The Dawn-Breakers Study Outline
6) Jump to the actual Chapters of The Dawn-Breakers:Intro.1 Intro.2 Preface 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 Epilogue Other Sections
Introduction Preface 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 Epilogue
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(379) That afternoon Mullá Husayn performed his ablutions, wore new garments & the Báb's turban, prepared for his martyrdom with joy, calmly alluded to the friends his immanent death, animated their zeal, spent his last hours with Quddús, charged forth after midnight and the rising of the morning star, signalled for the gate to be opened, and left with 313 companions calling the cry to the Lord of the Age that vibrated the forest, camp and fort with its echo.
He charged Zakaríyyáy-i-Qádí-Kalá'í's barricade. He quickly killed its valiant commander and scattered his men. The friends proceeded to capture or destroy the remaining barricades. While this occured, 'Abbás-Qulí Khán-i- Láríjání climbed a tree, hid himself in ambush, shot Mullá Husayn in the breast (though unaware of his identity) while his horse had become entangled in a tent rope.
Mullá Husayn bled profusedly, dismounted, staggered a few steps, fell exhausted to the ground & was rescued by Qulí and Hasan back to the fort.
(381) Mullá Sádiq and Mullá Mírzá Muhammad-i-Furúghí remained with Quddús and saw Mullá Husayn brought in, seemingly unconscious. They were ordered to retire as Quddús bade Mírzá Muhammad-Báqir close the door and informed them he wished to inform him alone of certain confidential matters. After the door was shut, they heard Mullá Husayn answering Quddús' questions.
Mírzá Muhammad-Báqir later told them he had looked through the door, saw Mullá Husayn arise & sit as usual on bended knees beside Quddús. Quddús told him he had abandaned him to the mercy of his foes & that he would soon, please God, join him & taste of heaven's delights. Mírzá Muhammad- Báqir also heard Mullá Husayn offer his life for him and asked whether Quddús was well pleased with him.
After a long time, Quddús had Mírzá Muhammad-Báqir admit the friends. They bid their last respects as Mullá Husayn had died with a peaceful, faint smile on his face. Quddús at his burial clothed him in his own shirt & had him buried outside the shrine to the south. He remarked how good it was for him to have remained faithful to the Covenant to his last hour, kissed his eyes & forehead, and prayed that no division would ever come between them. The 7 companions there wept and wished they had been sacrified instead.
(382) Nabíl here recounts Mullá Husayn's courageous encounters with the enemy. The 1st outside of Bárfurúsh, the 2nd near Shaykh Tabarsí against 'Abdu'lláh Khán-i-Turkamán's forces, the 3rd in Vás-Kas against prince Mihdí-Qulí Mírzá's, the 4th & last against the forces of 'Abbás-Qulí Khán, Prince Mihdí- Qulí Mírzá, Sulaymán Khán-i-Afshár & 45 able & experienced officers.
Mullá Husayn emerged unscathed with courage, skill, strength, and chivalry. His intelligence, learning, faith, resolve, justice, devotion testified to the Faith.
He was 36 years old at his death. He met Siyyid Kázim at 18 and sat at his feet for 9 years, spending the next 9 in feverish activity until his martyrdom.
In the 1st footnote on pp. 383-385, Mullá Husayn's sister is described as having been transformed by the Báb and Táhirih into a brilliant religious scholar, with patience and resignation, refraining from dwelling on the past or asking for money. His mother is praised for her detachment at praying for the Almighty to accept her son's sacrifice, even to not deprive them of it. His brother is priased for his dignity and virtue as well, and is mentioned as having been appointed by Quddús as their captain after his brother's death.
Quddús laid the body to rest himself & warned them not to reveal to anyone the spot of his resting place. They buried the 36 other martyrs who died that day in a mass grave to the north. Quddús called the loved ones of God to heed their examples & remain as united in life as the martyrs are now in death.
Most of the 90 others who had been wounded died bringing the total to 72 since the first attack, 116 days earlier.
(384) Such a humiliating rout and the intense cold paralyzed the enemy for 45 days. Reinforcements, material and human, were blocked. Quddús warned the friends to leave if they had any fear as they would soon be greatly tested and unable to leave.
