Search for tag "Dolgorukov"
|1845. 28 Jun
||Prince Dolgorukov is appointed Russian ambassador to Tihrán. He was previously first secretary of the Russian legation at Istanbul. He arrives in Tihrán in January 1846.
||Constantinople; Istanbul; Turkey; Tehran; Iran
||Prince Dolgorukov; Russian
||Prince Dolgorukov arrives in Tihrán as the Russian ambassador.
||Tihrán; Tehran; Iran
||Prince Dolgorukov; Russian; Russia; ambassador
|1848. 9 Apr
||The Báb is removed from Máh-Kú.
- Hájí Mírzá Áqásí is alarmed by the developments at Máh-Kú and orders that the Báb be moved to Chihríq. [B131; DB259; GPB1920]
- The Báb's presence in Máh-Kú, so close to the Russian frontier, is also a cause for concern for the Russian government. Prince Dolgorukov, the Russian Minister in Tihrán, asks that He be removed. It is likely that this request was made in 1847 but not carried out until now. [B131; BBR72; TN13]
- The Báb had been in Máh-Kú for nine months. [DB259]
|Mah-Ku; Chihriq; Tihrán; Tehran; Iran; Persia
||Báb; Hájí Mírzá Áqásí; Russian; Russia; Prince Dolgorukov
|1850. 19 or 20 Feb
||Martyrdom of the Seven Martyrs of Tihrán. Seven of the Bábís are executed in Tihrán on the false charge of having plotted to kill the Grand Vizier. [B182–5; BBD225; BBR100–5; BBRSM28, 216; BKG71; BW18:381; DB462; GPB47–8]
- See BBD225, BBR100 and BW18:381 for a list of their names.
- Three of the victims are so eager to be martyrs that they ask the executioner if they can be the first to die. [B183; BBD225; GPB47]
- Their bodies are left in the public square for three days. [BBD225; GPB47]
- See GPB478 for the chief features of the episode.
- The martyrs are the ‘Seven Goats' referred to in Islamic traditions that were to ‘walk in front' of the promised Qá'im. [GPB47–8]
- See B206–7 and BBR100–5 for the accounts of the event and responses of Prince Dolgorukov and Lt-Col Sheil.
|Tihrán; Tehran; Iran; Persia
||seven; Martyr; seven goats; Islam; Qá'im; Bábí; Grand Vizier; Prince Dolgorukov; Sheil
|1852. 16 Aug
||Bahá'u'lláh rides out towards the headquarters of the imperial army. He stops at Zargandih at the home of Mírzá Majíd Khán-i-Áhí, secretary to the Russian legation. [BKG77; DB603]
- Bahá'u'lláh is invited to remain in this home. [DB603]
- The Sháh is informed of Bahá'u'lláh's arrival and sends an officer to the legation to demand the delivery of Bahá'u'lláh into his hands. The Russian minister, Prince Dolgorukov, refuses and suggests that Bahá'u'lláh be sent to the home of the Grand Vizier. [BKG77; DB603]
- Bahá'u'lláh is arrested. [BKG77; DB603]
|Zargandih; Iran; Persia
||Bahá'u'lláh; Mírzá Majíd Khán-i-Áhí; Russian; Sháh; Prince Dolgorukov; Grand Vizier; arrest
||Bahá'u'lláh is released from the Síyáh-Chál.
- This was owing to: the efforts of the Russian Minister Prince Dolgorukov; the public confession of the would-be assassin; the testimony of competent tribunals; the efforts of Bahá'u'lláh's own kinsmen; and the sacrifices of those followers imprisoned with Him. [GPB104–5]
- See CH43–4 for the role of the Russian Consul in securing His release. He invoking his full power as an envoy of Russia, called out the Sháh and his court for their barbaric behaviour.
- See BKG101–2, CH44 and DB647–8 for the physical condition of Bahá'u'lláh on release.
- See BKG101, DB648–9 and GPB105 for the words of Bahá'u'lláh to Mírzá Áqá Khán on His release.
- The Russian minister invited Bahá'u'lláh to go to Russia but Bahá'u'lláh chose instead to go to Iraq. It may be that He refused the offer because He knew that acceptance of such help would have been misrepresented as having political implications. [BBIC:8; DB650]
|Iran; Persia; Iraq
||Baha'u'llah; release; Siyah-Chal; Russia; Minister; Prince Dolgorukov; Mirza Áqa Khan
|1942 – early
||The publication in Iran of The Political Confessions or Memoirs of Prince Dolgoruki (or, simply, Dolgorukov's Memoirs). The book contends that the Bábí Faith was simply a plot to destabilize Iran and Islam. [22 February, 2009 Iran Press Watch]
- See Religious Contentions in Modern Iran, 1881-1941 by Dr Mina Yazdani where she posits that "The process of Othering the Bahā’īs had at least three components; 1) religious, carried on by the traditionalist theologians; 2) institutional and formal, sanctioned by the state; and 3) political, the result of a joint and gradual process in which Azalīs, former Bahā’īs and reformist theologians all played a role. This process reached its culmination with the widespread publication of The Confessions of Dolgoruki which resulted in a fundamental paradigm shift in the anti-Bahā’ī discourse. With the widespread impression of Bahā’īs as spies of foreign powers, what up to that point constituted a sporadic theme in some anti-Bahā’ī polemics now became the dominant narrative of them all, including those authored by traditionalist clerics. Consequently, as Iran entered the 1940s, the process that would transform Islamic piety to political ideology was well under way."
||Political; Confession; Memoir; Prince Dolgoruki; Dolgorukov; Babi; Islam