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

Báb at Káshán

His Holiness, therefore, left Isfahán with an escort of [seven]²⁷⁸ horsemen. When he reached Káshán, two believing brothers [, Hájí Muhammad Isma‘íl surnamed Zabíh, and Hájí Mírzá Jání,]²⁷⁹, men widely respected and noted <214> for their piety, being informed of his arrival went and saw the horsemen, and, by means of bribes, obtained permission for His Holiness [accompanied by five of the escort] to be a guest at their house. Hájí Mírzá Jání gives in his book a full description of all the wonderful things which they witnessed in those [[two]]²⁸⁰ days and nights, at the conclusion of which he says, "If I should seek to narrate in detail all that took place during those [[two]]²⁸¹ days and nights, it would fill a large volume." [[This is the exact expression of which he makes use in his book.]]²⁸² Since the object is not to describe wonders and miracles [it is sufficient to mention one incident.

Mír ‘Abdu’l-Bákí the Principal of the Madrasa-i-Sháh, a scholar of eminence, and a man of remarkable sanctity and learning, was a believer in the Báb. Zabíh craved permission from His Holiness to acquaint him with his arrival. This was granted, on condition that he should not be informed who would be present. "We invited the reverend doctor to supper", <215> "but told him nothing till the night when he met His Holiness, who had exchanged his turban for a lamb-skin hat, and ceded the corner-seat to his companions, Jenáb-i-‘Azím²⁸³, Áká Seyyid Huseyn the amanuensis, and Mullá Muhammad 'Mu‘allim'. In consequence of this, Mír ‘Abdu’l-Bákí failed to recognize him, walked straight to the corner of the room, and seated himself by the side of Jenáb-i-Sheykh-i-‘Azím²⁸⁴. After the customary greetings had been interchanged, His Holiness tuned towards Mír ‘Abdu’l-Bákí and said, 'I hear that you believe in the author of these doctrines, and publicly expound them in the mosque.' On receiving an answer in the affirmative, he continued, 'By reason of what sign have you believed in him?' 'By reason of his verses,' answered the other. 'I too,' replied His Holiness, 'can write verses.' 'By reason of his commentaries and supplications and homilies,' said the divine. 'These too I can write.' 'By reason of his exegetic knowledge, then,' said Mír ‘Abdu’l-Bákí. 'You may ask of me what you please,' said His Holiness, 'and I will answer you.' The learned doctor was overcome with amazement, but did not fall down in adoration saying, 'Thou art the man!' All he said was, 'I know of none under heaven more leaned than myself, and I know not who amongst those here present wields that spiritual power which has taken from me what I had²⁸⁵.' For since His Holiness had said, 'He shall not know me', he departed without having recognized him, notwithstanding all the hints whereby we, ignoring the fact that this Word had <216> been created an active force, strove to apprize him of the truth. On his way home, however, the truth suddenly flashed upon him. He wished to return, but decided not to do so, because of the lateness of the hour. Next morning he came as soon as he had left the mosque, but our visitors had already departed. Then was he very sorry when sorrow was of no avail. And he was a man of great learning and ascetic life, thoroughly versed in the doctrines of Sheykh Ahmad Ahsá’í.

"Now since that Holy Being was, as it runs in the tradition, 'a dark, dreadful, dire calamity²⁸⁶,' on the day of his arrival at Káshán he had said, 'If one could deliver me from these guards it were not amiss.' So after the two days, when he was about to depart, Zabíh said to him, 'It would be possible to bring you forth from hence; we pray you therefore to accord us permission,]²⁸⁷ and you can go whithersoever you please, and we will attend and accompany you wherever it be; for we will thankfully and gladly give up our lives, our wealth, our wives, and our children for your sake.' But he answered, 'We need the help and support of none but God, and His will only do we regard.'"²⁸⁸

Báb at Khánlik

After leaving Káshán, the Báb came to Khánlik²⁸⁹, a village distant about [[five or]] six parasangs from Teherán which had belonged to the late Mu‘tamadu’d-Dawla. Thence the escort sent word of their arrival to Hájí Mírzá Ákásí. Now the late king Muhammad Sháh was desirous <217> of an interview with His Holiness, but the Hájí, influenced by certain absurd fancies (for he regarded the Báb as [[a magician]] skilled in gaining sway over men's hearts), and actuated by considerations of self-interest, would not suffer it. For he feared that in a single interview the Báb might bewitch the King, or that his followers might determine on revolt and raise an insurrection. He therefore appointed twelve horsemen to conduct him to [[Ázarbaiján]]²⁹⁰. But while he was still at Khánlik many persons of note visited him. Amongst these were His Holiness BEHÁ (may the lives of all beside him be his sacrifice!), Rizá Khán the son of Muhammad Khán the Turcoman, and many others. A full account of all that took place on this occasion would form a narrative of surpassing strangeness, but would transcend the comprehension of common folk, besides involving undue prolixity²⁹¹.

The late Hájí Mírzá Jání writes:- "The chief of the twelve horsemen appointed to conduct His Holiness to Mákú was Muhammad Beg Chápárchí-báshí²⁹², whom I subsequently met on his return from that journey. He was a man of kindly nature and amiable character, and so sincere and devoted a believer that whenever the name of His Holiness was mentioned he would incontinently burst into tears, saying,

'I scarcely reckon as life the days when to me thou wert all unknown,

But by faithful service for what remains I may still for the past atone.' <218>

In the course of conversation I enquired concerning what passed during the journey, whereupon he related as follows.

"'When I received orders to escort His Holiness to Tabríz under guard of a company of horsemen, I was very reluctant to undertake the duty, for, though I had not as yet recognized the truth of his claim, I had heard that he was a Seyyid of distinguished merit. I therefore feigned illness for two or three days, hoping that perhaps this duty - in truth a blessing, though in appearance an affliction - might be delegated to another. For I little knew how signal a blessing the Divine Bounty had apportioned to one so unworthy as myself: My excuses, however, did not meet with acceptance, and I, much against my will, was compelled to set out.