Mírzá Husayn-i-Mutavallí bretayed the friends the same night as this warning. He wrote to 'Abbás-Qulí Khán-i-Láríjání to finish the job, promised that he could defeat them with only 100 men in 2 days as they were worn down by famine and tests. Siyyid 'Alíy-i-Zargar, who knew 'Abbás-Qulí Khán delivered the letter at midnight. He reached him at a time he was debating whether to leave after such a defeat.
Receiving the news of Mullá Husayn's death at sunrise, he arose with new resolve, killed the messenger to contain this news even from his closest officers in order to win himself the credit for their eventual surrender, fabricated an excuse absolving him of murder, verified Mullá Husayn's death by observing the fort, marched in ahead of 2 regiments of infantry & cavalry, encompassed the fort, and ordered the fort's sentinels be fired upon.
(386) Upon being informed by Mírzá Muhammad-Báqir of their being surrounded, Quddús told him of the betrayal, letter to 'Abbás-Qulí Khán, and his motive to take credit for the conquest. He ordered Mírzá Muhammad-Báqir to punish the aggressor with 18 men and demonstrate the continuity of the Faith's power. With their call, the men charged the army causing the whole army to flee and allowing only a few to escape. They returned shamed and demoraliized. 'Abbás-Qulí Khán, shaken with utter fear, fell from his horse, leaving one boot in the stirrup and running away where the army had gone. He confessed their reverse to the prince. 'Abbás-Qulí Khán was likewise fearful that the complaints and excuses of the mullás to avoid joining the battle would similarly affect his soldiers so he allowed them to leave.
Mírzá Muhammad-Báqir with the 18 friends emerged unscathed, returning the enemy's abandoned standard to their beloved chief. This success cemented the friends' unity & reminded them of the Faith's power.
Their food had been reduced to horse's flesh from the enemy's camp yet they endured all tests & sought to please Quddús and remain faithful. A few later faltered in adversity but the stout-heartedness of the mass shined brighter.
The prince was pleased to learn of the defeat of his rival despite his hopes at defeating the Bábís as it provided an opportunity for blaming the defeats on another, while he escaped the blame and was allowed another opportunity.
The friends, despite their gnawing distress, joyfully celebrated Naw-Rúz. They sang happy songs in praise & thanksgiving, day & night, heedless of danger. The verse "Holy, holy, the Lord our God, the Lord of the angels and the spirit," was uttered unceasingly & increased their enthusiasm and courage.
Hájí Nasíru'd-Dín-i-Qazvíní had kept one cow from whose milk, pudding was made for Quddús. After taking a few teaspoonfuls, Quddús would distribute the rest among the friends. Quddús announced his lack of enjoyment of meat or drink since Mullá Husayn's death, and the sight of his famished and worn companions. Nevertheless he continued, his commentary of the Sád of Samad, and exhorted the friends to persevere. Mírzá Muhammad-Báqir would chant these verses to them, raising their enthusiasm and hopes.
Mullá Mírzá Muhammad-i-Furúghí testified to the loss of their hunger & to their enchantment to his melody. Mírzá Muhammad-Báqir would hasten to inform Quddús whenever they were weakening, and his face & words would bring them joy which could defeat any enemy.
Quddús alluded to trials which would martyr a number of friends. A few days later, Prince Mihdí-Qulí Mírzá, Sulaymán Khán-i-Afshár, 'Abbás-Qulí Khán-i- Láríjání, Ja'far-Qulí Khán, 40 other officers encamped nearby & constructed trenches and barricades. The prince directed some to obtain supplies & others to watch the enemy's operations.
The prince had cannons fire upon them destroying their constructions. They built towers to overtake the walls, but the friends raised their own heights to overtake the attacking towers.
The king tired of the fruitless attacks on "these weak & defenseless men," and eventually called Afshár Sulaymán Khán to deal with them.
Quddús walked to the center of the fort with smiles and tranquility. While he was pacing, a cannon fell before him & he calmly rolled the ball with his foot, remarking on how boastful the enemy was, forgetting the power of a gnat to destroy Nimrod, a tempest to destroy the people 'Ád and Thamúd, and disbelieving God's detached heroes could withstand their cruelty.
Quddús praised the companions of whom Muhammad spoke, longing to behold their faces at the end of the world. He warned them not to stain such a station with self & desire. He called them not to fear the wicked or ungodly, noted that neither their enemies or friends could hasten or retard their death by 1 moment, and that if they were to allow their hearts to be agitated for a moment by the booming of guns which would increase and fire upon the fort, they would be deprived of Divine protection.
