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

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

Proofread once

Page 527, Note I

Zanján is the capital of the district of Khamsih. "Khamsih is a small province to the east of Kaflán-Kúh or Mountain of the Tiger, between ‘Iráq and Ádhirbáyján. Its capital, Zanján, is a beautiful city surrounded by an embattled wall fortified with towers like all Persian cities. The inhabitants are of the Turkish race and the Persian language is seldom spoken, unless it be by government employees. The surrounding country is studded with villages which are fairly prosperous. Powerful tribes visit them, especially in the winter and spring." (Ibid., p. 191.)

Page 529, Note 2

"There lived in that city a mujtahid called Mullá Muḥammad-‘Alfy-i- Zanjání. He was a native of Mázindarán and studied under a celebrated master. Dignified with the title of Sharifu’l-Ulamá, Muḥammad-‘Alí [Page 63]had concentrated his attention on dogmatic theology and jurisprudence, and had become famous. The Muḥammadans affirm that, in his function as mujtahid, he showed himself restless and turbulent. No question ever seemed to him either sufficiently studied or properly solved. His repeated fatvás disconcerted the conscience and confused the practices of the faithful. Eager for change, he was neither tolerant in discussion nor moderate in debate. Sometimes he would unduly prolong the fast of Ramaḍán for reasons which no one had advanced before; sometimes he would alter the ritual of prayer in quite a novel way. He became obnoxious to the peaceful and odious to the traditionalists. But it is also admitted that he counted many followers who considered him a saint, prized his zeal, and put their faith in him. An impartial judge could recognize in him one of the Muḥammadans who are only so in appearance, but urged on by a living faith and an abundant religious zeal for which they are eager to find a scope. His misfortune was that he found, or thought he found, a natural use for his powers in the overthrow of traditions whose minor significance did not justify such a disturbance.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” pp. 191-192.)

Page 529, Note 4 “Among the ‘Ulamás of the city was a man called Ákhúnd Mullá ‘Abdu’r-Raḥím renowned for his piety. He had a son who lived in Najaf and at Karbilá where he attended the lectures of the celebrated Sharífu’l-‘Ulamáy-i-Mázindarání. This young man was of a restless nature and rather impatient with the narrowness of Shí‘ism.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” p. 332.)

Page 530, Note 1 “On his way back from the Holy Land he stopped at Hamadán where the citizens welcomed him cordially and entreated him to remain.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” p. 336.)

Page 530, Note 2 “All the ‘Ulamás of the city called on him and left concerned over the few words which he had spoken and which revealed quite a novel turn of mind. Indeed the attitude of the newcomer very quickly proved to these pious men that their conjectures were well founded.” (Ibid.)

Page 530, Note 3 “There was a caravansary of the days of Sháh-‘Abbás which had gradually become a ṣíghih-khánih: in order to prevent a breach of the Shiite [Page 64] law a certain Mullá Dúst-Muḥammad who made his residence there, would bless the transitory union between the male visitors to the place and the inmates. Hujjatu’l-Islám, such was the title which our hero had assumed, ordered the institution to be closed, gave in marriage the greater number of these women and secured employment for the others in respectable families. He also caused a wine dealer to be whipped and his house to be torn down." (Ibid., pp. 332-333-)

Page 530, Note 4

"But this was the limit of his activity. Always troubled with the problems raised by a religion founded upon hadiths which were frequently contradictory, he perplexed the conscience of the faithful by peculiar fatvás which upset old traditions. Thus he restored the hadith according to which Muhammad would have said: The month of Ramadán is always full.' Without investigating the origin of that tradition, without enquiring whether those who had related it were worthy of faith, he commanded that it should be literally obeyed, thus inducing his hearers to fast on the day of Fitr which is held to be a grievous sin. He also permitted that prostrations be made at prayer time by resting the head upon a crystal stone. All these innovations won for him a large number of partisans who admired his science and his activity; but they displeased the official clergy whose hatred, further augmented by anxiety, soon knew no bounds." (Ibid., P. 333.)

