[Rabbani writes: "For your enjoyment, in the course of the next few days I'll post Appendix 5 of a forthcoming study, tentatively titled "Nayriz: the first century," which details a century of persecution and diffusion of the Babi & Baha'i community of Nayriz. This monograph, once finished (another 3 months), is fairly comprehensive (about 2/3 the size of the Dawn-Breakers) presenting all existing data about the events associated with that town, including much on Vahid-i Darabi and his writings, and many other important of that region. It is hoped the students of the Faith find the new materials beneficial and that the community at large be inspired by the faith and fortitude of these remarkable men and women.

This study has 8 appendices which offer translation of some key eyewitness (or very early) accounts related to the history discussed in the main body of the book. Last night, I finished the first draft of Appendix 5 which is the account of Mulla Muhammad Shafi' who participated in the 1850 & 1853 events as a young boy, and whose recollections was the main source for Nabil-i Zarandi's chapter 22 where he outlines the events of Nayriz I. Nabil does not tell the story of Nayriz II (1853), and refers the reader to Mulla Muhammad-Shafi's account by saying (DB, p. 644):

"I would refer my reader to the graphic and detailed account which Mirza Shafi'-Nayrizi has written in a separate booklet, in which he refers with accuracy and force to every detail of that moving account."

Even though, its a rough draft and editing for grammar/spelling remains for the later in the spring, I think its good enough to post it now.

My thanks in advance for your comments/corrections which will be duly acknowledged in the finished version.

-Ahang Rabbani

Appendix 5

Narrative of Mulla Muhammad Shafi` Nayrizi

Introduction:

      Among the important eyewitness accounts of the Babi Dispensation is the historical document penned at Baha'u'llah's behest by Mulla Muhammad Shafi' outlining the events of Nayriz during 1850 to 1853 -- events which resulted in many-hundreds of believers yielding their lives and possessions in the path of the divine Beloved.

      Mulla Muhammad Shafi' was born in 1259H/1843 to a Nayrizi family known over the span of generations for learning and piety. His grandfather, Mulla 'Abdu'l-Husayn, in his days had been closely associated with Vahid-i Darabi and on hearing the news of latter's approach to Nayriz in the Spring of 1850 hastened to welcome him in company of his five sons, three brothers and a large multitude from the Chinar-Sukhtih quarter of their native town. This group went forth as far as Runiz, a distance of sixty kilometers from Nayriz, to meet the celebrated Vahid, and on hearing him recount the news of the appearance of the Bab, they all readily embraced the new Theophony(1). Throughout the course of succeeding events, Mulla 'Abdu'l-Husayn and his sons stood fast and firm by the side of Vahid and rendered many services and showed much valor. In the ensuing battles, Mulla 'Abdu'l-Husayn was the very first believer to suffer injuries and his eldest son, Mulla 'Ali-Naqi, the father of the narrator, Mulla Muhammad Shafi', fell martyred.

      For the next two years, the orphaned young lad and his mother lived with Mulla 'Abdu'l-Husayn till the events of summer and fall of 1853 were unfolded when once again a severe pogrom against the Babi community of Nayriz was launched. For the second time, the entire family joined several hundreds of their coreligionists in defending the Cause, this time in the nearby mountains. The family of Mulla 'Abdu'l-Husayn showed remarkable bravery and fortitude and the four remaining sons perished during the events. Taken as captive were the eighty-years old Mulla 'Abdu'l-Husayn, the nine-years old Mulla Muhammad-Shafi' and his young and defenseless mother, who joined hundreds of other Babis as prisoners of a merciless enemy. As gift for a feasting governor, this unfortunate band was sent to Shiraz, prading before it the heads of their loved-ones raised above the spears. In that town the women and children were thrown in dungeons and the men sent to Tihran to stand accused before the royal throne. However, Mulla 'Abdu'l-Husayn, frail with sufferings and old age, passed away enroute in the village of Sa'adat-Abad, where he was beheaded by the guards and his body left in a ditch. His head, together with the head of over two-hundred other martyrs, were eventually buried in Abadih.

      Mulla Muhammad-Shafi' together with his mother being the sole survivor of the entire clan, was released from captivity after a period of time. Fortuitously, the Imam-Ju'mih of Shiraz, who in former days had been a close associate of his family, took the young boy under his care and saw to his education. Through perseverance and God-given talents, Mulla Muhammad-Shafi' excelled in his studies and some years later was appointed as the Imam-Jum'ih of Masjid-i Jami'-Kabir in Nayriz -- the very same mosque where in the earlier days had served Vahid as the platform for the propagation of the New Message. Because of his wisdom, learning and courage, soon he won the sympathy of the inhabitants and was able to shield the Baha'i community from the darts of the enemies. Once again Nayriz bloomed as the center of much activities and great many teachers came through that region and Mulla Muhammad-Shafi' would see to their comfort and needs. All of these deeds, won him much admiration and at least seven Tablets(2) from the Supreme Pen and soon he was permitted to attain the presence of Baha'u'llah in Baghdad. It was then that he penned his recollections of the events of Nayriz and the persecutions which he had witnessed as a young boy.

      A close reading of this narrative confirms many of the facts presented by Nabil-i A'zam who himself had taken a journey to Nayriz and interviewed some of the surviving figures of the holocausts of 1850 and 1853. It is evident that for his Nayriz chapter, Nabil had relied on the first third of this narrative. However, reluctant to verbatim repeat the recollections of Mulla Muhammad-Shafi' for the events of the 1853, he refers the reader to this exciting narrative. Therefore in an important way this translation complements the text of the Dawn-breakers.

      It should be noted that since the days of Nabil, the whereabouts of the original narrative which had been in the hand of its author, remained obscure. Fortunately, the Hand of the Cause Tarazu'llah Samandari had seen to it that a second copy was prepared and two copies were kept: one in the Tihran Archives and the other in the private hands of the Afnan family of Shiraz.

      This narrative is very rich with details of the events. Even though only a young boy at the time of the events, the author has augmented his knowledge with the recollection of other survivors, and hence provides great many particulars related to the organization of the believers, identity of the defenders, tasks assigned to individuals during the upheavals, etc. As this represents an important primary historical source document which its original remains unpublished, in the process of translation care was exerted to remain close and faithful to the text and to avoid any translational embellishments or other editorial modifications, resulting in a literalistic and idiomatic rendering(3). Additionally, attention had been paid to certain historical clues as they may aid future research. For example, when a narrator speaks of someone who was deceased by the time of his writing, he typically refers to them as "the late", and these have been kept in the translation as it may assist with narrowing the date of this narrative(4).

Notes:

1. Vahid had been preparing the Nayrizis for a number of years. See Chapter 2 on the text of Vahid's letter to Nayrizis upon his conversion. 2. For the text of these Tablets, see Chapter 6. 3. Heading have been added for clarity. 4. As an instance, Haji Muhammad-Taqi, surnamed Ayyub, is referred to as the deceased, and since it is known that he passed away in Baghdad after being with Baha'u'llah for three years, this brackets the narrative's date to 1859-1863.

THE NARRATIVE OF MULLA MUHAMMAD SHAFI'

      In accordance with the instruction of the One to be obeyed [i.e. Baha'u'llah] this is written.

      After the dissemination of the Cause of His Holiness the Exalted One [i.e. the Bab] and arrival of the illustrious Vahid in Shiraz, and his recognition of the Bab, he wrote a treatise for the people of Nayriz, testifying to the truth of the Cause, and informing of the nearness of Manifestation of His Holiness. "Soon will Aurora appear," he indicated, "and the Sun of Truth shine and be manifest over the horizon of the east."

1. VAHID'S APPROACH TO NAYRIZ:

      Thereupon, [in March of 1850,] Vahid proceeded to Yazd and proclaimed the Words of Truth [ie. the teachings of the Bab] to the inhabitants of that land, where some denied and a number embraced his call. After the incident of Muhammad-'Abdu'llah, he did not deem it wise to tarry any longer [in Yazd] and in the company of few others proceeded to Bavanat, in the vicinity of Shiraz, where a large number of all strata of its inhabitants, including such personage as Haji Siyyid Isma'il, the Shaykhu'l-Islam of Bavanat, embraced the new Faith. A group of them joined Vahid in proceeding towards Fasa where none among its nobles, wealthy or divines accepted the new Message, and as such they left for the village of Runiz, in the surrounding neighborhood of Fasa, and there stayed for two days.

      As soon as the news of his approach reached Nayriz, the entire population of the Chinar-Sukhtih quarter and some from the inhabitants of other neighborhoods came to Runiz to hear Vahid and to attain his presence. Fearing Haji Zaynu'l-'Abidin, who was of Nayriz and its governor, many made their way at night. In their midst were: some one-hundred of the seminary-students of the Chinar Sukhtih quarter led by their chief the late Haji Shaykh Abdu'l 'Ali, the father-in-law of the illustrious Vahid, whose ancestors for several generations had occupied the position of the religious leadership; the late Mulla 'Abdu'l-Husayn, a divine of renowned achievements, learning, piety and detachment; the late Mulla Baqir, the Imam-Jum'ih of that quarter; Mulla 'Ali, the scribe; another Mulla 'Ali and his four brothers; and some other whose name I do not recall. In addition, a number of chieftain, elders and other citizens from the Bazar quarter, such as: the Mashhadi Mirza Husayn, titled Qutb, whose details will be related in the course of the second episode, together with his entire family and relations; the late Mirza Abu'l-Qasim who was among the nobles and a cousin of [Haji] Zaynu'l-'Abidin Khan, [the governor]; the late Haji Muhammad Taqi, surnamed Ayyub, and his son in law Mirza Husayn. And from the Sadat quarter: the son of Mirza Nawra; and Mirza 'Ali Rida, a son of Mirza Husayn; and Aqa, a son of Haji 'Ali, and some others. Some stealthily and some fearlessly, some at day time and some at night season, came forth from Nayriz and attained the presence of that illustrious Siyyid at Runiz and one and all accepted his call and command.

      On hearing this news, Zaynu'l-Abidin Khan was perturbed and sent a messenger announcing that whosoever departs from Nayriz and align himself with Vahid's cause, will be persecuted, his house destroyed, his life in peril and his wife [ie. family] will be taken from him. On seeing that the more he agitated, the fervor of people's love for Vahid grew fiercer, and that they were fearlessly defying his orders, he decided to escape from Nayriz and to take residence in the village of Qutrih [Qutriyyih], some eight farsang distance from the city. the Khan was originally from that village and owned much dairy and commanded unnumbered gunmen.

      Vahid also came forth from Runiz and for a day or two stayed at the village of Istahbanat, at a shrine outside of the village and commonly known as Pir-mard. The divines of the village had issued instructions that no one should render assistance to the Siyyid [ie. Vahid], however a few of the native believers provided him with aid and comfort.

2. VAHID'S ARRIVAL AT NAYRIZ:

      Leaving that village in company of some twenty companions, at three hours into the day Vahid arrived at the Chinar-Sukhtih quarter [of Nayriz] and before going home proceeded directly to Masjid-i Jami`[-i Kabir]. Still wearing the same cloth of the journey, he ascended the pulpit and to either side of him stood one [of his companions] with a ready sword.

      After offering praise and glorification of God, he shared the Words of Truth. From that quarter a crowd nearly one-thousand strong, as well as five-sixth of the inhabitants of other neighborhoods had gathered on that occasion and all accepted his call. "The purpose of my visit," Vahid informed them then, "was to share the Words of Truth with you, and my stay will not profit you any longer. If I were to remain here, your governor, out of enmity with you, will seek assistance from Shiraz, and bearing decisive force, guns and soldiers, will exert every effort to eliminate you. You will be killed, your properties plundered and taken as spoil, your wives taken captive, your houses burnt, and your heads taken from town to town; food and water will be cut from you to the degree that you be desperate even for the vegetation of the wild, and even that will be deprived of you."

      In response to these stern words, the crowd [as a mark of willingness to sacrifice] spontaneously placed burial garbs over their shoulders, unsheathing their swords and readied the guns. The womenfolk moved to hysteria, circled him crying: "We are eager to sacrifice our homes, properties, children, honor and all in the path of Truth. Should they even kill everyone here, we will not let you leave us." They wailed and begged so much that Vahid stayed for nearly ten days, and each day, from the pulpit he would share the Words of Truth which caused the multitude to grow by the hour.

