text: Ojibwe

text: Hampton Institute

text: Umatilla Indian Reservation

text: General Federation of Women's Clubs

text: American Indian Exposition

text: Anadarko, Oklahoma

text: White Earth Indian Reservation

text: Minnesota

text: herbalist

text: midwife

text: Charles Albert "Chief" Bender

text: Baseball Hall of Fame

text: St. Joseph, Minnesota

text: White Earth

text: Pipestone Boarding School

text: normal school

text: Blackfeet Reservation

text: Browning, Montana

text: Philadelphia

text: Hahnemann Hospital

text: Fort Belknap Indian Reservation

text: trachoma

text: Home Economics

text: Society of American Indians

text: Madison, Wisconsin

text: Henry Roe Cloud

text: Winnebago

text: Carlisle Indian Industrial School

text: Wichita, Kansas

text: Camp Fire Girls

text: Bureau of Indian Affairs

text: Wichita University

text: Haskell Institute

text: Lawrence

text: University of Kansas

text: Franklin D. Roosevelt

text: Sadie Orr Dunbar

text: General Federation of Women's Clubs

text: Umatilla Indian Reservation

text: Woman's club movement

text: Wellesley College

text: Vassar

text: Territory of Alaska

text: National Congress of American Indians

text: Brigham City, Utah

text: D'Arcy McNickle

text: American Indian Exposition

text: Anadarko, Oklahoma

text: Helen Peterson

text: House concurrent resolution 108

text: Indian termination policy

text: assimilating

text: American Civil Liberties Union

text: American Legion

text: Portland, Oregon

text: Occupation of Alcatraz

categories: Female Native American leaders,Civil rights activists,Ojibwe people,Native American activists,1965 deaths,People from Becker County, Minnesota,Hampton University alumni,1888 births

paragraph: Elizabeth Bender Roe Cloud

paragraph: Elizabeth Bender Roe Cloud (April 2, 1887 – September 16, 1965) was an Ojibwe activist and educator. A product of the Native American Boarding School System, she graduated with teaching credentials from the Hampton Institute and taught from 1908 though 1916. She then joined her husband and helped administer the American Indian Institute of Wichita, Kansas for twenty-five years. In the 1940s, she founded the Oregon Trails Women's Club with tribe members from the Umatilla Indian Reservation. She served as the National Chair of Indian Welfare for the General Federation of Women's Clubs for eight years, the first American Indian to hold the post. Roe Cloud received the National Mother of the Year award in 1950 and in 1952, she was honored as the "Outstanding Indian" of the year by the American Indian Exposition of Anadarko, Oklahoma. She is noted for having used her influence as an educated indigenous woman to advocate for Native American self-determination.

paragraph: Section::::Early life.

paragraph: Elizabeth Georgiana Bender (native name: Equay Zaince) was born on April 2, 1887 on the White Earth Indian Reservation in northwestern Minnesota to Pay show de o quay (Mary née Razor or Razier), of the Mississippi Chippewa band and Albertus Bliss Bender, a German immigrant. Her father was a logger and after he and Mary married, he lived on her allotment, continued to log, and also hunted and fished. Bender's mother was an herbalist and healer, who served as a midwife to her tribe. One of eleven children born to the couple, Elizabeth was the sixth child and one of five who attended Hampton Institute. Her older sister Anna was also an educator and two of her older brothers John and Charles Albert "Chief" Bender were noted baseball players. Chief was inducted into the Baseball Hall of Fame in 1953.

paragraph: Bender attended boarding schools in Minnesota, beginning her studies at around age nine at the Catholic Sisters School in St. Joseph, Minnesota. After her first year, she transferred to the Catholic Sisters School closer to home, in White Earth, for another year. Between 1898 and 1902, she took courses at the Pipestone Boarding School for half a day and then performed manual labor for the other half-day. She went on to join her sister Anna and further her education at the normal school of the Hampton Institute in 1903. Both she and her sister Anna participated in the work-away summer programs, where they were paid for performing domestic services. In 1904, they were placed in separate houses near Boston, which allowed them to spend time together, as well as making a trip to watch their brother Chief play baseball. Completing her studies in 1907, she remained at Hampton taking post-graduate courses in teaching and domestic science.

paragraph: Section::::Career.

paragraph: In 1908, Bender was sent to the Blackfeet Reservation in Browning, Montana, where she would teach for two years. In 1910, she returned east and completed a nursing course in Philadelphia at Hahnemann Hospital. In 1912, she returned to the Blackfeet Reservation. The following year, she moved on to the school at the Fort Belknap Indian Reservation in Montana, where she remained until 1914. At both of the reservations, she not only taught, but served as housemother to the boarders, occasionally as their cook, and even treated the students for trachoma. She returned to Hampton to complete a Home Economics course in 1914 and 1915. During this same time frame, she attended the Fourth Annual Conference of the Society of American Indians held between October 6 and 11, 1914 in Madison, Wisconsin. Bender had joined the organization when she graduated and it was at this meeting that she would meet Henry Roe Cloud, a full-blood Winnebago tribe member. The two immediately began a relationship, which continued even after Bender finished her studies at Hampton and went to teach at Carlisle Indian Industrial School in 1915. Simultaneously, Roe Cloud went to Wichita, Kansas and founded the Roe Institute, later known as the American Indian Institute, a college preparatory school for indigenous men. While she was at Carlisle, Bender formed a Camp Fire Girls program, to help girls learn domestic and artistic skills. On 12 June 1916, Bender married Roe Cloud at her brother Chief's home in Philadelphia.

paragraph: The couple made their home in Wichita, where Elizabeth worked at the American Indian Institute (AII), serving as matron and financial manager. Because Henry had no prior experience teaching, she often served as an advisor and took an active part in running the school for twenty years. Unlike other Native American schools, the curriculum of AII included courses on indigenous cultures, in addition to the academic lessons. Over the next several years, their family grew to include Elizabeth Marion (born 1917), Anne Woesha (born 1918), Lillian Alberta (born 1920), Ramona Clark (born 1922) and Henry Jr. (1926–1929). When Henry Jr. died, they adopted Jay Hunter, a family friend, who was not orphaned, but joined their family as was customary among the Winnebago. In 1931, Henry took a job with the Bureau of Indian Affairs and began traveling as an investigator researching conditions, such as education, health and poverty, among Native American communities. He was often absent from the school and Elizabeth supervised it during those absences. In 1932, she returned to school, taking courses at Wichita University part time, where she eventually earned her bachelor's degree. Henry had been appointed as the superintendent of the Haskell Institute in 1933 and would work in Lawrence for the next two years. Elizabeth resigned from her duties at AII in 1934, but continued to live in Wichita so that the children could finish their schooling and herself took graduate courses at the University of Kansas. In 1937, fire destroyed the school and after struggling to remain open for two years, the decision was made to close the school in 1939. That same year, Elizabeth was asked by President Franklin D. Roosevelt to serve as a delegate to represent minorities for the White House Conference on Children and Youth, examining children and the role of democracy. At the conference, she met Sadie Orr Dunbar, who was the current president of the General Federation of Women's Clubs (GFWC).

paragraph: In 1940, the family relocated to the Umatilla Indian Reservation, where Henry became superintendent of the agency there. Elizabeth became involved in the Woman's club movement, founding the Oregon Trails Women's Club from women on the reservation. Joining the Oregon State Federation of Women's Clubs, she was appointed to serve as chair for the state organization's Indian Welfare Committee in 1948. Her duties were to implement the club's outreach to Native American women and to help the club members implement the goals of equal citizenship for indigenous people. Henry died of heart failure in 1950, before Elizabeth won the Golden Rule Foundation's Mother of the Year award for 1950. In part, the award was given because all four of her daughters had gone on to earn university educations. Marion had been the first American Indian to graduate from Wellesley College, Anne Woesha was the first indigenous woman to graduate from Vassar, Lillian completed her education at the University of Kansas and Ramona graduated from Vassar. The award propelled her to national speaking and writing engagements and to head the national Indian Affairs Division for the GFWC. She was the first Native American to be named mother of the year, as well as the first to head the GFWC's Indian Affairs Division, which she led for eight years. Developing a "Point Four Program", which included desegregating Indian populations from mainstream schools and opportunities, providing leadership training, expanding cultural programs, and conducting studies. She urged each affiliated club to develop Indian Affairs committees and by 1951 had offices in forty state affiliates. She also pressed for state organizations to offer educational scholarships for Native children. In regard to the last item, Roe Cloud traveled over 22,000 miles over the next two years assessing conditions for tribes in twenty-two states and the Territory of Alaska. Simultaneously, she began participating as a field officer of the National Congress of American Indians (NCAI). She had directed a two-week summer strategy workshop, held in Brigham City, Utah in 1951 and began working as a co-director, with D'Arcy McNickle for the American Indian Development Project.

paragraph: Roe Cloud used her voice as an advocate for indigenous people, arguing that though Native Americans could learn self-sufficiency, the government had to cease efforts to victimize tribes by usurping their power, their natural resources, and their customs. She proposed a Charter of Indian Rights, developed in the AID Project to the GFWC, which was adopted in 1952. In part, the plan called for the government to speed up its efforts to help tribes eliminate poverty and illiteracy, provide adequate health and resource safeguards, and allow Native communities the autonomy to manage their own affairs once they had shown an ability to do so. She saw the role of the AID Project as one of advising and assisting in developing strategy, but allowing communities to establish their own goals and management processes. That same year, she was selected as the "Outstanding Indian" of the year by the American Indian Exposition of Anadarko, Oklahoma. When Helen Peterson became the executive director of NCAI in 1953, Roe Cloud helped her transition into the job and took her to reservations throughout Indian country to make assessments of the various tribes and establish networking contacts. With the passage of House concurrent resolution 108, designed to implement the Indian termination policy to discharge federal trustee responsibility for Indian lands and force the tribes into assimilating to mainstream culture, Roe Cloud pressed the GFWC to oppose legislation aimed at terminating tribes. The GFWC leadership joined the American Civil Liberties Union, the American Legion, other organizations, and the Native American community in opposition to termination, ultimately defeating the policy in the 1960s.

paragraph: Section::::Death and Legacy.

paragraph: Roe Cloud died on September 16, 1965 in Portland, Oregon. Her ability to straddle two worlds, during the contentious decades of the Indian termination policies, allowed her to serve as a role model for generations which followed her activism. Rather than adopt the position of GFWG's first Indian Welfare Committee Chair, Stella Atwood, who backed American Indian rights, but proclaimed, "I will work "for" the Indians but not with them," Roe Cloud tried to involve indigenous people in creating their own solutions and reforms. Her daughter, Anne Woesha, would become an activist after her mother's death, participating in the Occupation of Alcatraz.