Page 532, Note I

"Hujjat came and, by his courtesy and his captivating personality, soon won over all those who came in contact with him, even His Majesty. One day, so the story goes, he was in the palace of the Sháh with several of his colleagues, when one of them, an ‘Ulamá of Káshán, brought out a document and besought the king to sign it. It was a royal decree granting certain stipends. Hujjat rose up and bitterly denounced a clergy who begged pensions from the government. He had recourse to the hadiths and to the Qur’án to show how shameful was such a practice which had originated with the Báni-Umayyih. His colleagues were beside themselves with anger, but the Sháh, pleased with such frankness, presented our hero with a staff and a ring and authorized him to return to Zanján." (A. L.M. Nicolas’ "Siyyid ‘All-Muhammad dit le Báb," pp. 373-374-)

Page 532, Note 2

"The inhabitants of Zanján came in crowds to meet him and offered sacrifices of oxen, chickens and sheep. Twelve children, each twelve years [Page 65]

TRANSLATION OF FRENCH FOOT-NOTES

of age, with red kerchiefs about their necks to show their readiness to sacrifice their all, were in the center of the cortège. It proved a triumphal entry.” (Ibid., p. 334.)

Page 532, Note 3 “He transformed his disciples into models of virtue and temperance; henceforth the men quenched their thirst at the fountains of spiritual life. They fasted during three months, lengthened their prayers by adding to them daily the invocation of Ja‘far-i-Tayyár, performing once a day their ablutions with the water of the Qur (legal measure of purity) and finally on Fridays they crowded the Mosques.” (Ibid., p. 334.)

Page 533, Note 1 “Finally, he uttered in a clear voice the Friday prayer which must be said instead of the habitual daily one said when the Imám comes. He then expounded several sayings of the Báb and concluded thus: ‘The goal for which the world has been striving is now here, free from veils and obstacles. The sun of Truth has risen and the lights of imagination and imitation have been extinguished. Fix your eyes upon the Báb, not upon me, the least of his slaves. My wisdom compared to his is as an unlighted candle to the sun at midday. Know God by God and the sun by its rays. So, today has appeared the Ṣáḥibu’z-Zamán. The Sultan of Possibilities is living.’ Needless to say, these words made a deep impression upon the audience. Nearly all accepted this message and conversed among themselves regarding the true nature of the Báb.” (Ibid., p. 335.)

Page 533, Note 2 “The conversion of Mullá Muḥammad-‘Alí and his numerous partisans had in fact exhausted the patience of the Imám-Jum‘ih and of Shaykhu’l-Islám. They wrote indignant letters to His Majesty who in reply gave orders for the arrest of the offender.” (Ibid., p. 336.)

Page 539, Note 1 “He was in Ṭihrán until the day when, after the death of Muḥammad Sháh, Náṣir’d-Dín Mírzá now Náṣiri’d-Dín Sháh, appointed as governor of Zanján, one of his uncles, Amír Arslán Khán Majdu’d-Dawlih, who was Ishíq Ághásí of the palace.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” p. 337.)

Page 540, Note 1 “He made a triumphant entry into his native city. Now that he was a Bábí, to his old friends were added the believers in the new doctrine. A [Page 66] large number of men, rich and respected, soldiers, merchants, even Mullás came to meet him, at a distance of one or two stations away, and conducted him home, not as an exile who returns, not as a suppliant who asks only rest, not even as a rival strong enough to demand respect, but he entered as a master.” (Comte de Gobineau’s “Les Religions et les Philosophies dans l’Asie Centrale,” p. 193.)

“The author of ‘Násikhu’t-Taváríkh’ himself acknowledged that a goodly number of citizens of Zanján, and among them high officials, traveled the distance of two stations to meet him. He was received like a conqueror and many heads of sheep were sacrificed in his honor. None of his opponents dared ask him why he had left Ṭihrán and had returned to Zanján; but Islám was severely tried as the Zanjánís did not hesitate to preach throughout the city the new doctrine. The Muḥammadan writer points out that all the Zanjánís were simple-minded and so fell easily into the snare; but contradicting himself he declares that only the knaves, greedy for worldly possessions, and the impious ones gathered round the new leader. However they were quite numerous and, according to his story, about fifteen thousand, which seems rather an exaggerated estimate.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” pp. 337-338.)