      Meanwhile, the aforementioned Khan had gathered a force of nearly a thousand strong, from such diverse tribes as Turks and Tajiks, consisting of both cavalry and infantry. Once this news was shared with Vahid, he commissioned the same twenty believers who had accompanied him from Istahbanat, led by Aqa Shaykh Hadi, son of Karbila'i Muhsin, to occupy a fort known as Khajih in the vicinity of Chinar-Sukhtih quarter. The residents of the quarter also strengthened the gates, towers, and erected defensive walls.

3. BEGINNING OF THE BATTLES:

      At the dead of the night, the Khan and his gunmen entered Nayriz and took position at the governor's mansion in the Bazar quarter, which is a fortified stronghold with towers and turrets overlooking the other dwellings, and began to reinforce the walls. In addition, his men occupied the house of Aqa Siyyid Abu-Talib, the chieftain of the quarter, situated immediately outside of the neighborhood's gate. The ruthless gunmen, under the command of Muhammad-Ali Khan, a brother-in-law of the Khan, took position there and begun firing [upon their adversary].

      The previously-mentioned Mulla 'Abdu'l-Husayn, who had ascended the rooftop, was struck in right foot in the course of the first volley, as such the first blood spilled on that land was of that divine. When this news was brought to the illustrious Vahid, he wrote him: "Rejoice that your excellency was the first to be honored with this great blessing and exult in that your station been exalted."

4. THE FIRST BATTLE:

      Gradually there was agitation among the believers, and that night, fearing the Khan, a few insignificants broke ranks and joined his forces. In light of this occurrence, at dawn, Vahid together with several of the believers rode towards Fort Khajih and settled there. The Khan and his brother, 'Ali-Asghar Khan, and about one-thousand of their Truk and Tajik men surrounded the Fort where Vahid and some 70 of his companions had taken position. Cutting the castle's access to the drinking water resulted in a fierce battle, and those that fell as martyrs were: Taju'd Din, a man renowned for his bravery and fearlessness, a farmer by avocation whose business was the manufacturing woollen hats; Zaynil, son of Iskandar, who was a farmer; and the thirdly, Mirza Abu'l Qasim, who [initially] sustained injuries and after a few days passed away.       After this event, having appealed to the authorities in Shiraz and receiving instructions to eliminate Vahid and his companions, the Khan sent one of the Prince Nusratu'd-Dawlih's attendants as a messenger to Vahid. The courier on attaining the presence of Vahid conveyed the communication of the Khan: "Now that the situation has reached such a point, should you consider it prudent, it is best to escape." "My two sons and two companions are all the company I have with me," replied Vahid, "and if my departure will benefit you, I have no quarrel with doing so. However as you have cut our access to the water, should you immediately relinquish control [over the flow], then all is well. Otherwise, be warned, that this very night I will see to it that water should flow freely." [In reply,] the Khan sent second messenger, saying, "If you are the Prince of the Martyrs, then I am Shimr. I will not allow you or your companions a drop of water."

5. THE SECOND BATTLE:

      That very night Vahid instructed two groups of seven strong each, some of whom had reached the age of maturity and some had not, and none of their names do I recall now, to rush from the either side the enemy's camp and to surprise it. In the course of the ensuing battle, soon water was made accessible once again and the enemy sustained a decisive defeat and dislocated from their camp. 'Ali Asghar Khan, the elder brother of the Khan, was killed and his sons captured, and the believers triumphantly brought back the tents, furniture and other items from the enemy's camp.

      The Khan and the remainder of his men retreated once again to the village of Qutruiyyh, and for the second time petitioned the Prince Nusratu'd-Dawlih with requests for heavy artillery and infantry reinforcement.

6. BELIEVERS GETTING ORGANIZED:

      Vahid, on his part, gave orders that the defenses of the fort be strengthened, that a water well be dug within its enclosure, and that the tents they had carried away from the enemy's camp be pitched outside its gates. He also appointed Karbila'i Mirza Muhammad the gatekeeper; the late Shaykh Yusuf, the custodian of the funds; Karbila'i Muhammad, son of Shamsu'd Din, the command of the gardens adjoining the fort and its barricades; Mirza Ahmad, the uncle of Aliy i Sardar (whose details will be given at the second episode), was appointed the officer in charge of the tower of the mill known by the name of Chinar, situated in the vicinity of the fort; and Shaykhuna to be the executioner. A cousin of the Khan and one of the believers, Mirza Muhammad-Ja'far, had composed a jang-namih for this occasion and Vahid instructed Mulla Fadlu'llah as the reciter of this poem. Mashhadi Taqi Baqqal was appointed the jail-keeper; the late Haji Muhammad-Taqi, the registrar, whose duty was to secure a written testimony of those wishing to join the defenders of their willingness to forfeit life, property and family [in the path of God] and joining the fort was conditioned upon signing this statement; the overall command was entrusted to Aqa Ghulam Riday i Yazdi, who had accompanied Vahid from Yazd.

      Vahid did not allow many brave persons to join the defenders in the castle and instead instructed each to a specific duty in town: one was placed in command of the [forces on the] roof of Masjid-i Jami' which counted among the strongholds of Chinar-Sukhtih quarter; and another was appointed the gatekeeper of [an area housing] nearly five-hundred people. None were permitted entrance [to Fort Khajih] despite their willingness to sacrifice life, except the original seventy who had accompanied him during the first night which included some inhabitants of Istahnabat, Bazar quarter and some of his own relatives. Through the intercession of the later Aqa Siyyid Jaf'ar, who was among the divines, and the late Shaykh Abu'l-Ali, Vahid's father-in-law, and much begging and beseeching on their own part, several more were admitted.

      Vahid's influence was unrivaled among the general population, and even the believers. One by one each of the non-believers who had committed a transgression since his arrival were captured and daily he would order the execution of two or three of them which Shaykhuna carried out through beheading. Of his power and authority the following example should suffice: One of the non-believers had brought an exquisite rifle as a present to Vahid. He took the gun and surveyed it and then turned to the treasurer, the late Shaykh Yusuf, saying, "Take this rifle," but before he could finish the sentence, the owner, Mirza Abdu'llah, thinking that Vahid had ordered something else, had a convulsion and dropped dead. They tied his body to the back of a mule and brought him home so that the customary burial rituals including washing and shrouding of the body could be carried out when his neighbor, a certain affluent Siyyid Mutlab, on hearing what transpired and seeing this sight, also had a seizure and died instantly too.

[note to `Urafa: I just noticed that in copying from Microsoft Word to my email program, Reflection 4.0, all footnotes are lost, and since they are far too many for me to manually carry over, for now we just have to enjoy the raw narrative only. ahang.]

7. GOVERNOR'S APPEAL TO SHIRAZ:

      At any rate, Zaynu'l 'Abidin Khan prepared [yet another] lengthy appeal to the Prince Nusratu'd-Dawlih requesting cannons, cavalry and soldiers, and enclosed a sum of five thousand tumans as gift, and entrusted this letter to one of his most intimate attendants, Mulla Baqir, known for his eloquence of speech, power of persuasion, and his intrepidity and bravery, and instructed him to deliver it in person to the prince. Mulla Baqir took a route unfrequented by travelers. Meanwhile, Haji Siyyid Isma'il, the Shaykhu'l Islam of Bavanat, had obtained leave from Vahid and was on his way to Bavanat, and after a day's journey reached a place called Hudashtak village where various tribes roved the country and their sheep grazed the land. He dismounted near the pitched tents to refresh and have some food when he saw a robust horse tethered to the ropes and knowing that the natives could not afford such a horse, inquired as to its owner. Being informed that it belonged to one of the attendants of Zaynu'l 'Abidin Khan-i Nayrizi, he pauses a bit and then sprinted to his feet, approaches the horse and mounts it, and, unsheathing his sword, sternly spoke these words to the owner of the tent with whom Mulla Baqir was still conversing: "Arrest this man, who has fled before the sword of the commander of the Cause, whom I serve and am one of his companions." Affrighted by the words and manner of Haji Siyyid Isma'il, the villagers gathered and immediately bounded his arms and delivered the rope with which they had tied him to Haji Siyyid Isma'il, who compelled his captive to follow him with occasional whipping. At a distance of two farsang from Nayriz, he reached the village of Rastaq and delivered his captive into the hands of its headsman, whose name was Haji Akbar, telling him that this man had escaped from Vahid's camp, and urged him to conduct Mulla Baqir into the presence of Vahid, which was obeyed quickly.

      [When brought before Vahid,] the latter enquired as to the purpose of his journey, to which he gave a frank and detailed reply. Vahid instructs him to repudiate his deeds and to accept the truth of the new Manifestation, to which Mulla Baqir responds negatively. Vahid therefore immediately ordered his execution which was carried out by decapitation.

      The news of this event greatly increased the grudge and enmity of the Khan who dispatched several of his men, loaded with gifts and carrying a detailed written appeal to the Prince. He also addressed several appeals to the leading ulamas, siyyids and other dignitaries [of Shiraz]. The prince readily instructed the Shuja'u'l Mulk, and the commanders of the Hamadani and Silakhuri regiments, together with a force of cavalry and artillery to set out [for Nayriz] at once. He, moreover, instructed men from the districts of Nayriz, including four parish of Istahbanat, and the villages of Iraj, Panj Ma'adin, Qutrih, Bashnih, Dih Chah, Mushkan, and Rastaq, in addition to the members of the tribe of Visbakluiyyih, to join the army of Zaynu'l 'Abidin Khan.

8. THE THIRD BATTLE:

      In space of a single day, an innumerable host suddenly surrounded the Fort [Khajih] and began to dig trenches around it and to set up barricades. On the same day, they opened fire through all the cannons and guns. A cannon ball struck a horse, while another penetrated the turret above that gate when one of the companions with a bullet of his harquebus shot dead the officer in charge of the artillery, as a result of which the cannons and the guns were immediately silenced, and the assailants hid themselves within their trenches. That night Vahid left them alone.

      The second night, however, Vahid appointed Ghulam Riday i Yazdi as the leader of two groups of seven men strong each, who were mostly men of advanced age -- one being a ninety-years old shoemaker -- and the rest were young lads who had not reached the age of maturity. As instructed, raising simultaneously the cry of "Allah-u-Akbar" from both sides they attacked the enemy's strongholds first by their guns and then by unsheathed swords.       The entire opposing camp also began to fire their guns and cannons to such degree that the darkness of the night was brightened as a day. For nearly eight hours the Army of God was engaged in a battled with the men of Satan. A large number of the host of Truth came to the aid of their companions, of which some sixty fell as martyrs and a large number were injured. Though I do not recall all the names, some thirty come to mind: Ghulam Riday i Yazdi and his brother; 'Ali, son of Karbila'i Khayru'llah; Khajih Husayn i Qannad, son of Khajih Ghani; Asghar, son of Mihdi, whose occupation was tile making; Karbila'i 'Abdu'l Karim; Husayn, son of Mashhadi Muhammad; Zaynal, son of Mashhadi Baqir i Sabbagh; Mulla Ja'far i Mudhahhib; 'Abdu'llah, son of Musa; Muhammad Mashhadi Rajab; Karbila'i Hasan; Karbila'i Shamsu'd Din i Maliki Duz ; Karbila'i Mirza Muhammad i Zari'; Karbila'i Baqir i Kafash; Mirza Ahmad, son of Mirza Husayn i Kashi Saz ; Akhund Mulla Hasan, son of Mulla 'Abdu'llah; Mihdi Haji Muhammad; Abu Talib, son of Mirza Ahmad i Nukhud Biriz; Akbar-i 'Ashur; Taqiy i Yazdi; Mulla 'Ali, son of Mulla Ja'far ; Karbila'i Mirza Husayn-i Mu'adhan-i Madrisih; Husayn Khan-i Sharif; Karbila'i Qurban; Khajih Kazim, son of Khajih 'Ali; Aqa 'Ali; Aqa, son of Haji 'Ali, one of region's nobleman; and Mirza Nawra, son of Mirza Mu'ina, one of region's affluents.       I do not recall the names of those injured, except Mashhadi Isma'il-i Maliki-Suz, who sustained five cannon shrapnel and is presently living under the shadow of the Cause, and a certain Mulla Muhammad. A number of them were later martyred in Tihran which will be described later in this narrative.

