[1] See SohrÁb, RisÁliy-i-Tis`a-`AsharÍyyih, p. 13, for an account of Shaykh A?mad's discourses. (This source is discussed in Balyuzi, `Abdu'l-BahÁ, p. 417.)[2] ibid., p. 14.[3] See note 1 above, pp. 19-20.[4] F.O. 248/108 of May 15th 1843, enclosed in letter of May 20th 1843 to Sheil.[5] The Dawn-Breakers, p. 33 (Brit.), p. 45 (U.S.).[6] Sheil served as the British Minister in ?ihrÁn from August 1842 to February 1853, except for a period of leave from October 1847 to November 1849, when Col. Farrant deputised for him. Sheil was knighted in 1855.[7] F.O. 248/113.[8] The other pretenders were ?usayn-`AlÍ MÍrzÁ, the FarmÁn-FarmÁ, Governor-General of FÁrs, and ?asan-`AlÍ MÍrzÁ, the ShujÁ`u's-Sal?anih, Governor General of KirmÁn, both sons of Fat?-`AlÍ ShÁh. Three of the sons of the FarmÁn-FarmÁ managed to take themselves to London.[9] Sir Henry Layard (1817-1894) was the discoverer of the ancient city of Nineveh. He was elected to the British parliament as a Liberal, and served a term as the Under-Secretary of State for Foreign Affairs. In 1877 he was appointed Ambassador in Constantinople. His account is taken from Early Adventures in Persia, Susiana, and Babylonia, Vol. I, pp. 257-61.[10] The Ambassador recalled was Sir John MacNeill and the quarrel between ÍrÁn and Britain was over the city of HirÁt. This beautiful city had always been considered an integral part of the province of KhurÁsÁn, but since the assassination of NÁdir ShÁh, the AfshÁr king, in 1747, HirÁt had passed into possession of AfghÁn rulers. Mu?ammad ShÁh was intent on regaining ?irÁt, but Anglo-Russian rivalry and the British fear of Russian designs on India, hitherto almost non-existent, had become dominant factors in the international scene, bound to shadow the destiny of ÍrÁn; the British believed that the acquisition of HirÁt by the Persians would, in the main, benefit Russia. They took counter-measures in the Persian Gulf and occupied the island of KhÁrg, close to BÚshihr.[11] F.O. 60/95 of February 14th 1843.[12] ibid.

[1] Browne, A Year Amongst the Persians, (1926 ed.), p. 284.[2] Curzon, Persia and the Persian Question, Vol. I, p. 497, n. 2.[3] Browne (ed.), A Traveller's Narrative, Vol. II, p. 309.[4] Since they originated from the small town of BaraghÁn, they were known as BaraghÁnÍ.[5] Qurratu'l-`Ayn's words are quoted in The Dawn-Breakers, p. 56 (Brit.), pp. 81-2 (U.S.); and in verse form in A Persian Anthology, trans. by E. G. Browne, ed. by E. Denison Ross, Methuen & Co., London, 1927, p. 72.

[1] MÍr Mu?ammad-Ri?Á's father was named MÍr Na?ru'llÁh, his grandfather MÍr Fat?u'llÁh, and his great-grandfather MÍr IbrÁhÍm.[2] For details of this unedifying transaction, see Kazemzadeh, Russia and Britain in Persia, 1864-1914, ch. 4. The contract was signed on March 8th 1890.[3] Translated by H. M. Balyuzi.[4] Shaykh Mu?ammad was known as Shaykh `Ábid, and also as ShaykhunÁ and Shaykh-i-AnÁm. That his real name was Mu?ammad is attested by this verse in the Arabic BayÁn, one of the last works of the BÁb: 'Say O Mu?ammad, My teacher, do not beat me ere my years have gone beyond five.'

His school was in the quarter called BÁzÁr-i-Murgh (Poultry Market), housed in a mosque-like structure which went by the name of Qahviy-i-AwlÍyÁ'. It was close to the house of ?ÁjÍ MÍrzÁ Siyyid `AlÍ, the uncle-guardian of the BÁb. In its courtyard were a number of graves: three were particularly revered as those of saintly personages, one of whom was called AwlÍyÁ'—though no one really knew whose were the graves.

