Airs Indiens (French Edition)
Then Gurgin forced me to travel during seven nights with five other men, exposed to every discomfort and brutality and deprived of every necessity. At last, the Sultan ordered that I should be taken to Mah-Ku without even providing me with a mount. I finally reached that village whose inhabitants are ignorant and coarse. I affirm before God, if you knew in what place I dwell, you would be the first to pity me. It is a dungeon on a mountain top and I owe that to your kindness! My companions are two men and four dogs. Imagine how I spend my days!
I thank God as He should be thanked, and I declare before God that he who has thus imprisoned me is satisfied with himself. And if he only knew who it is he has so treated he would never again taste happiness! This man in imprisoning me has imprisoned all of the prophets, all the saints and him who is filled with divine wisdom. There is no sin which has not brought me affliction. When I learned of your command to take me to Mah-Ku I wrote to Sadr-i-A'zam: "Kill me and send my head wherever you please, because to live without sin among sinners does not please me. Reward comes to him who is good to me; it is as though he were good to God, to His angels and to His saints.
But perhaps God and His saints are too high above us for the good or evil of men to reach their threshold, but what happens to God, happens to me. I declare before God that he who has imprisoned me has imprisoned himself; only that which is the will of God can happen to me. Woe to him whose hand works evil!
Blessed is he who scatters good! I therefore give it all to thee, thou art the Master of Truth and I ask of thee the privilege of ownership. I took it and gave it back to him and I sent him away in possession of all his goods. God is witness of the truth of this testimony. I do not wish for a dinar of his wealth, that is for you to dispose of; but as, in any dispute, God requires the testimony of two witnesses, from the midst of all the learned, call Siyyid Yahya and Akhund Mulla Abdu'l-Khaliq. They will show you and will explain my verses and the truth of my testimony will appear.
It is clear therefore that the Bab was very unhappy in his prison. He evidently remained there a long time, as the document which we have quoted dates back to , and the execution of the martyr took place only on the twenty-seventh of Sha'ban of the year July 8, Grant to him, to his descendants, to his family, to his friends, to his subjects, to his relatives and all the inhabitants of the earth the light which will clarify their vision and facilitate their task; grant that they may partake of the noblest works here and hereafter! Manifest through him Thy new commandments so that through him Thy religion may blossom again!
Put into his hands a new Book, pure and holy, that this Book may be free from all doubt and uncertainty and that no one may be able to alter or destroy it. Dispel through Thy splendor all darkness and through his evident power do away with the antiquated laws. By his preeminence ruin those who have not followed the ways of God.
Through him destroy all tyrants, put an end, through his sword, to all discord; annihilate, through his justice, all forms of oppression; render the rulers obedient to his commandments; subordinate all the empires of the world to his empire! Humble everyone who desires to humble him; destroy all his enemies; deny anyone who denies him and confuse anyone who spurns the truth, resists his orders, endeavors to darken his light and blot his name! Be awake on the day of the apparition of Him whom God will manifest because this prayer has come down from heaven for Him, although I hope no sorrow awaits Him; I have taught the believers in my religion never to rejoice over the misfortune of anyone.
It is possible therefore that at the time of the appearance of the Sun of Truth no suffering may fall upon Him. Indeed, if we may credit a statement made in the Tarikh-i-Jadid, on the authority of Mirza Abdu'l-Vahhab, the various writings of the Bab, current in Tabriz alone, amounted in all to not less than a million verses! It rests upon two verses of the Qur'an; according to the first, no one can reveal verses even though assisted by the entire world of men and evil spirits; according to the second, no one can understand the meaning of the verses of the Qur'an except God, and men of solid learning.
The scope of my work does not permit me to expound, even briefly, the principal dogmas of a bold doctrine the form of which is both brilliant and attractive. This will probably astonish the readers, as we have seen the new apostle deny clearly the truth of the physical miracles which the Muhammadan imagination attributes to Muhammad. He affirms that, for himself as well as for the Arabian Prophet, the only proof of his mission was the outpouring of the verses. He offers no other proof, not because he is unable to perform miracles, God being all-powerful but simply because physical marvels are of inferior order in comparison with spiritual miracles.