Page 540, Note 2

“Majdu’d-Dawlih, governor of the city, a cruel, heartless and severe man, enraged at the news of the return of so troublesome a person as Ḥujjat, ordered that Muḥammad Bik be whipped and that the tongue of Karbilá’í Valí be cut out.” (Ibid., p. 337.)

Page 542, Note 2

“At the spectacle, the Muḥammadans took flight and the wounded man was cared for by the aunt of Mír Ṣaláḥ in her own house.” (A. L. M. Nicolas’ “Siyyid ‘Alí-Muḥammad dit le Báb,” p. 341.)

Page 543, Note 2

“The governor and the ‘Ulamás wrote to His Majesty reports in which their fear and perplexity were revealed. The Sháh, hardly rid of the war in Mázindarán and enraged at the thought of another sedition in another section of his empire, urged also by his son Ṣadr-i-A’ẓam and by the ‘Ulamás who had declared a holy war, gave orders to kill the Bábís and plunder their possessions. It was on Friday the third of Rajab that the order came to Zanján.” (Ibid., pp. 341-342.) [Page 67]

Page 544, Note I

"All was bewildering confusion. The Muḥammadans were frantically running to and fro, looking for their wives, their children or their belongings. They came and went crazed, aghast, weeping over what they had to abandon. Families were separated, fathers thrusting back their sons, wives their husbands, children their mothers. Whole houses remained deserted, so great was the haste, and the governor sent soldiers to the neighboring villages to secure new recruits for the holy war." (A. L. M. Nicolas’ "Siyyid ’All-Muhammad dit le Báb," p. 342.)

Page 544, Note 2

"The Bábís, on the other hand, were not passive. They were organizing for their own protection. Hujjat was exhorting them never to attack but always to defend themselves. ’Brothers,’ he would say to them, ’do not be ashamed of me. Do not believe that because you are the companions of the Şáhibu’z-Zamán you are to conquer the world by the sword. I take God as witness; they will kill you, they will burn you, they will send your heads from town to town. The only victory in store for you is to sacrifice yourselves, your wives and your possessions. God has always decreed that in every age the blood of the believers is to be the oil of the lamp of religion. You have learned of the tortures endured by the saintly martyrs of Mázindarán. They were put to death because they affirmed that the promised Mihdí had come. I say to you, whosoever has not the strength to bear such torture, let him go over to the other side for we will have to endure martyrdom. Is not our master in their power?’" (Ibid., pp. 342-343.)

Page 545, Note I

"Picture to yourself a Persian city. The streets are narrow, of a width of four or five or eight feet at the most. The surface unpaved has so many holes that one must proceed cautiously to avoid breaking one’s legs. The houses, with no windows opening on the street, present on both sides unbroken walls, generally about fifteen feet high and topped with a terrace without a railing, sometimes crowned by a bálá-Khánih or open pavilion which is usually an indication of a wealthy house. All that is of adobe or bricks baked in the sun. The uprights are of bricks baked in the kiln. This type, of venerable antiquity and in use even before historical times in the ancient cities of Mesopotamia, has many advantages: it is inexpensive, it is sanitary, it adapts itself to modest or pretentious plans; it can be a cottage or a palace entirely covered with mosaics, brilliant paintings and gold ornaments. But, as is always the case in this world, so many advantages..." [Page 68] tages are offset by the ease with which such dwellings crumble to pieces. Cannon balls are not needed, the rain is quite sufficient to demolish them. Thus we can visualize these famous sites covered, according to tradition, with immense cities of which nothing remains but ruins of temples and palaces and mounds scattered over the plains.

"In a few years whole districts vanish without leaving a trace, if the houses are not kept in repair. As all the cities of Persia are constructed after the same plan and of the same material, it is easy to visualize Zanján with her crenellated walls with high towers, her crooked streets unpaved and full of ruts. In the midst of these rose a formidable citadel called ‘Chateau d’Ali-Mardán Khán.’" (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," pp. 197-198.)

