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

Mahd-i-‘ulya, "the Supreme Cradle", is the title conferred on the Queen-mother.

368 i.e. Násiru’d-Dín, the present Sháh.

369 See p. 229 supra.

370 Ikhwánu’s-safá. This title is not unfrequently applied by the Bábís to such as hold their faith.

371 This quotation is from the Masnaví, and is quoted in the original, with reference, at p. 215, vol. ii, of my Traveller' Narrative.

372 Concerning this atrocious wretch, see Polak's Persien, vol. i, p. 352, and my Traveller's Narrative, vol. ii, p. 52, n. 1.

373 Subh-i-Ezel informed me that the name of this young Bábí was Mullá Sádik-i-Turk. He would therefore appear to be identical with the "man of Marágha" mentioned at p. 252 supra.

374 "Bi-jíka-A‘lá-Hazrat-i-Kibla-i-‘Álam", literally "by the aigrette of His Majesty the Kibla of the Universe." Cf. p. 107, n. 2, supra.

375 [I could not but admire the boy's spirit and courage, yet, since I]

376 In the original ###. I have slightly turned the phrase to preserve the double relation between ### (a sign of the zodiac; also a tower) and the "seven planets" to which the Seven Martyrs are likened. L. here inserts two couplets from the Masnaví, which I omit.

377 [[believers of Mázandarán]]

378 [ first of all, why did they, being so strong, suffer themselves to be besieged in the Castle? Secondly, how should one who has forsaken life, wealth, and wife, and who foretells his own martyrdom, care for worldly sovereignty?]

379 Meydán-i-Sháh. See, however, note 2 on p. 252 supra.

380 ###.

381 Two celebrated works bear this title. One is a compendium of Shi‘ite doctrine composed by the eminent theologian Muhammad Bákir Majlisí in the year A.H. 1109 (A.D. 1698) in the reign of Sultán Huseyn the Safaví, and it is probably to this work that reference is here made. The other Hákku’l-Yakín was written in the 8th century of the hijra by Sheykh Mahmúd Shabistarí (better known as the author of the Gulshan-i-Ráz); and treats of Súfí doctrine.

382 Commentary on Grammatical forms. There is a work of this name by Surúrí (see Cat. Cod. Orient. Mus. Brit., pars ii, Cod. Arab., p. 235, top of first column), but I am not sure whether this is the one here intended.

383 These words are not in the original, having evidently been omitted accidentally. They are necessary to complete the sense.

384 ###. See Palmer's Arabic Grammar, p. 33, n. 1.

385 ‘Arsh, the throne of God, situated above the highest heaven.

386 Mullá Sheykh ‘Alí

387 Two beyts from the Masnaví here inserted by L. are omitted.

388 See, however, note 1 at the foot of p.257 supra.

389 [[belonged to the class of government officials and servants of the state]]

390 See pp. 248-9 supra. C. repeats the whole story in full, and I therefore follow L. without further notice of the variants.

391 Kur’án, xxx, 5.

392 Sirát, the bridge "finer than a hair and sharper than a sword" which, according to the Muslim belief, spans the gulf which surrounds Paradisa. The allegorical meaning of this image is treated of in the twelfth chapter of the second Váhid of the Persian Beyán. Cf. B. ii, p. 930; and n. 1 at the foot of p. 46 supra.

393 Kur’án, xvi, 85.

394 [[as did also her uncle Hájí Mullá Takí 'the murdered,' who was a learned scholar, and, indeed, in his own opinion, the most learned doctor of his time]]

395 Concerning Kurratu’l-‘Ayn, her father Hájí Mullá Sálih, and her uncle Hájí Mullá Muhammad Takí (called by the Shi‘ites "Shahíd-i-Thálith") see my Traveller's Narrative, vol. ii, pp. 309-316.

396 This statement, together with most of what is here related concerning Kurratu’l-‘Ayn, is taken from Hájí Mírzá Jání's history (Suppl. Pers. 1071, ff. 107^b-110^b).

397 See pp. 31-33 supra.

398 Cf. Gobineau, p. 328.

399 In the text, "hangámí ki musharraf shudé búd", literally, "at the time when she" [or "he"] "had been honoured." The implied pronoun appears to refer to Kurratu’l-‘Ayn rather than to Seyyid Kázim; and therefore, as she appears never to have actually met the Báb (cf. Gobineau, p. 310), we must understand "musharraf" as equivalent to "musharraf bi-sharaf-i-ímán" (" honoured with the dignity of belief"), which is a common expression among the Musulmáns. With the Bábís the word more often signifies "honoured with an actual interview." Cf. my first article on the Bábís in the J. R. A. S. for 1889, p. 519.

