The Scribe's Promise

Bahá’í Publishing 401 Greenleaf Avenue, Wilmette, IL 60091-2844 Copyright © 2014 by the National Spiritual Assembly of the Bahá’ís of the United States All rights reserved. Published 2014 Printed in the United States of America on acid-free paper ∞ 17 16 15 14 4 3 2 1 Library of Congress Cataloging-in-Publication Data Pollard, Jennifer.

The scribe’s promise / Jennifer Pollard. pages cm Includes bibliographical references.

ISBN 978-1-61851-070-9 (acid-free paper) 1. Bahai Faith—Fiction. 2.

Iran—History—Qajar dynasty, 1794–1925—Fiction. 3. Religious fiction.

4. Love stories. I. Title.

PS3616.O56826S37 2014 813’.6—dc23 2014020773

Cover design by Misha Maynerick Book design by Patrick Falso

Table of Contents Regional Map of Persia . . . . . . . . . . . . . . . . . . . . . . . . . . . ix Map of Main Cities and Routes Used in this Novel. . . . . . ix Introduction. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .xi Prologue. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xvii 1 / 22 May 1844 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 2 / Mid-June, 1844 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 3 / Early August, 1844 . . . . . . . . . . . . . . . . . . . . . . . . . . . 29 4 / Late October, 1844. . . . . . . . . . . . . . . . . . . . . . . . . . . 41 5 / Winter through June, 1845. . . . . . . . . . . . . . . . . . . . . 57 6 / Late June, 1845, to September, 1846. . . . . . . . . . . . . 73 7 / Late September, 1846. . . . . . . . . . . . . . . . . . . . . . . . . 89 8 / Isfáhán, Fall 1846 . . . . . . . . . . . . . . . . . . . . . . . . . . . 103 9 / Julfa and Isfáhán, Winter 1846 to Spring 1847 . . . . . . . . . . . . . . . . . . . 123 10 / Qum to Zanján, Spring 1847. . . . . . . . . . . . . . . . . . 141 11 / Tabríz, Late April, 1847 . . . . . . . . . . . . . . . . . . . . . . 161 12 / Mákú, Summer 1847 to Spring 1848. . . . . . . . . . . . 171 13 / Chihriq to Qazvín, Spring 1848 . . . . . . . . . . . . . . . 189 14 / Tabríz, June through July, 1847 . . . . . . . . . . . . . . . 203 15 / Tabríz to Tihrán, Late Summer, 1848. . . . . . . . . . . 217 16 / Mázindarán, Fall 1848 . . . . . . . . . . . . . . . . . . . . . . . 231

vii

17 / The Shrine of Shaykh Tabarsí, October 1848 to May 1849. . . . . . . . . . . . . . . . . . . 255 18 / Tihrán, May 1849 to April 1850. . . . . . . . . . . . . . . 277 19 / Tabríz, April through July, 1850 . . . . . . . . . . . . . . . 287 Epilogue / July through August, 1850. . . . . . . . . . . . . . 297 Chronology of Major Events. . . . . . . . . . . . . . . . . . . . . 305 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 307 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 315

Regional Map of Persia

Map of Main Cities and Routes Used in Novel

ix

Prologue Citrus scents wafted through the streets of Karbilá.1 Lemon and orange, lime and grapefruit, nearing the end of their fruiting season, gave hints to what lay behind the high walls surrounding each back yard. The windowless house fronts were right on the street in the normal custom. The homes and backyard walls, melding together in a united barrier along every thoroughfare and alley, gave no hint of any yard at all. Only doors and the occasional street broke the continuous, plaster-covered barricades.

The shrine of Imam Husayn, with its three minarets and great dome, could be seen from all the great thoroughfares. This shrine was the center of spiritual life for the city, attracting pilgrims from the entire Muslim world.

Through these streets walked a mullá, or Muslim priest, of thirty or so years, with his black robe, matching black locks, full beard, and once-white turban covered in the dust and dross of long travel.

That travel had been long indeed, covering hundreds of miles to spread the news of reformation and expectation, explaining the teachings of his famous master to the greatest minds of the day, dispelling misunderstandings and quelling unjust rumors, riding from town to oasis to caravanserai. Mullá Husayn-i-Bushrú’í was glad to do so. His master, Siyyid Kázim-i-Rashtí, who had sent him on this mission, was recognized throughout the region for his sagacity, depth of knowledge, and astonishing perceptions. This siyyid had learned from another great master, Shaykh Ahmad-i-Áhsaí, who had started the Shaykhí reformation of Islám, working to prepare the faithful for the coming of the Promised One.

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Prologue

Shaykh Ahmad and Siyyid Kázim had sifted through the sacred writings, connecting clues and prophecies for many years together before the learned shaykh’s ascension. Siyyid Kázim had carried on leading the Shaykhí movement, disseminating this gathered knowledge to masters and seekers, rich and poor alike. He knew the Promised One’s advent would be soon, knew He was near, and knew that he, Siyyid Kázim, would continue to educate whoever would listen to him until his own ascension.

