CHAPTER 6 FORCES OF OPPOSITION ARRAYED

The London Times of Wednesday, November 19th 1845, carried this item of news on its third page, taken from the Literary Gazette of the preceding Saturday:

Mahometan Schism.—A new sect has lately set itself up in Persia, at the head of which is a merchant who had returned from a pilgrimage to Mecca, and proclaimed himself a successor of the Prophet. The way they treat such matters at Shiraz appears in the following account (June 23):—Four persons being heard repeating their profession of faith according to the form prescribed by the impostor, were apprehended, tried, and found guilty of unpardonable blasphemy. They were sentenced to lose their beards by fire being set to them. The sentence was put into execution with all the zeal and fanaticism becoming a true believer in Mahomet. Not deeming the loss of beards a sufficient punishment, they were further sentenced the next day, to have their faces blacked and exposed through the city. Each of them was led by a mirgazah[BP] (executioner), who had made a hole in his nose and passed through it a string, which he sometimes pulled with such violence that the unfortunate fellows cried out alternately for mercy from the executioner and for vengeance from Heaven. It is the custom in Persia on such occasions for the executioners to collect money from the spectators, and particularly from the shopkeepers in the bazaar. In the evening when the pockets of the executioners were well filled with money, they led the unfortunate fellows to the city gate, and there turned them adrift. After which the mollahs at Shiraz sent men to Bushire, with power to seize the impostor, and take him to Shiraz, where, on being tried, he very wisely denied the charge of apostacy laid against him, and thus escaped from punishment.

An American quarterly, the Eclectic Magazine of Foreign Literature, Science, and Art,[1] in its issue of January-April 1846, reproduced the same item of news which was again taken in full from the Literary Gazette of London. As far as is known, these were the earliest references to the Faith of the Báb in any Western publication. British merchants, who then happened to be in Shíráz, were responsible for that report, which, as we shall see, although correct in its essentials, was not devoid of error.

The Báb, returning from His pilgrimage to Mecca, arrived at Búshihr sometime in the month of Ṣafar 1261 A.H. (February-March 1845). There He parted from Quddús, saying:

The days of your companionship with Me are drawing to a close. The hour of separation has struck, a separation which no reunion will follow except in the Kingdom of God, in the presence of the King of Glory.[2]

Quddús left for Shíráz and took with him a letter from the Báb addressed to His uncle, Ḥájí Mírzá Siyyid `Alí. Meeting Quddús and hearing all he had to impart convinced Ḥájí Mírzá Siyyid `Alí of the truth of the Cause of his Nephew, and he immediately pledged Him his unqualified allegiance.

Mullá Ṣádiq-i-Muqaddas now reached Shíráz, accompanied by Mullá `Alí-Akbar-i-Ardistání, who had once been his pupil in Iṣfahán. Mullá Ṣádiq established himself in a mosque known as Báqir-Ábád, where he led the congregation in prayer. But as soon as he received a Tablet from the Báb, sent from Búshihr, he moved to the mosque adjoining His house. There he carried out the specific instruction of the Báb to include in the traditional Islamic Call to Prayer—the Adhán—these additional words: 'I bear witness that He whose name is `Alí Qabl-i-Muḥammad [`Alí preceding Muḥammad, the Báb] is the servant of Baqíyyatu'lláh [the Remnant of God, Bahá'u'lláh].'[3]

Then the storm broke. Shaykh Abú-Háshim, notorious for his behaviour on the pilgrim boat, had already written to his compatriots in Shíráz to arouse their fury. Now the divines of that city, led by Shaykh Ḥusayn-i-`Arab,[BQ] Ḥájí Shaykh Mihdíy-i-Kujúrí and Mullá Muḥammad-`Alíy-i-Maḥallátí, were demanding blood. Quddús, Muqaddas and Mullá `Alí-Akbar were arrested, hauled before the Governor-General, and mercilessly beaten, after which they suffered the punishments and indignities described in the London report already quoted (see p. 76). But there were three of them, not four.[BR]

