likeness is this: when the interior of a reed is empty and free from all
matter, it will produce beautiful melodies; and as the sound and melodies
do not come from the reed, but from the flute player who blows upon it, so
the sanctified heart of that blessed Being is free and emptied from all
save God, pure and exempt from the attachments of all human conditions,
and is the companion of the Divine Spirit. Whatever He utters is not from
Himself, but from the real flute player, and it is a divine inspiration.
That is why He is likened to a reed; and that reed is like a rod--that is
to say, it is the helper of every impotent one, and the support of human
beings. It is the rod of the Divine Shepherd by which He guards His flock
and leads them about the pastures of the Kingdom.
Then it is said: "The angel stood, saying, Rise, and measure the temple of
God, and the altar, and them that worship therein"--that is to say, compare
and measure: measuring is the discovery of proportion. Thus the angel
said: compare the temple of God and the altar and them that are praying
therein--that is to say, investigate what is their true condition and
discover in what degree and state they are, and what conditions,
perfections, behavior and attributes they possess; and make yourself
cognizant of the mysteries of those holy souls who dwell in the Holy of
Holies in purity and sanctity.
"But the court which is without the temple leave out, and measure it not;
for it is given unto the Gentiles."
In the beginning of the seventh century after Christ, when Jerusalem was
conquered, the Holy of Holies was outwardly preserved--that is to say, the
house which Solomon built; but outside the Holy of Holies the outer court
was taken and given to the Gentiles. "And the holy city shall they tread
under foot forty and two months"--that is to say, the Gentiles shall govern
and control Jerusalem forty and two months, signifying twelve hundred and
sixty days; and as each day signifies a year, by this reckoning it becomes
twelve hundred and sixty years, which is the duration of the cycle of the
Qur'an. For in the texts of the Holy Book, each day is a year; as it is
said in the fourth chapter of Ezekiel, verse 6: "Thou shalt bear the
iniquity of the house of Judah forty days: I have appointed thee each day
for a year."
This prophesies the duration of the Dispensation of Islam when Jerusalem
was trodden under foot, which means that it lost its glory--but the Holy of
Holies was preserved, guarded and respected--until the year 1260. This
twelve hundred and sixty years is a prophecy of the manifestation of the
Bab, the "Gate" of Baha'u'llah, which took place in the year 1260 of the
Hejira of Muhammad, and as the period of twelve hundred and sixty years
has expired, Jerusalem, the Holy City, is now beginning to become
prosperous, populous and flourishing. Anyone who saw Jerusalem sixty years
ago, and who sees it now, will recognize how populous and flourishing it
has become, and how it is again honored.
This is the outward meaning of these verses of the Revelation of St. John;
but they have another explanation and a symbolic sense, which is as
follows: the Law of God is divided into two parts. One is the fundamental
basis which comprises all spiritual things--that is to say, it refers to
the spiritual virtues and divine qualities; this does not change nor
alter: it is the Holy of Holies, which is the essence of the Law of Adam,
Noah, Abraham, Moses, Christ, Muhammad, the Bab, and Baha'u'llah, and
which lasts and is established in all the prophetic cycles. It will never
be abrogated, for it is spiritual and not material truth; it is faith,
knowledge, certitude, justice, piety, righteousness, trustworthiness, love
of God, benevolence, purity, detachment, humility, meekness, patience and
constancy. It shows mercy to the poor, defends the oppressed, gives to the
wretched and uplifts the fallen.
These divine qualities, these eternal commandments, will never be
abolished; nay, they will last and remain established for ever and ever.
These virtues of humanity will be renewed in each of the different cycles;
for at the end of every cycle the spiritual Law of God--that is to say, the
human virtues--disappears, and only the form subsists.
Thus among the Jews, at the end of the cycle of Moses, which coincides
with the Christian manifestation, the Law of God disappeared, only a form
without spirit remaining. The Holy of Holies departed from among them, but
the outer court of Jerusalem--which is the expression used for the form of
the religion--fell into the hands of the Gentiles. In the same way, the
fundamental principles of the religion of Christ, which are the greatest
virtues of humanity, have disappeared; and its form has remained in the
hands of the clergy and the priests. Likewise, the foundation of the
religion of Muhammad has disappeared, but its form remains in the hands of
the official 'ulama.