It is known that Shaykh `Ábid wrote a monograph on the childhood of the BÁb, but the manuscript has always been in the possession of people not well-disposed to the Faith of the BÁb and BahÁ'u'llÁh, and they have persistently refused to give it up or to divulge its contents. Shaykh `Ábid was also destined in later years to accept the Faith proclaimed by his former Pupil.[5] Account taken from MÍrzÁ Abu'l Fa?l's unpublished writings.[6] Nicolas, SeyyÈd Ali Mohammed Dit le BÂb, pp. 189-90.[7] Written in several volumes during the reign of NÁ?iri'd-DÍn ShÁh by LisÁnu'l-Mulk of KÁshÁn, whose soubriquet was Sipihr.[8] The Dawn-Breakers, pp. 20-2 (Brit.), pp. 25-9 (U.S.).[9] ibid., pp. 22-3 (Brit.), p. 30 (U.S.).[10] ?ÁjÍ MÍrzÁ `AlÍ's father was named MÍrzÁ `Ábid.[11] By Dhikr, he means Himself. Repeatedly in the QayyÚmu'l-AsmÁ', the BÁb refers to Himself as Dhikr, and was known to His followers as Dhikru'llÁh-al-A`?am (Mention of God, the Most Great), or Dhikru'llÁh-al-Akbar (Mention of God, the Greatest), and sometimes as ?a?rat-i-Dhikr. '?a?rat' prefixed to the name of a Manifestation of God has been translated as 'His Holiness'. But this English rendering is totally inadequate, for '?a?rat' has no English equivalent when placed prior to the name of a Manifestation of God. It conveys also the sense of His Honour, His Eminence, His Excellency, and the like.[12] From the QayyÚmu'l-AsmÁ', translated by H. M. Balyuzi.

[1] The Dawn-Breakers, p. 58 (Brit.), pp. 86-7 (U.S.).[2] ibid., p. 66 (Brit.), p. 96 (U.S.).[3] Two works of the BÁb are entitled BayÁn (Utterance): the larger one is in Persian, and the other which is much shorter is in Arabic.[4] The Dawn-Breakers, p. 69 (Brit.), p. 99 (U.S.).[5] ibid., p. 70 (Brit.), pp. 100-1 (U.S.).[6] ibid., pp. 71-4 (Brit.), pp. 104-8 (U.S.).[7] See Foreword, paragraph 4.[8] Shoghi Effendi, God Passes By, p. 9.

[1] London 1856, p. 177. [2] The Dawn-Breakers, pp. 61-2 (Brit.), pp. 90-1 (U.S.). [3] Throughout his life ÁqÁ Mu?ammad-Mu??afÁ served the Faith which he had embraced, with zeal and distinction. He spent many years in Beirut where he attended to the needs and requirements of pilgrims. His son, ÁqÁ ?usayn IqbÁl, did the same in subsequent years, with great devotion. Another son, Dr. Zia Bagdadi (Dr. ?ÍyÁ BaghdÁdÍ) resided in the United States, where his services were inestimable. [4] 'There gathered Shaykh Najaf, the son of Shaykh Ja`far, and Shaykh MÚsÁ from Najaf; Siyyid IbrÁhÍm al-QazvÍnÍ from KarbilÁ; Shaykh Mu?ammad-?asan YÁsÍn and Shaykh ?asan Asadu'llÁh from KÁ?imÍyyah; Siyyid Mu?ammad al-ÁlÚsÍ and Siyyid `AlÍ, the NaqÍb-al-AshrÁf, and Mu?ammad-AmÍn al-WÁ`iz and Shaykh Mu?ammad-Sa`Íd, the ShÁfi`Í MuftÍ from BaghdÁd. There were others also besides these.' (ÁqÁ Mu?ammad-Mu??afÁy-i-BaghdÁdÍ.) [5] Translated by H. M. Balyuzi. ÁqÁ Mu?ammad-Mu??afÁy-i-BaghdÁdÍ's autobiography is no more than 24 pages long. It is the second of two booklets printed together in Cairo. There is no publication date. [6] Major-General Sir Henry Rawlinson (1810-95) was one of the outstanding European figures in the nineteenth century. It was he who transcribed the cuneiform inscriptions on the rocks of BÍsitÚn in Western ÍrÁn, which record the achievements of the great Darius. He discovered the key to decipher them. Like Sir John Malcolm, he entered the service of the East India Company at the age of seventeen. Six years later, he went with two other British officers to train the Persian army, but after two years he was dismissed because Mu?ammad ShÁh had begun to quarrel with the British. Next he served in QandahÁr. By his own wish he was transferred to `IrÁq, because he wanted to be close to Western ÍrÁn and continue his research. He also continued the unfinished work of Layard at Nineveh. The British Museum has a wealth of archaeological finds donated by him. From 1859-60, he briefly occupied the post of British Minister in ?ihrÁn. Then to the end of his life he served on the India Council in London and devoted his time to writing and to scientific pursuits. From 1870-84, the Trustees of the British Museum issued four volumes of cuneiform inscriptions under his close supervision. [7] F.O. 248/114 of January 8th 1845, enclosed in Rawlinson's letter to Sheil of January 16th 1845. [8] ibid. [9] ibid. [10] F.O. 248/114 of January 16th 1845. [11] F.O. 248/114 (undated). Translation by Rawlinson, enclosed in his letter to Sheil of January 16th 1845. [12] F.O. 195/237 of April 15th 1845. [13] F.O. 195/237 of April 30th 1845. [14] F.O. 195/237 of February 18th 1845. [15] F.O. 248/114 of February 28th 1845.