      Despite the fact that many fell as martyrs, the believers were able to deliver a decisive defeat to the opposing army. In truth the reason for the enemy's defeat was the exulting cheers of the women of Nayriz who has rushed to the roofs and raising the cry of exhilaration encouraging their men to fire and to fight on, to the point that it utterly demoralized the opponents and assured their complete defeat and the army of God returned triumphant and victorious.

9. THE DECEIT:

      After their thorough failure, the opposing camp recognized that no earthly power or force could subdue and compel to submission the men of the Fort, so they contemplated a scheme through the banner of peace and decided to achieve their goals after they had gained the confidence of the believers.

      For several days they remained quite, after which they send a messenger to Vahid stating: "Hitherto, we were ignorant of your true purpose and have behaved much contemptuously and indecently towards that illustrious personage. Now there is no mistake that you are a descendent of the Prophet of God, our example and a son of our pontiff, our master and a son of our guide, and we are now remorseful and penitent of our previous deeds. We will obey your command and follow your guidance if we could be certain of the truth of your Cause and the validity of your claim. Therefore should you considered it prudent, with a few of your companions, come forth soonest for us to meet one another. Since that honored person fears not the presence of soldiers and guns, and the companions do not wish to leave the Fort, then you must come forth and assure us of the character of your belief, then our men, cavalry and the entire camp will be submissive to your command and in whatever direction you wish us will wage battle in your favor."

      They affix their seal on the Qur'an and made promises, and send the Holy Book to Vahid, who on receiving it uttered: "'I am of God, and unto Him I return.' The promise of our Lord is now fulfilled." With these words he bade farewell to his companions and, accompanied by five attendants, among whom were Mulla Aliy i Mudhahhib and the treacherous Haji Siyyid 'Abid (whose details will be narrated in the course of the second events), set out for the camp of the enemy. He bade them continue to discharge their duties, and ordered them to suspend all manner of hostilities until further notice from him.

      Some distance from the camp, the commanders, soldiers, cavalry, and the Khan accompanied by Shuja'u'l Mulk came out to welcome him and with utmost respect and honor ceremoniously conducted him to the camp and then to a furnished tent. He seated himself upon a chair, while the rest of the company stood before him when he motioned the commander, the Khan and Shuja'u'l Mulk to be seated.             For three days it went thusly and people were eager to hear his utterances and obey his wishes. Though outwardly they paid him respect, yet secretly were plotting to cause him harm and trouble. In their [private] consultations they recognized that, were they to inflict upon him the least injury while his companions remained in the fort, they would be exposing themselves to a peril still greater than the one they had already been compelled to face. They also knew that until Vahid issues orders, the defenders would not move from their position.

      Therefore they decided to request Vahid to address a message to his companions who were still within the fort, to inform them that a great peace been effected, and anyone seeking his good pleasure to leave behind the fort with its barracks, towers and ramparts and to return to their home. As is reported, they asked him to prepare such a message, which he assented. However, confidentially he wrote a second letter to the effect that the first missive was at the request of camp's commanders and is an elaborate design and warned them not to allow themselves to be deceived by the evil schemes of the enemy, and further asked them to sally forth several of the ablest and best skilled at the dead of the night to rush the camp. He entrusted this private letter to Haji Siyyid 'Abid, who numbered among his companions and had accompanied him to the camp, instructing him to deliver it to the defenders.

      The wretched Haji Siyyid 'Abid treacherously shows that letter to the Khan who became thrilled with the prospects and sought to induce his further cooperation by promise of a property in the village of Ray. The first letter is given to this messenger to deliver to the fort whose occupants were eager to receive direction from their leader. Further, the messenger, Siyyid 'Abid, informed them that peace has been effected. Though extremely bewildered, the companions had no choice but to be resigned to the wishes of Vahid as they considered his command final. Obediently, at the dead of the night, they left the fort and its barracks, some discarding their arms, and entered the city.

10. MARTYRDOM OF VAHID AND MASSACRE OF THE BABIS:

      Anticipating the immediate obedient of Vahid's command by the defenders, the governor despatched a large number of his forces to intercept their entry into the town. They were soon encompassed by a multitude of armed men who were being continually reinforced from the army's headquarters while only God was on the side of the defenders. The cry of "Allah u Akbar" rose from every tongue, and with the aid of swords, rifles, rocks and woods they rushed the infidels like ferocious lions and delivered them a decisive defeat, sending some to hell, while also sustaining a number of martyrs. The rest, though wounded and suffered much casualty, succeeded in attaining the shelter of the Masjid-i Jami' which had strong walls and fortifications.

      Meanwhile several of the Khan's gunmen, lead by the notorious Mulla Hasan, [son of] Mulla 'Ali-Muhammad, succeeded in gaining and concealing themselves in one of the minarets of that masjid before the arrival of the Army of God and from there opened fire upon the believers. A certain brave believer by the name of Mulla Husayn, scaled the minaret, and with his rifle shot Mulla Hasan, and hurled him to the ground. He was carried away and later when the Khan gained control of the situation was able to provide him with medical help, resulting in his recovery, and allowing him to live on to cause great many harms and tragedies for the believers. In short, the men of God were compelled to hide in whatever place of safety, such as orchards, homes or other places they could muster.

      In the camp too they begin to act disrespectfully towards Vahid and when they decided to slay him the commander of the cavalry force rudely said: "While you have taken a solemn oath not to harm this Siyyid, I have made no such promise as I am missioned by the government to severely punish those deemed guilty." This of course had all along been their secret design. He immediately called upon all those whose kinsmen had perished to extract revenge and to execute the sentence of death pronounced against Vahid. The first to present himself was Mulla Rida, son of Mashhadi Muhammad, whose brother Mulla Baqir, had been executed on the orders of Vahid; the next was a certain Safar, whose brother Sha'ban had perished in the course of events; the third was Aqa Jan, whose father, 'Ali Asghar Khan, elder brother of the Khan, had suffered the same fate.

      Mulla Rida snatched the turban from the head of Vahid and wound it around his neck. Then they committed such innumerable indignities that no pen can describe or any tongue dare tell, until at last they martyred him in the most inhumane manner. "The wrath of God by upon the oppressor." A rope was tied to his blessed feet and the other end bounded to a horse, and in company of a large gathering of lewd and ribald elements dragged him to the city and thrown front of the gate of Masjid-i Nazar-Biyki in the Bazar quarter. The infidels gathering in multitudes shouting exultation were beating his sacred remains with rocks and sticks, while the women of Sadat quarter stirred to the highest pitch of excitement by the cries of triumph.

      It was then that the company of the believers escaped and took refuge in the mountains or wilderness and some hid in various homes. The soldiers, cavalry and other elements were commissioned to capture and the believers and take away their property. Suddenly, about three or four thousand of them commenced this villainous task: which ever of the men located were seized, chained and conducted away; the women were captured and taken from place to place. The entire neighborhood fell into the hand of the infidels who confiscated all properties, destroyed all homes to the point that even the lumber from the roofs were taken away and the fort of Khajih was burned to the ground. Of those men captives, whoever was wealthy or owned properties was thrown in the prison, and the less fortunate were sent in bound to Shiraz in company of soldiers and gunmen. Soon the camp was disassembled and moved from Nayriz.

      Afterwards, the Khan had entrusted each of the captives to the hand of his myrmidons, who would parade them through the streets of Nayriz while beating them by sticks as they went and subject to all manners of atrocious treatments, such as, some being hung by four nails, having burning weeds placed under the nails, branded with hot irons, have their nails pulled out, their bodies lashed, incisions made in the nose through which a string was driven, nails hammered into their hands and feet, depriving them of bread and water and forbidding the inhabitants to given them any aid, and in that piteous state each of these illustrious souls was dragged through the streets.       Among them was Aqa Siyyid Ja'far i Yazdi, who ranked among the ulama, whose turban was burnt and taken from door to door making him beg for money. The late Haji Muhammad Taqi, surnamed Ayyub, was, in the depth of winter, thrown into a pond [daily] and lashed severely. Each day, Aqa Siyyid Ja'far, Haji Shaykh Abdu'l 'Ali, together with the illustrious Ayyub and Aqa Siyyid Husayn, who all ranked as the noble and ulama, were doomed to stand while people were ordered to spit on their face and beard in return for a pound of corn or millet for daily consumption. Only those that had a trace of decency or shame would endure hunger to performing such an abominable act.       The aforementioned Aqa Siyyid Abu Talib, the chieftain of the quarter, who was very wealthy and well-known to all even the monarch, was bound with chains and sent in secret by the governor to Ma'dan, in vicinity of Nayriz. The authorities asked of him, but the Khan replied he is dead, as he did not wish to see this man perish [in the hand of the central authorities]. Until Haji Mirza Nasru'llah, who was a seditious and evil-minded man engaged in soothsaying occupation, who in a former day had ordered the Bab to kiss the hand of Shaykh Abu Turab, insisted that Haji Mirza Nasru'llah is an infidel and the source of all the troubles and as such secured a fatwa ordering his death which was carried out by poisoning in Ma'dan.

      In short, for about two years the situation passes thusly, during which time the believers who were dispersed, located one another in the mountains. Many were planning vengeance, however the Khan was shrewd and cautious, never leaving himself alone, and when he rode, was always accompanied by a large number of guards and gunmen. And on the occasions that he visited the city, he never visited any where and kept at his own well-protected mansion. Each day a new scheme was designed [for eliminating the governor], but none could be implemented. Eventually, in the Fall season, when the grapes were ripe in the mountainous vineyards and ready for maple-making, the believers rushed a syrup-making facility belonging to the Khan and situated on the Bala-Taram mountain and injured a few of the workers. On hearing the news, the Khan sent his men to capture them, but it was to no avail, though the believers were no wiser on eliminating the Khan.

      Of those taken in chain to Shiraz, several were martyred, including Ghulam-Rida, an attendant of Vahid and from the city of Yazd, and Shaykhuna, the [fort's] executioner, who was martyred with the most heartless brutality. The rest were thrown in the dungeon. A certain Mirza Mihdi, the uncle of Aliy-i Sardar, died of exhaustion in there. After some time the rest were released from the dungeon, some returning to Nayriz, while others preferring to disperse in far regions.       [Before taking the prisoners to Shiraz,] two of the women, rather than be taken prisoners, threw themselves in a well and perished. Three of the men, Mulla Muhammad, Haji Qasim and Husayn, son of Ali-Naqi, proceeded to Tihran [to express their grievances], and during the upheaval after the assassination attempt on the monarch and martyrdom of Sulayman Khan, two of the them were martyred. A few others had gone [to Tihran seeking justice], but during the same upheaval were captured and thrown in the dungeon -- one of them was a certain Mulla Ahmad who passed away in captivity, while the rest were eventually released.

      Of the ones mentioned earlier whom determined on revenge [and eager to see the governor punished], several went to Tihran in hope of expressing their case to the monarch and thinking that this would bring ruin on the governor. They were but two or three stations away from the capital and were enjoying a little rest, when several who were taking a communication from Shiraz went by and recognized them as belonging to the group [ie. Babi]. They were all arrested except Karbila'i Zaynu'l 'Abidin who succeeded in reaching Tihran and where he eventually owned a house and properties and passed away some time later. The others were taken to Shiraz where the Prince tells a number of them to curse and recant their new found faith, and on refusing to do so, immediately ordered them executed on the courtyard of the army's barracks. These martyrs included: Karbila'i Abu'l Hasan, a crockery-maker, Aqa Shaykh Hadi, uncle of the wife of Vahid, Mirza Ali and Abul ibn-i Haji Zayna, Akbar ibn-i 'Abid, Mirza Hasan and his brother Mirza Baba.

