1 In Revelation 11:1–2 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.”
2 By this reed is meant the Perfect Man, and the reason for His being likened to a reed is that when the latter is entirely freed and emptied of its pith, it becomes capable of producing wondrous melodies. Moreover, these songs and airs proceed not from the reed itself but from the player who blows into it. In the same way, the sanctified heart of that blessed Being is free and empty of all save God, is averse to and exempt from attachment to every selfish inclination, and is intimately acquainted with the breath of the Divine Spirit. That which He utters proceeds not from Himself but from the ideal Player and from divine revelation. Hence He is likened to a reed, and that reed is like a rod; that is, it is the succour of the weak and is a support to the body of the world. It is the rod of the True Shepherd by which He guards His flock and leads it about in the pastures of the Kingdom.
3 Then it is said that the angel addressed him, saying, “Rise, and measure the temple of God, and the altar, and them that worship therein”; that is, weigh and gauge. To gauge is to determine the quantity of a thing. Thus the angel said: Weigh the Holy of Holies, and the altar, and them that are worshipping therein—that is, investigate their true condition; discover their rank and station, their attainments, their perfections, their conduct, and their attributes; and acquaint thyself with the mysteries of those holy souls who abide in the Holy of Holies, the station of purity and sanctity.
4 “But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles.” When, in the beginning of the seventh century of the Christian era, Jerusalem was conquered, the Holy of Holies—that is, the edifice that Solomon had erected—was outwardly preserved, but its outer court was seized and given over to the Gentiles.
5 “And the holy city shall they tread under foot forty and two months”; that is, the Gentiles will seize and subdue Jerusalem for forty-two months, or 1,260 days, or—each day being equivalent to a year—1,260 years, which is the duration of the Qur’anic Dispensation. For according to the text of the Bible each day is a year, as it is said in Ezekiel 4:6: “thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year”.
6 This is a prophecy concerning the duration of the Dispensation of Islam, when Jerusalem was trodden underfoot, meaning that it was dishonoured, while the Holy of Holies remained preserved, guarded, and honoured. This state of affairs continued until the year 1260. This 1,260 years is a prophecy concerning the advent of the Báb, the “Gate” leading to Bahá’u’lláh, which took place in the year A.H. 1260. As the period of 1,260 years has been completed, the Holy City of Jerusalem is now beginning to prosper and flourish again. Anyone who saw Jerusalem sixty years ago, and who sees it again today, will recognize how it has come to prosper and flourish and how it has regained its honour.
7 This is the outward sense of these verses of the Revelation of John, but they also have an inward interpretation and a symbolic meaning, which is as follows. The religion of God consists of two parts: One is the very foundation and belongs to the spiritual realm; that is, it pertains to spiritual virtues and divine qualities. This part suffers neither change nor alteration: It is the Holy of Holies, which constitutes the essence of the religion of Adam, Noah, Abraham, Moses, Christ, Muḥammad, the Báb, and Bahá’u’lláh, and which will endure throughout all the prophetic Dispensations. It will never be abrogated, for it consists in spiritual rather than material truth. It is faith, knowledge, certitude, justice, piety, high-mindedness, trustworthiness, love of God, and charity. It is mercy to the poor, assistance to the oppressed, generosity to the needy, and upliftment of the fallen. It is purity, detachment, humility, forbearance, patience, and constancy. These are divine qualities. These commandments will never be abrogated, but will remain in force and effect for all eternity. These human virtues are renewed in every Dispensation; for at the close of each Dispensation the spiritual law of God, which consists in the human virtues, vanishes in substance and persists only in form.
8 Thus, at the end of the Mosaic Dispensation, which coincided with the advent of Christ, the true religion of God vanished from among the Jews, leaving behind a form without a spirit. The Holy of Holies was no more, but the outer court of the Temple—which signifies the outward form of the religion—fell into the hands of the Gentiles. In the same way, the very heart of the religion of Christ, which consists in the greatest human virtues, is no more, but its outward form has remained in the hands of the priests and monks. Likewise, the foundation of the religion of Muḥammad is no more, but its outward form remains in the hands of the Muslim divines.
9 Those foundations of the religion of God, however, which are spiritual and consist in human virtues, are never subject to abrogation but are eternal and everlasting, and are renewed in every prophetic Dispensation.
10 The second part of the religion of God, which pertains to the material world and which concerns such things as fasting; prayer; worship; marriage; divorce; manumission; legal rulings; transactions; and penalties and punishments for murder, assault, theft, and injury, is changed and altered in every prophetic Dispensation and may be abrogated—for policies, transactions, punishments, and other laws are bound to change according to the exigencies of the time.
11 Briefly, what is meant by the term “Holy of Holies” is that spiritual law which can never be changed or abrogated, and what is meant by the “Holy City” is the material law which may indeed be abrogated; and this material law—the Holy City—was to be trodden underfoot for 1,260 years.
12 “And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and three-score days, clothed in sackcloth.”25 By these two witnesses are intended Muḥammad the Messenger of God and ‘Alí the son of Abú-Ṭálib. In the Qur’án it is said that God addressed Muḥammad, saying, “We made Thee a witness, a herald, and a warner”;26 that is, We have established Thee as one Who bears witness, Who imparts the glad-tidings of that which is to come, and Who warns of the wrath of God. A “witness” means one by whose affirmation matters are ascertained. The commandments of these two witnesses were to be followed for 1,260 days, each day corresponding to a year. Now, Muḥammad was the root and ‘Alí the branch, like Moses and Joshua. It is said they were “clothed in sackcloth”, meaning that they appeared to wear not a new raiment but an old one. In other words, they would initially appear to be of no consequence in the eyes of other peoples and their Cause would not seem new. For the spiritual principles of the religion of Muḥammad correspond to those of Christ in the Gospel, and His material commandments correspond for the most part to those of the Torah. This is the symbolism of the old raiment.
