CHAPTER X Mirza Yahya had, ever since the return of Baha'u'llah from Sulaymaniyyih, either chosen to maintain himself in an inglorious seclusion in his own house, or had withdrawn, whenever danger threatened, to such places of safety as Hillih and Basra. To the latter town he had fled, disguised as a Baghdad Jew, and become a shoe merchant. So great was his terror that he is reported to have said on one occasion: "Whoever claims to have seen me, or to have heard my voice, I pronounce an infidel." On being informed of Baha'u'llah's impending departure for Constantinople, he at first hid himself in the garden of Huvaydar, in the vicinity of Baghdad, meditating meanwhile on the advisability of fleeing either to Abyssinia, India or some other country. Refusing to heed Baha'u'llah's advice to proceed to Persia, and there disseminate the writings of the Bab, he sent a certain Haji Muhammad Kazim, who resembled him, to the government- house to procure for him a passport in the name of Mirza Aliy- i- Kirmanshahi, and left Baghdad, abandoning the writings there, and proceeded in disguise, accompanied by an Arab Babi, named Zahir, to Mosul, where he joined the exiles who were on their way to Constantinople. (164:1) A constant witness of the ever deepening attachment of the exiles to Baha'u'llah and of their amazing veneration for Him; fully aware of the heights to which his Brother's popularity had risen in Baghdad, in the course of His journey to Constantinople, and later through His association with the notables and governors of Adrianople; incensed by the manifold evidences of the courage, the dignity, and independence which that Brother had demonstrated in His dealings with the authorities in the capital; provoked by the numerous Tablets which the Author of a newly- established Dispensation had been ceaselessly revealing; allowing himself to be duped by the enticing prospects of unfettered leadership held out to him by Siyyid Muhammad, the Antichrist of the Baha'i Revelation, even as Muhammad Shah had been misled by the Antichrist of the Babi Revelation, Haji Mirza Aqasi; refusing to be admonished by prominent members of the community who advised him, in writing, to exercise wisdom and restraint; forgetful of the kindness and counsels of Baha'u'llah, who, thirteen years his senior, had watched over his early youth and manhood; emboldened by the sin- covering eye of his Brother, Who, on so many occasions, had drawn a veil over his many crimes and follies, this arch- breaker of the Covenant of the Bab, spurred on by his mounting jealousy and impelled by his passionate love of leadership, was driven to perpetrate such acts as defied either concealment or toleration. (164:2) Irremediably corrupted through his constant association with Siyyid Muhammad, that living embodiment of wickedness, cupidity and deceit, he had already in the absence of Baha'u'llah from Baghdad, and even after His return from Sulaymaniyyih, stained the annals of the Faith with acts of indelible infamy. His corruption, in scores of instances, of the text of the Bab's writings; the blasphemous addition he made to the formula of the adhan by the introduction of a passage in which he identified himself with the Godhead; his insertion of references in those writings to a succession in which he nominated himself and his descendants as heirs of the Bab; the vacillation and apathy he had betrayed when informed of the tragic death which his Master had suffered; his condemnation to death of all the Mirrors of the Babi Dispensation, though he himself was one of those Mirrors; his dastardly act in causing the murder of Dayyan, whom he feared and envied; his foul deed in bringing about, during the absence of Baha'u'llah from Baghdad, the assassination of Mirza Ali- Akbar, the Bab's cousin; and, most heinous of all, his unspeakably repugnant violation, during that same period, of the honor of the Bab Himself-- all these, as attested by Aqay- i- Kalim, and reported by Nabil in his Narrative, were to be thrown into a yet more lurid light by further acts the perpetration of which were to seal irretrievably his doom. (165:1) Desperate designs to poison Baha'u'llah and His companions, and thereby reanimate his own defunct leadership, began, approximately a year after their arrival in Adrianople, to agitate his mind. Well aware of the erudition of his half- brother, Aqay- i- Kalim, in matters pertaining to medicine, he, under various pretexts, sought enlightenment from him regarding the effects of certain herbs and poisons, and then began, contrary to his wont, to invite Baha'u'llah to his home, where, one day, having smeared His tea- cup with a substance he had concocted, he succeeded in poisoning Him sufficiently to produce a serious illness which lasted no less than a month, and which was accompanied by severe pains and high fever, the aftermath of which left Baha'u'llah with a shaking hand till the end of His life. So grave was His condition that a foreign doctor, named Shishman, was called in to attend Him. The doctor was so appalled by His livid hue that he deemed His case hopeless, and, after having fallen at His feet, retired from His presence without prescribing a remedy. A few days later that doctor fell ill and died. Prior to his death Baha'u'llah had intimated that doctor Shishman had sacrificed his life for Him. To Mirza Aqa Jan, sent by Baha'u'llah to visit him, the doctor had stated that God had answered his prayers, and that after his death a certain Dr. Chupan, whom he knew to be reliable, should, whenever necessary, be called in his stead. (165:2) On another occasion this same Mirza Yahya had, according to the testimony of one of his wives, who had temporarily deserted him and revealed the details of the above- mentioned act, poisoned the well which provided water for the family and companions of Baha'u'llah, in consequence of which the exiles manifested strange symptoms of illness. He even had, gradually and with great circumspection, disclosed to one of the companions, Ustad Muhammad- 'Aliy- i- Salmani, the barber, on whom he had lavished great marks of favor, his wish that he, on some propitious occasion, when attending Baha'u'llah in His bath, should assassinate Him. "So enraged was Ustad Muhammad- 'Ali," Aqay- i- Kalim, recounting this episode to Nabil in Adrianople, has stated, "when apprized of this proposition, that he felt a strong desire to kill Mirza Yahya on the spot, and would have done so but for his fear of Baha'u'llah's displeasure. I happened to be the first person he encountered as he came out of the bath weeping.... I eventually succeeded, after much persuasion, in inducing him to return to the bath and complete his unfinished task." Though ordered subsequently by Baha'u'llah not to divulge this occurrence to any one, the barber was unable to hold his peace and betrayed the secret, plunging thereby the community into great consternation. "When the secret nursed in his (Mirza Yahya) bosom was revealed by God," Baha'u'llah Himself affirms, "he disclaimed such an intention, and imputed it to that same servant (Ustad Muhammad- 'Ali)." (166:1) The moment had now arrived for Him Who had so recently, both verbally and in numerous Tablets, revealed the implications of the claims He had advanced, to acquaint formally the one who was the nominee of the Bab with the character of His Mission. Mirza Aqa Jan was accordingly commissioned to bear to Mirza Yahya the newly revealed Suriy- i- Amr, which unmistakably affirmed those claims, to read aloud to him its contents, and demand an unequivocal and conclusive reply. Mirza Yahya's request for a one day respite, during which he could meditate his answer, was granted. The only reply, however, that was forthcoming was a counter- declaration, specifying the hour and the minute in which he had been made the recipient of an independent Revelation, necessitating the unqualified submission to him of the peoples of the earth in both the East and the West. (166:2) So presumptuous an assertion, made by so perfidious an adversary to the envoy of the Bearer of so momentous a Revelation was the signal for the open and final rupture between Baha'u'llah and Mirza Yahya-- a rupture that marks one of the darkest dates in Baha'i history. Wishing to allay the fierce animosity that blazed in the bosom of His enemies, and to assure to each one of the exiles a complete freedom to choose between Him and them, Baha'u'llah withdrew with His family to the house of Rida Big (Shavval 22, 1282 A.H.), which was rented by His order, and refused, for two months, to associate with either friend or stranger, including His own companions. He instructed Aqay- i- Kalim to divide all the furniture, bedding, clothing and utensils that were to be found in His home, and send half to the house of Mirza Yahya; to deliver to him certain relics he had long coveted, such as the seals, rings, and manuscripts in the handwriting of the Bab; and to insure that he received his full share of the allowance fixed by the government for the maintenance of the exiles and their families. He, moreover, directed Aqay- i- Kalim to order to attend to Mirza Yahya's shopping, for several hours a day, any one of the companions whom he himself might select, and to assure him that whatever would henceforth be received in his name from Persia would be delivered into his own hands. (167:1) "That day," Aqay- i- Kalim is reported to have informed Nabil, "witnessed a most great commotion. All the companions lamented in their separation from the Blessed Beauty." "Those days," is the written testimony of one of those companions, "were marked by tumult and confusion. We were sore- perplexed, and greatly feared lest we be permanently deprived of the bounty of His presence." (167:2) This grief and perplexity were, however, destined to be of short duration. The calumnies with which both Mirza Yahya and Siyyid Muhammad now loaded their letters, which they disseminated in Persia and Iraq, as well as the petitions, couched in obsequious language, which the former had addressed to Khurshid Pasha, the governor of Adrianople, and to his assistant Aziz Pasha, impelled Baha'u'llah to emerge from His retirement. He was soon after informed that this same brother had despatched one of his wives to the government house to complain that her husband had been cheated of his rights, and that her children were on the