The Seven Proofs: The Báb's Word from the Mountain Prison

*A retelling based on **God Passes By** by Shoghi Effendi, the authoritative history of the Faith's first century, which describes the place and station of the Dalá'il-i-Sab'ih among the Writings of the Báb. Short phrases in quotation marks are words preserved in that history.*

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The chief minister of Persia had a plan to silence the Báb. He would remove Him to the most remote corner of the realm, to a fortress on a barren mountain near the Turkish frontier, among a people he believed would have no sympathy for a young Siyyid from the distant south. There, cut off from His followers and from the world, the new Cause would surely wither. It was a sound plan, by every worldly measure.

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And it failed completely — for the one thing the minister could not imprison was the Word. From those very mountain fortresses, in the years of His harshest confinement, the Báb sent forth some of His weightiest revealed works. Among them was the book that Shoghi Effendi singles out as the most important of its kind: the **Dalá'il-i-Sab'ih**, the Seven Proofs.

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## The mountain prisons

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After His public ministry had set the country aflame with hope and alarm, the authorities resolved to put the Báb beyond reach.

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He was taken to Máh-Kú, a fortress in the mountains of Ádhirbáyján, and held there; and when even that captivity proved unable to contain His influence — for the warden and the very villagers at the foot of the mountain were drawn to Him — He was moved to a sterner prison still, the castle of Chihríq, which He called the Grievous Mountain.

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The intention behind both removals was the same: isolation, silence, the slow extinction of the Cause through neglect.

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What happened instead was a flood of revelation. The energy of the Báb's pen did not slacken in captivity; it intensified. Within those walls He revealed a great body of writing, and the most significant of His doctrinal works belong to this period of confinement. The Word, it turned out, did not require freedom of movement. A Prisoner with a pen and a few sheets of paper, watched by sentries on a frontier mountain, was setting down the proofs of a new Revelation that would outlast the dynasty that had imprisoned Him.

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## An answer to a seeker

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The Seven Proofs was not a treatise composed in the abstract. It was written, as the histories preserve, in answer to questions — the inquiry of a seeker who had asked the Báb for the evidences of the truth of His mission. And this is the first thing to notice about it, and the most moving.

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The Báb, in chains, His Cause under sentence, His followers scattered and hunted, took the trouble to answer, carefully and at length, the honest questions of one searching soul. The Word He sent forth from the mountain was, at its root, an act of guidance offered to a single inquirer.

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In it the Báb sets out the proofs of His station — the evidences by which, He shows, a sincere person may recognise the truth of a Manifestation of God.

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He reasons from the very pattern of religious history: that the Prophets of the past were each rejected in Their day by the learned and the powerful, who clung to the letter of the older scriptures and failed to recognise the new Revelation when it came; and that the supreme proof of a Manifestation lies in the Revelation itself — in the divine verses that pour from Him, beyond the power of human learning to equal.

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He turns the searchlight of this argument upon His own age, and asks the inquirer to consider, honestly, whether the signs that authenticated every former Messenger of God are not present, and abundantly present, in Him.

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## The plea for fairness

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But the heart of the Seven Proofs, the quality that has made it so beloved, is not the sharpness of its argument. It is the spirit in which the Báb makes it. He does not browbeat. He does not condemn the questioner. Again and again He appeals, with a tenderness that astonishes given His circumstances, to one thing above all: fairness.

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He asks the seeker to set aside prejudice and the fear of men, to weigh the matter with an honest heart, and to seek the truth for the sake of God alone rather than for any advantage of his own. The proof, the Báb makes clear, will reach anyone who is genuinely willing to receive it; what closes the door is not the want of evidence but the want of candour.

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There is something deeply characteristic of the whole Bábí Revelation in this. The Báb does not compel. He invites. He lays the evidences before the seeker as one might set a lamp before a person in a dark room, and then asks only that the person be willing to open his eyes.

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The transforming power of this Word lies precisely in its respect for the freedom of the soul it addresses: it does not overpower the reader; it appeals to the best in him, to his honesty, and trusts that an honest heart, fairly weighing what is set before it, will find its way to the truth.

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## What a prison could not hold

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Shoghi Effendi, surveying the writings of the Báb, ranks the Dalá'il-i-Sab'ih among the most important of His works — a measured judgment from the authoritative historian of the Faith, and a striking one when we remember the conditions under which the book was produced. It is the testimony of generations that this Word, born in a mountain prison, has carried conviction to many a later seeker who came to it with the fairness the Báb asked for.

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Stand back, at the last, and look at the whole picture. A minister of state arranged a fortress on a frontier mountain for the express purpose of silencing a voice. And from that fortress the voice spoke more powerfully than ever — not in defiance, but in patient reasoning and tender appeal, answering the questions of a seeker and setting down the proofs of a new Day. The walls held the Body of the Báb.

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They could not hold the Word. The dynasty that built those prisons has long since passed from the earth; the Shrine of the Báb crowns a mountain in the Holy Land; and the Seven Proofs is still read by those who wish to weigh, fairly, the claim it makes.

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This is the very lesson the Feast of Words exists to teach: that the revealed Word owes nothing to the circumstances of its appearance. Wealth cannot manufacture it, and prisons cannot suppress it. It goes out from wherever it is revealed and does its quiet, transforming work in every heart honest enough to let it in.

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*This is a retelling. For the fuller account, see **God Passes By** by Shoghi Effendi, and the Dalá'il-i-Sab'ih (The Seven Proofs) of the Báb.*

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