' . • ' I • I (Translations o? the three Inscriptions on the Cover.) • I 1. Arabic . . “These are our works which prove what we have done ; Look, therefore, at our works when we are gone/* % f • 0 I 2. Turkish . « “His gei^ius cast its shadow o’er the world, And in brief time he much achieved and wrought : The Age’s Sun was he, and ageing suns Cast lengthy shadows, though their time be short.” # (. Kemdl Pdshd-zdde.) 3. Persian. “When we are dead , seek for our resting- place % Not in the earth , but in the ) hearts of men.” {Jtrfdlu Kami.) • ^ . 1 * • ^ • f. N •% % “ E . J. W. QIBB % MEMORIAL” . SERIES. * • i VOL. XV. « KI.TAB-I'. NUQTATU'LRAF, BEING THE EARLIEST HISTORY OF THE BABI^ • COMPILED IV/ ♦ HA.JJI MIRZA JANI OF K ASH AN BETWEEN THE YEARS A.D. 1850 AND 1852, EDITED FROM THE UNIQUE PARIS MS. SUPPL. PERSAN 107 1 EDWARD G. BROWNE?. • <-) OT El LEYDEN: E. J. BRILL, Imprimerie Orientale. 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Umayyads and *Abbasids: being tlu J^urtj Part of Jurji Zay dan's History of Islamic Ciwlisation, translated by Professor D. S. Margohouth , JD. Lift., 1907. Price js. The Travels of Ibn Jubayr, the late Dr. William Wright's edition of the Arabic text , revised by the late Professor M. J. de Goeje, 1907 . Price 6s. • 6 . Yakut's Dictionary of Learned Men , entitled Irshadu’l-arib ila ma'rifati’l-adlb, or Mu jamu’l-Udaba: edited from the Bodleian MS. by Professor D. S. Margoliouth , D. Lift., Pols. /, II, 1907 , ' 09 . , • Price 8s. each. Pol. Ill, part 1, 1910. Price js. (Further volumes in preparation.) 7 . The Tajaribu’l-Umam of Ibn Miskawayh : reproduced in facsimile from MSS. A 7 os. jii6~ji2I of Ayd 'Sofia. with Preface and Summary by the Principe di Tea no. Pol. I (P re- Islamic history), 1909. Price 7s. (Further volumes in preparation.) 8. The Marzuban-nama of Sa Q du' d-Din-i- JVardwint, edited by Mirzd Muhammad of Qazwin, 1909. Price 8s. « % 9. 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The Earliest History of the Babi^ composed before 1852 by Hdjji Mirzd Jdni of Hash an, edited froSi the unique Paris MS. (Suppk Pcrsan , 1071 ) by Edward G. Browne. Price 8s. * « IN PREPARATION. * Part of the History of the Mongols, from the Janihu’t-Tawarikh of Rashidil d-Din FadluTldh, beginning with the account of 0 go fay, edited by E. Blochet , comprising: — * Tome I: Histoire des tribus turques et mongoles , des ancetres de Tchinkkiz-Khan depuis Along- Goa, et de Tchinkkiz-Khan. Tome II: Histoire des successeurs de Tchinkkiz-Khan, d’ Ougedei a Timour-Kaan, des fils apanages de Tchinkkiz-Khan , et des gou - ver nears mongo Is de Perse cC Houlagou a Ghazan. (Sous presse.) Tome III: Histoire d 4 . 1 * » ( 1 1 I I « « « < % * “E. J. W. GIBB MEMORIAL • ORIGINAL TRUSTEES. [JANE GIBB , November 26 , 1904}, E. G. BROWNE , , 6 . LE STRANGE , ^ * f //. AMEDROZ, A. G. ELLIS , /t\ NICHOLSON ; £. DENISON ROSS , AND IDA IV. E. OGILVY GREGORY (formerly GIBB), ap- pointed 1905. ( CLERK OF THE TRUST . JULIUS BERTRAM, 14, Suffolk Street , /*«// Mall , LONDON , S.JF. , r Publishers for the trustees. ' E. J. BRILL, LEYDEN. LUZAC & Co., LONDON. / < * * Seventeen years ago (in 1893) I published at the Cambridge University Pjess a translation of what is known as the Ta rikh-i-Jadid, or “New History” of the Bab. It is thus entitled, as I pointed out on p. XXIX of the Introduction, to distinguish it from the older history of Hajji Mirza Jam of Kashan, on wjlich it is based, *an^l of which the full text is now for the first time published. This older history, in sphe of, or even because of, its great value in elucidating the character of the Babi movement in its earliest stages, has, for reasons indicated bn pp. XXVIII — XXX cff the above- mentioned Introduction, so nearly perished off the face of the earth that, in spite of all my researches, I know of ^oniy one complete manuscript ( Suppl. Pers. 1071 of the Bibliotheque Nationale at Paris) and one partial manuscript (Suppl. Pers. 1070) containing the first^ third (pp. 1 — 85, line 7 of this edition). Both these manuscripts were originally obtained in Persia and brought thence to Europe, by the late Comte de Gobineau, the brilliant author of Les Religions ct les Philosophies dans V As ie Cent rale, which first inspired my •interest in and enthusiasm for the Babis, and whi^h contains what must still be regarded as one of the best, most pictu- resque and most original accounts of the Bab and his disciples yet written. On the death of the Comte de Gobineau his MSS. were sold by auction in Paris in 1884. Nine of what the late Dr. RlEU describes *) as “the most valuable” of them ♦ • i) Rieu’s Supplement to the Catalogue of the Persian MSS. in the British Muslim, p. vii of the Preface. Here 1885 is named as the year of the sale, but if this be correct it must have been made by instalments, since, as will be seen, the 5 MSS. in the Bibliotheque Nationale weie acquired m 1884. XIV INTRODUCTION. were bought by the British Museum, but personally I would rather have had the five Babi •VISS. of the collection which • - % • were acquired oy the Bibliotheque Nationale. These five, which I fyrst examined and took notes of in April* 18*92, during a shdfct stay in Paris, are as follows : # (1) SuppL Persan ioyo. (Acquired by the Bibliotheque Nationale on Nov. 25, 1884; containing ff. 356 of 24.25 x 16.75 c. and 10 lines to page; written *n clear but ungraceful nastcfliq). It contains two separate works, viz . (1) The Persian Baypi {ff. i li — 284^), ending as usual with 0 Chapter 10 of Wahid IX, followed by a short colophon: j j 6 ^ ^*<0 # < \TV\ ^ ^\s\ (2) The first third of Mirza Jam’s History (df. 28 5« — 3 5 = pp. 1 — 85 of this text). Then is no break between the be* ginning of this and the end of the Bay an, but? the following note has been added in another hand in the margin of f. 285^: „ • q.>\ j oy? j jco ^ ^ o vjlT J.O CL o-“\ ^y oC 1 . j&jA t ^>X^x) l l— j z\c> idAi ^ l j cyLo o.w> iS * • tt HE [is cjod] ! It should not be hidden from persons of discernment that this book, whereof this page is the beginning, has no connection with the Bay an , but since in the manu- script from which this copy was made the two in process f y o j y Jisi A cxc A> dJu • INTRODUCTION. XV of binding Jiad been placed in juxtaposition, the copyist so transcribed them without discriminationf so that a book • * # * l&e this has been bound in one volume with the Bay an. It is' not, however, to be reckoned as one of tjie Bayanic scriptures, an^ has no connection with the Author of the Bay an [i.e. the Bab] ; and although it is true that it was writterf by one of those who believed in the Bay an , yet it is not consonant with justice and equity that it should be bound up in one volume with it, lest some ill-informed reader should ascribe it [to the Bab himself] and so b <5 misled, deeming himself possessed of knowledge”. The end of this fragment of Mirz?*Janfs History (indicated in the notes at the foot of the text by the letters \j , i.e. , “the defective copy”) corresponds with 66^, line 13 of the following manuscript. # (2) Suppl. Persan ioji . (Acquired on the same date as the MS. described above ; •containing ff. 198 of 22.25 X 17*25 c., with wide margins measuring 7.5 c., and 15 lines to page; written in clear naskh of the type affected by the early Babfs). This is the complete copy (indicated in the notes by the letters \$^, i.e. “complete”) on which the present text is chiefly, and from p. 85, 1. 7 onwards entirely based. On this manuscript and the preceding one ?>ubh-i*Azal, to whom I sent a description of these five MSS!, wrote c«n May 3 , 1 892, the following note : 3> 3 y^-^y 3 33) j 3 |5^3 l U.3 y.> j\ VOj 3*3^ c 3*3.3 o^* o' j 3 \j>j 3 ^_^ ^ ^ j -Vi\ o^y y*\ y\ y\ 3 V ^ 1 ^ 33 \ \> 3\«kA& ^ 3l> S)y V* l _i \ j i ..1 f Vj • • * • • XVI INTRODUCTION. o^AlV» ^X> 3 yy o »j£> ^ -Xs \ ^ ^ j ^ £^« jV* ^ ^ ^ ® 0 t ^ yf. CX** — A^^tM \^j 3 ^\*-3 j, o3 y< i — A jj V> V- Jj>' ^ £ a, fhe history to which you allude must, by certain indi- cations, be fry the uplifted *) and martyred# Hajji [Mirza Jani], for none but he wrote [such] a history. Another in Baghdad had thought of writing one, and the name of this humble one [i.e. Subh-i-Azal himself] would necessarily have appeared in it, but certain persons 1 2 ) prevented him. One named Hajji Muhammad Riza was of this class of persons in this Dispensation, but tl^ere was [also] a Hajji Muhammad # Riza, a merchant of Isf^fian, who in these £ears, until some- where about [A.H. I2]70 (= A.D. 1853 — 4 ) more or less, was imprisoned in the gaol. They sought to slay him, and at length gave out that on the first night [of his imprison- ment] he had bound a cord about his throat and destroyed himself, and so became a martyr”. • ( 3 ) Suppl. Arabe , 2jop. • # (Acquired on Oct. 21, 1884; containing ff. 369 of 33 X 19c. and 19 lines to page* written in a clear but very unformed naskh ). It contains 76 (==19x4) Suras , all numbered and in some cases also n^jn^d. The text for the first 28 ff. is fully pointed. The Tiames of some of the Suras are as follows : Sura III, Siiratii r-Rusal ; — V, — u l-Jannat ; — VI, — ut-Tanzil ; — VIII, — u’l-Waraqa, etc . The colophon is dated Tuesday, 14 Rabi c I, A.H. 1279 (= Sept. 9, 1862). Concerning this book Subh-i-Azal wrote in the letter above cited : t 1) In the phraseology of the early Babis “uplifted” or “elevated’’ (jyjy,) means “deceased”. It is, of course, only used of believers. 