Since its release, Some Answered Questions has been an authoritative repository of ‘Abdu’l-Bahá’s profound insight and an indispensable component of every Bahá’í library. Shoghi Effendi observed that the book expounds the basic beliefs of the Cause in a simple and clear language and regarded its content as essential for grasping the significance and implications of the Bahá’í Revelation. In Some Answered Questions, he wrote, one “will find the clue to all the perplexing questions that agitate the mind of man in his search after true knowledge. The more this Book is read with care and patience, the greater are its revelations, and the more complete the understanding of its inner truth and significance.”4 It is hoped that the new translation will assist future generations to access this inexhaustible mine “of knowledge regarding basic spiritual, ethical, and social problems”.5

The centenary of ‘Abdu’l-Bahá’s journeys to the West, then, presents a fitting occasion both to honour Laura Clifford Barney’s imperishable contribution as the primary catalyst and first translator of this volume, and to present an improved translation of these “priceless explanations”.3 The main objective of this retranslation has been to better represent the substance and the style of the original, in particular by capturing more clearly the subtleties of ‘Abdu’l-Bahá’s explanations, approximating more closely a style that is at once conversational and elevated, and by rendering more consistently the philosophical terms used throughout the text. While not bound by the original translation, this version nevertheless strives to retain many of its elegant expressions and felicitous turns of phrase.

Over the years since the original publication of Some Answered Questions, it has become increasingly clear that the translation would benefit from a careful and thorough revision. Miss Barney, as she herself stated, was a student of the Persian language and, however able, could not have entirely mastered its intricacies; and she could not of course have taken advantage of the brilliant illumination that was later to be cast upon the Sacred Texts of the Faith by the authoritative translations of Shoghi Effendi. Moreover, only a few necessary corrections had been made to the English translation during the course of its many reprintings, leaving it largely unchanged from the text of the first edition.

A careful review of ‘Abdu’l-Bahá’s statements in this volume and in other sources suggests that His concern is not with the mechanisms of evolution but with the philosophical, social, and spiritual implications of the new theory. His use of the term “species”, for example, evokes the concept of eternal or permanent archetypes, which is not how the term is defined in contemporary biology. He takes into account a reality beyond the material realm. While ‘Abdu’l-Bahá acknowledges elsewhere the physical attributes that human beings share in common with the animal and that are derived from the animal kingdom,1 in these talks He emphasizes another capacity, a capacity for rational consciousness, that distinguishes man from the animal and that is not found in the animal kingdom or in nature itself. This unique capacity, an expression of the human spirit, is not a product of the evolutionary process, but exists potentially in creation. As ‘Abdu’l-Bahá explains, “…since man was produced ten or a hundred thousand years ago from the same earthly elements, with the same measures and quantities, the same manner of composition and combination, and the same interactions with other beings—it follows that man was exactly the same then as exists now”. “And if a thousand million years hence,” He goes on to say, “the component elements of man are brought together, measured out in the same proportion, combined in the same manner, and subjected to the same interaction with other beings, exactly the same man will come into existence.”2 His essential argument, then, is not directed towards scientific findings but towards the materialist assertions that are built upon them. For Bahá’ís, the science of evolution is accepted, but the conclusion that humanity is merely an accidental branch of the animal kingdom—with all its attendant social implications—is not.

A notable case in point is the treatment of the subject of the evolution of species, which is taken up explicitly in Part 4 , and which must be understood in light of several Bahá’í teachings, especially the principle of the harmony of science and religion. Religious belief should not contradict science and reason. A certain reading of some of the passages found in Chapters 46 –51 may lead some believers to personal conclusions that contradict modern science. Yet the Universal House of Justice has explained that Bahá’ís strive to reconcile their understanding of the statements of ‘Abdu’l-Bahá with established scientific perspectives, and therefore it is not necessary to conclude that these passages describe conceptions rejected by science, for example, a kind of “parallel” evolution that proposes a separate line of biological evolution for the human species parallel to the animal kingdom since the beginning of life on earth.

Broad and wide-ranging as the topics treated in Some Answered Questions may be, the book was not intended to be an exhaustive exposition of a self-contained system of thought, as attested by the volume’s title. A number of fundamental teachings of the Faith are, therefore, not explicitly mentioned. Moreover, in the course of the months and years that the talks were given, the same topic would sometimes be addressed from different perspectives in separate conversations, with the result that the concepts required to fully understand a given subject may be spread across different chapters, or the contents of a subsequent chapter may form the basis for the understanding of an earlier one. Finally, it should also be noted that, although ‘Abdu’l-Bahá reviewed and corrected the text, He did not attempt in the process to alter the basic form of the replies or to reorganize and consolidate the material. To develop a fuller picture of ‘Abdu’l-Bahá’s exposition of a given subject, then, the attentive reader should consider any chapter within the context of the entire book, and the book within the larger context of the entire body of the Bahá’í Teachings.

A brief perusal of the Table of Contents conveys a glimpse of the breadth of the subject matter covered. includes a set of introductory talks on the influence exerted throughout human history by the Founders of some of the world religions, as well as several chapters elucidating certain prophecies of the Bible. Part 2 offers fresh interpretations of essential elements of Christian doctrine, such as baptism, the Trinity, the Eucharist, and the resurrection of Christ. Part 3 concerns the powers and conditions of the Manifestations of God—Their unique station in the world, the source of Their knowledge and influence, and the cyclical nature of Their appearance on the stage of history. Part 4 addresses the origins, powers, and conditions of man, including the implications of human evolution on earth, the immortality of the soul, the nature of the mind, and the connection between the soul and the body. Part 5 concludes with miscellaneous topics, from practical subjects such as labour relations and the punishment of criminals to more abstruse topics such as reincarnation and the Sufi notion of the unity of existence.

At the completion of the selection and revision process, three different first editions of Some Answered Questions were released by major publishing houses in 1908: the original Persian text by E. J. Brill in Holland; Miss Barney’s English translation by Kegan Paul, Trench, Trübner & Co. in London; and a French translation by Hippolyte Dreyfus (whom Miss Barney later married) by Ernest Leroux in Paris.

These were the most perilous and dramatic years of ‘Abdu’l-Bahá’s ministry, when He was confined within the walls of the prison city by the Ottoman authorities, subjected to continual surveillance, and confronted with the constant threat of further exile or of execution. Under such circumstances of stricture and suspicion, it was dangerous to receive visitors of any kind, let alone host prominent Western guests. Yet ‘Abdu’l-Bahá was determined to nurture the seeds of faith so recently germinated. Thus, in the heart of this dark period, during the years 1904–1906, Miss Barney was able to make several extended visits, sometimes for weeks or months at a time, during which she was privileged to join Him on numerous occasions and to pose questions on a wide range of subjects. Many of the conversations took place at the lunch table. Arrangements were made for one of ‘Abdu’l-Bahá’s sons-in-law, or for one of His three secretaries of that time, to take down in Persian the text of His replies. From the resulting collection of notes a selection was made; ‘Abdu’l-Bahá then corrected these notes twice in His own hand, sometimes substantially revising them in the process as well as carefully reviewing the final wording.

The spread of the Faith of Bahá’u’lláh to the West, in the closing decade of the nineteenth century, soon gave rise to a reciprocal eastward movement: Within a few short years the first groups of Western pilgrims arrived in the prison city of ‘Akká, where the earthly life and ministry of the Author of the Faith had come to a close and where ‘Abdu’l-Bahá, the Centre of His Covenant, continued to reside. One of the most outstanding figures among those early pilgrims was Laura Clifford Barney, the daughter of a socially prominent family of scholars and artists from Washington, D.C. She was introduced to the new Faith by May Bolles Maxwell in Paris around 1900 and soon thereafter made the first of what would be many successive visits to ‘Akká.