A few huddled in a corner with fear and vacillation viewing the friends' resulting new zeal with envy and surprise.
A few went out to get some tea and sugar for Quddús. Mullá Sa'íd of Zarkanád was one. He was accomplished in science that Quddús told him to write a brief response to Mullá Muhammad-Taqír of Núr's question on divination and astrology so as not to keep the messenger waiting until he could write a longer reply. Despite the messenger's presence, and the siege, penned an eloquent address introducing 100 well-authenticated traditions on the new Manifestation, including the halting of those at Tabarsí & their martyrdom. The learned of Núr were compelled to admit Mullá Sa'íd that his talent must have been bestowed on him from on high as he had formerly been incapable of such a statement. Mullá Sa'íd and friends were captured, and brought to the prince, who offered Mullá Sa'íd his life by repenting whereupon Mullá Sa'íd refused to repent for obeying God's command and told the prince to instead repent for such unprecedented evil. They sent him to Sárí, cruelly killing him and his friends.
The failure of the army's gunfire to silence their prayer and joy surprised the prince's men. Instead of surrender, they heard the muadhdhhin, chanted verses of the Qur'án & hymns of thanksgiving and praise.
To stop this fervour, Ja'far-Qulí Khán built a tower with a cannon to fire into the fort's center.
Quddús summoned Mírzá Muhammad-Báqir to inflict a befitting humiliation on the "boastful newcomer" as he had to 'Abbás-Qulí Khán, signifying to him that God's warriors when driven by hunger and exasperation would manifest superhuman heroism.
With their cry he exited with 18 friends and with more ferocity, causing the enemy panic, killing Ja'far-Qulí Khán & 30 of his men, capturing their guns, demolishing most of their barricades, and returning unhurt with their best stallions.
(394) The enemy's attacks were suspended 1 month after deaths from explosions in (395) their ammunition stores. The friends were able to emerge enough to get grass from the field for food. They had resorted to eating the leather of their shoes, the horses with their leather saddles, and boiling and eating grass.
They even had to disinter Mullá Husayn's horse to eat and cooked it with flour made from the dead's bones then arose again.
Quddús sought to lighten their load by increased visits & words of cheer & hope.
(395) As the enemy began firing again & rushed to storm the fort, Quddús summoned Mírzá Muhammad-Báqir to emerge with 36 & repulse the attack. He declared that they had only defended themselves when attacked, & that they wouldn't have remained in the fort if they intended holy war but would have convulsed the nations as Muhammad had. Their purpose instead was to vindicate the Faith's character by their willingness to shed their blood. He then noted the immanence of the fulfillment of this intention.
He deliberated for 3 days with his chiefs of staff in order to finish the job quickly. He determined to suspend hostilities in the hopes of inducing them through hunger to surrender. A messenger came to him with an order from the Sháh allowing this man of Kand to enter & induce Mullá Mihdí & his brother Mullá Báqir-i-Kandí to escape. He called the guards to inform Mullá Mihdíy-i-Kandí of his wish to see him. Mullá Mihdí told Quddús & was permitted to meet him.
Áqáy-i-Kalím was told by this messenger that he saw Mullá Mihdí appear above the wall with a look of stern resolve, a sword on over a long white shirt & a white kerchief around his head. Mullá Mihdí asked him to hurry that he might return to Quddús, while the messenger sought to stir him to leave by reminding him of his infant Rahmán he left behind. Mullá Mihdí replied that the true Rahmán's love has removed all other affections. The messenger was moved to tears and cursed those who called them traitors to the Faith.
The messenger asked him whether he might join. He replied that he would show him hospitality if his intention were to join as a friend, whereas if it were to harm him, he would hurl him from the fort's walls. His friend wished him the blessings he sought as he saw the futility of dissuading him. His friend told him the prince promised anyone wishing to leave safe passage. Mullá Mihdí asked whether he wished to tell him anything else before meeting his master. The messenger called on God to assist him, whereon he praised that he had been assisted by being brought from his home to the fort. He then left.