description: American educator and Native American rights activist

wikidata_label: Elizabeth Bender Roe Cloud

wikipedia_title: Elizabeth Bender Roe Cloud


text:
Mulláh
Persian
Persia
Letter of the Living
Bábí
Báb
Mahdi
Islam
Manifestation of God
Usuli
Shia
Shaykhi
Siyyid Kazim Rashti
Shiraz
Letters of the Living
holy day
Bahá'u'lláh
Mohammad Shah Qajar
Bahá'í literature
Battle of Fort Shaykh Tabarsi
martyr
Bahá'í
Islamic eschatology
Boshruyeh
South Khorasan
Persian Empire
Hajji
maktab (school)
Quran
madrasa (seminary)
Mashhad
Isfahan
Quran–
Isma'ili Shi'ism
Usuli
mujtahid (cleric)
fatwa
Shaykhi
Shia Islam
Shaykh Ahmad Ahsá'í
Siyyid Kázim Rashtí
hermeneutical
Karbala
Ottoman Empire
Qa'im
Mahdi
ulama
—
Muhammad-Hasan
Muhammad-Baqir
Karbala
Najaf
Great Mosque of Kufa
Mullá Aliy-i-Bastami
Mawlid
Tomb of the Imam Ali
Shiraz
Vakil Mosque
Shiraz
Báb
commentary
Surah
Joseph
Qayyúmu'l-Asmá'
Nabil's Narrative
Khadíjih-Bagum
Letters of the Living
Arabic
holy day
Bahá'í
pilgrimage to Mecca
Isfahan
Kashan
Qom
Tehran
Khorasan Province
Quddús
Nimavar school
mujtahid
Siyyids
madrasa
Gobineau
Mohammad Shah Qajar
prime minister
Mírzá Ḥusayn-`Alí Núrí
Mírzá Músá
Mashhad
Goharshad Mosque
Hajji Mirza Sayyid 'Ali
Maku
Nowruz
Mazandaran Province
Imam Ali
works of the Báb
Chehriq
Barforush
Quddús
Badasht
Conference of Badasht
Bahá'u'lláh
Quddús
Táhirih
Barfurush
siyyid
Prophet Muhammad
Fatimah
Black Standard
Islamic eschatology
Shaykh Tabarsi
Sari
Naser al-Din Shah Qajar
Vaskas
Amol County
Imam Ali
Zulfiqar
Imam Husayn
Táhirih
Ashgabat
mujtahidūn
traditions
Apostles of Christ
return
Arabic
Shia Infallibles
Bahá'u'lláh
Prophet Muhammad
Imam Husayn
Manifestation of God
eschatological
Aaron
Moses
visitation
Glossary of the Kitáb-i-Íqán
Mullá Husayn

categories: Letters of the Living,People from Boshruyeh,1849 deaths,1813 births,Shaykhism

paragraph: Mullá Husayn

paragraph: Mullá Husayn (1813–1849) ( Mulláh Hossein Boshru'i), also known by the honorific Jináb-i Bábu'l-Báb ("Gate of the Gate"), was a Persian religious figure in 19th century Persia and the first Letter of the Living of the Bábí religion. He was the first person to profess belief in the Báb as the promised Mahdi of Islam and a Manifestation of God, founding a new independent religion. The title of Bábu'l-Báb was bestowed upon him by the Báb in recognition of his status as the first Bábí.

paragraph: As a young man Mullá Husayn studied Usuli Shia theology, becoming an authorized member of the Shia clerical order at the age of 21. He later became a follower of the millenarian Shaykhi school, studying under its leader Siyyid Kazim Rashti and traveling to debate prominent Usuli clerics to gain support for Rashti's teachings.

paragraph: After Rashti's death, Mullá Husayn led a group of Shaykhis who traveled in search of the Mahdi. On 22 May 1844, in Shiraz, Mullá Husayn became the first person to profess belief in the Báb as the Mahdi, and the first follower of the Báb's religion, known as Bábism. He was appointed as the first of the Báb's apostles, called the Letters of the Living. The anniversary of his conversion is celebrated annually as a holy day in the Bahá'í Faith.

paragraph: As a Letter of the Living he served as a prominent Bábí evangelist and leader. His travels and public preaching were instrumental in spreading the religion throughout Persia, allowing him to come into contact with many prominent clerics and government officials, including Bahá'u'lláh and Mohammad Shah Qajar. He is often mentioned in Bahá'í literature as a paragon of courage and spiritual excellence. He led the Bábí combatants at the Battle of Fort Shaykh Tabarsi, and was killed in that battle on February 2, 1849. Mullá Husayn is regarded as a significant martyr in Bábism and the Bahá'í Faith and accorded a high spiritual station in both religions as the first to believe in the Báb and a prominent participant in the perceived fulfillment of many elements of Islamic eschatology.

paragraph: Section::::Biography.

paragraph: Section::::Biography.:Early life and education (1813–1843).

paragraph: Mullá Husayn was born in 1813 near Boshruyeh in the South Khorasan province of the Persian Empire to a wealthy and established family of the town. His name at birth was Muhammad Husayn; the honorific Mullá became associated with him at a young age, perhaps in recognition for a leadership role he took on as a child. It is not part of his given name. His father Hajji Mulláh Abdullah was a dyer; his mother was a poet known for her piety and knowledge. They had five children, of whom three would become significant Bábís.

paragraph: Like most young boys of the era he received a minimal grammar school education at the local maktab (school) where he studied the Quran, reading, writing and basic arithmetic. Although he would later distinguish himself as a military leader, and traverse the entirety of Persia on foot multiple times, Mullá Husayn is reported to have been in poor health from a young age. Contemporary reports indicate that he received treatment for epilepsy and heart palpitations. A critic of the Bábí movement suggested that he received early training in swordsmanship, while childhood friends deny this, indicating he often had difficulty even with the physical exertion involved in lengthy writing sessions as a student and in his later work as a scribe and copyist.

paragraph: At the age of twelve he left school and pursued higher education in the madrasa (seminary) of Mashhad and Isfahan–which included lessons in Persian literature and the Quran–while working to master the art of debate. Scholars have suggested that his family members practiced Isma'ili Shi'ism, but in Mashhad and Isfahan he studied Muslim theology and jurisprudence under prominent teachers from the Usuli school. In Mashhad he studied at the madrasa of Mirzá Jaf'ar, which exists to this day as one college of the larger Razavi University of Islamic Sciences.

paragraph: By 21, he had been licensed as an Usuli mujtahid (cleric), granting him the publicly recognized right to preach in mosques, take on students of theology, and issue fatwas (authoritative legal opinion). During his studies in Mashhad he became attracted to the teachings of the Shaykhi school of Shia Islam, founded by Shaykh Ahmad Ahsá'í and led at the time by his successor, Siyyid Kázim Rashtí. His interest in Shayki teachings seems to have emerged in Mashhad, but the exact origin of his interest in unknown; an early mystical bent and a desire to fuse scholarship with "inner knowledge" may have attracted him to the intuitive hermeneutical techniques used by the Shaykis. On the completion of his studies he was offered a position of religious leadership in his hometown, but declined. After a brief period in Tehran, in 1835 he traveled to the Shia shrine city of Karbala in the Ottoman Empire to study directly under Siyyid Kázim. His father had passed away by this point, but all the surviving family members except one sister—already married—chose to move with him to Karbala.

paragraph: Siyyid Kázim taught his students to expect the fulfillment of the messianic expectations of Twelver Shi'ism in their lifetimes, particularly emphasizing that the Qa'im, or Mahdi, was already living. Mullá Husayn studied under Siyyid Kázim from 1835 until 1843, during which time he was often asked by his teacher to travel to Persia to debate publicly with orthodox Shia ulama to gain more widespread Persian support for Shaykism. During this period he wrote at least two books and gained a reputation as a significant student of Siyyid Kázim, being asked on occasion to answer questions on his teacher's behalf and gaining permission to supervise students of his own. He received a stipend from the school of Siyyid Kázim for work as a scribe and copyist. Bahá'í sources traditionally suggest that Siyyid Kázim entrusted Mullá Husayn with secret teachings which he did not share with the larger body of Shaykis—a claim which is evocative of his later role in Bábism, but difficult to verify.

paragraph: Near the end of his life, Siyyid Kázim repeatedly instructed his followers to disperse throughout Persian and surrounding lands in search of the Mahdi. Siyyid Kázim died on 31 December 1843. In the days following Siyyid Kázim's death, a significant number of Shaykis recognized Mullá Husayn as the only worthy successor to Siyyid Kázim and he decided to take up the challenge to search out the promised Mahdi. Some among the followers of Siyyid Kázim expected that Mullá Husayn would declare himself to be the Mahdi, or at least take up leadership of the Shaykis; he forcefully refuted both suggestions.

paragraph: Section::::Biography.:Search for the Mahdi (1843–1844).

paragraph: Mullá Husayn, accompanied by his brother Muhammad-Hasan and nephew Muhammad-Baqir, set off from Karbala to Najaf and spent forty days in the Great Mosque of Kufa sequestered in a state of prayer and fasting. The Mosque in Kufa was chosen as the site of their retreat due to its association with the martyrdom of the Imam Ali; Shakyis often engaged in prolonged retreats as a method for developing discernment. After a number of days they were joined by thirteen Shaykis, including Mullá Aliy-i-Bastami, who accompanied them in spiritual preparation for their journey.

paragraph: Near the end of the retreat, Mullá Husayn received a letter which appeared to have been written by Siyyid Kázim before his death; while his companions assumed that the letter contained an appointment from Siyyid Kázim naming Mullá Husayn as his successor, it contained only veiled instructions for the coming journey. Mullá Husayn is reported to have publicly burst into tears upon reading the posthumous instructions of Siyyid Kázim and realizing the enormity and uncertainty to his task.

paragraph: After celebrating the Muslim holiday of Mawlid, marking the completion of forty days spent at the Great Mosque of Kufa, Mullá Husayn and his companions visited the Tomb of the Imam Ali in Najaf and proceeded toward Búshihr, on the Persian Gulf. After some time there, at Mullá Husayn's urging, they continued to Shiraz in the Province of Fars. At this point they had traveled on foot for approximately 600 miles with no clear intended destination and no guide for their journey except Siyyid Kázim's dying advice to Mullá Husayn. Upon their arrival in Shiraz, Mullá Husayn instructed his companions to proceed to the Vakil Mosque where he would join them for evening prayers.

paragraph: Section::::Biography.:Conversion to Bábism (1844).

paragraph: In Shiraz, on 22 May 1844, he encountered Sayyed ʿAli Muhammad Shirāzi, the Báb, who invited Mullá Husayn to his home. On that night Mullá Husayn told him that he was searching for the Promised Mahdi and shared with him some of the characteristics expected of the Mahdi which he had learned from Siyyid Kázim. The Báb declared that he manifested all of the characteristics of the Mahdi. Mullá Husayn remained uncertain until the Báb had replied satisfactorily to all of Mullá Husayn's questions and had written in his presence, with extreme rapidity, a long commentary on the Surah of Joseph, which has come to be known as the "Qayyúmu'l-Asmá'" ("Maintainer of the Divine Names") and is considered the Báb's first revealed work. Siyyid Kázim had apparently—when requested by Mullá Husayn to do so himself—predicted that the Mahdi would reveal, unasked, a commentary on this Surah. "Nabil's Narrative" records Mullá Husayn's account of the signs he had been given by the dying Siyyid Kázim to recognize the Mahdi and indicates that Mullá Husayn was quickly convinced that the Báb satisfied these conditions.

