permission to leave Persia, thinking that by this means the light of His
truth would be extinguished, but the result was quite the contrary. The
Cause became magnified, and its flame more intense. At first it spread
throughout Persia only, but the exile of Baha'u'llah caused the diffusion
of the Cause throughout other countries. Afterward His enemies said,
"'Iraq-i-'Arab(20) is not far enough from Persia; we must send him to a
more distant kingdom." This is why the Persian government determined to
send Baha'u'llah from 'Iraq to Constantinople. Again the event proved that
the Cause was not in the least weakened. Once more they said,
"Constantinople is a place of passage and of sojourn for various races and
peoples; among them are many Persians." For this reason the Persians had
Him further exiled to Rumelia; but, when there, the flame became more
powerful, and the Cause more exalted. At last the Persians said, "Not one
of these places is safe from his influence; we must send him to some place
where he will be reduced to powerlessness, and where his family and
followers will have to submit to the direst afflictions." So they chose
the prison of Akka, which is reserved especially for murderers, thieves
and highway robbers, and in truth they classed Him with such people. But
the power of God became manifested: His word was promulgated, and the
greatness of Baha'u'llah then became evident, for it was from this prison
and under such humiliating circumstances that He caused Persia to advance
from one state into another state. He overcame all His enemies and proved
to them that they could not resist the Cause. His holy teachings
penetrated all regions, and His Cause was established.
Indeed, in all parts of Persia His enemies arose against Him with the
greatest hatred, imprisoning, killing and beating His converts, and
burning and razing to the ground thousands of dwellings, striving by every
means to exterminate and crush the Cause. In spite of all this, from the
prison of murderers, highway robbers and thieves, it became exalted. His
teachings were spread abroad, and His exhortations affected many of those
who had been the most full of hatred, and made them firm believers. Even
the Persian government itself became awakened and regretted that which had
arisen through the fault of the 'ulama.
When Baha'u'llah came to this prison in the Holy Land, the wise men
realized that the glad tidings which God gave through the tongue of the
Prophets two or three thousand years before were again manifested, and
that God was faithful to His promise; for to some of the Prophets He had
revealed and given the good news that "the Lord of Hosts should be
manifested in the Holy Land." All these promises were fulfilled; and it is
difficult to understand how Baha'u'llah could have been obliged to leave
Persia, and to pitch His tent in this Holy Land, but for the persecution
of His enemies, His banishment and exile. His enemies intended that His
imprisonment should completely destroy and annihilate the blessed Cause,
but this prison was in reality of the greatest assistance and became the
means of its development. The divine renown of Baha'u'llah reached the
East and the West, and the rays of the Sun of Truth illuminated all the
world. Praise be to God! though He was a prisoner, His tent was raised on
Mount Carmel, and He moved abroad with the greatest majesty. Every person,
friend or stranger, who came into His presence used to say, "This is a
prince, not a captive."
Upon His arrival in prison(21) He addressed an epistle to Napoleon,(22)
which He sent through the French ambassador. The gist of it was, "Ask what
is Our crime, and why We are confined in this prison and this dungeon."
Napoleon made no reply. Then a second epistle was issued, which is
contained in the Suriy-i-Haykal.(23) The epitome of it is: "Oh Napoleon,
as thou hast not listened to My proclamation, and as thou hast not
answered it, thy dominion will before long be taken away from thee, and
thou wilt be utterly destroyed." This epistle was sent to Napoleon by
post, through the care of Cesar Ketaphakou,(24) as was known to all the
companions of His exile. The text of this warning reached the whole of
Persia, for it was at that time that the Kitab-i-Haykal was spread in
Persia, and this epistle was among the contents of this book. This
happened in A.D. 1869, and as this Suriy-i-Haykal was circulated in Persia
and India and was in the hands of all believers, they were waiting to see
what would come to pass. Not long after, in A.D. 1870, the war between
Germany and France broke out; and though no one at that time expected the
victory of Germany, Napoleon was defeated and dishonored; he surrendered
to his enemies, and his glory was changed into deep abasement.
