[A] The Rukni'd-Dawlih.

[B] Mashhad (Meshed) contains the Shrine of ImÁm Ri?Á, the eighth ImÁm.

[C] ?ÁjÍ Mu?ammad-IsmÁ`Íl-i-GulpÁygÁnÍ.

[D] The following verse in the Qur'Án (xvii, 4) refers to the Mi`rÁj:

The Holy Mosque (Masjid-al-?arÁm) is the Ka`bah in Mecca; the Further Mosque (Masjid-al-Aq?Á) is in Jerusalem.

[E] `Abdu'l-BahÁ has related this story of Siyyid KÁ?im's works of charity: '`AlÍ-ShÁh [the ?illu's-Sul?Án, see Prologue II, p. 10]

[F] Probably 'yÁrÁmÁz', meaning 'good-for-nothing'.

[G] For other aspects the reader is referred to the Introduction of NabÍl's The Dawn-Breakers.

[H] ?ÁjÍ IbrÁhÍm KhÁn (the I`timÁdu'd-Dawlih).

[I] This incident is referred to by BahÁ'u'llÁh in His Tablet to NÁ?iri'd-DÍn ShÁh.

[J] The Á?afu'd-Dawlih, who later rose in rebellion against the central government during the reign of NÁ?iri'd-DÍn ShÁh.

[K] In reality `AlÍ-ShÁh, the ?illu's-Sul?Án, not to be confused with Prince Sul?Án Mas`Úd MÍrzÁ, the Governor-General of I?fahÁn, who had the same title in later years.

[L] See Balyuzi, `Abdu'l-BahÁ, p. 373 and note.

[M] A descendant of the Prophet Mu?ammad.

[N] The quotations in this chapter without reference numbers are taken from NabÍl, The Dawn-Breakers, ch. iii.

[O] Qur'Án xv, 46.

[P] A well-known mosque in ShÍrÁz.

[Q] The daughter of the Prophet Mu?ammad, and the wife of `AlÍ, the first ImÁm.

[R] SÚrih xii.

[S] Today that night and that hour are celebrated with joy and reverence and gratitude all over the world.

[T] The commentary on the SÚrih of Joseph.

[U] Qur'Án xxxvii, 180.

[V] Now named BÁbul.

[W] ?urÚf-i-?ayy. ?ayy (the Living) is an Arabic word, numerically equivalent to eighteen.

[X] ZarrÍn-TÁj.

[Y] The school of Shaykh A?mad.

[Z] We shall see on p. 163 how she acquired this name.

[AA] Qur'Án xxxvi, 65.

[AB] Qur'Án lxxxix, 23.

[AC] ibid., xlvii.

[AD] Qur'Án.

[AE] ibid., xxviii, 4.

[AF] He was the son of FÁ?imih and `AlÍ.

[AG] ?ÁjÍ MÍrzÁ ?abÍbu'llÁh's father, ÁqÁ MÍrzÁ-ÁqÁ, was a nephew of the wife of the BÁb, and his paternal grandfather, ÁqÁ MÍrzÁ Zaynu'l-`ÁbidÍn, was a paternal cousin of the father of the BÁb. (See Foreword for other details of the manuscript.)

[AH] Browne (ed.), A Traveller's Narrative, Vol. II, p. 2.

[AI] Literally, 'The Leader of Friday'—the leading imÁm (he who leads the congregation in prayer) in a town or city.

[AJ] Literally, the 'Sea of All Knowledge'.

[AK] A well-known inn (caravanserai).

[AL] Islamic law specifies fifteen as the age of maturity.

[AM] The holy cities of `ÍrÁq are: (1) Najaf and (2) KarbilÁ (both already mentioned), which have within them the shrines of the first and the third ImÁms, respectively; (3) KÁ?imayn, in the close vicinity of BaghdÁd, which harbours the shrines of ImÁm MÚsÁ al-KÁ?im, the seventh ImÁm, and ImÁm Mu?ammad al-TaqÍ, the ninth ImÁm; (4) SÁmarrÁ, where the shrines of the tenth and the eleventh ImÁms, `AlÍ an-NaqÍ and ?asan al-`AskarÍ, are situated.

