p. 119.)

Page 76, Note 1

According to Ḥájí Mu‘ínu’s-Sulṭanih’s narrative (p. 37), the Báb assumed, at the age of twenty, the independent direction of his business affairs. “Orphaned at an early age, he was placed under the tutelage of his maternal uncle, Áqá Siyyid ‘Alí, under whose direction he entered the same [Page 9]

TRANSLATION OF FRENCH FOOT-NOTES

trade in which his father had been engaged (that is to say, the mercantile business)." (A. L. M. Nicolas’ "Siyyid ‘Alí-Muḥammad dit le Báb," p. 189.)

The Báb refers to her in his commentary on the Súrih of Joseph (Súrih of Qarábat). The following is A. L. M. Nicolas’ translation of the passage in question: "In truth I have become betrothed before the throne of God with Şárá, that is to say, the dearly beloved, because ’dearly beloved’ is derived from Dearly Beloved (the Dearly Beloved is Muḥammad which signifies that Şárá was a Siyyid). In truth I have taken the angels of heaven and those who dwell in Paradise as witnesses of our betrothal.

"Know that the benevolence of the Dhikr Sublime is great, O dearly beloved! Because it is the benevolence which comes from God, the Beloved. Thou art not like other women if thou obeyest God with regard to the Dhikr Sublime. Know the great truth of the Holy Word and glory within thyself that thou art seated with the friend who is the Favorite of the Most High God. Truly the glory comes to thee from God, the Wise. Be patient in the command which comes from God concerning the Báb and his family. Verily, thy son Ahmad has a refuge in the blessed heaven close to the great Fátimih!" (Preface to A. L. M. Nicolas’ "Le Bayán Persan," vol. 2, pp. 10-11.)

The Báb refers to his son in his commentary on the Súrih of Joseph. The following is A. L. M. Nicolas’ translation: "In truth, thy son Aḥmad has a refuge in the Blessed Paradise near to the Great Fátimih." (Súrih of Qarábat.) "Glory be to God Who in truth has given to the ’Delight of the Eyes,’ in her youth, a son who is named Ahmad. Verily, we have reared this child toward God!" (Súrih of ‘Abd.) (Preface to A. L. M. Nicolas’ translation of "Le Bayán Persan," vol. 2, p. 11.)

"He was already predisposed to meditation and inclined to be silent, while his fine face, the radiance of his glance as well as his modest and contemplative mien drew, even at that early date, the attention of his fellow-citizens. Though very young, he felt an invincible attraction to matters of religion, for he was barely nineteen when he wrote his first work, the ‘risáliy-i-Fiqhiyyih’ in which he reveals a true piety and an Islamic effusion, which seemed to predict a brilliant future within the law of Shiite orthodoxy. It is probable that this work was written at Búshihr, for he [Page 10] was sent there by his uncle at the age of eighteen or nineteen to look after his business interests." (A. L. M. Nicolas’ "Siyyid ‘Alí-Muḥammad dit le Báb," pp. 188-189.)

Page 79, Note 1

"In society he held converse preferably with the learned or listened to the tales of travelers who congregated in this commercial city. This is why he was generally considered to be one of the followers of Tariqat who were held in high esteem by the people." (Journal Asiatique, 1866, tome 7, P. 335-)

Pages 79-80, Note 4

"Withdrawn within himself, always absorbed in pious practices, of extreme simplicity of manner, of a fascinating gentleness, those gifts further heightened by his great youth and his marvellous charm, he drew about himself a number of persons who were deeply edified. People then began to speak of his science and of the penetrating eloquence of his discourses. He could not open his lips (we are assured by those who knew him) without stirring the hearts to their very depths.

"Speaking, moreover, with a profound reverence regarding the Prophet, the Imáms and their holy companions, he fascinated the severely orthodox while, at the same time, in more intimate addresses, the more ardent and eager minds were happy to find that there was no rigidity in his profession of traditional opinions which they would have found boring. His con- versations, on the contrary, opened before them unlimited horizons, varied, colored, mysterious, with shadows broken here and there by patches of blinding light which transported those imaginative people of Persia into a state of ecstasy." (Comte de Gobineau’s "Les Religions et les Philoso- phies dans l’Asie Centrale," p. 118.)