Tablets(25) were also sent to other kings, and among them was the letter
to H. M. Nasiri'd-Din _Sh_ah. In that epistle Baha'u'llah said, "Have Me
summoned, gather the 'ulama, and ask for proofs and arguments, so that the
truth and falsehood may become known." H. M. Nasiri'd-Din _Sh_ah sent the
blessed epistle to the 'ulama and proposed to them that they should
undertake this mission, but they dared not do so. Then he asked seven of
the most celebrated among them to write an answer to the challenge. After
some time they returned the blessed letter, saying, "This man is the
opposer of religion and the enemy of the _Sh_ah." His majesty the _Sh_ah
of Persia was much vexed, and said, "This is a question for proofs and
arguments, and of truth or falsehood: what has it to do with enmity to the
government? Alas! how much we respected these 'ulama, who cannot even
reply to this epistle."
Briefly, all that was recorded in the Tablets to the Kings is being
fulfilled: if from the year A.D. 1870 we compare the events that have
occurred, we will find everything that has happened has appeared as
predicted; only a few remain which will afterward become manifested.
So also foreign peoples, and other sects who were not believers,
attributed many wonderful things to Baha'u'llah. Some believed that He was
a saint,(26) and some even wrote treatises about Him. One of them, Siyyid
Davudi, a Sunnite savant of Ba_gh_dad, wrote a short treatise in which he
related certain supernatural acts of Baha'u'llah. Even now, in all parts
of the East, there are some people who, though they do not believe in His
manifestation, nevertheless believe Him to be a saint and relate miracles
attributed to Him.
To sum up, both His antagonists and His partisans, as well as all those
who were received in the sacred spot, acknowledged and bore witness to the
greatness of Baha'u'llah. Though they did not believe in Him, still they
acknowledged His grandeur, and as soon as they entered the sacred spot,
the presence of Baha'u'llah produced such an effect on most of them that
they could not utter a word. How many times it happened that one of His
most bitter enemies would resolve within himself, "I will say such and
such things when I reach His presence, and I will dispute and argue thus
with Him," but when he entered the Holy Presence, he would become amazed
and confounded, and remain speechless.
Baha'u'llah had never studied Arabic; He had not had a tutor or teacher,
nor had He entered a school. Nevertheless, the eloquence and elegance of
His blessed expositions in Arabic, as well as His Arabic writings, caused
astonishment and stupefaction to the most accomplished Arabic scholars,
and all recognized and declared that He was incomparable and unequaled.
If we carefully examine the text of the Torah, we see that the Divine
Manifestation never said to those who denied Him, "Whatever miracle you
desire, I am ready to perform, and I will submit to whatever test you
propose." But in the Epistle to the _Sh_ah, Baha'u'llah said clearly,
"Gather the 'ulama, and summon Me, that the evidences and proofs may be
established."(27)
For fifty years Baha'u'llah faced His enemies like a mountain: all wished
to annihilate Him and sought His destruction. A thousand times they
planned to crucify and destroy Him, and during these fifty years He was in
constant danger.
In this day Persia is in such a state of decadence and ruin that all
intelligent men, whether Persians or foreigners, who realize the true
state of affairs, recognize that its progress, its civilization and its
reconstruction depend upon the promulgation of the teachings and the
development of the principles of this great Personage.
Christ, in His blessed day, in reality only educated eleven men: the
greatest of them was Peter, who, nevertheless, when he was tested, thrice
denied Christ. In spite of this, the Cause of Christ subsequently
permeated the world. At the present day Baha'u'llah has educated thousands
of souls who, while under the menace of the sword, raised to the highest
heaven the cry of "Ya Baha'u'l-Abha";(28) and in the fire of tests, their
faces became illuminated like gold. Then reflect what will take place in
the future.
Finally, we must be just and acknowledge what an Educator this Glorious
Being was, what marvelous signs were manifested by Him, and what power and
might have been realized in the world through Him.
10: TRADITIONAL PROOFS EXEMPLIFIED FROM THE BOOK OF DANIEL
Today, at table, let us speak for a little of proofs. If you had come to
this blessed place in the days of the manifestation of the evident
Light,(29) if you had attained to the court of His presence, and had
witnessed His luminous beauty, you would have understood that His
teachings and perfection were not in need of further evidence.
Only through the honor of entering His presence, many souls became
confirmed believers; they had no need of other proofs. Even those people
who rejected and hated Him bitterly, when they had met Him, would testify
to the grandeur of Baha'u'llah, saying, "This is a magnificent man, but
what a pity that he makes such a claim! Otherwise, all that he says is
acceptable."