A few days later an emissary of the prince came to request 2 representatives to negotiate confidentially to come to a peaceful settlement. Quddús sent Mullá Yúsuf-i-Ardibílí & Siyyid Ridáy-i-Khurásání to be his representatives and tell the prince of his readiness to settle. They rejected the tea the prince offered them so as not to betray Quddús as he languished in the fort. The prince noted their mutual exhaustion with the fighting and swore on the Qur'án and Muhammad that his sole purpose was to bring about peace & that they would be guaranteed protection under God, Muhammad & the Sháh from any man & that God's malediction would rest on him if he had any other desire.
He put his seal on this statement, gave it to Mullá Yúsuf, asked him to convey his greetings to Quddús and present him with his written assurance. He promised to dispatch horses & pitch a tent & hold a reception for them, then deliver them home.
Quddús kissed the Qur'án given him, asked God to judge between them & had the friends prepare to leave the fort to demonstrate their sincerity.
He wore the Báb's green turban, mounted the prince's favorite steed, left with some siyyids & learned divines following and the rest behind them, marching with the remnant of their arms and belongings. The 202 of them reached the camp overlooking the enemy's camp & were soon told by Quddús to show renunciation for the sake of the Cause, to be utterly detached for the Cause's purity & to pray to be steadfast to the end.
They were offered poor & scanty food from the prince's camp a few hours after sunset. 9 of them were summoned by Quddús to have this dinner though they refused since he had none. The attendants devoured the food, while a few of the friends outside offered to buy the bread at a high price from them. Quddús rebuked them for this request & would have punished them severely were it not for Mírzá Muhammad-Báqir's intercession.
At daybreak a messenger came and summoned Mírzá Muhammad-Báqir to the prince's presence. He responded with Quddús' approval & met the prince who reiterated his oath in Sulaymán Khán'i-Afshár's presence and cited Ja'far-Qulí Khán's pardon by the Sháh despite his former rebellion. The prince expressed an intention to join them the next day & distribute horses for them to leave. He returned with this news to Quddús, indicating his disbelief to which Quddús also agreed. Quddús told them to disperse that night & that he would soon go to Bárfurúsh. They begged him not to leave, but he reassured them that their reunion would be eternal.
The prince reneged: he called Quddús & some of the friends to his headquarters & when they reached the head attendant's tent, informed them he would call them in at noon.
Some of the rest of the friends were deceived by the prince's attendants into believing Quddús had permitted them join them, but instead they were captured.
The attendants then pressured Mullá Yúsuf to tell the friends that Quddús wished them to disarm. When he was asked what he would say to them, he said that whatever they spoke on behalf of their leader was falsehood. He was immediately killed.
They then plundered the fort, demolished it & hoped to thereby silence history.
They encompassed the friends at the fort (those not deceived), shot them & made sport of lining them up (the remaining?) & cutting open their stomachs, amusing themselves with the undigested grass that came out. The martyrs recited the chant of praise even to their death. A small few, however, were able to escape into the forest.(?)
Quddús, Mírzá Muhammad-Hasan Khán (brother of the Bábu'l-Báb), Akhúnd Mullá Muhammad-Sádiq-i-Khurásání, Mírzá Muhammad Sádiq-i-Khurásání, Hájí Mírzá Hasan-i-Khurásání, Shaykh Ni-matu'lláh-i-Ámulí, Hájí Nasír-i- Qazvíní, Mullá Yúsuf-i-Ardibílí, Áqá Siyyid 'Abdu'l-'Azím-i-Khu'í and others were paraded in chains at the center of a parade which started with trumpets and were struck by the victors every time they passed an inhabited section.
(Some of?) the captives (those deceived?) (before being paraded or after?) were brought into the prince's presence. Hájí 'Abdu'l-Majíd-i-Níshábúrí (the father of Badí eventually martyred in Khurásán), Mírzá Muhammad-i-Furúghí, & Hájí Nasír-i-Qazvíní were sent to be sold in Tihrán proportional to their wealth. Mullá Akhúnd Mullá Muhammad-Sádiq-i-Khurásání, Mullá Muhammad-i-Mahvalátíy-i-Dúgh-Ábádí, Áqá Siyyid 'Azím-i-Khu'í, Hájí Násír- i-Qazvíní, Hájí 'Abdu'l-Majíd-i-Níshábúrí and Mírzá Husayn-i-Matavallíy-i- Qumí found kind masters. They were thereby able to pass the story to others.
The rest were lined up lying down and cut open by the sword exposing the raw grass in their intestines or torn apart, bound to trees and riddled with bullets, blown from cannons or enflamed.
