which they were revealed. Powerful adversaries, among whom towered the figure of the inordinately ambitious and hypocritical Hájí Mírzá Karím Khán, who at the special request of the Sháh had in a treatise viciously attacked the new Faith and its doctrines, had now raised their heads, and, emboldened by the reverses it had sustained, were heaping abuse and calumnies upon it. Furthermore, under the stress of intolerable circumstances, a few of the Bábís were constrained to recant their faith, while others went so far as to apostatize and join the ranks of the enemy. And now to the sum of these dire misfortunes a monstrous calumny, arising from the outrage perpetrated by a handful of irresponsible enthusiasts, was added, branding a holy and innocent Faith with an infamy that seemed indelible, and which threatened to loosen it from its foundations.
And yet the Fire which the Hand of Omnipotence had lighted, though smothered by this torrent of tribulations let loose upon it, was not quenched. The flame which for nine years had burned with such brilliant intensity was indeed momentarily extinguished, but the embers which that great conflagration had left behind still glowed, destined, at no distant date, to blaze forth once again, through the reviving breezes of an incomparably greater Revelation, and to shed an illumination that would not only dissipate the surrounding darkness but project its radiance as far as the extremities of both the Eastern and Western Hemispheres. Just as the enforced captivity and isolation of the Báb had, on the one hand, afforded Him the opportunity of formulating His doctrine, of unfolding the full implications of His Revelation, of formally and publicly declaring His station and of establishing His Covenant, and, on the other hand, had been instrumental in the proclamation of the laws of His Dispensation through the voice of His disciples assembled in Badasht, so did the crisis of unprecedented magnitude, culminating in the execution of the Báb and the imprisonment of Bahá'u'lláh, prove to be the prelude of a revival which, through the quickening power of a far mightier Revelation, was to immortalize the fame, and fix on a still more enduring foundation, far beyond the confines of His native land, the original Message of the Prophet of Shíráz.
At a time when the Cause of the Báb seemed to be hovering on the brink of extinction, when the hopes and ambitions which animated it had, to all human seeming, been frustrated, when the colossal sacrifices of its unnumbered lovers appeared to have been made in vain, the Divine Promise enshrined within it was about to be suddenly redeemed, and its final perfection mysteriously manifested.
The Bábí Dispensation was being brought to its close (not prematurely but in its own appointed time), and was yielding its destined fruit and revealing its ultimate purpose--the birth of the Mission of Bahá'u'lláh. In this most dark and dreadful hour a New Light was about to break in glory on Persia's somber horizon. As a result of what was in fact an evolving, ripening process, the most momentous if not the most spectacular stage in the Heroic Age of the Faith was now about to open.
During nine years, as foretold by the Báb Himself, swiftly, mysteriously and irresistibly the embryonic Faith conceived by Him had been developing until, at the fixed hour, the burden of the promised Cause of God was cast amidst the gloom and agony of the Síyáh-Chál of Tihrán. "Behold," Bahá'u'lláh Himself, years later, testified, in refutation of the claims of those who had rejected the validity of His mission following so closely upon that of the Báb, "how immediately upon the completion of the ninth year of this wondrous, this most holy and merciful Dispensation, the requisite number of pure, of wholly consecrated and sanctified souls has been most secretly consummated." "That so brief an interval," He, moreover has asserted, "should have separated this most mighty and wondrous Revelation from Mine own previous Manifestation is a secret that no man can unravel, and a mystery such as no mind can fathom. Its duration had been foreordained."
St. John the Divine had himself, with reference to these two successive Revelations, clearly prophesied: "The second woe is past; and, behold the third woe cometh quickly." "This third woe," `Abdu'l-Bahá, commenting upon this verse, has explained, "is the day of the Manifestation of Bahá'u'lláh, the Day of God, and it is near to the day of the appearance of the Báb." "All the peoples of the world," He moreover has asserted, "are awaiting two Manifestations, Who must be contemporaneous; all wait for the fulfillment of this promise." And again: "The essential fact is that all are promised two Manifestations, Who will come one following on the other." Shaykh Ahmad-i-Ahsá'í, that luminous star of Divine guidance who had so clearly perceived, before the year sixty, the approaching glory of Bahá'u'lláh, and laid stress upon "the twin Revelations which are to follow each other in rapid succession," had, on his part, made this significant statement regarding the approaching hour of that supreme Revelation, in an epistle addressed in his own hand to Siyyid Kázim: "The mystery of this Cause must needs be made manifest, and the secret of this Message must needs be divulged. I can say no more.
I can appoint no time. His Cause will be made known after Hin (68)."
The circumstances in which the Vehicle of this newborn Revelation, following with such swiftness that of the Báb, received the first intimations of His sublime mission recall, and indeed surpass in poignancy the soul-shaking experience of Moses when confronted by the Burning Bush in the wilderness of Sinai; of Zoroaster when awakened to His mission by a succession of seven visions; of Jesus when coming out of the waters of the Jordan He saw the heavens opened and the Holy Ghost descend like a dove and light upon Him; of Muhammad when in the Cave of Hira, outside of the holy city of Mecca, the voice of Gabriel bade Him "cry in the name of Thy Lord"; and of the Báb when in a dream He approached the bleeding head of the Imám Husayn, and, quaffing the blood that dripped from his lacerated throat, awoke to find Himself the chosen recipient of the outpouring grace of the Almighty.