400 [people]

401 "The Pure."

402 []

403 As the Báb is often styled "The Tree of Truth" (Shajara-i-Hakíkat), so those who believe in him are sometimes called "Leaves". The title of Waraka-i-‘Ulyá ("The Supreme Leaf") was conferred by Behá’u’lláh on one of his wives. See Traveller's Narrative, vol. ii, p. 361.

404 Táhira. See the end of the preceding paragraph.

405 [in the place of prayer]

406 Mihráb, properly the niche or alcove in the mosque which shews the direction of Mecca.

407 Some verses from the Masnaví, differently given in C. and L., are here omitted.

408 [[a great number of]]

409 The wounds inflicted on Hájí Mullá Muhammad Takí did not at once prove fatal. According to the Kisasu’l-‘Ulamá he survived the attempt on his life by several days.

410 Abú Hanífa, Málik, Sháfi‘í, and Ibn Hanbal were the founders of the four orthodox schools or sects of the Sunnites; learned theologians, no doubt but of little account in Shi‘ite, much less in Bábí eyes.

411 This word is doubtful. It appears to read ### to which I can assign no suitable sense. I therefore conjecture ###.

412 i.e. the confession of Mírzá Sálih.

413 Hájí Mírzá Jání adds that Mullá Muhammad himself made this statement.

414 [[still]]

415 [[six]]

ibid See p. 82 supra. That the Sheykh Sálib there mentioned is identical with this Mírzá Sálih is clearly shown by Hájí Mírzá Jání's account of his death, in which he is described as "the murderer of Hájí Mullá Muhammad Takí of Kazvín."

416 [four]

417 [Násiru’d-Dín]

418 This appears to be an anachronism. Hájí Mírzá Jání only says "the King."

419 [who was unrivalled in his time]

420 i.e., as it would appear, the three remaining prisoners.

421 [[he]]

422 [[and]]

423 [how can it be right that his murderer should not be slain?]

424 Hájí Mírzá Jání says that Sheykh Sálih was believed by some (of the Bábís) to be (a re-incarnation of) "the Pure Soul" (###); concerning whom see el-Fakhrí (ed. Ahl-wardt), p. 195 et seq.

425 [three]

426 [the three men]

427 [and]

428 [and gave his directions]

429 [[who made]]

430 [and the other prisoner]

431 [[was]]

432 [[three]]

433 C. has "three" here, but, like L., "four" in the next sentence. Mírzá Asadu’lláh, the old man who died of cold and exposure, seems to be reckoned as the fourth victim. I am by no means certain, however, that there was not another victim (unnamed), for the higher numbers, which I have relegated to the foot of the page, are confirmed by Hájí Mírzá Jání.

434 About a page of similar diatribe is here omitted.

435 See n. 1 at the foot of p. 95 supra.

436 [having procured a divorce from her husband Mullá Muhammad,]

437 Suppl. Pers. 1071, f. 110^b. The event described is there referred to the "third year of the Manifestation", "wherein," says Hájí Mírzá Jání, alluding to a tradition of Kumeyl, "was revealed the meaning of ###." See Traveller's Narrative, vol. ii, p. 352, n. 1.

438 These two sentences are so ambiguous, especially as regards the pronouns, that I give them in the original:- ###. It is abundantly clear from Hájí Mírzá Jání's history that Hazrat-i-Kuddús advanced the most extravagant claims, and that many of the Bábís were disposed to regard him as superior to the Báb. He not only declared himself to be Christ come back to earth, but even went so far as to say, "Whosoever hath known me is become a polytheist, and whosoever hath not known me is become an infidel, and whosoever asketh 'why,' or 'wherefore,' or 'how' concerning me is become a reprobate."

439 Cf. Gobineau, pp. 181-4.

440 It was, apparently, only after the fall of Sheykh Tabarsí that she was given up to the authorities by the people of Núr, where she (together with Subh-i-Ezel, as Hájí Mírzá Jání states in his history) had taken refuge. Cf. Traveller's Narrative, vol. ii, pp. 312-3. It is worth noting that Hájí Mírzá Jání calls her "the Mother of the World" (###).

441 See Gobineau, pp. 292-5.

442 See my Traveller's Narrative, vol. ii, p. 31.

443 A palace in Teherán built by Fath-‘Alí Sháh. It derives its name from the pictures and portraits wherewith the walls of several of its rooms are ornamented, and is situated in the northern quarter of the city, not very far from the English Embassy.