2) Presumably ^ome of Baha’u llah\ followers INTRODUCTION. XVII >y ^ o *\ «0 ^5^ O-i o^Ci\ J > \ j \ a^W|- ^^-.A ^y*-; i^"^ 6 o jy jJ ^ O- oju-i j- >~^'\ ^*.S\ ^y^y* 0\/^' ^ O-o'mJ.! \^»\ ( *-I-vA 0^ ,_^A y\g> ^ * j f\ ^CJ Jo— aj>- a ’ j\ L A'O^. o 3 ^hO ^3 J yS^A A^lV^>- 0-*A £)A oJ>Vxi\ ^j\ d->ViA j\ (J> J “The book containing Suras and beginning with the in- vocation ‘In the Name of God the Mighty, the Wise' is by myself, and is named ‘Light’ [Kitdbu* u-Nitr] ; for, as already indicated, there were two ‘Books of Light’, of which this is the second. No* copy of it exists Itere [i.e. in Cyprus], but it exists in Persia, though some [of my] books including several copies of the [Book of] Light fell into the hands of my enemies. This, however, is that same book, though a few words are omitted, as you wrote”. * (4) Suppl. Arabs , 2 5/0. (Acquired ton Oct. 22, 1884; containing ff. 44 of 25.25 x 1 17.0 c. and 10 lines to page; written in a rather unformed tciliq ). It begins at the very top of f. i a (so that possibly some portion may be missing from the beginning) and contains some 53 Suras , each beginning with a different form of the BismiUldh , and each bearing a name, e.g. Sum J. (11 verses) is called Tafpnid; — II, TasbiJi; — III, Ta Q dhhn ; — IV, Taqdis; — V, Shahdda , etc. The colophon is dated Thursday, end of Dhu’l-Qa c da, A.H. 1278 (= April 29, 1862). Concerning this book Subh-i-Azal wrote : JL jy ■-r^ J' o\ja&u \ ^ ^ \ Ani j y** 3 A& ^ \ si- v .v^ jj> cf-yX^ \ — ■> ^ y< ^ o A o l e>o ^v a j ^Ww» ( j\ j . • . b * 0 9 « XVIII INTRODUCTION. 44 That one which consists of 53 Suras appeared € before the ‘Book of Light’ wa*> written, in the year A.H. 1267 [= A.D. « * €» 1850 — 1851], and is dedicated to one Ahmad by name, with the number of which name [i^-8+4 0 “r4 = 53] ^ ie number of the S/fra-Athereof corresponds. It was m^de brief and concise for his sake, that others might be submerged in those oceans of words. The name of this book is recorded as The first Written Tablet' and the £ Ahmadiyya (5) Suppl. Arabe, 2511. (Acquired on the same^ date as the last; containing ff. 23 c of 21.75 x 15-75 c. and 19 lines to page; written in a curious cramped writing, which cannot be described either as naskh or tarliq). • This book # written partly in Arabic, partly in Persian, appears to be the work translated into French by Gobi- neau in his Religions et Philosophies (pp. 48 1 — 543) under the title of * Ketab-e-Hukkam" [properly Kitdb- % i-Ahkdm\ or le Livrc des Preceptes " , and begins : c < ^jfV\ V\ X\ 4 «\ ^ & cM- cf- J\ jSl t ^\jT\ (-V ’) \j> y\ Ji 3o\ y* f • • iC.jT CjC <>\ 0y X •There is* no colophon. Concerning this book Subh-i-Azal wrote : d\ y AJuLG ^ o\T O jVA A.vVo- JjV, ^ pyy* & -\ or p 3 ^)V*lA pc t. -X>\ < INTRODUCTION. XIX £X*** ' ~ j ^ . 1 jj • L ~ j\ — -^\ l - - ^ ^3 i " 1 * 1 U\ J '— 0>\J J 3 ' Jo- lj oJ 0 ^ J^> Jy . ( J^i 'ju « “The third, as was suggested [by you], is, so far as the earlier verses, containing [variations of] the name Karim [‘Gracious’], are concerned, a letter revealed for the late *) Mirza Ahmad the Scribe, His Holiness Mulla c Abdu'i-Karim of Qazwfn, 2 ) who suffered martyrdom [in A.D. *1852] in Tihran. The remainder of it forms part of the nineteen Wahids of the Bay tin, eleven of wltfch were manifested, while the eight [remaining ones] were veiled in God’s Will, as is indicated in each case in the appropriate place. When I sent some writings as a trust to Qazwfn, after they were regained with bitterness and trouble one Wahid thereof tvas lost, and now only the Jother] ten Wahids are at hand, unless they should be discovered with trouble and bitterness in Persia”. JThere exists, therefore, so far as we know, only one com- plete manuscript of Mfrza Jam’s History, although it is the oldest and most authentic account of the stirring events of the years A.D. 1844 — 1851 or 1852, presented from the Babf point of view, which we possess. Persecuted though they have been, the Babfs have nevertheless found little difficulty in preserving the greater part — certainly the ffiost important • part — of their literature. How, then, are we to account for the disappearance of this work, with the single exception of one copy brought out of the country about the year 1863, seeing that it is perhaps the most important document which exists for the history of the early Babfs ? To answer this question it is necessary to consider briefly 1) »Lit. “upraised' 1 . See n. 1 on p. xvi supra . 2) See my translation of the Traveller s Xarrative^ p. 41 and n. 2 at calc.. and other passages specified in the Index. • XX INTRODUCTION. the origins and evolution of Babi doctrines — * doctrines which cannot be # properly understood except in connection with the theology of Islam generally and of the Shi c a sect in particulaf, and which must be considered, moreover^ in their historical relations. • i. Sunni , Slit a, mid Shaykhi . It is tjot always clearly recognized that the great schism ■which has divided Islam almost from the earliest times is not a mere question of i^ames and persons but of principles. That the Prophet must have successors and Tislam a supreme head or pontiff is recognized by both parties, but as to the nature and method of selection of that head they differ widely. Acceding to the Sunni view, any suitable candidate chosen by the concensus of opinion of the Muslims (Ijmtfifl- Ummat) is competent to become the Caliph ( Khalifa ) or Vicar of the Prophet, and though during l^mayyad and c Abbasid times he was always chosen from one particular • family, the method of selection in the period immediately succeeding the Prophet was entirely democratic. The Shi c a, on the other hand, hold firmly to the principle that the Imam, or supreme Pontiff of the Faith, must be a descendant of the PropheJ (which practically means a descendant of his dauglfter Fatima and his consin C AH), and not only a des- Cendant but a particular descendant, nominated explicitly ( bi-nass ) by his predecessor, i.e. by the Prophet in the case of the first Imam, and in other cases by the preceding Imam. Thus the right of the Khalifa to rule reposed on the will of the people, the right of the Imdm % on the will of God. The Imam V r as none the less Imam though recognized only by a small minority, and to recognize and yield allegiance to the rightful Imam was the supreme duty of the believer. Whoever dies \ says a familiar ShPite tradition, u without INTRODUCTION. XXI having recognized the Imam of the Age , dies the death of a tyeathen”. • * • * To the Persians, imbued as they were with the belief in the. Divine Right of Kings, and accustomed frSm Sas£nian # times to regard their rulers as divine beings *(Shapur I, for instance, calling himself in his inscriptions 0EOE and alalia) the Shi c ite theory of the Imamate was naturally the more acceptable , and it is in Persia that it has always had its stronghold. And while some of the Shi c a contented them- selves with regarding the Imams as “immaculate” (ma c siim), others, known generically as ghuldt , or “exceders”, invested them with Divine attributes, or regarded them as Emanations of the Deity. • Of these Ghuldt there were many sects, differing in details, but all characterized, according to ash-Shahristam, *) by four cardinal doctrines, viz. Metempsychosis (tandsukh), Anthro- pomorphism (faslibih) or Incarnation ( hull'll), “Return” of individuals or types in successive cycles (rifat), and variation • in* the Divine Purpose (badd) 2 ). Amongst the latest of these were the Shaykhis, or followers of Shaykh Ahmad al-Ahsa’i, of whom Sayyid (or Mirza) c Ali Muhammad the Bab was one, while his rival Hajji Karim Khan of Kirman, whose sons are the heads of the present Shaykhis, was another. It is therefore in the doctrines of the Shaykhis that the origins • ^ of the Babi doctrines must be sought. Now the chief doctrines of the Shaykhis were : * (i) That c Ali and the succeeding eleven Imams (twelve in all) were divine or quasi-divine beings. 1) Kitdlni l-Milal xva 1 ti-N ihal (ed. Cureton), pp. 113 and 132 — 133. 2) See the Mictio/mry of the Tuhnhal Tams of the % Sciences of the Musalmdns (Calcutta, 1862), Yol. I, p. 157, where it i* stated that those who hold# this view u admit that God may will a thing, and that thereafter there may appear to Him something which was not before apparent”, so that lie may alter His purpose. t XXII INTRODUCTION. (2) That since the twelfth Imam, or Imam M^hdi, disap- peared from mortal ken in A.Ht 260 (= A.D. 873 — 4), and • • will only return at the end of time “to fill the earth with justice afte» that it has been filled with oppression”, arid since the faithful are in constant need of his direction and guidance, which God in His Mercy must needs make acces- sible to them, therefore there must always exist amongst the faithful one who is in direct supernatural communication with the Absent Imam, to serve as a u channel” between the Imam and his people. This person they call “the Perfect Shfa” ( Sh£a-i- Kamil '), (3) That there is no bodily Resurrection, # but that only a sort of “astral body” (jism-i-harqulcCi) survives the dissolu- tion of the material form of man. # The Shaykhis, therefore, recognize only four Pillars ( arkan ) or fundamental principles of belief, viz. (1) belief in God; (2) belief in the Prophet; (3) belief in the I#iam; (4) belief in the “Perfect Shfa”; while the orthodox Shi c a, or Bald - saris , recognize five, viz. (1) belief in God; (2) belief in the # Unity of God; (3) belief in the Justice of God; (4) belief in the Prophet; and (5.) belief in the Imam. Of these the Shaykhis object to (2) and (3) as redundant, since belief in God and His Prophet implies belief in the Quran and all that is therein revealed concerning God’s Attributes, while, as we # have Seen, they add an article concerning the “Perfect ShPa”, or permanent Channel of Grace between the Imam ' and his people. And there is to doubt that first Shaykh Ahmad al-Ahsa’i, and after him his successor Sayyid Kazim of Rasht, was regarded as the “Perfect SliPa” or Channel of Grace above mentioned. On the ejeath of Sayyid Kazim of*Rasht it was at first not clear who should succeed him as “the Perfect Shfa”, but soon two rival claimants appeared, Ilajji Karim Khan of Kirman, the recognized head of the later Shaykhis, and INTRODUCTION. XXIII Mirza c AlifMuhammad of Shiraz. The latter, however, adopted ^he title of Bab , or “Gate 5 *, which practically connoted the feme idea as “the Perfect Shi c a” and which was as old as th^ Twelfth Imam himself. For the Twelfth Im£m, or Imam Mahcli, neve* showed himself to his follower^ after he had performed the funeral rites over his father's grave, but entered at once into “Occupation” ( Ghaybat ). During the earlier period of this “Occupation”, however, he was not completely isolated from his followers, with whom he maintained indirect communications through a series of four successive “Gates” {Bab, plural Abivdb). This period, known as the “Minor Occupation” ( Ghaybat-i-Sughra ), w'as brought to an end by the death of the fourth and last Bab, and was succeeded by the “Major Occupation*’ ( Ghaybat-i-Kubrd ). The Twelfth Imam succeeded to the Imamate in A.H. 260 (exactly one thousand years before the “Manifestation” of the Bab), and disappeared fr$m mortal ken in A.H. 329, since which time, according to orthodox Shi c ite belief, he has been concealed with certain of his faithful followers in the mysterious city of Jabulqa, whence he will issue forth in the fulness of time “to fill the earth with Justice after it has been filled with oppression” ’). 2. Development of the Bab's doctrine. There was, therefore, nothing very new or* original ^n the assumption by Mirza c Ali Muhammad of the title of Bab, and the position of intermediary between the Absent Imam and his faithful followers. Very soon, however, he “went a step higher”, as the Babis say, declared himself to be the Twelfth Imam or Imam Mahdi himself, and conferred the title of Bab on one of his followers, Mulla Hus^yn of Bush- in For fullei details concerning the meaning of the title Bab and the persons who adopted it before Mura C AK Muhammad, see Yol. IT of my translation of the '•Travellers \a, rativS, pp. 226 — 234 and pp. 296—299. XXIV INTRODUCTION. rawayh. Hitherto he had called himself u the gftte” ( Bab ), “the .Reminder’* ( fihikr ), “the Person of the Seven Letters” ( Dhdt-i-Hur it f-i- Stiff a, because his name, c Ali Muhammad; comprises im Arabic seven letters) ; now he called himself the Qaim ( u who is to arise”), the Mahdi , eyid even “the Point” ( Nitqta ). The period of this change is fixed by Mirza Jam (p. 212, 1 . 15) as coinciding with the removal of the Bab to the castle of Chihriq l ), where he appears to have spent the last two years and a half of his life (Jan. 1848 — July, 1850) 2 ), and this claim on his part was one of the points on which he was specially questioned when he was cross-examined before Nasiru’d-Din (then Croton-Prince, after- wards Shah) at Tabriz 3 ). It must, however, be clearly apprehended that, as Goty- neau truly observes, “il n’y a aucun rapport entre l'idee que les Babys se lont du Point , et ce que les musulmans pensent an sujet de Plmam Mehdy”; and it must be^dded that the theory now advanced by the Baha’is that the Bab con- sidered himself as a mere herald or fore-runner of the Dfs- , pensation which Baha’u’llah was shortly to establish, and was to him what John the Baptist was to Jesus Christ, is equally devoid of historic foundation. In his own eyes, as in the eyes of his followers, Mirza c Ali Muhammad inaugurated a new Prophetic cycle, and brought a new Revelation, the Bayun* whidh # abrogated the Quran , as the Qur'an had abrogated frhe Gospels, and the Gospels the Pentateuch. It is true that the Bab emphatically and repeatedly declares that he is not the last Manifestation of the Universal Reason or Prophetic Spirit, and that his Revelation is not final, but 1) See also n»y translation of the iWra Ilntoiw p. 241. # 2) See Vol. II of my translation of the Trarallers Xarrative, p. 277. 3) See Vol. II of Traveller* Xanative^ pp. 28S — 9, and the whole of. the succeeding note (Note X) on u the lial.X claim to he the Imam Mahdi” (pp. 290—295. INTRODUCTION. XXV that he witt he followed by another and a greater Manifes- tation, whom he calls a Him \vhom God shaty manifest” f Man fudhlnnthiC lldh ). It is also true that, deeply impressed by the # obstinacy with which the followers of each ?rophetJ had in the past rejected, for the most part, the successor whose Advent was foretold in their scriptures and traditions, he again and again urges his followers not to imitate the example of the Jews who crucified their expected Messiah, the Chris- tians who rejected the promised Paraclete (by whom the Muslims understand their Prophet Muhammad) , and the Muhammadans who, while professing to expect eagerly the return of the Imam Mahdi, persecuted, imprisoned and finally put to death him who was really intended in the traditions referring to the Imam. And so great was his fear that his followers might act in like manner in rejecting^ Him whom God shall manifest” that he bids them, even if they cannot be sure that olie claiming this high position is genuine, at any rate to refrain from rejecting or persecuting him, but •rather, if they cannot believe, to keep an open mind. But it is not true, so far as one can judge from the Bay An , that the Bab regarded himself as a fore-runner of u Him whom God shall manifest” in any narrower sense than that in which Moses was the forerunner of Christ, or Christ of Muhammad, or Muhammad of the Bab; while inasmuch • • as the Bay An contains regulations for the conduct c'- y ^ d\ ^ t A-.U J > £ _j\ jj~'- -^'^y «iX»^ \ Vs*-- v n r ii\ j\ a*m.U ^yrTy^ y *Sl ^ V^A^ Lj>^] t3^ l (j 4ji\ c 4.i j Ju y*.i 1 y j ^ g yO “None knoweth [the time of] the Manifestation save God: whenever it takes place, all must believe and must render thanks to God, although it is hoped of His Grace that He will come ere [the number of] Mustaghdth , and will raise up the Word of God on his part. And the Proof is only a sign 4 or veTse], and His very Existence proves Him l ), since all else i& known by Him, while He cannot be known by* what is below Him. Glorious is God above that which they ascribe to Him !” 3. The Bab's theory of T/ieophames . According to the Bab’s conception, q,s set forth, for instance, in the Perfian Bay an , God, while comprehending all things, 1) This rather obsciue sentence appears to mean that the personality of u IIim whom Cod shall manifest*' and his power to leveal “signs" or u vcise.s" Oh' id) hke those of. the Quran are sufficient pioofs o£ his identity. INTRODUCTION. XXVII is Himself# incomprensible. As “none but Himself knoweth Himself”, knowledge of God must be understood as meaning knowledge of His Manifestation, i.e. of the Prophet of the Cycle ; refuge in Him as refuge in His Manifestation ; meeting Him as meeting His Manifestation, “for none*can meet the Most Holy Essence” ( 11,7 and III, 7), and “what is intended by the return of the Angels to God is the return of the Saints to ‘Him whom God shall manifest', seeing that there neither hath been nor is any [direct] way to the Eternal Essence” (II, 10). What is manifested is the Will (Mashiyyat) of God, which created all things, and strands to them in the relation of Cause to Effect or Fire to Heat. This Will is the Nuqta or “Point” (II, 13; III, 7 and 8) of each Prophetic Cycle and manifests itself in the Revelation proper to that Cycle. Thus Muhammad is the Nuqta-i-Furqdn , or Point ofHhe Qur’anic Dispensation, as Mirza c Ali Muhammad is the Nnqta-i-Baydn, or Point of the # Bayanic Dispensation, and the two are iden- tical (I, 15; VIII, 2). Adam, who is placed in the Bay An ♦ (III, 13) 12,210 years before the Bab, was the first Manifes- tation, and “that which was obeyed in him was identical with that which was obeyed in other Prophets’* (VII, 2). These Manifestations of the Divine Will ( Mashiyyat ) are identical (VII, 10 ; VIII, 2 etc.), like the Sun which rises day after day (VI, 12 ; VII, 15; VIII, 1); all the earlier ones • • exist for the latest (IV, 12), which, in turn, needs mil of * them (V, 4) ; and they have neither beginning nor end (III, 15; IV, 12), for there were other worlds before Adam (IV, 14), and there will be other Manifestations after “Him whom God shall manifest” (VII, 13; IX, 9). Each Manifesta- tion is more perfect than the last and includes all preceding ones (III, 13)^ and each time the Divine Will returns with increased strength and fuller Utterance, so that Adam may be compared to the embryo, the Bab to a boy 12 years of age (the lapse of^iooo years in the life of the world evidently XXVIII INTRODUCTION. corresponding to one year’s growth in the Manifestation, Adam, as we have seen, being* placed 12,210 years befor^ the Bab) and a He whom God shall manifest” to a lad^of 1^ (III/. 