      The late Aqa Shaykh Yusuf and the rest of the captives were brought in chain to Nayriz as a gift for the Khan, which made him extremely thrilled and excited. With his own hand he slapped Aqa Shaykh Yusuf, ordered the nose of another one pierced and a rope passed through it, and yet another beaten by sticks. In fact, several of them died during such sever beatings, including Karbila'i Mirza Muhammad who had served as the gate-keeper of the fort and was martyred on the first day while beaten by sticks. And a certain Shir-'Askar, uncle of Taju'l-'Ayn who had been among the first martyrs of the fort, was brutally martyred at night in the dungeon and his remains thrown in a well.

11. BEGINNING OF NAYRIZ II:       And the manner in which Aliy-i Sardar came to leadership was this, after two years of living in hiding, he secretly returned to Nayriz. During the night, his [self-assigned] task was, armed with a sword, he would quietly visit the houses of the believers and wherever he found anyone hungry, unclothed or without other necessities, he would gather up the materials and unbeknown to the needy, deliver them to that household. And when the non-believers would see him engaged in this effort, he would pretend that he is doing something else. However, the news eventually reached the Khan's ears, who ordered his arrest and instructed sever tortures. It was through the divine will that he was released. Again his only thoughts was the needs of the poor, ill, destitute, widows and orphans. At night he could gather the believers and speak and encourage them, and urge them to unity and cooperation.

      It was then that the late Mirza Husayn, surnamed Qutb, came from Tihran to Nayriz. He was a brave and magnificent man and acted with such sincerity and fidelity that all believers were deeply attracted to him. Through his generosity and forbearing, all the [remaining] learned and wealthy elements of this community [ie. Babis] felt obedient to him. Nightly, he would gather some seventy or eighty in various assemblies and urge and encourage them to kill the Khan and revenge the sacred blood of the illustrious Vahid. However, no opportunity [for implementation] presented itself, until five of the residents of the neighborhood who were also relatives of the Khan, namely, Karbila'i Muhammad and his three sons, Khajih Mahmud, Khajih Hasan, and Khajih 'Ali, together with Ustad Qasim, had become resentful of the Khan and decided on murdering him.

12. GOVERNOR'S ASSASSINATION:

      On a Thursday night, the Khan tells his attendant, Karabil'i Sadiq, that: "In the morning I will go to the (Turkish) bath-house, and when I return I wish to go for a ride in the country-side. You are to take a large contingent of our men and proceed to Chinar-Sukhtih quarter where according to our list, some seventy of this people [i.e. Babis] reside. Seize them all and place in jail as I have willed to put them [one by one] in a pot and boil them." A trusted friend informs the five [relatives] of this conversation and they in turn, bidding farewell to their wives, proceed at before dawn to the public bath and hide in its dark chambers.

      Ever concern with security, on his visits to the bath-house, the Khan would place sharp-shooters on roof of the bath-house as well on the tower of his own mansion, next door to the it, and would take every caution and ensure that the bath-house was vacant during his visits. At any rate, when the Khan arrives at the bath, at an opportune moment, the five men emerge from their place of hiding, and picking up razor blades and other sharp objects, several times injure the Khan and cut his stomach. Masseurs call out to his attendants and his men who rush in and quickly martyr the five. Ustad Qasim was still barely alive when he hears the voice of the Khan coming from the dressing room and dragging himself there, cries: "O accursed one! They martyred my four brothers and you are still alive?" And even though he was held by the attendants, he frees himself for an instance and reaching forward he puts his hand on the Khan's cut and pulls out his intestine and other internal organs. Ustad Qasim is immediately martyred. Had he not committed this act, the Khan's injuries were not life-threatening and fruitlessly the five would had given their lives. The Khan was alive for only one more day.

13. NEW GOVERNOR:

      In those days, the Prime Minster in Tihran would distribute Nayriz's properties and had given its governorship to Mirza Na'im, who in turn had passed it to [Zaynu'l-'Abidin] Khan. Out of pride though the Khan ruled independently and until he was killed never wore the gifted robe of honor. The news [of Zaynu'l-'Abidin Khan's assassination] was sent to the governor of the Fars, Talib Mirza (Tahmurth Mirza), the Mu'ayya'd-Dawlih, who informed Mirza Na'im. Being extremely pleased with the turn of events, Mirza Na'im quickly dispatched his uncle, Mirza Baba, to Nayriz in company of several soldiers. Upon their arrival they did not discuss their mission with any one, until a month later, when Mirza Na'im commanding a large contingent of cavalry and soldiers arrived triumphantly. Among the welcoming party was Aliy-i Sardar and the believers who could breath easy now.

      Two or three days after his arrival, Mirza Na'im was approached privately by the wife of the slain Khan, who encouraged him to revenge the blood of her husband on the promise of gaining whatever he wished. He inquired as means of accomplishing this, which she responded: "There is no other way except to lure them through kindness." Finding this approach pleasing, the next day he sent a messenger to the believers that: "All those who have sustained an injustice by Zaynu'l-'Abidin Khan or have their property confiscated, should gather at the government house and provide details so that their's could be separated from the estate of Zaynu'l-'Abidin Khan and returned to them." The believers did not know about the scheme designed for them, but sensed that something was afoot, therefore, they decided to tell the new governor that they no longer have a claim on any property taken from them and absolve the Khan of all he rendered, leaving him to the decree of God.

      So, [on the appointed day], many of them went to the government house. However, before their arrival the soldiers and the gate-keeper were instructed that upon their entrance to quickly closed the gate and for the gunmen to open fire on them ensuring that no one, from either within the building or outside, would dare move. In short, of the believers some one hundred and fifty of the elite were arrested and imprisoned that day and some received severe beatings. Among them were such heroes as Mashhadi Mirza Husayn, surnamed Qutb, and Aliy-i Sardar, and some others.

      A period passed as such when the men were jailed and the womenfolk apprehensive, until Mirza Na'im decided to journey to Shiraz and as such prepared a list of the prisoners whom he entrusted to his uncle, Mirza Baba, and together with his troops went to Shiraz. Meanwhile, the aforementioned Shuja'u'l Mulk informed the Prime Minister that on such a day, Mirza Na'im has rendered a great service by capturing some 150 of the enemies of the throne in space of one hour such that not even one had a nose bleed. The Minister in turn showed the text of that communication to the monarch who was very pleased, instructing him to write back that the entire group of the prisoners to be sent to Tihran.

      After departure of Mirza Na'im for Shiraz, the inhabitants of Qutruiyyih, one of the villages of Nayriz, on the grounds of excessive taxation, refused the orders of Mirza Baba, the [pro tempore] governor of Nayriz, and no matter how many emissaries, soldiers or gunmen he sent [to collect taxes], it was futile and the villagers would not budge. Mirza Baba was informed that the only ones whose influence could sway the situation was Aliy-i Sardar and the other lion-hearted [Babi] warriors presently jailed, and that he had no option but to release Sardar and send him to Qutruiyyih. He did as advised, and offered a robe of honor to Sardar and commissioned him for the task. On hearing the news of his approach, despite of their strength and resolve, the villagers retreated their force and Sardar was able to collect the taxes and send it to Mirza Baba.

14. FIRST WAVE OF TROUBLES:

      Duly impressed, Mirza Baba released the believers and dealt with them justly and respectfully. It was then that, [in fulfillment of the royal decree,] the monarch's officials arrived at Shiraz to conduct the Babis to Tihran and Mirza Na'im was informed of their mission, and in turn, sent several of his men to Nayriz. Before the arrival of the officers in Nayriz, the believers in Shiraz learned of the details and quickly dispatched a messenger to Nayriz to inform the friends. The believers consulted and divided into three groups: the first group were the divines who gathered in the house of one of their own by the name of Mulla Muhammad-i Mu'min; Aliy-i Sardar and his skilled gunmen gathered at his house; and Mashhadi Mirza Husayn, surnamed Qutb, lead another group to the vineyards outside of the city limits. Each hour they would send messengers back and forth to be fully informed of each others situation.

      Mirza Baba was contemplating as what to do, decided to send an envoy [with the false pretense] that some particular region has rebelled and that we need your men to come and prepare, for tomorrow they must go battle [the insurgents]. He thought that the believers were oblivious of what was transpiring [via the monarch's decree], and when they came he would seize them. However the believers responded that we have nothing to do with the government and will not come. He sent a second emissary, and yet again they refused to come. Mirza Baba fearing the royal wrath, called forth to the government house a few Muslim gunmen from the same quarter who were uninformed of the events and placed them in confinement thinking that if he eventually failed to capture the Babis, at least he would send these men in their place to Tihran. However he soon realized that unless there were a few forcibly seized Babis among them, his plan would not succeed.

      At his command, his soldiers circled the vineyard [where a group of the believers had taken refuge], however would not dare enter. So several lictors were sent in to overcome and arrest them, when they met the swords, sticks, six-shooters and stones of the believers and had to quickly retreat. [Bolded by their success,] the Babis raising the cry of "Allah-u-Akbar" continued to chase them outside of the orchard, when similar shouts were raised by the Babi divines and the men under the command of Aliy-i Sardar who were all emerging from their locations, creating a frightening spectacle with the cry of "Allah-u-Akbar" being lifted from three directions.

      A cavalry troop was positioned by the orchard's gate when one of the believers, Muhammad, son of Mir Ahmad, emerged from within displaying burial garbs on his shoulders and wielding a sword. The courage manifested by this one man caused the flight of the frightened soldiers who were still being chased by him. The soldiers retreated to the government house managing to only seize a single Babi.

      On that day the believers stood approximately two hundred strong and surrounded the soldiers and gunmen from all four directions. Utilizing the protection of the aqueduct's wall, they joined the battle. Until about sunset, constantly the noise of five or six hundred guns being discharged was heard. While running to join their friends, however, several of the believers were captured. Among them was a certain Mulla Muhammad-Aliy-i Qabid, and some others imprisoned whose name I do not recall.

      [In addition to the above-mentioned believer,] others were in confinement: earlier-mentioned Muhammad, son of Mir Ahamd; Mahmud, son of Haydar-Bayk; 'Abdu'llah, son of 'Askar-i Shaban; Ahmad, son of Mashhadi-i Isma'il; 'Ali-Murad-i Sirjani; and Rida from the Qanqari region of Bavanat. These seven were joined by the traitorous Khajih Ghafar who in former days had been among the companions of the illustrious Vahid, and were all placed in a room beneath the tower in Zaynu'l-'Abidin Khan's mansion. In course of their consultation, they decided to make a hole in the tower's wall and escape. Using a knife and pour water, at nights they would dig a hole and were aided by Khajih Ghafar. However when the task was nearly complete, the latter informed Mirza Na'im that: "You have seized me in error as I am not a Babi and these others are who are effecting their escape by excavating a perforation in the tower." After it was determined that indeed they had carved the wall, he was told to further prove his disassociation with his comrade by beheading them [with his own hands] which he readily agreed. They were all brought forth from confinement and at the front of Masjid-i Nazar-Bayki, a certain Aqa Rida, son of 'Ali-Naqi, with his pistol shot and killed one of them, Muhammad, son of Mir Ahmad. The rest were decapitated by Khajih Ghafar who was then freed to go. [Afterwards, ashamed by his deed] his father would repeatedly and indignantly roar, "He is a bastard and not a son of mine."

      [Getting back to the battle,] at night time, the army division returned back to its barrack and the believers went to an orchard at the foot of the mountains known as Bidlang, where Vahid had planted all its trees with his own blessed hands. For two days they tarried there until all the believers had gathered and then they resolved that given their circumstances there is no hope for outward victory and they must prepare for life ever-lasting. Gradually the number of the men reached four hundred.

      There are many inexpensive fig-orchards on the base of that mountain, and all the Nayrizis, of whatever rank, owned an orchard there and in that time about half of the city's inhabitants were there working their grove. [In their desperation,] the believers decided that since they will most certainly be killed and their wives [and children] taken captive, they might as well extract some degree of revenge from those working in this region who have at one time persecuted or acted contemptuously towards them. The next day, a few dead bodies [of the non-believers] were brought to town.

      The governor of Nayriz beseeched assistance from the Prince and Mirza Na'im [in Shiraz], and himself assembled a force of some two thousand strong from the nearby villages and regions.