These foundations of the Religion of God, which are spiritual and which
are the virtues of humanity, cannot be abrogated; they are irremovable and
eternal, and are renewed in the cycle of every Prophet.
The second part of the Religion of God, which refers to the material
world, and which comprises fasting, prayer, forms of worship, marriage and
divorce, the abolition of slavery, legal processes, transactions,
indemnities for murder, violence, theft and injuries--this part of the Law
of God, which refers to material things, is modified and altered in each
prophetic cycle in accordance with the necessities of the times.
Briefly, what is meant by the term Holy of Holies is that spiritual Law
which will never be modified, altered or abrogated; and the Holy City
means the material Law which may be abrogated; and this material Law,
which is described as the Holy City, was to be trodden under foot for
twelve hundred and sixty years.
"And I will give power unto my two witnesses, and they shall prophesy a
thousand two hundred and three-score days, clothed in sackcloth."(38)
These two witnesses are Muhammad the Messenger of God, and 'Ali, son of
Abu Talib.
In the Qur'an it is said that God addressed Muhammad, the Messenger of
God, saying: "We made You a Witness, a Herald of good news, and a
Warner"--that is to say, We have established Thee as the witness, the giver
of good tidings, and as One bringing the wrath of God.(39) The meaning of
"a witness" is one by whose testimony things may be verified. The commands
of these two witnesses were to be performed for twelve hundred and sixty
days, each day signifying a year. Now, Muhammad was the root, and 'Ali the
branch, like Moses and Joshua. It is said they "are clothed in sackcloth,"
meaning that they, apparently, were to be clothed in old raiment, not in
new raiment; in other words, in the beginning they would possess no
splendor in the eyes of the people, nor would their Cause appear new; for
Muhammad's spiritual Law corresponds to that of Christ in the Gospel, and
most of His laws relating to material things correspond to those of the
Pentateuch. This is the meaning of the old raiment.
Then it is said: "These are the two olive trees, and the two candlesticks
standing before the God of the earth."(40) These two souls are likened to
olive trees because at that time all lamps were lighted by olive oil. The
meaning is two persons from whom that spirit of the wisdom of God, which
is the cause of the illumination of the world, appears. These lights of
God were to radiate and shine; therefore, they are likened to two
candlesticks: the candlestick is the abode of the light, and from it the
light shines forth. In the same way the light of guidance would shine and
radiate from these illumined souls.
Then it is said: "They are standing before God," meaning that they are
standing in the service of God, and educating the creatures of God, such
as the barbarous nomad Arab tribes of the Arabian peninsula, whom they
educated in such a way that in those days they reached the highest degree
of civilization, and their fame and renown became worldwide.
"And if any man would hurt them, fire proceedeth out of their mouth, and
devoureth their enemies."(41) That is to say, that no one would be able to
withstand them, that if a person wished to belittle their teachings and
their law, he would be surrounded and exterminated by this same law which
proceedeth out of their mouth; and everyone who attempted to injure, to
antagonize and to hate them would be destroyed by a command which would
come out of their mouth. And thus it happened: all their enemies were
vanquished, put to flight and annihilated. In this most evident way God
assisted them.
Afterward it is said: "These have power to shut heaven, that it rain not
in the days of their prophecy,"(42) meaning that in that cycle they would
be like kings. The law and teachings of Muhammad, and the explanations and
commentaries of 'Ali, are a heavenly bounty; if they wish to give this
bounty, they have power to do so. If they do not wish it, the rain will
not fall: in this connection rain stands for bounty.
Then it is said: "They have power over water to turn it to blood,"(43)
meaning that the prophethood of Muhammad was the same as that of Moses,
and that the power of 'Ali was the same as that of Joshua: if they wished,
they could turn the water of the Nile into blood, so far as the Egyptians
and those who denied them were concerned--that is to say, that that which
was the cause of their life, through their ignorance and pride, became the
cause of their death. So the kingdom, wealth and power of Pharaoh and his
people, which were the causes of the life of the nation, became, through
their opposition, denial and pride, the cause of death, destruction,
dispersion, degradation and poverty. Hence these two witnesses have power
to destroy the nations.