verge of starvation-- an accusation that spread far and wide and, reaching Constantinople, became, to Baha'u'llah's profound distress, the subject of excited discussion and injurious comment in circles that had previously been greatly impressed by the high standard which His noble and dignified behavior had set in that city. Siyyid Muhammad journeyed to the capital, begged the Persian Ambassador, the Mushiru'd- Dawlih, to allot Mirza Yahya and himself a stipend, accused Baha'u'llah of sending an agent to assassinate Nasiri'd- Din Shah, and spared no effort to heap abuse and calumny on One Who had, for so long and so patiently, forborne with him, and endured in silence the enormities of which he had been guilty. (167:3) After a stay of about one year in the house of Rida Big Baha'u'llah returned to the house He had occupied before His withdrawal from His companions, and thence, after three months, He transferred His residence to the house of Izzat Aqa, in which He continued to live until His departure from Adrianople. It was in this house, in the month of Jamadiyu'l- Avval 1284 A.H. (Sept. 1867) that an event of the utmost significance occurred, which completely discomfited Mirza Yahya and his supporters, and proclaimed to friend and foe alike Baha'u'llah's triumph over them. A certain Mir Muhammad, a Babi of Shiraz, greatly resenting alike the claims and the cowardly seclusion of Mirza Yahya, succeeded in forcing Siyyid Muhammad to induce him to meet Baha'u'llah face to face, so that a discrimination might be publicly effected between the true and the false. Foolishly assuming that his illustrious Brother would never countenance such a proposition, Mirza Yahya appointed the mosque of Sultan Salim as the place for their encounter. No sooner had Baha'u'llah been informed of this arrangement than He set forth, on foot, in the heat of midday, and accompanied by this same Mir Muhammad, for the afore- mentioned mosque, which was situated in a distant part of the city, reciting, as He walked, through the streets and markets, verses, in a voice and in a manner that greatly astonished those who saw and heard Him. (168:1) "O Muhammad!", are some of the words He uttered on that memorable occasion, as testified by Himself in a Tablet, "He Who is the Spirit hath, verily, issued from His habitation, and with Him have come forth the souls of God's chosen ones and the realities of His Messengers. Behold, then, the dwellers of the realms on high above Mine head, and all the testimonies of the Prophets in My grasp. Say: Were all the divines, all the wise men, all the kings and rulers on earth to gather together, I, in very truth, would confront them, and would proclaim the verses of God, the Sovereign, the Almighty, the All- Wise. I am He Who feareth no one, though all who are in heaven and all who are on earth rise up against me.... This is Mine hand which God hath turned white for all the worlds to behold. This is My staff; were We to cast it down, it would, of a truth, swallow up all created things." Mir Muhammad, who had been sent ahead to announce Baha'u'llah's arrival, soon returned, and informed Him that he who had challenged His authority wished, owing to unforeseen circumstances, to postpone for a day or two the interview. Upon His return to His house Baha'u'llah revealed a Tablet, wherein He recounted what had happened, fixed the time for the postponed interview, sealed the Tablet with His seal, entrusted it to Nabil, and instructed him to deliver it to one of the new believers, Mulla Muhammad- i- Tabrizi, for the information of Siyyid Muhammad, who was in the habit of frequenting that believer's shop. It was arranged to demand from Siyyid Muhammad, ere the delivery of that Tablet, a sealed note pledging Mirza Yahya, in the event of failing to appear at the trysting- place, to affirm in writing that his claims were false. Siyyid Muhammad promised that he would produce the next day the document required, and though Nabil, for three successive days, waited in that shop for the reply, neither did the Siyyid appear, nor was such a note sent by him. That undelivered Tablet, Nabil, recording twenty- three years later this historic episode in his chronicle, affirms was still in his possession, "as fresh as the day on which the Most Great Branch had penned it, and the seal of the Ancient Beauty had sealed and adorned it," a tangible and irrefutable testimony to Baha'u'llah's established ascendancy over a routed opponent. (168:2) Baha'u'llah's reaction to this most distressful episode in His ministry was, as already observed, characterized by acute anguish. "He who for months and years," He laments, "I reared with the hand of loving- kindness hath risen to take My life." "The cruelties inflicted by My oppressors," He wrote, in allusion to these perfidious enemies, "have bowed Me down, and turned My hair white. Shouldst thou present thyself before My throne, thou wouldst fail to recognize the Ancient Beauty, for the freshness of His countenance is altered, and its brightness hath faded, by reason of the oppression of the infidels." "By God!" He cries out, "No spot is left on My body that hath not been touched by the spears of thy machinations." And again: "Thou hast perpetrated against thy Brother what no man hath perpetrated against another." "What hath proceeded from thy pen," He, furthermore, has affirmed, "hath caused the Countenances of Glory to be prostrated upon the dust, hath rent in twain the Veil of Grandeur in the Sublime Paradise, and lacerated the hearts of the favored ones established upon the loftiest seats." And yet, in the Kitab- i- Aqdas, a forgiving Lord assures this same brother, this "source of perversion," "from whose own soul the winds of passion had risen and blown upon him," to "fear not because of thy deeds," bids him "return unto God, humble, submissive and lowly," and affirms that "He will put away from thee thy sins," and that "thy Lord is the Forgiving, the Mighty, the All- Merciful." (169:1) The "Most Great Idol" had at the bidding and through the power of Him Who is the Fountain- head of the Most Great Justice been cast out of the community of the Most Great Name, confounded, abhorred and broken. Cleansed from this pollution, delivered from this horrible possession, God's infant Faith could now forge ahead, and, despite the turmoil that had convulsed it, demonstrate its capacity to fight further battles, capture loftier heights, and win mightier victories. (170:1) A temporary breach had admittedly been made in the ranks of its supporters. Its glory had been eclipsed, and its annals stained forever. Its name, however, could not be obliterated, its spirit was far from broken, nor could this so- called schism tear its fabric asunder. The Covenant of the Bab, to which reference has already been made, with its immutable truths, incontrovertible prophecies, and repeated warnings, stood guard over that Faith, insuring its integrity, demonstrating its incorruptibility, and perpetuating its influence. (170:2) Though He Himself was bent with sorrow, and still suffered from the effects of the attempt on His life, and though He was well aware a further banishment was probably impending, yet, undaunted by the blow which His Cause had sustained, and the perils with which it was encompassed, Baha'u'llah arose with matchless power, even before the ordeal was overpast, to proclaim the Mission with which He had been entrusted to those who, in East and West, had the reins of supreme temporal authority in their grasp. The day- star of His Revelation was, through this very Proclamation, destined to shine in its meridian glory, and His Faith manifest the plenitude of its divine power. (170:3) A period of prodigious activity ensued which, in its repercussions, outshone the vernal years of Baha'u'llah's ministry. "Day and night," an eye- witness has written, "the Divine verses were raining down in such number that it was impossible to record them. Mirza Aqa Jan wrote them as they were dictated, while the Most Great Branch was continually occupied in transcribing them. There was not a moment to spare." "A number of secretaries," Nabil has testified, "were busy day and night and yet they were unable to cope with the task. Among them was Mirza Baqir- i- Shirazi.... He alone transcribed no less than two thousand verses every day. He labored during six or seven months. Every month the equivalent of several volumes would be transcribed by him and sent to Persia. About twenty volumes, in his fine penmanship, he left behind as a remembrance for Mirza Aqa Jan." Baha'u'llah, Himself, referring to the verses revealed by Him, has written: "Such are the outpourings ... from the clouds of Divine Bounty that within the space of an hour the equivalent of a thousand verses hath been revealed." "So great is the grace vouchsafed in this day that in a single day and night, were an amanuensis capable of accomplishing it to be found, the equivalent of the Persian Bayan would be sent down from the heaven of Divine holiness." "I swear by God!" He, in another connection has affirmed, "In those days the equivalent of all that hath been sent down aforetime unto the Prophets hath been revealed." "That which hath already been revealed in this land (Adrianople)," He, furthermore, referring to the copiousness of His writings, has declared, "secretaries are incapable of transcribing. It has, therefore, remained for the most part untranscribed." (170:4) Already in the very midst of that grievous crisis, and even before it came to a head, Tablets unnumbered were streaming from the pen of Baha'u'llah, in which the implications of His newly- asserted claims were fully expounded. The Suriy- i- Amr, the Lawh- i- Nuqtih, the Lawh- i- Ahmad, the Suriy- i- Ashab, the Lawh- i- Sayyah, the Suriy- i- Damm, the Suriy- i- Hajj, the Lawhu'r- Ruh, the Lawhu'r- Ridvan, the Lawhu't- Tuqa were among the Tablets which His pen had already set down when He transferred His residence to the house of Izzat Aqa. Almost immediately after the "Most Great Separation" had been effected, the weightiest Tablets associated with His sojourn in Adrianople were revealed. The Suriy- i- Muluk, the most momentous Tablet revealed by Baha'u'llah (Surih of Kings) in which He, for the first time, directs His words collectively to the entire company of the monarchs of East and West, and in which the Sultan of Turkey, and