paragraph: While the Báb had already revealed his religious mission to his wife, Khadíjih-Bagum and his household servant, Mubarak about a month previous, Mullá Husayn became the first person to independently recognize him as the Mahdi and the prophet-founder of a new religion, and was appointed as the first member of the Báb's "Letters of the Living" ("Ḥurúfu'l-ḥayy" in Arabic). The anniversary of this declaration is observed as a holy day by Bahá'í communities around the world and the beginning of the religions of Bábism and the Bahá'í Faith.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).

paragraph: After his recognition of the Báb, Mullá Husayn was appointed as the first member of the Letters of the Living. The Báb forbade Mullá Husayn from actively spreading his newfound religion, and instead explained that seventeen others would have to independently recognize him as the Mahdi before he would allow the Bábi Religion to be openly spread. During his time in Shiraz, Mullá Husayn took up a teaching position in the Vakil mosque, where he gathered a large number of students which included notable clerics in Shiraz. During his lectures in Shiraz, he never directly referenced the Báb, but his regular meetings with the Báb inspired the content of his lectures. Within five months, seventeen other disciples of Siyyid Kázim had recognized the Báb as sent by God and joined Mullá Husayn among the ranks of the Letters of the Living. Among these first to convert to Bábism were Mullá Husayn's companions on his journey from Karbala to Shiraz: Muḥammad-Ḥasan Bushrú'í, Muḥammad-Báqir Bushrú'í and Mullá `Alí Basṭámí. The Báb addressed an epistle to each of the Letters of the Living and tasked them with spreading his religion throughout the country and surrounding regions.

paragraph: When the Báb determined to leave Shiraz on pilgrimage to Mecca, he instructed Mullá Husayn to travel to Isfahan, Kashan, Qom, Tehran and Khorasan Province, spreading Bábism as he traveled. Nabil indicates that Mullá Husayn was displeased when Quddús, the 18th Letter of the Living, was chosen to accompany the Báb on his pilgrimage rather than himself. The Báb is recorded to have indicated that Mullá Husayn would discover an important secret in Tehran, and would be able to effectively defend Bábism against opposition in the other cities of his journey.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:Isfahan.

paragraph: In Isfahan, Mullá Husayn began teaching in the Nimavar school and used his authority as a mujtahid and his reputation as a disciple of Siyyid Kázim to spread the new teachings of Bábism. He preached his new religion publicly and was reported to have drawn significant public attention:

paragraph: He was opposed by some Shaykis and orthodox Shias in the city, but won the tacit support of the most prominent Mullá in the city and was able to continue preaching for the duration of his stay. A number of residents accepted the message of the Báb and converted to Bábism as a result of Mullá Husayn's teaching. In the writings of the Báb as well as later Bahá'í hagiography, the example of the first Isfahani Bábí, a wheat sifter of modest means, is often used as an example of the diversity of those who accepted the Báb's teachings and the corruption of the Persian religious elites:

paragraph: In addition to the wheat sifter, a few prominent Siyyids in Isfahan were converted by Mullá Husayn.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:Tehran.

paragraph: After his time in Isfahan, Mullá Husayn visited Kashan and Qom, spreading the teachings of the Báb in both cities. From Qom he continued on to Tehran, where he again made use of his mujtahid's license to take up residence in a local madrasa. As in Isfahan, he was opposed by members of the remaining Shayki community who felt he had abandoned his role as a leading follower of Siyyid Kázim to take up membership in a heretical sect. At the request of these Shaykis, he did not take up a formal teaching role in Tehran as he had in Isfahan, and spent little time in the madrasa itself during his stay. Gobineau reports that in spite of not preaching publicly in Tehran, Mullá Husayn was received by a number of prominent residents, including the king Mohammad Shah Qajar and his prime minister and shared the teachings and writings of the Báb with them in these private meetings.

paragraph: In Tehran he befriended Mullá Muhammad-i-Mu'allim, a student of one of Mullá Husayn's leading opponents among the Shaykis in Tehran. Through Mullá Muhammad, he learned of the presence of Mírzá Ḥusayn-`Alí Núrí—the son of a prominent nobleman—in Tehran. At Mullá Husayn's request, Mullá Muhammad delivered a scroll containing some of the writings of the Báb to the home of Mírzá Ḥusayn-`Alí Núrí. Both Mírzá Ḥusayn-`Alí Núrí and his brother Mírzá Músá converted to Bábism as a result of this exchange. Nineteen years after the declaration of the Báb to Mulla Husayn, Mírzá Ḥusayn-`Alí Núrí pronounced himself to be the prophet-successor to the Báb, took on the title Bahá’u’lláh, and founded the Bahá'í Faith. Bahá'ís regard Mullá Husayn's exchange with Bahá’u’lláh to have been a fulfillment of the Báb's promise that Mullá Husayn would discover a secret of great importance in Tehran. After receiving news of Bahá’u’lláh's conversion, Mullá Husayn departed from Tehran for Mashhad, in his home province of Khorasan.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:Mashhad.

paragraph: As news of his preaching spread and the number of converts to Bábism continued to grow throughout the country, Mullá Husayn no longer arrived unexpected in new cities. In Mashhad, public debate about the religion of the Báb was already ongoing when he arrived, and the clergy had organized to debate and oppose him. He preached from the pulpit of the Goharshad Mosque in Mashhad and succeeded in converting a number of prominent ecclesiastical leaders of Mashhad through public debates and private audiences. From Mashhad, Mullá Husayn wrote to the Báb, sharing news of conversions in Isfahan, and Tehran, with particular emphasis on the conversion and subsequent evangelism efforts of Bahá’u’lláh.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:Shiraz.

paragraph: In the spring of 1845 Mullá Husayn received news that Bábís wishing to visit the Báb after his return from pilgrimage had been instructed to gather in Isfahan. Mullá Husayn, currently en route to Karbala, met with a group of pilgrims and in Isfahan. After only a few days, he received news that Quddús and another prominent Bábí had been arrested in Shiraz after their pilgrimage with the Báb and publicly tortured and banished, while the Báb was under house arrest in the home of his uncle Hajji Mirza Sayyid 'Ali.

paragraph: Along with his brother and nephew, Mullá Husayn made their way into Shiraz overnight in disguise. After making contact with that uncle of the Báb, the three of them were able to take up temporary residence in Shiraz and received permission to invite the Bábís gathered in Isfahan to gradually make their way into the city.

paragraph: As the number of Bábís in Shiraz grew, opposition to the Báb and Mullá Husayn increased, particularly when the Báb began to give public addresses and sermons, and was engaged in debates by local clerics. The Báb eventually dismissed all the Bábís resident in Shiraz, including Mullá Husayn, whom he directed to return to Khorasan.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:Maku.

paragraph: After being directed by the Báb to return to Khorasan, Mullá Husayn continued spreading Babism in Mashhad and throughout the province. During his time in Mashhad, a rebellion against the government of the Shah broke out in Khorasan, involving an alliance between local Kurdish tribes and the sheriff of Mashhad. Mullá Husayn learned that the leader of the rebellion hoped to secure his support as a representative of the growing Bábi community, and decided on leaving Mashhad to avoid entangling the local Bábís in the chaos expected to result when the forces of the Shah eventually arrived. About the same time news arrived that the Báb had been arrested and imprisoned in the mountain fortress of Maku near the Turkish border, following the increased controversy surrounding the Báb who was sent from Shiraz to Isfahan and then being ordered to Tehran by the Shah. In early 1848 Mullá Husayn embarked on foot from Mashhad—on the eastern edge of Persia–to Tehran, with the intention of continuing on to Maku—located in the far northwest. On his journey he was solely accompanied by a Bábí servant named Qambar-Ali. In Tehran he was received by Mírzá Músá, half-brother to Bahá'u'lláh, and a group of local Bábís and met briefly with Bahá'u'lláh in a private interview. No known record of that meeting survives.

paragraph: He arrived in Maku in March 1848, having walked over 2000 miles in no more than three months. In Maku, the Báb had originally been held under very strict guard, but after two weeks the government appointed frontier officer, ‘Alí Khán-i-Máh-Kú’í, converted to Bábism. At the Bab's instruction ‘Alí Khán continued to carry out the Báb's imprisonment order, but allowed pilgrims to visit him and himself visited regularly. When Mullá Husayn arrived in Maku, he was welcomed by ‘Alí Khán, who reported having foreseen his arrival in a dream. On the first day of his time in Maku, the group of Bábís celebrated the holiday of Nowruz with the Báb.

paragraph: Mullá Husayn stayed in Maku with the Báb for nine days, during which accounts report that the two cherished each other's company in the relative peace of imprisonment in a remote province. Mullá Husayn slept in the Báb's quarters and received pilgrims alongside the Báb during the days. Eventually the Báb ordered Mullá Husayn to depart for Mazandaran Province, reportedly offering parting instructions to Mullá Husayn and Qambar-Ali. In his parting address the Báb praised Qambar-Ali, comparing him to the groom of the Imam Ali, and lauded Mullá Husayn's courage and heroism; Nabil reports that the Báb promised Mullá Husayn that in Mazandaran "God's hidden treasure" would be revealed to him and Mullá Husayn's most important task would become clear. Mullá Husayn and Qambar-Ali left Maku carrying copies of significant works of the Báb which had been written during his stay in Maku, which they shared with Bábís during their journey to Mazandaran.

paragraph: A few days after Mullá Husayn departed from Maku, he received news that by order of the Prime Minister the Báb was to be transferred to the castle of Chehriq.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:Mazandaran.

paragraph: On his way to Mazandaran, he stopped briefly in towns with resident Bábis, sharing news of the Báb and encouraging the Bábis, who were facing increasing public opposition. In Tehran he again had a chance to meet with Bahá’u’lláh, who encouraged him in turn.

paragraph: Mullá Husayn was received on his arrival in Barforush, Mazandaran, by Quddús, the 18th Letter of the Living. Although the two had met previously, they had never spent much time together and their last interaction had been tinged with Mullá Husayn's disappointment when Quddús was chosen to accompany the Báb on pilgrimage rather than himself. During his stay in Barforush he was a guest in the house of Quddús and was able to consort with the large number of converts and admirers Quddús had in that city.

paragraph: Nabil reports that Mullá Husayn shared with Quddús the Báb's promise that in Mazandaran he would find a "hidden treasure which shall be revealed to you, a treasure which will unveil to your eyes the character of the task you are destined to perform." After reading some of the writings of Quddús, Mullá Husayn became convinced that Quddús himself was the hidden treasure that the Báb had referred to. Previously many of the Bábís had thought of Mullá Husayn as the most significant figure in the movement after Quddús; after this interaction Mullá Husayn constantly deferred to Quddús, going so far as to serve his meals and obey his instructions with a reverence previously reserved for those of the Báb. Quddús's role as the chief of the Letters of the Living was later confirmed by the Báb.