Pages 82-83, Note 2

"One of the most distinguished families of Qazvin—and by this I mean most distinguished by the number of high offices which their various mem- bers held in the ecclesiastical hierarchy, as well as by their reputation for science—was, without doubt, the family of Hájí Mullá Şáliḥ-i-Baraqání who received after his death the title of ‘Shahid-i-Thálith’, that is to say, ‘the third martyr.’ We shall review their early history in order to make clear the rôle which they played in the religious dissensions of Persia, as well as in the catastrophe which was fatally to develop the arrogant char- acter of the brother of Mullá Sálih. When the great Mujtahid Aqá Siyyid Muḥammad arrived at Qazvín, someone asked him if Hájí Mullá Şálib-i- [Page 11]

TRANSLATION OF FRENCH FOOT-NOTES

Baraqání was a Mujtahid. ‘Assuredly,’ replied the Siyyid, and that all the more so since Şáliḥ was one of his former students who towards the last had followed the teachings of Aqá Siyyid ‘Ali. ‘Very well,’ replied his questioner, ‘but his brother Muḥammad-Taqi, is he also worthy of the sacred title? Áqá Siyyid Muhammad replied by praising the qualities and the science of Taqi but avoiding a precise answer to the direct question put to him. However, this did not prevent the questioner from spreading abroad in the city the news that Siyyid Muhammad himself acknowledged Taqí as a Master whom he had declared Mujtahid in his presence.

“Now Siyyid Muhammad had gone to live with one of his colleagues, Hájí Mullá ‘Abdu’l-Vahháb. The latter learned quickly of the news which was thus noised abroad and he immediately summoned before him the questioner of the Siyyid whom he reproached severely in the presence of witnesses. Naturally, the rumor spread from tongue to tongue until it reached Taqi, who became furious and declared each time he heard the name of Mullá ‘Abdu’l-Vahháb,—‘I only respect him because he is the son of my blessed Master.”

“Siyyid Muhammad, having been informed of all these incidents and of all the rumors, and realizing that he had saddened the heart of Taqi, came one day to invite him to luncheon; he treated him with great respect, wrote for him his brevet of Mujtahid and, this same day, accompanied him to the Mosque. The prayer over, he sat down on the steps of the pulpit where he spoke the praises of Taqi and confirmed him in his new dignity, in the presence of the entire assembly. It happened that, a little later, Shaykh Ahmad-i-Ahsá’í passed through Qazvín. This personage, said to be the very pious author of ‘Qişaşu’l-‘Ulamá,’ was declared impious because he had endeavored to reconcile philosophy and religious law, ‘and everyone knows that in most cases to try to blend religious law with intelligence is an impossibility.’ Be that as it may, Shaykh Ahmad rose high above his contemporaries, many men sharing his opinions. He had followers in all the cities of Persia and the Sháh Fath-‘Alí treated him with great deference, while Ákhúnd Mullá ‘Alí said of him, ‘He is an ignorant man with a pure heart.”

“While in Qazvin, he sojourned in the house of Mullá ‘Abdu’l-Vahháb who was henceforth to be the enemy of the Baraqání family. He went to worship in the Mosque of the parish and the ‘Ulamás of Qazvin came to pray under his guidance. He naturally returned all the visits and courtesies extended to him by these holy men, was on good terms with them and soon it became known that his host was one of his disciples. One day he went to call upon Hájí Mullá Taqí-i-Baraqání who received him apparently with profound respect, but took advantage of the opportunity to ask him some [Page 12]

SUPPLEMENT TO THE DAWN-BREAKERS

insidious questions. Regarding the resurrection of the dead on the Day of Judgment,’ he asked, ‘do you share the opinion of Mullá Şadrá?’ ‘No,’ replied Shaykh Ahmad. Then Taqi, calling his youngest brother Hájí Mullá ‘Alí, said: ‘Go to my library and bring me the Shaváhid-i-Rubúbiyyih of Mullá Şadrá.’ Then, as Hájí Mullá was slow to return, he said to Shaykh Ahmad: ‘Although I do not agree with you on this subject, I am nevertheless curious to know your opinion on the matter.’ The Shaykh replied, ‘Nothing would be easier. My conviction is that the resurrection will not take place with our material bodies but with their essence, and by essence I mean, for example, the glass which is potentially in the stone.”