his ministers, the kings of Christendom, the French and Persian Ambassadors accredited to the Sublime Porte, the Muslim ecclesiastical leaders in Constantinople, its wise men and inhabitants, the people of Persia and the philosophers of the world are separately addressed; the Kitab- i- Badi', His apologia, written to refute the accusations levelled against Him by Mirza Mihdiy- i- Rashti, corresponding to the Kitab- i- Iqan, revealed in defense of the Babi Revelation; the Munajathay- i- Siyam (Prayers for Fasting), written in anticipation of the Book of His Laws; the first Tablet to Napoleon III, in which the Emperor of the French is addressed and the sincerity of his professions put to the test; the Lawh- i- Sultan, His detailed epistle to Nasiri'd- Din Shah, in which the aims, purposes and principles of His Faith are expounded and the validity of His Mission demonstrated; the Suriy- i- Ra'is, begun in the village of Kashanih on His way to Gallipoli, and completed shortly after at Gyawur- Kyuy -- these may be regarded not only as the most outstanding among the innumerable Tablets revealed in Adrianople, but as occupying a foremost position among all the writings of the Author of the Baha'i Revelation. (171:1) In His message to the kings of the earth, Baha'u'llah, in the Suriy- i- Muluk, discloses the character of His Mission; exhorts them to embrace His Message; affirms the validity of the Bab's Revelation; reproves them for their indifference to His Cause; enjoins them to be just and vigilant, to compose their differences and reduce their armaments; expatiates on His afflictions; commends the poor to their care; warns them that "Divine chastisement" will "assail" them "from every direction," if they refuse to heed His counsels, and prophesies His "triumph upon earth" though no king be found who would turn his face towards Him. (172:1) The kings of Christendom, more specifically, Baha'u'llah, in that same Tablet, censures for having failed to "welcome" and "draw nigh" unto Him Who is the "Spirit of Truth," and for having persisted in "disporting" themselves with their "pastimes and fancies," and declares to them that they "shall be called to account" for their doings, "in the presence of Him Who shall gather together the entire creation." (172:2) He bids Sultan Abdu'l- 'Aziz "hearken to the speech ... of Him Who unerringly treadeth the Straight Path"; exhorts him to direct in person the affairs of his people, and not to repose confidence in unworthy ministers; admonishes him not to rely on his treasures, nor to "overstep the bounds of moderation" but to deal with his subjects with "undeviating justice"; and acquaints him with the overwhelming burden of His own tribulations. In that same Tablet He asserts His innocence and His loyalty to the Sultan and his ministers; describes the circumstances of His banishment from the capital; and assures him of His prayers to God on his behalf. (172:3) To this same Sultan He, moreover, as attested by the Suriy- i- Ra'is, transmitted, while in Gallipoli, a verbal message through a Turkish officer named Umar, requesting the sovereign to grant Him a ten minute interview, "so that he may demand whatsoever he would deem to be a sufficient testimony and would regard as proof of the veracity of Him Who is the Truth," adding that "should God enable Him to produce it, let him, then, release these wronged ones and leave them to themselves." (173:1) To Napoleon III Baha'u'llah addressed a specific Tablet, which was forwarded through one of the French ministers to the Emperor, in which He dwelt on the sufferings endured by Himself and His followers; avowed their innocence; reminded him of his two pronouncements on behalf of the oppressed and the helpless; and, desiring to test the sincerity of his motives, called upon him to "inquire into the condition of such as have been wronged," and "extend his care to the weak," and look upon Him and His fellow- exiles "with the eye of loving- kindness." (173:2) To Nasiri'd- Din Shah He revealed a Tablet, the lengthiest epistle to any single sovereign, in which He testified to the unparalleled severity of the troubles that had touched Him; recalled the sovereign's recognition of His innocence on the eve of His departure for Iraq; adjured him to rule with justice; described God's summons to Himself to arise and proclaim His Message; affirmed the disinterestedness of His counsels; proclaimed His belief in the unity of God and in His Prophets; uttered several prayers on the Shah's behalf; justified His own conduct in Iraq; stressed the beneficent influence of His teachings; and laid special emphasis on His condemnation of all forms of violence and mischief. He, moreover, in that same Tablet, demonstrated the validity of His Mission; expressed the wish to be "brought face to face with the divines of the age, and produce proofs and testimonies in the presence of His Majesty," which would establish the truth of His Cause; exposed the perversity of the ecclesiastical leaders in His own days, as well as in the days of Jesus Christ and of Muhammad; prophesied that His sufferings will be followed by the "outpourings of a supreme mercy" and by an "overflowing prosperity"; drew a parallel between the afflictions that had befallen His kindred and those endured by the relatives of the Prophet Muhammad; expatiated on the instability of human affairs; depicted the city to which He was about to be banished; foreshadowed the future abasement of the ulamas; and concluded with yet another expression of hope that the sovereign might be assisted by God to "aid His Faith and turn towards His justice." (173:3) To Ali Pasha, the Grand Vizir, Baha'u'llah addressed the Suriy- i- Ra'is. In this He bids him "hearken to the voice of God"; declares that neither his "grunting," nor the "barking" of those around him, nor "the hosts of the world" can withhold the Almighty from achieving His purpose; accuses him of having perpetrated that which has caused "the Apostle of God to lament in the most sublime Paradise," and of having conspired with the Persian Ambassador to harm Him; forecasts "the manifest loss" in which he would soon find himself; glorifies the Day of His own Revelation; prophesies that this Revelation will "erelong encompass the earth and all that dwell therein," and that the "Land of Mystery (Adrianople) and what is beside it ... shall pass out of the hands of the King, and commotions shall appear, and the voice of lamentation shall be raised, and the evidences of mischief shall be revealed on all sides"; identifies that same Revelation with the Revelations of Moses and of Jesus; recalls the "arrogance" of the Persian Emperor in the days of Muhammad, the "transgression" of Pharaoh in the days of Moses, and of the "impiety" of Nimrod in the days of Abraham; and proclaims His purpose to "quicken the world and unite all its peoples." (174:1) The ministers of the Sultan, He, in the Suriy- i- Muluk, reprimands for their conduct, in passages in which He challenges the soundness of their principles, predicts that they will be punished for their acts, denounces their pride and injustice, asserts His integrity and detachment from the vanities of the world, and proclaims His innocence. (174:2) The French Ambassador accredited to the Sublime Porte, He, in that same Surih, rebukes for having combined with the Persian Ambassador against Him; reminds him of the counsels of Jesus Christ, as recorded in the Gospel of St. John; warns him that he will be held answerable for the things his hands have wrought; and counsels him, together with those like him, not to deal with any one as he has dealt with Him. (174:3) To the Persian Ambassador in Constantinople, He, in that same Tablet, addresses lengthy passages in which He exposes his delusions and calumnies, denounces his injustice and the injustice of his countrymen, assures him that He harbors no ill- will against him, declares that, should he realize the enormity of his deed, he would mourn all the days of his life, affirms that he will persist till his death in his heedlessness, justifies His own conduct in Tihran and in Iraq, and bears witness to the corruption of the Persian minister in Baghdad and to his collusion with this minister. (174:4) To the entire company of the ecclesiastical leaders of Sunni Islam in Constantinople He addresses a specific message in the same Suriy- i- Muluk in which He denounces them as heedless and spiritually dead; reproaches them for their pride and for failing to seek His presence; unveils to them the full glory and significance of His Mission; affirms that their leaders, had they been alive, would have "circled around Him"; condemns them as "worshippers of names" and lovers of leadership; and avows that God will find naught acceptable from them unless they "be made new" in His estimation. (175:1) To the wise men of the City of Constantinople and the philosophers of the world He devotes the concluding passages of the Suriy- i- Muluk, in which He cautions them not to wax proud before God; reveals to them the essence of true wisdom; stresses the importance of faith and upright conduct; rebukes them for having failed to seek enlightenment from Him; and counsels them not to "overstep the bounds of God," nor turn their gaze towards the "ways of men and their habits." (175:2) To the inhabitants of Constantinople He, in that same Tablet, declares that He "feareth no one except God," that He speaks "naught except at His (God) bidding," that He follows naught save God's truth, that He found the governors and elders of the city as "children gathered about and disporting themselves with clay," and that He perceived no one sufficiently mature to acquire the truths which God had taught Him. He bids them take firm hold on the precepts of God; warns them not to wax proud before God and His loved ones; recalls the tribulations, and extols the virtues, of the Imam Husayn; prays that He Himself may suffer similar afflictions; prophesies that erelong God will raise up a people who will recount His troubles and demand the restitution of His rights from His oppressors; and calls upon them to give ear to His words, and return unto God and repent. (175:3) And finally, addressing the people of Persia, He, in that same Tablet, affirms that were they to put Him to death God will assuredly raise up One in His stead, and asserts that the Almighty