Originally they were not given in any special order, but have now been roughly classified for the convenience of the reader. The Persian text has been closely followed, at times even to the detriment of the English, a few alterations being made in the translation merely where the literal rendering seemed too involved and obscure; and the interpolated words, required to make the meaning clearer, have not been indicated in any way in order to avoid the too frequent interruption of the thought by technical or explanatory signs. Also many of the Persian and Arabic names have been written in their simplest form without strictly adhering to a scientific system which would be confusing to the average reader.

In my case the teachings were made simple, to correspond to my rudimentary knowledge, and are therefore in no way complete and exhaustive, as the Table of Contents may suggest—the Table of Contents having been added merely to indicate the subjects treated of. But I believe that what has been so valuable to me may be of use to others, since all men, notwithstanding their differences, are united in their search for reality; and I have therefore asked ‘Abdu’l-Bahá’s permission to publish these talks.

During my several visits to ‘Akká, these answers were written down in Persian while ‘Abdu’l-Bahá spoke, not with a view to publication, but simply that I might have them for future study. At first they had to be adapted to the verbal translation of the interpreter; and later, when I had acquired a slight knowledge of Persian, to my limited vocabulary. This accounts for repetition of figures and phrases, for no one has a more extensive command of felicitous expressions than ‘Abdu’l-Bahá. In these lessons He is the teacher adapting Himself to His pupil, and not the orator or poet.

“I have given to you my tired moments,” were the words of ‘Abdu’l-Bahá as He rose from table after answering one of my questions. As it was on this day, so it continued; between the hours of work, His fatigue would find relief in renewed activity; occasionally He was able to speak at length; but often, even though the subject might require more time, He would be called away after a few moments; again, days and even weeks would pass, in which He had no opportunity of instructing me. But I could well be patient, for I had always before me the greater lesson—the lesson of His personal life.

The commencement of this lunar reckoning is from the day of the proclamation of the prophethood of Muḥammad in the land of Ḥijáz; and that was three years after the revelation of His mission, because in the beginning the prophethood of Muḥammad was concealed, and no one knew of it save Kh adíjih and Ibn-i-Nawfal, 23 until it was publicly announced three years later. And it was in the year 1290 from the proclamation of the mission of Muḥammad that Bahá’u’lláh announced His Revelation. 24 22

Afterwards, in verses 11 and 12, it is said: “And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate 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.” 21

As I have already explained the meaning of “day”, no further explanation is needed, but let me briefly say that each day of the Father is equivalent to one year, and each year consists of twelve months. Thus three and a half years makes forty-two months, and forty-two months is 1,260 days, and each day in the Bible is equivalent to one year. And it is in the very year 1260 from the emigration of Muḥammad, according to the Muslim calendar, that the Báb, the Herald of Bahá’u’lláh, revealed His mission. 20

In Daniel 12:6 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 an half; and when He shall have accomplished to scatter the power of the holy people, all these things shall be finished.” 19

Let us now establish the date of the advent of Bahá’u’lláh from the Torah. This date is calculated in lunar years from the revelation of the mission and the emigration of Muḥammad. For in the religion of Muḥammad the lunar calendar is used, and all the ordinances regarding religious observances have been expressed in terms of that calendar. 18

In Matthew 24:3 Christ clearly says that what Daniel meant by this prophecy was the date of the advent, 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?” Among the words He uttered in reply were the following: “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).” Thus He referred them to the eighth chapter of the Book of Daniel, implying that whoever reads it should grasp when that time shall be. Consider how clearly the advent of the Báb has been specified in the Torah and the Gospel! 17

In Daniel 8:13 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? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed”, until it says: “at the time of the end shall be the vision”. That is to say, how long shall this misfortune, this ruin, this abasement and degradation endure? Or, when will the morn of Revelation dawn? Then he said, “two thousand and three hundred days; then shall the sanctuary be cleansed”. Briefly, the point is that he fixes a period of 2,300 years, for according to the text of the Torah each day is one year. Therefore, from the date 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 advent of the Báb there are 1,844 years, and if 456 years are added to this number it makes 2,300 years. That is to say, the fulfilment of the vision of Daniel took place in A.D. 1844, and this is the year of the advent of the Báb. Examine the text of the Book of Daniel and observe how clearly he fixes the year of His advent! There could indeed be no clearer prophecy for a Manifestation than this. 16

Now that the advent of Christ has been proven through the prophecies of Daniel, let us establish the advent of Bahá’u’lláh and of the Báb. So far we have only provided rational arguments; let us now turn to traditional ones. 15

In reality Daniel is referring to two different dates. One begins with the edict Artaxerxes issued to Ezra to rebuild Jerusalem, and corresponds to the seventy weeks which came to an end with the ascension of Christ, when sacrifice and oblation were ended through His martyrdom. The second begins after the completion of the rebuilding of Jerusalem, which is sixty-two weeks until the ascension of Christ. The rebuilding of Jerusalem took seven weeks, which is equivalent to forty-nine years. Seven weeks added to sixty-two weeks makes sixty-nine weeks, and in the last week the ascension of Christ took place. This completes the seventy weeks, and no contradiction remains. 14

But in Daniel 9:25 this is expressed in another manner, that is, as seven weeks and sixty-two weeks, which outwardly differs from the first statement. Many have been at a loss to reconcile these two statements. How can reference be made to seventy weeks in one place and to sixty-two weeks and seven weeks in another? These two statements do not accord. 13

What Daniel intended is the third edict, which was issued in 457 B.C. Seventy weeks makes 490 days. Each day, according to the text of the Bible, is one year, for in the Torah it is said: “The day of the Lord is one year.” 22 Therefore, 490 days is 490 years. The third edict of Artaxerxes was issued 457 years before the birth of Christ, and Christ was thirty-three years old at the time of His martyrdom and ascension. Thirty-three added to 457 is 490, which is the time announced by Daniel for the advent of Christ. 12

These seventy weeks begin with the restoration and rebuilding of Jerusalem, concerning which four edicts were issued by three kings. The first was by Cyrus in 536 B.C., and this is recorded in the first chapter of the Book of Ezra. The second edict regarding the rebuilding of Jerusalem was issued by Darius of Persia in 519 B.C., and this is recorded in the sixth chapter of Ezra. The third was issued by Artaxerxes in the seventh year of his reign, that is, in 457 B.C., and this is recorded in the seventh chapter of Ezra. The fourth edict was issued by Artaxerxes in 444 B.C., and this is recorded in the second chapter of Nehemiah. 11

The Book of Daniel fixes the period between the rebuilding of Jerusalem and the martyrdom of Christ at seventy weeks, 21 for it is through the martyrdom of Christ that the sacrifice is ended and the altar destroyed. This prophecy thus refers to the advent of Christ. 10

Now, one must prove the advent of these twin Manifestations by reference to the Sacred Scriptures and by inference from the sayings of the Prophets. For our intention now is to provide arguments drawn from the Sacred Scriptures, since rational arguments establishing the truth of these two Manifestations were presented at table a few days ago. 20 9

Let us return to our theme. All the peoples of the world are awaiting two Manifestations, Who must be contemporaneous. This is what they all have been promised. In the Torah, the Jews are promised the Lord of Hosts and the Messiah. In the Gospel, the return of Christ and Elijah is foretold. In the religion of Muḥammad, there is the promise of the Mahdi and the Messiah. The same holds true of the Zoroastrians and others, but to belabour this matter would prolong our discourse. Our meaning is that all have been promised the advent of two successive Manifestations. It has been prophesied that, through these twin Manifestations, the earth will become another earth; all existence will be renewed; the contingent world will be clothed with the robe of a new life; justice and righteousness will encompass the globe; hatred and enmity will disappear; whatever is the cause of division among peoples, races, and nations will be obliterated; and that which ensures unity, harmony, and concord will be promoted. The heedless will arise from their slumber; the blind will see; the deaf will hear; the dumb will speak; the sick will be healed; the dead will be quickened; and war will give way to peace. Enmity will be transmuted into love; the root causes of contention and strife will be eliminated; mankind will attain true felicity; this world will mirror forth the heavenly Kingdom; and the earth below will become the throne of the realm above. All nations will become one nation; all religions will become one religion; all mankind will become one family and one kindred; all the regions of the earth will become as one; racial, national, personal, linguistic, and political prejudices will be effaced and extinguished; and all will attain everlasting life under the shadow of the Lord of Hosts. 8

