During the latter days [passed] in Adrianople Bahá’u’lláh
composed a detailed epistle setting forth all matters clearly and minutely. He
unfolded and expounded the main principles of the sect, and made clear and
plain its ethics, manners, course, and mode of conduct: He treated certain
political questions in detail, and adduced sundry proofs of His truthfulness:
He declared the good intent, loyalty, and sincerity of the sect, and wrote some
fragments of prayers, some in Persian, but the greater part in Arabic. He then
placed it in a packet and adorned its address with the royal name of His
Majesty the King of Persia, and wrote [on it] that some person pure of heart
and pure of life, dedicated to God, and prepared for martyr-sacrifice, must,
with perfect resignation and willingness, convey this epistle into the presence
of the King.
A youth named Mírzá Badí, a native of Khurásán, took
the epistle, and hastened toward the presence of His Majesty the King. The Royal Train had its abode and station outside Tihrán, so
he took his stand alone on a rock in a place far off but opposite to the Royal
Pavilion, and awaited day and night the passing of the Royal escort or the
attainment of admission into the Imperial Presence. Three days did he pass in a state of fasting and vigilance:
an emaciated body and enfeebled spirit remained. On the fourth day the Royal
Personage was examining all quarters and directions with a telescope when
suddenly his glance fell on this man who was seated in the utmost respectful
attitude on a rock. It was inferred from the indications [perceived] that he
must certainly have thanks [to offer], or some complaint or demand for redress
and justice [to prefer].
[The King] commanded one of those in attendance at the court to inquire into the circumstances of this youth. On interrogation [it was found that] he carried a letter which he desired to convey with his own hand into the Royal Presence. On receiving permission to approach, he cried out before the pavilion with a dignity, composure, and respectfulness surpassing description, and in a loud voice, “O King, I have come unto thee from Sheba with a weighty message!” [Cf. Qur’án 27:22]
[The King] commanded to take the letter and arrest the
bearer. His Majesty the King wished to act with deliberation and desired to
discover the truth, but those who were present before him loosed their tongues
in violent reprehension, saying, “This person has shown great presumption and
amazing audacity, for he hath without fear or dread brought the letter of him
against whom all peoples are angered, of him who is banished to Bulgaria and
Sclavonia, into the presence of the King. If so be that he do not instantly
suffer a grievous punishment there will be an increase of this great
presumption.”
So the ministers of the court signified [that he should
suffer] punishment and ordered the torture. As the first torment they applied
the chain and rack, saying, “Make known thy other friends that thou mayest be
delivered from excruciating punishment, and make thy comrades captive that thou
mayest escape from the torment of the chain and the keenness of the sword.”
But, torture, brand, and torment him as they might, they saw naught but
steadfastness and silence, and found naught but dumb endurance [on his part].
So, when the torture gave no result, they [first] photographed him (the
executioners on his left and on his right, and he sitting bound in fetters and
chains beneath the sword with perfect meekness and composure), and then slew
and destroyed him. This photograph I sent for, and found worthy of
contemplation, for he was seated with wonderful humility and strange
submissiveness, in utmost resignation.
Now when His Majesty the King had perused certain passages
and become cognizant of the contents of the epistle, he was much affected at
what had taken place and manifested regret, because his courtiers had acted
hastily and put into execution a severe punishment. It is even related that he
said thrice, “Doth anyone punish [one who is but] the channel of correspondence?”
Then the Royal Command was issued that their Reverences the
learned doctors and honorable and accomplished divines should write a reply to
that epistle. But when the most expert doctors of the capital became aware of
the contents of the letter they ordained: “That this person, without regarding
[the fact] that he is at variance with the Perspicuous Religion, is a meddler
with custom and creed, and a troubler of kings and emperors. Therefore to
eradicate, subdue, repress, and repel [this sect] is one of the requirements of
the Well-established Path, and indeed the chief of obligations.”
This answer was not approved before the [Royal] Presence,
for the contents of this epistle had no obvious discordance with the Law or
with reason, and did not meddle with political or administrative matters, nor
interfere with or attack the Throne of Sovereignty. They ought, therefore, to
have discussed the real points at issue, and to have written clearly and
explicitly such an answer as would have caused the disappearance of doubts and
the solution of difficulties, and would have become a fulcrum for discussion to
all.
- ‘Abdu’l-Baha (‘A Traveler’s Narrative’)