444 Cf. my Traveller's Narrative, vol. ii, pp. 313-4.

445 [[An account of her subsequent history until the time when she attained to the rank of martyrdom, together with an appendix containing some of her exhortations, prayers, and teachings, will be written in another place; so that the extent of her virtue, chastity, godliness, and purity, as well as the services which she rendered to the Desired Appearance [Tal‘at-i-Maksúd, i.e. Behá’u’lláh], (who, at that time hidden behind a veil, was known as Jenáb-i-Behá) and the wisdom and excellence whereunto by his help she attained, may become known to all persons of discernment.]]

446 Kur’án, vi, 25; viii, 31 &c.

447 [whereas the Kur’án contains eight thousand verses, while the Báb had produced more than a million, the branches exceeded the root.]

448 Hájí Mírzá Jání also refers to these opinions. Cf. Mírzá Kazem-Beg, ii, p. 394; and my Traveller's Narrative, vol. ii, p. 230.

449 He was lodged, as Hájí Mírzá Jání adds, in the house of Mírzá Ahmad the Imám-Jum‘a.

450 The concealment of the hands in the sleeves is a mark of humility, and a tacit confession of inferiority and subserviency, unsuitable to the rank of a messenger of God, even in the presence of princes.

451 Hájí Mírzá Jání reports a much fuller dissertation on the title Báb, which the compiler of the New History has omitted.

452 In the original ###.

453 Hájí Mírzá Jání has "for one thousand years," which is a much better reading, since the Shi‘ites could not begin to expect the return of the Twelfth Imám till after his Occultation. Cf. Traveller's Narrative, vol. ii, p. 297 and foot-note.

454 i.e. "there is no mystery about your birth and parentage." The Imám Mahdí, it must be remembered, is believed by the Shi‘ites never to have died, but to be hidden in one or other of the fabulous cities Jábulká and Jábulsá. See Traveller's Narrative, vol. ii, pp. 296-301.

455 Amír Aslán Khán, the maternal uncle of the Crown-Prince, according to Hájí Mírzá Jání.

456 See my Traveller's Narrative, vol. ii, p. 285, and n. 1 thereon.

457 Hájí Mírzá Jání adds that the Crown-Prince, whom he dubs "a young wretch" (###), rolled a globe towards the Báb, bidding him explain the structure of the earth.

458 Hájí Mírzá Jání says "four years."

459 Here follow about four pages of similar tirade, which, as they contain little of value which has not been sufficiently said elsewhere, I omit.

460 According to Hájí Mírzá Jání, the Crown-Prince gave this order, but his farráshes declared that they would rather throw themselves down from the roof of the palace than carry it out. Thereupon the Sheykhu’l-Islám charged himself with its execution.

461 [[several]]

462 "Went to hell" is Hájí Mírzá Jání's expression. He adds that, shortly before Muhammad Sháh's death, Prince Mahdí-Kulí Mírzá dreamt that he saw the Báb shoot the King in full audience.

463 The celebrated shrine and city of refuge situated about a league and a half to the south of Teherán.

464 This is an evident anachronism, for the Báb was put to death during the progress of the Zanján siege. Cf. p. 156 supra.

465 It need hardly be said that no trace of this extremely improbable speech occurs in Hájí Mírzá Jání.

466 This passage, entirely omitted in L., I have somewhat abbreviated.

467 In the original, ###, which expression, as I have little doubt, signifies that the narrator in question was a Bábí.

468 As Nabíl is a fictitious substitute for Muhammad (with which its numerical value, according to the abjad notation, is identical), so ‘Álín may very probably be a fictitious substitute for the name of some town or village numerically equivalent to it. The celebrated Nabíl (cf. p. 131 supra) was of Zarind (=261), but this does not give the same numerical value as ‘Álín (=161). The words of the text are:- ###. [DM: Nabíl is Nabíl-i-Akbar of Qá’in.]

469 In the original, arkhálik, a garment shaped like the kabá (coat) and worn beneath it. Cf. n. 2 on p. 201 supra, and p. 299 infra.

470 Kur’án, xvii, 16, &c.

471 Súra-i-Núr, the twenty-fourth chapter of the Kur’án.

472 Subh-i-Ezel admitted that the verses were given differently on the second recital; "for," said he, "they flowed forth ever fresh, like the water from a fountain from which the same jet cannot issue twice."

473 The whole of this narrative, which appears to have been added to the original text by its reviser Nabíl, is lacking in L. I am not sure whether the last three sentences really form part of Prince Hamzé Mírzá’s account of this transaction, but have thought it best on the whole to include them in the inverted commas.