At the end of or at the beginning of , the governor of Bujnurd had revolted against the authority of the Shah and had made an alliance with the Turkomans against Persia. The Prince Asifu'd-Dawlih, governor of Khurasan, asked the capital for assistance. The general Khan Baba Khan, commander-in-chief of the Persian army, was ordered to send a thousand men against the rebels but the scarcity of public funds prevented the expedition. The Shah, therefore, planned to head personally a campaign in the spring. The preparations began immediately. Soon ten battalions, of one thousand men each, were ready awaiting the arrival of Prince Hamzih Mirza, appointed general-in-chief of the expedition.
All of a sudden, the governor of Khurasan, Asifu'd-Dawlih, brother of the King's mother, feeling that his security was threatened by the suspicions of the authorities at Tihran, arrived at the Court humbly to protest at the feet of the King and to assure him of his complete devotion, and demand that his defamers be punished. A long trial took place which ended with the defeat of the governor and he was ordered to go on a pilgrimage to Mecca with the mother of the King.
Thereupon men and 12 pieces of artillery were sent in retaliation and the government of Khurasan was given into the hands of Hamzih Mirza. On the twenty-eighth of October, , this uprising was completely crushed, through the victory of Shah-rud September 15 and the defeat and flight of Ja'far-Quli-Khan and of Salar. It is in Mashhad that the holy shrine of the Imam Rida is located.
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I shall not enlarge upon the hundreds of miracles that have taken place and still take place at this shrine; it is enough to know that every year thousands of pilgrims visit the tomb and return home only after the shrewd exploiters of that productive business have separated them from their last penny. The stream of gold flows on and on for the benefit of the greedy officials; but these officials need the cooperation of many partners to catch their innumerable dupes in their nets.
This is, without doubt, the best organized industry in Persia. If one half of the city derives its living from the Mosque, the other half is likewise keenly interested in the great concourse of pilgrims. To denounce these abuses in any other city was tolerable but it was quite improper to denounce them where everyone of every class was thriving upon them.
The Imam Mihdi had undoubtedly the right to come but he certainly was a public nuisance. It may have been very thrilling to undertake with him the conquest of the world, but there was fatigue, risk and danger in the enterprise while now they were enjoying perfect peace in a fine city where one could earn a living with ease and security. A manuscript copy of Qa'ini's poems, containing these verses, was shown to the author of the narrative. Remain therefore in your homes, but if you hear that an agitator has appeared then hasten towards him.
XV, p. Khurasan has been singularly fortunate in that she has always offered to new ideas the most propitious field. It is out of this province that came many evolutions which caused fundamental changes in the Muhammadan Orient. It is enough to recall that in Khurasan the idea of the Persian renovation originated after the Arabian conquest. It was there likewise that the army was organized which, under the orders of Abu-Muslim placed the Abbassides upon the throne of the Khalifs by overthrowing the aristocracy of Mecca which had occupied it since the accession of the Umayyads.
Sykes, "that the twelfth Imam never died, but in A. She visited Kufih and the surrounding district, and was engaged in spreading the teachings of the Bab. She shared with the people whom she met the writings of her Master, among which was His commentary on the Surih of Kawthar. This knowledge, even incomplete and imperfect as it was, pleased her extremely; she began to correspond with the Bab and soon espoused all his ideas. She did not content herself with a passive sympathy but confessed openly the faith of her Master.
She denounced not only polygamy but the use of the veil and showed her face uncovered in public to the great amazement and scandal of her family and of all the sincere Mussulmans but to the applause of many other fellow citizens who shared her enthusiasm and whose numbers grew as a result of her preaching.
Her uncle the doctor, her father the jurist, and her husband tried in every way to bring her back at least to a conduct more calm and more reserved. She rebuffed them with arguments inspired by a faith incapable of placid resignation. She is reported to have asked her sister and relatives to discard their mourning garb and wear instead gay attire, in open defiance of the customs and traditions of the people on that occasion. According to the "Kashfu'l-Ghita'" p. On their arrival they took up their quarters in the house of Shaykh Muhammad-ibn-i-Shiblu'l-'Araqi, after which they were transferred, by order of the governor of Baghdad to the house of the Mufti Siyyid Mahmud-i-Aluri, the well known author of the celebrated commentary entitled "Ruhu'-Ma'ani," pending the receipt of fresh instructions from the Sultan in Constantinople.