[AN] Qur'Án lxxvi, 21.

[AO] 'Siyyidu'sh-ShuhadÁ'' can be variously translated as the 'Head', the 'Chief', the 'Master' or 'Prince of the Martyrs'. It is applied to ImÁm ?usayn (the grandson of the Prophet Mu?ammad) who was the third ImÁm.

[AP] HÁshim was the great-grandfather of the Prophet Mu?ammad.

[AQ] The daughter of the Prophet Mu?ammad.

[AR] The BÁb refers to Himself time and again in this Book as 'Qurratu'l-`Ayn'—the Solace of the Eyes.

[AS] 'Nuq?iy-i-ÚlÁ'—the BÁb.

[AT] His name was MubÁrak.

[AU] To raise the Call of the QÁ'im.

[AV] The Lord of the Age.

[AW] He is usually known as Gandum-PÁk-Kun (the Sifter of Wheat); his name was MullÁ Ja`far. He was one of the martyrs of Shaykh ?abarsÍ.

[AX] ?ÁjÍ MÍrzÁ Mu?ammad-KarÍm KhÁn-i-KirmÁnÍ considered himself to be the successor to Siyyid KÁ?im. He fostered bitter opposition to the BÁb within the ShaykhÍ school.

[AY] He was the first to attempt to write a history of the new theophany.

[AZ] PÁy-i-MinÁr, named after the quarter of the city where it was located.

[BA] Teacher or tutor.

[BB] BahÁ'u'llÁh's father was famed for his calligraphy.

[BC] See note 6, Prologue.

[BD] ÁqÁ Mu?ammad-Mu??afÁ wrote in Arabic.

[BE] See Prologue I.

[BF] Major Rawlinson nowhere mentions the name of the priest who is alleged to have been the possessor of a 'spurious' version of the Qur'Án. It is obvious that the priest, about whom he was writing, could have been none other than MullÁ `AlÍy-i-Bas?ÁmÍ, whom he wrongly designated as 'Shirazee' for the simple reason that he had come from ShÍrÁz. His frequent references to the disciples of Siyyid KÁ?im as 'UsÚlÍ' indicate that his knowledge of the issue was meagre, for these disciples were known as ShaykhÍs. The term could have been more appropriately applied to the opponents of Siyyid KÁ?im. They and their counterpart, the 'AkhbÁrÍs', followed different methods of interpretation within the ShÍ`ah fold. For a description of these schools of thought, see Browne, A Literary History of Persia, Vol. IV, pp. 374-6.

[BG] His province.

[BH] Rawlinson's letter to Sheil carries the statement that MullÁ `AlÍ abjured his faith. Apart from the evidence of the devotion and heroism of the disciples of the BÁb, which history amply provides, several factors must be considered. Major Rawlinson was not present at that meeting of the divines, which he termed 'the Court of Inquisition'. Therefore his information was secondhand. The emergence of SunnÍ-ShÍ`ah antagonism was another factor which would certainly have clouded the issue. The 'advent of the Imam' need not, necessarily, have troubled the SunnÍ conscience, because SunnÍs have never believed in the ImÁmate and the occultation of the Twelfth ImÁm. Furthermore, that which MullÁ `AlÍ is supposed to have rejected, according to Rawlinson, was a 'perverted copy of the Koran'. Would MullÁ `AlÍ ever have an interpolated copy of the Qur'Án to announce the message he had to give, or to prove it? And then the question must also be asked: if MullÁ `AlÍ, the man who brought the news of the advent of the BÁb, had recanted, how was it that 'considerable uneasiness' was becoming perceptible in KarbilÁ and Najaf, 'in regard to the expected manifestation of the Imam'?

[BI] ShÍ`ah divines.

[BJ] Official courier.

[BK] MullÁ `AlÍ was before long caught up in a furore of agitation and oppression, was apprehended, put on trial and condemned to death. It has always been assumed that he was put to death somewhere in `IrÁq (either in Mosul or beyond), while being taken to Istanbul, because nothing more was ever heard of him after he reached Mosul. But recent research in official archives has established the fact that he arrived in the Ottoman capital, was once again put on trial and was condemned to hard labour in the dockyards, where he died towards the end of 1846. (For most of this information the author is much indebted to Mr Sami Doktoroglu.)

