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in vehement language, denounces their cruelty; condemns their pride and arrogance; calls upon them to lay aside the things they possess, to hold their peace, and give ear to the words He has spoken; and asserts that, by reason of their deeds, "the exalted station of the people hath been abased, the standard of Islám hath been reversed, and its mighty throne hath fallen." To the "concourse of Persian divines" He more particularly addressed His condemnatory words in which He stigmatizes their deeds, and prophesies that their "glory will be turned into the most wretched abasement," and that they shall behold the punishment which will be inflicted upon them, "as decreed by God, the Ordainer, the All-Wise."

To the Jewish people, He, moreover, announced that the Most Great Law has come, that "the Ancient Beauty ruleth upon the throne of David," Who cries aloud and invokes His Name, that "from Zion hath appeared that which was hidden," and that "from Jerusalem is heard the Voice of God, the One, the Incomparable, the Omniscient."

To the "high priests" of the Zoroastrian Faith He, furthermore, proclaimed that "the Incomparable Friend" is manifest, that He "speaketh that wherein lieth salvation," that "the Hand of Omnipotence is stretched forth from behind the clouds," that the tokens of His majesty and greatness are unveiled; and declared that "no man's acts shall be acceptable in this day unless he forsaketh mankind and all that men possess, and setteth his face towards the Omnipotent One."

Some of the weightiest passages of His Epistle to Queen Victoria are addressed to the members of the British Legislature, the Mother of Parliaments, as well as to the elected representatives of the peoples in other lands. In these He asserts that His purpose is to quicken the world and unite its peoples; refers to the treatment meted out to Him by His enemies; exhorts the legislators to "take counsel together," and to concern themselves only "with that which profiteth mankind"; and affirms that the "sovereign remedy" for the "healing of all the world" is the "union of all its peoples in one universal Cause, one common Faith," which can "in no wise be achieved except through the power of a skilled and all-powerful and inspired Physician." He, moreover, in His Most Holy Book, has enjoined the selection of a single language and the adoption of a common script for all on earth to use, an injunction which, when carried out, would, as He Himself affirms in that Book, be one of the signs of the "coming of age of the human race."

No less significant are the words addressed separately by Him to the "people of the Bayán," to the wise men of the world, to its poets, to its men of letters, to its mystics and even to its tradesmen, in which

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He exhorts them to be attentive to His voice, to recognize His Day, and to follow His bidding.

Such in sum are the salient features of the concluding utterances of that historic Proclamation, the opening notes of which were sounded during the latter part of Bahá'u'lláh's banishment to Adrianople, and which closed during the early years of His incarceration in the prison-fortress of Akká. Kings and emperors, severally and collectively; the chief magistrates of the Republics of the American continent; ministers and ambassadors; the Sovereign Pontiff himself; the Vicar of the Prophet of Islám; the royal Trustee of the Kingdom of the Hidden Imám; the monarchs of Christendom, its patriarchs, archbishops, bishops, priests and monks; the recognized leaders of both the Sunní and Shí'ah sacerdotal orders; the high priests of the Zoroastrian religion; the philosophers, the ecclesiastical leaders, the wise men and the inhabitants of Constantinople--that proud seat of both the Sultanate and the Caliphate; the entire company of the professed adherents of the Zoroastrian, the Jewish, the Christian and Muslim Faiths; the people of the Bayán; the wise men of the world, its men of letters, its poets, its mystics, its tradesmen, the elected representatives of its peoples; His own countrymen--all have, at one time or another, in books, Epistles, and Tablets, been brought directly within the purview of the exhortations, the warnings, the appeals, the declarations and the prophecies which constitute the theme of His momentous summons to the leaders of mankind--a summons which stands unparalleled in the annals of any previous religion, and to which the messages directed by the Prophet of Islám to some of the rulers among His contemporaries alone offer a faint resemblance.

"Never since the beginning of the world," Bahá'u'lláh Himself affirms, "hath the Message been so openly proclaimed." "Each one of them," He, specifically referring to the Tablets addressed by Him to the sovereigns of the earth--Tablets acclaimed by `Abdu'l-Bahá as a "miracle"--has written, "hath been designated by a special name. The first hath been named `The Rumbling,' the second `The Blow,' the third `The Inevitable,' the fourth `The Plain,' the fifth `The Catastrophe,' and the others `The Stunning Trumpet-Blast,' `The Near Event,' `The Great Terror,' `The Trumpet,' `The Bugle,' and the like, so that all the peoples of the earth may know, of a certainty, and may witness, with outward and inner eyes, that He Who is the Lord of Names hath prevailed, and will continue to prevail, under all conditions, over all men." The most important of these Tablets, together with the celebrated Sriy-i-Haykal (the Srah of the Temple), He,

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moreover, ordered to be written in the shape of a pentacle, symbolizing the temple of man, and which He identified, when addressing the followers of the Gospel in one of His Tablets, with the "Temple" mentioned by the Prophet Zechariah, and designated as "the resplendent dawning-place of the All-Merciful," and which "the hands of the power of Him Who is the Causer of Causes" had built.

Unique and stupendous as was this Proclamation, it proved to be but a prelude to a still mightier revelation of the creative power of its Author, and to what may well rank as the most signal act of His ministry--the promulgation of the Kitáb-i-Aqdas. Alluded to in the Kitáb-i-Iqán; the principal repository of that Law which the Prophet Isaiah had anticipated, and which the writer of the Apocalypse had described as the "new heaven" and the "new earth," as "the Tabernacle of God," as the "Holy City," as the "Bride," the "New Jerusalem coming down from God," this "Most Holy Book," whose provisions must remain inviolate for no less than a thousand years, and whose system will embrace the entire planet, may well be regarded as the brightest emanation of the mind of Bahá'u'lláh, as the Mother Book of His Dispensation, and the Charter of His New World Order.