paragraph: In Barforush Mullá Husayn engaged the leading Muslim cleric of the city in a public debate with the goal of either converting him or convincing him to reduce his public denunciation of the Bábis. After failing to convince him, Mullá Husayn–at the instruction of Quddús–left Barfurush to return to Mashhad once again.

paragraph: Section::::Biography.:Role as a Letter of the Living (1844–1849).:The Bábíyyih of Mashhad.

paragraph: In Mashhad, following the instructions of Quddús, he set out to increase the capacity of the Letters of the Living to engage in systematic preaching and conversion efforts. With the assistance of local Bábís he purchased a plot of land and erected a building intended to serve as a permanent residence for himself and Quddús as well as a center of Bábí preaching and community life. Shortly after its completion, Mullá Husayn and Quddús took up residence in the center–christened the Bábíyyih of Mashhad. The number of Bábís in Mashhad grew substantially in the next few months, and the Bábíyyih served as a center of organization for evangelism efforts throughout the region. Some sources suggest that the Bábíyyih may have been set up as early as 1844, but it does not seem to have come into use as a center of organization until 1848.

paragraph: This period yielded a great deal of success for Mullá Husayn and Quddús, Bábí communities sprouted throughout Khorasan Province, including converts from a wide array of economic backgrounds. In Mullá Husayn's hometown of Boshruyeh, a group of 60 active Bábís had emerged, with thousands turning out to attend Mullá Husayn's sermons or pray with him. Widespread Shakyi sympathies among the local clerics seem to have laid a fertile ground for the growth of Bábism.

paragraph: A few months after the construction of the Bábíyyih, a large number of Bábís gathered in the village of Badasht for the purpose of seeking consensus on the core spiritual beliefs of Bábism and making plans for how the Bábí community should respond to increasing persecution and the continued imprisonment of the Báb. The Conference of Badasht was largely organized and funded by Bahá'u'lláh, and Quddús and Táhirih were also major players in the conference — an event that would mark the declared independence of the Bábí religion from Islam. During the weeks before the conference, large numbers of Bábís travelled to Mashhad from around the country, angering city authorities to the extent that Mullá Husayn's personal attendant was arrested and publicly tortured in an effort to drive Mullá Husayn from the city.

paragraph: Quddús left Mullá Husayn in Mashhad during the conference with the mandate of maintaining the work of the Bábíyyih in his absence. As the number of converts in Mashhad began to grow, opposition from secular and religious authorities increased to the point that Mullá Husayn was forced to leave the city before Quddús could return from Badasht.

paragraph: Before departing from Mashhad, Mullá Husayn received large groups of visitors, along with approximately two hundred Bábí men who committed to traveling with him. Before they were able to leave the city, Mullá Husayn received a message from the Báb containing new directions. The Báb informed him that Quddús had been imprisoned in his hometown of Barfurush, and ordered Mullá Husayn and his companions to come to his aid. Further, Mullá Husayn was, in apparent fulfillment of Islamic eschatological predictions, to don the Báb's own green turban, and lead his companions under a black flag. The Báb also granted Mullá Husayn a new name: Siyyid `Alí. The granting of a new name was significant because the wearing of a green turban was forbidden in Shia Islam to anyone but a siyyid—a descendant of the Prophet Muhammad through his daughter Fatimah.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Skirmish in Barfurush.

paragraph: Mullá Husayn and his two hundred Bábí companions departed from Mashhad for Barfurush on 21 July 1848, and gathered additional followers along the way. On the third day, after a warning from Mullá Husayn about the danger of their mission to free Quddús, twenty members of the party left the group to return home. The group marched under a black banner prepared by Mullá Husayn which they raised in reference to the Black Standard, an element of prophecy in Islamic eschatology about the end of days.

paragraph: The march was rebuffed outside the town of Barfurush by an armed group of residents led by the chief cleric. Mullá Husayn reportedly ordered his men to discard their possessions and at first made them withhold from engaging in battle, saying:

paragraph: The first casualty of the encounter was Siyyid Ridá—Mullá Husayn's attendant—who was shot in the chest from a distance. After Siyyid Ridá's death, Mullá Husayn allowed his followers to begin defending themselves.

paragraph: Although most sources agree that Mullá Husayn was physically weak and suffered from chronic illness, narratives of the battle depict him as an almost insurmountable combatant. One popular story from Nabil's Narrative describes him engaging the soldier who shot Siyyid Ridá and with a single blow of his sword cutting through the trunk of an intervening tree, the man's musket, and the soldier's body. A combatant in the Barfurushi force sent half of the severed musket by messenger to the Prime Minister as evidence of the Bábis' ferocity—attempting to allay criticism from the Prime Minister for failing to defeat an informal militia. The encounter was elegized by a number of poets throughout Persia.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Construction of Fort Tabarsi.

paragraph: After the encounter at Barfurush the group constructed defensive fortifications at the nearby Shrine of Shaykh Tabarsi, a local saint. Upon arriving at the shrine, the Bábís, numbering a little over 300 according to Bábí and Bahá'í sources and according to court historians, were now under imminent attack from government forces, yet their numbers swelled to between 540 and 600 people as Bábís from the region streamed to their defense. The Bábí combatants represented almost every social class, including clergymen, merchants, craftsmen, and representatives of the landed nobility; the youngest was a twelve-year-old boy. The distribution of urban and rural participants has been shown to be roughly identical to the makeup of Persian society at the time, demonstrating the wide array of respondents to the religion of the Báb. Unlike at later Bábí upheavals where women would play a significant, or even majority role, all of the participants at Tabarsi were male.

paragraph: At Tabarsi Mullá Husayn instituted a degree of martial order, centralizing food production, construction, and defensive duty. He appointed his nephew Muhammad-Baqir as his lieutenant. During their first day at Tabarsi they gained the patronage of a wealthy man from a nearby village who converted to Bábism and provided them supplies. With so many people to feed, the makeshift fort attracted a small collection of merchants from the region.

paragraph: After the completion of the fort, the gathered Bábís were visited by Bahá’u’lláh, who inspected the fort and expressed his pleasure with the construction and organization. He advised Mullá Husayn to send a group of men to Sari, where Quddús was now imprisoned, to bring Quddús to the fort. Before leaving Bahá’u’lláh consulted with Mullá Husayn on some matters of strategy and expressed his desire to return to assist the gathered Bábís. Mullá Husayn sent seven men to Sari with instructions to return with Quddús; they did so with the willing consent of the cleric in whose home he was held. During the mission to retrieve Quddús, Mullá Husayn instructed the Bábís at Tabarsi that after Quddús's arrival they should regard Quddús as the commanding officer of the company, and Mullá Husayn only as his lieutenant. Upon his arrival, Quddús instituted a missionary element to the fort, sending representatives to the villages in the area and attracting a stream of new converts, many of whom took up residence in the fort.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Construction of Fort Tabarsi.:Army of `Abdu'lláh Khán.

paragraph: As conversions in the area increased, the chief cleric of Barfurush wrote to the Shah, indicating that a rebellion was underway in the region. Naser al-Din Shah Qajar, then only 17, had just taken up the throne after his father's death, and responded quickly to news of commotion in Mazandaran. He issued an edict authorizing a government official in Mazandaran, `Abdu'lláh Khán, to gather an army and quell the forces gathered at Tabarsi.

paragraph: `Abdu'lláh Khán besieged the fort with twelve thousand men, and cut of their supply of water and food. Three days of heavy rain and snow followed his arrival, providing water for the Bábís and decimating the army's earth fortifications. `Abdu'lláh Khán and his officers took up residence in a nearby village to avoid the weather, and were absent when, on the fourth day of the siege, Quddús ordered the Bábís to disperse his army. The outnumbered Bábí's took the army by surprise and pushed them back to the village where `Abdu'lláh Khán was living, where they engaged and killed `Abdu'lláh Khán and every officer of his army. At this point Quddús ordered a retreat. Four hundred of the Shah's soldiers were killed, and around 100 of their horses captured by the Bábís. Upon returning to the fort, Quddús warned the Bábís that a larger, better organized army would come next, and ordered them to expand the fort. After this point, the fort walls reached ten meters tall, with a deep ditch surrounding it, a well for water, and tunnels and storehouses dug underground for refuge and storage.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Construction of Fort Tabarsi.:Army of Prince Mihdí-Qulí Mírzá.

paragraph: After the defeat of `Abdu'lláh Khán, the Shah ordered a member of the royal family, Prince Mihdí-Qulí Mírzá to exterminate the Bábís of Mazandaran province. His edict to Mihdí-Qulí Mírzá is significant, because it ordered the death of the Bábís at Tabarsi, not only on the grounds of alleged rebellion, but also heresy:

paragraph: In addition to authorizing Mihdí-Qulí Mírzá, the Shah ordered tribal chiefs and princes in Mazandaran to join their forces to Mihdí-Qulí Mírzá. He headquartered his forces in Vaskas and ordered `Abbás-Qulí Khán, the governor of Amol County, who was a distinguished general, to join him there with an army. He sent envoys to Barfurush and other villages to gain intelligence about the Bábís, and sent a messenger to the fort with instructions to speak with Mullá Husayn and Quddús.

paragraph: The messenger was received by Mullá Husayn, and asked what grievances had caused the Bábís to rebel. Mullá Husayn repudiated the accusation of rebellion and claimed that they had no intention except to oppose the corruption of the ecclesiastical order of the country through debate and preaching the message of the Báb. Mullá Husayn then invited Mihdí-Qulí Mírzá and area clerics to visit the fort and hear his arguments for themselves before deciding to bear arms. The messenger was apparently moved by Mullá Husayn's description of the Bábí cause and agreed to carry his invitation back to the prince.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Construction of Fort Tabarsi.:Army of Prince Mihdí-Qulí Mírzá.:Battle of Vaskas.

paragraph: On 21 December 1848, three days after the messenger's visit, Mihdí-Qulí Mírzá's forces set out to attack the Bábí encampment. Nabil reports that he came with at least five regiments of infantry and cavalry. Quddús ordered every horseman among the Bábí's to rush forward and meet the Prince's forces before they could reach Tabarsi.

paragraph: In the ensuing battle Mullá Husayn engaged the prince directly, after which the prince fled the battle, taking up residence in a nearby barn before retreating to Sari. At least two other royal princes died in the attack, and some prisoners held by the princes forces were released. Quddús was injured in the battle, but was not incapacitated.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Construction of Fort Tabarsi.:Army of Prince Mihdí-Qulí Mírzá.:Battle of Fort Tabarsi.

paragraph: After the defeat of the Shah's forces at Vaskas, Abbás-Qulí Khán, governor of Amol County, took up primary responsibility for the eradication of the Bábís from the area. He solicited additional men from Mazandarani tribes and surrounded the fort. A more skilled commander than Mihdí-Qulí Mírzá's, he had barricades and artillery set up surrounding the fort, as well as again cutting off the water supply of the Bábís.