Page 547, Note 2

"On the fourth day, the Muḥammadans saw with great joy Şadru’d-Dawlih, grandson of Hájí Muhammad-Husayn Khán of Isfáhán, enter their section of the city coming from Sultáníyyih, at the head of the tribe of Khamsih., For several days thereafter, reinforcements arrived in great numbers. First of all, Siyyid ‘Alí Khán and Sháhbár Khán, one from Fírúz-Kúh, the other from Marághih, with two hundred horsemen from their respective tribes. After them came Muhammad-‘Alí Khán-i-Sháh-Sún with two hundred mounted afshárs; fifty artillerymen with two field guns and two mortars, so that the governor was provided with as much assistance as he could have wished and surrounded with a goodly number of military chieftains, among whom were several who were famous throughout the country." (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," 198-199.)

"One of the most terrible encounters related in the journal of the siege, is the one which took place on the fifth of Ramadán. Mustafá Khán, Qájár, with the fifteenth regiment of Shigághí; Şadru’d-Dawlih with his horsemen of Khamsih; Siyyid ‘Alí Khán of Fírúz-Kúh with his own regiment; Muhammad Aqá, colonel, with the regiment of Náşir called the royal regiment; Muhammad-‘Alí Khán with the Afshár cavalry; Major Nabí Big with his cavalry and a troop made up of loyal citizens of Zanján; all these men at dawn attacked the fortifications of the Bábís. The resistance of the Bábís was magnificent but disastrous. They saw their best leaders fall, one after another, leaders brave and true, saints who could not be replaced: Núr-‘Alí the hunter; Bakhsh-‘Alí the carpenter; Khudádád and Fathu’lláh Big, all indispensable to the attainment of victory. They all fell, some in the morning and others in the evening." (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p. 200.) [Page 69]

Page 548, Note I

"I have seen at Zanján the ruins of that fierce encounter; whole sections of the city have not yet been rebuilt and probably never will be. Some of those who took part in the tragedy have related to me upon the very spot certain incidents: the Bábís ascended and descended the terraces while carrying their cannon with them. Sometimes the earthen floor, not very firm, gave way and they had to raise the heavy gun again by dint of man power and had to prop the ground up with beams. When the enemy approached the crowd surrounded the guns with enthusiasm, all arms extended to lift them up and, when the carriers fell under the bullets of the assailants, a hundred comrades vied with each other for the honor of replacing them. Assuredly this was true faith!" (Ibid., pp. 200-201.)

Page 556, Note I

According to Gobineau (p. 202), ‘Aziz Khán was "general-in-chief of the troops of Ádhirbáyján and then first aide-de-camp of the king. He was passing through Zanján, on his way to Tiflis, to congratulate the grand duke, heir apparent of Russia, on the occasion of his arrival in Caucasia."

Page 557, Note 2

"Muhammad Khán, then Bigliyirbigí and Mír-panj, or general of the division, today become Amir-Támán, joined the troops already engaged in this city; he brought them three thousand men of the regiments of Shigághí and certain regiments of the guards with six cannon and two Almost at the same time Qásim Khán arrived from the frontier of Karabagh, entering Zanján from another quarter, and the major Arslán Khán with cavalry from Khinghán, and ‘Ali-Akbar, captain of Khuy, arrived with infantry. For each one had received orders from the king and they were all hastening to comply." (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p. 201.)

Page 564, Note 1

"Decidedly the situation was becoming critical for the Muhammadans and it looked as though they would never overcome such a tenacious resistance. Moreover, why take so much trouble? Why endanger uselessly the lives, not of the soldiers, mere cannon fodder they,—but those of the officers and the generals? Why expose oneself daily to ridicule and to defeat? Why not follow the example of Shaykh Tabarsí? Why not" [Page 70] resort to deceit? Why not make the most sacred promises, even though it might later become necessary to massacre those gullibles who had put their trust in them?" (A. L. M. Nicolas’ "Siyyid ‘Alí-Muhammad dit le Báb," p. 350.)

Page 568, Note I

"Finally the threats of the court, the encouragement and the reinforcements arrived so fast, there was such a disproportion as to soldiers and supplies between the Bábís and their adversaries that the outco.r: became both evident and imminent." (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," p. 203.)

