NOTE H.
ÁKÁ SEYYID YAHYÁ OF DÁRÁB AND
THE NÍRÍZ
INSURRECTION.
Gobineau makes no mention of the Níríz insurrection. Kazem-Beg gives a long
account of it, occupying fifteen pages (ii, pp. 224- 239), which contains
neither much more nor much less than the Násikhu't- Tawáríkh. His error
as to the date of the Zanján siege (see supra, p. 187) has led him to
give a wrong date for this event likewise. Áká Seyyid Yahyá's
death - the closing catastrophe of the Níríz insurrection - occurred, not, as he
implies, early in A.D. 1850, but on Sha'bán 28th A.H. 1266 (July 9th,
A.d.
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1850, see supra, p. 45, note 1). The
Rawzatu's-Safá contains a much briefer account of the
matter, which agrees in the main with those above alluded to. The
Táríkh-i-Jadíd, on the other hand, differs considerably from the Musulmán
histories, and supplies us with much new matter. As the versions embodied in the
latter are rendered sufficiently accessible to the European reader by
Kazem-Beg's narrative, I shall confine myself here to giving a brief
presentation of the account according to the Bábí tradition.
Seyyid Yahyá's father Seyyid Ja'far, surnamed
Kashfí or Kashsháf ('the Discloser') because of his skill in the
exegesis of the Kur'án and the visions which he claimed to have, seems,
according to all accounts, to have been universally respected and revered.
Before the events with which we are concerned took place he left his native town
of Dáráb and settled in Burújird. His son Seyyid Yahyá would seem to have
resided at Teherán for some time previously to the Báb's appearance, but for how
long does not appear. At all events, shortly after this took place he (at the
command of Muhammad Sháh as stated at p. 7 of the present work, at the
request of his disciples and followers according to the Táríkh-i- Jadíd)
proceeded to Shíráz with the express object of enquiring into the Báb's claims;
and was present, according to the Násikhu't- Tawáríkh, at the Báb's
examination before Huseyn Khán on Ramazán 21st A.H. 1261 (Sept.
23rd, A.D. 1845). Although, if we are to give credence to the Musulmán
historian's assertions, the Báb scarcely emerged from this ordeal with flying
colours, Seyyid Yahyá was sufficiently impressed by what he saw of the
young reformer to desire fuller opportunities of conversing with him. The usual
result followed. After a brief period of hesitation and doubt, Seyyid
Yahyá eagerly embraced the new faith. A long account of his conversion is
given in the Táríkh-i-Jadíd, which, interesting as it is, lack of space
compels me to omit.
Seyyid Yahyá does
not seem to have remained in Shíráz long after his conversion. The present
history (p. 8) states that he "hastened to Burújird to his father Seyyid
Ja'far"; the Táríkh-i- Jadíd describes him as "setting out for
Yezd";
[page 255]
while the Násikhu't-Tawáríkh asserts
that after the Báb's flight to Isfahán he was informed by Huseyn Khán
that "his further sojourn in Fárs was undesirable," and that accordingly he
betook himself to Yezd. Whatever his immediate movements on quitting Shíráz may
have been (and it is not improbable that he may have visited many towns besides
those mentioned to preach the new faith, being, as would appear, commissioned by
the Báb so to do) he would seem to have again visited Teherán, and there to have
remained for some considerable time. Subh-i-Ezel, in reply to a
question which I addressed to him as to the character of Áká Seyyid
Yahyá and the truth or falsity of the charge of perfidy brought against
him by a certain writer (Kazem-Beg, ii, p. 239), wrote thus:- "The virtue and
perfections of His Excellency Áká Seyyid Yahyá were beyond all
limits and bounds. He was not such as that historian has described. I bear
witness by God and His Spirit that this [historian] has written
downright falsehood. Most of the people of Persia admitted his virtue and
perfections. I myself in the days of my youth met him several times at night in
my own house and elsewhere, and witnessed the perfection of his virtues and
endowments"
The information at our
disposal is insufficient to enable us to trace Seyyid Yahyá's movements
from the period of his conversion in the autumn of A.D. 1845 till we find him
involved in the troubles at Yezd in May 1850. If the reiterated assertions of
the Táríkh-i-Jadíd to the effect that he proceeded directly from Shíráz
to Yezd, returned directly from Yezd to Shíráz and Níríz, and also visited
Teherán, are to be credited, we must suppose that he visited Yezd twice at least
during this period. At all events in May 1850 we find him in that city, busily
engaged in preaching the Bábí doctrines, and surrounded by a considerable number
of followers. The governor of Yezd, Áká Khán, at length considered it
advisable to interfere, and sent men to arrest Seyyid Yahyá, who retired
with some of his followers to the citadel and prepared to defend himself. An
unsuccessful attack on the insurgents' position resulted in a loss of thirty
lives to the besiegers and seven to the Bábís.