The "Kashfu'l-Ghita'" further adds p. I swear by God that I share in thy belief. I am apprehensive, however, of the swords of the family of Uthman. The question whether she should be allowed to continue her teaching was submitted first to the Pasha of Baghdad and then to the central government, the result being that she was ordered to leave Turkish territory. They tarried three days in the village of Karand, where Tahirih fearlessly proclaimed the teachings of the Bab and was highly successful in awakening the interest of all classes of people in the new Revelation.
Twelve hundred persons are reported to have volunteered to follow her and do her bidding. Princes, ulamas, and government officials hastened to visit her, and were greatly impressed by her eloquence, her fearlessness, her extensive knowledge, and the force of her character.
The commentary on the Surih of Kawthar, revealed by the Bab, was publicly read and translated. The wife of the Amir, the governor of Kirmanshah, was among the ladies who met Tahirih and heard her expound the sacred teachings. The Amir himself, together with his family, acknowledged the truth of the Cause and testified to their admiration and love for Tahirih. According to Muhammad Mustafa p.
The inhabitants of the village begged to be allowed to gather together the members of their community and to join hands with the body of her followers for the spread and promotion of the Cause. She advised them, however, to remain, extolled and blessed their efforts, and proceeded to Hamadan. There lies a question which puzzles even the Persian historian, Sipihr, for such an occurrence was without precedent!
The meeting is stated to have taken place prior to the murder of Mulla Taqi. I was then a child and was sitting on her lap, as she followed the recital of the remarkable testimonies which flowed ceaselessly from the lips of that learned man. Let deeds, not words, testify to thy faith, if thou art a man of true learning.
Cease idly repeating the traditions of the past, for the day of service, of steadfast action, is come. Now is the time to show forth the true signs of God, to rend asunder the veils of idle fancy, to promote the Word of God, and to sacrifice ourselves in His path. Let deeds, not words, be our adorning.
XVI, p. Quddus, on the other hand, was expected to oppose her contention and strenuously to reject her views. This arrangement was made for the purpose of mitigating the effects of such a challenging and far-reaching proclamation, and of averting the dangers and perils which such a startling innovation was sure to produce.
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The assembly was as if struck by lightning. Some hid their faces with their hands, others, prostrated themselves, others covered their heads with their garments so that they could not see the features of her Highness, the Pure One. If it was a grievous sin to look upon the face of an unknown woman who might pass by, what a crime to let one's eyes fall upon her who was so saintly!
The meeting was broken up in the midst of an indescribable tumult. Insults fell upon her whom they thought so indecent as to appear thus with her face uncovered. Some armed that she had lost her mind, others that she was shameless, and some, very few, took up her defense. Of course, the supposition that her greatest friend might censure her is merely a delightful piece of irony.
Cheyne's "The Reconciliation of Races and Religions," pp. But the more accepted view--that the subject before the Council was the relation of the Babis to the Islamic laws--is also the more probable. There were many who thought that the new leader came, in the most literal sense, to fulfil Islamic Law. They realised, indeed, that the object of Muhammad was to bring about an universal kingdom of righteousness and peace, but they thought this was to be effected by wading through streams of blood, and with the help of the divine judgments.
But the Qa'im was on the point of appearing, and all that remained was to prepare for his Coming. No more should there be any distinction between higher and lower races, or between male and female. No more should the long, enveloping veil be the badge of woman's inferiority.
The gifted woman before us had her characteristic solution of the problem It is said in one form of tradition, that Qurratu'l-'Ayn herself attended the conference with a veil on. Such recitations often have an overpowering effect. The inner meaning of this was that mankind was about to pass into a new cosmic cycle, for which a new set of laws and customs would be indispensable. XVII, p. The multitude of hearers was so great that the court was not large enough to hold them all; most of them stayed in the streets and listened with religious rapture to the verses of the new Qur'an.
Very soon after the Bab was transferred to Tauris Tabriz to be condemned to death. XVIII, p. His father having died the fourth of September, he returned to assume the title of Shah on the eighteenth of September of the same year. There is no doubt that the Master of these verses denied these rules, denied that he, himself, was ever aware of them. Knowing what we do of the Bab it is probable that he had the best of the argument and that the doctors and functionaries who attended the meeting were unwilling to put upon record their own fiasco.