paragraph: Mullá Husayn, inside the fort, oversaw the construction of a well within the walls. On 2 February 1849, he again donned the Báb's green turban, and—along with Quddús—launched an attack against the forces of Abbás-Qulí Khán. Eyewitness accounts record that the war-cry of the Bábís was "Yá Ṣáḥibu'z-Zamán!" or "Oh Lord of the Age", a reference to the Báb.Initially the Bábí thrust was successful in sowing confusion in the ranks of Abbás-Qulí Khán's troops, and a significant number of their tents and barricades were burnt to the ground. Mullá Husayn in particular is recorded running from side to side challenging enemy soldiers himself. His aptitude with the sword led Abbás-Qulí Khán to later compare him to the Imam Ali, traditionally regarded as the perfect swordsman, and his sword Zulfiqar, while Khán compared his martial leadership in the face of overwhelming opposition to that of the Imam Husayn:

paragraph: During the battle Mullá Husayn's horse lost its footing, tangled in rope, and Abbás-Qulí Khán, perched in a tree, shot him through the chest. He survived long enough to be brought into the fortress, where he and Quddús spoke before he died. His last recorded words to Quddús were: "May my life be a ransom for you. Are you well pleased with me?" His nephew, the Letter of the Living Muhammad-Baqir was also present at the moment of his death. He was buried by Quddús—who dressed him for burial using one of his own shirts—in a grave to the south of the shrine, while thirty six other Bábís were buried to the north. Quddús gave a brief sermon at the burial calling all Bábís to see Mullá Husayn and the other dead as martyrs of exemplary character and bravery.

paragraph: Section::::Biography.:Mazandaran Upheaval (1848–1849).:Death at Fort Tabarsi.

paragraph: Mullá Husayn died during battle on 2 February 1849, and news of this reached Turkey in a French language newspaper. He was buried within the grounds of the Shrine of Shakyh Tabarsi. Mullá Husayn is regarded by Bábís and Bahá'ís as a martyr, and his conduct in the battle is characterized as an example of bravery and heroism in the face of insurmountable opposition in Bahá'í literature. Seven other members of the Letters of the Living are believed to have been killed at Tabarsi as well as the majority of the Bábí combatants.

paragraph: Section::::Biography.:Surviving family.

paragraph: His brother Muhammad-Hasan, survived until the end of the battle of Tabarsi, and was executed along with Quddús by the clergy, even though he was supposed to see the shah. His nephew Muhammad-Baqir survived until the end of the battle, although his fate after that point is unclear. Mullá Husayn's mother and sister had converted to Bábism at some point after the Báb's declaration—becoming close companions of Táhirih—and learned of his death at Tabarsi. They returned to their home town of Boshruyeh where they cared for the wives and children of men who had died at Tabarsi. After his mother's death, his family home was destroyed by a mob, and his sister was forced to move to Ashgabat. She became a Bahá’í and was given the title Leaf of Paradise (Varaqatu'l-Firdaws) by Bahá’u’lláh.

paragraph: Section::::Significance.

paragraph: Mullá Husayn's role as the first to accept the Báb as the Mahdi and founder of an independent religion grants him a special place in Bábism and the Bahá'í Faith.He was granted the title of "Bábu'l-Báb ("Gate of the gate")" by the Báb, referring to this role. His expertise as a licensed member of the Shia mujtahidūn and a well-regarded disciple of Siyyid Kázim is seen as giving greater weight to his acceptance of the Báb, seemingly confirming that the Báb fulfilled the traditions of Shia Islam regarding the coming of the Mahdi.

paragraph: Mullá Husayn's role as the first member of the Letters of the Living give him added significance in Bábí and Bahá'í thought. The Letters of the Living did not have specific administrative roles in Bábism, but played a role somewhat analogous to that of the Apostles of Christ: companions of the prophet, refiners of doctrine, and early martyrs. The Letters of the Living were described by the Báb as the return (Arabic: الرجعة raj`a) of the Shia Infallibles:

paragraph: Mullá Husayn himself is described in the writings of the Báb and Bahá'u'lláh as the return of the Prophet Muhammad, and in other early Bábí sources variously as the return of the Imam Husayn or even described as the "Qa'im of Khorasan". While Mullá Husayn is seen as the symbolic return of these historical figures, he is not seen by Bahá'ís as a prophet or Manifestation of God. His raising of the Black Standard prior to the battle of Fort Tabarsi is seen as the fulfillment of Shia eschatological predictions, and further cements his station as an important part of Bábí and Baha'i claims of Mahdi-hood for the Báb.

paragraph: The Báb describes Mullá Husayn with reference to the station known in Shia Islam as the "viceregent" or "silent one", similar to the role of Aaron in the time of Moses, and Ali in the time of Muhammad—one whose authority is great but entirely derived from a greater Prophet, in this case the Báb himself. He is further described as the first perfect Muslim, or the "first fruit of the Tree of Islam". In Bábí theology, it is the emergence of the first perfect follower of a religion which triggers the emergence of the next religion. In this way, Mullá Husayn is seen not only as the first Bábí, but in some sense the cause of the abrogation of Islam and its replacement with Bábism. The Bahá'í Writings refer to this role of Mulla Husayn:

paragraph: Bahá'u'lláh also wrote a tablet of visitation for Mullá Husayn, which was included in an epistle written to Mullá Husayn's sister Varaqatu'l-Firdaws. In this tablet he plays on the common name of Husayn held by himself, Mullá Husayn, and the Imam Husayn, symbolically intermingling their identities and invoking their shared loneliness and suffering in the "path of God".

paragraph: Section::::Further reading.

paragraph: Section::::Further reading.:External links.

paragraph: BULLET::::- Glossary of the Kitáb-i-Íqán – includes a small biography of Mullá Husayn

paragraph: BULLET::::- Mullá Husayn, by Lowell Johnson

description: Persian Letter of the Living, the first person to profess belief in the Báb

wikidata_label: Mullá Husayn

wikipedia_title: Mullá Husayn


text:
FRSE
WS
Royal Society of Edinburgh
Lord Hailes
David Herd
William Tytler
Scottish Enlightenment
Bishop Thomas Percy
Edinburgh
University of Edinburgh
Duke of Buccleuch
Royal Society of Edinburgh
Castlehill, Edinburgh
Henry Dundas
Andrew Bell
Regiam Majestatem
Lord Hailes

categories: Alumni of the University of Edinburgh,1797 deaths,British antiquarians,Fellows of the Royal Society of Edinburgh,1725 births,People associated with Edinburgh

paragraph: John Davidson (antiquarian)

paragraph: John Davidson of Stewartfield and Haltree FRSE WS (c.1725-1797) was a Scottish antiquary, author/publisher and co-founder of the Royal Society of Edinburgh. He served as Deputy Keeper to the Signet. He was a friend of Lord Hailes, David Herd, William Tytler, George Paton and Callander of Craigforth, early figures in the Scottish Enlightenment. He was much admired by Bishop Thomas Percy, who described as a man of learning and very excellent critic.

paragraph: Section::::Life.

paragraph: He was born in 1724/5 the son of Elizabeth Brown, sister of Rev William Brown of Edinburgh and her husband, James Davidson of Haltree, an Edinburgh bookseller. He trained as a lawyer at the University of Edinburgh and was then apprenticed to George Balfour WS. He then worked as a Crown Agent, and agent for many wealthy Scottish landowners and noblemen, specialising in land transactions.

paragraph: In 1758 he is noted as Joint Treasurer of the Society for the Propagation of Christian Knowledge. In 1790 he is listed as one of the few Freeholders in Edinburgh entitled to vote in the General Election. From 1770 to 1796 he was Commissioner to the 3rd Duke of Buccleuch, amongst other wealthy clients. In 1793 he was a founding member of the Royal Society of Edinburgh.

paragraph: He died at his house at Castlehill, Edinburgh on 29 November 1797.

paragraph: Section::::Family.

paragraph: He was married to Helen Gibson (d.1796). They had no children. On his death Haltrees was bequeathed to a son of Sir William Miller baronet and his estate of Cairntows was bequeathed to Henry Dundas.

paragraph: Section::::Publications.

paragraph: BULLET::::- "Black Arts"

paragraph: BULLET::::- "Accounts of the Chamberlain of Scotland 1329-1331" (1771)

paragraph: BULLET::::- "Charta Willelmi Regis Scotorum, Canonicis de Jedburgh Concessa "(1771) engraved by Andrew Bell

paragraph: BULLET::::- "Remarks on some of the Editions of the Acts of Parliament of Scotland" (1792)

paragraph: BULLET::::- "Observations on the Regiam Majestatem" (1792)

paragraph: He also worked on the editing of Lord Hailes’ "Annals of Scotland" (1797)

description: Davidson, John (c.1724–1797), antiquary and lawyer

wikidata_label: John Davidson

wikipedia_title: John Davidson (antiquarian)


text:
Italian
motorcycle racer
Rome
Red Bull MotoGP Rookies Cup
Gresini Racing
Valencian Grand Prix
Andrea Locatelli
2016
Mugello
Assen
Brno
Profile on MotoGP.com

categories: Italian motorcycle racers,1998 births,Moto3 World Championship riders,Sportspeople from Rome,Living people

paragraph: Fabio Di Giannantonio

paragraph: Fabio Di Giannantonio (born 10 October 1998) is an Italian motorcycle racer.

paragraph: Section::::Career.

paragraph: Born in Rome, in 2015 Di Giannantonio finished as the runner-up in the Red Bull MotoGP Rookies Cup, where he had debuted the year before, and in the CIV Moto3 championship; in the same year he made his Grand Prix debut in the Moto3 World Championship with the Gresini Racing team at the Valencian Grand Prix as the replacement for the injured Andrea Locatelli, finishing the race in 23rd place.

paragraph: For 2016 he was signed by the same team as a full-time rider in the same class. At the sixth race of the season, at Mugello, Di Giannantonio achieved his first championship points and his first podium finish with a second place, starting a streak of top ten finishes—including two more podiums, another second place at Assen and a third place in Brno.

paragraph: Section::::Career statistics.

paragraph: Section::::Career statistics.:Grand Prix motorcycle racing.:Races by year.

paragraph: * Season still in progress.

paragraph: Section::::External links.