But now, as that Light of Reality has set, all are in need of proofs; so
we have undertaken to demonstrate rational proofs of the truth of His
claim. We will cite another which alone is sufficient for all who are
just, and which no one can deny. It is that this illustrious Being
uplifted His Cause in the "Greatest Prison";(30) from this Prison His
light was shed abroad, His fame conquered the world, and the proclamation
of His glory reached the East and West. Until our time no such thing has
ever occurred.
If there be justice, this will be acknowledged; but there are some people
who, even if all the proofs in the world be adduced before them, still
will not judge justly!
Thus nations and states with all their strength could not resist Him.
Verily, single and alone, imprisoned and oppressed, He accomplished
whatever He desired.
I do not wish to mention the miracles of Baha'u'llah, for it may perhaps
be said that these are traditions, liable both to truth and to error, like
the accounts of the miracles of Christ in the Gospel, which come to us
from the apostles, and not from anyone else, and are denied by the Jews.
Though if I wish to mention the supernatural acts of Baha'u'llah, they are
numerous; they are acknowledged in the Orient, and even by some
non-Baha'is. But these narratives are not decisive proofs and evidences to
all; the hearer might perhaps say that this account may not be in
accordance with what occurred, for it is known that other sects recount
miracles performed by their founders. For instance, the followers of
Brahmanism relate miracles. From what evidence may we know that those are
false and that these are true? If these are fables, the others also are
fables; if these are generally accepted, so also the others are generally
accepted. Consequently, these accounts are not satisfactory proofs. Yes,
miracles are proofs for the eyewitness only, and even he may regard them
not as a miracle but as an enchantment. Extraordinary feats have also been
related of some conjurors.
Briefly, my meaning is that many wonderful things were done by
Baha'u'llah, but we do not recount them, as they do not constitute proofs
and evidences for all the peoples of the earth, and they are not decisive
proofs even for those who see them: they may think that they are merely
enchantments.
Also, most of the miracles of the Prophets which are mentioned have an
inner significance. For instance, in the Gospel it is written that at the
martyrdom of Christ darkness prevailed, and the earth quaked, and the veil
of the Temple was rent in twain from the top to the bottom, and the dead
came forth from their graves. If these events had happened, they would
indeed have been awesome, and would certainly have been recorded in the
history of the times. They would have become the cause of much troublings
of heart. Either the soldiers would have taken down Christ from the cross,
or they would have fled. These events are not related in any history;
therefore, it is evident they ought not to be taken literally, but as
having an inner significance.(31)
Our purpose is not to deny such miracles; our only meaning is that they do
not constitute decisive proofs, and that they have an inner significance.
Accordingly, today, at table, we will refer to the explanation of the
traditional proofs which are in the Holy Books. Until now, all that we
have spoken of are rational proofs.
The state in which one should be to seriously search for the truth is the
condition of the thirsty, burning soul desiring the water of life, of the
fish struggling to reach the sea, of the sufferer seeking for the true
doctor to obtain the divine cure, of the lost caravan endeavoring to find
the right road, of the lost and wandering ship striving to reach the shore
of salvation.
Therefore, the seeker must be endowed with certain qualities. First of
all, he must be just and severed from all else save God; his heart must be
entirely turned to the supreme horizon; he must be free from the bondage
of self and passion, for all these are obstacles. Furthermore, he must be
able to endure all hardships. He must be absolutely pure and sanctified,
and free from the love or the hatred of the inhabitants of the world. Why?
because the fact of his love for any person or thing might prevent him
from recognizing the truth in another, and, in the same way, hatred for
anything might be a hindrance in discerning truth. This is the condition
of seeking, and the seeker must have these qualities and attributes. Until
he reaches this condition, it is not possible for him to attain to the Sun
of Reality.
Let us now return to our subject.
All the peoples of the world are awaiting two Manifestations, Who must be
contemporaneous; all wait for the fulfillment of this promise. In the
Bible the Jews have the promise of the Lord of Hosts and the Messiah; in
the Gospel the return of Christ and Elijah is promised.
