Some Answered Questions

We have before explained that what is most frequently meant by the Holy City, the Jerusalem of God, which is mentioned in the Holy Book, is the Law of God. It is compared sometimes to a bride, and sometimes to Jerusalem, and again to the new heaven and earth. So in chapter 21, verses 1, 2 and 3 of the Revelation of St. John, it is said: “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God.”

Notice how clear and evident it is that the first heaven and earth signify the former Law. For it is said that the first heaven and earth have passed away and there is no more sea—that is to say, that the earth is the place of judgment, and on this earth of judgment there is no sea, meaning that the teachings and the Law of God will entirely spread over the earth, and all men will enter the Cause of God, and the earth will be completely inhabited by believers; therefore, there will be no more sea, for the dwelling place and abode of man is the dry land. In other words, at that epoch the field of that Law will become the 68 pleasure-ground of man. Such earth is solid; the feet do not slip upon it.

The Law of God is also described as the Holy City, the New Jerusalem. It is evident that the New Jerusalem which descends from heaven is not a city of stone, mortar, bricks, earth and wood. It is the Law of God which descends from heaven and is called new, for it is clear that the Jerusalem which is of stone and earth does not descend from heaven, and that it is not renewed; but that which is renewed is the Law of God.

The Law of God is also compared to an adorned bride who appears with most beautiful ornaments, as it has been said in chapter 21 of the Revelation of St. 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.” 1 And in chapter 12, verse 1, 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 Law of God that descended upon Muḥammad. The sun with which she was clothed, and the moon which was under her feet, are the two nations which are under the shadow of that Law, the Persian and Ottoman kingdoms; for the emblem of Persia is the sun, and that of the Ottoman Empire is the crescent moon. Thus the sun and moon are the emblems of two kingdoms which are under the power of the Law of God. Afterward it is said: “upon her head is a crown of twelve stars.” These twelve stars are the twelve Imáms, who were the promoters of the Law of Muḥammad and the educators of the people, shining like stars in the heaven of guidance.

Then it is said in the second verse: “and she being with child cried,” meaning that this Law fell into the greatest difficulties and endured great troubles and afflictions until 69 a perfect offspring was produced—that is, the coming Manifestation, the Promised One, Who is the perfect offspring, and Who was reared in the bosom of this Law, which is as its mother. The child Who is referred to is the Báb, the Primal Point, Who was in truth born from the Law of Muḥammad—that is to say, the Holy Reality, Who is the child and outcome of the Law of God, His mother, and Who is promised by that religion, finds a reality in the kingdom of that Law; but because of the despotism of the dragon the child was carried up to God. After twelve hundred and sixty days the dragon was destroyed, and the child of the Law of God, the Promised One, became manifest.

Verses 3 and 4. “And there appeared a great 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.” 2 These signs are an allusion to the dynasty of the Umayyads who dominated the Muḥammadan religion. Seven heads and seven crowns mean seven countries and dominions over which the Umayyads had power: they were the Roman dominion around Damascus; and the Persian, Arabian and Egyptian dominions, together with the dominion of Africa—that is to say, Tunis, Morocco and Algeria; the dominion of Andalusia, which is now Spain; and the dominion of the Turks of Transoxania. The Umayyads had power over these countries. The ten horns mean the names of the Umayyad rulers—that is, without repetition, there were ten names of rulers, meaning ten names of commanders and chiefs—the first is Abú Súfyán and the last Marván—but several of them bear the same name. So there are two Muáviyá, three Yazíd, two Valíd, and two Marván; but if the names were counted without repetition 70 there would be ten. The Umayyads, of whom the first was Abú Súfyán, Amír of Mecca and chief of the dynasty of the Umayyads, and the last was Marván, destroyed the third part of the holy and saintly people of the lineage of Muḥammad who were like the stars of heaven.

Verse 4. “And the dragon stood before the woman which was ready to be delivered, for to devour the child as soon as it was born.” 3 As we have before explained, this woman is the Law of God. The dragon was standing near the woman to devour her child, and this child was the promised Manifestation, the offspring of the Law of Muḥammad. The Umayyads were always waiting to get possession of the Promised One, Who was to come from the line of Muḥammad, to destroy and annihilate Him; for they much feared the appearance of the promised Manifestation, and they sought to kill any of Muḥammad’s descendants who might be highly esteemed.

Verse 5. “And she brought forth a man child, Who was to rule all nations with a rod of iron.” This great son is the promised Manifestation Who was born of the Law of God and reared in the bosom of the divine teachings. The iron rod is a symbol of power and might—it is not a sword—and means that with divine power and might He will shepherd all the nations of the earth. This son is the Báb.

Verse 5. “And her child was caught up unto God, and to His throne.” This is a prophecy of the Báb, Who ascended to the heavenly realm, to the Throne of God, and to the center of His Kingdom. Consider how all this corresponds to what happened.

Verse 6. “And the woman fled into the wilderness”—that is to say, the Law of God fled to the wilderness, meaning the vast desert of Ḥijáz, and the Arabian Peninsula.

Verse 6. “Where she had a place prepared of God.” 4 71 The Arabian Peninsula became the abode and dwelling place, and the center of the Law of God.

Verse 6. “That they should feed her there a thousand two hundred and threescore days.” In the terminology of the Holy Book these twelve hundred and sixty days mean the twelve hundred and sixty years that the Law of God was set up in the wilderness of Arabia, the great desert: from it the Promised One has come. After twelve hundred and sixty years that Law will have no more influence, for the fruit of that tree will have appeared, and the result will have been produced.

Consider how the prophecies correspond to one another. In the Apocalypse, the appearance of the Promised One is appointed after forty-two months, and Daniel expresses it as three times and a half, which is also forty-two months, which are twelve hundred and sixty days. In another passage of John’s Revelation it is clearly spoken of as twelve hundred and sixty days, and in the Holy Book it is said that each day signifies one year. Nothing could be clearer than this agreement of the prophecies with one another. The Báb appeared in the year 1260 of the Hejira of Muḥammad, which is the beginning of the universal era-reckoning of all Islám. There are no clearer proofs than this in the Holy Books for any Manifestation. For him who is just, the agreement of the times indicated by the tongues of the Great Ones is the most conclusive proof. There is no other possible explanation of these prophecies. Blessed are the just souls who seek the truth. But failing justice, the people attack, dispute and openly deny the evidence, like the Pharisees who, at the manifestation of Christ, denied with the greatest obstinacy the explanations of Christ and of His disciples. They obscured Christ’s Cause before the ignorant people, saying, “These prophecies are not of Jesus, but of the Promised One Who shall come later, according to the conditions mentioned in the Bible.” Some of these conditions were that He must 72 have a kingdom, be seated on the throne of David, enforce the Law of the Bible, and manifest such justice that the wolf and the lamb shall gather at the same spring.

And thus they prevented the people from knowing Christ.

Note.—In these last conversations ‘Abdu’l-Bahá wishes to reconcile in a new interpretation the apocalyptic prophecies of the Jews, the Christians and the Muslims, rather than to show their supernatural character. On the powers of the Prophets, cf. “The Knowledge of the Divine Manifestations,” p. 157; and “Visions and Communication with Spirits,” p. 251.