Page 569, Note 1

"The regiment of Karrús under the command of the chief of the tribe, Hasan-‘Alí Khán (today minister to Paris), took the fort of ‘Alí-Mardán Khán; the fourth regiment broke into the house of Aqá ‘Ázíz, one of the strongholds of the city, and burnt it to the ground; the regiment of guards blew up the hotel located near the Hamadán gate and, though it lost one captain and several soldiers, nevertheless it remained in possession of the place." (Ibid., p. 203.)

Pages 575-576, Note 1

“Then Muhammad Khán Bigliyirbigi, Amir Arslán Khán and the other commanders, although they had guaranteed on their honor to spare the lives of the Bábís, assembled them in front of their troops to the accompaniment of drums and trumpets and ordered one hundred men, chosen from the different regiments, to take the prisoners and place them in a row. The command was then given to pierce them with bayonets, which was done. Then the leaders of the Bábís, Sulaymán the shoemaker and Hájí Kázim Giltúghí were blown to pieces from the mouths of mortars. This type of execution invented in Asia, but practised also by the English troops during the revolt in India, with the refinement with which European science and intelligence invest everything they do, consists in tying the victim to the mouth of the cannon loaded with powder. When the explosion takes place, the victim is torn to pieces, the size of the pieces depending upon the amount of powder used.

"The execution over, the captives were sorted again. They set aside Mírzá Ridá, lieutenant of Mullá Muhammad-‘Alí, and on all those of high standing or importance they placed chains about their necks and shackles [Page 71]

TRANSLATION OF FRENCH FOOT-NOTES

on their hands and feet. They then decided to disregard the royal command and to take them to Tihrán in order to augment their triumph. As for the few unfortunates who were left and whose life or death was of no importance to anyone, they were abandoned and the victorious army returned to the capital, dragging with them their prisoners, who walked ahead of the horses of the victorious generals.

"Upon their arrival in Tihrán, the Amír Nizám, prime minister, found it necessary to make an example of this new execution and Mírzá Ridá, Hájí Muhammad-’Alí and Hájí Muhsin were condemned to have their veins slashed open. The three victims learned the news without betraying the least emotion; they declared, nevertheless, that the lack of good faith, of which the authorities had been guilty, was not one of those crimes that the Almighty could be satisfied with punishing in the ordinary way; He would demand a punishment more impressive and striking for the persecutors of His saints. Consequently, they foretold that the prime minister would very soon suffer the same death that he was inflicting upon them.

"I have heard this prophecy referred to and I do not doubt for an instant that they who informed me of it, were firmly convinced of its truth. I must however state here that when I was told about it, four years had elapsed since the Ámír-Nizam was thus put to death by royal edict. The only thing I can affirm therefore is that I was given assurance that the prophecy had really been made by the martyrs of Zanján." (Comte de Gobineau's "Les Religions et les Philosophies dans l'Asie Centrale," pp. 207-209.)

Page 577, Note I

"After the execution, the spectators invaded the field of death, some searching for the body of a friend in order to bury it, others moved only by morbid curiosity. It is said that a Muḥammadan, named Valí-Muḥammad, came upon the body of one of his neighbors and, noticing that he was not quite dead, he called to him and said, 'I am your neighbor Valí-Muḥammad. If you need anything call on me.' The other indicated that he was thirsty. Immediately the Muḥammadan fetched a large stone and returning to his neighbor, said, 'Open your mouth, I bring you water.' As the dying man complied he crushed his head with the stone.

"At last, the Bigliyirbigí started for Tihrán, taking with him forty-four prisoners among whom were the son of Mírzá Ridá, Hájí Muḥammad-’Alí and Hájí Muhsin the surgeon. These three were put to death after their arrival, the others were doomed to rot in prison." (A. L. M. Nicolas' "Siyyid ‘Alí-Muḥammad dit le Báb,” p. 363.) [Page 72]

"It was not enough for them to have gained the victory, they had even to insult the bodies of their enemies. They were eager to question the Bábís but, no matter how great the torture with which they threatened them, the Bábís refused to speak. They poured boiling oil upon the head of Aqá Dín-Muhammad, but he remained silent. Finally, the Sardár had the son of the deceased chief brought before him. This child was but seven years of age, his name was Aqá Husayn and, through clever threats and insidious flattery, they succeeded in making him speak." (Ibid., p. 361.)