13 “These are the two olive trees, and the two candlesticks standing before the God of the earth.”27 These two Souls have been likened to olive trees, since all the lamps of that time were lit at night with olive oil. In other words, these are two Souls from whom the oil of divine wisdom—which is the cause of the illumination of the world—will appear, and through whom the lights of God will shine bright and resplendent. Thus have they also been likened to candlesticks. The candlestick is the locus of the light and the place from whence it emanates. In the same way, the light of guidance would shine resplendent from these luminous Countenances.
14 They are “standing before God”—that is, they have arisen in His service and are educating His creatures. For instance, they so educated the barbarous, desert-dwelling tribes of the Arabian Peninsula as to cause them to attain the loftiest heights of human civilization at the time and to spread their fame and renown throughout the world.
15 “And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies.”28 This means that no soul would be able to withstand their might. That is, should anyone seek to subvert their teachings or their law, he would be overcome and defeated by virtue of that law which proceeds, whether in brief or in full, from their mouth. In other words, they would issue a command that would destroy any enemy that would attempt to harm or oppose them. And so it came to pass, for their opponents were all vanquished, dispersed, and destroyed, and these two witnesses were outwardly assisted by the power of God.
16 “These have power to shut heaven, that it rain not in the days of their prophecy.”29 This means that they would rule supreme in that age. In other words, the law and teachings of Muḥammad, and the exposition and commentaries of ‘Alí, are a heavenly grace. Should they wish to bestow this grace, it is in their power to do so, and should they wish otherwise, no rain will fall, and by “rain” is meant here the outpouring grace.
17 “And have power over waters to turn them to blood”.30 This means that the prophethood of Muḥammad was similar to that of Moses, and the power of ‘Alí like that of Joshua. That is, it was in their power, had they so desired, to turn the waters of the Nile into blood for the Egyptians and the deniers—or, in other words, to turn, in consequence of their ignorance and pride, that which was the source of their life into the cause of their death. Thus the sovereignty, wealth, and power of Pharaoh and of his people, which were the source of that nation’s life, became, as a result of their opposition, denial, and pride, the very cause of their death, ruin, destruction, degradation, and wretchedness. Hence these two witnesses have power to destroy nations.
18 “And to smite the earth with all plagues, as often as they will”.31 This means that they would also be endowed with outward power and ascendancy, that they might school the workers of iniquity and the embodiments of oppression and tyranny. For God had granted these two witnesses both outward might and inward power, and so it is that they reformed and educated the wicked, bloodthirsty, and iniquitous Arabs of the desert who were like ravening wolves and beasts.
19 “And when they shall have finished their testimony”32—that is, when they have accomplished that which they were bidden, and have delivered the divine message, and promoted the religion of God, and spread abroad His heavenly teachings, so that the signs of spiritual life might be manifested in the souls of men, the light of human virtues might shine forth, and these desert tribes might achieve substantive progress.
20 “The beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.”33 By this beast is meant the Umayyads, who assailed these witnesses from the pit of error. And indeed it came to pass that the Umayyads assailed the religion of Muḥammad and the truth of ‘Alí, which consist in the love of God.
21 “The beast made war against these two witnesses.”34 By this is intended a spiritual war, meaning that the beast would act in complete opposition to the teachings, conduct, and character of these two witnesses, to such an extent that the virtues and perfections that had been diffused among the peoples and nations by virtue of their power would entirely vanish, and animal qualities and carnal desires would predominate. Therefore, this beast would wage war against them and would gain ascendancy, meaning that the darkness of the error propagated by this beast would prevail throughout the world and slay those two witnesses—that is, it would extinguish their spiritual life amidst the people, obliterate their divine laws and teachings, and trample underfoot the religion of God, leaving behind naught but a dead and soulless body.
22 “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.”35 By “their bodies” is meant the religion of God and by “the street”, exposure to public view. “Sodom and Egypt, where also our Lord was crucified” refers to the land of Syria and especially to Jerusalem, for the Umayyads had their seat of power in this land and it was here that the religion of God and the divine teachings first disappeared, leaving behind a soulless body. “Their bodies” refers to the religion of God, which remained as a dead and soulless body.
23 “And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves.”36 As was already explained, in the terminology of the Sacred Scriptures three days and a half signifies three years and a half, and three years and a half represents forty-two months, and forty-two months—1,260 days. Since according to the explicit text of the Bible each day is equivalent to a year, this means that for 1,260 years, which is the duration of the Qur’anic Dispensation, the nations, tribes, and peoples would behold their bodies; that is, they would keep the religion of God before their eyes but would not act in accordance with it. Yet they would not suffer these bodies—the religion of God—to be laid to rest in the grave. That is, they would hold fast to its outward form and not let it entirely vanish from their midst nor allow the body to be wholly destroyed and annihilated. Rather, they would forsake its reality while out-wardly preserving its name and remembrance.
24 That which is intended here are such kindreds, peoples, and nations as were gathered beneath the shadow of the Qur’án. These are they who would not allow the Cause and religion of God to be destroyed and annihilated outwardly as well. Thus, some manner of prayer and fasting was practised among them, but the very foundations of the religion of God, which are goodly character, upright conduct, and the knowledge of the divine mysteries, had disappeared; the light of human virtues, which proceeds from the love and knowledge of God, had been extinguished; the darkness of oppression and tyranny, of carnal desires and satanic attributes, prevailed; and the body of the religion of God, like unto a corpse, was exposed to public view.
