Táríkh-i-Jadíd / Táríkh-i Badí‘-i Bayání

Báb Moved to Chihrík

For nearly three years the Báb abode at Mákú³³⁶. But at length Hájí Mírzá Ákásí discovered that he was still visited by his followers, and that his writings (comprising exhortations, admonitions, proofs of the truth of his doctrines, homilies, and prayers) continued to circulate, some of them even finding their way to himself and to the king. In some of these last, moreover, complaints were made of his attempts to suppress the preaching of the Word. One of these complaints is known as "the Sermon of Wrath³³⁷," and whoever shall peruse it will apprehend the true meaning of spiritual power.

So, to be brief, Hájí Mírzá Ákásí wrote to ‘Alí Khán strictly enjoining him to keep a most diligent watch over the Báb and not to allow him to send out any more of his writings. But all attempts to prevent this proved futile, and at length ‘Alí Khán wrote to Hájí Mírzá Ákásí declaring his inability to carry out his instructions. So orders were issued by the Minister of His Majesty the Vicar of God for the removal of His Holiness to the Castle of Chihrík and the custody of its warden Yahyá Khán. Just as the Báb was mounting the horse provided for his conveyance thither, ‘Alí Khán came out to make his apologies. "I never desired this change," said he, "for I am <240> loth to be debarred from the privilege of waiting upon Your Holiness." "Wherefore dost thou seek to deceive me?" answered the Báb, "thou didst thyself write , and dost thou now seek to excuse thyself?" Then he set out for the Castle of Chihrík.

The Castle of Chihrík is situated not far from the town of Urúmiyya, of which place Yahyá Khán was at this time the governor. Some time before his removal thither was decided upon, the Báb had instructed Sheykh ‘Alí (better known as <Jenáb-i-> ‘Azím) to proceed to Urúmiyya, and there to abide. After it had been arranged that His Holiness should be transferred to Chihrík, on the very night which preceded the day of his arrival, Yahyá Khán saw His Holiness in a dream. Next morning he made known this matter to Sheykh-i-‘Azím, adding, "If when I see His Holiness I find that his appearance and visage correspond with what I beheld in my dream, I shall be convinced that he is in truth the promised Proof." His Holiness chanced to arrive that very day, and, at the first glance, Yahyá Khán instantly recognized him as identical with the saint whom he had beheld in his dream. Involuntarily he bent down in obeisance and kissed the knee of His Holiness, whom he then brought in to his own house. Thenceforth he would never seat himself in the Báb's presence until he had received permission, and when His Holiness had been to the bath he bought the water in which he had washed for eighty túmáns.

Notwithstanding the rigorous prohibition of Hájí Mírzá Ákásí, the followers and friends of His Holiness continued to hold communication with him, even after his removal to Chihrík, and many persons in the surrounding district were converted to his doctrines. And Yahyá Khán, so long as he was warden, maintained towards him an attitude of unvarying respect and deference. <241>

Bab Declares as Qá’im; the Indian Believer

It was during his sojourn at Chihrík, too, that the Báb, having due regard to the exigencies of the time, the dictates of expediency, and the capacity of men, declared himself to be the Ká’im³³⁸; though some think that he made this declaration during the latter days of his residence at Mákú. At all events, this announcement was proclaimed through the region of Turkistán³³⁹ by the "Indian believer," concerning whom Hájí Mírzá Jání has written a long account³⁴⁰, whereof the substance is in brief as follows. He belonged to a noble Indian family, and was remarkable alike for his sober and abstemious habits, his piety, and his manifold virtues. He was diligent in all good works enjoined in sacred tradition, and at length, in the course of his search after truth, came to Persia. No sooner did he hear tidings of the Manifestation of His Holiness than he set out for Chihrík to enquire into the matter. This occurred at the time when the Báb had declared himself to be the Ká’im, and when such radiance of might and majesty streamed from his countenance that none could bear to look upon the effulgences of his glory and beauty. Áká Seyyid Hasan, the brother of Áká Seyyid Huseyn, was unable to gaze upon the splendours apparent in the visage of His Holiness, while even Seyyid Huseyn himself would not eat before him nor enter the blessed Presence without first asking permission. Nor was it an uncommon occurrence even for unbelievers involuntarily to bow down in lowly obeisance on beholding His Holiness; while the inmates of <242> the castle, though for the most part Christians³⁴¹ or Sunnis, reverently prostrated themselves whenever they saw the visage of His Holiness appear resplendent over the walls of the building. In short, at no previous time had the serene and awful beauty of that noble countenance exercised so irresistible an attraction over all who came within the sphere of its influence. No sooner, then, did the "Indian believer," as he approached the building, catch sight of the face of His Holiness, than he involuntarily exclaimed, "This is my Lord!³⁴²" and fell swooning on the ground. On coming to his senses he wept much, and, the glory of that divine apparition irradiating a heart clear and receptive as a mirror, began to chaunt the words, "I am the Ká’im become manifest," and, like Mansúr³⁴³, to cry out, "I am the Truth!"

"E'en as the ruby, which, at first a stone,

Sunlike by drinking in the sun hath grown.

It grows in light; its stony nature goes;

Throughout its substance light and sunshine flows³⁴⁴." <243>

Now when the "Indian believer" returned to his lodging in this state of rapture and exaltation, his companions saw that -

"An atom to a radiant sun was changed,"

whereat they marvelled much, and sought to do him service in all humility. In his company they went to Salmás; and to so lofty a degree of spirituality did they attain that they found themselves able to dispense with solid food, and, for a period of forty days, took no nutriment save a little rose-water and sugar. He, meanwhile, continued to expound the most subtle mysteries of the Divine Unity, and the nature of the Ká’im, in so transcendental a manner that the keenest intellects were unable to follow his thought. Not only mystics, but learned scholars, overcome with wonder at his condition, submitted to the influence of his attraction.

When tidings of this reached the governor of Khúy, he, fearful of a popular tumult, and the censure which such an event would bring down on him from the king, caused the "Indian believer" to be arrested and brought before him, together with two of his companions, Sheykh Sálih the Arab and Mullá Huseyn of Khurásán, both of whom were disciples of His Supreme Holiness. Yet still the "Indian believer," like Mansúr, ceased not to cry, "I am the Truth," and to declare his intention of preaching and proclaiming <244> the new faith. At length, by order of the governor, these upright men were cast down in the dust of tribulation, and blows were rained on the feet which had walked so steadfastly with the rods which are the portion of faithful lovers, until Sheykh Sálih the Arab yielded up his spirit to Him who is the Creator of souls. But though they continued to beat the others in hopes of making them deny the faith which they had confessed, they persistently refused to do so, saying, "We are not such hypocrites that suffering and torture can make us deny the truth." So at length they shaved the heads of those chiefs of the children of wisdom, mounted them on asses, and paraded them through the town, crying, "This is the recompense of seekers after truth, and of such as would attain to union with the True Beloved, who shut their eyes to all other considerations, and erase name and fame from the tablet of their being: be admonished, therefore, O people of discernment!"