In the religion of Muhammad there is the promise of the Mihdi and the
Messiah, and it is the same with the Zoroastrian and the other religions,
but if we relate these matters in detail, it would take too long. The
essential fact is that all are promised two Manifestations, Who will come,
one following on the other. It has been prophesied that in the time of
these two Manifestations the earth will be transformed, the world of
existence will be renewed, and beings will be clothed in new garments.
Justice and truth will encompass the world; enmity and hatred will
disappear; all causes of division among peoples, races and nations will
vanish; and the cause of union, harmony and concord will appear. The
negligent will awake, the blind will see, the deaf will hear, the dumb
will speak, the sick will be cured, the dead will arise. War will give
place to peace, enmity will be conquered by love, the causes of dispute
and wrangling will be entirely removed, and true felicity will be
attained. The world will become the mirror of the Heavenly Kingdom;
humanity will be the Throne of Divinity. All nations will become one; all
religions will be unified; all individual men will become of one family
and of one kindred. All the regions of the earth will become one; the
superstitions caused by races, countries, individuals, languages and
politics will disappear; and all men will attain to life eternal, under
the shadow of the Lord of Hosts.
Now we must prove from the Holy Books that these two Manifestations have
come, and we must divine the meaning of the words of the Prophets, for we
wish for proofs drawn from the Holy Books.
A few days ago, at table, we put forth rational proofs establishing the
truth of these two Manifestations.
To conclude: in the Book of Daniel, from the rebuilding of Jerusalem to
the martyrdom of Christ, seventy weeks are appointed; for by the martyrdom
of Christ the sacrifice is accomplished and the altar destroyed.(32) This
is a prophecy of the manifestation of Christ. These seventy weeks begin
with the restoration and the rebuilding of Jerusalem, concerning which
four edicts were issued by three kings.
The first was issued by Cyrus in the year 536 B.C.; this is recorded in
the first chapter of the Book of Ezra. The second edict, with reference to
the rebuilding of Jerusalem, is that of Darius of Persia in the year 519
B.C.; this is recorded in the sixth chapter of Ezra. The third is that of
Artaxerxes in the seventh year of his reign--that is, in 457 B.C.; this is
recorded in the seventh chapter of Ezra. The fourth is that of Artaxerxes
in the year 444 B.C.; this is recorded in the second chapter of Nehemiah.
But Daniel refers especially to the third edict which was issued in the
year 457 B.C. Seventy weeks make four hundred and ninety days. Each day,
according to the text of the Holy Book, is a year. For in the Bible it is
said: "The day of the Lord is one year."(33) Therefore, four hundred and
ninety days are four hundred and ninety years. The third edict of
Artaxerxes was issued four hundred and fifty-seven years before the birth
of Christ, and Christ when He was martyred and ascended was thirty-three
years of age. When you add thirty-three to four hundred and fifty-seven,
the result is four hundred and ninety, which is the time announced by
Daniel for the manifestation of Christ.
But in the twenty-fifth verse of the ninth chapter of the Book of Daniel
this is expressed in another manner, as seven weeks and sixty-two weeks;
and apparently this differs from the first saying. Many have remained
perplexed at these differences, trying to reconcile these two statements.
How can seventy weeks be right in one place, and sixty-two weeks and seven
weeks in another? These two sayings do not accord.
But Daniel mentions two dates. One of these dates begins with the command
of Artaxerxes to Ezra to rebuild Jerusalem: this is the seventy weeks
which came to an end with the ascension of Christ, when by His martyrdom
the sacrifice and oblation ceased.
The second period, which is found in the twenty-sixth verse, means that
after the termination of the rebuilding of Jerusalem until the ascension
of Christ, there will be sixty-two weeks: the seven weeks are the duration
of the rebuilding of Jerusalem, which took forty-nine years. When you add
these seven weeks to the sixty-two weeks, it makes sixty-nine weeks, and
in the last week (69-70) the ascension of Christ took place. These seventy
weeks are thus completed, and there is no contradiction.
Now that the manifestation of Christ has been proved by the prophecies of
Daniel, let us prove the manifestations of Baha'u'llah and of the Bab. Up
to the present we have only mentioned rational proofs; now we shall speak
of traditional proofs.