The fugitives who had been pardoned before (?) were then also killed. Women and children's throats were even cut
Qá'iní, upon seeing Mullá Nimatu'lláh's execution at Ámul, broke his bonds, jumped upon the executioner, took his sword and struck him with such rage as to knock his head 15 feet away. He mowed down the crowd which then rushed him until he was shot with a rifle. In his pocket was some roasted horse flesh, proving the misery he had suffered for the Faith.
(405) 3 of Quddús' companions of Sang-Sar (Siyyid Ahmad, Abu'l-Qásim and Muhammad-'Alí) were brought into the prince's presence.
Siyyid Ahmad's father Mír Muhammad-'Alí was a distinguished learned admirer of Shaykh Ahmad went to Karbilá with Siyyid Ahmad and his brother (Mír Abu'l-Qásim, who died the same night Mullá Husayn had) the year before the Báb's Declaration to introduce them to Siyyid Kázim, but Siyyid Kázim died before they arrived. He determined then to leave for Najaf and dreamt that Muhammad had the Imám 'Alí tell him that after his death both his sons would meet the Qá'im and be martyred for Him. As soon as he awoke, he gave Siyyid Ahmad his will and last wishes and died 7 days afterward.
Karbilá'í 'Alí and Karbilá'í Abú-Muhammad known for their piety and spiritual insight sought in 1264 A.H. (1847-8 A.D.) to prepare the people for what they felt was the immanent Revelation, announcing that one named Siyyid 'Alí would set forth with some companions from Khurásán to Mázindarán preceded by the Black Standard of the Qá'im hoisted by His lieutenant and chief promoter. They enjoined every adherent of Islám to arise and assist them to be of the saved. Karbilá'í Abú-Muhammad urged his sons Abu'l- Qásim and Muhammad-'Alí to arise and sacrifice every material concern for this Cause. He as well as Karbilá'í 'Alí then died that same year in spring.
Mullá Zaynu'l-'Ábidín-i-Shahmírzádí, a trusted and learned counselor of the government, informed the prince of their fathers and story.
Siyyid Ahmad was then asked why he chose to disgrace himself and kin in such wretched circumstances and not content himself with the illustrious divines of the area. He fearlessly related that his faith was not born of idle imitation but of dispassionate investigation. Also, he related that the preeminent mujtahid of Najaf, Shaykh Muhammad-Hasan-i-Najafí, had refused to answer and became angry with his appeal for him to expound certain truths relating to secondary principles underlying Islám. Siyyid Ahmad questioned with such an experience how he could expect to seek enlightenment on Islám's abstruse aspects.
The prince then questioned Siyyid Ahmad of his belief in Hájí Muhammad-'Alí. He stated his belief that Mullá Husayn was the standard-bearer referred to by Muhammad and for this reason, they have renounced the world to flock to His standard, a mere symbol of the Faith. He then expressed that it would be a favor for him to be put to death that he might meet his immortal companions as the world and its charms had ceased to allure him.
The prince was hesitant to kill a siyyid, but did immediately have his 2 companions executed. Siyyid Ahmad with his brother, Siyyid Abú-Tálib were delivered to Mullá Zaynu'l-'Ábidín who was to take them to Sang-Sar.
Mírzá Muhammad-Taqí with 7 'ulamás of Sárí set out to punish Quddús' companions and when they found they had already been executed, urged the prince to reconsider his decision about Siyyid Ahmad, that his arrival at Sárí would bring about more disturbances. The prince eventually yielded on the condition that he be his guest until arrival at Sárí to prevent him from disturbing the peace.
As soon as Mírzá Muhammad-Taqí left for Sárí, he vilified Siyyid Ahmad and his father. He was roused to fury after his captive pointed out the Prophet's injunction to honour guests and he and 7 companions cut him to pieces by sword. Siyyid Ahmad invoked the aid of the Sáhibu'z-Zamán to his death. His brother Siyyid Abú-Tálib was safely brought to his brother Siyyid Muhammad-Ridá where they are both supporting the Cause.
The prince returned with Quddús to Bárfurúsh and was welcomed by the Sa'ídu'l-'Ulamá' and all the 'ulamás of the town and congratulated for his triumph. The town celebrated with bonfires at night for 3 days. The prince vacillated and was very reluctant to ill-treat him and wished to deliver him to the king, but the Sa'ídu'l-'Ulamá' diligently sought to alter his position. He furiously appealed to the mob protesting he would deny himself food and sleep until being allowed to kill him personally.