Cheyne's "The Reconciliation of Race and Religions," p. These, indeed, spoil their own case; for desiring to prove that the Bab was not endowed with superhuman wisdom, they represent him as displaying an ignorance which we can scarcely credit. That the whole examination was a farce throughout, that the sentence was a foregone conclusion, that no serious attempt to apprehend the nature and evidence of the Bab's claim and doctrine was made that from first to last a systematic course of browbeating, irony, and mockery was pursued appear to me to be facts proved no less by the Muhammadan than by the Babi accounts of these inquisitorial proceedings" "A Traveller's Narrative," Note M, p.
Cormick's account of his personal impressions of Mirza Ali-Muhammad the Bab, extracted from letters written by him to the Rev. Benjamin Labaree, D. Cormick was an English physician long resident in Tabriz, where he was highly respected. The document was communicated to Professor E.
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Browne of Cambridge University, by Mr. Shedd, who wrote concerning it, in a letter dated March 1, "Dear Professor Browne, In going over papers of my father the late Rev. Shedd, D. Benjamin Labaree , I found something which I think may be of value from a historical point of view. I have no books here, nor are any accessible here, to be certain whether this bit of testimony has been used or not.
I think probably not, and I am sure that I can do nothing better than send them to you, with the wish that you may use them as you think best. Of the authenticity of the papers there can be no doubt. Nothing of any importance transpired in this interview, as the Bab was aware of my having been sent with two other Persian doctors to see whether he was of sane mind or merely a madman, to decide the question whether to put him to death or not. With this knowledge he was loth to answer any questions put to him. To all enquiries he merely regarded us with a mild look, chanting in a low melodious voice some hymns, I suppose.
Two other Siyyids, his intimate friends, were also present, who subsequently were put to death with him, besides a couple of government officials. He only once deigned to answer me, on my saying that I was not a Musulman and was willing to know something about his religion, as I might perhaps be inclined to adopt it. He regarded me very intently on my saying this, and replied that he had no doubt of all Europeans coming over to his religion. Our report to the Shah at that time was of a nature to spare his life. On our report he merely got the bastinado, in which operation a farrash, whether intentionally or not, struck him across the face with the stick destined for his feet, which produced a great wound and swelling of the face.
On being asked whether a Persian surgeon should be brought to treat him, he expressed a desire that I should be sent for, and I accordingly treated him for a few days, but in the interviews consequent on this I could never get him to have a confidential chat with me, as some government people were always present, he being a prisoner. He was very thankful for my attentions to him. He was a very mild and delicate-looking man, rather small in stature and very fair for a Persian, with a melodious soft voice, which struck me much. Being a Siyyid, he was dressed in the habit of that sect, as were also his two companions.
In fact his whole look and deportment went far to dispose on in his favour. Of his doctrine I heard nothing from his own lips, although the idea was that there existed in his religion a certain approach to Christianity. He was seen by some Armenian carpenters, who were sent to make some repairs to his prison, reading the Bible, and he took no pains to conceal it, but on the contrary told them of it.
Most assuredly the Mussulman fanaticism does not exist in his religion, as applied to Christians, nor is there that restraint of females that now exists. Very few Western Christians can have had the opportunity of seeing, still less of conversing with, the Bab, and I do not know of any other who has recorded his impressions. Browne's Materials for the Study of the Babi Religion," pp. XIX, p. His zeal was so intense that he brought with him his son-in-law, a young man of eighteen years, who had been married to his daughter only a few days.
Come, because I must be a true father to you and make you partake of the joy of salvation! A provisional government was formed comprising four administrators under the presidency of the widow of the deceased Shah. Finally after much hesitation, the lawful heir, the young Prince Nasiri'd-Din Mirza, governor of Adhirbayjan was permitted to ascend the throne.
Governors and magistrates sought a pretext for amassing wealth, and officials a means of acquiring profits, celebrated doctors from the summits of their pulpits incited men to make a general onslaught; the powers of the religious and the civil law linked hands and strove to eradicate and destroy this people. Now this people had not yet acquired such knowledge as was right and needful of the fundamental principles and hidden doctrines of the Bab's teachings, and did not recognise their duties. Their conceptions and ideas were after the former fashion, and their conduct and behaviour in correspondence with ancient usage The way of approach to the Bab was, moreover, closed, and the flame of trouble visibly blazing on every side.
At the decree of the most celebrated of the doctors, the government, and indeed the common people, had, with irresistible power, inaugurated rapine and plunder on all sides, and were engaged in punishing and torturing, killing and despoiling, in order that they might quench this fire and wither these poor souls. In towns where these were but a limited number all of them with bound hands became food for the sword, while in cities where they were numerous they arose in self-defence in accordance with their former beliefs, since it was impossible for them to make enquiry as to their duty, and all doors were closed.