12) or* K) years of age (III, 15; V, 4). A new Manifes- tation comes* as soon as the evolution of the human race has prepared men for it (VI, 13), but only God knows when it will be (VII, IO; III, 1 5). Another favourite illustration used by the Babis (though not, I think, occurring in the Baydn ), to explain in what sense the successive Manifestations are identical and in what sense progressive, is that $>f a teacher engaged in teaching different classes of students of different ages and degrees of knowledge. The teacher is the same and his knowledge is the same, but he uses different phaseology and illustrations according to the capacity of his hearers. Thus to a class composed of little children he will perhaps say that know- ledge is to be desired because it is sweet ?ike sugar, inas- much as their minds are incapable of appreciating its desi- rability in a less concrete and materialistic form ; but to at class of older pupils he will describe it in a different manner. So Muhammad, for instance, speaking to a primitive and materialistic people like the Arabs spoke of the Resurrection, Heaven and Hell in materialistic terms they could under- stand ; but in the Baydn , which is addressed to a more highly-developed and civilized audience, it is explained that the Resurrection (Qiydmat) is the period of the Manifestation * of the New Uprising (Qd'im) of the Divine Will (II, 7, VIII, 3; IX, 3), and is not to be understood in the material sense in which the Shi c a Muhammadans understand it (II, 7) ; that the Resurrection of anything is the time when its perfection is made manifest, so that, for example, the Beanie Dispen- sation is the Resurrection of the Qur’anic or Muhammadan (H> 7 ; VII, 15); that all things, therefore, even cups*and saucers (II, iij^ have a Resurrection; and. that the Day of INTRODUCTION. XXIX Judgement thas already come (VI, 13) and is just like any other day externally, so that it passes and many are unaware of it. So likewise Heaven is belief in the Manifes- tation (II, i; II, 4; II, 16); is the Baydn (II, % 9 ; II ^ 13; HI, 13); is wherever believers are or have bt*en (II, 9; II, 10 ; IV, 4; V, 13); is the perfection of everything (III, 13; III, 17; IV, ii; V, 4; VI, 3); and the idea of a material and sensuous heaven is ignoble (VII, 19), while God alone knows what shall be after death (II, 8). So also Hell is unbelief, and its essence is ignorance and denial (II, 1 ; II, 4; it is the “Eternal No” (II, 17), and* he who disbelieves in the Baydn is already in Hell (II, 6); it is true, though no one has hitherto understood in what sense (II, 16; II, 17); and wherever no believer dwells, there is a part of Hell. In like allegorical fashion are explained the Tomb and its torments, the Balance, the Bridge of Sir at , and the like. • 4. “He whom God shall manifest . fn order to judge aright of the controversies which soon after the Bab’s death divided his followers, it is very neces- sary to have at any rate a summary knowledge of the teaching of the Baydn concerning “Him whom God shall Manifest” ( Man yudhhiruhu lldh ). The following, therefore, are some of the principal declarations about Him in the Persian Baydn, He is the “Speaking Book’* ( Kitdb-i-Ndtiq ) t and on His appearance all who refuse to believe in Him cease to be accounted believers (II, 3 ; IV, 4). Belief in Him is equivalent to belief in God (III, 15), and refuge in Him to refuge in God (II, 4; IV, 2). “Letters” included in His Book are saved, and^those not so included are lost (II, 4). He is intended by every good name in the Baydn (II, 5), which is the measure or standard only till He comes (II, 6), and Vill then bear its fruit (II, 7) and attain its Resurrection (II, 7), for when # He appears all shall be raised up as one XXX INTRODUCTION. soul (II, 9). Whosoever believeth in Him hath ^believed in the Bay an (II, 9^ which a revolves round His Word” (III, 3^. Opposed to Him is the “Tree of Denial", which includes all whoideny Him (II, 5). He will certainly appear before 4001 years have elapsed (VII, 10), and when He appears He has a right to all things, being independent of all things, and dependent only on God (III, 1 ; III, 13; VII, 14). His com- mand is God’s command (III, 2), and He is not to be asked why He does anything (III, 1). He is the First Paradise and the Most Great Name (III, 8), and all excellence in the World of Contingent Being # is from Him (III, 13). The desire of the Bay an and of the People of the Bay an (i.e. the Babis) for Him exceeds all desire (III, 3 ; III, 8), for He is divine (III, 13; VIII, 1), and is identical with the Nnqta-i-Baydn , i.e. the Bab (III, 13; IV, 9; VII, 2; VIII, 2). The day and place of His Advent are known to God alone (IV, 5; VI, 3; VII, 10), and His coming will be sudden (Vll, 9), like that 01 the Naqta (IV, 11). All the Bay an is His (VI, 16), and He best knows its meaning, since He is in truth its author* (VI, 1). One verse of His Scripture is better than a thousand Baydns (V, 8; VI, 6; VII, 1), and to understand it is better than to know all the Bay an (IV, 8). All previous Manifesta- tions were created for Him (IV, 12), and He is the source of all the [Divine] Names and Attributes (V, 9). He is a 1 * touchstone to discriminate the true and the false (V, 4), and is eternally pure (VI, 17). In His day the unbeliever's soul* is not his own (V, 5), and all must adopt His religion (VII, 5), for all will then have been educated in the Bayun (V, 5), though He is to be recognized by Himself, not by the Bay an (VII, 11), for it is impossible that one should falsely claim to ba He (VI, 8), and He is the fulfilment of the words “there is nothing like Him” (V^ Cr^)- Many command- ments are given in the Bay an to ensure respect for*and constant remembrance of Him. Thus the fi^st of the nineteen INTRODUCTION. XXXI months whfeh constitute the Babf year, called “the Month o£ Balia”, is consecrated to Him (V, 3); all % must rise up on hearing His name, and in every assembly a vacant seat is to tjp left for Him (IX, 1). None must grieve ^atiother »*lest perchance he inadvertently grieve Him (IV, 5),*and children must not be beaten lest He should suffer in the days of His childhood (VI, ii; VII, 18). 5. Baha iCllah and Subh-i-AzaL Now amongst the Bab’s followers were two half-brothers of Niir in Mazandaran, the elder m^pied Mfrza Husayn ‘All and entitled Baha u'lldh (“the Splendour of God*'), and the younger named Mfrza Yahya and entitled Subh-i-Azal ( u the Dawn of Eternity”). At a later date the rivalry which arose between these two half-brothers divided the Baljfs into two sects, the Azalfs, who are now numerically few, and the Ba- ha’is, who now* constitute the vast majority of the Babfs. At the time when Mfrza Janf wrote, however (which, as we have seen, was between 1850 and 1852, within two years of the Bab’s death), the utmost harmony appears to have existed between the brothers. Of the very important and instructive account of them given by Mfrza Janf (pp. 238, 1. 12 — 245, 1. 3) I have given a full translation on pp. 374 — 382 of the New History , to which I would refjr^all readers of this Introduction. Briefly what clearly appears from*this account is that Mfrza Yahya received the title of Snbh-i-Azal because he appeared in the fifth year of the Manifestation, which, according to a tradition of Kumayl (p. 3, last linfc of the text) is characterized by u a Light which shone forth from the Dawn ,of Eternity”; that the Bab bestowed on him his personal effects, including his writings, clothes and rings, nominated him as his successor (Wall), and bade him write the eight unwritten Wahids of the Bay an , but abrogate it if “He, whom God shall manifest”, should appear XXXII INTRODUCTION. in his time, and put into practice that with whiqh he should be inspired. It is*also clear that Mirza Jam himself believed that Subh-i-Azal was actually “He whom God shall manifest*’. Independent evidence of the Bab’s nomination of Sub h-i- Azal as his successor is also afforded, first, by the text of the original nomination [New History , p. 426), in which Azal is called IsmtCUXVahid (“the Name of the One”), Wahid being numeri- cally equivalent (= 28) to Yahya; secondly , by the Comte de Go- bineau, who says [Religions et Philosophies , p. 277): u II y eut quelque peu d'hesitation sur le successeur du Bab ; mais enfin il fut, non pas elu, mais regonnu, car certains signes exterieurs et certaines facultes morales designent diviitement le chef de la religion. C’etait aussi un tout jeune homme. II n’avait que seize ans; il s’appelle Mirza-Yahya et est fils de Mirza-Bou- zourg-Nouri, vizir d’lmam-Werdy-Mirza, gouverneur de Te- heran. Il a perdu sa mere au moment de sa naissance, et la femme d’un chef des babys, d’un des merftbres de l’Unite, qui porte le titre de Djendb-Beha , TExcellence Precieuse’, avertie par un songe de l'etat miserable ou se trouvait l # au-* guste enfant, le prit avec elle et l’eleva jusqu'a sa cinquieme annee Le Bab avait porte le titre de Hezret-e-Ald, TAltesse Sublime’. Le second Bab s’appelle Hezret-e-Ezel , TAltesse Eternelleb L’election avait ete toute spontanee et elle fut reconnue immediatement par les babys.” And finally a passage in the Iqdn, written in A. H. 1274 (= A D. 1858 — 9) Clearly shows that Balia'' u lid h y who was its author/ at that time regarded himself as subject to another authority, presumably Sub h-i- Azal *). The date when Baha’u’llah put forward his claim to be “He whom God shall manifest” is given in some Baha’i 1) I published the whole text of this passage in my Catalogue and Descrip- tion of 27 Bdbi