will "perfect His light" though they, in their secret hearts, abhor it. (175:4) So weighty a proclamation, at so critical a period, by the Bearer of so sublime a Message, to the kings of the earth, Muslim and Christian alike, to ministers and ambassadors, to the ecclesiastical heads of Sunni Islam, to the wise men and inhabitants of Constantinople-- the seat of both the Sultanate and the Caliphate-- to the philosophers of the world and the people of Persia, is not to be regarded as the only outstanding event associated with Baha'u'llah's sojourn in Adrianople. Other developments and happenings of great, though lesser, significance must be noted in these pages, if we would justly esteem the importance of this agitated and most momentous phase of Baha'u'llah's ministry. (175:5) It was at this period, and as a direct consequence of the rebellion and appalling downfall of Mirza Yahya, that certain disciples of Baha'u'llah (who may well rank among the "treasures" promised Him by God when bowed down with chains in the Siyah- Chal of Tihran), including among them one of the Letters of the Living, some survivors of the struggle of Tabarsi, and the erudite Mirza Ahmad- i- Azghandi, arose to defend the newborn Faith, to refute, in numerous and detailed apologies, as their Master had done in the Kitab- i- Badi', the arguments of His opponents, and to expose their odious deeds. It was at this period that the limits of the Faith were enlarged, when its banner was permanently planted in the Caucasus by the hand of Mulla Abu- Talib and others whom Nabil had converted, when its first Egyptian center was established at the time when Siyyid Husayn- i- Kashani and Haji Baqir- i- Kashani took up their residence in that country, and when to the lands already warmed and illuminated by the early rays of God's Revelation-- Iraq, Turkey and Persia-- Syria was added. It was in this period that the greeting of "Allah- u- Abha" superseded the old salutation of "Allah- u- Akbar," and was simultaneously adopted in Persia and Adrianople, the first to use it in the former country, at the suggestion of Nabil, being Mulla Muhammad- i- Furughi, one of the defenders of the Fort of Shaykh Tabarsi. It was in this period that the phrase "the people of the Bayan," now denoting the followers of Mirza Yahya, was discarded, and was supplanted by the term "the people of Baha." It was during those days that Nabil, recently honored with the title of Nabil- i- A'zam, in a Tablet specifically addressed to him, in which he was bidden to "deliver the Message" of his Lord "to East and West," arose, despite intermittent persecutions, to tear asunder the "most grievous veil," to implant the love of an adored Master in the hearts of His countrymen, and to champion the Cause which his Beloved had, under such tragic conditions, proclaimed. It was during those same days that Baha'u'llah instructed this same Nabil to recite on His behalf the two newly revealed Tablets of the Pilgrimage, and to perform, in His stead, the rites prescribed in them, when visiting the Bab's House in Shiraz and the Most Great House in Baghdad-- an act that marks the inception of one of the holiest observances, which, in a later period, the Kitab- i- Aqdas was to formally establish. It was during this period that the "Prayers of Fasting" were revealed by Baha'u'llah, in anticipation of the Law which that same Book was soon to promulgate. It was, too, during the days of Baha'u'llah's banishment to Adrianople that a Tablet was addressed by Him to Mulla Ali- Akbar- i- Shahmirzadi and Jamal- i- Burujirdi, two of His well- known followers in Tihran, instructing them to transfer, with the utmost secrecy, the remains of the Bab from the Imam- Zadih Ma'sum, where they were concealed, to some other place of safety-- an act which was subsequently proved to have been providential, and which may be regarded as marking another stage in the long and laborious transfer of those remains to the heart of Mt. Carmel, and to the spot which He, in His instructions to Abdu'l- Baha, was later to designate. It was during that period that the Suriy- i- Ghusn (Surih of the Branch) was revealed, in which Abdu'l- Baha's future station is foreshadowed, and in which He is eulogized as the "Branch of Holiness," the "Limb of the Law of God," the "Trust of God," "sent down in the form of a human temple"-- a Tablet which may well be regarded as the harbinger of the rank which was to be bestowed upon Him, in the Kitab- i- Aqdas, and which was to be later elucidated and confirmed in the Book of His Covenant. And finally, it was during that period that the first pilgrimages were made to the residence of One Who was now the visible Center of a newly- established Faith-- pilgrimages which by reason of their number and nature, an alarmed government in Persia was first impelled to restrict, and later to prohibit, but which were the precursors of the converging streams of Pilgrims who, from East and West, at first under perilous and arduous circumstances, were to direct their steps towards the prison- fortress of Akka-- pilgrimages which were to culminate in the historic arrival of a royal convert at the foot of Mt. Carmel, who, at the very threshold of a longed- for and much advertised pilgrimage, was so cruelly thwarted from achieving her purpose. (176:1) These notable developments, some synchronizing with, and others flowing from, the proclamation of the Faith of Baha'u'llah, and from the internal convulsion which the Cause had undergone, could not escape the attention of the external enemies of the Movement, who were bent on exploiting to the utmost every crisis which the folly of its friends or the perfidy of renegades might at any time precipitate. The thick clouds had hardly been dissipated by the sudden outburst of the rays of a Sun, now shining from its meridian, when the darkness of another catastrophe-- the last the Author of that Faith was destined to suffer-- fell upon it, blackening its firmament and subjecting it to one of the severest trials it had as yet experienced. (177:1) Emboldened by the recent ordeals with which Baha'u'llah had been so cruelly afflicted, these enemies, who had been momentarily quiescent, began to demonstrate afresh, and in a number of ways, the latent animosity they nursed in their hearts. A persecution, varying in the degree of its severity, began once more to break out in various countries. In Adhirbayjan and Zanjan, in Nishapur and Tihran, the adherents of the Faith were either imprisoned, vilified, penalized, tortured or put to death. Among the sufferers may be singled out the intrepid Najaf- 'Aliy- i- Zanjani, a survivor of the struggle of Zanjan, and immortalized in the "Epistle to the Son of the Wolf," who, bequeathing the gold in his possession to his executioner, was heard to shout aloud "Ya Rabbiya'l- Abha" before he was beheaded. In Egypt, a greedy and vicious consul- general extorted no less than a hundred thousand tumans from a wealthy Persian convert, named Haji Abu'l- Qasim- i- Shirazi; arrested Haji Mirza Haydar- 'Ali and six of his fellow- believers, and instigated their condemnation to a nine year exile in Khartum, confiscating all the writings in their possession, and then threw into prison Nabil, whom Baha'u'llah had sent to appeal to the Khedive on their behalf. In Baghdad and Kazimayn indefatigable enemies, watching their opportunity, subjected Baha'u'llah's faithful supporters to harsh and ignominious treatment; savagely disemboweled Abdu'r- Rasul- i- Qumi, as he was carrying water in a skin, at the hour of dawn, from the river to the Most Great House, and banished, amidst scenes of public derision, about seventy companions to Mosul, including women and children. (178:1) No less active were Mirza Husayn- Khan, the Mushiru'd- Dawlih, and his associates, who, determined to take full advantage of the troubles that had recently visited Baha'u'llah, arose to encompass His destruction. The authorities in the capital were incensed by the esteem shown Him by the governor Muhammad Pashay- i- Qibrisi, a former Grand Vizir, and his successors Sulayman Pasha, of the Qadiriyyih Order, and particularly Khurshid Pasha, who, openly and on many occasions, frequented the house of Baha'u'llah, entertained Him in the days of Ramadan, and evinced a fervent admiration for Abdu'l- Baha. They were well aware of the challenging tone Baha'u'llah had assumed in some of His newly revealed Tablets, and conscious of the instability prevailing in their own country. They were disturbed by the constant comings and goings of pilgrims in Adrianople, and by the exaggerated reports of Fu'ad Pasha, who had recently passed through on a tour of inspection. The petitions of Mirza Yahya which reached them through Siyyid Muhammad, his agent, had provoked them. Anonymous letters (written by this same Siyyid and by an accomplice, Aqa Jan, serving in the Turkish artillery) which perverted the writings of Baha'u'llah, and which accused Him of having conspired with Bulgarian leaders and certain ministers of European powers to achieve, with the help of some thousands of His followers, the conquest of Constantinople, had filled their breasts with alarm. And now, encouraged by the internal dissensions which had shaken the Faith, and irritated by the evident esteem in which Baha'u'llah was held by the consuls of foreign powers stationed in Adrianople, they determined to take drastic and immediate action which would extirpate that Faith, isolate its Author and reduce Him to powerlessness. The indiscretions committed by some of its over- zealous followers, who had arrived in Constantinople, no doubt, aggravated an already acute situation. (178:2) The fateful decision was eventually arrived at to banish Baha'u'llah to the penal colony of Akka, and Mirza Yahya to Famagusta in Cyprus. This decision was embodied in a strongly worded Farman, issued by Sultan Abdu'l- 'Aziz. The companions of Baha'u'llah, who had arrived in the capital, together with a few who later joined them, as well as Aqa Jan, the notorious mischief- maker, were arrested, interrogated, deprived of their papers and flung into prison. The members of the community in Adrianople were, several times, summoned to the governorate to ascertain their number, while rumors were set afloat that they were to be dispersed and banished to different places or secretly put to death. (179:1) Suddenly, one