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 Mu?ammad 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 encompa.s.s 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 superst.i.tions 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 (6970) 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 abas.e.m.e.nt 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 pa.s.sage 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 Mu?ammad; for in the religion of Mu?ammad 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 Mu?ammad, 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 Mu?ammad in the country of ?ijaz; and that was three years after His mission, because in the beginning the prophethood of Mu?ammad 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 Mu?ammad, 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 G.o.d, 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."
This reed is a Perfect Man Who is likened to a reed, and the manner of its 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 G.o.d, 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 G.o.d, 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 G.o.d 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 sanct.i.ty.
"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 Mu?ammad, 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 G.o.d 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, Mu?ammad, 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, cert.i.tude, justice, piety, righteousness, trustworthiness, love of G.o.d, 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 G.o.d-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 G.o.d 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 Mu?ammad has disappeared, but its form remains in the hands of the official "ulama.
These foundations of the Religion of G.o.d, 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 G.o.d, 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 G.o.d, 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 Mu?ammad the Messenger of G.o.d, and "Ali, son of Abu Talib.
In the Qur"an it is said that G.o.d addressed Mu?ammad, the Messenger of G.o.d, 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 G.o.d.(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, Mu?ammad 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 Mu?ammad"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 G.o.d 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 G.o.d, which is the cause of the illumination of the world, appears. These lights of G.o.d 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 G.o.d," meaning that they are standing in the service of G.o.d, and educating the creatures of G.o.d, 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 G.o.d a.s.sisted 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 Mu?ammad, 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 Mu?ammad 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 G.o.d 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 G.o.d 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 Mu?ammad and against the reality of "Ali-in other words, the love of G.o.d.