Chapter 10: Where the Aras Flows

Over the banks of Aras shouldst thou, O Zephyr, pass,
Kiss the earth of that vale and refreshen thy breath thereby.
--Ḥáfiẓ

Máh-Kú,[CY] a town of the province of Á[_dh_]arbáyján, is in the extreme north-west of Írán, close to the point where the Russo-Turkish frontiers meet. Within a short distance of the town of Máh-Kú and its bleak fortress perched on a mountain peak above, the Aras flows, the Araxes of the Greeks. Ḥájí Mírzá Áqásí contrived to have the Báb banished to this remote corner of the land, well away from the capital, and well away from the areas where His Faith was born and nurtured. But the road to Máh-Kú was through Tabríz, the second city of the realm and the seat of the Crown Prince.

[Footnote CY: Also Mákú or Má-Kúh.]

The same horsemen, still under the command of Muḥammad Big, were given the task of escorting the Báb to Tabríz. They had, by then, become greatly devoted to Him. His utter kindness coupled with His majesty of bearing had totally captivated them. Two of the followers of the Báb were allowed to remain with Him: Siyyid Ḥusayn-i-Yazdí and his brother, Siyyid Ḥasan.

On the road north, one of the halting-places was the village of Síyáh-Dihán, close by Qazvín. There the Báb addressed a letter to the Grand Vizier, and also wrote to some of the leading divines of Qazvín, including the father and the uncle of Qurratu'l-`Ayn. A number of the Bábís attained His presence in the village of Síyáh-Dihán during His one night there, and among these was Mullá Iskandar of Zanján, the same man who had visited [_Sh_]íráz as Ḥujjat's emissary to learn what he could about the Báb. Now the Báb entrusted to him a letter for Ḥájí Sulaymán [_Kh_]án-i-Af[_sh_]ár, who happened to be in Zanján; he had been a fervent supporter of Siyyid Káẓim-i-Ra[_sh_]tí. To him the Báb wrote:

He whose virtues the late siyyid unceasingly extolled, and
to the approach of whose Revelation he continually alluded,
is now revealed. I am that promised One. Arise and deliver
Me from the hand of the oppressor.[1]

Ḥájí Sulaymán [_Kh_]án received the letter within three days, but did not heed it and left for the capital.

At that time Hujjat[CZ] was in Ṭihrán, kept there under surveillance. But the moment he heard of the Báb's letter to Sulaymán [_Kh_]án, he sent a message to the Bábís of Zanján to march out and rescue the Báb. A sizable number of Bábís from Ḥujjat's native town and from Qazvín and Ṭihrán came together and made a concerted effort to carry out their daring scheme. At midnight they reached the spot where the Báb and His escort were bivouacked. The guards were asleep and there was every opportunity to escape. But the Báb told His would-be rescuers that He would not run away. 'The mountains of A[_dh_]irbáyján too have their claims.'[2]

[Footnote CZ: See pp. 100-102.]

Before His mission reached its end Muḥammad Big came to believe in the Báb.[DA] Grief-stricken he went to the Báb and asked to be forgiven: 'The journey from Iṣfahán has been long and arduous. I have failed to do my duty and to serve You as I ought. I crave Your forgiveness, and pray You to vouchsafe me Your blessings.' To this the Báb replied: 'Be assured. I account you a member of My fold. They who embrace My Cause will eternally bless and glorify you, will extol your conduct and exalt your name.'[3] Later, Muḥammad Big met Ḥájí Mírzá Jání once again, and recounted for him the story of that journey to Tabríz. The Ká[_sh_]ání merchant included Muḥammad Big's story in his chronicle, and Mírzá Ḥusayn-i-Hamadání, the author of the _Táríkh-i-Jadíd_ (_The New History_) in turn made use of it in his own work:

... we proceeded to Mílán,[DB] where many of the inhabitants
came to see His Holiness, and were filled with wonder at the
majesty and dignity of that Lord of mankind. In the morning,
as we were setting out from Mílán, an old woman brought a
scald-headed child, whose head was so covered with scabs
that it was white down to the neck, and entreated His
Holiness to heal him. The guards would have forbidden her,
but His Holiness prevented them, and called the child to
him. Then he drew a handkerchief over its head and repeated
certain words; which he had no sooner done than the child
was healed. And in that place about two hundred persons
believed and underwent a true and sincere conversion ... on
leaving Mílán, while we were on the road His Holiness
suddenly urged his horse into so swift a gallop that all the
horsemen composing the escort were filled with amazement,
seeing that his steed was the leanest of all. We galloped
after him as hard as we could, but were unable to come up
with him, though the horsemen were filled with apprehension
lest he should effect his escape. Presently he reined in his
horse of his own accord, and, so soon as we came up to him,
said with a smile, 'Were I desirous of escaping, you could
not prevent me.' And indeed it was even as he said; had he
desired in the least degree to escape, none could have
prevented him, and under all circumstances he shewed himself
endowed with more than human strength. For example, we were
all practised horsemen inured to travel, yet, by reason of
the cold and our weariness, we were at times hardly able to
keep our saddles, while he, on the other hand, during all
this period shewed no sign of faintness or weariness, but,
from the time when he mounted till he alighted at the end of
the stage, would not so much as change his posture or shift
his seat.[4]

[Footnote DA: Muḥammad Big's son, named `Alí-Akbar Big,
became, in future years, a follower of Bahá'u'lláh. Mírzá
Abu'l-Faḍl met him in Ṭihrán and heard from him how it
happened that his father came to accept the Báb.]

[Footnote DB: A village in the vicinity of Tabríz.]

The stage beyond the village of Mílán was the city of Tabríz itself. As the news spread that the Báb was approaching the city, the Bábís there tried to go out to meet him, but they were stopped and sent back. Only a youth managed to break through the cordon of guards and soldiers. Barefooted, he ran more than a mile till he reached the Báb and His escort. Such was the state of his ecstasy that he flung himself forward in the path of one of the horsemen, caught the hem of his cloak and eagerly and fervently kissed his stirrup. Addressing them all, he cried out: 'Ye are the companions of my Well-Beloved. I cherish you as the apple of my eye.'[5] And when he came into the presence of the Báb, he fell prostrate on the ground and unrestrainedly wept. The Báb dismounted, raised him up, embraced him and wiped his tears.

The Báb's entry into Tabríz, the scene three years later of His martyrdom in its public square, bears close resemblance to the entry of Jesus into Jerusalem on Palm Sunday, less than a week before He was led to Golgotha to be crucified.

And they that went before, and they that followed, cried,
saying, Hosanna! Blessed _is_ he that cometh in the name of
the Lord!

Blessed _be_ the kingdom of our father David, that cometh in
the name of the Lord! Hosanna in the highest![DC]

[Footnote DC: Mark xi, 9-10.]

That is how St. Mark recounts the joy of the people who gave Jesus a regal welcome into Jerusalem.

When the Báb was brought into Tabríz the streets were crowded, and amongst the surging mass were Bábís who had been deprived of coming close to their Master; but vast numbers were there who were not His followers. Those narrow thoroughfares echoed with the cry of `Alláh-u-Akbar'--God is the Greatest--the opening line of the A[_dh_]án, the call to prayer which every devout Muslim repeats time and again in the course of his devotions. Officials were alarmed by this wonderful and unprecedented reception, and sent town criers to warn the people against attempting to gain access to the Siyyid-i-Báb.

`Abdu'l-Bahá states that the Báb was kept for forty days in Tabríz.[6] During that time He was strictly secluded, and His only visitors were Ḥájí Muḥammad-Taqíy-i-Mílání, a well-known merchant, and Ḥájí `Alí-`Askar.[DD] When they first approached the house where the Báb was lodged, guards stopped them, but Siyyid Hasan asserted the authority of the Báb and gained them admittance. After that no one ever tried to bar their way, and they attained the presence of the Báb several times.

[Footnote DD: Persecution forced him to abandon Tabríz. With
his family he went to Adrianople and was exiled in the
company of Bahá'u'lláh to `Akká. He features in the
_Memorials of the Faithful_ by `Abdu'l-Bahá (pp. 161-4).]