“Excuse me,’ Taqi replied maliciously, ‘but this essence is different from the material body and you know that it is a dogma in our holy religion to believe in the resurrection of the material body.’ The Shaykh remained silent and it was in vain that one of his pupils, a native of Turkistán, endeavored to divert the conversation by starting a discussion which was likely to be a lengthy one, but the blow was dealt and Shaykh Aḥmad withdrew, convinced that he had been compromised. It was not long before he realized that his conversation had been carefully related by Taqi for, that very day, when he went to the Mosque to pray he was followed only by ‘Abdu’l-Vahháb. A misunderstanding was broiling and threatened to break, but ‘Abdu’l-Vahháb, thinking he had found a way to smooth things over and remove all the difficulties, entreated his Master to write and publish a book in which he would affirm the resurrection of the material body. But he had not taken into account the hatred of Taqí. In fact, Shaykh Ahmad did write the treatise, which still may be found in his book entitled ‘Ajvibatu’l-Masá’il’ but no one cared to read it and his impiety was noised abroad increasingly from day to day. It came to the point where the Governor of the city, Prince ‘Alí-Naqí Mírzá Ruknu’d-Dawlih, considering the importance of the personages involved in the controversy and afraid of being blamed for allowing this dissension to grow, resolved to bring about an agreement.

“One night, he invited all the celebrated ‘Ulamás of the city to a great banquet. Shaykh Ahmad was given the seat of honor and close to him, only separated by one person, was Taqí. Platters were brought, prepared for three people, so that the two enemies found that they were obliged to eat together, but the irreconcilable Taqi turned toward the platter of his neighbors on his right hand and to the great consternation of the Prince, he placed his left hand over the left side of his face in such a manner that he could not possibly see Shaykh Ahmad. After the banquet which proved rather dull, the Prince, still determined to reconcile the two adversaries, bestowed great praise on Shaykh Ahmad, acknowledging him as the great [Page 13]

TRANSLATION OF FRENCH FOOT-NOTES

Arabian and Persian Doctor and saying that Taqi should show him the greatest respect; that it was not proper for him to give ear to the gossip of men eager to create conflict between two exceptional minds. Taqi interrupted him violently and declared with great contempt, "There can be no peace between impiety and faith! Concerning the resurrection the Shaykh holds a doctrine opposed to the religion of Islám, (Islamic law) therefore, whoever holds such a doctrine is an impious one and what can such a rebel and I have in common?"

"The Prince insisted and entreated in vain, but Taqí refused to yield and they all adjourned." (A. L. M. Nicolas’ "Siyyid ‘Alí-Muḥammad dit le Báb," pp. 263-267.)

Pages 84-85, Note I

"Mullá Şalih had among his children a daughter, Zarrín-Táj (Crown of Gold), who had attracted attention from early childhood. Instead of taking part in games and amusements like her companions, she passed hours at a time listening to her parents discuss religious matters. Her keen intelligence quickly perceived the fallacies of Islamic science without succumbing to it and soon she was able to discuss points which were most obscure and confusing. The Hadiths (traditions) held no secrets for her. Her reputation soon became widely known in the city and her fellow-citizens considered her a prodigy, and justly so. A prodigy in science, also a prodigy of beauty, for the child, as she grew to girlhood, possessed a face which shone with such radiant beauty that they named her ‘Qurratu’l-‘Ayn’, which M. de Gobineau translates as ‘The Consolation of the Eyes.’ Her brother ‘Abdu’l-Vahháb-i-Qazvini who inherited the learning and reputation of his father, himself relates, in spite of the fact that he remained, at least in appearance, a Muhammadan: ‘None of us, her brothers or her cousins dared to speak in her presence, her learning so intimidated us, and if we ventured to express some hypothesis upon a disputed point of doctrine, she demonstrated in such a clear, precise and conclusive manner that we were going astray, that we instantly withdrew confused."