25 For 1,260 days, each day being a year—that is, for the duration of the Islamic Dispensation—all that these two Persons had established as the foundations of the religion of God was forfeited by their followers. To such an extent were the traces of human virtues—which are the bestowals of God and which constituted the spirit of this religion—erased that truthfulness, justice, love, concord, purity, sanctity, detachment, and all the heavenly attributes vanished from their midst, and what remained of the religion was mere prayer and fasting. This condition lasted for 1,260 years, which corresponds to the Dispensation of the Qur’án. It was as though these two Persons had died and their bodies were left without a soul.
26 “And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.”37 By “them that dwelt on the earth” is meant other peoples and nations, such as those of Europe and of distant Asian lands, who, seeing that the character of Islam had entirely changed; that the religion of God had been forsaken; that virtue, decency, and honour had vanished; and that characters had been subverted, rejoiced that the morals of the Muslims had been corrupted and that they stood therefore to be vanquished by other nations. And this indeed came to pass in a most conspicuous manner. Witness how this people who once wielded supreme power have been abased and subjugated!
27 The other nations “shall send gifts to one another”, meaning that they would help each other, for “these two prophets tormented them that dwelt upon the earth”; that is, they subdued and subjugated the other peoples and nations of the earth.
28 “And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.”38 Three days and a half, as we explained earlier, is 1,260 years. These two Persons whose bodies were lying soulless—that is, the teachings and the religion that Muḥammad had established and that ‘Alí had promoted, whose reality had vanished, and of which only an empty form had remained—were again endowed with spirit; that is to say, those teachings were established anew. That is, the spirituality of the religion of God that had become materiality, the virtues that had become vices, the love of God that had become hatred, the light that had become darkness, the divine qualities that had become satanic attributes, the justice that had become tyranny, the mercy that had become malice, the sincerity that had become hypocrisy, the guidance that had become error, the purity that had become carnality—all these divine teachings, heavenly virtues and perfections, and spiritual bounties—were, after three and a half days (which by the terminology of the Sacred Scriptures is 1,260 years) renewed by the advent of the Báb and by the allegiance of Quddús.
29 Thus did the breezes of sanctity waft, the light of truth shine, the life-giving springtime arrive, and the morn of guidance dawn. These two dead bodies were once again quickened to life, and these two great Personages—one the Founder and the other the promoter—arose and were as two candlesticks, for they illumined the whole world with the light of truth.
30 “And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud”,39 meaning that from the invisible heaven they heard the voice of God, saying: You have accomplished all that was called for with regard to educating the people and conveying the glad-tidings of that which is to come. You have delivered My message to the people, raised the call of Truth, and fulfilled your every obligation. Now, even as Christ, you must lay down your lives in the path of the Beloved and suffer a martyr’s death. And so that Sun of Reality and that Moon of Guidance40 both set, Christ-like, beneath the horizon of the supreme sacrifice and ascended to the realm of Heaven.
31 “And their enemies beheld them.”41 That is, many of their enemies realized after their martyrdom the sublimity of their station and the excellence of their virtues, and testified to their greatness and their perfections.
32 “And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand.”42 This earthquake occurred in Shíráz after the martyrdom of the Báb. The city was plunged into turmoil, and many people were killed. Great agitation ensued, moreover, from diseases, cholera, scarcity, famine, starvation, and other afflictions—an agitation the like of which had never before been witnessed.
33 “And the remnant were affrighted, and gave glory to the God of heaven.”43 When the earthquake took place in Fárs, the survivors were wailing and lamenting day and night, and were occupied with praising and imploring God. So great was their fear and agitation that at night they could find no rest or composure.
34 “The second woe is past; and, behold, the third woe cometh quickly.”44 The first woe was the advent of the Apostle of God, Muḥammad the son of ‘Abdu’lláh, peace be upon Him. The second woe was that of the Báb, upon Him be glory and praise. The third woe is the great Day of the advent of the Lord of Hosts and the revelation of the promised Beauty. The explanation of this matter is provided 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.”45 It is therefore evident then that the day of woe is the day of the Lord; for in that day woe is upon the heedless, the sinners, and the ignorant. That is why it is said, “The second woe is past; and, behold, the third woe cometh quickly.” This third woe is the day of the manifestation of Bahá’u’lláh, the Day of God, and it is near to the day of the appearance of the Báb.
35 “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.”46 That angel refers to human souls who have been endowed with heavenly attributes and invested with an angelic nature and disposition. Voices will be lifted up and the appearance of the divine Manifestation will be proclaimed and noised abroad. It will be announced that this day is the day of the advent of the Lord of Hosts, and this Dispensation the merciful Dispensation of the Divine Providence. It has been promised and recorded in all the Sacred Books and Scriptures that in this Day of God His divine and spiritual sovereignty will be established, the world will be renewed, a fresh spirit will be breathed into the body of creation, the divine springtime will be ushered in, the clouds of mercy will rain down, the Sun of Truth will shine forth, the life-giving breezes will blow: The world of humanity will be arrayed in a new garment; the face of the earth will become even as the highest paradise; humanity will be educated; war, dissension, strife, and contention will vanish; truthfulness, uprightness, peace, and godliness will prevail; love, concord, and union will encompass the world; and God will rule forevermore—that is, a spiritual and everlasting sovereignty will be established. Such is the Day of God. For all the days which have come and gone were the days of Abraham, Moses, Christ, or of the other Prophets, but this day is the Day of God, inasmuch as the Sun of Truth will shine forth therein with the utmost intensity and radiance.