15. TAKING POSITION IN THE MOUNTAINS:

      The Army of God too resolved itself that while still standing no harm will be allowed to come to their womenfolk and after they perished, whatever happens, happen. On the third night, they removed their families and other necessitates from the town and returned to the mountain. At that time the number of the men were four hundred and the women six hundred. The families were left in the orchards and the men went up the mountain, while they secured all the path leading to their positions and placed fortifications on all strategic points.

      A few days later, Mirza Na'im in company of artillery forces, soldiers and cavalry, and commanding four divisions and the Khamsih tribe arrived and camped at Darb-i Shikaf, in the outskirts of the mountain. Also arriving some twenty days later were one thousand Istahbanati gunmen, and another thousand 'Ayni-Alu men, lead by their commander, Ma'sum-'Ali Khan-i Qurt, making their way through Iraj-Kuhi, a village of Istahbanat situated at distance of four farsang from Nayriz. To their rank was added another thousand Nayrizi men assembled from the nearby regions and who made their way through a mountainous passage known as Dur-i-Qalat, and lead [collectively] by: Mirza Yusuf, the Kalantar of Nayriz; Muhammad-Rida Khan, brother of the slain [Zaynu'l-'Abidin] Khan; Mulla Hasan, son of Mulla 'Ali-Muhammad, (mentioned previously on being shot in the masjid's minaret); and several other nobles and chieftains of each quarters. In short, from all four directions the mountain was surrounded.

      The men of the Army of God too erected about forty fortifications and each was assign to the command of one of them. For instance, the fortification at the entrance of Darb-i-Shikaf was under the command of a certain Dervish, and another in command of Khajih-i Qutbi, and yet another in command of Mir Isma'il, and another assigned to Haji Qasim, and another to Mulla Shah-'Ali, and so forth. Each was assigned a commander and there were a few other braves souls who occasioned visited and supervised the fortifications.

      Among the believers were seven, known as the Haft-Nafari (the seven men), who rendered all heroic acts, and they are: Baqir, son of Mir Ahmad; Karbila'i 'Askar-i Birq-Dar; Haji, son of Asghar; 'Ali, son of Ahmad, known as Garmsiry; Hasan, son of Mashhadi-i Isma'il; Husayn, son of Hadiy-i Khayri; and Hasan, son of Mirza. And of those obeyed by all, one was Mashhadi Mirza Husayn, whose instructions were considered divinely inspired, and the other, Aliy-i Sardar, who knew the art of warfare. Some of the men were among the ulama, both jurist and mystics, whose ranking members included: the late Haji Shaykh 'Abdu'l-'Ali, the Ghadi; the late Mulla 'Abdu'l-Husayn and his sons; Mulla 'Ali; another Mulla 'Ali and his sons ; and a certain Karbila'i Hadi. The task of compiling the daily diary was given to Mulla 'Ali-Naqi, son of Mulla Husayn. The youngest son of the aforementioned divine, Mulla Muhammad-Taqi, had gone to Harat to visit Aqa Siyyid Ja'far-i Yazdi when he heard the news and immediately came to the mountain and eventually ranked among the martyrs. In short, each person was assigned a particular task.

16. THE SECOND BATTLE:

      Suddenly the Istahbanati gunmen launched an offensive. However, five of their divines broke ranks and carrying a large cache of arms joined the Army of God in the mountain and eventually attained the glory of martyrdom. They were: Mulla Fadlu'llah, son of Mulla Abu'l-Qasim, the Ghadi of Istahbanat; Mulla Muhammad-'Ali; Mulla Muhammad-Baqir; Karbila'i Sifr; and Muhammad-Isma'il. About then some fifteen hundred of Inyalu, Qurt, Chayan and Istahbanati men who had been assured by their clergy that killing the Babis would win them the good pleasure of God, surrounded and rushed the believers. They over-powered their foes and captured some thirty fortifications while pushing their own men to the front two or three trenches. The two camps were then standing toe to toe.

      One of the Istahbanati sharp-shooters positioned himself behind a large rock and martyred [on the spot] three of the believers: Isma'il Khajih Ahmadi, the guardian of Khajih Ahmad shrine located in a farsang distance from Nayriz; Sha'ban, son of 'Abidiyn; and Muhammad. In addition the gunmen also shot Mulla Husayn and Mulla Ali-Muhammad, son of Aqa Baba, who were injured and after a few days passed away. As soon as the rifle of the sharp-shooter was empty, Taqi, son of Safr, flew forth like a hawk and with his sword struck him so hard that his upper lip and top of his head were sundered, and then he return back to his trench.

      About then, Aliy-i Sardar came to them bitterly tired and asked for food, and some dried bread and walnuts were given him. He then asked for a water-pipe and a certain believer, Muhammad, prepared it and as he was bringing it him was shot in the head and killed immediately. Aliy-i Sardar sprang to his feet like a ferocious lion and rushed forth from the fortifications charging the enemy, while a group of the believers joined him from behind, and that mighty force of the foe was put to flight. Chasing after them, twenty-one of ungodly assailants were cornered and all beheaded on the spot and thrown down the mountain. The rest were so frightened that they retreated four farsang to the village of Iraj, and it was about one hour afternoon that the Army of God returned triumphantly to their original position.

      Mirza Na'im and the Nayrizi gunmen were unaware of this defeat [and withdrawal], so they prepared a communication for the [Istahbanati] troops, with instructions: "Tomorrow, four hours into the day you are to commence offensive from the direction of Qiblih, and the Nayrizi and Visbigluiyyih men, under the command of Muhammad-Rida Khan and Mirza Yusuf, the Kalantar, from the eastern front, will open fire with cannons and using foot soldiers will proceed through the Darab-i-Shikaf passage. Swiftly we are to eliminate them and thereby win the pleasure of the Shah which will bring us honor and glory." This dispatch was entrusted it to a messenger named Mashhadi Ja'far, who on his way was spotted and seized by the believers' watchmen. Beheading him, his remains were thrown down the mountain and now the defenders were informed of the contents of that [military] command.

      Suddenly, gunmen, some soldiers and commanders began to appear in the opposing fortification, unaware of the messenger's fate. Gradually their number increased to about four hundred, and included some Nayrizi citizens whose wives had embraced the Faith [and were now among the defenders in the mountain], and they had remained in opposition. They asked, "Why have brought our wives to this mountain?" "These are no longer your wives," the believers responded, "as you and they are not now allowed to one another. " For a while they continued to converse with Nayrizis who were asking, "How is it that you recognized the Lord and we failed?"

      Meanwhile, Aliy-i Sardar instructed several skilled rifle-men to circle this group and approach their main camp, saying "we will keep this group occupied with conversation [while you position yourself], and abruptly we both will open fire. Through God's aid, perhaps we manage to untie this knot." One of the braves by the name of Hasan, son of Mirza, took several men with him and implemented what was commanded. Simultaneously the two groups of the believers opened fire and then unsheathing their swords rushed the enemy, who profoundly terrified, left behind their camp, ammunition and food and escaped forthwithly. That day victory was ours after initial hardship. Many of our men were near-death with hunger and half of them were not even armed. Taking with them all the weapons, bread, clothing, gunpowder, rifles and swords left behind they returned.

      On that day the true character of the ungodly Nayrizis became well-known: Two thousand men, selected among the ablest and the best trained, could not defend against twenty [Babi] men, and not one of them discharging his gun ran away with all deliberate speed.

17. THE THIRD BATTLE:

      It was near sunset when this episode was concluded. As mentioned earlier, Mirza Na'im with unnumbered soldiers and troops were lurking in ambush near Darab-i-Shikaf, and wholly unaware of this defeat, expecting that in accordance with their written instructions which a messenger was to deliver, the next day to circle the believers from all four sides.

      So, one of the believers remarked, "Now we are all tired, but tomorrow we will go after them [i.e. Mirza Na'im's forces]." However, Aliy-i Sardar responded that its best to vacate this problem that very night so that tomorrow we may rest easy. Everyone concurred.

      Nineteen men were sent by the entrance to the passage Darab-i-Shikaf, and nineteen others, led by Mashhadi Mirza Husayn, towards the Asburan mountain range. They agreed that once they were certain that the enemy camp had gone to sleep, then from the heights of the mountain to open fire on them and dislodge them. One of those approaching the camp from the [Asburan] elevations by the name of Siyyid Husayn had fright eye-sight and in the darkness of night knocks some rocks which role down the mountain and alarm the camp. The believers then immediately raising the cry of "Allah-u-Akbar" open fire, which caused the camp to fall in total disarray and the soldiers running in all directions. One of the believers set fire to one of the wooden-tents , which quickly was replicated by other believers and soon the whole area was bright as a day, which allowed the soldiers to find their route to escape, including Mirza Na'im who left on the back of one of his men.

      The believers terminated the hostilities and brought back with them the cannons and the arsenals. If they had not set fires to the wooden-tents, the entire company of the soldiers would have perished that very night. At any rate, the Army of God returned victorious and triumphant, and for nearly a month things were peaceful. In this period of tranquillity, they lived with some pleasure, every morning and evening firing shots of salute, and constantly reminding each other of the Words of Truth. They incessantly urged and encouraged one another to martyrdom and would remind their family and womenfolk that soon they will be taken as captives and slaves. They would say to their wives [and children]: "When you are taken as prisoners, do not wear your old cloth and put on new attires. Never cry, lament or shed tears over what is to transpire, and never concern yourself with cold, heat, hunger, thirst or uncladness. Manifest patience and radiance, and be neglectful of the scorn of enemies."

      In those quite days, a few of the bitter enemies who had rendered much harm to the community, such as the traitorous Haji Siyyid 'Abid who turned against Vahid and became the cause of the dispersment of the believers, were put to death after much torment. Another such individual was Mirza Husayn, the soothsayer, who in former days used to frequent the nightly gatherings of the friends, and with much humility and meekness present himself as one of them, and then at day time to report the entire proceedings to Zaynu'l-'Abidin Khan. He too was put to a harsh death.

19. THE FOURTH BATTLE:

      Being extremely agitated, Mirza Na'im appealed to the authorities in Shiraz. The Prince Mu'ayyad'-Dawlih instructed the commander of the Qashqa'i division, Lutf-'Ali Khan, together with a armed men and cavalry from Gulpayigan, Sarvistan, Istahbanat, Iraj, Panj-Ma'adin, Qutriyyih, Yashnih, Dih-Chah, Mushkan, Ghury, and Rasatiq, and outreach regions such as, Dahmurid, Khajih-i Jamali, Char-Rahy, Qarani, Lashti, Nayrizi, Baharlu, and Aynalu, under the command of Ahmad Khan, Khan Mirza and Ma'sum Khan-i Qurt, who had suffered a notorious defeat in the first battles.

      In all, about twelve thousand men from diverse tribes and regions surrounded the mountain. Mirza Na'im in company of a Gulpayagani division, and a number of elite Nayrizi figures, and a contingent of skilled sharp-shooters, camped at homestead known as Bayd-Khanih, which was situated in the vicinity and under the first fortification of the believers. He exerted every means to boast his glory and confidence, however, the Babis thoroughly ignored his pomp and camp. Regularly the sound of bugles, trumpets and drums filled the air, and at times the soldiers participated in military exercises and practices their craft, but the believes still paid no attention to them, though were preparing for the events.

      Gradually, Mirza Na'im gained courage and with his men came near Darab-i-Shikaf passage in a field known as Aqa-Miry, in the vicinity of an important Babi fortification, and raised his own defenses. There is a spring in that area known as Yaquti, which served as the source of water for the believers, and Mirza Na'im terminated their access by placing his ablest soldiers and gunmen on its perimeters. Therefore, Aliy-i Sardar and the seven brave believers mentioned previously, together with a few others, including Karbila'i 'Askar, the standard-bearer, for a total of fourteen, rushed forth to the camp of that accursed one [i.e. Mirza Na'in]. The men standing guard by the spring began to fire when a bullet struck the right arm of Karbila'i 'Askar, and he firmly planted the standard on the ground, not allowing it to fall, and wielding a sword by his left hand chased after the enemy, succeeding in killing several of them. The standard was then lifted by Mirza Zaynu'l-'Abidin, a very capable and skilled nephew of Mashhadi Mirza Husayn, who liked a lion in chase of prey, pursued the opposition, slaughtering one after another, to the point that the cry and lamentation of the entire camp was raised high. Returning triumphantly, the believers brought back the stomach fat of some fallen soldiers as medicine for their own injuries. On that day none of the believers were killed and their loss were limited to the injury sustained by Karbila'i 'Askar.