Revealed soon after Bahá'u'lláh had been transferred to the house of dí Khammár (circa 1873), at a time when He was still encompassed by the tribulations that had afflicted Him, through the acts committed by His enemies and the professed adherents of His Faith, this Book, this treasury enshrining the priceless gems of His Revelation, stands out, by virtue of the principles it inculcates, the administrative institutions it ordains and the function with which it invests the appointed Successor of its Author, unique and incomparable among the world's sacred Scriptures. For, unlike the Old Testament and the Holy Books which preceded it, in which the actual precepts uttered by the Prophet Himself are non-existent; unlike the Gospels, in which the few sayings attributed to Jesus Christ afford no clear guidance regarding the future administration of the affairs of His Faith; unlike even the Qur'án which, though explicit in the laws and ordinances formulated by the Apostle of God, is silent on the all-important subject of the succession, the Kitáb-i-Aqdas, revealed from first to last by the Author of the Dispensation Himself, not only preserves for posterity the basic laws and ordinances on which the fabric of His future World Order must rest, but ordains, in addition to the function of interpretation which it confers upon His Successor, the necessary institutions through

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which the integrity and unity of His Faith can alone be safeguarded.

In this Charter of the future world civilization its Author--at once the Judge, the Lawgiver, the Unifier and Redeemer of mankind --announces to the kings of the earth the promulgation of the "Most Great Law"; pronounces them to be His vassals; proclaims Himself the "King of Kings"; disclaims any intention of laying hands on their kingdoms; reserves for Himself the right to "seize and possess the hearts of men"; warns the world's ecclesiastical leaders not to weigh the "Book of God" with such standards as are current amongst them; and affirms that the Book itself is the "Unerring Balance" established amongst men. In it He formally ordains the institution of the "House of Justice," defines its functions, fixes its revenues, and designates its members as the "Men of Justice," the "Deputies of God," the "Trustees of the All-Merciful," alludes to the future Center of His Covenant, and invests Him with the right of interpreting His holy Writ; anticipates by implication the institution of Guardianship; bears witness to the revolutionizing effect of His World Order; enunciates the doctrine of the "Most Great Infallibility" of the Manifestation of God; asserts this infallibility to be the inherent and exclusive right of the Prophet; and rules out the possibility of the appearance of another Manifestation ere the lapse of at least one thousand years.

In this Book He, moreover, prescribes the obligatory prayers; designates the time and period of fasting; prohibits congregational prayer except for the dead; fixes the Qiblih; institutes the Huqqu'lláh (Right of God); formulates the law of inheritance; ordains the institution of the Mashriqu'l-Adhkár; establishes the Nineteen Day Feasts, the Bahá'í festivals and the Intercalary Days; abolishes the institution of priesthood; prohibits slavery, asceticism, mendicancy, monasticism, penance, the use of pulpits and the kissing of hands; prescribes monogamy; condemns cruelty to animals, idleness and sloth, backbiting and calumny; censures divorce; interdicts gambling, the use of opium, wine and other intoxicating drinks; specifies the punishments for murder, arson, adultery and theft; stresses the importance of marriage and lays down its essential conditions; imposes the obligation of engaging in some trade or profession, exalting such occupation to the rank of worship; emphasizes the necessity of providing the means for the education of children; and lays upon every person the duty of writing a testament and of strict obedience to one's government.

Apart from these provisions Bahá'u'lláh exhorts His followers to consort, with amity and concord and without discrimination, with

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the adherents of all religions; warns them to guard against fanaticism, sedition, pride, dispute and contention; inculcates upon them immaculate cleanliness, strict truthfulness, spotless chastity, trustworthiness; hospitality, fidelity, courtesy, forbearance, justice and fairness; counsels them to be "even as the fingers of one hand and the limbs of one body"; calls upon them to arise and serve His Cause; and assures them of His undoubted aid. He, furthermore, dwells upon the instability of human affairs; declares that true liberty consists in man's submission to His commandments; cautions them not to be indulgent in carrying out His statutes; prescribes the twin inseparable duties of recognizing the "Dayspring of God's Revelation" and of observing all the ordinances revealed by Him, neither of which, He affirms, is acceptable without the other.

The significant summons issued to the Presidents of the Republics of the American continent to seize their opportunity in the Day of God and to champion the cause of justice; the injunction to the members of parliaments throughout the world, urging the adoption of a universal script and language; His warnings to William I, the conqueror of Napoleon III; the reproof He administers to Francis Joseph, the Emperor of Austria; His reference to "the lamentations of Berlin" in His apostrophe to "the banks of the Rhine"; His condemnation of "the throne of tyranny" established in Constantinople, and His prediction of the extinction of its "outward splendor" and of the tribulations destined to overtake its inhabitants; the words of cheer and comfort He addresses to His native city, assuring her that God had chosen her to be "the source of the joy of all mankind"; His prophecy that "the voice of the heroes of Khurásán" will be raised in glorification of their Lord; His assertion that men "endued with mighty valor" will be raised up in Kirmán who will make mention of Him; and finally, His magnanimous assurance to a perfidious brother who had afflicted Him with such anguish, that an "ever-forgiving, all-bounteous" God would forgive him his iniquities were he only to repent--all these further enrich the contents of a Book designated by its Author as "the source of true felicity," as the "Unerring Balance," as the "Straight Path" and as the "quickener of mankind."

The laws and ordinances that constitute the major theme of this Book, Bahá'u'lláh, moreover, has specifically characterized as "the breath of life unto all created things," as "the mightiest stronghold," as the "fruits" of His "Tree," as "the highest means for the maintenance of order in the world and the security of its peoples," as "the lamps of His wisdom and loving-providence," as "the sweet smelling savor of

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