Then it is said: "And smite the earth with all plagues, as often as they
will,"(44) meaning that they also would have the power and the material
force necessary to educate the wicked and those who are oppressors and
tyrants, for to these two witnesses God granted both outward and inward
power, that they might educate and correct the ferocious, bloodthirsty,
tyrannical nomad Arabs, who were like beasts of prey.
"And when they shall have finished their testimony"(45) means when they
should have performed that which they are commanded, and should have
delivered the divine message, promoting the Law of God and propagating the
heavenly teachings, to the intent that the signs of spiritual life might
be manifest in souls, and the light of the virtues of the world of
humanity might shine forth, until complete development should be brought
about among the nomad tribes.
"The beast that ascendeth out of the bottomless pit shall war against
them, and shall overcome them, and kill them":(46) this beast means the
Umayyads who attacked them from the pit of error, and who rose against the
religion of Muhammad and against the reality of 'Ali--in other words, the
love of God.
It is said, "The beast made war against these two witnesses"(47)--that is
to say, a spiritual war, meaning that the beast would act in entire
opposition to the teachings, customs and institutions of these two
witnesses, to such an extent that the virtues and perfections which were
diffused by the power of those two witnesses among the peoples and tribes
would be entirely dispelled, and the animal nature and carnal desires
would conquer. Therefore, this beast making war against them would gain
the victory--meaning that the darkness of error coming from this beast was
to have ascendency over the horizons of the world, and kill those two
witnesses--in other words, that it would destroy the spiritual life which
they spread abroad in the midst of the nation, and entirely remove the
divine laws and teachings, treading under foot the Religion of God.
Nothing would thereafter remain but a lifeless body without spirit.
"And their dead bodies shall lie in the street of the great city, which
spiritually is called Sodom and Egypt, where also our Lord was
crucified."(48) "Their bodies" means the Religion of God, and "the street"
means in public view. The meaning of "Sodom and Egypt," the place "where
also our Lord was crucified," is this region of Syria, and especially
Jerusalem, where the Umayyads then had their dominions; and it was here
that the Religion of God and the divine teachings first disappeared, and a
body without spirit remained. "Their bodies" represents the Religion of
God, which remained like a dead body without spirit.
"And they of the people and kindreds and tongues and nations shall see
their dead bodies three days and a half, and shall not suffer their dead
bodies to be put in graves."(49)
As it was before explained, in the terminology of the Holy Books three
days and a half signify three years and a half, and three years and a half
are forty and two months, and forty and two months twelve hundred and
sixty days; and as each day by the text of the Holy Book signifies one
year, the meaning is that for twelve hundred and sixty years, which is the
cycle of the Qur'an, the nations, tribes and peoples would look at their
bodies--that is to say, that they would make a spectacle of the Religion of
God: though they would not act in accordance with it, still, they would
not suffer their bodies--meaning the Religion of God--to be put in the
grave. That is to say, that in appearance they would cling to the Religion
of God and not allow it to completely disappear from their midst, nor the
body of it to be entirely destroyed and annihilated. Nay, in reality they
would leave it, while outwardly preserving its name and remembrance.
Those "kindreds, people and nations" signify those who are gathered under
the shadow of the Qur'an, not permitting the Cause and Law of God to be,
in outward appearance, entirely destroyed and annihilated--for there are
prayer and fasting among them--but the fundamental principles of the
Religion of God, which are morals and conduct, with the knowledge of
divine mysteries, have disappeared; the light of the virtues of the world
of humanity, which is the result of the love and knowledge of God, is
extinguished; and the darkness of tyranny, oppression, satanic passions
and desires has become victorious. The body of the Law of God, like a
corpse, has been exposed to public view for twelve hundred and sixty days,
each day being counted as a year, and this period is the cycle of
Muhammad.