[1] His son, ?ÁjÍ Shaykh Ya?yÁ, succeeded him as ImÁm-Jum`ih, and lived till 1919 to an advanced age. He extended his protection to the BahÁ'Ís on every possible occasion. [2] ?ÁjÍ MÍrzÁ ?abÍbu'llÁh's narrative. [3] The Dawn-Breakers, p. 91 (Brit.), p. 131 (U.S.). [4] ibid., pp. 90-1 (Brit.), p. 130 (U.S.). [5] ibid., p. 92 (Brit.), pp. 132-3 (U.S.). [6] ibid., pp. 93-5 (Brit.), pp. 134-6 (U.S.). [7] ibid., pp. 96-7 (Brit.), pp. 138-40 (U.S.). [8] ibid., p. 97 (Brit.), p. 140 (U.S.).

[1] Published by Leavitt, Trow & Co., New York & Philadelphia.[2] The Dawn-Breakers, p. 99 (Brit.), p. 142 (U.S.).[3] ibid., pp. 100-1 (Brit.), p. 144 (U.S.).[4] Cited Kelly, Britain and the Persian Gulf, p. 310.[5] EugÈne-NapolÉon Flandin (1809-76) was an archaeologist and painter of note. He and Coste, an architect, were members of the suite of M. de Sercey, Louis-Philippe's envoy to the Court of Mu?ammad-ShÁh. They stayed in ÍrÁn, after the envoy's departure, to draw her ancient monuments. The result of their labours, Voyage en Perse, was published in 1851 by the French Government.[6] Early Adventures in Persia, Vol. I, pp. 326-8.[7] Father of MÍrzÁ ?usayn KhÁn, the MushÍru'd-Dawlih and SipahsÁlÁr, who was the Persian ambassador in Constantinople in 1863, at the time of BahÁ'u'llÁh's exile to Adrianople. MÍrzÁ ?usayn KhÁn later rose to be the ?adr-i-A`?am (Grand Vizier).[8] ?ÁjÍ MÍrzÁ `AlÍ-Akbar, the QavÁmu'l-Mulk, was a younger son of ?ÁjÍ IbrÁhÍm KhÁn, the Grand Vizier who concluded a treaty with Sir John Malcolm, and later fell into disgrace and was barbarously put to death by Fat?-`AlÍ ShÁh. Most of his family perished with him. However, the young MÍrzÁ `AlÍ-Akbar survived to be restored to favour in later years and given the title of QavÁmu'l-Mulk. He and his descendants, over several generations, greatly influenced the destinies of the inhabitants of FÁrs.[9] SartÍp was a high rank in those days both in the civil and the military establishment; today it means brigadier. The FarmÁn (Firman) was to be read in the Masjid-i-Naw. Quarters of a city either belonged to the Ni`matÍ-KhÁnih or the HaydarÍ-KhÁnih.[10] F.O. 248/113 of August 7th 1844, enclosed in a letter of August 14th 1844, from Hennell to Sheil.[11] F.O. 248/113 of November 24th 1844, enclosed in Hennell's letter to Sheil of December 11th 1844.[12] F.O. 248/113 of December 24th 1844, enclosed in Hennell's letter to Sheil of January 4th 1845.[13] The Dawn-Breakers, p. 104 (Brit.), pp. 148-9 (U.S.).

[1] The Dawn-Breakers, p. 105 (Brit.), pp. 149-50 (U.S.).[2] Arberry (ed.), The Koran Interpreted.[3] See Foreword, paragraph 4.[4] Arberry (ed.), The Koran Interpreted. Verse numbers for the first extract are 49-50, although Arberry gives 50-1.[5] The Dawn-Breakers, pp. 105-6 (Brit.), p. 150 (U.S.).[6] Arberry (ed.), The Koran Interpreted.[7] The Dawn-Breakers, pp. 125-6 (Brit.), pp. 174-6 (U.S.).[8] ibid., p. 126 (Brit.), p. 176 (U.S.).[9] ibid., pp. 126-7 (Brit.), p. 176 (U.S.).[10] ibid., p. 127 (Brit.), p. 177 (U.S.).[11] Browne (ed.), A Traveller's Narrative, Vol. II, p. 8.[12] Masjid-i-VakÍl: built by KarÍm KhÁn-i-VakÍl, the founder of the Zand dynasty.[13] The Dawn-Breakers, pp. 107-9 (Brit.), pp. 153-4 (U.S.).[14] Browne (ed.), A Traveller's Narrative, Vol. II, p. 7.[15] `AndalÍb (Nightingale) was the soubriquet of MÍrzÁ `AlÍ-Ashraf of LÁhÍjÁn in the Caspian province of GÍlÁn. `AndalÍb was a poet of superb accomplishment and an eloquent teacher. He met Edward Granville Browne in Yazd in the year 1888. A very long letter exists, in his handwriting, addressed to Edward Browne, in which he cites proofs from the Bible, in support of the BahÁ'Í Faith, and encourages Browne to visit BahÁ'u'llÁh in `AkkÁ. It is not known whether a copy of the letter ever reached Browne.[16] Nicolas, SeyyÈd Ali Mohammed dit le BÂb, p. 233.[17] Browne (ed.), A Traveller's Narrative, Vol. II, pp. 9-10.[18] The Dawn-Breakers, pp. 128-9 (Brit.), p. 179 (U.S.).[19] See footnote ch. 4, p. 62.[20] Browne (ed.), A Traveller's Narrative, Vol. II, p. 11.