"She was present at her father’s and uncle’s classes, in the same room with two or three hundred students, but always concealed behind a curtain, and more than once she refuted the explanation that these two elderly men offered upon such and such a question. Her reputation became universal throughout all Persia, and the most haughty ‘Ulamás consented to adopt some of her hypotheses and opinions. This fact is all the more extraordinary because the Shiite Muhammadan religion relegates the woman almost to the level of the animal. They consider that she has no soul and exists merely for reproduction. [Page 14]

SUPPLEMENT TO THE DAWN-BREAKERS

"Qurratu’l-‘Ayn married, when still quite young, the son of her uncle, Muḥammad-i-Qazvíní who was the Imám-Jum’ih of the city and later she went to Karbilá where she attended the classes of Siyyid Kazim-i-Rashtí. She shared with enthusiasm the ideas of her Master, ideas with which she was already familiar, the city of Qazvin having become a center for the Shaykhí doctrine.

"She was, as we shall see later, of an ardent temperament, of a precise and clear intelligence, of a marvellous presence of mind and indomitable courage. All of these qualities combined were to bring her to take interest in the Báb, about whom she heard immediately after his return to Qazvin.

That which she learned interested her so vitally that she began corresponding with the Reformer and soon, convinced by him, she made known her conversion urbi et orbi. The scandal was very great and the clergy were shocked. In vain, her husband, her father and her brothers pleaded with her to renounce this dangerous madness, but she remained inflexible and proclaimed resolutely her faith." (A. L. M. Nicolas’ "Siyyid ‘Alí-Muḥammad dit le Báb," pp. 273-274-)

"“This name comes to them,’ said Hájí Karim Khán in his Hidayatu’t-Tálibín, ‘from the fact that the late Shaykh Ahmad, being at Karbilá during his pilgrimages to the holy tombs, and out of respect for the Imáms, recited his prayers standing behind the Imám, that is to say, at his feet. In fact, for him there was no difference between the respect to be tendered to a dead Imám or a living Imám. The Persians, on the contrary, when entering into the tomb, placed themselves at the head of the Imám and consequently turned their backs to him when they prayed because the dead saints are buried with their heads towards the Qiblih. This is a disgrace and a lie! The apostles of Jesus pretending to have come to the assistance of God, were called ‘Naşárá, a name which was given to all those who followed in their footsteps. It is thus that the name of Bálá-Sarí extended to all that follow the doctrine of those who pray standing at the head of the Imám.’” (A. L. M. Nicolas’ "Essai sur le Shaykhisme," I, preface, pp. 5-6.)

The Báb refers to the Letters of the Living in the Persian Bayán (Váhid I, Báb 2) in the following terms: "All of these formed the name of the Living One, for these are the names that are the nearest to God; the others are guided by their clear and significant actions, for God began the creation of the Bayán through them, and it is to them that the creation of [Page 15]

TRANSLATION OF FRENCH FOOT-NOTES

the Bayán will again return. They are the lights which in the past have eternally prostrated themselves and will prostrate themselves eternally in the future, before the celestial throne." ("Le Bayán Persan," vol. I, pp. 24-25.)

Pages 94-96, Note 2

A. L. M. Nicolas, in his introduction to volume I of "Le Bayán Persan" (pp. 3-5), writes as follows: "Everyone agrees in acknowledging that it would be absolutely impossible for him to proclaim loudly his doctrine or to spread it among men. He had to act as does a physician to children, who must disguise a bitter medicine in a sweet coating in order to win over his young patients. The people in the midst of whom he appeared were, and still are, alas, more fanatical than the Jews were at the time of Jesus, when the majesty of Roman peace was no longer there to put a stop to the furious excesses of religious madness of an over-excited people. Therefore, if Christ, in spite of the relative calm of the surroundings in which He preached, thought it necessary to employ the parable, Siyyid ‘Alí-Muhammad, a fortiori, was obliged to disguise his thought in numerous circuitous ways and only pour out, one drop at a time, the filter of his divine truths. He brings up his child, Humanity; he guides it, endeavoring always not to frighten it and directs its first steps on a path which leads it slowly but surely, so that, as soon as it can proceed alone, it reaches the goal preordained for it from all eternity."