mission entrusted to him, obtained the support of that famous man in writing, and then proceeded to Mashhad to acquire a similar pledge from yet another powerful divine.

In the meantime not only did Siyyid Káẓim suffer from the intrigues and onslaughts of his adversaries headed by Siyyid Ibráhím-i-Qazvíní, but the whole of Karbilá was thrown into turmoil. These disorders were of long standing and gradually the authority of the Ottoman government had ceased to exist. Within the town there were several factions at odds with one another, but all determined to resist the re-establishment of Ottoman power. Two successive Válís (governor-generals) of `Iráq tried to force the people of Karbilá to submission, but failed conspicuously. However, in the closing months of the year 1842, Najíb Páshá, a man resolute and even obstinate, came to occupy the post of Válí. Affairs in Karbilá had gradually gone from bad to worse. Lawlessness had increased and mob rule prevailed. Najíb Páshá's first thought was to resolve this problem which had baffled his predecessors. He tried to negotiate a settlement, but neither he nor the rebels of Karbilá could really trust one another. Najíb Páshá moved near-by to Musayyib and sent Sar`askar (Colonel) Sa`du'lláh Páshá with a small force to reduce the town. Negotiations proceeded apace. Emissaries came and went. Persian princes, who lived in Karbilá, took part in the negotiations, but nothing was achieved.

During those fatal weeks, at the end of the year 1842 and the beginning of 1843, Siyyid Káẓim, who was greatly respected both for his wisdom and humanity,[E] took a leading role, urging all parties to act with moderation and in a spirit of conciliation. Twice, in company with a small delegation, he visited the camps of Najíb Páshá and Sa`du'lláh Páshá outside Karbilá. Lieutenant-Colonel Farrant, the British Special Commissioner, reported his efforts to Constantinople:
claimed the throne of Írán. He showed great benevolence
towards the divines of Karbilá and Najaf, sent them money and stood up for them. However, he was unsuccessful and betook himself to Karbilá. There he fell on hard times and suffered poverty. He expected the divines to come to his help and applied to them, one by one. But none heeded him. One night he and his family had to go to bed hungry. At midnight he heard a knock on his door. When he opened it he found someone, who had pulled his `abá over his head so as to hide his face. This man put a purse with money in it into his hands and went away.

'Time passed. Indigence and want recurred. Again the same person, head covered with `abá, came at midnight, handed a sum of money and went away without a word. To the repeated question "who are you?" he gave no answer. Then, that man came a third time with a purse containing money. This time `Alí-Sháh followed him and saw him enter the house of Ḥájí Siyyid Káẓim and shut the door. `Alí-Sháh related this event in many gatherings. He used to say: "O people! I am not a Shaykhí, but this deed is the work of righteousness. None but a man of truth would act in this way."'[3]

The Chief Priest Hajee Seid Kausem did all in his power to prevent hostilities, he preached against their proceedings, he was abused and threatened, they would not listen to him—this I have heard from many people at Kerbella—at this time all were unanimous in defending the place

... to the very last he entreated them to listen to the Pacha but without avail, he shewed great courage on the occasion, as he had all the chief Geramees[F] and Mollahs against him.[4]

Unhappily, his counsel was ignored by both rebels and Turks. In January 1843, after a siege of twenty-four days, the holy city was taken by assault, causing great suffering to the innocent inhabitants. The files of the Public Record Office in London contain several documents that throw light on this episode, as well as on the central part played by Siyyid Káẓim. (See Appendix I.)

During the siege Ḥájí Siyyid Káẓim had spent himself in an effort to forestall violence and protect all parties to the conflict. Although only fifty years of age, he became aware that his life was nearing its close. He was warned of this, we are told, by the dream of an Arab shepherd who recounted it to him. When his disciples expressed their distress, Siyyid Káẓim replied:

Is not your love for me for the sake of that true One whose advent we all await? Would you not wish me to die, that the promised One may be revealed?[5]

The year 1844 was about to dawn when Siyyid Káẓim breathed his last and was laid to rest near the tomb of Imám Ḥusayn. His death was reported by Farrant, who wrote on January 24th 1844 to Sir Stratford Canning, sending a copy in February to Lt.-Col. (later Sir) Justin Sheil,[6] the British chargé d'affaires in Ṭihrán:

Hajee Seid Kausem one of the Chief Priests of Kerbella died lately on his return from a visit to Samerrah—Seid Ibrahim Kasveenee the other Chief Priest who was greatly opposed to him, will now enjoy full power, and all contention between the two religious parties will cease.[7]

When Mullá Ḥusayn-i-Bushrú'í returned to Karbilá from his highly successful mission in Írán, his teacher was dead. He had not appointed anyone to succeed him.

II

To follow the events of this narrative, it may be helpful to consider their background in some aspects of Iranian history.[G]

Muḥammad Sháh, the third monarch of the Qájár dynasty, ruled the land in 1843, but real power rested in the hands of Ḥájí Mírzá Áqásí, his unprepossessing Grand Vizier. The Qájárs were a tribe of Turkish origin. Áqá Muḥammad Khán, a eunuch chieftain of this tribe, arose in the year 1779 to carve out a kingdom for himself. Fifteen