[BL] The principal official responsible for public order in a town or city.

[BM] In Persia this Feast is usually called `Íd-i-QurbÁn.

[BN] sheet of cloth, unstitched.

[BO] He had pretensions to leadership of the ShaykhÍ sect after the death of Siyyid KÁ?im.

[BP] MÍr-Gha?ab.

[BQ] The NÁzimu'sh-SharÍ`ih, who universally earned the epithet of '?Álim', the Tyrant.

[BR] TÁrÍkh-i-JadÍd (p. 202) names a fourth person, a certain MullÁ AbÚ-?Álib, a friend of MullÁ ?Ádiq-i-Muqaddas. His identity is unknown. A letter exists, written by MullÁ `AlÍ-Akbar-i-ArdistÁnÍ to the BÁb, when he was seeking permission to visit Him. Since their chastisement, he says, he had been living in ruins outside ShÍrÁz. The letter makes it absolutely certain that he was the only one who had remained and that both QuddÚs and Muqaddas had gone.

[BS] See note 9, Prologue.

[BT] M. BorÉ resided in Julfa, I?fahÁn. He was a layman sent by the French Government to obtain a foothold for the French in ÍrÁn. Later he became a Jesuit priest, and was the head of a Jesuit establishment in Galata when Layard met him in Constantinople. It is likely he sent copious notes to his superiors about the BÁb and the BÁbÍs.

[BU] Louis-Philippe.

[BV] An English merchant in TabrÍz.

[BW] 'LÚ?Í': mobster, bravo.

[BX] FaylÍ: a clan of the QashqÁ'Ís.

[BY] 'AlvÁ?': plural of 'LÚ?Í'.

[BZ] The chieftain next in rank to the ÍlkhÁnÍ. The central government made these appointments.

[CA] Such was the verdict of the Qur'Án (cxi) on AbÚ-Lahab:

[CB] Rodwell translates this as 'clear it up at once....'

[CC] They were to find Him 'independently and of their own accord'.

[CD] Qur'Án, cviii. Kawthar is said to be a river in Paradise.

[CE] 'The Discloser': he was called 'KashfÍ' because of the powers of divination attributed to him.

[CF] A letter has survived in the handwriting of Va?Íd, addressed to ?ÁjÍ MÍrzÁ Siyyid Mu?ammad, the uncle of the BÁb. Therein Va?Íd presents proof to convince him of the truth of the claim of his Nephew. See Plate facing p. 81 for an example of Va?Íd's handwriting.

[CG] ?a?ibu'z-ZamÁn, i.e., the QÁ'im, the MihdÍ (MahdÍ).

[CH] The BÁb was quoting a Muslim Tradition.

[CI] He and his father, MÍrzÁ Mu?ammad-`AlÍ, the first MushÍru'l-Mulk, were the Viziers of FÁrs, in succession, over a period of forty years.

[CJ] He was called ?ujjatu'l-IslÁm (The Proof of IslÁm), an appellation given to highly-placed and well-recognized divines. The BÁb gave him the designation: ?ujjat-i-ZanjÁnÍ.

[CK] `A?Ím is numerically equivalent to Shaykh `AlÍ.

[CL] Many of the relatives of the BÁb, including His uncle, ?ÁjÍ MÍrzÁ Siyyid Mu?ammad, were buried inside this shrine.

[CM] See Plate facing p. 193.

[CN] On October 15th 1846, Major Hennell reported from BÚshihr to Sheil in ?ihrÁn that cholera reached ShÍrÁz about September 22nd, and that 'immediately the fact was ascertained' ?usayn KhÁn left ShÍrÁz and went well away. At the time of his writing, Hennell states, the Governor had come back, to BÁgh-i-Takht, a garden and palace on the northern heights overlooking ShÍrÁz. On November 16th, Hennell reported that 'the cholera has ceased its ravages at Shiraz', that it had spread as far away as FasÁ and Jahrum, that there had been no fatal cases in BÚshihr, and that Ba?rah and BaghdÁd in Turkish domains had suffered most, deaths numbering up to 200 a day in Ba?rah. (F.O. 268/113.)