In the eighth chapter of the Book of Daniel, verse thirteen, it is said:
"Then I heard one saint speaking, and another saint said unto that certain
saint which spake, How long shall be the vision concerning the daily
sacrifice, and the transgression of desolation, to give both the sanctuary
and the host to be trodden under foot?" Then he answered (v. 14): "Unto
two thousand and three hundred days; then shall the sanctuary be
cleansed"; (v. 17) "But he said unto me ... at the time of the end shall
be the vision." That is to say, how long will this misfortune, this ruin,
this abasement and degradation last? meaning, when will be the dawn of the
Manifestation? Then he answered, "Two thousand and three hundred days;
then shall the sanctuary be cleansed." Briefly, the purport of this
passage is that he appoints two thousand three hundred years, for in the
text of the Bible each day is a year. Then from the date of the issuing of
the edict of Artaxerxes to rebuild Jerusalem until the day of the birth of
Christ there are 456 years, and from the birth of Christ until the day of
the manifestation of the Bab there are 1844 years. When you add 456 years
to this number it makes 2300 years. That is to say, the fulfillment of the
vision of Daniel took place in the year A.D. 1844, and this is the year of
the Bab's manifestation according to the actual text of the Book of
Daniel. Consider how clearly he determines the year of manifestation;
there could be no clearer prophecy for a manifestation than this.
In Matthew, chapter 24, verse 3, Christ clearly says that what Daniel
meant by this prophecy was the date of the manifestation, and this is the
verse: "As He sat upon the mount of Olives, the disciples came unto Him
privately, saying, Tell us, when shall these things be? and what shall be
the sign of Thy coming, and of the end of the world?" One of the
explanations He gave them in reply was this (v. 15): "When ye therefore
shall see the abomination of desolation, spoken of by Daniel the prophet,
stand in the holy place, (whoso readeth, let him understand)." In this
answer He referred them to the eighth chapter of the Book of Daniel,
saying that everyone who reads it will understand that it is this time
that is spoken of. Consider how clearly the manifestation of the Bab is
spoken of in the Old Testament and in the Gospel.
To conclude, let us now explain the date of the manifestation of
Baha'u'llah from the Bible. The date of Baha'u'llah is calculated
according to lunar years from the mission and the Hejira of Muhammad; for
in the religion of Muhammad the lunar year is in use, as also it is the
lunar year which is employed concerning all commands of worship.
In Daniel, chapter 12, verse 6, it is said: "And one said to the man
clothed in linen, which was upon the waters of the river, How long shall
it be to the end of these wonders? And I heard the man clothed in linen,
which was upon the waters of the river, when he held up his right hand and
his left hand unto heaven, and sware by Him that liveth for ever that it
shall be for a time, times, and a half; and that when He shall have
accomplished to scatter the power of the holy people, all these things
shall be finished."(34)
As I have already explained the signification of one day, it is not
necessary to explain it further; but we will say briefly that each day of
the Father counts as a year, and in each year there are twelve months.
Thus three years and a half make forty-two months, and forty-two months
are twelve hundred and sixty days. The Bab, the precursor of Baha'u'llah,
appeared in the year 1260 from the Hejira of Muhammad, by the reckoning of
Islam.
Afterward, in verse 11, it is said: "And from the time that the daily
sacrifice shall be taken away, and the abomination that maketh desolation
be set up, there shall be a thousand two hundred and ninety days. Blessed
is he that waiteth, and cometh to the thousand three hundred and five and
thirty days."(35)
The beginning of this lunar reckoning is from the day of the proclamation
of the prophethood of Muhammad in the country of Hijaz; and that was three
years after His mission, because in the beginning the prophethood of
Muhammad was kept secret, and no one knew it save _Kh_adijah and Ibn
Nawfal.(36) After three years it was announced. And Baha'u'llah, in the
year 1290 from the proclamation of the mission of Muhammad, caused His
manifestation to be known.(37)
11: COMMENTARY ON THE ELEVENTH CHAPTER OF THE REVELATION OF ST. JOHN
In the beginning of the eleventh chapter of the Revelation of St. John it
is said:
"And there was given me a reed like unto a rod: and the angel stood,
saying, Rise, and measure the temple of God, and the altar, and them that
worship therein.
"But the court which is without the temple leave out, and measure it not;
for it is given unto the Gentiles: and the holy city shall they tread
under foot forty and two months."