[page 256]
Seyyid
Yahyá, however, does not seem to have been altogether satisfied with his
position. One night he said, "If anyone could lead out my horse so that I could
go forth to put an end to this matter and convey myself to some other place, it
would not be a bad thing." A youth named Hasan, distinguished by a
singular devotion to Seyyid Yahyá, at once volunteered to make the
attempt, and persisted in his purpose in spite of his master's warning that he
would be taken and slain. This actually befel. Hasan was captured by the
enemy and brought before the governor, who ordered him to be blown from the
mouth of gun. So little did this terrible sentence affect the brave youth that
he requested that he might be bound with his face towards the cannon so that he
might see the match applied. In spite of this untoward event Seyyid Yahyá
succeeded in effecting his escape from Yezd in company with one of his
disciples. He first made his way to Shíráz, whence he proceeded to Níríz. After
his departure, the Bábís at Yezd were soon subdued by the governor, who punished
some with death, some with imprisonment, and some with fines.
No sooner had Seyyid Yahyá reached Níríz than he
again began his propaganda, undeterred by the remonstrances and threats of the
governor Zeynu'l-'Ábidín Khán. The latter finally called upon the people of
Níríz to assist him in forcibly expelling the disturber. Seyyid Yahyá,
being apprised of this, repaired to the mosque where his father had been wont to
preach, and addressed to the people there assembled an affecting discourse,
wherein he reminded them of their former love for himself, declared that his
only object was to make him partakers in that faith which had been to him a
source of such great happiness, and concluded by conjuring them by the
veneration in which they held his father's memory not to suffer themselves to be
made the instruments of the governor's malice. Having finished his discourse he
left the town accompanied by seventeen of his followers, and took up his abode
at an old ruined castle in the neighbourhood.
Seyyid Yahyá was not suffered to remain long undisturbed. His foes soon
discovered his retreat and proceeded to lay siege to it. At first they were
unsuccessful, Seyyid
[page 257]
Yahyá having apparently been joined by a
large number of supporters (three hundred according to the Musulmán historian);
and indeed the Bábís gained at least one decided victory over their foes. But in
a short while the besiegers were re-inforced by troops sent from Shíráz at the
command of Fírúz Mírzá, the new governor of Fárs, and commanded by Mihr 'Alí
Khán Shujá'u'l-Mulk of Núr and Mustafá-Kulí Khán
Kára- gúzlú. The arrival of these troops greatly dispirited the besieged;
many of the less ardent deserted, and in a short time the occupants of the
castle were reduced to seventy.
In spite of
the defections from their ranks, the Bábís (according to the
Táríkh-i-Jadíd) continued to defend themselves with such vigour that the
besiegers were fain to have recourse to treachery similar in character to that
whereby Sheykh Tabarsí and Zanján were finally subdued. They sent a
message to Seyyid Yahyá asking him to come to their camp and hold a
peaceful consultation with the royalist leaders, and assuring him with oaths
registered on the Kur'án that no harm should befal him at their hands.
Seyyid Yahyá, in spite of the remonstrances and warnings of his
followers, acquiesced in the proposed arrangement, and forthwith betook himself
to the besiegers' camp. He was at first received with courtesy and treated with
all respect, but when, on the following morning, he attempted to leave the tent
which had been assigned to him, he was prevented by the sentinels from so doing.