[CO] The present writer remembers hearing from his mother her recollections of her paternal grandmother, the wife of ?ÁjÍ MÍrzÁ Abu'l-QÁsim, which included an account of the washing away of the writings of the BÁb. Huge copper collanders were used for the purpose. The paper was either buried or thrown into wells.

[CP] This man in future years proved so hostile, bloodthirsty and rapacious that BahÁ'u'llÁh designated him as 'RaqshÁ', the She-Serpent.

[CQ] Because of his stupidity ÁqÁ Mu?ammad-MihdÍ was mockingly called SafÍhu'l-`UlamÁ—the Foolish One of the Learned.

[CR] Three miles roughly to a farsang or farsakh.

[CS] MaydÁn is a public square or an arena; as a measure of distance it was an indeterminate sub-division of a farsang.

[CT] According to Nicolas, the French envoy in ?ihrÁn (M. de BonniÈre) wrote to the Ministry of Foreign Affairs in Paris, on March 4th 1847, that Mu`tamidu'd-Dawlih, the Governor of I?fahÁn, had died, leaving a fortune estimated at 40 million francs.[11]

[CU] Yerevan or Erivan, today the capital of the Armenian Socialist Soviet Republic.

[CV] Qum is the second holy city of ÍrÁn. Mashhad which holds the Shrine of ImÁm Ri?Á has pride of place.

[CW] Commonly known as al-KulaynÍ, he died in A.D. 941. He was the author of U?Úl al-KÁfÍ (U?Úl-i-KÁfÍ in Persian usage), one of the four books that form the compendium of the belief and practice of IthnÁ-`AsharÍs ('Twelvers'). These are the ShÍ`ahs who believe in the major occultation of the Twelfth ImÁm, Mu?ammad ibn-i-?asan al-`AskarÍ.

[CX] In the opinion of the present writer, the second revolt of the Aga Khan, in 1840, was entirely due to the tortuous policies and the maladroitness of ?ÁjÍ MÍrzÁ ÁqÁsÍ himself.

[CY] Also MÁkÚ or MÁ-KÚh.

[CZ] See pp. 100-102.

[DA] Mu?ammad Big's son, named `AlÍ-Akbar Big, became, in future years, a follower of BahÁ'u'llÁh. MÍrzÁ Abu'l-Fa?l met him in ?ihrÁn and heard from him how it happened that his father came to accept the BÁb.

[DB] A village in the vicinity of TabrÍz.

[DC] Mark xi, 9-10.

[DD] Persecution forced him to abandon TabrÍz. With his family he went to Adrianople and was exiled in the company of BahÁ'u'llÁh to `AkkÁ. He features in the Memorials of the Faithful by `Abdu'l-BahÁ (pp. 161-4).

[DE] From ÍravÁn. See p. 117 and note.

[DF] A copy of the Persian BayÁn, in the handwriting of Siyyid ?usayn-i-YazdÍ, to whom He dictated it, exists in the International Archives of the BahÁ'Í Faith.

[DG] The BÁb named ChihrÍq `Jabal-i-ShadÍd'—the Grievous Mountain. 'ShadÍd' is numerically equal to ChihrÍq. He called MÁh-KÚ 'Jabal-i-BÁsi?'—the Open Mountain. 'BÁsi?' is numerically equal to MÁh-KÚ.

[DH] `AbbÁs MÍrzÁ was then nine years old. Farrant was the British chargÉ d'affaires in the absence of Sheil.

[DI] This man was in the fortress of Shaykh ?abarsÍ and betrayed his fellow-believers. Some years later in BaghdÁd he fell on evil days and BahÁ'u'llÁh gave him a monthly allowance.

[DJ] He was a master of Persian, Arabic, Turkish, Hebrew and Syriac.

