“The Grand Vizir, wishing to reduce the chances of blood revenge, divided the work of executing those condemned to death among the princes and nobles…”

The reign of terror which ensued was revolting beyond description. The spirit of revenge that animated those who had unleashed its horrors seemed insatiable. Its repercussions echoed as far as the press of Europe, branding with infamy its bloodthirsty participants. The Grand Vizir, wishing to reduce the chances of blood revenge, divided the work of executing those condemned to death among the princes and nobles, his principal fellow-ministers, the generals and officers of the Court, the representatives of the sacerdotal and merchant classes, the artillery and the infantry. Even the Sháh himself had his allotted victim, though, to save the dignity of the crown, he delegated the steward of his household to fire the fatal shot on his behalf. 

- Shoghi Effendi  (‘God Passes By’)

The impact of the attempted assassination of the Sháh on the entire body of the Bábí community: - “atrocities as barbarous as those which will ever remain associated with the bloody episodes of Mázindarán, Nayríz and Zanján”

No sooner had this act been perpetrated than its shadow fell across the entire body of the Bábí community. A storm of public horror, disgust and resentment, heightened by the implacable hostility of the mother of the youthful sovereign, swept the nation, casting aside all possibility of even the most elementary inquiry into the origins and the instigators of the attempt. A sign, a whisper, was sufficient to implicate the innocent and loose upon him the most abominable afflictions. An army of foes—ecclesiastics, state officials and people, united in relentless hate, and watching for an opportunity to discredit and annihilate a dreaded adversary—had, at long last, been afforded the pretext for which it was longing. Now it could achieve its malevolent purpose. Though the Faith had, from its inception, disclaimed any intention of usurping the rights and prerogatives of the state; though its exponents and disciples had sedulously avoided any act that might arouse the slightest suspicion of a desire to wage a holy war, or to evince an aggressive attitude, yet its enemies, deliberately ignoring the numerous evidences of the marked restraint exercised by the followers of a persecuted religion, proved themselves capable of inflicting atrocities as barbarous as those which will ever remain associated with the bloody episodes of Mázindarán, Nayríz and Zanján. To what depths of infamy and cruelty would not this same enemy be willing to descend now that an act so treasonable, so audacious had been committed? What accusations would it not be prompted to level at, and what treatment would it not mete out to, those who, however unjustifiably, could be associated with so heinous a crime against one who, in his person, combined the chief magistracy of the realm and the trusteeship of the Hidden Imám? 

- Shoghi Effendi  ('God Passes By)

“eighty-one Bábís were apprehended, of whom thirty-eight were leading members of the community. They were thrown into the Siyah-Chal”

Now Tihran fell into turmoil. There was a full hue and cry seeking the Bábís. The mother of the young Shah was particularly vociferous in demanding vengeance. Haji ’Ali Khan, Hajibu'd-Dawlih of Maraghih, the farrash-bashi of the royal court, set about frenziedly seeking, finding and arresting as many of the Bábís as he could. At this juncture ’Abbas, the manservant of Haji Sulayman Khan, who had accepted the Faith of the Báb, turned coat and betrayed his master and his fellow believers. He had come to know personally many of the leading Babis of Tihran, and informed Hajibu'd-Dawlih of the meeting of his coreligionists in the house of his master. Therewith Haji Sulayman Khan’s house was surrounded and entered, and all the Bábís found there were arrested. All told, eighty-one Babis were apprehended, of whom thirty-eight were leading members of the community. They were thrown into the Siyah-Chal - the Dark Pit. 

- Balyuzi  (‘Baha’u’llah, The King of Glory’)

The governor of Tihran kept the gates of the city closed and ordered his policemen to watch the Bábís in their respective sections

“Ardishir Mírzá was forced to act in consequence. He kept the gates of the city closed and guarded, giving orders to examine closely all those who might ask to leave. The people were urged to climb the walls near the Shimírán gate in order to see in the open field across the bridge the mutilated body of Ṣádiq. The prince governor called together the Kalántar or prefect of police, the Vazír of the city, the Dárúghih or police judge, and the heads of the boroughs and ordered them to seek and arrest all persons suspected of being Bábís. As no one could leave the city, they waited until night-fall to start ferreting them out, ruse and cunning being the main requisites employed.

“The police force in Ṭihrán, as in all Asiatic cities, is very well organized. It is a legacy of the Sassanides which the Arabian Khalífs have carefully preserved. As it was to the advantage of all governments (no matter how bad, and even more so to the worst ones) to maintain it, it has remained, so to speak, unchanged, in the midst of the ruins of other institutions, equally efficient, which have decayed.

“One should know that the head of every borough, always in touch with the Kalantar, has under him a few men called ‘sar-ghishmihs,’ policemen who, without either uniform or badge, never leave the streets which are assigned to them. They are generally well liked by the people and they live on familiar terms with them. They are helpful at all times and, at night, be it winter or summer, they recline under the awning of any store, indifferent to rain or snow, and watch over private property. In this way they reduce the number of thefts by rendering them difficult. Moreover, they know every dweller and his ways, so that they can assist in case of investigation; they know the minds, the opinions, the acquaintances, the relations of everyone; and if one asks three friends to dinner, the sar-ghishmih without spying, so well informed is he about everyone, knows the time of the arrival of the guests, what has been served, what has been said and done, and the time of their departure. The Kad-khudás warned these policemen to watch the Bábís in their respective sections and everyone awaited the results.” 

- Comte de Gobineau  ('Les Religions et les Philosophies dans l’Asie Centrale,' pp. 234–235; footnotes included in the Dawn Breakers by Shoghi Effendi)