morning, the house of Baha'u'llah was surrounded by soldiers, sentinels were posted at its gates, His followers were again summoned by the authorities, interrogated, and ordered to make ready for their departure. "The loved ones of God and His kindred," is Baha'u'llah's testimony in the Suriy- i- Ra'is, "were left on the first night without food... The people surrounded the house, and Muslims and Christians wept over Us... We perceived that the weeping of the people of the Son (Christians) exceeded the weeping of others-- a sign for such as ponder." "A great tumult seized the people," writes Aqa Rida, one of the stoutest supporters of Baha'u'llah, exiled with him all the way from Baghdad to Akka, "All were perplexed and full of regret... Some expressed their sympathy, others consoled us, and wept over us... Most of our possessions were auctioned at half their value." Some of the consuls of foreign powers called on Baha'u'llah, and expressed their readiness to intervene with their respective governments on His behalf-- suggestions for which He expressed appreciation, but which He firmly declined. "The consuls of that city (Adrianople) gathered in the presence of this Youth at the hour of His departure," He Himself has written, "and expressed their desire to aid Him. They, verily, evinced towards Us manifest affection." (179:2) The Persian Ambassador promptly informed the Persian consuls in Iraq and Egypt that the Turkish government had withdrawn its protection from the Babis, and that they were free to treat them as they pleased. Several pilgrims, among whom was Haji Muhammad Isma'il- i- Kashani, surnamed Anis in the Lawh- i- Ra'is, had, in the meantime, arrived in Adrianople, and had to depart to Gallipoli, without even beholding the face of their Master. Two of the companions were forced to divorce their wives, as their relatives refused to allow them to go into exile. Khurshid Pasha, who had already several times categorically denied the written accusations sent him by the authorities in Constantinople, and had interceded vigorously on behalf of Baha'u'llah, was so embarrassed by the action of his government that he decided to absent himself when informed of His immediate departure from the city, and instructed the Registrar to convey to Him the purport of the Sultan's edict. Haji Ja'far- i- Tabrizi, one of the believers, finding that his name had been omitted from the list of the exiles who might accompany Baha'u'llah, cut his throat with a razor, but was prevented in time from ending his life-- an act which Baha'u'llah, in the Suriy- i- Ra'is, characterizes as "unheard of in bygone centuries," and which "God hath set apart for this Revelation, as an evidence of the power of His might." (180:1) On the twenty- second of the month of Rabi'u'th- Thani 1285 A.H. (August 12, 1868) Baha'u'llah and His family, escorted by a Turkish captain, Hasan Effendi by name, and other soldiers appointed by the local government, set out on their four- day journey to Gallipoli, riding in carriages and stopping on their way at Uzun- Kupru and Kashanih, at which latter place the Suriy- i- Ra'is was revealed. "The inhabitants of the quarter in which Baha'u'llah had been living, and the neighbors who had gathered to bid Him farewell, came one after the other," writes an eye- witness, "with the utmost sadness and regret to kiss His hands and the hem of His robe, expressing meanwhile their sorrow at His departure. That day, too, was a strange day. Methinks the city, its walls and its gates bemoaned their imminent separation from Him." "On that day," writes another eye- witness, "there was a wonderful concourse of Muslims and Christians at the door of our Master's house. The hour of departure was a memorable one. Most of those present were weeping and wailing, especially the Christians." "Say," Baha'u'llah Himself declares in the Suriy- i- Ra'is, "this Youth hath departed out of this country and deposited beneath every tree and every stone a trust, which God will erelong bring forth through the power of truth." (180:2) Several of the companions who had been brought from Constantinople were awaiting them in Gallipoli. On his arrival Baha'u'llah made the following pronouncement to Hasan Effendi, who, his duty discharged, was taking his leave: "Tell the king that this territory will pass out of his hands, and his affairs will be thrown into confusion." "To this," Aqa Rida, the recorder of that scene has written, "Baha'u'llah furthermore added: `Not I speak these words, but God speaketh them.' In those moments He was uttering verses which we, who were downstairs, could overhear. They were spoken with such vehemence and power that, methinks, the foundations of the house itself trembled." (181:1) Even in Gallipoli, where three nights were spent, no one knew what Baha'u'llah's destination would be. Some believed that He and His brothers would be banished to one place, and the remainder dispersed, and sent into exile. Others thought that His companions would be sent back to Persia, while still others expected their immediate extermination. The government's original order was to banish Baha'u'llah, Aqay- i- Kalim and Mirza Muhammad- Quli, with a servant to Akka, while the rest were to proceed to Constantinople. This order, which provoked scenes of indescribable distress, was, however, at the insistence of Baha'u'llah, and by the instrumentality of Umar Effendi, a major appointed to accompany the exiles, revoked. It was eventually decided that all the exiles, numbering about seventy, should be banished to Akka. Instructions were, moreover, issued that a certain number of the adherents of Mirza Yahya, among whom were Siyyid Muhammad and Aqa Jan, should accompany these exiles, whilst four of the companions of Baha'u'llah were ordered to depart with the Azalis for Cyprus. (181:2) So grievous were the dangers and trials confronting Baha'u'llah at the hour of His departure from Gallipoli that He warned His companions that "this journey will be unlike any of the previous journeys," and that whoever did not feel himself "man enough to face the future" had best "depart to whatever place he pleaseth, and be preserved from tests, for hereafter he will find himself unable to leave"-- a warning which His companions unanimously chose to disregard. (182:1) On the morning of the 2nd of Jamadiyu'l- Avval 1285 A.H. (August 21, 1868) they all embarked in an Austrian- Lloyd steamer for Alexandria, touching at Madelli, and stopping for two days at Smyrna, where Jinab- i- Munir, surnamed Ismu'llahu'l- Munib, became gravely ill, and had, to his great distress, to be left behind in a hospital where he soon after died. In Alexandria they transhipped into a steamer of the same company, bound for Haifa, where, after brief stops at Port Said and Jaffa, they landed, setting out, a few hours later, in a sailing vessel, for Akka, where they disembarked, in the course of the afternoon of the 12th of Jamadiyu'l- Avval 1285 A.H. (August 31, 1868). It was at the moment when Baha'u'llah had stepped into the boat which was to carry Him to the landing- stage in Haifa that Abdu'l- Ghaffar, one of the four companions condemned to share the exile of Mirza Yahya, and whose "detachment, love and trust in God" Baha'u'llah had greatly praised, cast himself, in his despair, into the sea, shouting "Ya Baha'u'l- Abha," and was subsequently rescued and resuscitated with the greatest difficulty, only to be forced by adamant officials to continue his voyage, with Mirza Yahya's party, to the destination originally appointed for him. (182:2) CHAPTER XI Indeed such a consummation, He assures us, had been actually prophesied "through the tongue of the Prophets two or three thousand years before." God, "faithful to His promise," had, "to some of the Prophets" "revealed and given the good news that the `Lord of Hosts should be manifested in the Holy Land.'" Isaiah had, in this connection, announced in his Book: "Get thee up into the high mountain, O Zion that bringest good tidings; lift up thy voice with strength, O Jerusalem, that bringest good tidings. Lift it up, be not afraid; say unto the cities of Judah: `Behold your God! Behold the Lord God will come with strong hand, and His arm shall rule for Him.'" David, in his Psalms, had predicted: "Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of Glory shall come in. Who is this King of Glory? The Lord of Hosts, He is the King of Glory." "Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence." Amos had, likewise, foretold His coming: "The Lord will roar from Zion, and utter His voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither." (183:2) Akka, itself, flanked by the "glory of Lebanon," and lying in full view of the "splendor of Carmel," at the foot of the hills which enclose the home of Jesus Christ Himself, had been described by David as "the Strong City," designated by Hosea as "a door of hope," and alluded to by Ezekiel as "the gate that looketh towards the East," whereunto "the glory of the God of Israel came from the way of the East," His voice "like a noise of many waters." To it the Arabian Prophet had referred as "a city in Syria to which God hath shown His special mercy," situated "betwixt two mountains ... in the middle of a meadow," "by the shore of the sea ... suspended beneath the Throne," "white, whose whiteness is pleasing unto God." "Blessed the man," He, moreover, as confirmed by Baha'u'llah, had declared, "that hath visited Akka, and blessed he that hath visited the visitor of Akka." Furthermore, "He that raiseth therein the call to prayer, his voice will be lifted up unto Paradise." And again: "The poor of Akka are the kings of Paradise and the princes thereof. A month in Akka is better than a thousand years elsewhere." Moreover, in a remarkable tradition, which is contained in Shaykh Ibnu'l- 'Arabi's work, entitled "Futuhat- i- Makkiyyih," and which is recognized as an authentic utterance of Muhammad, and is quoted by Mirza Abu'l- Fadl in his "Fara'id," this significant prediction has been made: "All of them (the companions of the Qa'im) shall be slain except One Who shall reach the plain of Akka, the Banquet- Hall of God." (184:1) Baha'u'llah Himself, as attested by Nabil in his narrative, had, as far back as the first years of His banishment to Adrianople, alluded to that same city in His Lawh- i- Sayyah, designating it as the "Vale of Nabil," the word Nabil being equal in numerical value to that of Akka. "Upon Our arrival," that Tablet had predicted, "We were welcomed with banners of light, whereupon the Voice of the Spirit cried out saying: `Soon will all that dwell on earth be enlisted under these banners.'" (184:2) The banishment, lasting no less than twenty- four years, to which two Oriental despots had, in their implacable enmity and shortsightedness, combined to condemn Baha'u'llah, will go down in history as a period which witnessed a miraculous and truly revolutionizing change in the circumstances attending the life and activities of the Exile Himself, will be chiefly remembered for the widespread recrudescence of persecution, intermittent but singularly cruel, throughout His native country and the simultaneous increase in the number of His followers, and, lastly, for an enormous extension in the range and volume of His writings. (185:1) His arrival at the penal colony of Akka, far from proving the end of His afflictions, was but the beginning of a major crisis, characterized by bitter suffering, severe restrictions, and intense turmoil, which, in its gravity, surpassed even the agonies of the Siyah- Chal of Tihran, and to which no other event, in the history of the entire century can compare, except the internal convulsion that rocked the Faith in Adrianople. "Know thou," Baha'u'llah, wishing to emphasize the criticalness of the first nine years of His banishment to that prison- city, has written, "that upon Our arrival at this Spot, We chose to designate it as the `Most Great Prison.' Though previously subjected in another land (Tihran) to chains and fetters, We yet refused to call it by that name. Say: Ponder thereon, O ye endued with understanding!" (185:2) The ordeal He endured, as a direct consequence of the attempt on the life of Nasiri'd- Din Shah, was one which had been inflicted upon Him solely by the external enemies of the Faith. The travail in Adrianople, the effects of which all but sundered the community of the Bab's followers, was, on the other hand, purely internal in character. This fresh crisis which, during almost a decade, agitated Him and His companions, was, however, marked throughout not only by the assaults of His adversaries from without, but by the machinations of enemies from within, as well as by the grievous misdeeds of those who, though bearing His name, perpetrated what made His heart and His pen alike to lament. (185:3) Akka, the ancient Ptolemais, the St. Jean d'Acre of the Crusaders, that had successfully defied the siege of Napoleon, had sunk, under the Turks, to the level of a penal colony to which murderers, highway robbers and political agitators were consigned from all parts of the Turkish empire. It was girt about by a double system of ramparts; was inhabited by a people whom Baha'u'llah stigmatized as "the generation of vipers"; was devoid of any source of water within its gates; was flea- infested, damp and honey- combed with gloomy, filthy and tortuous lanes. "According to what they say," the Supreme Pen has recorded in the Lawh- i- Sultan, "it is the most desolate of the cities of the world, the most unsightly of them in appearance, the most detestable in climate, and the foulest in water. It is as though it were the metropolis of the owl." So putrid was its air that, according to a proverb, a bird when flying over it would drop dead. (185:4) Explicit orders had been issued by the Sultan and his ministers to subject the exiles, who were accused of having grievously erred and led others far astray, to the strictest confinement. Hopes were confidently expressed that the sentence of life- long imprisonment pronounced against them would lead to their eventual extermination. The farman of Sultan Abdu'l- 'Aziz, dated the fifth of Rabi'u'th- Thani 1285 A.H. (July 26, 1868), not only condemned them to perpetual banishment, but stipulated their strict incarceration, and forbade them to associate either with each other or with the local inhabitants. The text of the farman itself was read publicly, soon after the arrival of the exiles, in the principal mosque of the city as a warning to the population. The Persian Ambassador, accredited to the Sublime Porte, had thus assured his government, in a letter, written a little over a year after their banishment to Akka: "I have issued telegraphic and written instructions, forbidding that He (Baha'u'llah) associate with any one except His wives and children, or leave under any circumstances, the house wherein He is imprisoned. Abbas- Quli Khan, the Consul- General in Damascus ... I have, three days ago, sent back, instructing him to proceed direct to Akka ... confer with its governor regarding all necessary measures for the strict maintenance of their imprisonment ... and appoint, before his return to Damascus, a representative on the spot to insure that the orders issued by the Sublime Porte will, in no wise, be disobeyed. I have, likewise, instructed him that once every three months he should proceed from Damascus to Akka, and personally watch over them, and submit his report to the Legation." Such was the isolation imposed upon them that the Baha'is of Persia, perturbed by the rumors set afloat by the Azalis of Isfahan that Baha'u'llah had been drowned, induced the British Telegraph office in Julfa to ascertain on their behalf the truth of the matter. (186:1) Having, after a miserable voyage, disembarked at Akka, all the exiles, men, women and children, were, under the eyes of a curious and callous population that had assembled at the port to behold the "God of the Persians," conducted to the army barracks, where they were locked in, and sentinels detailed to guard them. "The first night," Baha'u'llah testifies in the Lawh- i- Ra'is, "all were deprived of either food or drink... They even begged for water, and were refused." So filthy and brackish was the water in the pool of the courtyard that no one could drink it. Three loaves of black and salty bread were assigned to each, which they were later permitted to exchange, when escorted by guards to the market, for two of better quality. Subsequently they were allowed a mere pittance as substitute for the allotted dole of bread. All fell sick, except two, shortly after their arrival. Malaria, dysentery, combined with the sultry heat, added to their miseries. Three succumbed, among them two brothers, who died the same night, "locked," as testified by Baha'u'llah, "in each other's arms." The carpet used by Him He gave to be sold in order to provide for their winding- sheets and burial. The paltry sum obtained after it had been auctioned was delivered to the guards, who had refused to bury them without first being paid the necessary expenses. Later, it was learned that, unwashed and unshrouded, they had buried them, without coffins, in the clothes they wore, though, as affirmed by Baha'u'llah, they were given twice the amount required for their burial. "None," He Himself has written, "knoweth what befell Us, except God, the Almighty, the All- Knowing... From the foundation of the world until the present day a cruelty such as this hath neither been seen nor heard of." "He hath, during the greater part of His life," He, referring to Himself, has, moreover, recorded, "been sore- tried in the clutches of His enemies. His sufferings have now reached their culmination in this afflictive Prison, into which His oppressors have so unjustly thrown Him." (186:2) The few pilgrims who, despite the ban that had been so rigidly imposed, managed to reach the gates of the Prison-- some of whom had journeyed the entire distance from Persia on foot-- had to content themselves with a fleeting glimpse of the face of the Prisoner, as they stood, beyond the second moat, facing the window of His Prison. The very few who succeeded in penetrating into the city had, to their great distress, to retrace their steps without even beholding His countenance. The first among them, the self- denying Haji Abu'l- Hasan- i- Ardikani, surnamed Amin- i- Ilahi (Trusted of God), to enter His presence was only able to do so in a public bath, where it had been arranged that he should see Baha'u'llah without approaching Him or giving any sign of recognition. Another pilgrim, Ustad Isma'il- i- Kashi, arriving from Mosul, posted himself on the far side of the moat, and, gazing for hours, in rapt adoration, at the window of his Beloved, failed in the end, owing to the feebleness of his sight, to discern His face, and had to turn back to the cave which served as his dwelling- place on Mt. Carmel-- an episode that moved to tears the Holy Family who had been anxiously watching from afar the frustration of his hopes. Nabil himself had to precipitately flee the city, where he had been recognized, had to satisfy himself with a brief glimpse of Baha'u'llah from across that same moat, and continued to roam the countryside around Nazareth, Haifa, Jerusalem and Hebron, until the gradual relaxation of restrictions enabled him to join the exiles. (187:1) To the galling weight of these tribulations was now added the bitter grief of a sudden tragedy-- the premature loss of the noble, the pious Mirza Mihdi, the Purest Branch, Abdu'l- Baha's twenty- two year old brother, an amanuensis of Baha'u'llah and a companion of His exile from the days when, as a child, he was brought from Tihran to Baghdad to join his Father after His return from Sulaymaniyyih. He was pacing the roof of the barracks in the twilight, one evening, wrapped in his customary devotions, when he fell through the unguarded skylight onto a wooden crate, standing on the floor beneath, which pierced his ribs, and caused, twenty- two hours later, his death, on the 23rd of Rabi'u'l- Avval 1287 A.H. (June 23, 1870). His dying supplication to a grieving Father was that his life might be accepted as a ransom for those who were prevented from attaining the presence of their Beloved. (188:1) In a highly significant prayer, revealed by Baha'u'llah in memory of His son-- a prayer that exalts his death to the rank of those great acts of atonement associated with Abraham's intended sacrifice of His son, with the crucifixion of Jesus Christ and the martyrdom of the Imam Husayn-- we read the following: "I have, O my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened, and all that dwell on earth be united." And, likewise, these prophetic