[DK] The BÁb revealed the Law?-i-?urÚfÁt (Tablet of the Letters) in honour of MÍrzÁ Asadu'llÁh. 'Had the Point of the BayÁn [Nuq?iy-i-BayÁn] no other testimony with which to establish His truth,' He states, 'this were sufficient—that He revealed a Tablet such as this, a Tablet such as no amount of learning could produce.'[3]]

[DL] See p. 103.

[DM] The present writer heard this account from ValÍyu'llÁh VarqÁ, the son of the martyr-poet, who had the rank of a Hand of the Cause by appointment of the Guardian of the BahÁ'Í Faith.

[DN] They included men such as MÍrzÁ YÚsuf, the MustawfÍu'l-MamÁlik and `AbbÁs-QulÍ KhÁn-i-JavÁnshÍr.

[DO] Like the ImÁm-Jum`ih, the Shaykhu'l-IslÁm was a leading divine of a city, who enjoyed certain privileges. Although the sovereign appointed the Shaykhu'l-IslÁm, there were many instances when the position passed from father to son.

[DP] Also, MÍrkhwand. He died A.H. 903, A.D. 1497-8.

[DQ] QÁla, the third person singular of 'to say'.

[DR] Critics such as MÍrzÁ KÁ?im Big (Kazem-Beg) have observed that giving the age of the BÁb as thirty-five indicates that the whole account is spurious. Furthermore, it was not the mother of the BÁb who was named KhadÍjih, but His wife.

[DS] It is of interest that another son of MullÁ Mu?ammad, named MÍrzÁ IsmÁ`Íl, embraced the new Revelation.

[DT] Qur'Án xxix, 51.

[DU] An undated letter has come to light in the handwriting of NÁ?iri'd-DÍn ShÁh, written during the Ministry of BahÁ'u'llÁh, and addressed to `AlÁu'd-Dawlih, a governor of ?ihrÁn. The ShÁh instructed the Governor to put certain questions to the 'BÁbÍs' arrested by AmÍnu's-Sul?Án, including ÁqÁ JamÁl-i-BurÚjirdÍ, the only one he mentions by name. Only AmÍnu's-Sul?Án and ?ÁjÍ ÁqÁ Mu?ammad, a divine, should be present for the questioning, he instructed, and the replies of the BÁbÍs were to be recorded and presented to him. He himself, he said, might then have to meet these 'BÁbÍs', to determine exactly what their aims and purposes were.

NÁ?iri'd-DÍn ShÁh's language was abusive, but two points are particularly worth noting in this long tirade: first, his admission that, before the tribunal in TabrÍz, the BÁb stood firmly by His claim that He was the QÁ'im; second, his insistence that he wanted to know what were the beliefs and intentions of the 'BÁbÍs'.

During the governorship of `AlÁu'd-Dawlih, ÁqÁ Najaf-`AlÍ, a BahÁ'Í of TabrÍz, was arrested, resulting in the apprehension of a number of BahÁ'Ís in ?ihrÁn. ÁqÁ Najaf-`AlÍ had recently returned from `AkkÁ and was the bearer of a number of Tablets. He lost his life but the other BahÁ'Ís were eventually freed.

[DV] Literally, 'chief-lictor', a Roman officer who executed sentences on offenders.

[DW] This is a mistake. The two brothers, Siyyid ?asan and Siyyid ?usayn, were not put to death with the BÁb, contrary to Browne's note accompanying this account.

[DX] There was a certain ?ÁjÍ Ri?Áy-i-QÁsÍ[10] in ShÍrÁz, always ready to start a riot or head a revolt. The present writer recalls being told by his paternal grandmother that one day, at dawn, ?ÁjÍ QÁsÍ came galloping past their door, rattling a long stick (or a lance) in a hole in the wall, shouting: 'O house of the Siyyids, may you rest in safety, Mu?ammad ShÁh has gone to hell.' She remembered that incident very well, although at the time she was no more than seven or eight years old.

[DY] The father of SulaymÁn KhÁn was an attendant of `AbbÁs MÍrzÁ, and then of his son, Mu?ammad ShÁh.

[DZ] Towards the end of June 1849.

[EA] Towards the end of June 1850.

[EB] There were 360 derivatives. (Browne, ed., A Traveller's Narrative, Vol. II, p. 42.)