Since this is the station of searching after truth and seeking the knowledge of the real—that station wherein the sore athirst longs for the water of life and the struggling fish reaches the sea, wherein the ailing soul seeks the true physician and partakes of divine healing, wherein the lost caravan finds the path of truth and the aimless and wandering ship attains the shore of salvation—the seeker must therefore be endowed with certain attributes. First, he must be fair-minded and detached from all save God. His heart must be entirely directed towards the Supreme Horizon and freed from the bondage of vain and selfish desires, for these are obstacles on the path. Furthermore, he must endure every tribulation, embody the utmost purity and sanctity, and renounce the love or hatred of all the peoples of the world, lest his love for one thing hinder him from investigating another, or his hatred for something prevent him from discerning its truth. This is the station of search, and the seeker must be endowed with these qualities and attributes—that is, until he attains this station it will be impossible for him to gain the knowledge of the Sun of Truth. 19 7

Moreover, most of the miracles attributed to the Prophets have an inner meaning. For instance, it is recorded in the Gospel that upon the martyrdom of Christ darkness fell, the earth shook, the veil of the Temple was rent in twain, and the dead arose from their graves. If this had outwardly come to pass, it would have been a stupendous thing. Such an event would have undoubtedly been recorded in the chronicles of the time and would have seized with dismay the hearts of men. At the very least the soldiers would have removed Christ from the cross or would have fled. But as these events have not been recorded in any history, it is evident that they are not to be understood literally but according to their inner meaning. Our purpose is not to deny, but merely to say that these accounts do not constitute a decisive proof, and that they have an inner meaning—nothing more. 5

In brief, our meaning is that many marvellous things appeared from Bahá’u’lláh, but we do not recount them, for not only do they not constitute a proof and testimony for all mankind, but they are not even a decisive proof for those who witnessed them and who may ascribe them to magic. 4

I will not mention the miracles of Bahá’u’lláh, for the hearer might say that these are merely traditions which may or may not be true. Such, too, is the case with the Gospel, where the accounts of the miracles of Christ come down to us from the Apostles and not from other observers, and are denied by the Jews. Were I nonetheless to mention the supernatural feats of Bahá’u’lláh, they are numerous and unequivocally acknowledged in the East, even by some of the non-believers. But these accounts cannot be a decisive proof and testimony for all, since the hearer might say that they are not factually true, as the followers of other denominations also recount miracles from their leaders. For instance, Hindus recount certain miracles of Brahma. How can we know that those are false and that these are true? If these are reported accounts, so too are those; if these are widely attested, then the same holds true of those. Thus such accounts do not constitute a sufficient proof. Of course, a miracle may be a proof for the eyewitness, but even then he might not be sure whether what he beheld was a true miracle or mere sorcery. Indeed, extraordinary feats have also been attributed to certain magicians. 3

Now, since that Luminary of truth has set, all stand in need of proofs, and so we have been occupied with providing rational proofs. Let us mention another, and this undeniable proof should alone suffice any fair-minded soul: It is that this illustrious Being advanced His Cause from within the Most Great Prison, whence His light shone forth, His fame encircled the globe, and the word of His glory reached both East and West. To this day such a thing has never come to pass, if the matter be examined with fairness. But there are certain souls who, even if they were to hear every proof in the world, would not judge fairly! Governments and peoples with all their might failed to resist Him, while He, alone and single-handed, wronged and imprisoned, accomplished whatsoever He had purposed. 2

Today at table let us speak a little of proofs. Had you come to this blessed spot in the days of the manifestation of that most resplendent Light, 18 entered the court of His presence, and beheld His luminous countenance, you would have recognized that His utterance and His beauty were in want of no further proof. How numerous the souls who, upon attaining His presence, became at once confirmed believers, dispensing with any further proof ! Even those who were steeped in the deepest hatred and denial would, upon meeting Bahá’u’lláh, testify to His greatness, saying, “This is indeed a distinguished man, but how regrettable that he makes such a claim! For whatever else he might say would be acceptable.” 1

Now, we must be fair and acknowledge what an Educator of mankind this illustrious Being was, what marvellous signs He has manifested, and what power and might have been realized in the world of existence through Him. 26

In His blessed lifetime Christ educated, in reality, only eleven souls, the greatest of whom, Peter, nonetheless denied Him thrice when put to the test. Notwithstanding this, behold how the Cause of Christ subsequently pervaded the whole earth! In this day Bahá’u’lláh has educated thousands of souls who, under the threat of the sword, have raised to the highest heaven the cry of “O Thou the Glory of Glories!” 17 and whose faces have shone as brightly as gold in the crucible of trials. Infer then from this what shall transpire in the future! 25

As to Persia, which to this day remains in such an abject and ruinous state, every man of wisdom, whether from within or without her borders, who knows her true state of affairs recognizes that her progress, her prosperity, and her civilization depend entirely upon the promulgation of the teachings and the dissemination of the principles of this glorious Being. 24

For fifty years Bahá’u’lláh withstood His enemies like a mountain: They all sought to annihilate Him; they all assailed Him; they plotted a thousand times to crucify and destroy Him; and throughout those fifty years He was in the greatest peril. 23

If we carefully examine the text of the Torah, we see that none of the Manifestations of God ever said to those who denied Them, “Whatever miracle you desire, I am ready to perform, and I will submit to whatever test you propose.” Yet in His epistle to the Sh áh Bahá’u’lláh clearly stated: “Gather together the divines and summon Me to thy presence, that the proof and testimony might be established.” 22

Bahá’u’lláh never studied Arabic, had a teacher or tutor, or entered a school. Nevertheless His eloquence and fluency in spoken Arabic, as well as in His Arabic Tablets, would astonish the most articulate and accomplished among the Arab men of letters, and all acknowledged that in this His attainments were without peer or equal. 21

To summarize, not a single soul, whether friend or foe, who attained Bahá’u’lláh’s presence failed to acknowledge and attest to His greatness. Although he might not become a believer, he would invariably bear witness to His greatness. No sooner would someone appear before Him than the encounter would produce such an impression as to prevent him, in most cases, from uttering a word. How often would a bitter enemy resolve in his heart to say such-and-such or to argue so-and-so when he had attained His presence, only to find himself amazed, bewildered, and reduced to utter silence! 20

Moreover, foreign peoples and non-believers attributed wondrous works to Bahá’u’lláh. Some believed He was a saint, and some even wrote accounts to this effect, such as Siyyid Dávúdí, a Sunní divine of Ba gh dád, who composed a short treatise in which he related in some connection certain extraordinary feats of Bahá’u’lláh. To this day there are people throughout the East who do not believe in Bahá’u’lláh as a Manifestation of God, but who regard Him as a saint and attribute miracles to Him. 19

Briefly, all that was recorded in the Tablets to the kings has come to pass. One need only compare their contents with the events that have transpired since the year 1870 to see that every prediction has been fulfilled, save for a few that remain to be manifested in the future. 18