The Bábís, becoming aware in some way of the insult offered to their chief, made
a sudden sortie and succeeded in greatly discomfiting their foes. Thereupon the
officers of the besieging army hastened to Seyyid Yahyá's tent and
remonstrated with him on the action of his followers, reminding him that he had
agreed to co-operate with them in striving to bring about a peaceful settlement.
Seyyid Yahyá in turn reproached them with wanton violation of good faith
in confining him to his tent, which conduct on their part, he assured them, was
the sole cause of what had now occurred. The royalist officers apologised for
the insult offered, which, they declared, they had in no wise sanctioned, and
finally prevailed on Seyyid Yahyá to write to his followers instructing
them to lay down their arms, evacuate their
[page 258]
fortress, and return to their homes. The Bábís
faithfully obeyed the commands of their chief, but no sooner were they disbanded
and scattered than they were seized by the soldiers and brought in chains to the
camp, while their houses were given over to plunderers.
The besiegers, having now gained their object, readily forgot
their oaths and plighted troth. Seyyid Yahyá was strangled with this own
girdle by one of whose two brothers had been killed during the siege, and the
other Bábís likewise died by the hands of the executioner. The heads of the
victims were stuffed with straw1, and, bearing with
them these grim trophies of their prowess, together with some forty or fifty
Bábí women and one child of tender age as captives, the victorious army returned
to Shíráz. Their entry into that city was made the occasion of general
rejoicings; the captives were paraded through the streets and bazaars and
finally brought before Prince Fírúz Mírzá, who was feasting in a summer-house
called Kuláh-i-Firangí. In his presence Mihr 'Alí Khán, Mírzá Na'ím, and
the other officers recounted the details of their victory, and received
congratulations and marks of favour. The captive women were finally imprisoned
in an old caravansaray outside the Isfahán gate. What treatment they experienced
at the hands of their captors is left to our conjecture. Twelve Bábís who had
escaped from Níríz to Isfahán were there captured and sent to Shíráz where they
were executed. Thus ended the first Níríz insurrection.
The second insurrection occurred about two years later. A number
of Bábís took refuge with their wives and children in the mountains about Níríz,
and for a long while offered a vigorous and successful resistance to those who
strove to dislodge them. They even attacked the town and killed the governor
Zeynu'l-'Ábidín Khán - the chief author of their sufferings - while he was at
the bath. Finally troops were sent from Shíráz by the governor Tahmásp
Mírzá, and these, aided by the tribesmen of Dáráb and Sábúnát, succeeded
at length in stamping out the insurrec-
1 Concerning this disgusting practice compare Eastwick's
Diplomate's Residence in Persia, vol. ii, pp. 55-56.
[page 259]
tion. The fate of the captives was in every
respect similar to that which had befallen their predecessors.
The author of the Táríkh-i- Jadíd in concluding this
narrative takes occasion to point out how literally was fulfilled in these
events the prophecy contained in a tradition referring to the signs which shall
mark the appearance of Imám Mahdí:-
[five lines of
Persian/Arabic text]
"In him
[shall be] the perfection of Moses, the preciousness of
Jesus, and the patience of Job; his saints shall be abased in his time, and
their heads shall be exchanged as presents, even as the heads of the Turk and
the Deylamite are exchanged as presents; they shall be slain and burned, and
shall be afraid, fearful, and dismayed; the earth shall be dyed with their
blood, and lamentation and wailing shall prevail amongst their women; these are
my saints indeed"1
When I was at Yezd in the early summer of 1888, I became
acquainted with a Bábí holding a position of some importance under government,
two of whose ancestors had taken a prominent part in the suppression of the
Níríz insurrection. Of what he told me concerning this the following is a
summary taken from my diary for May 18th, 1888:-
"My maternal grandfather Mihr 'Alí Khán Shujá'u'l-Mulk and my
great-uncle Mírzá Na'ím both took an active
1 This tradition, called [~~~] is also
quoted from the Káfí (one of the principal compilations of Shi'ite
traditions) in the Ikán.