[EC] BahÁ'u'llÁh.

[ED] Men responsible for the tragedy of KarbilÁ, and the martyrdom of ImÁm ?usayn.

[EE] Siyyid `AlÍy-i-ZunÚzÍ.

[EF] Following his examination in the summer of 1848.

[EG] xxiii, 39-43.

[EH] xxii, 63-71.

[EI] xxiii, 27-30.

[EJ] Luke xxiii, 44-6.

[EK] Sha`bÁn 28th, 1266 A.H.

[EL] See Appendix 2 for extracts from British official documents which report the execution and the disposition of the bodies.

[EM] AfshÁrid NÁdir ShÁh (1736-47) and the Zand ruler, KarÍm KhÁn (1750-79).

[EN] Known both as RashtÍ and ShaftÍ.

[EO] In a book which the MuftÍ, Ma?mÚd al-ÁlÚsÍ, wrote, he spoke of Qurratu'l-`Ayn with great admiration.

[EP] These included Siyyid ?ÁhÁ and Siyyid Mu?ammad-Ja`far.

[EQ] Yet only two years before they had refused to hand over MullÁ `AlÍ to the Persian Government, that he might reach safety.

[ER] MullÁ IlyÁhÚ and MullÁ LÁlizÁr.

[ES] The first Jewish BahÁ'Í was ?akÍm MasÍ?, a doctor (later to become court physician to Muhammad ShÁh) who met ?Áhirih in BaghdÁd, and was deeply impressed by her eloquence and masterly exposition. Years later, while attending his son, he met MullÁ ?Ádiq-i-Muqaddas, a survivor of Shaykh ?abarsÍ, to whom BahÁ'u'llÁh had given the designation of Ismu'llÁhu'l-A?daq (the Name of God, the Most Truthful). This encounter led ?akÍm MasÍ? to embrace the BahÁ'Í Faith. He was the grandfather of Dr. Lu?fu'llÁh ?akÍm. (See Balyuzi, `Abdu'l-BahÁ, p. 78n.)

[ET] They were Shaykh Mu?ammad Shibl and his son, ÁqÁ Mu?ammad-Mu??afÁ, and Shaykh Sul?Án-i-KarbilÁ'Í.

[EU] MullÁ ?usayn's sword is in the International Archives of the BahÁ'Í Faith.

[EV] It is of interest that Shaykh ?Áli?, martyred in Persia, was a native of `IrÁq, while the first martyr of the BÁbÍ Faith, MullÁ `AlÍy-i-Bas?ÁmÍ, was a Persian who met his death in `IrÁq.

[EW] The station of the BÁb is discussed and defined by Shoghi Effendi, the Guardian of the BahÁ'Í Faith, in The Dispensation of BahÁ'u'llÁh, reprinted in the collection of his writings entitled The World Order of BahÁ'u'llÁh, to which the reader is referred.

[EX] MullÁ ?usayn was prevented from reaching Badasht.

[EY] Literally, 'The Event'; Professor Arberry has translated it as 'Terror' and George Sale as 'The Inevitable'. The present writer prefers in this instance Sale's rendering of the whole sÚrih to Arberry's; verses 1-12 are quoted. The incident is taken from `Abdu'l-BahÁ, The Memorials of The Faithful, p. 201, and Cheyne, The Reconciliation of Races and Religions, pp. 101-3.

[EZ] Also known as ?ishmatu'd-Dawlih, the brother of Mu?ammad ShÁh, who, at a later date, was the Governor-General of ÁdharbÁyjÁn, and refused to superintend the execution of the Bab.

[FA] The fame of this feat spread far and wide. Later, when the Grand Vizier reprimanded Prince MihdÍ-QulÍ MÍrzÁ, commander of an army sent against the defenders of Shaykh ?abarsÍ, because he had fled before them, the Prince sent him pieces of the musket-barrel smashed by the sword of MullÁ ?usayn, with this message: 'Such is the contemptible strength of an adversary who, with a single stroke of his sword, has shattered into six pieces the tree, the musket, and its holder.'[8]

[FB] MÍrzÁ Mu?ammad-TaqÍy-i-JuvaynÍ.