He was a man of pure and simple ways, of deep and sincere convictions. Out of respect for his master he always walked alongside of his horse ready to meet his every need. The Mussulmans themselves do not question the authenticity of this anecdote. Notwithstanding his slender and fragile frame and trembling hand, such were his valour and prowess on that day that whosoever had eyes to discern the truth could clearly see that such strength and courage could only be from God, being beyond human capacity Only the horsemen of Mazindaran held their ground and refused to flee.
And when Mulla Husayn was well warmed to the fray, he overtook a fugitive soldier. The soldier sheltered himself behind a tree, and further strove to shield himself with his musket. Mulla Husayn dealt him such a blow with his sword that he clave him and the tree and the musket into six pieces. The following reference is made to him in "A Traveller's Narrative" pp. The minister was a person devoid of experience and wanting in consideration for the consequences of actions; bloodthirsty and shameless; and swift and ready to shed blood.
Severity in punishing he regarded as wise administration, and harshly entreating, distressing, intimidating, and frightening the people he considered as a fulcrum for the advancement of the monarchy.
And as His Majesty the King was in the prime of youthful years the minister fell into strange fancies and sounded the drum of absolutism in the conduct of affairs: on his own decisive resolution, without seeking permission from the Royal Presence or taking counsel with prudent statesmen, he issued orders to persecute the Babis, imagining that by overweening force he could eradicate and suppress matters of this nature, and that harshness would bear good fruit; whereas in fact to interfere with matters of conscience is simply to give them greater currency and strength; the more you strive to extinguish, the more will the name be kindled, more specially in matters of faith and religion, which spread and acquire influence so soon as blood is shed, and strongly affect men's hearts.
The single toll in the knell for transporting the dead to their last earthly abode arouses, perhaps from association, ideas of profound solemnity; so too does the trumpet echoing through the camp when it ushers the dragoon to his grave; but above both, in solemn awe, is the keening as it sweeps afar over the dales and hills of Munster, announcing that a Gael has been gathered to his fathers. The adhan excites a different impression. It raises in the mind a combination of feelings, of dignity, solemnity, and devotion, compared with which the din of bells becomes insignificant.
Peter's and St. Paul's together can produce nothing equal to it. In the meantime, and since the outbreak of the conflict, the Ulamas of Barfurush exasperated by the numerous conversions which Quddus had been able to make in the city three hundred in a week, the Muhammadan historians admit reluctantly , referred the case to the governor of the province, Prince Khanlan Mirza.
He, however, paid no attention to their grievances, having many other preoccupations. He however, thinking it unnecessary to trouble himself, sent Muhammad Bik, Yavar captain , at the head of three hundred men, to restore order. Thus it was that the Muhammadans began to attack the caravansary. The struggle went on, but if ten Babis were killed, an infinitely larger number of aggressors bit the dust. As things continued to drag along, Abbas-Quli Khan felt he should come himself in order to size up the situation. Abbas-Quli Khan-i-Larijani although well born, was a perfect type of nomad.
Let all this be held in common and let everyone share in its benefits. Professor Browne, of Cambridge University, visited the spot on September 26, , and saw the name of the buried saint inscribed on a tablet with the form of words used for his "visitation," the tablet hanging suspended from the railings surrounding the tomb. The building at the gateway is two storeys high, is traversed by the passage giving access to the enclosure, and is roofed with tiles. The buildings of the shrine, which stand at the farther end of the enclosure, are rather more elaborate.
Their greatest length about 20 paces lies east and west; their breadth is about ten paces; and, besides the covered portico at the entrance they contain two rooms scantily lighted by wooden gratings over the doors. The tomb of the Shaykh, from whom the place takes its name, stands surrounded by wooden railings in the centre of the inner room, to which access is obtained either by a door communicating with the outer chamber, or by a door opening externally into the enclosure.
Browne's "A Year Amongst the Persians," p. And he was a youth graceful of form, comely of face, endowed with all manner of talents and virtues, dignified, temperate gentle, generous, courageous, and manly. For the love and service of His Supreme Holiness he forsook both his post and his salary, and shut his eyes alike to rank and name, fame and shame, reproaches of friends and revilings of foes. At the first step he left behind him dignity, wealth, position, and all the power and consideration which he enjoyed, spent large sums of money four or five thousand tumans at least in the Cause, and repeatedly showed his readiness freely to lay down his life.