paragraph: BULLET::::- Profile on MotoGP.com

description: Italian motorcycle racer

wikidata_label: Fabio Di Giannantonio

wikipedia_title: Fabio Di Giannantonio


text:
Haslemere
revival
early music
Le Mans
Brussels Conservatoire
Henri Vieuxtemps
Royal College of Music
Henry Holmes
Frederick Bridge
Dulwich College
British Museum
lute
harpsichord
clavichord
Chickering
Gaveau
Haslemere
viol
lute
recorder
authentic performance
William Morris
Selwyn Image
Roger Fry
Gabriele D'Annunzio
George Bernard Shaw
Marco Pallis
Ezra Pound
George Moore
W. B. Yeats
consort
John Jenkins
William Lawes
Sir Henry Hadow
recorder
Civil list
Légion d'honneur
Namur, Belgium
Zürich
Rudolph Dolmetsch
SS "Ceramic"
Viola da Gamba Society
Percy Scholes
The Oxford Companion to Music
List of historical harpsichord makers
The Dolmetsch Story
The Dolmetsch Historical Dance Society

categories: British classical musicians,French expatriates in the United Kingdom,British multi-instrumentalists,French people of German descent,Alumni of the Royal College of Music,British performers of early music,People from Le Mans,French classical violinists,French recorder players,Royal Conservatory of Brussels alumni,French expatriates in Belgium,1940 deaths,French performers of early music,1858 births,Chevaliers of the Légion d'honneur,French multi-instrumentalists

paragraph: Arnold Dolmetsch

paragraph: Eugène Arnold Dolmetsch (24 February 1858 – 28 February 1940), was a French-born musician and instrument maker who spent much of his working life in England and established an instrument-making workshop in Haslemere, Surrey. He was a leading figure in the 20th-century revival of interest in early music.

paragraph: Section::::Early life.

paragraph: The Dolmetsch family was originally of Bohemian origin, but (Eugène) Arnold Dolmetsch, the son of Rudolph Arnold Dolmetsch and his wife Marie Zélie (née Guillouard) was born at Le Mans, France, where the family had established a piano-making business. It was in the family's workshops that Dolmetsch acquired the skills of instrument-making that would later be put to use in his early music workshops.

paragraph: He studied music at the Brussels Conservatoire and learnt the violin with Henri Vieuxtemps. In 1883 he travelled to London to attend the Royal College of Music, where he studied under Henry Holmes and Frederick Bridge, being awarded a Bachelor of Music degree in 1889.

paragraph: Section::::The early music revival.

paragraph: Dolmetsch was employed for a short time as a music teacher at Dulwich College, but his interest in early instruments was awakened by seeing the collections of historic instruments in the British Museum, and, after constructing his first reproduction of a lute in 1893, he began building keyboard instruments. William Morris encouraged him to build his first harpsichord. He left England to build clavichords and harpsichords for Chickering of Boston (1905–1911), then for Gaveau of Paris (1911–1914).

paragraph: He went on to establish an instrument-making workshop in Haslemere, Surrey, and proceeded to build copies of almost every kind of instrument dating from the 15th to 18th centuries, including viols, lutes, recorders and a range of keyboard instruments. His 1915 book "The Interpretation of the Music of the XVIIth and XVIIIth Centuries" was a milestone in the development of 'authentic performances' of early music.

paragraph: In 1925 he founded an annual chamber music festival, the International Dolmetsch Early Music Festival, which is held every July at Haslemere in the Haslemere Hall.

paragraph: Dolmetsch was active in the cultural life of London, and his friends and admirers included William Morris, Selwyn Image, Roger Fry, Gabriele D'Annunzio, George Bernard Shaw, Marco Pallis, Ezra Pound, George Moore, whose novel "Evelyn Innes" celebrates Dolmetsch's life and work, and W. B. Yeats.

paragraph: He was responsible for rediscovering the school of English composers for viol consort (including John Jenkins and William Lawes), leading to Sir Henry Hadow's tribute that Dolmetsch had "opened the door to a forgotten treasure-house of beauty". He was also largely responsible for the revival of the recorder, both as a serious concert instrument, and as an instrument which made early music accessible to amateur performers. He went on to promote the recorder as an instrument for teaching music in schools.

paragraph: In 1937 he received a British Civil list pension and in 1938 he was created a chevalier of the Légion d'honneur by the French government.

paragraph: Section::::Dolmetsch family.

paragraph: Arnold Dolmetsch was married three times. On 28 May 1878 he married Marie Morel of Namur, Belgium (a widow, ten years his senior) but was divorced in 1898. His second wife, to whom he was married on 11 September 1899, in Zürich, was Elodie Désirée, the divorced wife of his brother. This marriage ended in divorce in 1903. Thirdly, he was married on 23 September 1903 to Mabel Johnston, one of his pupils.

paragraph: Dolmetsch encouraged the members of his family to learn the skills of instrument-making and musicianship and the family frequently appeared together in concerts, playing instruments constructed in the Dolmetsch workshops. Following the death of Arnold Dolmetsch at Haslemere in 1940, his family continued to promote the building and playing of early instruments.

paragraph: BULLET::::- Mabel Dolmetsch, his wife, was a noted player of the bass viol. She wrote "Dances of England and France 1450 - 1600" which includes tunes set by Arnold Dolmetsch.

paragraph: BULLET::::- Rudolph Dolmetsch, his son, was a gifted keyboard player, who died in the sinking of the SS "Ceramic" in 1942.

paragraph: BULLET::::- Nathalie Dolmetsch, his daughter, was a viol player and leading member of the Viola da Gamba Society.

paragraph: BULLET::::- Carl Frederick Dolmetsch, his son, was a noted recorder player and took over the running of his father's instrument-making business.

paragraph: BULLET::::- Cecile Dolmetsch, his daughter, was a viol player.

paragraph: Section::::References.

paragraph: BULLET::::- H. C. G. Matthews and Brian Harrison (editors): "The Oxford Dictionary of National Biography", Oxford University Press, 2004.

paragraph: BULLET::::- Percy Scholes: "The Oxford Companion to Music", 10th edition, Oxford University Press, 1970

paragraph: BULLET::::- Margaret Campbell: "Dolmetsch. The Man and His Work". London, Hamilton, 1975.

paragraph: Section::::See also.

paragraph: BULLET::::- List of historical harpsichord makers

paragraph: Section::::External links.

paragraph: BULLET::::- The Dolmetsch Story at dolmetsch online, accessed 2 March 2005

paragraph: BULLET::::- The Dolmetsch Historical Dance Society, founded 1970 in memory of Mabel Dolmetsch

alias:
Eugène Arnold Dolmetsch
Eugene Arnold Dolmetsch

description: French musician and instrument maker in England

wikidata_label: Arnold Dolmetsch

wikipedia_title: Arnold Dolmetsch


text:
Bishop
Diocese of St Asaph

paragraph: Anian II (Bishop of St Asaph)

paragraph: Anian II (Anian Schonaw) was Bishop of the Diocese of St Asaph between 1268 and 1293. On his death in 1293 he was succeeded by Llywelyn de Bromfield.

description: bishop of St Asaph, north Wales

wikidata_label: Anian II

wikipedia_title: Anian II (Bishop of St Asaph)


text:
American
electronic music
Chicago
Illinois
house music
Chicago
Illinois
Lil' Louis
DJ Pierre
Farley Keith
Marshall Jefferson
Phuture
Strictly Rhythm
Undaground Therapy Muzik
Peven Everett
Gabriel
XL Recordings
UK Singles Chart
Gilles Peterson
UK Singles Chart
Omar-S
Thomas Bangalter
Roulé
Eric Benet
Faith Evans
Mary J. Blige
Seal
Patti LaBelle
Christina Milian
Morcheeba
multiple sclerosis
Gabriel
UK
Roy Davis Jr. at Ubiquity Records

categories: American dance musicians,House DJs,Club DJs,Ubiquity Records artists,American electronic musicians,Year of birth missing (living people),Musicians from Chicago,African-American DJs,American house musicians,XL Recordings artists,Remixers,Living people,House musicians

paragraph: Roy Davis Jr.

paragraph: Roy Davis Jr. is an American electronic musician from Chicago, Illinois, specialising in house music.

paragraph: Section::::Biography.

paragraph: Davis grew up in Chicago, Illinois, and was turned on to house music at an early age by the likes of Lil' Louis, DJ Pierre, Farley Keith (Farley Jackmaster Funk) and Marshall Jefferson. Davis began his own production company named Phuture in the late 1980s and went on to become an A&R scout for record label Strictly Rhythm in NYC whilst also running his Chicago founded record label Undaground Therapy Muzik. A few years later, Roy Davis and singer-songwriter Peven Everett wrote and produced the single "Gabriel" which was released on Large Records and later licensed and released on XL Recordings in 1996. The track garnered international airplay, and was played in nightclubs around the world. It peaked at #22 in the UK Singles Chart in November 1997. The single sold over 200,000 copies and has appeared on numerous of compilation albums including "Desert Island Mix" from Gilles Peterson. In 2004, Davis' track "About Love" reached #70 in the UK Singles Chart, adding to the list of previous chart success with records such as "Who Dares to Believe in Me" under alias The Believers and "All I Do" released on Omar-S artist-run label FXHE.

paragraph: Roy Davis Jr. has also been known for his work for Thomas Bangalter's label Roulé which operated out of Paris in the early '90s and his production work for artists such as Eric Benet, Faith Evans, Mary J. Blige, Seal, Patti LaBelle, Christina Milian and Morcheeba.

paragraph: In 2011, he produced a record with J. Noize and Kaye Fox called "Enjoy the Ride".

paragraph: In April 2016, Davis announced that he had been diagnosed with multiple sclerosis, and was to cancel some planned shows but planned to return to performing live and producing music as his health would allow him.

paragraph: Section::::Discography.

paragraph: Section::::Discography.:Albums.

paragraph: BULLET::::- "The Secret Mission"

paragraph: BULLET::::- "Traxx from the Nile"

paragraph: BULLET::::- "Chicago Forever"

paragraph: BULLET::::- "Water for Thirsty Children"

paragraph: BULLET::::- "God Life Music"

paragraph: BULLET::::- "Destroy & Rebuild"

paragraph: Section::::Discography.:Albums.:Compilations.

paragraph: BULLET::::- "Midnight Passion / Looking for Excitement"

paragraph: BULLET::::- "Soul Electra"

paragraph: Section::::Discography.:Singles.

paragraph: BULLET::::- "Rock Shock"

paragraph: BULLET::::- "I Got the Music"

paragraph: BULLET::::- "Galactic Disco"

paragraph: BULLET::::- "Gabriel" - UK #22

paragraph: BULLET::::- "About Love" - UK #70

paragraph: Section::::External links.

paragraph: BULLET::::- Roy Davis Jr. at Ubiquity Records

description: American musician

wikidata_label: Roy Davis, Jr.

wikipedia_title: Roy Davis Jr.


text: bishop

text: archbishop

text: prince-elector

text: Holy Roman Empire

text: Hochmeister

text: Teutonic Order

text: Neuburg an der Donau

text: Philip William, Elector Palatine

text: Wolfgang Georg

text: Archbishop-

text: Elector of Trier

text: Moselle

text: cathedral

text: Deutschhaus

text: Breslau (Wrocław)

text: Wrocław Cathedral

wikipedia_title: Wolfgang George Frederick von Pfalz-Neuburg

categories: Archbishop-Electors of Trier,1664 births,House of Wittelsbach,Roman Catholic bishops of Worms,People from Neuburg an der Donau,Archbishop-Electors of Mainz,Prince-Bishops of Breslau,Grand Masters of the Teutonic Order,1732 deaths

paragraph: Count Palatine Francis Louis of Neuburg

paragraph: Count Palatine Francis Louis of Neuburg (German: Franz Ludwig von Pfalz-Neuburg; 18 July 1664 – 6 April 1732) was bishop and archbishop of several dioceses, prince-elector of the Holy Roman Empire, and "Hochmeister" of the Teutonic Order.