words, addressed to His martyred son: "Thou art the Trust of God and His Treasure in this Land. Erelong will God reveal through thee that which He hath desired." (188:2) After he had been washed in the presence of Baha'u'llah, he "that was created of the light of Baha," to whose "meekness" the Supreme Pen had testified, and of the "mysteries" of whose ascension that same Pen had made mention, was borne forth, escorted by the fortress guards, and laid to rest, beyond the city walls, in a spot adjacent to the shrine of Nabi Salih, from whence, seventy years later, his remains, simultaneously with those of his illustrious mother, were to be translated to the slopes of Mt. Carmel, in the precincts of the grave of his sister, and under the shadow of the Bab's holy sepulcher. (188:3) Nor was this the full measure of the afflictions endured by the Prisoner of Akka and His fellow- exiles. Four months after this tragic event a mobilization of Turkish troops necessitated the removal of Baha'u'llah and all who bore Him company from the barracks. He and His family were accordingly assigned the house of Malik, in the western quarter of the city, whence, after a brief stay of three months, they were moved by the authorities to the house of Khavvam which faced it, and from which, after a few months, they were again obliged to take up new quarters in the house of Rabi'ih, being finally transferred, four months later, to the house of Udi Khammar, which was so insufficient to their needs that in one of its rooms no less than thirteen persons of both sexes had to accommodate themselves. Some of the companions had to take up their residence in other houses, while the remainder were consigned to a caravanserai named the Khan- i- 'Avamid. (189:1) Their strict confinement had hardly been mitigated, and the guards who had kept watch over them been dismissed, when an internal crisis, which had been brewing in the midst of the community, was brought to a sudden and catastrophic climax. Such had been the conduct of two of the exiles, who had been included in the party that accompanied Baha'u'llah to Akka, that He was eventually forced to expel them, an act of which Siyyid Muhammad did not hesitate to take the fullest advantage. Reinforced by these recruits, he, together with his old associates, acting as spies, embarked on a campaign of abuse, calumny and intrigue, even more pernicious than that which had been launched by him in Constantinople, calculated to arouse an already prejudiced and suspicious populace to a new pitch of animosity and excitement. A fresh danger now clearly threatened the life of Baha'u'llah. Though He Himself had stringently forbidden His followers, on several occasions, both verbally and in writing, any retaliatory acts against their tormentors, and had even sent back to Beirut an irresponsible Arab convert, who had meditated avenging the wrongs suffered by his beloved Leader, seven of the companions clandestinely sought out and slew three of their persecutors, among whom were Siyyid Muhammad and Aqa Jan. (189:2) The consternation that seized an already oppressed community was indescribable. Baha'u'llah's indignation knew no bounds. "Were We," He thus voices His emotions, in a Tablet revealed shortly after this act had been committed, "to make mention of what befell Us, the heavens would be rent asunder and the mountains would crumble." "My captivity," He wrote on another occasion, "cannot harm Me. That which can harm Me is the conduct of those who love Me, who claim to be related to Me, and yet perpetrate what causeth My heart and My pen to groan." And again: "My captivity can bring on Me no shame. Nay, by My life, it conferreth on Me glory. That which can make Me ashamed is the conduct of such of My followers as profess to love Me, yet in fact follow the Evil One." (189:3) He was dictating His Tablets to His amanuensis when the governor, at the head of his troops, with drawn swords, surrounded His house. The entire populace, as well as the military authorities, were in a state of great agitation. The shouts and clamor of the people could be heard on all sides. Baha'u'llah was peremptorily summoned to the Governorate, interrogated, kept in custody the first night, with one of His sons, in a chamber in the Khan- i- Shavirdi, transferred for the following two nights to better quarters in that neighborhood, and allowed only after the lapse of seventy hours to regain His home. Abdu'l- Baha was thrown into prison and chained during the first night, after which He was permitted to join His Father. Twenty- five of the companions were cast into another prison and shackled, all of whom, except those responsible for that odious deed, whose imprisonment lasted several years, were, after six days, moved to the Khan- i- Shavirdi, and there placed, for six months, under confinement. (190:1) "Is it proper," the Commandant of the city, turning to Baha'u'llah, after He had arrived at the Governorate, boldly inquired, "that some of your followers should act in such a manner?" "If one of your soldiers," was the swift rejoinder, "were to commit a reprehensible act, would you be held responsible, and be punished in his place?" When interrogated, He was asked to state His name and that of the country from which He came. "It is more manifest than the sun," He answered. The same question was put to Him again, to which He gave the following reply: "I deem it not proper to mention it. Refer to the farman of the government which is in your possession." Once again they, with marked deference, reiterated their request, whereupon Baha'u'llah spoke with majesty and power these words: "My name is Baha'u'llah (Light of God), and My country is Nur (Light). Be ye apprized of it." Turning then, to the Mufti, He addressed him words of veiled rebuke, after which He spoke to the entire gathering, in such vehement and exalted language that none made bold to answer Him. Having quoted verses from the Suriy- i- Muluk, He, afterwards, arose and left the gathering. The Governor, soon after, sent word that He was at liberty to return to His home, and apologized for what had occurred. (190:2) A population, already ill- disposed towards the exiles, was, after such an incident, fired with uncontrollable animosity for all those who bore the name of the Faith which those exiles professed. The charges of impiety, atheism, terrorism and heresy were openly and without restraint flung into their faces. Abbud, who lived next door to Baha'u'llah, reinforced the partition that separated his house from the dwelling of his now much- feared and suspected Neighbor. Even the children of the imprisoned exiles, whenever they ventured to show themselves in the streets during those days, would be pursued, vilified and pelted with stones. (191:1) The cup of Baha'u'llah's tribulations was now filled to overflowing. A situation, greatly humiliating, full of anxieties and even perilous, continued to face the exiles, until the time, set by an inscrutable Will, at which the tide of misery and abasement began to ebb, signalizing a transformation in the fortunes of the Faith even more conspicuous than the revolutionary change effected during the latter years of Baha'u'llah's sojourn in Baghdad. (191:2) The gradual recognition by all elements of the population of Baha'u'llah's complete innocence; the slow penetration of the true spirit of His teachings through the hard crust of their indifference and bigotry; the substitution of the sagacious and humane governor, Ahmad Big Tawfiq, for one whose mind had been hopelessly poisoned against the Faith and its followers; the unremitting labors of Abdu'l- Baha, now in the full flower of His manhood, Who, through His contacts with the rank and file of the population, was increasingly demonstrating His capacity to act as the shield of His Father; the providential dismissal of the officials who had been instrumental in prolonging the confinement of the innocent companions-- all paved the way for the reaction that was now setting in, a reaction with which the period of Baha'u'llah's banishment to Akka will ever remain indissolubly associated. (191:3) Such was the devotion gradually kindled in the heart of that governor, through his association with Abdu'l- Baha, and later through his perusal of the literature of the Faith, which mischief- makers, in the hope of angering him, had submitted for his consideration, that he invariably refused to enter His presence without first removing his shoes, as a token of his respect for Him. It was even bruited about that his favored counselors were those very exiles who were the followers of the Prisoner in his custody. His own son he was wont to send to Abdu'l- Baha for instruction and enlightenment. It was on the occasion of a long- sought audience with Baha'u'llah that, in response to a request for permission to render Him some service, the suggestion was made to him to restore the aqueduct which for thirty years had been allowed to fall into disuse-- a suggestion which he immediately arose to carry out. To the inflow of pilgrims, among whom were numbered the devout and venerable Mulla Sadiq- i- Khurasani and the father of Badi, both survivors of the struggle of Tabarsi, he offered scarcely any opposition, though the text of the imperial farman forbade their admission into the city. Mustafa Diya Pasha, who became governor a few years later, had even gone so far as to intimate that his Prisoner was free to pass through its gates whenever He pleased, a suggestion which Baha'u'llah declined. Even the Mufti of Akka, Shaykh Mahmud, a man notorious for his bigotry, had been converted to the Faith, and, fired by his newborn enthusiasm, made a compilation of the Muhammadan traditions related to Akka. Nor were the occasionally unsympathetic governors, despatched to that city, able, despite the arbitrary power they wielded, to check the forces which were carrying the Author of the Faith towards His virtual emancipation and the ultimate accomplishment of His purpose. Men of letters, and even ulamas residing in Syria, were moved, as the years rolled by, to voice their recognition of Baha'u'llah's rising greatness and power. Aziz Pasha, who, in Adrianople, had evinced a profound attachment to Abdu'l- Baha, and had in the meantime been promoted to the rank of Vali, twice visited Akka for the express purpose of paying his respects to Baha'u'llah, and