The prince consulted the leading 'ulamás (except Mullá Muhammad-i-Hamzih who had pleaded to be excused, had previously sought to dissuade the mob from violence and had been given Quddús' interpretation of the Sád of Samad and other writings (its fate is today unknown) before they left the fort) in order to allay the masses. Quddús had been entrusted to the Farrásh- Báshí during his custody until this meeting in which the prince called him in, arose and invited him to be seated by his side. He told the Sa'ídu'l-'Ulamá' to converse dispassionately and enjoined that their discussions revolve around verses of the Qur'án and traditions in order to demonstrate their claims. The Sa'ídu'l-'Ulamá asked why he had chosen to wear a green turban reserved for the descendants of the Prophets. Quddús calmly replied through a question asking whether the esteemed Siyyid Murtadá was a lineal descendent through father or mother, to which it was agreed to be through the mother. He then asked why his action should be questioned when his mother's descent was venerated by all.
The Sa'ídu'l-'Ulamá' angrily in despair thorugh his turban to the ground and complained that he convinced them of his descent and would soon justify his claim to be the revealer of God's will. The prince then declared that he washed his hands of his responsibility for him, stated they would be answerable to God on Judgment Day, called for his horse, and left for Sárí intimidated by the 'ulamás imprecations and forgetful of his oath.
Bahá'u'lláh Himself testified that this youth had endured such tortures and death that not even Jesus had faced in His greatest agony.
The complicity of the government, the barbarity of the torture-mongers, the inhabitants' fanaticism, the support of the dignitaries of the Church and State of the capital, and the heroic acts of their victims, added to their ferocity in martyring Quddús.
He was stripped of his clothes, his turban was befouled, and barefoot, bareheaded, and loaded with chains, he was paraded thorugh the streets, followed and scorned by the entire population. He was execrated and spat upon by the howling mob.
Amidst this, Quddús whispered forgiveness to his foes and asked God to have mercy on them for they had not discovered what they cherished, and asked God to turn their ignorance into faith. Siyyid-i-Qumí passed by Quddús in his helplessness and hit him in the face proudly taunting him to break from his chains if his voice was from God. Quddús steadfastly looked at him, sighed deeply, and asked God to requite him for his deed of adding to his afflictions.
Quddús upon approaching the Sabzih-Maydán, raised his voice saying "Would that my mother were with me, and could see with her own eyes the splendour of my nuptials!" Just after speaking these words, the mob fell on him, he was assailed with knives and axes of the town's female scum, his body was pierced, mutilated, and torn to pieces and the scattered members were thrown into the fire started for that purpose.
A devoted friend (Hájí Muhammad-'Alíy-i-Hamzih) gathered his remaining fragments and interred them (had them gathered and interred?) close to the site of his martyrdom. This friend was described by the Báb in the Persian Bayán as the one who made the pilgrimage with him and upon whom 8 unities have passed and God was honored among His angels in the heavens and praised him for the manner in which he withdrew himself from all and was without blame in God's sight (he at first cursed the Sa'ídu'l -'Ulamá''s conduct then later was silent when the trouble increased.
Shortly afterward the Sa'idu'l-'Ulamá was afflicted despite his furs and fire in his room, with shivers while having a high fever, causing him intolerable thirst. His beautiful house was abandoned, crumbled, and refuse was dumped upon it leading to a Mázindarání insult wishing another's house to meet the same fate as the Sa'ídu'l-'Ulamá's.
The Báb was unable to write or dictate for 6 months after this due to his grief. He surely had such cries of anguish at the tales of the siege, their sufferings, betrayal and massacre.
(413) Nabíl's purpose in collecting the list of martyrs is to "evoke a like spirit of enthusiasm and devotion in the hearts of those to whom this priceless heritage has been transmitted."
*** Pages 414-427 and 427-429 deal with the significant heroes and opponents respectively of these events and are best consulted directly for any in-depth character development in any artistic portrayal, as they are already succinctly summarized there.
(429) Nabíl expresses his hope that future promoters of the Faith would arise to research the names and circumstances of other martyrs not mentioned.
The Declaration of the Báb's Mission
(Condensed Summary of Chapter 20)
Cross-References for Chapter 20