A Traveler's Narrative
page 18
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they held the Proof as supreme, and the evidence as outweighing
traditions, considering the former as the root and the latter
as the branch, and saying, "If the branch agree not with the
root it serves not as an argument and is unworthy of reliance;
for the reported consequence has no right to oppose itself to
the established principle, and cannot argue against it." Indeed
in such cases they regarded interpretation as the truth of
revelation and the essence of true exegesis: thus, for instance,
they interpreted the sovereignty of the Qá'im as a mystical
sovereignty, and His conquests as conquests of the cities of
hearts, adducing in support of this the meekness and defeat of
the Chief of Martyrs (may the life of all being be a sacrifice for
him). For he was the true manifestation of the blessed verse
"And verily our host shall overcome for them," (13) yet, notwithstanding
this, he quaffed the cup of martyrdom with perfect
meekness, and, at the very moment of uttermost defeat,
triumphed over his enemies and became the most mighty of
the troops of the Supreme Host. Similarly they regarded the
numerous writings which, in spite of His lack of education,
the Báb had composed, as due to the promptings of the Holy
Spirit; extracted from books contrary sayings handed down by
men of mark; adduced traditions apparently agreeing with
their objects; and clung to the announcements of certain
notables of yore. They also considered the conversion of
austere and recluse doctors and eminent votaries of the Perspicuous
Religion [of Islám] as a valid proof, deemed the
steadfastness and constancy of the Báb a most mighty sign, and
related miracles and the like; which things, being altogether
foreign to our purpose, we have passed by with brevity, and
will now proceed with our original topic.
At the time of these events certain persons appeared
amongst the Bábís who had a strange ascendancy and appearance
in the eyes of this sect. Amongst these was Mírzá
13. Qur'án 37:173.
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