to renew his friendship with One Whom he had learned to admire and revere. (191:4) Though Baha'u'llah Himself practically never granted personal interviews, as He had been used to do in Baghdad, yet such was the influence He now wielded that the inhabitants openly asserted that the noticeable improvement in the climate and water of their city was directly attributable to His continued presence in their midst. The very designations by which they chose to refer to him, such as the "august leader," and "his highness" bespoke the reverence with which He inspired them. On one occasion, a European general who, together with the governor, was granted an audience by Him, was so impressed that he "remained kneeling on the ground near the door." Shaykh Aliy- i- Miri, the Mufti of Akka, had even, at the suggestion of Abdu'l- Baha, to plead insistently that He might permit the termination of His nine- year confinement within the walls of the prison- city, before He would consent to leave its gates. The garden of Na'mayn, a small island, situated in the middle of a river to the east of the city, honored with the appellation of Ridvan, and designated by Him the "New Jerusalem" and "Our Verdant Isle," had, together with the residence of Abdu'llah Pasha,-- rented and prepared for Him by Abdu'l- Baha, and situated a few miles north of Akka-- become by now the favorite retreats of One Who, for almost a decade, had not set foot beyond the city walls, and Whose sole exercise had been to pace, in monotonous repetition, the floor of His bed- chamber. (192:1) Two years later the palace of Udi Khammar, on the construction of which so much wealth had been lavished, while Baha'u'llah lay imprisoned in the barracks, and which its owner had precipitately abandoned with his family owing to the outbreak of an epidemic disease, was rented and later purchased for Him-- a dwelling- place which He characterized as the "lofty mansion," the spot which "God hath ordained as the most sublime vision of mankind." Abdu'l- Baha's visit to Beirut, at the invitation of Midhat Pasha, a former Grand Vizir of Turkey, occurring about this time; His association with the civil and ecclesiastical leaders of that city; His several interviews with the well- known Shaykh Muhammad Abdu served to enhance immensely the growing prestige of the community and spread abroad the fame of its most distinguished member. The splendid welcome accorded him by the learned and highly esteemed Shaykh Yusuf, the Mufti of Nazareth, who acted as host to the valis of Beirut, and who had despatched all the notables of the community several miles on the road to meet Him as He approached the town, accompanied by His brother and the Mufti of Akka, as well as the magnificent reception given by Abdu'l- Baha to that same Shaykh Yusuf when the latter visited Him in Akka, were such as to arouse the envy of those who, only a few years before, had treated Him and His fellow- exiles with feelings compounded of condescension and scorn. (193:1) The drastic farman of Sultan Abdu'l- 'Aziz, though officially unrepealed, had by now become a dead letter. Though "Baha'u'llah was still nominally a prisoner, "the doors of majesty and true sovereignty were," in the words of Abdu'l- Baha, "flung wide open." "The rulers of Palestine," He moreover has written, "envied His influence and power. Governors and mutisarrifs, generals and local officials, would humbly request the honor of attaining His presence-- a request to which He seldom acceded." (193:2) It was in that same mansion that the distinguished Orientalist, Prof. E. G. Browne of Cambridge, was granted his four successive interviews with Baha'u'llah, during the five days he was His guest at Bahji (April 15- 20, 1890), interviews immortalized by the Exile's historic declaration that "these fruitless strifes, these ruinous wars shall pass away and the `Most Great Peace' shall come." "The face of Him on Whom I gazed," is the interviewer's memorable testimony for posterity, "I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow.... No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain." "Here," the visitor himself has testified, "did I spend five most memorable days, during which I enjoyed unparalleled and unhoped- for opportunities of holding intercourse with those who are the fountain- heads of that mighty and wondrous spirit, which works with invisible but ever- increasing force for the transformation and quickening of a people who slumber in a sleep like unto death. It was, in truth, a strange and moving experience, but one whereof I despair of conveying any save the feeblest impression." (194:1) In that same year Baha'u'llah's tent, the "Tabernacle of Glory," was raised on Mt. Carmel, "the Hill of God and His Vineyard," the home of Elijah, extolled by Isaiah as the "mountain of the Lord," to which "all nations shall flow." Four times He visited Haifa, His last visit being no less than three months long. In the course of one of these visits, when His tent was pitched in the vicinity of the Carmelite Monastery, He, the "Lord of the Vineyard," revealed the Tablet of Carmel, remarkable for its allusions and prophecies. On another occasion He pointed out Himself to Abdu'l- Baha, as He stood on the slopes of that mountain, the site which was to serve as the permanent resting- place of the Bab, and on which a befitting mausoleum was later to be erected. (194:2) Properties, bordering on the Lake associated with the ministry of Jesus Christ, were, moreover, purchased at Baha'u'llah's bidding, designed to be consecrated to the glory of His Faith, and to be the forerunners of those "noble and imposing structures" which He, in His Tablets, had anticipated would be raised "throughout the length and breadth" of the Holy Land, as well as of the "rich and sacred territories adjoining the Jordan and its vicinity," which, in those Tablets, He had permitted to be dedicated "to the worship and service of the one true God." (194:3) The enormous expansion in the volume of Baha'u'llah's correspondence; the establishment of a Baha'i agency in Alexandria for its despatch and distribution; the facilities provided by His staunch follower, Muhammad Mustafa, now established in Beirut to safeguard the interests of the pilgrims who passed through that city; the comparative ease with which a titular Prisoner communicated with the multiplying centers in Persia, Iraq, Caucasus, Turkistan, and Egypt; the mission entrusted by Him to Sulayman Khan- i- Tanakabuni, known as Jamal Effendi, to initiate a systematic campaign of teaching in India and Burma; the appointment of a few of His followers as "Hands of the Cause of God"; the restoration of the Holy House in Shiraz, whose custodianship was now formally entrusted by Him to the Bab's wife and her sister; the conversion of a considerable number of the adherents of the Jewish, Zoroastrian and Buddhist Faiths, the first fruits of the zeal and the perseverance which itinerant teachers in Persia, India and Burma were so strikingly displaying -- conversions that automatically resulted in a firm recognition by them of the Divine origin of both Christianity and Islam-- all these attested the vitality of a leadership that neither kings nor ecclesiastics, however powerful or antagonistic, could either destroy or undermine. (195:1) Nor should reference be omitted to the emergence of a prosperous community in the newly laid out city of Ishqabad, in Russian Turkistan, assured of the good will of a sympathetic government, enabling it to establish a Baha'i cemetery and to purchase property and erect thereon structures that were to prove the precursors of the first Mashriqu'l- Adhkar of the Baha'i world; or to the establishment of new outposts of the Faith in far- off Samarqand and Bukhara, in the heart of the Asiatic continent, in consequence of the discourses and writings of the erudite Fadil- i- Qa'ini and the learned apologist Mirza Abu'l- Fadl; or to the publication in India of five volumes of the writings of the Author of the Faith, including His "Most Holy Book"-- publications which were to herald the vast multiplication of its literature, in various scripts and languages, and its dissemination, in later decades, throughout both the East and the West. (195:2) "Sultan Abdu'l- 'Aziz," Baha'u'llah is reported by one of His fellow- exiles to have stated, "banished Us to this country in the greatest abasement, and since his object was to destroy Us and humble Us, whenever the means of glory and ease presented themselves, We did not reject them." "Now, praise be to God," He, moreover, as reported by Nabil in his narrative, once remarked, "it has reached the point when all the people of these regions are manifesting their submissiveness unto Us." And again, as recorded in that same narrative: "The Ottoman Sultan, without any justification, or reason, arose to oppress Us, and sent Us to the fortress of Akka. His imperial farman decreed that none should associate with Us, and that We should become the object of the hatred of every one. The Hand of Divine power, therefore, swiftly avenged Us. It first loosed the winds of destruction upon his two irreplaceable ministers and confidants, Ali and Fu'ad, after which that Hand was stretched out to roll up the panoply of Aziz himself, and to seize him, as He only can seize, Who is the Mighty, the Strong." (195:3) "His enemies," Abdu'l- Baha, referring to this same theme, has written, "intended that His imprisonment should completely destroy and annihilate the blessed Cause, but this prison was, in reality, of the greatest assistance, and became the means of its development." "...This illustrious Being," He, moreover has affirmed, "uplifted His Cause in the Most Great Prison. From this Prison His light was shed abroad; His fame conquered the world, and the proclamation of His glory reached the East and the West." "His light at first had been a star; now it became a mighty sun." "Until our time," He, moreover has affirmed, "no such thing has ever occurred." (196:1) Little wonder that, in view of so remarkable a reversal in the circumstances attending the twenty- four years of His banishment to Akka, Baha'u'llah Himself should have penned these weighty words: "The Almighty ... hath transformed this Prison- House into the Most Exalted Paradise, the Heaven of Heavens."
(196:2)
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