MSS. (J.R.A.S. for 1S92, pp. 436—8) and the translation of the most important passages in my second paper on the Inibis of Persia (J.R.A.S, for 1 88^, pp. 946 — 7). t m ;:t ; ft m Mirzd Yahya “Subh-i -Azal” ( i >, with his sons and one of his followers, Mirza ‘Abdu’l-Ahad of •Zanjun U>- l h o eldest of the sons present is Mtai ‘Abdul- 1 AH (a),* who died in Sept. 1902: the second it Mir/a Ri/wan 'Alt, who subsequently adopted the name of -Constantine the Persian" (.?). Vj*> ji L^U rfi } > 3 W Ji’ 0 \yAj \j^o 'j**' +* w (,) '^-f 5 ;j Ji Ji ’ x ~' sJI ’•*** t;C) To fat-0 p. va a li of the Introduction. # * ) INTRODUCTION. XXXIII writings as *A. H. 1280 (= A. D. 1863 — 5). Nabil, in his v^-sified chronology 1 ), says that Baha’u’llah »was fifty years old atjflie time of his ‘Manifestation’, which, as he was born 9 % • at the beginning of A. H. 1233 (= A. D. 1817), .would ^ive A. H. 1283 (=*A. D. 1866 — 7) as the date 2 ). This latter date seems more provable, since the ‘Manifestation’ is generally considered to have taken place at Adrianople (which, partly for this reason, partly on account of equivalence in the nume- rical values of the two words Edirne and Sirr, is caUed by the Baha’is Arz-i-Sirr , tt the Land of the Mystery”), where Baha’u’llah and Subh-i-Azal, with thew families and principal *• disciples, were living in exile from December, 1864, until August, 1868. That, in spite of violent dissentions, Baha’- u’llah’s claim should have been ultimately accepted by the great majority of the Babis will astonish no oi*e who has attentively considered what is said by the Bab as to “Him whom God shall # manifest”, for if the Bab produced “Verses” in the style of the Qur’an, so did Baha’u’llah; if the Bab’s personality proved the truth of his claim by the all-com- pelling influence which it exerted over his followers, so did Baha’u’llah’s ; and, as we have seen, God alone knew when “He whom God shall manifest” would appear, and none could falsely lay claim to that high station. The difficulty does not lie here so much as in the fact that Si^bh-i-Azal, who was indubitably appointed by the Bab as his successor consistently refused to recognize his half-brother’s claim, so that the Baha’i, who must necessarily accept the di- vine character of the Bab’s mission (since he who believes in one^Ianifestation must accept all preceding Manifesta- tion fs) r is driven to mal^e the assumption that the Bab, being 1) For the text and translation of this, see J. R. A. S. for 1SS9, pp. 983 — 990. 2) Tlfc dates A. H. 1269 (A. D. 1S52— 3) and A. H. 12S5 (A. D. 1868—9) are also given by other authorities. See the Introduction to my translation of the Hew History , pp.-xxxv— xxxvi and foot-notes. • 1 XXXIV INTRODUCTION. divinely inspired and gifted with divine knowlelge and pre- science, deliberately chose to* succeed him one who wps destined to be the “Point of Darkness” or chief opponent of “Hfm whon^ God shall manifest”. . 6. The History of Mirza Jam and the New History . So difficult, and especially so opposed to the Shfa theory of the Imamate, is this assumption that it is perhaps not to he wopdered at that the Baha'is endeavoured to get over the difficulty by ignoring Suhh-i-Azal’s existence as far as possible, and by suppressing all documents tending to prove the position which he undoubtedly held. Foremost amongst such documents was Mirza Jam's history, which, as we have seen, was so successively suppressed that had it not been for the accident that an intelligent and sympathetic though unbelieving foreigner, the Comte de Gobineau, obtained and brought to Europe a manuscript of the Vork in question before the “exigencies of the time” (maslahat-i-waqi) de- manded its suppression, it would probably have perished utterly. When I was in Persia in 1887 — 8 the Babis whom I met generally feigned complete ignorance of the very name and existence of Subh-i-Azal, and it was only because I had read the Comte de Gobineau’s Religions et Philosophies that I was ultimately enabled to ascertain that he was alive and to tdsit him in the Spring of 1890 at Famagusta in Cyprus. And though I made many enquiries amongst the Babis in different parts of Persia for Mirza Janfs history, I found no trace of its existence. This fact is very instructive in con- nection with the history of other religions, for it is hard for us, accustomed to a world of printed books and carefully- guarded public libraries, to realize that so important a work as this could be successfully suppressed; and equally hard to believe that the adherents of a religion evidently animated by the utmost self-devotion and the most fervent enthu- INTRODUCTION. XXXV siasm, and, %n ordinary every-day matters; by obvious ho- n^ty of purpose, could connive at such an*act of suppres- sion and falsification of evidence. The application of this fact, .which, were it not established by the clearest evidence, I should have Regarded as incredible, I leave to professional theologians, to whom it may not be devoid of a wider significance. Of this much I am certain, that the more the # Baha’i doctrine spreads, especially outside Persia, and most of all in Europe and America, the more the true Jiistory and nature of the original Babf movement is obscured and distorted. f Now Mfrza Janfs history contained, besides the portions which it was desired to suppress or alter, a mass of historical matter which was of the utmost interest to all Babfs, whether Baha’is or Azalfs, and of which the preservation did not clash with the “exigencies of the time”. What may best be described as a tf I?owdlerized edition” of the work was there- fore prepared under circumstances fully detailed by Mfrza Abu^l-Fazl of Gulpayagan, a very learned and devoted old follower of Baha’u’llah, and issued under the name of the “New History” ( Ta'rikh-i-Jadid ). The communication on this subject made by Mfrza Abifl-Fazl to Lieut. Alexander Tu- mansky was entitled in honour of this officer Risiila-i-Iskan - danyya (“the Alexandrine Treatise”), and was published by him in Vol. VIII (pp. 33 — 45) of the Zapisski of the Oriental Section of the Imperial Russian Archaeological Society, while of that portion of it which dealt with the genesis of the Neio History I published an English translation on pp. XXXV — XLII of the Introduction to my translation of that work. Briefly, the work was undertaken by a certain Mfrza Husayn of Hamadan at the instigation of Manakjf, the Zt>roastrian agent at Tihran, about the year 1874, and Mfrza Abu*l-Fazl himselt composed a portion of the Preface and suggested the modus operand i, which was to take Hajy Mfrza Janfis XXXVI INTRODUCTION. history as the basis, add dates and other particulars from the' Ndsikhu 'txTawdrikh and ‘the supplement of the Ra$u- zatiC s-Safa , and submit the rough draft for correction to .it , ^ Hajji Sayyijd Javvad of Karbala, a Babi of old standing who “from the beginning of the Manifestation of) y y*^\ A.»Vi <01^ y> ^ 3 -U.) As* AS?" > ““ ( Aj\S^J ^ 4j^< A'5 a “ j ^ ^ C JuA» wXLw 4 C>\^-\ -Xx£* \j £ — y jy -i\.\ \ V* r A ^ ^ • • (<5y* • ^>U} \ 4»\ jtvJ j>- ^ A-O J A AoVU ^ \jj\ aAi\ O ^*i>* iS^A^ aT” 2 5 " 1 ^ v— ^ a^\ ^ aAc- -X — J$C ^ j -^d^: \f j l&\ (j.W ,*V-i ( j\ INTRODUCTION. LI 4Jd \ -L£- 6 ?j \f Ja * TRANSLATION. (QUESTION.) “He is God , exalted is His Mighty State l u O Proof of Islam! What say you on the question pf the molestation and humiliation of the sect of the Zoroastrians who are under the protection of and subject to Islam ? I beg of Your Sacred Presence to write the answer to this question in the margin in your august handwriting, and to seal it with your blessed seal, so that it may be an effec- tive deed at time of need. Peace be upon you, and#the Mercy of God, and His Blessings. “The sinful Hajji Shaykh Hasan of Tabriz, the 10 th of Safar the Victorious, A. H. 1328”. (= February 21, 1910). (REPLY.) “In the Name of God , the Merciful , the Forgiving, “To vex or contemn the sect of the Zoroastrians, or other non-Muslim subjects who are under the protection of Islam, is forbidden, and it is incumbent on all Muslims to observe duly the injunctions of His Holiness the Seal of the Prophets (on whom and on whose Pure Family be God's Blessings) as regards treating them well, winning their hearts, and protecting their lives, honour and property. Let them not act contrary* to this [injunction] by [so much as] a hair's breadth, if it please Almighty God ! [Signed and sealed by] The least of syaners Muhammad Kazim al-Khurasanf \ LII INTRODUCTION. • ^ In % the Name of God , exalted is He! # “The patter is as has been written [above]. t “Written by ‘Abdu’llah al-Mazandaranf\ • Here we have clear evidence of a growing spirit of tole- rance amongst the leaders of the Shfite Muslims which has gone hand in hand with the awakening of a true patriotic sentiment in Persia, and which is one of the most hopeful signs of the present national revival. Baha’ism, in my opinion, is too cosmopolitan in its aims to render much direct ser- vice to that revival. “Pride is not for him who loves his coun- try’^, says BahaVllah, U but for him who loves the world'’. This is a fine sentiment, but just now it is men who love their country above all else that Persia needs. Yet the Babi and Baha’i movements have at least proved two things, first , that the Persians, when deeply stirred by spiritual forces, are capable of th$ utmost heroism and self-devotion; and secondly that Persia is still capable of influencing the world by her thought to a degree equalled