The people forfeited all that these two persons had established, which was
the foundation of the Law of God, and destroyed the virtues of the world
of humanity, which are the divine gifts and the spirit of this religion,
to such a degree that truthfulness, justice, love, union, purity,
sanctity, detachment and all the divine qualities departed from among
them. In the religion only prayers and fasting persisted; this condition
lasted for twelve hundred and sixty years, which is the duration of the
cycle of the Furqan.(50) It was as if these two persons were dead, and
their bodies were remaining without spirit.
"And they that dwell upon the earth shall rejoice over them, and make
merry, and shall send gifts to one another, because these two prophets
tormented them that dwelt on the earth."(51) "Those who dwelt upon the
earth" means the other nations and races, such as the peoples of Europe
and distant Asia, who, when they saw that the character of Islam was
entirely changed, the Law of God forsaken--that virtues, zeal and honor had
departed from among them, and that their qualities were changed--became
happy, and rejoiced that corruption of morals had infected the people of
Islam, and that they would in consequence be overcome by other nations. So
this thing has come to pass. Witness this people which had attained the
summit of power, how degraded and downtrodden it is now.
The other nations "shall send gifts to one another," meaning that they
should help each other, for "these two prophets tormented them that dwelt
upon the earth"--that is, they overcame the other nations and peoples of
the world and conquered them.
"And after three days and a half the spirit of life from God entered into
them, and they stood upon their feet; and great fear fell upon them that
saw them."(52) Three days and a half, as we before explained, is twelve
hundred and sixty years. Those two persons whose bodies were lying
spiritless are the teachings and the law that Muhammad established and
'Ali promoted, from which, however, the reality had departed and only the
form remained. The spirit came again into them means that those
foundations and teachings were again established. In other words, the
spirituality of the Religion of God had been changed into materiality, and
virtues into vices; the love of God had been changed into hatred,
enlightenment into darkness, divine qualities into satanic ones, justice
into tyranny, mercy into enmity, sincerity into hypocrisy, guidance into
error, and purity into sensuality. Then after three days and a half, which
by the terminology of the Holy Books is twelve hundred and sixty years,
these divine teachings, heavenly virtues, perfections and spiritual
bounties were again renewed by the appearance of the Bab and the devotion
of Jinab-i-Quddus.(53)
The holy breezes were diffused, the light of truth shone forth, the season
of the life-giving spring came, and the morn of guidance dawned. These two
lifeless bodies again became living, and these two great ones--one the
Founder and the other the promoter--arose and were like two candlesticks,
for they illumined the world with the light of truth.
"And they heard a great voice from heaven saying unto them, Come up
hither. And they ascended up to heaven,"(54) meaning that from the
invisible heaven they heard the voice of God, saying: You have performed
all that was proper and fitting in delivering the teachings and glad
tidings; you have given My message to the people and raised the call of
God, and have accomplished your duty. Now, like Christ, you must sacrifice
your life for the Well-Beloved, and be martyrs. And that Sun of Reality,
and that Moon of Guidance,(55) both, like Christ, set on the horizon of
the greatest martyrdom and ascended to the Kingdom of God.
"And their enemies beheld them,"(56) meaning that many of their enemies,
after witnessing their martyrdom, realized the sublimity of their station
and the exaltation of their virtue, and testified to their greatness and
perfection.
"And the same hour there was a great earthquake, and the tenth part of the
city fell, and in the earthquake were slain of men seven thousand."(57)
This earthquake occurred in _Sh_iraz after the martyrdom of the Bab. The
city was in a turmoil, and many people were destroyed. Great agitation
also took place through diseases, cholera, dearth, scarcity, famine and
afflictions, the like of which had never been known.
"And the remnant was affrighted and gave glory to the God of heaven."(58)
When the earthquake took place in Fars, all the remnant lamented and cried
day and night, and were occupied in glorifying and praying to God. They
were so troubled and affrighted that they had no sleep nor rest at night.