[1] It has been stated by one writer that ÁqÁ Mu?ammad-?usayn-i-ArdistÁnÍ was also with the BÁb on this journey.[2] Layard, Early Adventures in Persia, Vol. I, pp. 311-12.[3] Arberry (ed.), The Koran Interpreted.[4] The Dawn-Breakers, p. 145 (Brit.), p. 202 (U.S.).[5] ibid., p. 146 (Brit.), p. 204 (U.S.).[6] ibid., p. 148 (Brit.), pp. 205-7 (U.S.).[7] ?adru'd-DÍn Mu?ammad of ShÍrÁz, who died in the year A.H. 1050 (A.D. 1640-1) is generally known as MullÁ ?adrÁ. Shaykh A?mad-i-A?sÁ'Í wrote commentaries on two of his works: ?ikmatu'l-`ArshÍyyah (Divine Philosophy) and MashÁ`ir (Faculties).[8] The Dawn-Breakers, p. 150 (Brit.), p. 209 (U.S.).[9] ibid., pp. 150-1 (Brit.), pp. 209-11 (U.S.).[10] Browne (ed.), A Traveller's Narrative, Vol. II, p. 13.[11] Nicolas, SeyyÈd Ali Mohammed Dit le BÂb, p. 242, n. 192.[12] The Dawn-Breakers, pp. 152-3 (Brit.), p. 213 (U.S.).[13] `Abdu'l-BahÁ states in A Traveller's Narrative, Vol. II, p. 13, that the BÁb's sojourn in the private residence of ManÚchihr KhÁn lasted four months.

[1] See Shoghi Effendi, God Passes By, p. 164.[2] In the early days of IslÁm, these people were ranked with those groups of zealots who had earned the generic term of GhulÁt (Extremists, or 'those who exaggerate'). They identified `AlÍ, the first ImÁm, with the Godhead. `Abdu'llÁh Ibn-SabÁ, a Jewish convert to IslÁm who originated this doctrine, was put to death by `AlÍ himself. '`AlÍ is not God but is not separate from Him either' is the statement attributed to them today.[3] The Dawn-Breakers, p. 156 (Brit.), p. 217 (U.S.).[4] ibid., p. 161 (Brit.), pp. 224-5 (U.S.).[5] The account of this journey is given in The Dawn-Breakers, pp. 156-62 (Brit.), pp. 217-27 (U.S.).[6] Browne (ed.), A Traveller's Narrative, Vol. II, p. 14.[7] The Dawn-Breakers, pp. 162-3 (Brit.), pp. 228-9 (U.S.).[8] Browne (ed.), A Traveller's Narrative, Vol. II, pp. 14-15.[9] ibid., pp. 15-16.[10] The Dawn-Breakers, p. 163 (Brit.), pp. 230-1 (U.S.).

[1] The Dawn-Breakers, pp. 165-6 (Brit.), p. 235 (U.S.).[2] ibid., p. 166 (Brit.), p. 236 (U.S.).[3] ibid.[4] Browne (ed.), The TÁrÍkh-i-JadÍd, pp. 220-1.[5] The Dawn-Breakers, p. 167 (Brit.), p. 238 (U.S.).[6] Browne (ed.), A Traveller's Narrative, Vol. II, p. 16.[7] The Dawn-Breakers, pp. 173-4 (Brit.), p. 247 (U.S.).[8] ibid., p. 174 (Brit.), pp. 247-8 (U.S.).[9] Dossier No. 177, ?ihrÁn, 1848, pp. 49-50 and p. 360. See Appendix 5, n. 2.[10] See Foreword, paragraph 4.[11] Browne (ed.), A Traveller's Narrative, Vol. II, p. 16.[12] The Dawn-Breakers, p. 175 (Brit.), p. 249 (U.S.).