paragraph: Section::::Life.

paragraph: He was born in Neuburg an der Donau as son of Philip William, Elector Palatine and Landgravine Elisabeth Amalie of Hesse-Darmstadt.

paragraph: In 1683, he became Prince-Bishop of Breslau (Wrocław) after the death of his brother Wolfgang Georg, who should have held this office.

paragraph: In 1694, he assumed the additional offices of Hochmeister of the Teutonic Order and Prince-Bishop of Worms. 1716, he became Archbishop-Elector of Trier. During his regency in Trier, he reorganized the jurisdiction in the diocese and advanced the renovation of the Roman Moselle bridge and the cathedral. He became Archbishop-Elector of Mainz in 1729, giving up the position in Trier as the Pope had prohibited a merging of the two Archbishoprics. In Mainz, Franz Ludwig also started some administrative and judicial reforms as well as the construction of the Deutschhaus.

paragraph: Franz Ludwig died in Breslau (Wrocław) and is buried there in a specially built chapel in Wrocław Cathedral.

paragraph: Section::::Bibliography.

paragraph: BULLET::::- Alessandro Cont, "La Chiesa dei principi. Le relazioni tra "Reichskirche", dinastie sovrane tedesche e stati italiani (1688-1763)", preface of Elisabeth Garms-Cornides, Trento, Provincia autonoma di Trento, 2018, pp. 103-138, https://www.academia.edu/38170694/La_Chiesa_dei_principi._Le_relazioni_tra_Reichskirche_dinastie_sovrane_tedesche_e_stati_italiani_1688-1763_prefazione_di_Elisabeth_Garms-Cornides_Trento_Provincia_autonoma_di_Trento_2018

description: Archbishop and Prince-Elector of Mainz and Trier, Prince-Bishop of Worms and Wrocław, Hochmeister of the Teutonic Order

wikidata_label: Count Palatine Francis Louis of Neuburg

wikipedia_title: Count Palatine Francis Louis of Neuburg


text:
feudal
Tokugawa shogunate
filial piety
Takashima
Chinese
neo-Confucian
Zhu Xi
Wang Yangming
Kumazawa Banzan
OCLC
WorldCat
Bodart-Bailey, Beatrice
University of Cambridge

wikipedia_title:
Feudalism
Tokugawa shogunate
Filial piety
Takashima District, Shiga
China
Neo-Confucianism
Zhu Xi
Wang Yangming
Kumazawa Banzan
OCLC
WorldCat
Beatrice Bodart-Bailey
University of Cambridge

categories: 1648 deaths,Confucianism in Japan,Japanese philosophers,Japanese writers of the Edo period,1608 births

paragraph: Nakae Tōju

paragraph: Nakae was a feudal retainer who lived during the Tokugawa shogunate. He taught that the highest virtue was filial piety ("kō"), and acted upon this, giving up his official post in 1634 in order to return to his home in Takashima, Ōmi to care of his mother. He distinguished, however, between "sho-kō" and "dai-kō": lesser and greater filial piety. "Sho-kō" involves the normal care owed by children to their parents; "dai-kō" involves the notion that our human parents are themselves the children of the divine parents — thus, if one's parents are wrong, then one should encourage them to return to virtue.

paragraph: He was unusual in believing that his teaching would be useful to women as well as men. While accepting the then standard view of women as usually lacking such virtues as compassion and honesty, he argued: "if a wife's disposition is healthy and pious, obedient, sympathetic and honest, then ... every member of her family will be at peace and the entire household in perfect order."

paragraph: Nakae originally followed the teachings of the Chinese neo-Confucian philosopher Zhu Xi, but eventually became more influenced by Wang Yangming (1472–1529), who argued for the primacy of human intuition or conscience over intellect: moral improvement arises out of conscience-based action (compare Aristotle's ethics). Nakae added a more religious aspect to Wang's "School of Intuition of Mind", calling the human conscience the "divine light of heaven". Nakae's works also supplied his followers (such as Kumazawa Banzan [1619–1691]) with "the moral foundation for political action".

paragraph: Section::::Selected works.

paragraph: In a statistical overview derived from writings by and about Toju Nakae, OCLC/WorldCat encompasses roughly 130+ works in 200 publications in 5 languages and 740+ library holdings.

paragraph: BULLET::::- 1650 -- "Dialogue with the elder" ("Okina mondō").

paragraph: BULLET::::- 藤樹遺稿 (1795)

paragraph: BULLET::::- 翁問答 (1831)

paragraph: BULLET::::- 藤樹全書: 中江藤樹先生遺稿 (1893)

paragraph: BULLET::::- 中江藤樹文集 (1914)

paragraph: BULLET::::- 孝經五種 (1925)

paragraph: BULLET::::- "Nakae Tōju sensei zenshu" (1928)

paragraph: BULLET::::- 鑑草; 附・春風; 陰騭 (1939)

paragraph: BULLET::::- 藤樹先生全集 (1940)

paragraph: BULLET::::- 中江藤樹・熊沢蕃山集 (1966)

paragraph: BULLET::::- 中江藤樹 (1974)

paragraph: BULLET::::- 中江藤樹・熊沢蕃山 (1976)

paragraph: Section::::References.

paragraph: BULLET::::- Bodart-Bailey, Beatrice. (1997). "Confucianism in Japan" in "Companion Encyclopedia of Asian Philosophy" (Brian Carr and Indira Mahalingam, eds). London: Routledge. ; OCLC 35049601

paragraph: BULLET::::- de Bary, William Theodore. (1981). "Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart." New York: Columbia University Press. ; OCLC 7461831

paragraph: BULLET::::- Nauman, St. Elmo. (1979). "Dictionary of Asian Philosophies." London: Routledge. ; OCLC 470939937

paragraph: BULLET::::- Shirane, Haruo. (2002). "Early Modern Japanese Literature." New York: Columbia University Press. ; ; OCLC 48084101

paragraph: BULLET::::- Nakae Tōju "Britannica Concise Encyclopedia" 2006. Retrieved: March 26, 2006.

paragraph: Section::::External links.

paragraph: BULLET::::- Intellectual Currents in Tokugawa Japan — by Jason Chan; includes extracts from Toju's writings

paragraph: BULLET::::- Takashima City web site: Toju Nakae and Toju shoin national historical site

paragraph: BULLET::::- Toju's hometown in Japan — set of (stereo) photographs

paragraph: BULLET::::- East Asia Institute, University of Cambridge: Further reading/bibliography

description: Japanese philosopher

wikidata_label: Toju Nakae

wikipedia_title: Nakae Tōju


text:
football
coach
Isthmian League
Ipswich Town
Queens Park Rangers
Wimbledon
Watford
Gillingham
Championship
Player of the Year
Hull City
Premier League
play-offs
Preston North End
Leicester City
League One
2010–11 season
Bury Town
John McGreal
caretaker manager
Kevin Keen
Colchester United under-23
Barking
Ipswich Town
Third Division
Colchester United
First Division
Middlesbrough
Riverside Stadium
1998–99 season
Sheffield United
Bramall Lane
1999–2000
play-off
Bolton Wanderers
final
Premiership
2000–01 season
Queens Park Rangers
Wimbledon
Crewe Alexandra
FA Cup
Watford
West Bromwich Albion
Coventry City
UEFA Cup
Avenir Beggen
2002–03 season
Crystal Palace
Portman Road
Burnley
2003–04 season
Gillingham
West Ham United
Walsall
Essex derby
Football League Trophy
Southend United
red card
Second Division
Phil Parkinson
Colchester United
2004–05 season
Sheffield Wednesday
Hillsborough
Wrexham
2005–06 season
League One
Championship
Bristol City
Leamington
FA Cup
Layer Road
Tranmere Rovers
Colchester United Player of the Year
Sunderland
Layer Road
Hull City
Premier League
Bristol City
2008 play-off final
League Cup
2008–09 season
Preston North End
League One
Leicester City
2008–09 season
Southend United
League One
Swansea City
2010 general election
far-right
British National Party
Nigel Pearson
Preston North End
Preston North End
Darren Ferguson
Norwich City
Hull City
Phil Brown
League One
Football League
Peterborough United
Bradford City
Colchester United
Richard Wilkins
Isthmian League
Bury Town
Isthmian League Cup
Harlow Town
FA Trophy
Aveley
Colchester United
coaching
Academy
under-18 side
Ipswich Town
John McGreal
Football League Youth Alliance
Youth Alliance Cup
Richard Hall
Steve Ball
caretaker manager
Burton Albion
FA Cup
Altrincham
Robbie Cowling
Kevin Keen
Kevin Horlock
Isthmian League
Football League Championship
play-off
Football League One
Colchester United Player of the Year

wikipedia_title: Colchester United F.C. Player of the Year

wikipedia_title: Colchester United F.C. Under-23s and Academy

wikipedia_title: 2000 Football League First Division play-off Final

wikipedia_title: 2008 Football League Championship play-off Final

categories: Queens Park Rangers F.C. players,Wimbledon F.C. players,People from Barking, London,English Football League players,Watford F.C. players,Leicester City F.C. players,Premier League players,1977 births,English football managers,Gillingham F.C. players,Colchester United F.C. managers,Preston North End F.C. players,Ipswich Town F.C. players,Isthmian League players,Bury Town F.C. players,Colchester United F.C. players,Hull City A.F.C. players,English Football League managers,Living people,Association football defenders,English footballers,Maldon & Tiptree F.C. managers

paragraph: Wayne Brown (defender, born 1977)

paragraph: Wayne Lawrence Brown (born 20 August 1977) is an English football coach and former player who is currently manager of Isthmian League North Division side Maldon & Tiptree.

paragraph: Brown began his playing career with Ipswich Town where he progressed through the club's Academy. He made his professional debut on loan at Colchester United in 1997, going on to make 40 league appearances for Ipswich. He also had loan spells with Queens Park Rangers, Wimbledon and Watford, before permanently moving to the latter in 2002. He made 25 league appearances for Watford in two years with the club, failing to establish himself in the first team. Brown was again loaned out to Gillingham in 2003, and once more to Colchester in 2004. He sealed a move to Colchester following his loan, where he made over 120 league appearances and helped guide the club to the Championship for the first time in their history in 2006. He was also named the club's Player of the Year for his efforts.

paragraph: After one season in the Championship with Colchester, Brown moved to Hull City for £450,000, spending two years with the side. However, he failed to make a mark in the first-team, making 42 league appearances, though he did help the club to promotion to the Premier League via the play-offs in 2008. He was twice loaned out by the club, to Preston North End, and Leicester City. During his loan period with Leicester, Brown was a member of the League One title-winning team. He joined Leicester permanently in the summer of 2009, but spent just one season with the club as they reached the Championship play-off places. Brown rejoined Preston in 2010 after leaving Leicester by mutual consent, but could only manage 13 league appearances in the 2010–11 season. After being deemed surplus to requirements, Brown finally wound down his playing career with local side Bury Town in 2011.