by few other countries. For although the Baha’is are in the habit of exaggerating the number of converts they have made outside Persia, it is nevertheless a fact that their religion has spread far, both in the E^st* and in the West, and that the number of its adTierents, already large, is increasing. I once cherished the hope of editing or translating the more important Babi and Baha’i writings, and, more than twenty years ago, devoted a considerable amount of time to making o a complete abstract and index of ,the Persian Dayan, the most important and systematic of the numerous works in which the Bab set forth his teachings. My intention then was to edit this book, and to this end I collated some five or six different MSS. There is little chance now that I shall INTRODUCTION. LIII ever accompMsh this task, my attention having been diverted in, recent years to other matters, but it has # seemed to* me a pity^that the work I then accomplished should be wasted, since A imperfect and unfinished as it is, it may vet server as guide to others who desire some clue to guide them through that literary labyrinth. I have therefore decided to include it in this volume, and, in thus endeavouring to co-ordinate the Bab’s teachings, I believe that I am acting in accor- dance with an injunction of his which will be found in the sixteenth chapter of the third Wahid of the Persian Bay an, and which runs as follows: £ oO\o _p\ g j V; \ ^ OVK” L 00 a £>7(t strive after knowledge of the Letters , and juxtaposi- tions of the Numbers of the Names of God , and juxtaposi- tions of similar words and writings in their own place. For it is permitted to every one to arrange the order of the Bayan in such fashion as appear eth sweetest , since, though it appear after a thousand fashions , yet are all referable to the Soul of the Bayan”. « • INDEX OF CHIEF CONTENTS OF THE PERSIAN BAYAN. {In the references the Roman figures indicate the Wahid , and the Arabic figures the Bab or Chapter . The con- stant references to Man yuz-hiruhu’llah (*He zohom God shall manifest") necessitating an abbreviation , the letters M. Y. H. have been chosen for this purpose ). c Abd to be worn at prayer, VIII, 8. c AbduTBayan permitted as a name, III, 17. Compare V, 4. Abrogation of Qur'an II, 6. „ „ Bay an can only be effected by M. Y. H., Ill, 3. „ „ condemnatory verses of Bay an must be sought from M. Y. H., VIII, 3. Abzodb ( tt Gates”). See Bdb and Gates . Actions, all — are to be performed for the Prophet of the Cycle, IV, 2. Actions of believers are the actions of God, who is therefore « the Author of all actions, IV, 8. Adam, If, 16; VI, 17; from the time of — until the present manifestation 12,210 years have elapsed, III, 13; worlds existed before — , IV, 14; in — was the germ of Pro- phecy, so that all subsequent Manifestations stood in need of him, V,4; from — ’s time until now all people believe in God, VI, 13; the same which # was obeyed in him was obeyed in other prophets, VII, 2; the religion of — , VI, 11. Ahmad, Shaykh — al- Alisa’ 1, VIII, 2. INDEX. LV C AK [ibn Abi Talib, first Imam, Amir ul- Mu minin\ has re- turned to the life of the*world in this Manifestation, *i, 3; aijd was the second to believe in the ‘Point’, I, 3 ; even belief in — must be abandoned, if the QcVifu so c*>m- mands, VHI, 2; — wrote down the Qur'an * on the shoul- der-blades of sheep, II, 3 ; — was inferior to Muhammad, III, 12, and compare VII, 19; — was the first to be- lieve in all Manifestations, III, 12 ; compare VIII, 2, where he is described as the executor or legatee (^J • of Jesus Christ; the saintship (^_^) of — created by the Word, HI, 2 ; men love — simply because they have been so taught to do from childhood, V, 1 1 ; for seven years — was the only sincere believer in Muhammad, IV, 18; VI, 13; — was one of the Five Letters of Affirmation, II, 4. • c Alf b. Husayn (Imam Z ay nu'l- c Abidin), I, 7. c Ali b. Musa (Imam Riga), I, 11. c Alw b. Muhammad (Imam Naqi ), I, 13/ Amir ul- MU' minin ( ,4 Commander of the Faithful” = c Ali ibn Abi Talib, q . vi) is the Manifestation of God's Mercy, and there exists in God’s Knowledge no greater Para- dise than him, II, 16. Alif, Book of — , 1. e\ Injil , or Gospel, q.v.; Letters of — , • • see Christians , Firangis .. Angels, questioning of the — in the Tomb, what* is meant by it, II, 9; — are unwilling to approach places where there is no water, VI, 2; 70,000 — watch over every letter to preserve it, and rejoice when it is well written, VI, I9 * Animals, not /o be injured or unkindly treated, »V, 14; or overworked, VI, 16. Arabic, why the Bay an was revealed in — , 11, 14; — made obligatory for the profession of faith in Islam, VII, 19? LVI INDEX. irregular — forms used by the Bab, VHI, 2; — of • the Bay an is not to be criticized, II, i. Aries, Zodiacal sign of — mentioned in connection w^ith the ^ Xaij+uz, or Persian New Year’s Day, VI, 14. Arms not t the is a Standard or Measure till the Re- INDEX. LIX surrecti ••a title the Bab, Exordium , II, i; III, 13; III, H etc. See also* Nuqta-i-Bayan . % Essential Body (J\j> ^>). See under Body. Evolution, VI, 16; VIII, 3. Executors, their duties as to the Book of the Dead, VIII, 9. Faith, Obedience is ineffectual without — , VIII, 4. Fars (“the Land of Fa”), excellence of a certain mosque in — , IV, 16; unbelievers not to be allowed in — , VI. 4; — is the place of the Uprising or Advent [of the Bab], VII, 15; — is called “the Abode of Knowledge'* (^\ VIII, 17; is the most equable of lands, IX, 6. Fast, how and when to be observed, VIII, 18. Fatima has returned to the life of this word, I, 4, Fatwas given against the Bab and his followers, IV, 5; IV, 14. Fear not a proper incentive to worship, VII, 19. • Feast of the Nazoriiz , VI, 14. Fines, for striking a child cruelly, VI, 12; for prolonged absence from home and other transgressions, VI, 16; for causing needless sorrow to anyone, VII, 18. Firangfs, synonymous with Christians (q. v.)> IV, ii; good organisation of posts in lands of the — , IV, 16; mer- chanfs in countries of the — , V, 5; merchandise and manufactures of the — , V, 14; cleanliness of the — , VI, 2; outward dignity of — , VI, g; only such as prac- tise useful trades and professions are to be allowed in the lands of the Believers, VII, 16. Fire (or Hell) no — worse than unbelief, 11 ^ i; or Denial, II, 4; — truly exists, and has endless aspects or phases, but ignorance (or unbelief) is the essence of all offhem; — is the. ‘Eternal No’, II, 17; is obscuration (wjW), INDEX LXV VII, I 8 ; #10 — is worse than grieving the Beloved, even unwillingly, VI, the mare mention of — causes sorrow to ^he believer, II, 4; whoever denies the Bab and re- fuses to take refuge with him shall not escap? the y-, II, 4; whoever turns aside from the Bay ah is already in the — , II, 6; unbelievers are transported after death to the Treasury of the — , VIII, ii; many a — shall by belief be transformed to Light, II, 17; relation to Evil and Unbelief is — , III, 3; the first to disbelieve in each Manifestation is the Essence of — , ifi, 1 7; and the abode of such an one is in the Land of — , II, 5; II, 9; % cf V, 4; wherever no believer is found, there is a portion of the Land of — , II, 10; many while striving to cross the Bridge of Sirdt will fall into the — , II, 12; whoever enters the Balance of Denial enters the — , II, 13; hitherto none has understood the true meaning of — , II, 16; — is true, II, 17; God not to be worshipped for fear of the — , VII, 19. Fire,# Gates of the • — are 19 in number, according to the verse V^Ac, II, 2; II, 4; they are reckoned as 19, though really innumerable, II, 17. Fire, the Land of — (= Kirman, q. 7'.), II, 5; II, 10. Fire, Letters of — , five in number, II, 4. Five Letters of Affirmation (- ys> Y\), viz. Muhammad, C AH, Fatima, Hasan and Husayn, and the same number of Letters of Denial (= A\ ^!), 11 , 4 ; form of the , V, 10. Friday, a special verse to be read at sunrise on - — , VII, 17. Furqdn , the name by which the Qur'an is generally men- tioned, see Qur an. See also under Nuqta and Muhammad. % # Gates See under Bdb and Bdbs, Fire , Gates of the — and Paradise , Gates of — . Gentleness to be use in persuasion, II, 16; IV, but com- LXVI INDEX. pare in the opposite sense V, 5; — should be the rule 1 of believers, IV, 16. * GJiayb-i-Huwiyyat , one of the ‘‘stations’’ of they Sun of i# Truth, IV, 1. Ghiydth , Nlimber of — (= 1511), II, 17. See*also Mustaghdth. Gifts given by pilgrims to attendants at the Shrine, IV, 18. God is incomprehensible, Exordium , III, 7; IV, 2; V, 17; VII, 19; but by Him all else is comprehended, III, 7; — considered as existing in the state of Abstraction (X^i ^\ia __ and the state of Determination or Differentiation (oyJ J, 15; — gives two Proofs to mankind, the Man and the Book, II, 3; refuge with — is equivalent to refuge with the Prophet of the Age, II, 4; II, 17; IV, 2; knowledge of — is equivalent to knowledge of the Prophet of the Age, VI, 13; meeting with — is equivalent to meeting with the Prophet of the Age, for none can meet the Most Holy Essence, II, 7; III, 7; compare II, 10, where it is said that “what is meant by the return of the Angels to God is the return of the Saints to Him whom God shall manifest, since there neither hath been nor is any way to the Eternal Essence”, of whom it is said (IV, 1) that “None but Himself knoweth Himself.” See also VI, 13, and the reference there to the jcj and also, on “the Meeting with God" (^\ to 4 III, 17; VI, 1 ; — 's