Tablets were likewise dispatched to other kings, among them an epistle to His Majesty Náṣiri’d-Dín Sh áh. In that epistle Bahá’u’lláh said: “Summon Me to thy presence and gather all the divines, and ask for proof and testimony, that truth might be distinguished from error.” 16 His Majesty sent Bahá’u’lláh’s epistle to the divines and assigned them this task, but they dared not undertake it. He then asked seven of the most renowned divines to respond to this epistle. After a while they returned it, saying, “This man is an opponent of the Faith and an enemy of the King.” His Majesty the Sh áh of Persia was sorely vexed and said, “This is a matter of proof and testimony, of truth and error. What has it to do with enmity towards the government? How pitiful that we have shown forth such respect to these divines, and yet they cannot even reply to this address.” 17

Immediately upon His arrival in prison, He addressed an epistle to Napoleon which He sent through the French ambassador, the substance of which was: “Ask what crime We have committed to be confined in this prison.” 13 Napoleon made no reply. Then a second epistle was issued, which is contained in the Súriy-i-Haykal, and which in substance says: “O Napoleon! Since thou hast failed to heed and answer My call, thou shalt lose Thy dominion and be reduced to naught.” 14 This epistle was dispatched to Napoleon by post, through the care of César Catafago 15 and with the full knowledge of His companions in exile. The text of this address quickly reached all of Persia, for the Kitáb-i-Haykal was sent at that time to every corner of that land and this address was included therein. This took place in the year 1869, and as this Súriy-i-Haykal had been circulated throughout Persia and India, all the believers had it in their hands and were awaiting the outcome of this address. Not long after, in 1870, the fire of war was ignited between Germany and France, and although no one at the time anticipated the triumph of Germany, Napoleon was resoundingly defeated, surrendered to his enemies, and saw his glory changed into deepest abasement. 16

When Bahá’u’lláh arrived at this prison in the Holy Land, discerning souls were awakened to the fact that the prophecies which God had voiced through the tongue of His Prophets two or three thousand years before had been realized and that His promises had been fulfilled, for He had revealed unto certain Prophets and announced unto the Holy Land that the Lord of Hosts would be manifested therein. All these promises were fulfilled, and, but for the opposition of His enemies and His banishment and exile, it can scarcely be imagined how Bahá’u’lláh could have left Persia and pitched His tent in this sacred land. His enemies intended that this imprisonment should completely destroy and annihilate His Cause, but His incarceration became instead the greatest confirmation and the means of its promotion. The call of God reached the East and the West, and the rays of the Sun of Truth illumined every land. Praise be to God! Though He was a prisoner, His tent was raised on Mount Carmel, and He moved about with the utmost majesty. And whoever entered His presence, be it friend or stranger, would exclaim, “This is not a captive but a king!” 15

In every province of Persia His enemies arose with the utmost hatred, seizing and killing, beating and burning, uprooting a thousand households, and resorting to every violent means to extinguish His Cause. Notwithstanding all this, He promoted His Cause and promulgated His teachings from within this prison of murderers, thieves, and highwaymen, awakening many of His most virulent enemies and making them firm believers. Such was the influence of His actions that the Persian government itself arose from its slumber and regretted what had been wrought at the hands of the wicked divines. 14

At last they said, “So long as this man is in Persia there will be no peace or tranquillity. He should be banished, that Persia might again find rest.” They subjected Bahá’u’lláh, therefore, to severe hardships so that He would be forced to seek permission to leave Persia, and they imagined that the lamp of the Cause would be thereby extinguished. But this persecution produced the contrary effect: The Cause grew in stature and its flame waxed brighter. It had until then spread only within Persia; this caused it to spread to other regions. Later they said, “Iraq is too close to Persia; we must dispatch Him to distant lands.” Thus the Persian government persisted until Bahá’u’lláh was exiled from Iraq to Constantinople. But again they saw that He did not falter in the least. They said, “Constantinople is a crossroads for divers peoples and nations, and there are many Persians there.” Hence they took further steps and had Him exiled to Adrianople. But that flame gathered still more intensity and the Cause grew even greater in stature. Finally the Persians said, “None of these locations was a place of humiliation: He must be sent to a place where He will be disgraced and subjected to trials and persecutions, and where His kindred and followers will suffer the direst afflictions.” Thus they chose the prison city of ‘Akká, which was reserved for rebels, murderers, thieves, and highway robbers, and in this wise they made Him associate with such people. But the power of God was made manifest, for this prison became the means of the promotion of His Faith and the glorification of His Word. The greatness of Bahá’u’lláh became apparent in that He succeeded, from within such a prison and under such humiliating circumstances, in wholly transforming the condition of Persia, in overcoming His enemies, and in proving to all the resistless power of His Cause. His sacred teachings spread to all regions and His Cause was firmly established. 13

In brief, this most great Luminary appeared suddenly above the horizon of Persia, and all the people of that land, whether ministers, divines, or the general populace, rose against Him with the fiercest animosity, claiming that He was bent upon annihilating and extinguishing their religion, laws, nation, and empire, even as had been said of Christ. Yet Bahá’u’lláh, alone and single-handed, withstood them all without faltering in the slightest. 12

That learned man arose and replied, “There is no more to be said.” He kissed Bahá’u’lláh’s knee, even though he was not a believer, and departed. Then he gathered the divines and conveyed Bahá’u’lláh’s message. They consulted together and said, “This man is a magician; perchance he will perform some enchantment, and then we will have no recourse”, and so they dared not respond. 9

“Let the divines, therefore, assemble and choose unanimously one miracle, and let them stipulate in writing that once it has been performed they will no longer entertain any doubt, but will all acknowledge and confess the truth of this Cause. Let them seal that paper and bring it to Me. They must fix this as the criterion of truth: If it be performed, they should have no remaining doubt; and if not, We shall stand convicted of imposture.” 8

Bahá’u’lláh replied, “Although they have no right to ask this, since it is for God to test His creatures and not for them to test God, yet their request is in this case accepted and allowed. But the Cause of God is not a theatrical stage where every hour a new performance may be offered and every day a new demand presented. For otherwise the Cause of God would become the plaything of children. 7

It often happened in Ba gh dád that Muslim, Jewish, and Christian divines and European men of learning would be gathered in His blessed presence. They would each ask a different question and, despite their varying beliefs, would each receive so complete and convincing a reply as to be fully satisfied. Even the Persian divines residing in Karbilá and Najaf 12 chose a learned man by the name of Mullá Ḥasan ‘Amú and dispatched him as their representative. He came into His blessed presence and asked a number of questions on their behalf, to which Bahá’u’lláh responded. He then said, “The divines fully recognize the extent of your knowledge and attainments, and it is acknowledged by all that you are without peer or equal in every field of learning. It is moreover evident that you have never studied or acquired this learning. But the divines say that they are not satisfied with this and cannot acknowledge the truth of your claim on the basis of your knowledge and attainments alone. They therefore ask you to produce a miracle in order to satisfy and assure their hearts.” 6

Notwithstanding all this, the call of God was ceaselessly raised and the fame of His Cause was noised abroad. Such were the knowledge, learning, and perfections He evinced that everyone in Persia was astonished. All the learned people—friend and foe alike—who attained His presence in Ṭihrán, Ba gh dád, Constantinople, Adrianople, and ‘Akká received a complete and convincing answer to their every question. All readily acknowledged that in every perfection He was peerless and unique throughout the world. 5

He was put in chains and thrown into a subterranean dungeon. His extensive hereditary possessions were entirely plundered, He was four times exiled from land to land, and in the end He came to abide in the Most Great Prison. 11 4