The Governor-General of the province of Fárs was Ḥusayn Khán, who was called Ájúdán-Báshí (the adjutant-major), and had also the titles of Ṣáḥib-Ikhtíyár and Niẓámu'd-Dawlih. Ḥusayn Khán was a native of Marághih in Ádharbáyján, and had served as Persian envoy both to London and Paris. In London, in June 1839, Lord Palmerston was at first inclined not to meet him, but then decided to receive him unofficially. At that time relations between Britain and Írán had reached a low point. Captain Hennell, the British Political Agent, had been forced to withdraw from Búshihr, and at the same time a British naval force had occupied the island of Khárg (Karrack). Palmerston thundered at Ḥusayn Khán: 'Had the Admiral on arriving on board turned his guns upon the town [Búshihr] and knocked it about their ears, in my opinion he would have been justified in so doing'.[4] When the envoy returned home, Muḥammad Sháh was so displeased that he had him severely bastinadoed. Nor had Ḥusayn Khán's mission to France, it would seem, been any more successful, although some obscurity surrounds his dealings with the French. In Paris he engaged a number of officers to train the Persian army, and there were irregularities in the matter of their travelling expenses. But more serious issues were involved, which are described by Sir Henry Layard[BS] in the following passage:

M. Boré,[BT] with all his learning and enlightenment, was a religious fanatic and profoundly intolerant of heretics. After residing with him for a fortnight, and having been treated by him with great kindness and hospitality, I found myself compelled, to my great sorrow, to leave his house [in 1840] under the following circumstances. The Embassy which the King of the French[BU] had sent to the Shah had not succeeded in obtaining the object of its mission, and had left Persia much irritated at its failure, which was mainly attributed by it and the French Government to English intrigues. The truth was, I believe, that they had been duped by Hussein Khan, who had been sent as ambassador to Paris. The subject was an unpleasant one for me to discuss, and I avoided it in conversation with my host. One day, however, at dinner, it was raised by M. Flandin,[5] the French artist, who denounced my country and countrymen in very offensive terms, M. Boré himself joining in the abuse. They accused the English Government and English agents of having had recourse to poison to prevent Frenchmen from establishing themselves and gaining influence in Persia, and of having actually engaged assassins to murder M. Outray, when on his way on a diplomatic mission to Tehran. I denied, with indignation, these ridiculous and calumnious charges, and high words having ensued, I moved from M. Boré's house to a ruined building occupied by Mr. Burgess.[BV][6]

Failure in London and tortuosity in Paris did not commend themselves to Muḥammad Sháh; and so, for the next few years, Ḥusayn Khán lived under a cloud. But in 1845 we find him riding high in the province of Fárs. He had been given that governorship because he was reputed to be a man stern in his judgments, and Fárs needed an iron hand.

Indeed Fárs had been in a terrifying plight. The people of Shíráz, high and low alike, had effectively played cat and mouse with the governors sent from Ṭihrán to rule over them. Firaydún Mírzá, the Farmán-Farmá, Muḥammad Sháh's own brother, much favoured by Ḥájí Mírzá Áqásí and much detested by the Shírázís, was ousted by a combination of the grandees and the mob.

Mírzá Nabí Khán-i-Qazvíní, the Amír-i-Díván,[7] was also forced out, not once, but twice. On the second occasion many leading citizens—headed by Ḥájí Qavámu'l-Mulk[8] and Muḥammad-Qulí Khán-i-Ílbagí, a powerful chieftain of the Qashqá'í tribe—went to Ṭihrán, to demand the reinstatement of Firaydún Mírzá, whom they had previously challenged and maligned. Muḥammad Sháh kept them waiting in the capital. Mírzá Riḍá (Meerza Reza), the acting British Agent in Shíráz, reported on August 7th 1844 to Captain Hennell in Búshihr:

On the Evening of the 11th Rajab [July 28th] one of the King's Chapurs [couriers] arrived at Shiraz, bringing two Royal Firmans [edicts] which had been issued at the instance of His Excellency Colonel Sheil, to be published at Shiraz and Bushire....

One day the people, consisting of the principal and respectable Inhabitants and Merchants, were assembled in the Mosque, in order to hear the Firman from the Pulpit, when the turbulent and evil [sic] disposed tumultuously rushed in to prevent its being read, because addressed to the Ameer [Amír, the Governor]; These were of the followers of the Hajee Kuwaum [Ḥájí Qavám]. The Ameer then gave the Shiraz Firman into the hands of Resheed Khan, Surteep [Rashíd Khán-i-Sartíp], who took it to the New Mosque in the Naamutee [Ni`matí-Khánih] Quarter,[9] where it was published from the Reading Desks to the assembled Moollahs, respectable Inhabitants, and Merchants.