Mullá Husayn, having achieved his assigned objective, beat the dust from his robe as well as he could while nearing his destination, having returned to the home of Siyyid Kázim on 22 January 1844 (the ³rst day of Muharram, 1260 A.H.). The welcome for the triumphant traveler, however, was not what he might have expected.

Several of his fellow disciples accosted him upon his entrance.

Siyyid Kázim, guide and protector of them all, leader of modern Muslim thought, had passed on just a few weeks earlier. Now, guideless, unprotected, and in chaos, they asked Mullá Husayn what they should do. Protection was truly something they needed, for in the past, the jealous and the wayward among the clergy had uttered calumny, had pointed the ³nger of accusation, and had branded the promoters of reformation as heretics. Despite the accuracy of the reforms based on the Qur’án—the sacred words of God revealed through Muhammad—these same oppressors had claimed that the reformists had strayed from the Qur’án and worked to undermine the great traditions of Islám.

Such words could bring a quick death to the accused, but they would more often bring about the destruction of a cleric’s career, the con³scation of his property, the physical punishment of the lash or bastinado, and a slow death in misery and poverty for the hapless victim and his family. The refutation of such accusations was the very reason for the mission Mullá Husayn had just ³nished. He had visited the two most outstanding clerics of that day, explained the teachings of Siyyid Kázim and refuted clearly the charges against them, and was given written statements of support from those two

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clerics to show the Muslim world that lies and innuendo would come to naught against the Shaykhí movement.

The death of Siyyid Kázim, however, left a vacuum of great proportions in the hierarchy of clergy-heavy Karbilá—a vacuum which many of the powerful were already positioning themselves to ³ll. Heaven help any mere disciple who got in the way.

First, Mullá Husayn calmed his fellows’ fears and reminded them of Siyyid Kázim’s countless statements of the nearness of the Promised One. Then, as the leading disciple, he went to a nearby house to receive visits from the bereaved of the city on behalf of his chief, consoling the mourners for three days. Finally, he called together the best and most trustworthy of his fellows and asked what their teacher’s ³nal exhortations had been.

They replied, “He told us that the Object of our quest was now revealed. [He had said] The veils that intervened between you and Him are such as only you can remove by your devoted search.

Nothing short of prayerful endeavor, of purity of motive, of singleness of mind, will enable you to tear them asunder. Has not God revealed in His Book: ‘Whoso maketh e²orts for Us, in Our ways will We guide them’?”

Siyyid Kázim had done all he could to move his disciples on their way. He had informed and entreated them all, in groups and singly, in private and in public, “Persevere till the time when He, who is your true Guide and Master, will graciously aid you and enable you to recognise Him. Be ³rm till the day when He will choose you as the companions and the heroic supporters of the promised Qá’im. Well is it with every one of you who will qua² the cup of martyrdom in His path. Those of you whom God, in His wisdom, will preserve and keep to witness the setting of the Star of Divine guidance, that Harbinger of the Sun of Divine Revelation, must needs be patient, must remain assured and steadfast.

Such ones amongst you must neither falter nor feel dismayed. For soon after the ³rst trumpet-blast which is to smite the earth with extermination and death, there shall be sounded again yet another

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call, at which all things will be quickened and revived. Then will the meaning of these sacred verses be revealed: ‘And there was a blast on the trumpet, and all who are in the heavens and all who are in the earth expired, save those whom God permitted to live.

Then was there sounded another blast, and, lo! arising, they gazed around them. And the earth shone with the light of her Lord, and the Book was set, and the Prophets were brought up, and the witnesses; and judgment was given between them with equity; and none was wronged.’* Verily I say, after the Qá’im** the Qayyúm† will be made manifest.”

Mullá Husayn, astonished that they remained after such exhortations, responded, “Why, then, have you chosen to tarry in Karbilá? Why is it that you have not dispersed, and arisen to carry out his earnest plea?”

His fellows admitted their failure, but then attempted to declare Mullá Husayn the Promised One. “God forbid!” he answered them. “Far be it from His glory that I, who am but dust, should be compared to Him who is the Lord of Lords!” He continued to berate them, then exhorted them to do as they had been told, to disperse and seek out their Lord.

Excuses were given, evasions were made. Mullá Husayn spoke to each of the well-known disciples, but none would budge.

Realizing the futility of further e²orts in this path, he turned away from them, setting out for Najaf with his brother and nephew.

Once there, he settled himself and his companions in the Masjidi-Kú³h (Mosque or religious school of Kú³h) where he prayed, fasted, and held vigils for forty days to prepare himself for the great quest that lay ahead—the search for the Promised One.