What, we may well inquire at this juncture, were the nature and implications of that Revelation which, manifesting itself so soon after the Declaration of the Báb, abolished, at one stroke, the Dispensation which that Faith had so newly proclaimed, and upheld, with such vehemence and force, the Divine authority of its Author? What, we may well pause to consider, were the claims of Him Who, Himself a disciple of the Báb, had, at such an early stage, regarded Himself as empowered to abrogate the Law identified with His beloved Master? What, we may further reflect, could be the relationship between the religious Systems established before Him and His own Revelation--a Revelation which, flowing out, in that extremely perilous hour, from His travailing soul, pierced the gloom that had settled upon that pestilential pit, and, bursting through its walls, and propagating itself as far as the ends of the earth, infused into the entire body of mankind its boundless potentialities, and is now under our very eyes, shaping the course of human society?
He Who in such dramatic circumstances was made to sustain the overpowering weight of so glorious a Mission was none other than the One Whom posterity will acclaim, and Whom innumerable followers already recognize, as the Judge, the Lawgiver and Redeemer of all mankind, as the Organizer of the entire planet, as the Unifier of the children of men, as the Inaugurator of the long-awaited millennium, as the Originator of a new "Universal Cycle," as the Establisher of the Most Great Peace, as the Fountain of the Most Great Justice, as the Proclaimer of the coming of age of the entire
human race, as the Creator of a new World Order, and as the Inspirer and Founder of a world civilization.
To Israel He was neither more nor less than the incarnation of the "Everlasting Father," the "Lord of Hosts" come down "with ten thousands of saints"; to Christendom Christ returned "in the glory of the Father," to Shí'ah Islám the return of the Imám Husayn; to Sunní Islám the descent of the "Spirit of God" (Jesus Christ); to the Zoroastrians the promised Sháh-Bahrám; to the Hindus the reincarnation of Krishna; to the Buddhists the fifth Buddha.
In the name He bore He combined those of the Imám Husayn, the most illustrious of the successors of the Apostle of God--the brightest "star" shining in the "crown" mentioned in the Revelation of St. John--and of the Imám `Alí, the Commander of the Faithful, the second of the two "witnesses" extolled in that same Book. He was formally designated Bahá'u'lláh, an appellation specifically recorded in the Persian Bayán, signifying at once the glory, the light and the splendor of God, and was styled the "Lord of Lords," the "Most Great Name," the "Ancient Beauty," the "Pen of the Most High," the "Hidden Name," the "Preserved Treasure," "He Whom God will make manifest," the "Most Great Light," the "All-Highest Horizon," the "Most Great Ocean," the "Supreme Heaven," the "Pre-Existent Root," the "Self-Subsistent," the "Day-Star of the Universe," the "Great Announcement," the "Speaker on Sinai," the "Sifter of Men," the "Wronged One of the World," the "Desire of the Nations," the "Lord of the Covenant," the "Tree beyond which there is no passing." He derived His descent, on the one hand, from Abraham (the Father of the Faithful) through his wife Katurah, and on the other from Zoroaster, as well as from Yazdigird, the last king of the Sásáníyán dynasty. He was moreover a descendant of Jesse, and belonged, through His father, Mírzá Abbás, better known as Mírzá Buzurg--a nobleman closely associated with the ministerial circles of the Court of Fath-`Alí Sháh--to one of the most ancient and renowned families of Mazindarán.
To Him Isaiah, the greatest of the Jewish prophets, had alluded as the "Glory of the Lord," the "Everlasting Father," the "Prince of Peace," the "Wonderful," the "Counsellor," the "Rod come forth out of the stem of Jesse" and the "Branch grown out of His roots," Who "shall be established upon the throne of David," Who "will come with strong hand," Who "shall judge among the nations," Who "shall smite the earth with the rod of His mouth, and with the breath of His lips slay the wicked," and Who "shall assemble the
outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." Of Him David had sung in his Psalms, acclaiming Him as the "Lord of Hosts" and the "King of Glory." To Him Haggai had referred as the "Desire of all nations," and Zachariah as the "Branch" Who "shall grow up out of His place," and "shall build the Temple of the Lord." Ezekiel had extolled Him as the "Lord" Who "shall be king over all the earth," while to His day Joel and Zephaniah had both referred as the "day of Jehovah," the latter describing it as "a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers." His Day Ezekiel and Daniel had, moreover, both acclaimed as the "day of the Lord," and Malachi described as "the great and dreadful day of the Lord" when "the Sun of Righteousness" will "arise, with healing in His wings," whilst Daniel had pronounced His advent as signalizing the end of the "abomination that maketh desolate."
To His Dispensation the sacred books of the followers of Zoroaster had referred as that in which the sun must needs be brought to a standstill for no less than one whole month. To Him Zoroaster must have alluded when, according to tradition, He foretold that a period of three thousand years of conflict and contention must needs precede the advent of the World-Savior Sháh-Bahrám, Who would triumph over Ahriman and usher in an era of blessedness and peace.
He alone is meant by the prophecy attributed to Gautama Buddha Himself, that "a Buddha named Maitreye, the Buddha of universal fellowship" should, in the fullness of time, arise and reveal "His boundless glory." To Him the Bhagavad-Gita of the Hindus had referred as the "Most Great Spirit," the "Tenth Avatar," the "Immaculate Manifestation of Krishna."
To Him Jesus Christ had referred as the "Prince of this world," as the "Comforter" Who will "reprove the world of sin, and of righteousness, and of judgment," as the "Spirit of Truth" Who "will guide you into all truth," Who "shall not speak of Himself, but whatsoever He shall hear, that shall He speak," as the "Lord of the Vineyard," and as the "Son of Man" Who "shall come in the glory of His Father" "in the clouds of heaven with power and great glory," with "all the holy angels" about Him, and "all nations" gathered before His throne. To Him the Author of the Apocalypse had alluded as the "Glory of God," as "Alpha and Omega," "the Beginning and the End," "the First and the Last." Identifying His Revelation with
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