36 “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.”47 In every Dispensation there have been twelve chosen ones: In the time of Joseph there were twelve brothers; 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 Muḥammad there were twelve Imáms. But in this glorious Revelation there are twenty-four such souls, double the number of all the others, for so does its greatness require.48 These holy souls are in the presence of God seated upon their thrones, meaning that they reign eternally.
37 These twenty-four glorious souls, though they are established upon the throne of everlasting sovereignty, nonetheless bow down in adoration to, and are humble and submissive before, that universal Manifestation of 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.” That is, Thou wilt promulgate all Thy teachings, gather all the people of the earth under Thy shadow, and bring all men together under a single tabernacle. And although sovereignty has always belonged to God, and He has ever been and will forever continue to be the supreme Sovereign, the reference in this instance is to the sovereignty of the Manifestation of His own Self, Who will promulgate such laws and teachings as are the very spirit of the world of humanity and the cause of everlasting life. That universal Manifestation will subdue the world through a spiritual power, not through war and strife. He will array the world with peace and harmony, not with swords and spears. He will establish this divine sovereignty through genuine love, not through military might. He will promote these divine teachings through kindness and amity, not through violence and arms. Even though these nations and peoples are, in view of the divergence of their conditions, the disparity of their customs and characters, and the diversity of their religions and races, even as the wolf and the lamb, the leopard and the kid, and the sucking child and the asp, He will so educate them that they will embrace, consort with, and confide in each other. Racial antipathy, religious animosity, and national rivalries will be entirely effaced, and all will attain perfect fellowship and complete harmony under the shade of the Blessed Tree.
38 “And the nations were angry,” for Thy teachings ran counter to the selfish desires of the other nations, “and Thy wrath is come,”49 meaning that all suffered grievous loss for failing to follow Thy counsels, admonitions, and teachings; were deprived of grace everlasting; and were veiled from the light of the Sun of Truth.
39 “And the time of the dead, that they should be judged”50 means that the time has come that the dead—that is, those who are deprived of the spirit of the love of God and bereft of that life which is holy and everlasting—should be judged with equity, meaning that each should be raised up according to their worthiness and capacity, and that the truth should be fully divulged as to what depths of degradation they occupy in this world of existence and how they should, in reality, be accounted among the dead.
40 “That Thou shouldest give reward unto Thy servants the prophets, and to the saints, and them that fear Thy name, small and great”;51 that is, that Thou wilt single out the righteous for Thy boundless grace, cause them to shine even as heavenly stars above the horizon of ancient glory, and aid them to show forth such conduct and character as to illumine the world of humanity and to become the means of guidance and the source of everlasting life in the divine Kingdom.
41 “And shouldest destroy them which destroy the earth”.52 That is, Thou wilt entirely deprive the heedless; for the blindness of the blind will be exposed and the sight of them that see will become evident; the ignorance and folly of the exponents of error will be recognized and the knowledge and wisdom of the rightly guided will be manifested; and thus the destroyers will be destroyed.
42 “And the temple of God was opened in heaven.”53 This means that the divine Jerusalem has appeared and the Holy of Holies has become manifest. Among the people of true knowledge, the Holy of Holies refers to the essence of the religion of God and His true teachings, which have remained unchanged throughout all the prophetic Dispensations, as was explained previously, while Jerusalem encompasses the reality of the religion of God, which is the Holy of Holies, as well as all the laws, transactions, rites, and material ordinances, which constitute the city. That is why it is called the heavenly Jerusalem. Briefly, in the course of the Dispensation of the Sun of Truth, the lights of God will shine forth with the utmost splendour, and thus the essence of the divine teachings will be realized in the world of being, the darkness of ignorance and folly will be dispelled, the world will become another world, spiritual illumination will encompass all, and hence the Holy of Holies will appear.
43 “And the temple of God was opened in heaven.”54 This means also that through the dissemination of these divine teachings, the disclosure of these heavenly mysteries, and the dawning of the Sun of Truth, the portals of progress and advancement will be flung open on all sides and the signs of celestial blessings and bestowals will be made manifest.
44 “And there was seen in His temple the ark of His Testament.”55 This means that the Book of His Covenant will appear in His Jerusalem, the Tablet of the Testament will be recorded, and the meaning of the Covenant and Testament will become evident. The call of God will resound throughout East and West, and the earth will be filled with the renown of the Cause of God. The violators of the Covenant will be humbled and abased, and the faithful will attain honour and glory, for they hold fast to the Book of the Covenant and are firm and unwavering in the path of the Testament.
45 “And there were lightnings, and voices, and thunderings, and an earthquake, and great hail”,56 meaning that after the appearance of the Book of the Covenant there will be a great tempest, the lightning of divine anger and wrath will flash, the thunder of the violation of the Covenant will break, the tremor of doubt will shake the earth, the hail of torments will rain upon the violators of the Covenant, and those who claim to believe will be subjected to tests and trials.
1 In Isaiah 11:1–9 it is said: “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.”
2 This “rod out of the stem of Jesse” might seem to apply to Christ, for Joseph was a descendant of Jesse, the father of David. However, since Christ had come into being through the Divine Spirit, He called Himself the Son of God. Had this not been the case, this passage could have indeed applied to Him. Moreover, the events that are said to occur in the days of that rod, if they be interpreted figuratively, came to pass only in part, and if they be taken literally, failed absolutely and entirely to take place in the days of Christ.