As soon as the Báb revealed His Cause, Bahá’u’lláh proclaimed: “This great Man is the Lord of the righteous, and it is incumbent upon all to bear allegiance unto Him.” He arose to promote the Cause of the Báb, adducing decisive proofs and conclusive arguments of His truth. Although the divines of the nation had obliged the Persian government to exert the most vehement opposition; although they had all issued decrees ordering the massacre, pillage, persecution, and annihilation of the Báb’s followers; and although throughout the land the people had undertaken to kill, burn, and plunder them, and even harass their women and children—despite all this, Bahá’u’lláh was engaged, with the utmost constancy and composure, in exalting the word of the Báb. Nor did He seek for a moment to conceal Himself, but associated openly and visibly with His enemies, occupied Himself with adducing proofs and arguments, and became renowned for exalting the Word of God. Time and again He suffered intense adversities, and at every moment His life was in grave danger. 3

It was at such a time that Bahá’u’lláh appeared. His father was a court minister, not a divine, and it is well known throughout Persia that He never studied in a school or associated with the learned and the divines. He passed the early part of His life in the utmost comfort and happiness, and His companions and associates were Persians of rank rather than learned men. 2

Bahá’u’lláh 10 appeared at a time when Persia was plunged in the darkest ignorance and consumed by the blindest fanaticism. You have no doubt read at length the accounts that European histories provide of the morals, manners, and thoughts of the Persians during the last few centuries, and these require no repetition. Suffice it to say that Persia had sunk to such abysmal depths that foreign travellers would all deplore that a country which had in former times occupied the pinnacle of greatness and civilization had by then fallen into such abasement, desolation, and ruin, and that its people had been reduced to utter wretchedness. 1

The manifestation of such marvellous signs and mighty undertakings, the influence exerted upon the thoughts and minds of the people, the laying of the foundations of progress, and the establishment of the prerequisites of success and prosperity by a young merchant constitute the greatest proof that He was a universal Educator—a fact that no fair-minded person would ever hesitate to acknowledge. 3

The government, the nation, the clergy, and prominent leaders sought to extinguish His light, but to no avail. At last His moon rose, His star shone forth, His foundation was secured, and His horizon was flooded with light. He trained a large multitude through divine education and exerted a marvellous influence upon the thoughts, customs, morals, and manners of the Persians. He proclaimed the glad-tidings of the manifestation of the Sun of Bahá to all His followers and readied them for faith and certitude. 2

As for the Báb 9 —may my soul be His sacrifice!—it was at a young age, that is, in the twenty-fifth year of His blessed life, that He arose to proclaim His Cause. Among the Sh í‘ihs it is universally acknowledged that He never studied in any school, nor acquired learning from any teacher. To this the people of Sh íráz, each and all, bear witness. Nevertheless, He suddenly appeared before the people, endowed with consummate knowledge, and though but a merchant, confounded all the divines of Persia. Alone, He undertook a task that can scarcely be conceived, for the Persians are known throughout the world for their religious fanaticism. This illustrious Being arose with such power as to shake the foundations of the religious laws, customs, manners, morals, and habits of Persia, and instituted a new law, faith, and religion. Though the eminent men of the State, the majority of the people, and the leaders of religion arose one and all to destroy and annihilate Him, He single-handedly withstood them and set all of Persia in motion. How numerous the divines, the leaders, and the inhabitants of that land who with perfect joy and gladness offered up their lives in His path and hastened to the field of martyrdom! 1

In short, multitudes of Eastern peoples were reared for thirteen centuries under the shadow of the Muḥammadan Faith. During the Middle Ages, while Europe had sunk to the lowest depths of barbarity, the Arabs excelled all other nations of the earth in sciences and crafts, mathematics, civilization, governance, and other arts. The Educator and Prime Mover of the tribes of the Arabian Peninsula, and the Founder of the civilization of human perfections among those contending clans, was an illiterate Man, Muḥammad. Was this illustrious Man a universal Educator or not? Let us be fair. 16

It was not before the fifteenth century of the Christian era, nearly nine hundred years after Muḥammad, that new observations were made by a famous mathematician, 8 that the telescope was invented, that important discoveries were made, that the rotation of the earth and the fixity of the sun were proven, and that the latter’s movement about an axis was likewise discovered. Then it became evident that the explicit text of the Qur’án was in full agreement with reality and that the Ptolemaic system was sheer imagination. 15

For example, as you know, before the observations of the renowned astronomer of later times, 5 that is, from the first centuries down to the fifteenth century of the Christian era, all the mathematicians of the world were unanimous in upholding the centrality of the earth and the movement of the sun. This modern astronomer was the source of the new theory that postulated the movement of the earth and the fixity of the sun. Until his time, all the mathematicians and philosophers of the world held to the Ptolemaic system, and whosoever uttered a word against it was considered ignorant. It is true that Pythagoras, and Plato during the latter part of his life, conceived that the sun’s annual movement around the zodiac did not proceed from the sun itself but from the earth’s movement around it, but this theory was entirely forgotten and the Ptolemaic theory was universally accepted by all mathematicians. But in the Qur’án a number of verses were revealed which contradicted the Ptolemaic system. One of them, “The sun moves in a fixed place of its own”, 6 alludes to the fixity of the sun and its movement around an axis. Likewise, in another verse, “And each swims in its own heaven”, 7 the movement of the sun, the moon, the earth, and the other celestial bodies is specified. When the Qur’án was spread abroad, all the mathematicians scoffed and attributed this view to ignorance. Even the Muslim divines, finding these verses contrary to the Ptolemaic system, were obliged to interpret them figuratively, for the latter was accepted as incontrovertible fact and yet was explicitly contradicted by the Qur’án. 14

It was in such a land and amidst such barbarous tribes that an illiterate Man brought forth a Book in which the attributes and perfections of God, the prophethood of His Messengers, the precepts of His religion, and certain fields of knowledge and questions of human learning have been expounded in a most perfect and eloquent manner. 13

His first reproach to them was this: “Why do you reject the Torah and the Gospel, and wherefore do you refuse to believe in Christ and in Moses?” This statement came indeed hard upon them, for they asked: “What then is to be said of our fathers and forefathers, who did not believe in the Torah and the Gospel?” He answered, “They had gone astray, and it is incumbent upon you to renounce those who do not believe in the Torah and the Gospel, though they be your own forefathers.” 12

Briefly, Muḥammad appeared in the desert of Ḥijáz in the Arabian Peninsula, which was a treeless and barren wilderness: sandy, desolate in the extreme, and in some places, such as Mecca and Medina, exceedingly hot. Its inhabitants were nomads, had the morals and manners of desert-dwellers, and were entirely bereft of knowledge and learning. Even Muḥammad Himself was illiterate, and the Qur’án was originally written upon the blade-bones of sheep or on palm leaves. Infer then from this the conditions prevailing among the people to whom Muḥammad was sent! 11

Beyond this truth, whatever Muslims, Christians, or others may say is pure fabrication and proceeds from fanaticism, ignorance, or intense hostility. For example, the Muslims claim that the moon was cleft asunder by Muḥammad and fell upon the mountain of Mecca. They imagine the moon to be a small body which Muḥammad divided in twain, casting one part on one mountain and the other part on another! These tales are prompted by sheer fanaticism. Likewise, the accounts that the Christian clergy provide and the charges that they level are always exaggerated and often baseless. 10

Muḥammad never fought against the Christians; on the contrary, He treated them with consideration and accorded them complete freedom. In Najrán there lived a community of Christians, and they were under His care and protection. Muḥammad said: “Should anyone infringe upon their rights, I myself will be his enemy and will charge him before God.” In the edicts He promulgated, it is clearly stated that the lives, property, and honour of Jews and Christians are under the protection of God; that a Muslim husband may not prevent his Christian wife from going to church, nor oblige her to wear a veil; that if she died he must entrust her remains to the care of a priest; and that if the Christians desired to build a church the Muslims must support them. Furthermore, in time of war between Islam and her enemies, the Christians were to be exempt from fighting, unless they desired of their own accord to join and assist the Muslims in battle, in view of the protection they enjoyed. In compensation for this exemption, they were to pay each year a small amount. In short, there are seven lengthy edicts on these subjects, copies of some of which are to this day extant in Jerusalem. 3 This is the very truth and not merely my own assertion: The edict of the second Caliph 4 is still in the custody of the Orthodox Patriarch of Jerusalem, and the matter is beyond doubt. Nevertheless, after a time, rancour and envy arose between Muslims and Christians as transgressions were committed by both sides. 9