Effulgences * • (oVA$A), VIJI, 3; — tried by kindness to make even the Essence of Fire believe, II, 17; — loves not to see sorrow, III, 17; IV, 5; IV, 16; V, 14; V, 19; (for one reason for this, see VI, 5; VI, ii; and VII, 6); House of — , buying and selling in its precincts is foAndden, IV, 1 7. Goki, use of — vessels and utensils is lawful, VI, 9. (See also Fines , Gifts , Money etc.). \ Gospel (generally called III, 13. Gospel, signs of influence of — on Bay an. (1) u The first shall be last and the last first' 5 , II, 16; II, 17; VIII, 4. (2) The Hour shall come suddenly (Hike a thief in the night’’), II, 18. (3) A cup of water given by a believer, IV, 8. (4) Believers are to love one another, V, 16. (5) Believers are to do as they would be done by, VI, 15. (6) Selling in the Temple, IV, 17. (7) Dying to*God, II, 8; III, 13; V, 3. Grammar, study of — forbidden, except in so far as it is necessary for understanding the Bay an, IV, 10 ; forms of — which are possible, though not ordinarily employed in practise, used by the Bab, VIII, 2. Hafiz qi#oted, IX, 5. The hemistich quoted is the following: Hair of animals, when used in clothing, does not nullify prayer, V, 14; — of body to be removed by means of depilatories every 4, 8 or 14 days, VIII, 6. ffaqiqat, 'Haqd'iq ( a Verities’ or tt Essences” *)f God), III, 17; VI, 1. Hasan (the Imam) has returned to the life of the WoAd, I, 5. Heaven (callqd Jannat , but more often A//r, “the Light”, INDEX. LX1X as opposed to A T dr, “the Fire”, which is the term gene- • ' * rally used for Hell). No — higher than belief, II, i ; II, *4; II, 1 6 ; Gates of — all return to the Fi#st Gate, which is epitomized in the declaration of faitff 4U 'YWft, II, 2; Gates of — are 19 in number, II, 16; and each of them is connected with one of the Supreme Letters, on which account the heart of the believer rejoices at their mention, II, 4; believers in the Bay an themselves constitute — II, 6; God alone knows what shall b^ after death, II, 8; the Bay an is — , II, 9; II, 13; III, 13; VI, 1 ; — is wherever believers are or have been, II, 9; II, 10; IV, 4; V, 4; nature of — hitherto not under- stood, II, 16; c Ali b. Abi Talib (the First Imam) was the greatest — , II, 1 6; the — of the Furqan (L e. the Qur'an) is the Bay an, II, 16; succession ansi order of — , II, 1 6; whoever has entered the — of the Mani- festation shall be in — after death, II, 16; VIII, 11; M. Y. H. is the First — III, 8; the — of everything is its Perfection, III, 1 7; IV, ii; V, 4; VI, 3; the — of each age is the perfection of that age, III, 13; all on earth must finally be incorporated in — , III, 13; the — of all things is the — of man, IV, 4; there is no grief in the — of the Baydn , IV, ii; the origin of — is the beginning of Islam, VI, 1 5 ; God desires that all shall enter — , VI, 16; the idea of a material and sensuous — is ignoble, VII, 19; God is not to be wor- shipped for the sake of — , VII, 19. Heirs, VIII, 2. Hell. See above, under Fire. Henna, its use enjoined* VIII, 6 . “He whom God* shall manifest” (4IB ^ = M. Y. H.) is the; ‘Speaking Book’, II, 3; on His appearance those who do not believe in Him cease to be believers, IV, t 4; all must ta^£ refuge in Him, II, 4; ?I, 6; VII, 5; % • » * • • * LXX INDEX. belief in Him is belief in God, III, 15; refuge in Him is refuge in God, II, 4; *IV, 2 ; letters incorporated in His ^look are saved, and those not so incorporated are *• lost, U, 4; — is intended by every good name in the Bay an , II, 5 [cf. Ill, 8); opposed to plim is the ‘Tree of Denial’, which includes all who deny Him, II, 5; the Baydn is the Measure (or Standard) until He comes, II, 6; the day of His Manifestation is the Resurrection o£ the Bay dii y II, 7; on that day the Baydn will bear its fruits, II, 7; the people of the Bay an are exhorted to believe in Him, II, 7; IV, 5; IV,,ll; he whose will is at one with the Will of — has died spiritually, II, 8; when He appears, all shall be raised up as one soul, 11,9; he who believes in Him has believed in the Baydn, II, 9 [cf. Ill, 15); He shall certainly appear before 2001 years ( u the number of Mastaghdth" , q.v.) have elapsed, VII, IO; He has a right to all things, III, 1 ; He is inde- pendent of all things and dependent only on God, III, 1 ; III, 13; VII, 14; He is not to be asked ‘Why?’, fll, i; His command is equivalent to God’s command, III 2; the Baydn revolves round His saying, III, 3; the desire of the Baydn and the people of the Baydn for Him exceeds all love, III, 3; cf. Ill, 8; He is the First Paradise and the Most Great Name, III, 8; all excellence in Contingent • ® Being is from Him, III, 13; prophecy as to what He shall say*and declaration of His Divine Nature, III, 13; VIII, 1 ; He is identical with the XiiqUi-i-Bayan, III, 13; IV 7 , 9; VII, 2 ; VIII, 2 ; all are to be converted to belief in Him if possible, III, 13; when lie appears, all must embrace His religion, VII, 5; the first ponth of the Babf year is named Ba/id and is set apart for Him, V, 3 ; it is hoped that men will not treat Him as they treated the Bab, IV, 4; the day of His Advent is known only to God, IV* 5; VI, 3; VII, IO; His Advent will be like • • t INDEX. LXXI that of t£e Nuqta-i-Baydn, IV, 1 1 ; when He comes, all • • should have been educated in the Bay an , V, 5; the preservation of documents until He comes should be easy, V, 13; He will arise suddenly, VII, j*; it is im- possible that anyone should falsely claim to be He, VI, 8; He is to be known by Himself, not by the Bay an ; VII, ii; for He is the fulfilment of the verse ‘ There is nothing like unto Him 16; the fifth year of His Manifestation, V, 10 ; the seventh y^ar of His Manifestation is the 4 Year of Reckoning’, II, 14; in every assembly a vacant place is to be left for Him, and, if possible, for the ‘Letters’ who will accompany Him, IX, i; all must rise up on hearing His Name, VI, 15; cf, VIII, 19; to understand one verse revealed by Him is better than to know the whole Raydn, IV, 8; all previous Manifestations were created for Him, IV, 12; one verse revealed by Him is better than a thousand Baydns , V, 8; VI, 6; VII, i; He be;st understands the Bay an y since it is His own work, VI, 1 ; all the Bay an is His, VI, 16; He is like a touchstone, V, 4; none must grieve another, lest inadvertently he grieve Him, IV, 5 ; children must not be beaten, lest thereby He be grieved, VI, ii; cf , VII, 18; He is eternally pure, VI, 17; His actions in comparison with the actions of others are as the sun to the stars, VIII, i; in., His day • • ^ even the soul of the unbeliever is not his own, V, 5 ; He is the origin of all the Names and Attributes, V, 9; other Manifestations shall succeed His, IX, 9; cf. III, 15; IV, 12; VII, 14. See also under Zuhiir. Holy Spirit, is the Spirit of ‘the first to believe’ in each Manifestation, II, 16. Hour, the — , II, 18. House of God, — of the Nuqta , etc,, IV, 2; IV, 12 ; IV, 16 (described). See #% also Ka c ba. * LXXII INDEX. Husayn, the Imam — has returned to the life* of the world, * I, 6; VI, 7; is identical with the Bab, IV, 5; in this Cycle or Dispensation the name belonged to thV slayer •• of th<% Chief of Martyrs, V, 4. (Perhaps Mirza Husayn • 1 Khan the Sahib-Ikhtiyar of Fars, is intended). Husayn, Mulla — of Bushrawayh, or Aqa Sayyid — ofYazd, called "the Letter Sin*’, II, 5; II, 16; VIII, 15. The former was “the first to believe”, and received the title of Janab-i-Babu l-Bab, “His Holiness the Gate of the Gate”. Of the latter, who was the Bab’s amanuensis, Kazem Beg says, in his article Bab et les Babys in the Journal Asiatiqite for 1866 (Serie VI, Vol. 7, p. 470): ^Cet liomme avait si bien su penetrer dans la confiance de Bab que celui-gi fait plusieurs fois allusion a sa per- sonne^dans ses exhortations, et dans les paroles enigma- tiques du Coran qui porte son nom.” Ignorance is the Essence of the Fire, II, 17. Imams, the Twelve — have each and all returned to the life of the world in this Cycle, I, 1 — 15; IV, 1 1 ; IV, 12; VI, 13. See also Ja c far, Mahdi, Qa im. c Imdrat-i-Sadr (at Isfahan), II, 16. Improvement of mankind in successive cycles, VI, 16; VIII, 3. Infernal Letters (^>uic ^3 oUj^) are all derived from the Five Letters of Denial o\i^/>-) in the words aJ \ N j, but are Nineteen in number, II, 4; II, 9. See also Letters. Inheritance, VIII, 2. Interest on money may lawfully be taken, V, 18. Invocation to be used when reading* the Bay tin (hi, 14): X', n A ' u • V °\ "V ; j — ' j a.) f O* fir — Oil commencing work (VII, 2); on beginning any INDEX. LXXIII action tlie believer must say, “Verily I” . . . . (here the • • action is named) .... a unto God . . , etc., e . g. : ^ o^ c ^ til ^ ^-) 0 * 3 *^ • ^ -- 0 -® jy ^ ^ ^ -• ^ t '- r ->j L^/i ^ t5yd * '^r J J A ^ — to be used instead of reading the Bay an ( ^Ss>\ j c c Joyu iJoy ^Joy), each repeated 100 times; VIII, 2. c Iraq, one of the five provinces of Persia wherein no unbe- liever may dwell, VI, 4. Isfahan (“the Land of Sad'*), II, 16; — is the noblest of lands, VIII, 14. Islam, the fruit of — is belief in this Manifestation, II, 7. See also Muhammad , Quran , etc. Ivory, its use permitted, V, 14. Ja c far, Imam — -i-Sadiq, has returned to the life of this world, I, g; VIII, 2. Jesus Christ, those who believed in — returned in successive Cycles to believe in Muhammad and the Bab, and will return to believe in M. Y. H., II, 9; whosoever believes in — must also believe in Muhammad, II, # i6; VI, 7; VII, 2; VIII, 7; — is identical with Muhatnmad, II, 15; III, 