At last came the orders for the removal of the Báb to Máh-Kú. That town was the birthplace of Ḥájí Mírzá Áqásí, although he is generally known as Íravání[DE] because his family originated there. The vast majority of the inhabitants of Máh-Kú and its environs were Kurds who were Sunní by persuasion. `Alí [_Kh_]án, the warden of the castle, was a Kurd, simple, rough and uncouth. He was arrogantly unbending at the start of the Báb's incarceration, and would not allow any follower of the Báb to stay in the town, even for one night. When [_Sh_]ay[_kh_] Ḥasan-i-Zunúzí reached Máh-Kú he found that the only shelter available to him was a mosque outside the town. But he was able to meet and exchange letters and messages with Siyyid Ḥasan, who came into the town each day with a guard to buy provisions, and thus for a while he maintained a link between the Báb and His people.

[Footnote DE: From Íraván. See p. 117 and note.]

But one day the Báb advised Siyyid Ḥasan that these secret contacts with [_Sh_]ay[_kh_] Ḥasan were to end; He Himself would tell `Ali [_Kh_]án to permit visitors to come and go in peace. Both men were greatly astonished, since they knew well the character and attitude of the warden, who had even tried to prevent the people of Máh-Kú from coming to the foot of the mountain to obtain a glimpse of the Báb. By now the Báb had won the love and esteem of these hardened frontiersmen, who had shown such marked hostility when He was first brought to their fortress, nor could `Ali [_Kh_]án prevent their gathering daily at the mountain's base to gaze upwards in the hope of receiving His blessing.

At an early hour on the morning following the Báb's advice to Siyyid Ḥasan, the inmates of the castle were startled by an incessant and agitated knocking. It was `Ali [_Kh_]án, peremptorily pounding the gate and shouting at the guardsmen for admittance. A guard rushed in to say that the warden wished to come immediately into the presence of the Báb. Siyyid Ḥusayn presented the request, and the Báb replied that He would receive `Ali [_Kh_]án at once. The warden was visibly shaking, obviously caught up by some tremendous emotion. He threw himself at the feet of the Báb and begged to be relieved of his misery:

'Deliver me from my perplexity. I adjure You, by the Prophet
of God, Your illustrious Ancestor, to dissipate my doubts,
for their weight has well-nigh crushed my heart. I was
riding through the wilderness and was approaching the gate
of the town, when, it being the hour of dawn, my eyes
suddenly beheld You standing by the side of the river
engaged in offering Your prayer. With outstretched arms and
upraised eyes, You were invoking the name of God. I stood
still and watched You. I was waiting for You to terminate
Your devotions that I might approach and rebuke You for
having ventured to leave the castle without my leave. In
Your communion with God, You seemed so wrapt in worship that
You were utterly forgetful of Yourself. I quietly approached
You; in Your state of rapture, You remained wholly unaware
of my presence. I was suddenly seized with great fear and
recoiled at the thought of awakening You from Your ecstasy.
I decided to leave You, to proceed to the guards and to
reprove them for their negligent conduct. I soon found out,
to my amazement, that both the outer and inner gates were
closed. They were opened at my request, I was ushered into
Your presence, and now find You, to my wonder, seated before
me. I am utterly confounded. I know not whether my reason
has deserted me.' The Báb answered and said: 'What you have
witnessed is true and undeniable. You belittled this
Revelation and have contemptuously disdained its Author.
God, the All-Merciful, desiring not to afflict you with His
punishment, has willed to reveal to your eyes the Truth. By
His Divine interposition, He has instilled into your heart
the love of His chosen One, and caused you to recognise the
unconquerable power of His Faith.'[7]

All the arrogance of the warden left him. He was totally conquered. He became humble. The first words that he uttered were:

A poor man, a [_sh_]ay[_kh_], is yearning to attain Your
presence. He lives in a masjid [mosque] outside the gate of
Máh-Kú. I pray You that I myself be allowed to bring him to
this place that he may meet You. By this act I hope that my
evil deeds may be forgiven, that I may be enabled to wash
away the stains of my cruel behaviour toward Your
friends.[8]

He went away and returned with [_Sh_]ay[_kh_] Ḥasan-i-Zunúzí.