When they were come before His Holiness, He smiled and said, "The mountain of Adhirbayjan has also a claim on Me,' and bade them turn back. After his return, Rida Khan devoted himself to the service of the friends of God, and his house was often the meeting place of the believers, amongst whom both Jinab-i-Quddus and Jinab-i-Babu'l-Bab were for a while his honoured guests.
Indeed, he neither spared himself nor fell short in the service of any of this circle, but, notwithstanding his high position, strove with heart md soul to further the object of God's servants. When, for instance, Jinab-i-Quddus first began to preach the doctrine in Mazindaran, and the Sa'idu'l-'Ulama, being informed of this, made strenuous efforts to do him injury, Rida Khan at once hastened to Mazindaran, and, whenever Jinab-i-Quddus went forth from his house, used, in spite of his high position and the respect to which he was accustomed, to walk on foot before him with his drawn sword over his shoulder; seeing which, the malignants feared to take any liberty On his return thence, he was present at the troubles at Badasht, where he performed the most valuable services, and was entrusted with the most important and delicate commissions.
After the meeting at Badasht was dispersed, he fell ill, and, in company with Mirza Sulayman-Quli of Nur a son of the late Shatir-bashi, also conspicuous for his virtues, learning, and devotion , came to Tihran. Rida Khan's illness lasted for some while, and on his recovery the siege of the castle of Tabarsi had already waxed grievous. He at once determined to go to the assistance of the garrison. Being, however, a man of mark and well known, he could not leave the capital without giving some plausible reason.
He therefore pretended to repent his former course of action, and begged that he might be sent to take part in the war in Mazindaran, and thus make amends for the past. The king granted his request, and he was appointed to accompany the force proceeding under Prince Mihdi-Quli Mirza against the castle. But on the first day of battle he began to gallop his horse and practise other martial exercises, until, without having aroused suspicion, he suddenly gave it free rein and effected a junction with the Brethren of Purity.
On arriving in their midst, he kissed the knee of Jinab-i-Quddus and prostrated himself before him in thankfulness. I, for my part, shall be satisfied with my head only when it falls stained with dust and blood in this plain. Therefore, on the eve of the day appointed for Jinab-i-Quddus to surrender himself at the royalist camp, Rida Khan, knowing that because of the fierce hatred which they bore him they would slay him with the most cruel tortures, went by night to the quarters of an officer in the camp who was an old and faithful friend and comrade. After the massacre of the other Babis, search was made for Rida Khan, and he was at length discovered.
The officer who had sheltered him proposed to ransom him for the sum of two thousand tumans in cash, but his proposal rejected, and though he offered to increase the sum, and strove earnestly to save his friend, it was of no avail, for the prince, because of the exceeding hatred he bore Rida Khan order him to be hewn in pieces. Its walls made of large stones reached a height of ten meters. On this base, they raised a construction made of enormous tree trunks in the middle of which they arranged a number of loopholes; they then surrounded it entirely with a deep ditch.
In fact it was a kind of great tower having stones for the foundation while the higher stories were of wood and provided with three rows of loopholes where they could place as many tufang-chis as they wished, or rather, as they had. They made openings for many doors and postern gates in order to facilitate entrance and exit. Finally, they manned the fortress with the most energetic Babis, the most devoted, and the most dependable available among them. When the leading men of this province came to Tihran to pay their respects to the king, they were ordered, as they departed, to take necessary measures to put an end to the sedition of the Babis.
They promised to do their best and in fact, as soon as they returned, these chiefs began to gather their forces and to deliberate. They wrote to their relations to come and join them. All of these worthies decided to attack the Babis in their fortress before they, themselves, could assume the defensive. The royal officers, seeing the chiefs of the country so willing, summoned a grand council to which hastened the lords already mentioned and also Mirza Aqa, Mustawfi of Mazindaran, superintendent of finances, the head of the Ulamas and many other men of high standing. Ali-Abad, the village so severely punished by the Babis, which aspired to avenge itself, furnished what it could and was reinforced by a party of men from Qadi who, being in the neighborhood, were willing to enlist.