      The Baharlu men, whose bravery and skill in use of rifles is unrivaled in the entire province of Fars, suddenly by way of village of Iraj, circles the two fortifications known by their commanders, Haji Qasim and Khajih Qutba'i, and began to execute a scheme. First they hid their foot soldiers and sharp-shooters in the forest behind large boulders and inside ditches. Then, they send some men to ride their horses in the open field while declaiming and haranguing loudly, [and in reality goading the believers into action]. Aliy-i Sardar was totally unaware of the gunmen in hiding, and his strategy was to rush the enemy with only two or three men and never attacked a camp with more than three. On this occasion too, he emerged from the fortifications in company of two or three other gun carrying believers and gradually made his way to horsemen. Oblivious of the identify of Aliy-i Sardar, the riders continued to jockey and parade, and in no time Sardar had penetrated their company and the battle was joined. Slowly but deliberately, the armed equestrians began to withdraw and Sardar chased after them down the valley in company of three of his ablest companions, which two of them were: Mirza Muhammad, son of the divine Mulla Musa; and Aqa Siyyid 'Ali, son of Mir 'Abdu'l-Husayn.

      Completely as a surprise, the foot soldiers emerge from their hiding place and open fire which results in a bullet striking Sardar's leg. He tries to discharge his rifle, but it jams and does not fire; nor does the pistol; and when he attempts his sword, it gets tangled its sheathe. Meanwhile some six hundred gunmen are approaching him with volleys of fire, and are now joined by the cavalry. The believers standing on the mountain could not see clearly what was transpiring and thought that Sardar had retreated to a safe location. In short, Aliy-i Sardar is martyred on that spot.

      Another of his companions, Aqa Siyyid 'Ali, also sustained many injuries, even a ghastly cut under his throat, but was still barely alive, though the troops thought him dead. The foes were clueless that they had martyred Aliy-i Sardar, however, 'Ali, son of Karbila'i Baqir and a brother of Taju'd-Din who had fallen martyr during the episode of Vahid, was standing on a hill and from that position behold the motionless remains of Sardar. Profoundly agitated by this scene, and sobbing unceasingly, he rushes forth and throws himself on the his Sardar's body. He too is shot dead.

      Until that afternoon, neither side were wise that Sardar had fallen martyred. It was then that Nayrizi soldiers passing through that field came upon his remains, and [recognizing him,] gave their comrades the glad tidings of the death of Aliy-i Sardar. It is also reported that it was Khan Mirzay-i Baharlu who recognized that illustrious personage and had murdered him.

      They cut off the blessed head of Sardar and together with the head of 'Ali sent to Mirza Na'im, who rewarded them with prize and honor. Astonishingly, they left the body of Siyyid 'Ali unmolested, and he remained motionless until the evening, when he made his way back to the fortification and the friends. With no exaggerations, he bore over two hundred cuts. "After I was shot," he related to the companions, "I was beaten extensively by rocks, sticks and sabers, awaiting to be beheaded similar to my comrades. In a state of unconsciousness I heard a voice calling unto me saying: 'Arise, and inform your friends of Sardar's martyrdom. You will be taken to Tihran and martyred there.'" He then passed out from his injuries, and as will shall see, was eventually taken to Tihran and martyred in that land.

      In one of the nights, one of the commanders, Karbila'i Hadi, in company of ninety-five of the believers returned to Nayriz and entered Sadat quarter, because the womenfolk of that neighborhood had exulted when the cut off Vahid's head [and now was time for revenge.] That night a fierce battle took place [between the Babis and Nayrizis] such that many of the Nayrizis ran away and left town for the mountains, and some thirty-five of the women had their stomach slit open. Two of the believers fell martyred that night.

20. PREPARATION FOR THE FINAL BATTLE:

      In short, Ahmad Khan and Khan Mirzay-i Baharlu, the commander of the opposition, sent a messenger that: "Our purpose has been achieved and we have no further quarrel with the rest of you. The royal decree was for the arrest of Aliy-i Sardar and as good fortune had it that he was killed by our hands. You should take your family and evade this area since your forces are no match for the Shah's. Each day, [if need be,] a thousand men can be added to the camp and arrayed against you, and the fewness of your number coupled with lack of command, and this cold wintry weather, is a hopeless spectacle." "That which was not to take place, occurred," the believers responded, "and now that you manifest kindness, allow us to bury our dead and then we will go."

      The camp withdrew for a distance of a mile presenting an opportunity for the believers to collected the beheaded remains of their companions and bury them, still wearing their bloodied shirts, in a mass grave. The men and women grew extremely depressed and changed all the standards from red and green to black. According to one report, the martyrs were unclothed and buried as such. "The Truth is with God."

      It was decided by Mashhadi Mirza Husayn, Mirza Ahmad and several of the illustrious divines to collect the womenfolk from the various fortifications and wooden-tents and relocate them to Asburan orchard and for the men to withdraw from all fortifications and gather in Asburan barricade immediately above where their families were to be assembled which had demonstrated solid defense.

      Afterwards, they send an envoy to the Baharlu leaders [in the army camp] bearing the message: "You martyred our commander [Aliy-i Sardar], but now have shown much graciousness by withdrawing your camp and allowing us to escape. We are indeed grateful. However it appears that you are not fully informed of our situation. For four years now we have resigned ourselves to martyrdom and the captivity of our women [and families]. The sooner we are slain, the greater is our [heavenly] reward. Your charge is to massacre us; do not condemn yourself before the throne. If you do not slay us, another will, so bring closer your camp. And if you have some consideration in your hearts towards us, then watch over our families after our death."

      In short, the womenfolk were assembled in one place and the men in the nearby fortification. By then the entire food supply was finished saved a small quantity of rice, some figs, and a few burros which each day one was slaughtered and its meet distributed among the men and women. Even though weak with fatigue and near starvation, the women refused the rice and were satisfied with a few figs as they knew that the men needed their nourishment for strength to fight battles. In that mountain there was only a small spring insufficient for the needs of such a large number, therefore, the women decided to fetch water from a much larger Yaquti spring now in the hand of the enemies. So a band of them proceeded to the spring, some hoisting the standards while others were without it, when the guards opened fire on them [forcing their retreat], and one of women was shot and seized and died a martyr's death a few days later in the captivity. "May the wrath of God be upon the oppressors."

      In those [winter] days, the weather was bitter cold. They had no cloth, not even shoes, and were faced with an extreme shortage of food and water. The men had finished their supply of pellets and gunpowder. Even a few animals that they had with them, died of thirst. In short, their condition had grown so miserable that no pen dare describe nor any tongue able to tell.

21. THE FINAL BATTLE:

      Lutf-'Ali Khan moved his camp and artillery forces, along with Char-Buluk and Istahbanati gunmen, closer and erected a fortification opposite the one occupied by the Army of God. From another direction too the Baharlu men had returned. Each group from his own fortification began to fire and it went as such for two or three days, while the believers were very frugal with their shots due to their acute shortage of pellets and gunpowder. All the bullets fired by the opposition struck the fortifications and caused no damage, nor were the cannonballs every effective, except they would explode the rocks and the resulting shrapnel injured a number of the friends. Each day the number of the opposition grow rapidly, while the believers became weaker in absence of foot and clothing. The late Mashhai Mirza Husayn would constantly urge and encourage them that until a breath of life is left they must exert themselves and then rejoice in martyrdom.

      The infidels soon recognized the futility of banging the drums, sounding the trumpets, and firing guns and cannons from the safety of their fortification, so they devised a scheme much like the one they had used on the illustrious Vahid. From afar they cried out: "Are you devoid of your senses? If you have some religious arguments, then come forth and let us hear your presentation and hear our side, and if we find your points compelling and agreeable, the we will accept and you can join us under the royal banner. We will intercede on your behalf with the monarch and assure you of his reprieve."

      In response, Mulla 'Ali, who was among our divines and known for eloquence and experience in promotion the Cause of God, and had washed his hands from life, bid the companions farewell and proceed to the camp of Lutf-'Ali Khan. There he shared the words of Truth, in response to which peace [and cessation of hostilities] was offered. Mulla 'Ali returned to the friends and acquaint them with the proposal. "We are not seeking truce," the companions cried out towards their camp, "and have no claim other than maintaining that the Truth [i.e. the Bab] has been made manifest. If you wish to battle us [over it], here we stand. Otherwise, move your camp."

      Suddenly the sound of trumpets signaling readiness was raised from their camp and all the soldiers and horsemen came to attention. About a thousand Istahbanati riflemen (and some from other locations) stealthily took position behind the trees and large boulders, and the rest, at once, moved forward too. To the sound of drums and trumpets were added discharge of guns at the rate of about one hundred thousand shots each hour. In the midst of these, a light drizzle caused a thick fog to cover the region, to the point that no one could see his neighbor and only through the sound of voice they recognized one another. The distance separating the fortification of the enemy was a quarter farsang from that of the friends', and this distance was covered by a thickly wooded valley. According to the scheme they had designed, the soldiers left their fortification and proceeded towards the Babis by about two hundred steps, while many divisions of the Istahbanati gunmen were still waiting in ambush.

      According to their strategy, the believers too emerge from their fortification and after a round of gun-shots, unsheathing their sabers rushed forth towards the enemy, who quickly turned around and retreated [safely] back to their own fortification. Suddenly the Istahbanati gunmen burst forth from their place of hiding and opened fire upon the believers from all four directions. Immediately, their forces were accentuated by the foot soldiers in the camp who now returned to the field.

      The believers were hopelessly paralyzed. Which ever direction they turned met with large volleys of fire and now their path of retreat was also cut off by the riflemen. With great deal of troubles and sufferings, at long last they managed to regain their fortification, [and as they could not see], began to call out their comrades, when they noted some fifty of their rank missing. Pausing for two hours, it was then decided to search the field for the absent number. Though bitterly tired and frustrated, on the verge of collapse due to starvation, drenched in wet cloth, in that piercing cold and darkness of the night they reemerged and began to search the field. Finding many of them dead, with much difficulty brought back the injured.

      That night was extremely tormenting on them. [In fear of providing a target for the enemy's sharp-shooters], all night fire was not made in their midst. The injured were most of time unconscious and when they woke would beg for some warm water, which none could be found. From the opposite camp they could hear the sounds of drums and soldiers rejoicing and constant barrage of remarks about the events of the next day and the fate of their wives. Continuously the late Mashhadi Mirza Husayn would encourage the friends and urge them to exert even greater heroic deeds while still left with a breath. However, two or three feeble characters, afraid with the prospects of tomorrow, left their company that night. All the bedding were pulled over the injured to protect them from the piercing cold.

      The next morning, the opposite camp, raising cheers and exultation, in company of the sound of drums and trumpets moved out towards them. The remnant of the believers too rushed forth and joined the battle. In no time the opposition prevailed and was thoroughly victorious. They massacred a number, seized some others and beheaded all injured.

22. TAKING CAPTIVES:

      Meanwhile, the womenfolk had garbed themselves in modest clothing, leaving behind for the infidels all jewelry articles. The main group apprehending them was Baharlu tribesmen (who earlier had martyred Aliy-i Sardar), and now plundered their possessions, but caused them no harm. In their protection, they were moved towards Bisaman mountains. Two of the elder believers who were unfit for the battles were among the women and these were both martyred. One was Mulla Musa-i Namad-Mal, and the other was Mashhadi Baqir-i Sabagh, who was martyred by Mirza Ali-Bayk-i Nayrizi, the hard-hearted commander of Nayrizi soldiers from the Ashqiya' tribe. After killing Mashhadi Baqir with his pistol, he beheaded him and handed the severed head to one of the Babi children instructing the child to bring it as a gift to Mirza Na'im. Placing a black veil over a very young grandchild of Mashhadi Baqir, he placed her on his own horse and rode hard to the camp of Mirza Na'im, situated on Bisaman mountains too. Sitting high on the honor chair, Mirza Na'im was surrounded by his senior officers and attendants who were jubilant and dancing. Reaching this festive gathering, Mirza Ali Bayk threw the head of Mashhadi Baqir to the feet of Mirza Na'im and hurled the young child to the ground saying: "O Commander! That which thou desired, is achieved and all the Babis reduced." Mirza Na'im and his entire company praised God and yelled out congratulatory cries.