3 For instance, we might say that the leopard and the kid, the lion and the calf, the sucking child and the asp, represent the various nations, the hostile peoples and contending kindreds of the earth who in their opposition and enmity were even as the wolf and the lamb, and who through the breezes of the messianic Spirit came to be endowed with the spirit of unity and fellowship, were quickened to life, and associated intimately one with another. But the condition referred to in the statement “They shall not hurt nor destroy in all My holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea” did not materialize in the Dispensation of Christ. For to this day there are various hostile and contending nations in the world: Few acknowledge the God of Israel, and most are deprived of the knowledge of God. Likewise, universal peace was not established with the advent of Christ; that is, peace and well-being were not realized among the hostile and contending nations, disputes and conflicts were not resolved, and harmony and sincerity were not attained. Thus, even to this day intense enmity, hatred, and conflict prevail among the Christian peoples themselves.
4 But these verses apply word for word to Bahá’u’lláh. Moreover, in this wondrous Dispensation the earth will become another earth and the world of humanity will be arrayed with perfect composure and adornment. Strife, contention, and bloodshed will give way to peace, sincerity, and harmony. Among the nations, peoples, kindreds, and governments, love and amity will prevail and cooperation and close connection will be firmly established. Ultimately, war will be entirely banned, and when the laws of the Most Holy Book are enacted, arguments and disputes will, with perfect justice, be settled before a universal tribunal of governments and peoples, and any difficulties which may arise will be resolved. The five continents of the world will become as one, its divers nations will become one nation, the earth will become one homeland, and the human race will become one people. Countries will be so intimately connected, and peoples and nations so commingled and united, that the human race will become as one family and one kindred. The light of heavenly love will shine and the gloomy darkness of hatred and enmity will be dispelled as far as possible. Universal peace will raise its pavilion in the midmost heart of creation and the blessed Tree of Life will so grow and flourish as to stretch its sheltering shade over the East and the West. Strong and weak, rich and poor, contending kindreds and hostile nations—which are like the wolf and the lamb, the leopard and kid, the lion and the calf—will treat one another with the utmost love, unity, justice, and equity. The earth will be filled with knowledge and learning, with the realities and mysteries of creation, and with the knowledge of God.
5 Now, in this glorious age, which is the century of Bahá’u’lláh, consider how far knowledge and learning have progressed, how fully the mysteries of creation have been unveiled, and how many great undertakings have been embarked upon and are multiplying day by day! Soon will material knowledge and learning, as well as spiritual knowledge, make such progress and display such wonders as to dazzle every eye and to disclose the full meaning of the verse of Isaiah: “for the earth shall be full of the knowledge of the Lord”.
6 Consider likewise that in the short span of time since the advent of Bahá’u’lláh, people of all nations, kindreds, and races have entered beneath the shadow of this Cause. Christians, Jews, Zoroastrians, Hindus, Buddhists, and Persians all consort together with perfect love and fellowship, as if for a thousand years they had belonged to the same kindred and family—indeed, as if they were father and son, mother and daughter, sister and brother. This is one of the meanings of the fellowship between the wolf and the lamb, the leopard and the kid, and the lion and the calf.
7 One of the great events which is to occur in the Day of the manifestation of that Incomparable Branch is the hoisting of the Standard of God among all nations. By this is meant that all nations and kindreds will be gathered together under the shadow of this Divine Banner, which is no other than the Lordly Branch itself, and will become a single nation. Religious and sectarian antagonism, the hostility of races and peoples, and differences among nations will be eliminated. All men will adhere to one religion, will have one common faith, will be blended into one race and become a single people. All will dwell in one common fatherland, which is the planet itself.57 Universal peace and concord will be established among all nations. That Incomparable Branch will gather together all Israel; that is, in His Dispensation Israel will be gathered in the Holy Land, and the Jewish people who are now scattered in the East and the West, the North and the South, will be assembled together.
8 Now, observe that these events did not take place in the Christian Dispensation, for the nations did not enlist under that single banner—that divine Branch—but in this Dispensation of the Lord of Hosts all nations and peoples will enter beneath His shadow. Likewise Israel, which had been scattered throughout the world, was not gathered together in the Holy Land in the course of the Christian Dispensation, but in the beginning of the Dispensation of Bahá’u’lláh this divine promise, which has been clearly stated in all the Books of the Prophets, has begun to materialize. Observe how from all corners of the world Jewish peoples are coming to the Holy Land, acquiring villages and lands to inhabit, and increasing day by day to such an extent that all Palestine is becoming their home.
1 We have explained before that what the Sacred Scriptures most often mean by the Holy City or divine Jerusalem is the religion of God, which has at times been likened to a bride, or called “Jerusalem”, or depicted as the new heaven and the new earth. Thus in Revelation, chapter 21, it is said: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.”58
2 Consider how unmistakably “the first heaven” and “the first earth” refer to the outward aspects of the former religion. For it is said that “the first heaven and earth were passed away; and there was no more sea”. That is, the earth is the arena of the last judgement, and in this arena there will be no more sea, meaning that the law and teachings of God will have spread throughout the earth, all mankind will have embraced His Cause, and the earth will have been entirely peopled by the faithful. Thus there will be no more sea, for man dwells upon solid land and not in the sea—that is, in that Dispensation the sphere of influence of that religion will encompass every land that man has trodden, and it will be established upon solid ground whereon the feet do not falter.