The description of the terrors aroused his indignation. Too far from the scene of action to appraise the wild enthusiasm of the rebels, the only conclusion he could reach was that the Babies should be done away with before their courage could be further stimulated by real victories. The Prince Mihdi-Quli Mirza, appointed lieutenant of the king in the threatened province, left with a grant of extraordinary powers. Instructions were given to draw up a list of the men who had died in the attack on the Babis' fortress and in the sacking of Ferra and pensions were promised to the survivors.
Toward dawn, he found himself in an unknown mountain pass, lost in a wild country, but in reality only a short distance away from the slaughter of battle. The wind brought to his ears the noise of the volleys of musketry. This man dismounted, placed the Prince on his horse and offered to serve him as guide. He led him to a peasant's hut, settled him in the barn this is not considered a place to frown upon in Persia and while the Prince slept and ate, the Mazindarani mounted his horse and, covering the country side, gave out the glad tidings that the Prince was safe and well.
Thus he brought to him all his men, or at least a respectable number of them, one band after another. But the Shahzadih, far from priding himself on such firmness, was a weak character and, when he saw himself so well guarded, he left the barn and hurried to the village of Qadi-Kala whence he reached Sari in great haste. This conduct strengthened in the whole province the impression caused by the defeat of Vaskas. Panic ensued, open towns believed themselves exposed to every danger and, in spite of the rigor of the season, one could see caravans of non-combatants in great distress, taking their wives and children to the desert of Damavand to save them from the miserable dangers which the cautious conduct of Shahzadih seemed to foretell.
When the Asiatics lose their heads they do so completely. Was not this the sword of the Lord and of Gideon? Nicolas, in his "Siyyid Ali-Muhammad dit le Bab" p. Things the like of which no eye hath seen have befallen this wronged one. Gladly and with the utmost resignation I have accepted to suffer, that thereby the souls of men may be enlightened and the Word of God be established.
When we were imprisoned in the Land of Mim [Mazindaran], they one day delivered us into the hands of the ulama. The population was not eager to serve under a chief whose worth and intrepidity had not brilliantly stood the test.
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Nevertheless, by the help of money and through promises, the Mullas particularly, who did not lose sight of their interests, and who had the most at stake, displayed such zeal that in the end a fair number of tufang-chis were assembled. As for the mounted soldiers of the various tribes, from the moment their chiefs mount their horses, they do likewise without even asking why.
This time however, either through distrust of a Prince whose ineptitude might endanger the lives of his relatives and subjects, or because ambitious to distinguish himself, he no longer gave anyone the command of his forces. He led them himself by a daring move and, instead of rejoining the royal army, he went straight on to attack the Babis in their refuge.
Then he gave notice to the Prince that he had arrived at the fortress of Shaykh Tabarsi and that he was besieging it. Besides, he notified him that he had no need of assistance nor of support, that his forces were more than adequate and that, if his royal highness would see for himself how he, Abbas-Quli Khan-i-Larijani was about to treat the rebels, he would be both honored and gratified.
Therefore, fearing that ill might befall this impudent nomad, he sent him reinforcements immediately. But for him, God would not have been established upon the seat of His mercy, nor ascended the throne of eternal glory.
The new-comers were not slow in reediting there familiar aristocratif get-togethers of the motherland, mixing quite healthily popular songs and religious hymns. In their striving to build a New World, the settlers and adventurers did not encounter the promising surroundings imagined by Rameau in his Indes galantes.
Nonetheless, music kept its promises as always and helped them live graciously through what seemed to be a constant struggle to get from one winter to the next. M'en revenant de la jolie Rochelle. Air pour six Indiens et Indiennes Lully. Please select the product or product option you wish to add to your cart. Do not show. More info. Tracks List and Audio Samples 1. M'en revenant de la jolie Rochelle 2. Dans les haubans 3. La prison du gourmand 5. South exposure Pets allowed Restaurant Spa. Residence The residence at the foot of the slopes, where you can have a meal, shop, book your ski lesson, rent your ski and buy your ski passes near the residence.
Residence This high-altitude chalet will provide you a friendly welcome and will garantee a fabulous view, located in the middle of Val Thorens ski area Read more. West exposure South-West exposure Restaurant Spa. Residence Located in the quiet part of Val Thorens, Les Balcons, the chalet Val has 27 high standing apartments which can welcome from 4 to 14 persons. South exposure Pets allowed Spa. Quarter Plein Sud.
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