prophecy

Brought from Chihríq to Tabríz in the summer of 1848 to be examined by the most senior religious scholars of the realm, the Báb made an open declaration of His station before the assembled clergy: *I am the promised One.* The chapter records the bastinado that followed, and the denunciatory epistle He wrote upon His return to Chihríq.

Nabíl's chronicle preserves the day of July 9, 1850 in the public square of Tabríz. The Báb and His youthful companion Anís were suspended by ropes against a wall. The first volley of seven hundred and fifty muskets severed the ropes; the smoke cleared on an empty scene. The Báb was found in His cell, completing a conversation. A second volley was required to fulfil the sentence.

In the years between His release from the Síyáh-Chál and His exile to Baghdád, Bahá'u'lláh travelled to the holy city of Karbilá. There the faithful Shaykh Ḥasan-i-Zunúzí — to whom the Báb had once given a written promise that he would behold the One whom God shall make manifest — saw Bahá'u'lláh in the streets and recognized Him, before any public Declaration had yet been made.

Following the Báb's instruction sent from Máh-Kú, Mullá Ḥusayn left Mashhad in the summer of 1848 wearing the Báb's own green turban, the Black Standard unfurled before him. He was, the Master had told him, to march to *the Verdant Isle* — Mázindarán — and the seventy-two companions who would die at his side were already gathering.

Nabíl's chronicle opens with the figure of Shaykh Aḥmad-i-Aḥsá'í, the Arabian scholar who, at the age of forty, set out from al-Aḥsá in 1216 A.H. to prepare a generation of disciples for the imminent appearance of the promised One. He recognized the birth of Bahá'u'lláh in Núr in 1233 A.H. as the secret event that justified his entire ministry.

As his life drew to a close in Karbilá in 1259 A.H., Siyyid Káẓim-i-Rashtí gathered his disciples and gave them the charge that the Dawn-Breakers treats as the immediate prologue to the Báb's Declaration: scatter yourselves over the face of the earth, detach yourselves from all earthly things, and seek the Promised One who is now manifest.

Nabíl's chronicle records the final months of Siyyid Káẓim-i-Rashtí in late 1843 and early 1844 — the second of the two great preparatory teachers of the dawn of the Revelation. He told his closest students that the Promised One would appear in their own lifetime; that he himself would not live to see Him; that they must scatter across Persia in search of Him.

In *The Promised Day Is Come*, Shoghi Effendi surveys the fall of the great monarchies of Europe and the Middle East during the cataclysm of the First World War — reading the collapses as the historical fulfilment of the warnings Bahá'u'lláh had sent to those same monarchs in the Adrianople period.

In *The Promised Day Is Come* (1941), with Europe in flames and the world at war for the second time in a generation, Shoghi Effendi diagnosed the upheavals of the twentieth century as a single judgment-and-redemption: a tempest unprecedented in its violence, unimaginably glorious in its ultimate consequence.

Two years before the First World War, 'Abdu'l-Bahá stood in the Assembly Hall of the Hotel Sacramento on October 26, 1912, and warned His audience that Europe had become *like an arsenal* in which a single spark might detonate the whole continent. The remedy, He said, was not in the chancelleries but in the spiritual recognition that all the religions are renewals of one revelation.

In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the Tablet of Carmel — the Tablet revealed by Bahá'u'lláh on one of His four visits to Mount Carmel in the closing years of His life. The Tablet is read as the charter of the future Bahá'í World Centre.

Adib Taherzadeh's account, in *The Revelation of Bahá'u'lláh*, of the revelation of the *Tablet of the Holy Mariner* in Baghdád shortly before the Riḍván declaration of 1863 — and of the dread the Tablet's imagery cast over the believers who heard it chanted in their gathering.

In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the second of two Tablets that Bahá'u'lláh addressed to Napoleon III, Emperor of the French. The first had been received with disdain. The second, sent in 1869, contained the explicit prophecy that Napoleon's empire would be wrested from him by failure of arms. Within a year the prophecy was fulfilled.

In *The Revelation of Bahá'u'lláh* Adib Taherzadeh recounts the Tablet that Bahá'u'lláh, prisoner in the fortress of 'Akká, addressed in 1868 to Pope Pius IX in the Vatican. The Tablet proclaimed that the Father had come, summoned the Pope to recognise Him, and counselled him to renounce temporal authority in favour of the spiritual ministry of his calling.

In *Some Answered Questions*, 'Abdu'l-Bahá addresses Laura Clifford Barney's question on the prophecies of Isaiah — identifying specific passages of the Hebrew prophet that, in His reading, speak of the Bahá'í Revelation and the age it inaugurates.

In *Stories of Bahá'u'lláh* the Hand of the Cause Mr. 'Alí-Akbar Furútan preserves two early memories of the Blessed Beauty's childhood: His unusual composure as an infant, who almost never cried, and a prophetic dream He described at age five or six in which He stood unharmed amid attacking sea creatures and birds — interpreted by a noted dream-reader as a foreshadowing of His future Cause.