      The women numbering about six hundred and three were placed in a ditch. One of the divines, Mulla 'Abdu'l-Husayn, was brought to the presence of Mirza Na'im, who asked: "Akhund! You are a wise man, so how is it that with a life-time worth of learning and self-discipline, [became a Babi,] and consented to the death of your sons and captivity of your wife?" "I am too weak to respond," he replied", "I only know: 'All laws are abrogated. '" Then that accursed one instructed that his mouth be filled with soil, and then one of the attendants shot him in head by his pistol, which only caused surface injury. As they proceed to murder him, Mirza Na'im screamed that: "This man is one of the Babi ulama and must be sent to Tihran before the throne."

      At his instructions, the captives were moved from that location and the men bounded tightly. The path chosen is through Mount Bisaman, which is an excruciating route with deep valleys and thick woods. The women being lead through were some old, some young, some pregnant, some sick, some having never walked afar, some having been raised in comfort, and all mournful over the death of their husbands, sons, brothers and relations.

      At that time, I was nine years old. My mother carried my younger brother, Asadu'llah, on her back. [Before his martyrdom,] my father had willed that my brother wear his best cloth, and to even place a small decorative ornaments on his hat, so my mother had dressed him as such. She also had tied a rope to my hand with the other end being tied to her waist. When I asked her what this rope is for, she responded: "When they are about to kill you, I want to be nearby to see with my own eyes so I won't live with uncertainly over you."

      As we were proceeding, one of the riders spotted my brother's embellished hat, came near and reached for the bat when he grabbed my the hat and my brother's hair. Riding away, the child was pulled from my mother's back-pack and tossed some ten yards further, while the man rode away with his hat and head skin. We ran to him and noted that he was laying unconsciously. My mother picked him up and embraced him affectionately.

      That is how the captives were brought to a mile knows as Takhti, in the vicinity of the town. The women were all seated together while the men were chained in rows of ten. The heads of the martyrs were piled high and they began to skin the heads.

23: THE MARTYRS:

      The number of those suffering martyrdom in the foot of the mountain was one hundred and eighty believers, in addition to whom a large number were taken to Shiraz and Tihran [who perished for the most part]. Among the prisoners was Karim, son of Muhammad, who in former days had been a skilled hunter-marksman. As soon as Mirza Na'im and the our party reached the mile, he ordered Karim to be blown from the mouth of a cannon.

      Some of the names of the martyrs that I recall are: Zaynal, brother of Karim; Karbila'i Yusuf-i Najjar; son of Mashhadi Muhammad; Khajih Zaynu'l-'Abidin; son of Khajih Ghani; Mashhadi Baqir-i Sabbagh; Mashhadi 'Askar, son of ashhadi Baqir; Mulla Muhammad-Taqi and Mulla 'Ali-Naqi, sons of Akhund Mulla 'Abdu'l-Husayn; Mulla 'Ali, Mulla Hasan, Mulla Musa and Mulla Ahmad, sons of Akhund Mulla Musa; Muhammad-i Kuchak, son of Mashhadi Rajab; Mashhadi Mir Muhammad; Mulla Darvish; Zaynu'l-'Abidin, son of Mulla Muhammad; Zaynu'l-'Abidin, son of Ustab Akbar; Mashhadi 'Ali, son of Najf; Karbila'i Baqir and his son Mulla Muhammad; Mashhadi Taqi-i Baqal, son of 'Abid; Mirza Ahmad and Muhmmad Sadiq, uncles of 'Aliy-i Sardar; Akhund Mulla Ahmad, son of Muhsin; Akhund Mulla 'Aliy-i Katib, son of Mulla 'Abdu'llah; Muhammad 'Abdu'l-Karim; Mirza 'Ali; Mulla Sadiq; Asadu'llah, son of Mirza 'Ali; Mirza Yusuf, son of Mirza Akbar; 'Abid-i Yar-Kash; Malik, son of Mulla 'Ali; Baqir; Abu-Talib, son of Mir Ahmad; Muhammad, known as Yikih; Mirza Hasan and his son; Hasan, son of Yaqub; Mulla Husayn and 'Abid, sons of Mulla Barkhurdar; Barkhurdar, son of Mulla Husayn; Lutfu'llah Shumali; Karbila'i Muhammad; Karbila'i Shamu'd-Din, who was martyred in Nayriz by Aqa Riday-i Aqa 'Ali-Naqi; Asadu'llah Mirza Mihdi; Ahmad-i Haji Abu'l-Qasim; Muhammad-i Mulla Musa; Husayn, son of Rajab; Hasan Mirza, one of the brave ones; Karbila'i Husayn, son of Haji; Karbila'i Isma'il; Mashhadi 'Abidin; Mirza Baba; Mirza Ahmad; sons of Khajih Hasan; Haji, son of Karbila'i Baqir, and his son, 'Askar; Muhammad-'Ali; Shaykh Hasan; Husayn-'Ali, son of Mirza Aqa; 'Ali, son of Karbila'i Baqir; Mashhadi 'Ali, son of Sulayman; Hasan, son of Mashhadi Muhammad; Muhammad-'Ali and his son Kazim; Mulla Haji Muhammad; Haji Shaykh 'Abd-'Ali; Aqa Shaykh Muhammad, and his son Husayn; Hadiy-i Khayri, who was martyred in Shiraz in accordance with the details to be described later; Husayn-i Mashhadi Isma'il; 'Abdu'llah Karbila'i Akbar; Muhammad-Sadiq Husayn; Khajih Burhan; 'Askar, son or 'Ali; Sadiq; Mir Husayn; Mir Akbar; Husayn, son of Zaman; Muhammad, son of Akbar-i Farzi; Mulla Shah-'Ali; Khajih Isma'il; Khajih 'Ali Karam; Ustad 'Askar; Karbila'i Hasan; Mashhadi Sifr; Muhammad, son of Mulla 'Ali; Sharif Karbila'i Rajab; Muhammad-'Ali Naw-Ruz; Akbar-i Muhammad-Qasim; Ustab Ja'far; Muhammad-'Aliy-i Haji 'Ali-Shah; Ahmad, son 'Isa; 'Abid Mashhadi Muhsin; Ghulam-Rida Yazdi; Khajih Ustad Nabi; Muhammad, son of Rida; Mulla 'Ali-Muhammad, son of Mulla Aqa Baba; Taqi, son of Sifr; Siyyid Husan; Siyyid Nazar; son of Mulla 'Ali-Naqi; son of 'Ali Murad; 'Abdu'llah 'Ali; Akbar and his son; Haji Muhammad Mulla 'Ashura; Haji Naqi; Karbila'i 'Askar-i Birq-Dar; Rahim Ustad 'Ali-Naqi; 'Ali, son of Mashhai Ahmad; 'Ali and Husayn, sons of Qasim-Sifr; Mu'min Ustad Ahmad; Muhammad, son of Baqir; Husayn Ustad Ahmad; Shamsu'd-Din, son 'Askar; Muhammad, son of Karbila'i Naqi; Akbar-i Muhammad-Shah; Muhammad-i Karbila'i Mahmud; Mulla Husayn-i 'Abdu'llah; Karbila'i Qurban; Sha'ban, son of 'Abidin; 'Abdu'llah, son of Mulla Muhammad; Mir Shikar 'Ali, son of Mulla 'Ashura; Karbila'i Baqir; Ustad Taqi, whose slayer was Mir Shikar Rajab; Muhammad-'Ali; Sadiq and 'Abidin, sons of Karbila'i Isma'il-i Hamami; Mulla 'Abidin; Mirza Muhammad-Husayn; Mirza Taqi, martyred on the way to Tihran; Taqi and Karam, sons of 'Ali; son of Ustad Taqi; Mashhadi Muhammad-'Ali, son of Naw-Ruz; Abu-Talib, son of Zaynu'l-Abidin; 'Abdu'llah, son of 'Askar; another Abu-Talib; Mashhadi Mirza Husayn, surnamed Qutb; Mirza Husayn; Mirza Musa; Mirza Ahmad; Mirza Zaynu'l-'Abdidin, nephew of Mashhadi Mirza Husayn; Mirza Muhsin Aqay-i Nasru'llah; Karbila'i Muhammad-Ja'far, son-in-law of Haji Muhammad-Taqiy-i Ayyub; Mulla Akbar, brother of Karbila'i Ja'far; karbila'i Hadi; Mirza Mihdi; Hasan-i Haydar Bayk; 'Ali-Murad, brother of the slayer of Vahid-i Darabi; Murad-i Lurr; Karbila'i Sadiq, son of Mashhadi Rajab; Husayn, brother of Karbila'i Rida; Hasan and 'Ali, sons of Mulla Qasim; Mulla 'Ashura; Hasan-'Ali, son of Nuri, and his mother; Safr Karabila'i Zaman; Hasan-i Mashhadi Safr; 'Askar, son of 'Ali; Mulla Abu'l-Qasim; and Hasan, son of Ustad 'Ali.

      There are the names penned by the learned and elders of the believers who participated in this episode. How many names been erased from memory because many of the believers whose fathers were martyred, were infant at that time. There were, many, many believers martyred on the way to Shiraz, or in Shiraz itself, or on the way to Tihran or in the dungeons of Tihran, [which their names been forgotten]. What I remember, I have written.

24. APPROACHING NAYRIZ:

      When as described previously, Mirza Na'im, captives and the heads of the martyrs arrived at the mile, Haji Mirza 'Abdu'l-Vahhab, the soothsayer, brother of previously-discussed Haji Mirza Nasir (who had insulted the Bab by asking Him to kiss the Khaykh's hand), was at the presence of Mirza Na'im. It was then that he spotted Mirza Abu'l-Hasan, son of Mirza Taqi, (the martyrdom of whose brother Mirza Muhammad-Hasan in the mountain was earlier mentioned), and to please Mirza Na'im, while still chained with other captives, started to beat him severely with a club on charge of being a Babi. At a later point, the details of Mirza Abu'l-Hasan's martyrdom in Tihran will be related.

      Soon thereafter, Mirza Na'im mounting his steed, instructed the severed heads to the hoisted on top of spears and in front of this procession, drums and trumpets were blasting, with the prisoners forced to pace in between two columns of marching army and whoever that could not endure the pace was dealt with by bayonets. It was about sunset then and numerous torches lighted the path before Mirza Na'im. It was only a short distance [to the city], however for six hours the captives were delayed and tormented. Bare-footed, the women were forced to run on the brushwood and nettles. In the bitter cold of that night, whenever they reached a creek, the captives were thrown in there. As an example, a long-suffering elder woman was carrying two small children in her arms when they were thrown in a stream and nearly died, while a large multitude of non-believers had gathered with women cheering and men exulting.

      With such conditions, the captives reached the carvansara in the Bazar quarter [of Nayriz] at mid night. This inn was situated next to an Imam-zadih and was filled with water, filth and refuse. It was now two full days since they had eaten anything, and cold and unclad, the six hundred women and children shivered all night and were consumed with the thought of the troubles and the sufferings the tomorrow was to bring.

      In the morning the men and women of Nayriz gathered about. The celebrated [Babi] women whom until then no one had seen the corner of their eyes, were now unclad brought froth from the carvansara and heaped upon them all manners of mistreatment. Some would throw rocks at them, some would club them, while others spit on their faces, and yet others would curse them. And also some were crying over their plight. In such condition, the captives were moved the madrisih of that quarter. Another day too passed that no food or drink was given them, save what they could drink from a foal and fetid pool in the schoolcourt.

      Soon Mirza Na'im issued orders that captives must eventually be taken to Shiraz, and to give them some nominal food. Each evening, twelve man cornbread was given tasting worse than soil. Some had resolved themselves that should they die of hunger would not touch those bread as it was brought in by the most lewd and ribald elements, and these believers would only eat a few trifling found such as the skin of onions or fruit skins.