`Alí [_Kh_]án's change of heart and attitude radically altered the situation. The prison gates no longer barred the Báb from His followers. Bábís came from everywhere to attain the presence of their Lord, among them Mullá Ḥusayn, the Bábu'l-Báb. The Báb received him at the gate of the castle and celebrated the Feast of Naw-Rúz with him. Ere his departure, the Báb directed him to visit Tabríz and other towns of the province of Á[_dh_]arbáyján, and then proceed to Zanján, Qazvín, Ṭihrán, and finally to the province of Mázindarán.

`Alí [_Kh_]án's devotion to the person of the Báb increased day by day. He did everything possible to mitigate the rigours of prison life. Every Friday he came up the mountain to offer his homage. Ḥájí Mírzá Áqásí was alarmed by the news reaching him from Máh-Kú, and so was the Russian Minister in Ṭihrán, Prince Dimitri Ivanovich Dolgorukov. In dispatches to Count Nesselrode, the Minister of Foreign Affairs, dated February 4th and December 24th 1848, he mentions that, in the previous year, the Báb had been removed from the vicinity of the Russian border by his demand.[9] This assertion is borne out by a letter of Mullá Aḥmad-i-Ibdál, one of the Letters of the Living, written when he was in Káẓimayn, close to Ba[_gh_]dád. It is not clear to whom the letter is addressed, most probably to one of the uncles of the Báb.[10] Mullá Aḥmad writes:

These days, God willing, I intend to go and attain the
presence of my Lord.... These days pilgrims arrived here
from Urúmíyyih. I sought the news of my Lord from them. They
said that He was in a district of Urúmíyyih, called
[_Ch_]ihrúm [[_Ch_]ihríq?]. The Governor of Urúmíyyih
wished, at first, to keep Him in the town itself, but the
clerics had taken fright lest disturbances might arise, and
had refused their consent; curses of God rest upon them. It
is said that the Governor is acting with kindness, and from
the towns of A[_dh_]arbáyján people come in large groups,
attain His presence and return believers. According to what
has been related there is a tremendous upsurge, that is to
say, many, many people have become devoted to Him.... And as
to the reason for the departure of [_Dh_]ikr, on Him be
peace from Máh-Kú, it is this, that the Russian Envoy had
heard that He was in Máh-Kú, and, being afraid of
disturbance, told the Vizier, Ḥájí Mírzá Áqásí: 'Send the
[_Dh_]ikr, on whom be peace, to some other area of your
realms, because Máh-Kú is on the frontier and close to our
territory, and we are afraid of disturbances; a few years
ago, a certain Mullá Ṣádiq claimed to be the deputy [of
the Imám] and within a month gathered 30,000 followers round
him.' Russians had witnessed that and had taken fright.

`Abdu'l-Bahá states that the Báb's incarceration in the castle of Máh-Kú lasted nine months. According to Nabíl-i-A`ẓam, on the twentieth day after Naw-Rúz (April 9th 1848), He left that mountain fastness on the Russian and Turkish frontiers.[11]

At Máh-Kú the Báb revealed the _Dalá'il-i-Sab`ih_ (The Seven Proofs) and began the composition of the Persian _Bayán_[DF] (Exposition or Utterance). Nabíl-i-A`ẓam writes:

I have heard [_Sh_]ay[_kh_] Ḥasan-i-Zunúzí bear witness
to the following: 'The voice of the Báb, as He dictated the
teachings and principles of His Faith, could be clearly
heard by those who were dwelling at the foot of the
mountain. The melody of His chanting, the rhythmic flow of
the verses which streamed from His lips caught our ears and
penetrated into our very souls. Mountain and valley
re-echoed the majesty of His voice. Our hearts vibrated in
their depths to the appeal of His utterance.'[12]

[Footnote DF: A copy of the Persian _Bayán_, in the
handwriting of Siyyid Ḥusayn-i-Yazdí, to whom He dictated
it, exists in the International Archives of the Bahá'í
Faith.]