* Qur’án 39:68. ** Forerunner of the Promised One of all religions. † The Promised One.

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22 May 1844 Shíráz basked in its vast glory as the capital of art, poetry, civilization, and literature for the entire Middle East. Inhabited for over four thousand years, this city—situated within a fertile valley between beautiful, bare mountains—had been famed from China to Great Britain for its many gardens of roses and fruit in the midst of dry highland steppes.1 Shíráz had been home to the great poets Sa‘dí and Ha³z. It was the land of Cyrus and Darius, their ancient cities of Persepolis and Pasargadae just a few farsakhs* away.

Shíráz was gently baking in the morning sun of this late-spring day. In this great beauty and splendor walked a young man, carefully avoiding dung heaps and muttering deprecations at the ostentatious rich who rode the animals that made such obstacles. Kapriel Boghos Akopian was not a typical Persian, though his appearance was only slightly paler than those among whom he walked. He was, in fact, Armenian. Part of his family had moved to Shíráz one generation back, bringing their culture and language with them, tired of the Turks and their Ottoman Empire claiming ownership of Kapriel’s homeland. The other part of his family had arrived * Each farsakh (or farsang) is roughly four miles, changing with the regional understanding of the term. The author is using the four-mile equivalent, but the rest of the story will use miles. Five farsakhs would be twenty miles.

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The Scribe’s Promise

centuries earlier, perhaps by choice after wars against the Ottoman Turks, perhaps not by choice during the removal of populations and burning of cities by King Abbás I, famed and beloved by Persians, cursed and despised by his victims. This latter side of his family had long ago lost most of their cultural roots and adapted to the ways of their new country.

So here Kapriel was—medium height, medium weight, black hair, and generally average in appearance—having recently completed his twentieth year, making his way in the world as a young man should. His speci³c “way” was as a scribe. His father was a vintner in a long line of Armenian winemakers. Kapriel preferred something more portable and less likely to cause pain if dropped on one’s foot (whether bottled or in kegs, wine could hurt!).

He wore the usual costume of a novice merchant in a lightweight brocade jacket of modest quality. The jacket hung to his knees, mostly covering the loose pants and long shirt worn by most of the population. His head was topped by a simple felt hat rather than the small turban worn by most merchants. The turban in any form was forbidden by law and tradition to non-Muslims. All of his clothing looked moderately prosperous. His father felt there was no need to provoke the populace by “strutting about in ³ne and easily damaged silks.” That was OK with Kapriel, who preferred to blend in as much as possible to avoid casual violence against himself.

Scribing was a career that came naturally to Kapriel, with his education being far more extensive than most. It wasn’t going to make him rich quickly, but it was respectable and something to do until a more exciting path came along. All young men were expected to spend time working up to a good income, a wife, and children of their own.

“A wife,” Kapriel muttered, still agonizing over the last round of teasing from the women of his church at the most recent Feast. Yes, there was a Christian church in the midst of the sea of Islám. Though not as large as the new sister church in Ísfahán, the Armenian Apostolic Church in Shíráz was nearly two hundred years

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1 / 22 May 1844

old. And, as in any community, the young were teased about their assumed future courtships. Fortunately, his well-trimmed beard hid most of the current blush. A wife would be nice, especially the girl who lived two doors down—beautiful, gentle, and kind. At least, she had been all these things in their childhood. She, however, was in a Muslim family and therefore completely, entirely, and permanently o²-limits to Kapriel. He and she were both still quite young when she was put away behind veils, walls, and customs, and the church fathers would never allow him to marry an outsider.

Kapriel shifted his thoughts to more appropriate and less dangerous things as he shifted his load, avoiding a laden camel heading the other way and bumping shoulders with the crowds of morning pedestrians, ignoring the ensuing threats and curses. He carried a small, hinged-lid lap desk in one hand, his box of quills and ink in the other, and a tall folding stool under one arm. Nothing easily portable could be left out at the market or it would simply not be there in the morning, and no one would have seen anything. Everyone took great care with their belongings, lest things move out of sight of their own accord.

As scribes go, Kapriel was quite good but not artistic in basic correspondence. He plied his trade in three languages—Armenian, Persian, and Arabic. The copying of books was his main source of income. He also wrote the usual letters between families or businesses. His favorites, however, were the more poetic letters to distant friends describing daily activities in grand and greatly exaggerated terms. These all had to be quite clear in meaning, thus preventing the use of fancy calligraphy. He saved his artistic urges for work at home, where he would create drawings in ink, usually about Bible verses, for gifts. Some of the Old Testament scenes would be purchased by the Jews who visited from their quarter next to the Armenians’.

There was art all around Shíráz in sculptures, mosaics, glass, and tiling—beauty that he appreciated with awe. He walked past small parks in full bloom, monuments covered in mosaics, and mosques

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End of this sample.

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