[FC] A martyr of Shaykh ?abarsÍ.

[FD] Such as `Abdu'llÁh KhÁn-i-TurkamÁn and ?abÍbu'llÁh KhÁn-i-AfghÁn.

[FE] MÍrzÁ ?usayn-i-MutavallÍ.

[FF] See ch. 12.

[FG] See Appendix 3. Va?Íd, as a man of influence, possessed houses in Yazd, NayrÍz, and his native town of DÁrÁb.

[FH] Sheil, reporting to Lord Palmerston on July 22nd 1850, stated that the defenders 'twice repulsed the Shah's troops.' (F.O. 60/152.)

[FI] Siyyid IbrÁhÍm, the son of Siyyid ?usayn.

[FJ] It is populated today by BahÁ'Ís.

[FK] Ishmael (IsmÁ`Íl), the son of Abraham, by Hagar.

[FL] See Appendix 4.

[FM] See Appendix 5.

[FN] He was, as we have seen, instrumental in rescuing the remains of the BÁb.

[FO] Also known generally as ?ÁjÍ Ákhund. He was a Hand of the Cause, appointed by BahÁ'u'llÁh.

[FP] Thieves must have seen ?ÁjÍ Ákhund and JamÁl-i-BurÚjirdÍ place the casket in a niche and brick it up. Whoever they were, they moved some of the bricks and broke open the casket, but finding that it did not contain any valuables they left it alone.

[FQ] In the house of MÍrzÁ ?asan-i-VazÍr, the remains were either deposited in a new casket, or the original broken casket was put inside a larger one. Some pieces of blood-stained and torn linen must have fallen out, when the remains were being secured. Many years later, Dr. YÚnis KhÁn-i-AfrÚkhtih, in the course of professional attendance upon the family of Majdu'l-AshrÁf, learned that they had in their possession pieces of linen soaked with the blood of the BÁb. Dr. AfrÚkhtih persuaded them to part with those precious relics. They are now in the International Archives of the BahÁ'Í Faith.

[FR] In the dispatch, his name is spelt Ibrahim Zaffranee.

[FS] The nominal Governor. He was either willingly or by force of circumstances allied to the rebels.

[FT] Siyyid IbrÁhÍm-i-QazvÍnÍ, the adversary of Siyyid KÁ?im, who had left KarbilÁ altogether during this turbulent period.

[FU] `AbbÁs was a brother of ImÁm ?usayn.

[FV] MullÁ `Abdu'l-`AzÍz dared not go to KarbilÁ because he feared his creditors. Siyyid KÁ?im had urged him to visit the holy city.

[FW] ?illu's-Sul?Án was not in a distressed condition, and his presence in ÍrÁn was not welcomed.

[FX] Part of this passage is also quoted on p. 178.

[FY] See p. 176.

[FZ] 1833-1902, a radical politician and writer. M.P. for Salford and editor of Echo.

[GA] Prince Sul?Án Mas`Úd MÍrzÁ, the eldest son of NÁ?iri'd-DÍn ShÁh, Governor-General of I?fahÁn and the adjoining provinces.

[GB] At the time of Arnold's visit, MÍrzÁ Asadu'llÁh KhÁn, a BahÁ'Í, was the Vizier of I?fahÁn.

[GC] 'In the winter of 1882-1883 the author was appointed by President Arthur to the Legation in Persia, just created by Act of Congress. In 1885, with the accession of the Democratic party to power, he returned to private life, in accordance with the practice of the diplomatic service of the United States.'[2]

[GD] Lorimer, Gazetteer of the Persian Gulf. Gordon Lorimer was one of the ablest members of the Indian Political Department, and held various posts in the area of the Persian Gulf. In 1904, he was commissioned by the Government of India to prepare the Gazetteer. At the end of 1913, Lorimer replaced Sir Percy Z. Cox as Consul-General in BÚshihr and Political Resident in the Persian Gulf. In February a mishap with a revolver caused his untimely death. The present writer well remembers the event. The Gazetteer was made ready for publication by Capt. R. L. Birdwood.

[GE] Curzon, Persia and the Persian Question, Vol. I, p. 497.