On the following day when the Ameer directed that the Firman should be read in the Dewan Khaneh [Díván-Khánih—the Court], the rioters fully armed again rushed in impetuously. Syed Hussein Khan and Resheed Khan then assembled their followers and topchees [túpchí: gunner], and complaining bitterly, requested permission to meet them ... nor was it without difficulty and much persuasion that the Ameer could induce them to desist pending instructions from the Capital.

The several Quarters of Shiraz are for the most part at feud—Thieving and disturbance are on the increase—The Ameer has not been dismissed nor has a new Governor been appointed.[10]

And matters went from bad to worse. Mírzá Riḍá's report to his chief, the following November 24th, was one long catalogue of woes, not totally devoid of amusing points:

Last Friday, from the ten Quarters of Hyedree [Ḥaydarí] and Naamutte [Ni`matí] a Mob and Crowd was again collected in the open plain, which has ever been the scene of their conflicts, for the purpose of fighting. From Midday to Sunset they fought with slings and stones, sticks and arms.... As Meerza Mahomed Ali, the secretary of Hajee Kuwam [Ḥájí Qavám], a fine intelligent youth, was leaving his dwelling about midday upon some business, a drunken lootee,[BW] without reason or previous quarrel, plunged a dagger into his right side ... two cousins, both young, in a state of Drunkenness, were disputing regarding a woman, no person not even the woman being present, when one struck a dagger into the thigh of the other, who expired two days after ... some men of the Fehlee[BX] Tribe were sitting together one night, talking over occurrences of former years, when ... an excellent horseman, was shot in the side with a pistol, and immediately yielded his life.[11]

Qubád Khán, a nephew of the Ílkhání (the supreme head of the Qashqá'í tribe), who governed Fírúzábád in the heart of the Qashqá'í terrain, had, for a financial consideration, put armed men at the disposal of some headmen of the village of Maymand to settle a vendetta—and so the story trails on.

Towards the end of the year 1844 Ḥusayn Khán was given the governorship of Fárs, but as late as December 21st and December 24th Mírzá Riḍá was still pouring out tales of woe to Captain Hennell in Búshihr. Matters had reached such a pitch, he said, that people were stripped naked in plain daylight in public thoroughfares, and if anyone offered resistance he was repeatedly stabbed; at night so many matchlocks were fired at random that no sleep was possible, and in any case people had to keep awake to guard their homes. The unpleasant yet humorous experience of a physician clearly shows the breakdown of law in Shíráz at that time:

... some of the Alwat[BY] brought a horse to the door of a Physician's Dispensary, whose equipment and clothes were of the best, saying, 'We have an invalid who is very ill, take the trouble to come to him and we will attend you.' The Poor Physician starts for the sickman's [sic] dwelling, and they take him through two or three streets when they desire him to be so good as to dismount from the horse; he does so, and they strip him from head to foot and go their way.[12]

During that period of anarchy the Báb was on pilgrimage and absent from Shíráz. Ḥusayn Khán arrived at his post in the early part of 1845, when the Báb was about halfway back to His native land. The new Governor set about with all dispatch to give the Shírázís a lesson which he was certain they would take to heart. There were mutilations and executions until order was finally restored. But in little more than three years when Muḥammad Sháh died, Shírázís, headed once again by the astute Ḥájí Qavámu'l-Mulk and the headstrong Muḥammad-Qulí Khán (the Ílbagí[BZ] of the Qashqá'ís), rebelled and forced the dismissal of Ḥusayn Khán.

Ḥusayn Khán was the first official in Persia to raise his hand against the Báb and His people. Having meted out cruel punishments to Quddús and the other two Bábís, and having acquainted himself with the identity of the Báb and ascertained that He had arrived at Búshihr, Ḥusayn Khán commissioned a body of horsemen to go to that port, arrest the Báb and bring Him to Shíráz. In the meantime the Báb had completed His arrangements to return to the city of His birth.

At Dálakí, some forty miles to the north-east of Búshihr, where the coastal plain ends and the plateau begins to rise, Ḥusayn Khán's horsemen encountered the Báb. He was the first to notice them and sent His Ethiopian servant to call them to Him. They were reluctant to approach Him, but Aṣlán Khán, a man senior in their ranks, accepted the invitation. However, to the Báb's query regarding the purpose of their mission they evasively replied that the Governor had sent them to make some investigation in that neighbourhood. But the Báb said to them:

The governor has sent you to arrest Me. Here am I; do with Me as you please. By coming out to meet you, I have curtailed the length of your march, and have made it easier for you to find Me.[13]