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

CHAPTER XII

Page 227, Note I

“As the order of the prime minister Haji Mirzá Aqasi became generally known, it was impossible to carry it out. From Iṣfahán to Tihran, everyone spoke of the iniquity of the clergy and of the government towards the Bab; everywhere the people muttered and exclaimed against such an injustice.” (_‘7aurnal Asiatique, 1866, tome 7, p. 355.)

’ Pages 229-230, Note 2

“Muhammad Sháh,” writes Gobineau, “was a prince of peculiar temperament, a type often seen in Asia but not often discovered or understood by Europeans. Although he reigned during a period when political practices were rather harsh, he was kind and patient and his tolerance extended even to the discords of his harem which were of such a nature as normally to cause grave annoyance; for, even in the days of F ath-‘Ali Sha'Lh, the laisser-aller, the whims and fancies were never carried to such an extreme. The following words which our 18th century might recognize as its own are attributed to him: ‘Why are you not more discreet, Madam? I do not wish to hinder you from enjoying yourself.’

“But, in his case, it was not affected indifference, but fatigue and boredom. His health had always been wretched; seriously ill with gout, he was hardly ever free from pain. His disposition naturally weak, had become very melancholy and, as he craved love and could not find it in his family either with his wives or children, he had centered all his affection

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upon the aged Mullá, his tutor. He had made of him his only friend, his confidant, then his first and all-powerful minister, even his god! Brought up by this idol with very irreverent sentiments toward Islam, he was equally as indifferent toward the dogmas of the Prophet as toward the Prophet himself. He cared little for the Imams and, if he had any regard for ‘Ali, it is because the Persian mind is wont to identify this venerable personage with the nation itself.

“But in brief, Muhammad Shah was no better Muhammadan than he was Christian or Jew. He believed that the Divine Essence incarnates Itself in the Sages with all Its power, and, as he considered Haji Mirzá Aqzisi a Sage par excellence, he felt certain that he was God and he would piously ask him to perform miracles. Often he said to his officers with earnestness and conviction, ‘The Haji has promised me a miracle for tonight, you shall see!’ ‘As long as the character of the Hájí was not involved, Muhammad §ha'.h was completely indifferent regarding the success or failure of this or that religious doctrine; he was rather pleased to witness the conflict of opinions which were proof to him of the universal blindness.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. I 31-1 32.)

Page 230, Note I

• * * “Ali-Muhammad wrote personally to the Court and his letter and

the accusations of his adversaries all arrived at the same time. Without assuming an aggressive attitude toward the king, but trusting on the contrary to his authority and justice, he represented to them that the depravity of the clergy in Persia had been well known for many years; that not only morals were thereby corrupted and the well-being of the nation affected, but that religion itself, poisoned by the sins of so many, was in great danger and was about to disappear leaving the people in perilous darkness.

“As for himself, called by God, in virtue of a special mission, to prevent such an evil, he had already begun to apprise the people of F airs that the true doctrine had made evident and rapid progress; that all its adversaries had been confounded and were now powerless and universally despised; but that this was only a beginning. ‘

“The Báb, confident of the magnanimity of the king, requested the permission to come to the capital with his principal disciples and there hold conferences with all the Mullás of the Empire, in the presence of the Sovereign, the nobles and the people, convinced that he would shame them by exposing their faithlessness. He would accept beforehand the judgment of the king and, in case of failure, was ready to sacrifice his head and that

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of each one of his followers.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 124.)

Page 231, Note 2

• * * “As for the Haiji, he was a very special kind of god. It was not

absolutely certain that he did himself believe that of which the §_l_1_zih was convinced. In any case, he preferred the same general principles as the King and he had taught them to him in good faith. He could nevertheless be a buffoon; jesting was the policy, the rule of his conduct and of his life. He pretended to take nothing seriously, not even himself.

“‘I am not a prime minister,’ he often said, especially to those whom he mistreated; ‘I am an old Mullá. of humble birth and without merit and, if I find myself in this high office, it is because it is the wish of the King.’

“He_ never referred to his sons without calling them ‘sons of hussies and sons of dogs.’ It is in these terms that he enquired of them or sent them orders by his officers, when they were away. His greatest delight was to pass in review units of cavalry in which he would assemble, in their most gorgeous trappings, all the nomad _I_(_lla’ms of Persia. When these warlike tribes were gathered in the valley, the Hájí would appear, dressed like a beggar, with a threadbare and shapeless cap, a sword dangling awkwardly at his side and riding a small donkey. Then he would draw up the horsemen about him, call them fools, make fun of their attire, show their worth; lessness, and then send them home with presents; for his sarcasm was always tempered with generosity.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 132-133.)

Pages 231-232, Note 3

“An anecdote shows the real motive of the prime minister in the suggestions he made to the Sháh concerning the Báb. The Prince Farhéd Mirzá, still young, was the pupil of Haji Mirzá Aqasi. The latter related the following story:

“When His Majesty, after consulting the prime minister, had written to the Báb to betake himself to Mé.h—K1’1, we went with Hájí Mirzá. Aqasi to spend a few days at Yaft-Abéd, in the neighborhood of Tihrzin, in the park which he had created there. I was very desirous of questioning my master regarding the recent happenings but I feared to do so publicly. One day, while I was walking with him in the garden and he was in a good humor, I made bold to ask him: “Haji, why have you sent the Báb to Ma'1h—K1’1 ?” He replied,—“You are still too young to understand certain things, but know that, had he come to Tihran, you and I would not be, at this moment,

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walking free from care in this cool shade.” ’ ” (A. L. M. Nicolas’ “Siyyid. ‘Ali—Muhammad dit le Báb," pp. 243-244) * * *

Page 232, Note 2

“Nevertheless, on this occasion, his expectations did not materialize. Fearing that the presence of the Báb in Tihran would occasion new disturbances (there were plenty of them due to his whims and his poor administration), he altered his plans and the escort, charged to take the Báb from Iṣfahán to Ṭihrán, received, when about thirty kilometers from the city, the order to take the prisoner directly to Mah-Kfi. This town, in the mind of the prime minister, would offer nothing to the impostor because its inhabitants, out of gratitude for the favors and protection they had received from him, would take steps to suppress any disturbances which'might break out.” (:7ournal Asiatique, 1866, tome 7, p. 356.)

Page 234, Note 2

Gobineau writes regarding his fall: “Ha’1ji Mirzá Aqasi, robbed of the power which he had constantly ridiculed, had retired to Karbilai and he spent his remaining days playing tricks on the Mullas and scofling even at the holymartyrs.” (“Les Religions et les Philosophies dans l’Asie Centrale,” p. 160.)

“This shrewd man had gained such power over the late Sh2’1h that one could truly say that the minister was the real sovereign; he could not therefore survive the loss of his good fortune. At the death of Muhammad Sháh, he had disappeared and had gone to Karbila where, under the protection of the sainted Imam, even a state criminal could find an inviolable asylum. He was soon overcome by gnawing grief which, more than his remorsefshortened his life.” (fournalflsiatique, 1866, tome 7, pp. 367-368.)

Page 239, Note 2

“The success of this energetic man, Mulla Yúsuf—i-Ardibili, was so great and so swift that, at the very gates of Tauris (Tabríz), the inhabitants of this populous village acknowledged him as their leader and took the name of Babis. Needless to say that, in the town itself, the Babis were quite numerous, even though the government was taking steps to convict the Bab, to punish him and thereby justify itself in the eyes of the people.” (jfournal Asiatique, 1866, tome 7, pp. 357-358.)