3 Likewise, the religion of God is described as the Holy City or the New Jerusalem. Clearly, the New Jerusalem which descends from heaven is not a city of stone and lime, of brick and mortar, but is rather the religion of God which descends from heaven and is described as new. For it is obvious that the Jerusalem which is built of stone and mortar does not descend from heaven and is not renewed, but that what is renewed is the religion of God.
4 Furthermore, the religion of God is likened to an adorned bride who appears with the utmost grace, as it has been said in chapter 21 of the Revelation of John: “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”59 And in chapter 12 it is said: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.” This woman is that bride, the religion of God, that descended upon Muḥammad. The sun with which she was clothed, and the moon which was under her feet, are the two governments which are under the shadow of that religion, the Persian and the Ottoman, for the emblem of Persia is the sun and that of the Ottoman Empire is the crescent moon. Thus the sun and the moon allude to two governments under the shadow of the religion of God. Afterwards it is said: “upon her head a crown of twelve stars”. These twelve stars represent the twelve Imáms, who were the promoters of the religion of Muḥammad and the educators of the nation, and who shone as stars in the heaven of guidance.
5 Then it is said: “And she being with child cried, travailing in birth, and pained to be delivered”,60 meaning that this religion will suffer great difficulties and endure great toil and trouble until a perfect offspring is produced therefrom—that is, until the subsequent and promised Manifestation, Who is a perfect offspring, is reared in the bosom of this religion, which is even as its mother. By this offspring is meant the Báb, the Primal Point, Who was in truth born from the religion of Muḥammad. In other words, that sacred Reality which was the child and the result of the religion of God—its mother—and which was its Promised One, came into being in the heavenly kingdom of that religion, but was caught up unto God to elude the ascendancy of the dragon. After 1,260 days the dragon was destroyed and the offspring of the religion of God, the Promised One, was made manifest.
6 “And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth.”61 This dragon represents the Umayyads, who seized the reins of the religion of Muḥammad; and the seven heads and seven crowns represent the seven dominions and kingdoms over which they came to rule: the Roman dominion in Syria; the Persian, the Arabian, and the Egyptian dominions; the dominion of Africa—that is, Tunisia, Morocco, and Algeria; the dominion of Andalusia, which is now Spain; and the dominion of the Turkish tribes of Transoxania. The Umayyads gained power over all these dominions. The ten horns represent the names of the Umayyad rulers, for, barring repetition, they are ten sovereigns, or ten names of chiefs and rulers. The first is Abú-Sufyán and the last is Marván. Some of their names have been repeated, including two Mu‘áviyihs, three Yazíds, two Valíds, and two Marváns. If, however, these names are each counted only once, they number ten in total. These Umayyads—the first of whom was Abú-Sufyán, the former chief of Mecca and founder of the dynasty, and the last of whom was Marván—destroyed a third of the holy and sanctified souls who descended from the pure lineage of Muḥammad and who were even as the stars of heaven.
7 “And the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.”62 This woman is the religion of God, as was before explained. The dragon’s standing near her signifies that it was keeping watch to devour her child as soon as it had been delivered. This child was the promised Manifestation, Who is the offspring of the religion of Muḥammad. The Umayyads were ever anxious to lay hold on the Promised One Who was to appear from the lineage of Muḥammad, that they might destroy and annihilate Him, for they greatly feared His advent. And so wherever they found a descendant of Muḥammad who was respected in the eyes of the people, they killed him.
8 “And she brought forth a man child, who was to rule all nations with a rod of iron.”63 This glorious son is the promised Manifestation, Who was born of the religion of God and reared in the bosom of the divine teachings. The iron rod is a symbol of might and power—it is not a sword—and means that He will shepherd all the nations of the earth by virtue of His divine might and power. And by this son is meant the Báb.
9 “And her child was caught up unto God, and to His throne.”64 This is a prophecy concerning the Báb, Who ascended to the Kingdom, the Throne of God, and the Seat of His sovereignty. Consider how closely this conforms to what indeed came to pass.
12 “That they should feed her there a thousand two hundred and threescore days”.67 According to the terminology of the Bible, these 1,260 days mean 1,260 years, as was before explained. Thus for 1,260 years the religion of God was fostered in the vast desert of Arabia, until the Promised One appeared. After these 1,260 years that religion ceased to be in effect, for the fruit of that tree had been manifested and its result had been produced.
13 Consider how closely the prophecies correspond one to another! The Book of Revelation fixes the advent of the Promised One after forty-two months. The Prophet Daniel specifies three times and a half, which is also forty-two months or 1,260 days. Another passage of the Revelation of John directly states 1,260 days, and it is explicitly indicated in the Bible that each day signifies one year. Nothing could be clearer than this agreement of the prophecies with each other. The Báb appeared in the year A.H. 1260 according to the calendar followed by all Muslims. There are no clearer prophecies than this in the Bible for any Manifestation. If one be fair, the agreement between the times indicated by these glorious Souls is the most conclusive proof and can in no wise be subject to any other interpretation. Blessed are the fair-minded who search after truth.
14 When justice is lacking, however, the people challenge, dispute, and deny the obvious. Their conduct is like that of the Pharisees in the time of Christ, who would obstinately deny the interpretations and utterances He and His Apostles made, and who would wilfully obscure the truth before the ignorant masses, saying, “These prophecies do not apply to Jesus, but to the Promised One Who will erelong appear according to the conditions mentioned in the Torah”—among which being that He would be a king, sit upon the throne of David, enforce the law of the Torah, inaugurate the most great justice, and cause the wolf and the lamb to gather at the same spring. And thus did they veil the people from recognizing Christ.
