the diversity of their narratives not one is as worthy of confidence as it
should be. Some have loosed their tongues in extreme censure and
condemnation; some foreign chronicles have spoken in a commendatory
strain; while a certain section have recorded what they themselves have
heard without addressing themselves either to censure or approbation.

Now since these various accounts are recorded in other pages, and since
the setting forth thereof would lead to prolixity, therefore what relates
to the history of this matter (sought out with the utmost diligence during
the time of my travels in all parts of Persia, whether far or near, from
those without and those within, from friends and strangers), and that
whereon the disputants are agreed, shall be briefly set forth in writing,
so that a summary of the facts of the case may be at the disposal of those
who are athirst after the fountain of knowledge and who seek to become
acquainted with all events.

The Bab was a young merchant of the Pure Lineage. He was born in the year
one thousand two hundred and thirty-five [A.H.] on the first day of
Muharram,(1) and when after a few years His father Siyyid Muhammad-Rida
died, He was brought up in _Sh_iraz in the arms of His maternal uncle
Mirza Siyyid 'Ali the merchant. On attaining maturity He engaged in trade
in Bu_sh_ihr, first in partnership with His maternal uncle and afterwards
independently. On account of what was observed in Him He was noted for
godliness, devoutness, virtue, and piety, and was regarded in the sight of
men as so characterized.

In the year one thousand two hundred and sixty [A.H.], when He was in His
twenty-fifth year, certain signs became apparent in His conduct, behavior,
manners, and demeanor whereby it became evident in _Sh_iraz that He had
some conflict in His mind and some other flight beneath His wing. He began
to speak and to declare the rank of Bab-hood.(2) Now what He intended by
the term Bab [Gate] was this, that He was the channel of grace from some
great Person still behind the veil of glory, Who was the possessor of
countless and boundless perfections, by Whose will He moved, and to the
bond of Whose love He clung. And in the first book which He wrote in
explanation of the Surih of Joseph,(3) He addressed Himself in all
passages to that Person unseen from Whom He received help and grace,
sought for aid in the arrangement of His preliminaries, and craved the
sacrifice of life in the way of