paragraph: Brown returned to Colchester United in 2012 in a coaching role, assisting John McGreal in managing the under-16 side, before later being appointed joint-manager of the under-18 side alongside McGreal. Brown spent three matches as caretaker manager of Colchester in December 2015, although he returned to his under-18s coaching role following the appointment of Kevin Keen as manager. He has since managed the Colchester United under-23 side and was then appointed manager at Maldon & Tiptree.

paragraph: Section::::Playing career.

paragraph: Section::::Playing career.:Ipswich Town.

paragraph: Born in Barking, London, Brown joined the Ipswich Town Academy in March 1993. He progressed through the youth team, eventually making his professional debut on 18 October 1997 while on a month-long loan with Third Division side Colchester United. He made two substitute appearances for Colchester, before he made his Ipswich debut on 17 January 1998 in their 1–1 First Division draw with Middlesbrough at the Riverside Stadium. He made just one first-team appearance for Ipswich in the 1998–99 season as a late substitute in their 2–1 win over Sheffield United at Bramall Lane.

paragraph: Brown began to establish himself in the Town first-team during their 1999–2000 promotion-winning season. He made 30 appearances in all competitions, including both play-off legs against Bolton Wanderers, though he was an unused substitute in the final.

paragraph: Brown made just four substitute appearances in the Premiership during the 2000–01 season, and was instead loaned out to First Division Queens Park Rangers until the end of the season in March 2001. He made two appearances for QPR before returning to Ipswich.

paragraph: Wimbledon signed Brown on a three-month loan deal in September 2001, during which time he scored his first professional goal. He opened the scoring in a 4–0 win for the Dons over Crewe Alexandra on 18 September. He made 17 league appearances for Wimbledon, before returning to Ipswich for their FA Cup third round 4–1 win over Dagenham & Redbridge on 5 January 2002, which was to be his only appearance for his parent club during the course of the campaign. Before the end of January, Brown was on the move again, on this occasion on loan to Watford. In his eleven games for Watford, Brown scored three times; once in a 1–1 draw with West Bromwich Albion on 5 March 2002, and his second and third during a comprehensive 3–0 win over Coventry City eleven days later in his last appearance of his loan for the club.

paragraph: Brown scored his first and only goal of his Ipswich Town career on 29 August 2002 in their 8–1 UEFA Cup win against Avenir Beggen. Brown featured regularly in the early stages of the 2002–03 season, but would make his final Ipswich appearance on 3 November 2002 as Town fell to a 2–1 defeat to Crystal Palace at Portman Road. Brown made 52 appearances for Ipswich.

paragraph: Section::::Playing career.:Watford.

paragraph: Brown signed for Watford on a free transfer on 18 December 2002, signing a three-and-a-half year deal with the Hornets. Owing to Watford's financial difficulties, a member of the Watford board had agreed to pay Brown's wages for the first six months of his contract. He made his debut against his former club Wimbledon on Boxing Day in a goalless draw. Brown scored his only goal of his second Watford stint on 5 April 2003 in their 7–4 away win against Burnley.

paragraph: After failing to make an appearance for Watford in the 2003–04 season, Brown was loaned out to Gillingham for one month on 19 September 2003. He made his debut on 20 September in a 2–0 win over West Ham United, and scored his only goal of his four-game stint on 29 September in a 2–1 away defeat by Walsall. Brown returned to the first-team at Watford and made regular appearances until Christmas 2003. He was then loaned to Colchester United for the second time on 12 February 2004 until the end of the season, making his second debut in the Essex derby in a 1–1 Football League Trophy Area Final 1–1 draw with Southend United. During his stint, he received the first red card of his career for a second bookable offence in Colchester's 2–1 Second Division defeat to Brighton & Hove Albion on 20 March. He made 17 appearances for the U's.

paragraph: Section::::Playing career.:Colchester United.

paragraph: Brown signed for Phil Parkinson's Colchester United on a permanent basis ahead of the 2004–05 season following his successful loan at the end of the previous season. He made what was his third debut for the club on 7 August 2004 in Colchester's opening day 3–0 win over Sheffield Wednesday at Hillsborough. He scored once in a 2–2 draw at Wrexham on 22 February 2005 as he went on to make 47 appearances in all competitions.

paragraph: During the 2005–06 season Brown helped his side to second position in the League One table, earning promotion to the Championship for the first time in the club's history. He made 45 appearances in all competitions. He had received only his second-ever dismissal on 3 September 2005 during Colchester's goalless draw at Bristol City. He scored three times during the season, with a goal in Colchester's record-equalling 9–1 victory over Leamington in the FA Cup first round, another in their 5–0 win at Layer Road against his former side Gillingham, and in a 1–0 home victory against Tranmere Rovers. He was named as Colchester United Player of the Year at the end of the season.

paragraph: Brown's good form continued into Colchester's inaugural season in English football's second tier, guiding the side to their highest-ever league finish of 10th position in the Championship. He appeared 48 times, scoring once in Colchester's 3–1 home win against Sunderland on 21 April 2007. With one year remaining on his contract, Brown put in a transfer request during the summer of 2007.

paragraph: Section::::Playing career.:Hull City.

paragraph: With Brown demanding a move away from Layer Road and an opportunity to speak to Hull City, Colchester reluctantly accepted an offer from Hull for Brown. His transfer was completed on 14 July 2007, signing a three-year contract for a £450,000 fee. In his first season with Hull, Brown helped them win promotion to the Premier League following a 1–0 win against Bristol City in the 2008 play-off final. Brown scored once during the course of the season with a goal in Hull's 3–1 win over his boyhood club Ipswich on 29 September 2007. He made 47 appearances across the campaign.

paragraph: After just one Premier League and one League Cup appearance in the first three months of the 2008–09 season, Brown joined Preston North End on loan for a month, having been found surplus to requirements at his parent club. Brown made six appearances for Preston through October and November 2008, before being loaned out once again by Hull.

paragraph: On 30 January 2009, Brown joined League One promotion hopefuls Leicester City on loan for the remainder of the 2008–09 season with a view to a permanent transfer in the summer. He made nine appearances for Leicester as he helped them to regain promotion to the Championship as League One champions after beating Southend United 2–0 on 18 April 2009.

paragraph: Section::::Playing career.:Leicester City.

paragraph: Ten days after helping the club to the League One title, Brown signed a two-year contract with the club for an undisclosed fee. He made his second debut for the club on 8 August 2009 in Leicester's 2–1 win at home to Swansea City and went on to make 39 Championship appearances for Leicester during the course of the season.

paragraph: On 15 May 2010, it was revealed that Brown was under investigation by the club following an alleged training ground bust-up over comments he made regarding the outcome of the 2010 general election. Brown had claimed to have voted for the far-right British National Party, telling the racially mixed group of players that ethnic minorities were "killing this country". In response to the incident, Leicester manager Nigel Pearson indicated that he no longer wished Brown to be part of his team. It was revealed on 6 July that Brown was in talks with another of his former clubs, Preston North End about a move away from Leicester.

paragraph: Section::::Playing career.:Preston North End.

paragraph: Preston North End manager Darren Ferguson brought Brown to the club following his mutually agreed release from Leicester on 6 July 2010. He made his second Preston debut on 18 September in their 1–0 home defeat by Norwich City, going on to make 13 appearances between his debut and the beginning of January 2011. However, following Ferguson's dismissal as manager and his reunion with newly appointed former Hull City manager Phil Brown on 6 January 2011, Wayne would make just one further substitute appearance in February 2011. Phil Brown had told Wayne that he would not be considered for selection, and he was one of five players released by the club at the end of the season following Preston's relegation to League One.

paragraph: Section::::Playing career.:Bury Town.

paragraph: After being released by Preston, Brown began training with Football League clubs Peterborough United, Bradford City and his former side Colchester United. However, he decided to sign for his former teammate at Colchester Richard Wilkins, who was managing Isthmian League side Bury Town at the time. Brown signed on 18 October 2011, turning down offers from Football League sides in order to not uproot his young family and reluctance to be a squad player. He also said that he was becoming more involved in his family business, and that his wife was expecting a baby in December. The terms with Bury allowed Brown to leave in January 2012 if a Football League club came in for him that would be financially and geographically suitable for Brown.

paragraph: Brown made his debut for Bury in their Isthmian League Cup first round win at home to Harlow Town on 18 October, keeping a clean sheet and playing the full 90-minutes of the 1–0 victory. He played his next and what would be his final game for the club in an FA Trophy first qualifying round match against Aveley on 22 October, but was replaced by Roscoe Hipperson after just 16-minutes due to injury. Brown remained out of action for the remainder of 2011, suffering from a recurrence of a calf injury and illness.

paragraph: Section::::Coaching career.

paragraph: Brown returned to Colchester United in a coaching capacity at the club's Academy, where he took up a full-time role in 2013. He was later appointed manager of the under-18 side alongside his former Ipswich Town teammate John McGreal, and led the side to the Football League Youth Alliance South East title and won the Youth Alliance Cup in April 2014. Following Richard Hall's promotion to assistant manager in September 2014, McGreal stepped up to replace Hall as under-21s manager, while Brown remained in-charge of the under-18s. Academy coach Steve Ball was promoted to jointly manage the under-18s alongside Brown.

paragraph: Brown was named as assistant to joint-caretaker managers Richard Hall and John McGreal at Colchester United following Tony Humes dismissal as manager on 26 November 2015. However, following a 5–1 defeat against Burton Albion in their only match in charge, Brown was appointed as caretaker manager on 2 December. Brown led his side to a 3–2 win in his first match in charge in the FA Cup second round against Altrincham on 6 December, However, after two games managing the side, Brown dropped out of the running to become the next permanent manager following a long discussion with club chairman Robbie Cowling. Brown said "I don't feel ready and this football club needs a manager that is going into the job backing himself 100 per cent". Following the appointment of Kevin Keen as permanent U's manager, Brown reverted to his role as under-18 coach.

paragraph: Following a shake-up of Colchester's backroom staff and John McGreal's subsequent promotion to first-team manager in May 2016, Brown was named as the new manager of the Colchester United under-21 side. Brown and Kevin Horlock then switched roles in May 2018, with Horlock replacing Brown as under-23 manager, and Brown taking charge of Isthmian League North Division side Maldon & Tiptree.

paragraph: Section::::Honours.

paragraph: Section::::Honours.:Club.

paragraph: Hull City

paragraph: BULLET::::- Football League Championship play-off winner: 2008

paragraph: Leicester City

paragraph: BULLET::::- Football League One winner: 2008–09

paragraph: Section::::Honours.:Individual.

paragraph: BULLET::::- Colchester United Player of the Year: 2006

description: English association football player

wikidata_label: Wayne Brown

wikipedia_title: Wayne Brown (defender, born 1977)