What objection, then, can be directed against Muḥammad? Is it this, that He did not, with His followers and their women and children, place himself at the mercy of these lawless tribes? Moreover, to free these tribes from their bloodthirstiness was the greatest gift, and to curb and restrain them was pure bounty. It is like a man who holds in his hand a cup of poison and who is about to drink it. A loving friend would certainly shatter the cup and restrain the drinker. If Christ had been placed in similar circumstances, He would have undoubtedly delivered, through an all-conquering power, those men, women, and children from the claws of such ravenous wolves. 8

It was among such tribes that Muḥammad was sent forth. For thirteen years He suffered at their hands every conceivable tribulation, till at last He fled the city and emigrated to Medina. And yet, far from desisting, these people joined forces, raised an army, and attacked with the aim of exterminating every man, woman, and child among His followers. It was under such circumstances and against such people that Muḥammad was forced to take up arms. This is the plain truth—we are not prompted by fanatical attachment, nor do we blindly seek to defend, but we examine and relate matters with fairness. You should likewise consider in fairness the following: If Christ Himself had been placed in similar circumstances and among such lawless and barbarous tribes; if for thirteen years He and His disciples had patiently endured every manner of cruelty at their hands; if they were forced through this oppression to forsake their homeland and take to the wilderness; and if these lawless tribes still persisted in pursuing them with the aim of slaughtering the men, pillaging their property, and seizing their women and children—how would Christ have dealt with them? If this oppression had been directed towards Him alone, He would have forgiven them, and such an act of forgiveness would have been most acceptable and praiseworthy; but had He seen that cruel and bloodthirsty murderers were intent upon killing, pillaging, and tormenting a number of defenceless souls and taking captive the women and children, it is certain that He would have defended the oppressed and stayed the hand of the oppressors. 7

Moreover, these Arab tribes subsisted upon mutual pillage and robbery, so that they were perpetually engaged in strife and warfare, killing one another, plundering each other’s property, and seizing the women and children and selling them to strangers. How often would the sons and daughters of a prince spend the day in luxury and ease and find themselves at nightfall reduced to utter abasement, wretchedness, and bondage. Yesterday they were princes, today they are captives; yesterday they were honoured ladies, today they are slaves. 6

If a man died and left behind ten wives, the sons of these women would rush at each other’s mothers, and as soon as one of them had thrown his mantle over the head of one of his stepmothers and claimed her as his lawful property, that unfortunate woman would become the captive and slave of her stepson and the latter could do with her as he pleased. He could kill her; or shut her up in a pit; or beat, curse, and torment her day after day until at last she perished. In all this he was, in accordance with the laws and customs of the Arabs, free to do as he pleased. The rancour and jealousy, the hatred and enmity that must have existed between the wives of a man and their respective children are perfectly clear and require no elaboration. Consider then what the life and condition of those wronged women must have been! 5

Moreover, one man could take a thousand wives, and most husbands had more than ten wives in their household. When these tribes waged war against each other, the victors would take captive the women and children of the vanquished, regard them as slaves, and engage in buying and selling them. 4

These Arab tribes were most barbarous and rapacious, and in comparison with them the wild and fierce natives of America were the Platos of the age, for they did not bury their children alive as these Arabs did their daughters, claiming this to be an act of honour and taking pride therein. Thus many of the men would threaten their wives, saying, “If a daughter is born to you, I will kill you.” Even to the present day the Arabs dread having daughters. 3

For example, a foolish individual once told a Christian priest that the proof of true greatness lies in surpassing bravery and bloodshed, and that in a single day one of the followers of Muḥammad had beheaded a hundred men on the battlefield! This led the priest to surmise that the proof of Muḥammad’s religion consisted in killing, which is nothing but vain imagination. On the contrary, Muḥammad’s military expeditions were always defensive in nature. The clear proof is this: For thirteen years both He and His companions endured in Mecca the most intense persecutions and were the constant target of the darts of hatred. Some of His companions were killed and their possessions pillaged; others forsook their native country and fled to foreign lands. Muḥammad Himself was subjected to the severest persecutions and was obliged, when His enemies resolved to kill Him, to flee Mecca in the middle of the night and emigrate to Medina. Yet even then His enemies did not relent, but pursued the Muslims all the way to Medina and to Abyssinia. 2

Now as to Muḥammad, the people of Europe and America have heard certain tales about the Prophet, to which they have given credence even though the providers of these accounts, many of whom belonged to the ranks of the Christian clergy, were either ignorant or ill-intentioned. Likewise, a number of ignorant Muslims relayed unfounded tales concerning Muḥammad, which in their minds redounded to His glory. Thus some benighted Muslims made His polygamy the object of their highest praise and held it to be a sign of His wondrous powers, since these ignorant souls considered the multiplicity of wives to be a miraculous thing. The accounts of European historians rely for the most part upon the sayings of such ignorant people. 1

Is this at all possible in accordance with the rules of human reason? No, by God! Then it is clear and evident that this glorious Being was a true Educator of the world of humanity and that He was aided and assisted by a divine power. 5

The first to arise to destroy Him were the Israelites—His own people and kindred. And to outward seeming they indeed overcame Him and reduced Him to utter abasement, till at last they crowned Him with the crown of thorns and crucified Him. But this Man, while outwardly immersed in deepest affliction, proclaimed: “This Sun will rise, this Light will shine resplendent, My grace will encompass the world, and all Mine enemies will be confounded.” And even as He spoke, so it came to pass, for all the kings of the earth were unable to resist Him. Nay, all their standards were cast down, while the standard of that Wronged One was raised to the loftiest heights. 4

This young Man, Christ, through an extraordinary power abrogated the ancient Mosaic Law and undertook to reform the morals of the people. He once again laid the foundation of eternal honour for the Israelites—nay, He undertook to rehabilitate the fortunes of the entire human race—and spread abroad teachings that were not reserved for Israel alone but formed the basis for the universal happiness of human society. 3

Briefly, this Man, Who appeared lowly in the eyes of all, arose nonetheless with such power as to abrogate a fifteen-hundred-year-old Dispensation, notwithstanding that the least deviation from its laws would expose the offender to grave danger and bring about his death and annihilation. Moreover, in the time of Christ the general morals and manners of the Israelites had become entirely confused and corrupted, and Israel had fallen into a state of utmost degradation, misery, and bondage. At one time they fell captive to the Chaldeans and the Persians; at another they were under the yoke of the Assyrian Empire. One day they became the subjects and vassals of the Greeks; another they were subjugated and humiliated by the Romans. 2

Afterwards Christ appeared, saying, “I am born of the Holy Spirit.” If it is easy today, among Christians, to acknowledge the truth of this claim, at the time it was very difficult. Thus, according to the text of the Gospel, the Pharisees said, “Is this not the son of Joseph of Nazareth, whom we know? How then can he say, ‘I have come down from heaven’?” 2 1

Observe how the people are subjected to tests and trials. Moses struck down an Egyptian to prevent an act of oppression, became known among men as a murderer—especially since the victim belonged to the ruling nation—and was obliged to flee, and it was after all this that He was raised up as a Prophet. Behold how, in spite of His disrepute, He was aided through an extraordinary power to establish such great institutions and mighty undertakings! 6