474 i.e. the Báb. This passage will be found translated at pp. 319-321 of vol. ii of my Traveller's Narrative.

475 In the footnote on p. 320 of my Traveller's Narrative I have suggested that this title of 'the scribe' is here wrongly applied to Áká Seyyid Ahmad of Tabríz, whom the author may have confounded with Mullá ‘Abdu’l-Karím of Kazvín, known amongst the Bábís as "Mírzá Ahmad-i-Kátib". Hájí Mírzá Jání, however, agrees with the Táríkh-i-Jadíd, for he speaks of ###.

476 i.e. the Báb.

477 [How the disciples, especially Áká Seyyid Huseyn and Áká Seyyid Hasan, were bidden to deny their faith]

478 [after this action of Mírzá Muhammad ‘AIí]

479 i.e. the Báb's last words and instructions.

480 Cf. n. 2 on p. 201 supra. The night-cap (shab-kuláh), which is of such shape and size as to adapt itself closely to the head, is often worn by itself in the house, even during the day time, the turban, which at other times is wound round it, being laid aside.

481 Here ends the portion of this account translated at pp. 319-321 of vol. ii of my Traveller's Narrative.

482 I visited the citadel (arg) of Tabríz on November 4th, 1887. It is of great height, and formerly criminals condemned to death used sometimes to be thrown from the summit into the moat below. The building appears to have been originally a mosque, and the spacious mihráb is still visible in the wall facing the barrack-square. On the left of one entering this square is the staircase which leads to the summit of the citadel, while on the right are the barracks and store-rooms (anbár), which were probably originally designed for a college.

483 Three more lines are omitted.

484 A mythical bird similar to the phœnix.

485 C. omits this touching incident, which, however, is mentioned by Gobineau (p. 269), though not by Hájí Mírzá Jání.

486 It is clear from this, as well as from Hájí Mírzá Jání's account, that the first volley of the firing-party was aimed at Mírzá Muhammad ‘Alí alone, and not, as Gobineau (p. 270) and the Traveller's Narrative (vol. i, pp. 55-56; vol. ii, pp. 43-44) imply, at the Báb also. Three volleys were fired in all (as appears from Suleymán Khán's narrative on p. 310 infra), but only two at the Báb. Hence the erroneous statement (opposed to Hájí Mírzá Jání's account) on pp. 306-7 infra that the Báb twice escaped the shower of bullets.

487 Kur’án, liii, 14. Hájí Mírzá Jání adds that the Báb, as the body of his disciple fell bleeding at his feet, smiled, and said, "Thou shalt be with me in Paradise" (###). Cf. Traveller's Narrative, vol. ii, p. 322.

488 The reviser who supplies us with this interesting addition to the original history may not improbably be in this case also Nabíl. See pp. 131 and 293 supra.

489 This formula - ' ‘aleyhi behá’u’lláh '- was and is the common form of benediction amongst the Bábís for absent or deceased believers. I am not certain, however, whether it is still used by the Ezelís, who, though they declare that the title Behá’u’lláh originally belonged to Mírzá Yahyá Subh-i-Ezel (see my Traveller's Narrative, p. 353), cannot but associate it now with his great rival Mírzá Huseyn ‘Alí.

490 Both the text and translation of this letter I published in the October number of the J. R. A. S. for 1889. The former will be found at p. 938, the latter at p. 992.

491 Kibla, the point towards which one turns to pray. Kibla-gáh (Kibla-place) is a formula often used in letters in addressing elder relatives.

492 Kur’án, iii, 182; xxi, 36; xxix, 57.

493 [Suspension of the Blessed Appearance.] - By "the Blessed Appearance" (Tal‘at-i-Mubárak) the Báb is meant. So Behá’u’lláh is called Tal‘at-i-Abhá. Cf. n. 1 on p. 139, and n. 2 on p. 247, supra.

494 The barracks in the citadel at Tabríz, like all similar buildings in Persia, consist of a series of rooms or cells (hujra), exactly like those in a caravansaray, opening by a single door on to the platform (sakú) which fronts the building. From the description of the execution here given, it appears that the Báb and his companion were suspended by double ropes (attached, probably, to either arm) from the parapet or rain-gutter running along the face of the building over these doors. When, therefore, the Báb was thus unexpectedly released by the breaking of the ropes, he would naturally fall on the stone platform on which the cells open, and a few steps at most would enable him to reach one of them.

495 [[what was the reason and wherefore it was]]

496 [His Holiness, by this display of might and control, desired to manifest his]

497 [ "If we submit and consent not, nor acquiesce in the Divine ruling, ye can of your own will effect naught;" for though]

498