"The second woe is past; and, behold, the third woe cometh quickly."(59)
The first woe is the appearance of the Prophet, Muhammad, the son of
'Abdu'llah--peace be upon Him! The second woe is that of the Bab--to Him be
glory and praise! The third woe is the great day of the manifestation of
the Lord of Hosts and the radiance of the Beauty of the Promised One. The
explanation of this subject, woe, is mentioned in the thirtieth chapter of
Ezekiel, where it is said: "The word of the Lord came again unto me,
saying, Son of man, prophesy and say, Thus saith the Lord God; Howl ye,
Woe worth the day! For the day is near, even the day of the Lord is
near."(60)
Therefore, it is certain that the day of woe is the day of the Lord; for
in that day woe is for the neglectful, woe is for the sinners, woe is for
the ignorant. That is why it is said, "The second woe is past; behold the
third woe cometh quickly!" This third woe is the day of the manifestation
of Baha'u'llah, the day of God; and it is near to the day of the
appearance of the Bab.
"And the seventh angel sounded; and there were great voices in heaven,
saying, The kingdoms of this world are become the kingdoms of our Lord,
and of His Christ; and He shall reign for ever and ever."(61)
The seventh angel is a man qualified with heavenly attributes, who will
arise with heavenly qualities and character. Voices will be raised, so
that the appearance of the Divine Manifestation will be proclaimed and
diffused. In the day of the manifestation of the Lord of Hosts, and at the
epoch of the divine cycle of the Omnipotent which is promised and
mentioned in all the books and writings of the Prophets--in that day of
God, the Spiritual and Divine Kingdom will be established, and the world
will be renewed; a new spirit will be breathed into the body of creation;
the season of the divine spring will come; the clouds of mercy will rain;
the sun of reality will shine; the life-giving breeze will blow; the world
of humanity will wear a new garment; the surface of the earth will be a
sublime paradise; mankind will be educated; wars, disputes, quarrels and
malignity will disappear; and truthfulness, righteousness, peace and the
worship of God will appear; union, love and brotherhood will surround the
world; and God will rule for evermore--meaning that the Spiritual and
Everlasting Kingdom will be established. Such is the day of God. For all
the days which have come and gone were the days of Abraham, Moses and
Christ, or of the other Prophets; but this day is the day of God, for the
Sun of Reality will arise in it with the utmost warmth and splendor.
"And the four and twenty elders, which sat before God on their seats, fell
upon their faces, and worshipped God.
"Saying, We give Thee thanks, O Lord God Almighty, Which art, and wast,
and art to come; because Thou hast taken to Thee Thy great power, and hast
reigned."(62) In each cycle the guardians and holy souls have been twelve.
So Jacob had twelve sons; in the time of Moses there were twelve heads or
chiefs of the tribes; in the time of Christ there were twelve Apostles;
and in the time of Muhammad there were twelve Imams. But in this glorious
manifestation there are twenty-four, double the number of all the others,
for the greatness of this manifestation requires it. These holy souls are
in the presence of God seated on their own thrones, meaning that they
reign eternally.
These twenty-four great persons, though they are seated on the thrones of
everlasting rule, yet are worshipers of the appearance of the universal
Manifestation, and they are humble and submissive, saying, "We give thanks
to Thee, O Lord God Almighty, Which art, and wast, and art to come,
because Thou hast taken to Thee Thy great power and hast reigned"--that is
to say, Thou wilt issue all Thy teachings, Thou wilt gather all the people
of the earth under Thy shadow, and Thou wilt bring all men under the
shadow of one tent. Although it is the Eternal Kingdom of God, and He
always had, and has, a Kingdom, the Kingdom here means the manifestation
of Himself;(63) and He will issue all the laws and teachings which are the
spirit of the world of humanity and everlasting life. And that universal
Manifestation will subdue the world by spiritual power, not by war and
combat; He will do it with peace and tranquillity, not by the sword and
arms; He will establish this Heavenly Kingdom by true love, and not by the
power of war. He will promote these divine teachings by kindness and
righteousness, and not by weapons and harshness. He will so educate the
nations and people that, notwithstanding their various conditions, their
different customs and characters, and their diverse religions and races,
they will, as it is said in the Bible, like the wolf and the lamb, the
leopard, the kid, the sucking child and the serpent, become comrades,
friends and companions. The contentions of races, the differences of
religions, and the barriers between nations will be completely removed,
and all will attain perfect union and reconciliation under the shadow of
the Blessed Tree.