A man with a stammering tongue can hardly sustain an ordinary conversation, let alone accomplish what He did! No: Were He not assisted by a divine power, He would never have been able to carry out such a mighty task. These are arguments that none can deny. The materialistic thinkers, the Greek philosophers, and the great men of Rome who became renowned in the world were each versed in but one branch of learning. Thus Galen and Hippocrates were celebrated for their skill in medicine, Aristotle in logic and speculative reasoning, and Plato in ethics and divine philosophy. How can a mere shepherd lay the foundation for all these branches of learning? There is no doubt that He was assisted by an extraordinary power. 5

Now, how could a man who was a stammerer, who had been brought up in the house of Pharaoh, who was known among men as a murderer, and who out of fear had long been a fugitive and a shepherd, establish in the world so mighty a Cause that the wisest philosophers of the earth would be incapable of producing a thousandth part thereof? This is clearly an extraordinary feat. 4

Such was their progress that the philosophers of Greece would come to seek knowledge from the learned men of Israel. Among them was Socrates, who came to Syria and acquired from the children of Israel the teachings of the oneness of God and the immortality of the spirit. He then returned to Greece and promulgated these teachings, whereupon the people of that land rose up in opposition to him, accused him of impiety, arraigned him before the court, and condemned him to death by poison. 3

That people had sunk to the depths of degradation and were lifted up to the heights of glory. They were captives and were set free. They were the most ignorant of peoples and became the most learned. By virtue of that which He established, they so progressed as to be singled out among all nations, and their fame spread to every land, to such a degree that when the inhabitants of neighbouring lands wanted to praise someone they would say, “Surely he must be an Israelite!” Moses established laws and ordinances that conferred new life upon the people of Israel and led them to attain the highest degree of civilization at that time. 2

Moses was for a long time a shepherd in the wilderness. To outward seeming He was a man Who had been reared in the bosom of tyranny, had become reputed among men as a murderer, had taken up the shepherd’s staff, and was fiercely hated and reviled by Pharaoh’s government and people. It was such a man Who freed a great people from the fetters of captivity and persuaded them to leave Egypt and settle in the Holy Land. 1

It behoves us to ponder awhile that if the emigration of Abraham from Ur to Aleppo in Syria produced such results, what will be the effect of the exile of Bahá’u’lláh from Ṭihrán to Ba gh dád, and from thence to Constantinople, to Rumelia, and to the Holy Land! 5

This exile became the cause of the progress of Abraham’s descendants. This exile resulted in their being given the Holy Land. This exile resulted in the diffusion of Abraham’s teachings. This exile resulted in the appearance of a Jacob from the seed of Abraham, and of a Joseph who became ruler in Egypt. This exile resulted in the appearance of a Moses from that same seed. This exile resulted in the appearance of a being such as Christ from that lineage. This exile resulted in a Hagar being found, of whom Ishmael was begotten, and from whom Muḥammad in turn descended. This exile resulted in the appearance of the Báb from the lineage of Abraham. This exile resulted in the appearance of the Prophets of Israel from the progeny of Abraham—and so will it continue forevermore. This exile resulted in the whole of Europe and most of Asia entering under the shadow of the God of Israel. Behold what a power it was that enabled an emigrant to establish such a family, to found such a nation, and to promulgate such teachings. Now, can anyone claim that all this was purely fortuitous? We must be fair: Was this Man an Educator or not? 4

My point is that His enemies imagined that this exile would lead to His destruction and ruin. And indeed, if a man is banished from his native land, deprived of his rights, and oppressed from every side, he is bound—even if he be a king—to be reduced to naught. But Abraham stood fast and showed forth extraordinary constancy, and God changed His exile into abiding honour, till at last He established the oneness of God, for at that time the generality of mankind were idol worshippers. 3

These people believed not in one God but in many gods, to whom they ascribed miracles, and hence they all rose up against Abraham. No one supported Him except His nephew Lot and one or two other individuals of no consequence. At last the intensity of His enemies’ opposition obliged Him, utterly wronged, to forsake His native land. In reality He was banished that He might be reduced to naught and that no trace of Him might remain. Abraham then came to these regions, that is, to the Holy Land. 2

Among those who possessed this divine power and were assisted by it was Abraham. The proof is this: Abraham was born in Mesopotamia of a family that was ignorant of the oneness of God; He opposed His own people and government, and even His own kin; He rejected all their gods; and, alone and single-handed, He withstood a powerful nation. Such opposition and resistance were not simple or trivial. It is as though one were in this day to deny Christ among Christian nations who firmly cling to the Bible, or as though one were—God forbid!—to blaspheme Christ in the papal court, oppose all His followers, and to act thus in the most vehement manner. 1

It has thus been established by rational arguments that the world of existence stands in utmost need of an educator, and that its education must be achieved through a celestial power. There is no doubt that this celestial power is divine revelation, and that the world must be educated through this power which transcends human power. 18

Therefore it is through rational arguments that we must prove to rational minds the prophethood of Moses, of Christ, and of the other divine Manifestations. And the proofs and arguments which we provide here are based on rational and not on traditional arguments. 17

Now, we must consider fairly whether these divine Manifestations that have appeared had all these attributes or not. If they were devoid of these attributes and perfections, then they were not true educators. 16

Our meaning is that the universal Educator must be at once a material, a human, and a spiritual educator, and, soaring above the world of nature, must be possessed of another power, so that He may assume the station of a divine teacher. Were He not to wield such a celestial power, He would not be able to educate, for He would be imperfect Himself. How then could He foster perfection? If He were ignorant, how could He make others wise? If He were unjust, how could He make others just? If He were earthly, how could He make others heavenly? 15

The main point is that Christ accomplished what all the kings of the earth were powerless to achieve. He united differing nations and changed ancient customs. Consider what great differences existed between Romans, Greeks, Syrians, Egyptians, Phoenicians, and Israelites, as well as other peoples of Europe. Christ abolished these differences and became the cause of concord among these peoples. Although after a long while the governments disrupted this unity, Christ had indeed accomplished His task. 14

A Cause which all the governments and peoples of the earth, notwithstanding all their powers and their armies, are unable to promote and promulgate, one holy Soul promulgates without aid or assistance! Can this be accomplished through the agency of mere human power? No, by God! For example, Christ, alone and single-handed, raised the banner of peace and amity—a feat that the combined forces of all the mighty governments of the world are unable to accomplish. Consider how numerous are the divers governments and peoples—such as Italy, France, Germany, Russia, England, and the like—who have been gathered together under the same canopy! The point is that the advent of Christ brought about fellowship among these differing peoples. Indeed, some among the peoples who believed in Christ were so closely united as to offer up their life and substance for one another. Such was the case until the days of Constantine, through whom the Cause of Christ was exalted. After a time, however, and as a result of differing motives, divisions broke out again among them. Our meaning is that Christ united these nations, but after a long while the governments caused the resurgence of discord. 13

It is clear, however, that mere human power is incapable of fulfilling this great office, and that the results of human thought alone cannot secure such bounties. How can a single person, with no aid or assistance, lay the foundations of such a lofty edifice? A divine and spiritual power is therefore needed to enable him to carry out this mission. Behold! One sanctified Soul revives the world of humanity, transforms the face of the globe, develops the minds, quickens the souls, inaugurates a new life, establishes new foundations, orders the world, gathers the nations and religions under the shadow of one banner, delivers man from the realm of baseness and deficiency, and exhorts and encourages him to develop his innate and acquired perfections. Certainly nothing short of a divine power could accomplish this feat! One must examine this matter fairly, as this indeed is an occasion for fairness. 12

He must also impart spiritual education, so that minds may apprehend the metaphysical world, breathe the sanctified breaths of the Holy Spirit, and enter into relationship with the Concourse on high, and that human realities may become the manifestations of divine blessings, that perchance all the names and attributes of God may be reflected in the mirror of the human reality and the meaning of the blessed verse “Let Us make man in Our image, after Our likeness” may be realized. 11