1 In this material world, time has changing cycles and place is subject to varying conditions. Seasons follow one another and individuals progress, regress, and develop. At one point it is springtime and at another the autumn season; at one point it is summer and at another it is winter.
2 The vernal season has rain-laden clouds and musk-scented breezes, life-giving zephyrs, and perfectly mild weather. The rain falls; the sun shines; the reviving winds blow; the world is renewed; and the breath of life reveals itself in plant, animal, and man alike. Earthly beings pass from one condition to another. All things are clothed with a new vesture: The black earth is swathed in abundant grass, mountains and plains don an emerald-green robe, trees bear leaves and blossoms, gardens bring forth flowers and sweet herbs, the world becomes another world, and all creation is imbued with a new life. The earth, which was as a soulless body, finds a new spirit and displays the utmost beauty, grace, and charm. Thus the springtide produces a new life and infuses a new spirit.
3 Then comes summertime, when the heat intensifies and growth and development manifest the fullness of their power. The life force reaches its plenitude in the vegetable kingdom: Fruits and crops appear, the harvest time arrives, the seed becomes the sheaf, and provision is made for the winter months.
4 Then comes unrelenting autumn, when unwholesome gales blow, barren winds waft, and the season of dearth and want arrives. All things wither; the pleasant air becomes hard and chill; the breezes of spring turn into the blasts of fall; trees, once green and verdant, become wasted and bare; flowers and herbs fade away in sorrow; and delicate gardens become darksome heaps of dust.
5 There follows the winter season, when cold winds blow and tempests arise. It snows and storms, it hails and rains, it thunders and lightens, and lethargy and torpor take hold. Plants become as dead, and animals languish and waste away.
6 When this stage is reached, the life-giving springtide returns once again and a new cycle is inaugurated. Springtime, with its hosts of vitality and grace, and in the plenitude of its greatness and majesty, pitches its tent upon the mountains and plains. Once more the temples of created things are revived and the creation of contingent beings is renewed. Living bodies grow and develop, fields and plains become green and verdant, trees put forth blossoms, and last year’s spring returns once again in the height of its majesty and glory. The very existence of things must ever depend upon, and be perpetuated through, these cycles and successions. Such are the cycles and revolutions of the material world.
7 The spiritual cycles associated with the Prophets of God proceed in like manner. That is, the day of the advent of the Holy Manifestations is the spiritual springtime. It is divine splendour and heavenly grace; it is the wafting of the breeze of life and the dawning of the Sun of Truth. Spirits are revived, hearts are refreshed, souls are refined, all existence is stirred into motion, and human realities are rejoiced and grow in attainments and perfections. Universal progress is achieved, the souls are gathered up, and the dead are quickened to life—for it is the day of resurrection, the season of commotion and ferment, the hour of joy and gladness, and the time of rapture and abandon.
8 That soul-stirring springtime then gives rise to the fruitful summer. The Word of God is proclaimed, His Law is promulgated, and all things reach a state of perfection. The heavenly table is spread, the breezes of holiness perfume the East and the West, the teachings of God conquer the whole earth, souls are educated, laudable results are produced, universal progress is made in the human realm, the divine bounties encompass all things, and the Sun of Truth shines above the horizon of the heavenly Kingdom in the height of its power and intensity.
9 When that Sun reaches its zenith it begins to decline, and that summer season of the spirit is followed by autumn. Growth and development are arrested; soft breezes turn into blighting winds; and the season of dearth and want dissipates the vitality and beauty of the gardens, the fields, and the bowers. That is, spiritual attractions vanish, divine qualities decay, the radiance of the hearts is dimmed, the spirituality of the souls is dulled, virtues become vices, and sanctity and purity are no more. Of the law of God naught remains but a name, and of the divine teachings naught but an outward form. The foundations of the religion of God are destroyed and annihilated, mere customs and traditions take their place, divisions appear, and steadfastness is changed into perplexity. Spirits die away, hearts wither, and souls languish.
10 Winter arrives—that is, the chill of ignorance and unawareness envelops the world, and the darkness of wayward and selfish desires prevails. Apathy and defiance ensue, with indolence and folly, baseness and animal qualities, coldness and stone-like torpor, even as in the wintertime when the terrestrial globe is deprived of the influence of the rays of the sun and becomes waste and desolate. Once the realm of minds and thoughts reaches this stage, there remains naught but perpetual death and unending non-existence.
11 When, however, the winter season has run its course, the spiritual springtime returns again and a new cycle reveals its splendour. The breezes of the spirit blow, the radiant morn breaks, the clouds of the Merciful rain down, the rays of the Sun of Truth shine forth, and the world of being is invested with a new life and arrayed in a wondrous robe. All the signs and bestowals of the former springtime, and perhaps even greater ones, reappear in this new season.
12 The spiritual cycles of the Sun of Truth, like the cycles of the physical sun, are in a state of perpetual motion and renewal. The Sun of Truth can be likened to the material sun, which rises from many different points. One day it rises from the sign of Cancer and another from the sign of Libra; one day it casts its rays from the sign of Aquarius and another from that of Aries. Yet the sun is but one sun and one single reality. The possessors of true knowledge are lovers of the sun and are not attached to its dawning points. Those who are endued with insight are seekers of the truth itself, not of its exponents and manifestations. Thus they bow in adoration before the sun, from whatever sign and above whatever horizon it may appear, and seek the truth from any sanctified soul who might reveal it. Such people inevitably discover the truth and are not veiled from the light of the Sun of the divine firmament. Thus the lover of the rays and the seeker of the light will always turn towards the sun, whether it be shining from the sign of Aries, or bestowing its grace from the sign of Cancer, or casting its rays from the sign of Gemini.