      Twenty days went thusly. Meanwhile, Lutf-'Ali Khan and his commanders and troops had camped by the mile and had proclaimed that anyone bringing a Babi, dead or alive, would receive choicy rewards. So, anyone suspect as a believer was seized and taken to that accursed one who spent his days beating and tormenting them. For instance, a certain Karim who had been loader of harquebus during the battles in the mountain, was blown by the mouth of cannon. Every night, after getting drunk, Lutf-'Ali Khan would order the beards of some captives to be burnt by candles.

25. TAKING CAPTIVES TO SHIRAZ:

      Eventually, orders were given for eighty of the captives to be taken to Shiraz with no food, clothing or shoes. These were bounded in tens, and were accompanied by a hundred soldiers. En route, for three days no ration was given them, until they reached a place known as Khanih-Gird. For the love of God, one of the soldiers gave two sheep skins to the captives to fry over the fires and consume. When this news was brought to Mirza Na'im, he scourged the soldier saying: "Why have you given them these skins as they will gain strength and might escape or kill us?" In midst of these, a helpless siyyid known as Mir Muhammad 'Abid because of hunger and cold died at the same location. He was beheaded, his remains left laying on the ground and the soldiers prevented his burial. It is reported that some from the Bayir tribe, who raise their animals and farm in that region, buried his remains next to a shrine after three days.

      Two or three other believers were also martyred en route whose names is not known to me. Their heads were also cut off and taken to Shiraz. Each village they arrived at, the captives where handed to the inhabitants, a receipt for them secured, [while the soldiers rested]. It proceeded as such till they reached one day's distance from the town [of Shiraz]. The Prince ordered the stores closed and sent all the soldiers and enlisted men at his disposal to welcome the arriving party. Minstrels and the bands merrily played and went out too, as did multitudes of people. Cannons and artillery were fired as sign of joy. Lutf-'Ali Khan and his men entered from the Sa'di gate some three hours into the day, parading prisoners in rows of ten, and before each row, some twenty heads of martyrs raised on spears.

      It was about one hour before the sunset when the captives were sent to the prison and all were placed in shackles and manacles. Based on the orders, all food and water was denied them, except in the afternoons a piece of bread was given each.

      In Nayriz, sixty of the believers who had escaped earlier were captured by Mirza Na'im [and placed with other captives]. He had kept two hundred of Gulpayigani soldiers and [added to their rank] gunmen from every other tribe. [One day, the captive] women were brought forth from the madrisih and were soon surrounded by [Nayrizi] men and women when one of the attendants began to divide the them into two groups, with one group being sent home and the second were told they must proceed to Shiraz. So, the families were torn with some mothers being sent in one way and their children another. For this journey about three hundred two women were mounted on donkeys with two women riding each animal. The captive men were bounded together in groups of ten, and assigned to a group to soldiers which also had responsibility for a number of captive women too. With great deal of tormenting and agitation they were came forth from the city and commenced their way to Shiraz. God only knows what manners of hardship transpired on that journey in the middle of winter and faced with bitter cold, and absence of food and clothing. On the way, the other believers begged that one of their companions, Mulla Muhammad-'Aliy-i Qabid, being too old and frail, [and suffering too harshly,] be released from this mortal plane, which the soldiers obliged by cutting his head and carrying it to Shiraz. In short, not one in a hundred thousand miseries have been related.

      When they reached a village situated three farsang from Shiraz the news of their eminent arrival was sent to the authorities on whose order once again a city-wide celebration was launched. The market place was decorated and the entire city, including the ulama, siyyids, nobles, wealthy and in short all men and women came forth to observe and were pointing to various heads [raised on spears] paraded before the procession and the captives. Some threw rocks at them, some spit upon them, others curse them, and yet others cried. In such condition the women were taken to Shah Mir-'Aliy-i Hamzih carvansara, outside of Isfahan gate, and the men were taken to the same prison where their comrades were chained.

26. IN SHIRAZ:

      The next day, from the government-house, the Prince called the male prisoners to his presence. He also had called forth one of the lewd characters of Nayriz by the name of Jalal who knew each of the believers and had served Mirza Na'im and was surnamed Bulbul by him. The late Akhund Mulla 'Abdu'l-Husayn, who due to many afflictions was frail, was unchained. The Prince said to him: "Haji Qavam wants a word with you, so pay attention." Qavam addressed the old man: "Akhund! What have you wrought! Did you think with a few people you could desire the throne, hence caused mischief, or did you have another design in mind? You divines must edify the ignorant, and now instead you have become the source of problems." "I have no energy to comment," replied Mulla 'Abdu'l-Husayn, "two of my sons were beheaded front of my very own eyes, and now my wife and other sons are imprisoned. Let me be." Qavam pressed further: "What were you really after?" To which the old man responded, "The essence of our claim is that 'All laws are abrogated.'"

      After that, Jalal began to introduce the prisoners and mentioned each person's role in the battle and their duties and when it was Mulla 'Abdu'l-Husayn's turn, said that he is the source of all mischief. The Prince instructed the captives to curse the Bab, which they denied. Orders for execution of several were issued which was carried out on the courtyard. Included among them were: Haji, son of Asghar; Aliy-i Garmsiri; Hasan, son of Hadiy-i Khayri; Sadiq, son of Salih; and Muhammad, son of Muhsin. The first three were martyred by spears and the others were beheaded. The rest were returned to the prison. The women were released, though some of their children died in Shiraz due to hunger, cold and lack of clothing. Some of these gradually returned to Nayriz while many stayed in Shiraz and to this day tarry there.

      The monarch called the remaining seventy three captives along with the martyrs' heads to Tihran. The prisoners were conducted in chain to the capital and en route twenty-two of them perished. The heads of the dead were cut and added to pile, while the bodies where thrown down ditches. When this procession reached the town of Abadih, a royal messenger arrived with instructions to bury the heads there [and to bring the prisoners to Tihran].

      [Some others who died enroute:] Akhund Mulla 'Abdu'l-Husayn died in Sidan and his head carried away; Aliy-i Karbila'i Zaman died in Abadih; Akbar Karbila'i Muhammad died in Abadih; Hasan, son of 'Abu'l-Vahid; Mulla 'Ali-Akbar, brother of Jinab-i Amir, died in Isfahan; Karbila'i Baqir, son of Muhammad, and his brother Hasan; Dhu'l-Faqar Karbila'i Taqi, son of Farzi, and his son 'Ali; Vali Khan; Mulla Karim-i Akhund; Akbar-i Ra'is; and Ghulam-'Aliy-i Pir-Muhammad, Taqi and Muhammad-'Ali, sons of Muhammad ibn-i Jamal. Nothing is known of many who perished enroute or in Tihran.

      On the day of the captives' arrival in the capital, fifteen of them were told to curse the Faith and on refusing were martyred. Of there names, known to me are: Aqa Siyyid 'Ali, whose detailed regarding many cuts and unconscious vision of hearing that he was to be martyred in Tihran was mentioned in the course of events of the battle of Mount Nayriz; Karbila'i Rajab-i Salmani; Sif'd-Din; Sulayman Karbila'i Salman; Ja'far-i Farzi; Murad-i Khayrchi; Husayn-i Karbila'i Baqir; Mirza Abu'l-Hasan; Mirza Taqi, whose beating while chained in the presence of Mirza Na'im by Haji Mirza 'Abdu'l-Vahhab was mentioned earlier; and Mulla Muhammad-'Ali, son of Aqa Mihdai. The rest of the martyrs are not known to me.

      Twenty-three others perished in the dungeons of Tihran, but their names is not known to me except 'Ali, son of Mir Shikar-Baqir.

      Thirteen others were released after three years and returned to Nayriz, including: Karbila'i 'Ali-Yar, who passed away in Baghdad and is buried on Hamra' cemetery; Ustad 'Inayat and Ibrahim, son of Sharif, who both are present and are accomplished men; Aqa Siyyid Hasan; and Ustad 'Ali, son of Mashhadi Sifr. Those that returned for the most part shortly after their arrival died due to poverty and afflictions caused by the enemies.

      Karbila'i Zaynu'l-'Abidin remained in Tihran and passed away after a few years. The other names are not known to me.

The end.

From rabbana@a1.bmoa.umc.dupont.com Thu Jan 30 02:39:50 1997 Date: Tue, 28 Jan 97 20:36:01 -0500 From: Ahang Rabbani <rabbana@a1.bmoa.umc.dupont.com> To: irfan1@umich.edu Subject: Vahid and his Karbila

Dear Sen,

Thanks all for the excellent comments. Quite clearly you have given nomads elements a lot of thought... You ought to do a paper because Nayriz issue is totally unexplored. Even Amanat does not address it, but it seems that you've made some important discoveries.

Let me back up and say a few things about the events leading up to Nayriz, and this will be a reader's digest summary of the last section of chapter 2 of the forthcoming study.

Vahid wanted to join Quddus and the rest of the Babis in their Karbila, as he too was consumed with the idea of martyrdom, but didn't make it back to Tihran in time. So, he just waits around in Tihran with nothing useful to do and his contacts with the court had by then dried up so he can't help Quddus in any way. Soon, Tabarsi episode is over and the believers are depressed over the outcome. Vahid goes to Qazvin a couple of time trying to defuse the situation over Tahirih, but not much success.

Meanwhile, the Bab is a state of depression after the martyrdom of the Quddus. In fact for exactly 5 months (not 6 as some have written) His Pen is silent -- actually, not quite true, but that's a different story. Then on 17 Nov 1849, He gets a second wind. A defiant Bab is re-emerged. He tells Yazdi, in effect, "If its going to be over, its will end under My terms and in a glorious sea of blood." He had previously told Vahid and Hujjat to arise and "manifest themselves", and now is adamant that the time for this twin manifestation has come. He titled both of them Vahid, and tells Turshizi: "Now that the sun of the Last Name of God (Quddus) has set, anticipate the manifestation of two Vahid." (Azalis interpreted this verse to mean Vahid-i Akbar (Darabi) and Azal, but Hujjat is meant.)

Mulla Aliy-i Sayyah arrives bearing a message from the Bab that: Its time. Vahid decides that Yazd is going to be his Karbila. He goes to Kashan and there meets Haji Mirza Jani (Browne says they met in Yazd, but this ain't so). In Yazd, he coverts a massive amount of people. In fact, if you recall my postings of the translation of "Martyrs of Manshad", all of them were the fruits of Vahid's teaching work some decades earlier.

Vahid runs into bad luck in Yazd. Two things goes wrong:

1. he is caught in the Shaykhi/Babi struggle. Yazd was a Shaykhi stronghold, and several of them had falsely pretended to be Babi so they could infiltrate from inside, but now they were showing their true color.

2. Vahid naively collaborates with Muhammad-Abdu'llah, a renegade of the worse kind.

Anyway, Yazd is a real mess, and soon he realizes dying here isn't going to make the impact that he was after. But where to go? The answer is Shiraz, not Nayriz. So, Vahid goes to Shiraz. As he arrives there, a letter of the Bab dated 5 April is awaiting him, telling him, yet again, its time to sacrifice (it speaks of "manifesting", but very clearly its a short hand for "manifesting self-sacrifice".)

The piece that I have no documentation and am dying to find some is in relation to his decision to leave Shiraz for Nayriz. It was clearly due to the volatile situation of Nayriz. But was it also because a blood-bath in Shiraz was impractical? Anyway, I don't have solid evidence to document his motive for going to Nayriz, and I'm still looking. But I do know that he stayed in Shiraz no more than 3-4 days before deciding to leave for Nayriz in a hurry. Incidentally, the Babi/Baha'i sources, for the most part, didn't know about this trip to Shiraz.

The other thing that is clear is that his call for general up-rising commenced quite a distance from Nayriz, and not after he arrived at the city. In fact, by the time that he arrived, the governor had long retreated to his native village. And of course all the tribal tensions gets dialed into all of this too.

One last thought: A lot of folks have written about the Babi desires for re-enacting of the martyrdom of Imam Husayns, but the Babi events differs from Karbila in one important respect and that is, all three Babi Husayns (Quddus, Vahid and Hujjat) were martyred in their own home town.

OK, now back to my geometry ...

regards, ahang.

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