He must likewise lay the foundations of human education—that is, he must so educate human minds and thoughts that they may become capable of substantive progress; that science and knowledge may expand; that the realities of things, the mysteries of the universe, and the properties of all that exists may be revealed; that learning, discoveries, and major undertakings may day by day increase; and that matters of the intellect may be deduced from and conveyed through the sensible. 10

It is therefore clear and evident that man stands in need of an educator. This educator must undeniably be perfect in every way and distinguished above all men. For if he were like others he could never be their educator, particularly since he must at once be their material, human, and spiritual educator. That is, he must organize and administer their material affairs and establish a social order, that they may aid and assist each other in securing the means of livelihood and that their material affairs may be ordered and arranged in every respect. 9

Now, we need an educator who can be at the same time a material, a human, and a spiritual educator, that his authority may have effect at every degree of existence. And should anyone say, “I am endowed with perfect reason and comprehension, and have no need for such an educator”, he would be denying the obvious. It is as though a child were to say, “I have no need of education, but will act and seek the perfections of existence according to my own thinking and intelligence”, or as though a blind man were to claim, “I have no need of sight, for there are many blind people who get by.” 8

As to divine education, it is the education of the Kingdom and consists in acquiring divine perfections. This is indeed true education, for by its virtue man becomes the focal centre of divine blessings and the embodiment of the verse “Let Us make man in Our image, after Our likeness.” 1 This is the ultimate goal of the world of humanity. 7

But education is of three kinds: material, human, and spiritual. Material education aims at the growth and development of the body, and consists in securing its sustenance and obtaining the means of its ease and comfort. This education is common to both man and animal. 5

Now observe that it is education that brings East and West under man’s dominion, produces all these marvellous crafts, promotes these mighty arts and sciences, and gives rise to these new discoveries and undertakings. Were it not for an educator, the means of comfort, civilization, and human virtues could in no wise have been acquired. If a man is left alone in a wilderness where he sees none of his own kind, he will undoubtedly become a mere animal. It is therefore clear that an educator is needed. 4

Consider likewise the animals: If an animal is trained, it becomes domesticated, whereas man, if he is left without education, becomes like an animal. Indeed, if man is abandoned to the rule of nature, he sinks even lower than the animal, whereas if he is educated he becomes even as an angel. For most animals do not devour their own kind, but men in the Sudan, in the middle of Africa, rend and eat each other. 3

If the land is deprived of a cultivator, it becomes a thicket of thriving weeds, but if a farmer is found to cultivate it, the resulting harvest provides sustenance for living things. It is therefore evident that the land is in need of the farmer’s cultivation. Consider the trees: If they remain uncultivated, they bear no fruit, and without fruit they are of no use. But when committed to a gardener’s care, the barren tree becomes fruitful, and, through cultivation, crossing, and grafting, the tree with bitter fruit yields sweet fruit. These are rational arguments, which are what the people of the world require in this day. 2

These are theoretical arguments adduced for weak souls, but if the eye of inner vision be opened, a hundred thousand clear proofs will be seen. Thus, when man feels the indwelling spirit, he is in no need of arguments for its existence; but for those who are deprived of the grace of the spirit, it is necessary to set forth external arguments. 8

Gracious God! The change in the outward form of the smallest thing proves the existence of a creator: Then how could this vast, boundless universe have created itself and come to exist solely through the mutual interaction of the elements? How patently false is such a notion! 7

It is therefore evident that there is an Eternal and Almighty One Who is the sum of all perfections, for otherwise He would be even as the creatures. Likewise, throughout the world of existence the smallest created thing attests to the existence of a creator. For instance, this piece of bread attests that it has a maker. 6

It is certain that the entire contingent world is subject to an order and a law which it can never disobey. Even man is forced to submit to death, sleep, and other conditions—that is, in certain matters he is compelled, and this very compulsion implies the existence of One Who is All-Compelling. So long as the contingent world is characterized by dependency, and so long as this dependency is one of its essential requirements, there must be One Who in His own Essence is independent of all things. In the same way, the very existence of a sick person shows that there must be one who is healthy; for without the latter the existence of the former could not be established. 5

Again, in the contingent world there is poverty; hence there must be wealth for there to be poverty in the world. In the contingent world there is ignorance; hence there must be knowledge for there to be ignorance. If there were no knowledge, neither could there be ignorance; for ignorance is the non-existence of knowledge, and if there were no existence, non-existence could not be. 4

Thus the contingent world is the source of deficiencies and God is the source of perfection. The very deficiencies of the contingent world testify to God’s perfections. For example, when you consider man, you observe that he is weak, and this very weakness of the creature betokens the power of One Who is Eternal and Almighty; for were it not for power, weakness could not be imagined. Thus the weakness of the creature is evidence of the power of God: Without power there could be no weakness. This weakness makes it evident that there is a power in the world. 3

Is it possible for the handiwork to be perfect and the craftsman imperfect? Is it possible for a painting to be a masterpiece and the painter to be deficient in his craft, notwithstanding that he is its creator? No: The painting cannot be like the painter, for otherwise it would have painted itself. And no matter how perfect the painting may be, in comparison with the painter it is utterly deficient. 2

Among the proofs and arguments for the existence of God is the fact that man has not created himself, but rather that his creator and fashioner is another than he. And it is certain and indisputable that the creator of man is not like man himself, because a powerless being cannot create another being, and an active creator must possess all perfections to produce his handiwork. 1

Hence it is clear that nature, in its very essence, is in the grasp of God’s might, and that it is that Eternal and Almighty One Who subjects nature to ideal laws and organizing principles, and Who rules over it. 7

Some say that human existence is among those things that have appeared in the world of being and that are due to the exigencies of nature. Were this true, man would be the branch and nature the root. But is it possible that there could exist a will, a consciousness, and certain perfections in the branch which are absent in the root? 6

Now, can such organization, order, and laws as you observe in existence be attributed merely to the effect of nature, notwithstanding that nature itself has neither consciousness nor understanding? It is therefore evident that this nature, which has neither consciousness nor understanding, is in the grasp of the omnipotent Lord, Who is the Ruler of the world of nature and Who causes it to manifest whatsoever He desires. 5

Man is able to resist and oppose nature inasmuch as he discovers the natures of things and, by virtue of this discovery, has mastery over nature itself. Indeed, all the crafts that man has devised proceed from this discovery. For example, he has invented the telegraph, which connects the East and the West. It is therefore evident that man rules over nature. 4

When you consider nature itself, however, you see that it has neither awareness nor will. For instance, the nature of fire is to burn; it burns without consciousness or will. The nature of water is to flow; it flows without consciousness or will. The nature of the sun is to shed light; it shines without consciousness or will. The nature of vapour is to rise; it rises without consciousness or will. It is therefore evident that the natural movements of all created things are compelled, and that nothing moves of its own will save animals and, in particular, man. 3

This nature is subject to a sound organization, to inviolable laws, to a perfect order, and to a consummate design, from which it never departs. To such an extent is this true that were you to gaze with the eye of insight and discernment, you would observe that all things—from the smallest invisible atom to the largest globes in the world of existence, such as the sun or the other great stars and luminous bodies—are most perfectly organized, be it with regard to their order, their composition, their outward form, or their motion, and that all are subject to one universal law from which they never depart. 2

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. 8

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! 7

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. 6

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. 5

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. 4

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. 3

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 felicity 68 of the mineral world. 2

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. 15

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. 14

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. 13

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. 12

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. 11

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. 10

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. 9

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. 8

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. 7

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. 6

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. 4

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. 3

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. 2

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. 1

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. 14

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. 13

“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. 12

“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. 9

“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. 8

“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. 7

“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. 6

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. 5

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. 4

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. 3

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 grou