13, where it is explained why Muhammad did not openly say ‘I am Christ', VII, 10; — was inferior to Muhammad, III, 4; — foretold Muhammad, IV, 11 >-0'* o - «/"'*■ o - 0 » -* (in the words: Jo \ VI, 13. Jihad (religions war), VII, 6. • Joseph, tradition concerning — applied to the Bab, IV, 4 ^ y aJu- aJ>J; commentary on Sura of — by the Bab, IV, 18 (cf. Ill, 16); VH, I. t LXXIV INDEX. Jubba (garment), not approved as apparel for those who pray, VIII, 8. {Cf. c Aba , supra). Jurisprudence, the study of — forbidden as unprofitable, ■‘IV, io.tSee also Sciences. Justice, unbelievers to be treated with — , I\^, 5. Kciba , M. Y. H. compared to — , IV, 2; — of the Muslims, IV, 12; the New — , IV, 16, — why ordained, IV, 16, and cf. VII, 18 and VIII, 12. Karbala, mosques at — , IV, ii; VII, 15. Karim Khan, Hajji Muhammad — apparently alluded to, II, 17; V, 14; — as the Tree of Zaqqiim , IX, 7. Kazim, Hajji Sayyid — of Rasht alluded to, V, 15* Khurasan ( u the Land of Kha”), one of the five Persian pro- vinces wherein no unbeliever may dwell, VI, 4; prohi- bition of u that drug which comes from Khurasan’’, IX, 7. Killing unbelievers forbidden, IV, 5. “Kings in the Bay an" (i. e. Kings who shall adopt the Babi religion), should be energetic in spreading the faith* V, 5; palaces to be built by — >, VII, 9; — must expel unbelievers from their lands, VII, 16; IX, 2. Kir man called u the Land of Fire' ’ ( 0 l/= 3 n= 0 U U ’ 5; II, 16. See also Fire. Knowledge, advance of ■ — in successive Cycles, VIII, 3; what is true — and what is false — , IX, 3; IX, 4; true — is the most noble of created things, VI, 4; — consists in — of the Manifestation of the Age, VI, 13. La ( u No”), u He who first said — ”, II, 17; cf. VI, 1. Land of A l if (= Azarbayjan), — • c Jr/* (= Traq), — Fa (= Pars, Especially Shiraz), — K/ui ( --- Khufasan), and — Mini (— Mazandaran), VI, 4; — of Fire , see above % s. v. Fire and Kir man. Languages, dead — , study of, prohibited, IV, 10. INDEX. LX XV ‘Letters of # the Living” (V are 18 in number, and were created before all other things from the Soul of the Xuqta , or “Point”, and infused into all things, that ihey too might know Him, Exordium ; to th^m are given the “Most Comely Names”, which are the nearest of all Souls to God, and which are the 14 “Holy Souls” (1. e. Muhammad, Fatima, and the Twelve Imams) and the “Four Gates” (Bad, Abwdb ), or “Lights of the Throne”, I, 1 ; to each one of the 18 — specially belongs a group of 6 suras of the Quran , according to the formula r ;\\ 11, 2; — are appointed in this Cycle by the Will of the Xuqta or “Point”, and will likewise be raised up by M. Y. H. in his Manifestation, II, H; — (or “Letters of the One”) are the signs of God’s Names to His creatures, . . . and their hearts are mirrors wherein only God is seen, V, 17; Paradises of the — II, 16; 18 Mosques are to be built in their names, and the day of their return is to be feared, V, 2; each day of each month, and each month of each year is specially connected with one of the — , V, 3. (Compare the Zoro- astrian arrangement, where the year comprises 12 months of 30 days each, plus the 5 Gat has.) Each month is called after one of the 12 Archangels, as are the first 12 days of each month, so that once in each month the name # of the day and the name of the month are the same. In the Babi year, which consists of 19 months of 19 days each, plus 5 intercalary days “according to the Number of the Ha* the same thing happens, but more completely, since each, “Letter" presides over one month in each year aryl one day in each month. Sec also under Correspondences , as appearing in the* Quran , in Prayers , in the Year , in the Bay an, etc. The number Nineteen is to “flow through all things”, VII, 8. Vacant places to be left in each assembly for M. Y. II. and the LXXVI INDEX. 18 “Letters” who shall accompany Him, IX, i; — have returned to earth in this “'Resurrection’’, VI, 13. Letters, the Person or Essence of the Seven — •is placed in the Kuqta , Exordium ; III, 1 1 ; III, 13; V, 3; — revealed the Bayan , II, i; VII, 10; — is the Manifestation of the Primal Volition, III, 6. Letters of Affirmation Vl I ' ) II, 4. Letters of Denial Letters," Supreme — only these and the “Letters of the Li\ inn” are allowed to commentate the Bayan , and they can only be recognized with certainty during the period of the Manifestation, II, 2; all the — arc derived from the “Five Letters of Affirmation” yt> and each one is connected with a special Para- dise, II' 4; the reading of the — causes tranquillity to the believer, II, 4; those — which refuse to believe in M. Y. H. are cursed, III, 3. Letters, Infernal II, 2; all are deriVed from the “Five Letters of Negation” aS\ 'J, and on ana- lysis become 19, II, 4; — are such as do not believe, II, 19- Letters, Number of all the — , —6005, VIII, 17; Science of the — to be diligently studied, III, 16; 70,000 Angels watch over each of the — , VII, 1 , 30 letters are reckoned one “verse” ), VI, 1. Letter Mim, II, 16; IX, 3. Letter Sin, II, 5; II, 16; — was the “First to believe”, VIII, IS; IX, 3. (See also Husayn, Mul la — of Bush- raioayh), 4 Letter Shh) (“that same Letter Shin who wAit on foot to his house”), IV, 16. Letters of the Gospel. See Christians , Firangis , Gospel, Letters of the Qur'an, 1, e, Muslims. INDEX. LXXVII Letters not®to be read without permission, VI, i S ; — to be answered, VI, ig. * * Lights- of the Throne, called also “the Four Lords” (ajo .\ $md the Supporters of Creation, Provisioy, Life ,cind Death, worshipped before God, I, i ; and appear in each Manifestation under different guises, Ibid., and cf. Ill, 8; IV, 8; and V, io; four prayers specified, one for each of the — , VIII, 5. Logic, its study forbidden as useless, IV, 10. Love one another, Believers bidden to — , V, 16. Macrocosm, wha\ is in the — is in the Bay an , III, 8; the People of the Bay an are the — , V, 10. Malicli, the Nuqta-i-Baydn (or Bab) is the — , VIII, 17; IX, 3. Maku, the plan of exile and imprisonment of the Bab, II, 2; there seems also to be an allusion to — o» Chihriq in the following obscure passage in II, V : Man is the Microcosm, III, 9; all things return to the Spirit of — , and his Paradise is the Paradise of all things, and his form is referable to the Names and Attributes of God, IV, 4. See also Components of Man and Body , Essential . Manifestation. See Zuhiir . Marriage is obligatory on all, VIII, 15; concerning dowries etc., see VI, 7. * Mazandaran ( a the Land of Mini"), unbelievers not to be allowed to dwell in — , VI, 4. Mecca, visited yearly by 70,000 pilgrims, VII, 15; allusion to the Bab's own^ pilgrimage thither, IV, 16. Merchants only are permitted to read each other's corres- pondence, VI, 18 (see also under Letters ); alteration in monetary system will bring loss to — , V, 19; — in the lands of the Firangis, V, 5 ; European — and other LXXVIIl INDEX. Europeans who follow useful trades and professions are cdone permitted to dwell in* the countries of the believers, VII, 1 6; — are permitted to sell opium and alcohol to . those who need them, IX, 8. i Mice, the excreta of — do not defile, VI, 17. (See also Bats). Microcosm, III, 9; IV, 4. See also under Man. Miracle, those who claim to perform — s, VI, 8; the elo- quence of the Qur'an is the supreme — and is the only one insisted on, II, 1. Mirrors, believers in the Bay an compared to — , Exordium ; III, 7; III, 13; unbelievers likened to stones and belie- vers to — , VI, 4; the Xuqta , or u Point” is the Mirror of God, Exordium: M. Y. H. is the same, VI, 10 ; all — which advance to meet the sun shall be illuminated, II, r ; wherever the Tree of Truth dwells even stones become — , II, 16; innumerable forms dwell in the shadow of each Mirror, III, 2; the Tree of Truth is a perfect Mirror of God, III, 5; VI, 10; Letters (i. e. believers) are like — , III, 12; c Alf is the first of — in each Ma- nifestation, III, 12; naught should be seen in — save the Sun, IV, 6; the Bay an must prepare all to be — of M. Y. H., V, 9; the Sun is independent of — , VII, 15 ; — of God existed before the Prophet, VI, 7; the hearts of the 18 a Letters of the One” are like — • , V, 17; other books are — of God’s Book, VI, 6; - aie a suitable decoration for the House of God, IV, 16; — are to be used, VIII, 6. Money must be given to the guardians of God’s Temple, IV, 18; rearrangement of — , V, 19 (the mithqal is divided into 19 parts; the mithqal of silver — 1000 dinars , and « the nvthqal of gold = 1 0,000 dinars). Months, the year to contain 19 — , each of 19 days, according to the Number of All Things” = 361 or 19 2 ), and the fy*st month is to be called Bah a and the last INDEX. LXXIX c Uld, V* 3. (The complete list of the 19 months is not given in the Baydn, but.is as follows: (1) Baha; (2) Jaldl ; (3) Jamal ; (4) c Azimat; (5) Nitr; (6) Rahmat: (7) Kali- mat ; (8) Kamdl; (9) Asmd : (10) c Izzat; (11 ) Alas hiyy at; (12) c //;;z; (*13) Qudrat: (14) Qawl ; (15) J Iasd'it; (16) Sharaf; (17) Sultan; (1 $)JIuli; (ig) c i r ld: or in English (1) Splen- dour; (2) Glory; (3) Beauty; (4) Greatness; (5) Light; (6) Mercy; (7) Words; (8) Perfection; (9) Names; (10) Might; (11) Will; (12) Knowledge; (13) Power; (14) Speech; (15) Questions; (16) Honour; (17) Authority: (i8) # Domi- nion; (19) Exaltation. The same names are also applied in the same'order to the 19 days of the month). Each day of the month has its own appropriate invocation to God, which must be repeated 95 times (according to the “Number of