13 But the foolish and the ignorant are enamoured with the zodiacal signs and enraptured with the dawning points, not with the sun itself. When it was in Cancer they turned towards it, but when it passed into Libra they continued, attached as they were to the former sign, to fix their gaze upon and hold fast unto that sign, and thus they deprived themselves of the rays of the sun when once it had moved. Thus the Sun of Truth at one time shed its rays from the sign of Abraham; later it dawned above the sign of Moses and illumined the horizon; and later still it shone forth with the utmost power, heat, and radiance from the sign of Christ. Those who were searching after truth worshipped it wherever they saw it, but those who were attached to Abraham, when once that Sun cast its rays upon Sinai and illumined the reality of Moses, were deprived thereof. And those who clung to Moses, when once the Sun of Truth shed its heavenly splendour in the fullness of its radiance from the point of Christ, were likewise veiled, and so forth.
14 Therefore one must search after truth, become enraptured and enthralled with any sanctified soul in whom one finds it, and become wholly attracted to the outpouring grace of God. Like a moth, one must be a lover of the light, in whatever lamp it may shine; and like a nightingale, one must be enamoured of the rose, in whatever bower it may bloom.
15 Were the sun to rise from the west, it would still be the sun. Indeed, from whatever point the sun may rise, it is still the sun. One must not take its appearance to be confined to a single point and regard the other points as deprived. One must not be veiled by its rising in the east and consider the west as the place of its setting and decline. One must seek after the manifold grace of God, search out the divine effulgences, and become enraptured and enthralled with any reality in which they are clearly and plainly found. Consider that, if the Jews had not clung to the horizon of Moses but had fixed their gaze upon the Sun of Truth, they would have undoubtedly beheld that Sun shining in the fullness of its divine splendour in that true dawning point that was Christ. But a thousand times alas! They clung to the name of Moses and deprived themselves of that supernal grace and heavenly splendour.
1 The honour and exaltation of every existing thing are contingent upon certain causes and conditions.
2 The excellence, adornment, and perfection of the earth consist in this, that through the outpourings of the vernal showers it should become green and verdant; that plants should spring forth; that flowers and herbs should grow; that blossom-filled trees should produce an abundant yield and bring forth fresh and succulent fruit; that gardens should be arrayed; that meadows should be adorned; that plains and mountains should don an emerald robe; and that fields and bowers, villages and cities should be decked forth. This is the felicity68 of the mineral world.
3 The height of exaltation and perfection of the vegetable world consists in this, that a tree should stand tall beside a stream of fresh water, that a gentle breeze should blow and the sun bestow its warmth upon it, that a gardener should tend it, and that day by day it should grow and yield fruit. But its real felicity consists in progressing into the animal and human worlds and in replacing that which has been consumed in the bodies of animals and men.
4 The exaltation of the animal world is to possess perfect members, organs, and powers, and to have all its needs supplied. This is the height of its glory, honour, and exaltation. So the supreme felicity of an animal resides in a green and verdant meadow, in a flowing stream of the sweetest water, and in a forest brimming with life. If these things are provided, no greater felicity can be imagined for the animal. For example, were a bird to build its nest in a green and verdant forest, in a pleasant height, upon a mighty tree, and atop a lofty branch, and were it to have at its disposal all the seed and water that it requires, then this would constitute its perfect felicity.
5 But true felicity for the animal consists in passing from the animal world into the human realm, like the microscopic beings that, through the air and the water, enter into the body of man, are assimilated, and replace that which has been consumed in his body. This is the greatest honour and felicity for the animal world, and no greater honour can be conceived for it.
6 Therefore, it is clear and evident that such material ease, comfort, and abundance are the height of felicity for minerals, plants, and animals. And indeed no wealth, prosperity, comfort, or ease in our material world can equal the wealth of a bird, for it has all the expanse of the fields and mountains for a dwelling place; all the seed and harvests for wealth and sustenance; and all the lands, villages, meadows, pastures, forests, and wilderness for possessions. Now which is the richer—this bird or the wealthiest of men? For no matter how many seeds that bird may gather up or give away, its wealth does not diminish.
7 Then it is clear that the honour and exaltation of man cannot reside solely in material delights and earthly benefits. This material felicity is wholly secondary, while the exaltation of man resides primarily in such virtues and attainments as are the adornments of the human reality. These consist in divine blessings, heavenly bounties, heartfelt emotions, the love and knowledge of God, the education of the people, the perceptions of the mind, and the discoveries of science. They consist in justice and equity, truthfulness and benevolence, inner courage and innate humanity, safeguarding the rights of others and preserving the sanctity of covenants and agreements. They consist in rectitude of conduct under all circumstances, love of truth under all conditions, self-abnegation for the good of all people, kindness and compassion for all nations, obedience to the teachings of God, service to the heavenly Kingdom, guidance for all mankind, and education for all races and nations. This is the felicity of the human world! This is the exaltation of man in the contingent realm! This is eternal life and heavenly honour!
8 These gifts, however, do not manifest themselves in the reality of man save through a celestial and divine power and through the heavenly teachings, for they require a supernatural power. Traces of these perfections may well appear in the world of nature, but they are as fleeting and ephemeral as rays of sunlight upon the wall.
9 As the compassionate Lord has crowned the head of man with such a refulgent diadem, we must strive that its luminous gems may cast their light upon the whole world.