[page 260]
part in the Níríz war - but on the wrong
side. When orders came to Shíráz to quell the insurrection, my grandfather
was instructed to take command of the expedition sent for that purpose. He did
not like the task committed to him and communicated his reluctance to two of the
'Ulamá, who, however, re- assured him, declaring that the war on which he
was about to engage was a holy enterprise sanctioned by Religion, and that he
would receive reward therefor in Paradise. So he went, and what happened
happened. After they had killed 750 men, they took the women and children,
stripped them almost naked, mounted them on donkeys, mules, and camels, and led
them through rows of heads hewn from the lifeless bodies of their fathers,
brothers, sons, and husbands towards Shíráz. On their arrival there, they were
placed in a ruined caravansaray just outside the Isfahán gate and opposite to an
Imám- zádé, their captors taking up their quarters under some trees hard
by. Here they remained for a long while, subjected to many insults and
hardships, and many of them died.
"Now see
the judgement of God on the oppressors; for of those chiefly responsible for
these cruelties not one but came to a bad end and died overwhelmed with
calamity.
"My grandfather Mihr 'Alí Khán
presently fell ill and was dumb till the day of his death. Just as he was about
to expire, those who stood round him saw from the movement of his lips that he
was whispering something. They leant down to catch his last words and heard him
murmur faintly 'Bábí! Bábí! Bábí!' three times. Then he fell back
dead.
"My great-uncle Mírzá Na'ím fell into
disgrace with the government and was twice fined, 10,000 túmáns the first
time, 15,000 the second. But his punishment did not cease here, for he was made
to suffer diverse tortures. His hands were put in the el-
chek1 and his feet in the tang-i-
Kájár2; he was made to stand bare-headed in
the sun
1 The torture
called el-chek consists in placing pieces of wood between the victim's
fingers, binding them round tightly with cord. Cold water is then thrown over
the cord to cause its further contraction.
2 The tang-i- Kájár or 'Kájár squeeze' is an
instrument of torture resembling the 'boot' once used in England, for the
introduction of which (as its name implies) Persia is indebted to the dynasty
which at present occupies the throne.
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with treacle smeared over his head to attract
the flies; and, after suffering these and other torments yet more painful and
humiliating, he was dismissed a disgraced and ruined
man."1
Áká
Seyyid Yahyá was, as Subh-i-Ezel informed me, not more than
forty years old at the time of his death. A certain Bábí named Biyúk Áká
used to say jestingly, "I like a handsome 'Commander of the Faithful' like
Seyyid Yahyá, not an ugly old man bent double with age like Mullá Sheykh
'Alí."
Major-General Sir Frederick Goldsmith
was kind enough to call my attention to the following passage in Lovett's
Surveys on the road from Shíráz to Bam (Journal of the Royal Geographical
Society, 1872):-
"It (i.e. Níríz) is
divided into three parishes or mahallas; that to the South, termed
the 'Mahalla-i- Bábí' is well known to be peopled almost entirely by
Bábís, who, though they do not openly profess their faith in the teachings of
Seyyid 'Alí Muhammad the Báb, still practise the principles of communism
he inculcated. It is certain, moreover, that the tolerance which was one of the
precepts inculcated by the Báb is here shewed, for not only was I invited to
make use of the public hammám, if I required it, but quarters were
assigned to me in a madrasa."
Is it in
the least degree probable that, if Seyyid Yahyá's conduct had been such
as Kazem-Beg describes it, Níríz should have continued so long one of the
strongholds of that faith whereof he was the apostle?
1 Another yet more striking instance of Divine
vengeance was related to me in the same connection, but I omit it as not bearing
on the present subject. The belief prevalent amongst the Bábís, that signal
punishment befalls those who are most active in persecuting them, is strangely
supported not only by the above instances but by the fates of the
Amír-Nizám (Gobineau, pp. 253-254), of Mahmúd Khán the
Kalántar (Gobineau, p. 295), of Sheykh Bákir, and others (B. i,
pp. 491-492).
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