PAM. 
 
 I£L 
 
 KEY TO THE HEAVEN OF THE 
 BEYAN OR A THIRD CALL OF 
 ATTENTION TO THE BEHAISTS 
 OR BABISTS OF AMERICA 
 
 BY AUGUST J. STENSTRAND 
 
■o Son of Spirit! The best of all to Me Is justice. Desire thou not 
 to cast It away. If thou deslrest Me, auid neglect It not, that thou 
 ■ayest be falthdul to Me, for by It, thou wouldst succeed to see all 
 the things with thine own eye and not by the eye of the creatures, 
 and know them by thine own knowledge and not by the knowledge of any 
 
KEY TO THE HEAVEN 
 OF THE BEY AN 
 
 — or — 
 
 A THIRD CALL OF ATTENTION TO THE 
 BEHAISTS OR BABISTS OF 
 AMERICA . 
 
 — by — 
 
 August J. Stenstrand 
 
 
 “We have found Him of whom Moses in the law, and the 
 prophets did write; Jehgvah the Lord of Hosts.” 
 
In writing this little booklet, I shall refer very fre- 
 quently to Prof. E. G. Browne’s writings, and in doing 
 so I shall for the sake of brevity denote them as follows: 
 
 “The Journal of the Royal Asiatic Society’’ I shall 
 denote as JRAS. 
 
 “A Traveler’s Narrative written to illustrate the Epi- 
 sode of the Bab’’ I shall denote as T. N. 
 
 “The New History of the Bab,” I shall denote as N. H. 
 
CHAPTER I. 
 
 Now since I published “A Call of Attention to the 
 Behaists or Babists of America” in 1997, and “An Open 
 Letter to the Babi World” in 1911, I have received many 
 letters from my Bahai friends, both friendly and un- 
 friendly. Some have asked me, “What right have you to 
 disturb a religious movement so peaceful as the Bahais?” 
 Well, my friends! The Bahai religion has not proven to 
 be very peaceful in its propagation so far. The history 
 proofs contrary. The early Babists waged war openly 
 against their opponents, and when Beha declared himself 
 to be the head of the movement it became a secret warfare 
 by assassinating their opponents with either poison, bullet 
 or dagger; not less than twenty of the most learned and 
 oldest of the Babists, including many of the original 
 “Letters of the Living,” were thus removed. It was said, 
 'that Beha did not order these assassinations. No, but he 
 was well pleased wdth them, and the perpetrators, for he 
 promoted them to higher names and ranks. One of them 
 received the following encouragement from Beha for steal- 
 ing £350 in money from one of his antagonists: “0 
 
 phlebotomist of the Divine Unity! Throb like the artery 
 in the body of the Contingent World, and drink of the 
 blood of the ‘Block of Heedlessness’ for that he turned 
 aside from the aspect of thy Lord the Merciful!” (T. N., 
 p. 363.) The Behaists in this country have not been very 
 peaceful neither. But on the contrary they have ousteth, 
 given bad names and throwing mud at each others both 
 in their sermons and in print worst than any of the 
 Christian denominations or heathen religions have done. 
 I am afraid of a religion of which its highest disciple and 
 promulgators makes utterances like this: “Surely, you 
 cannot pretend to deny that a prophet, who is an incar- 
 nation of the Universal Intelligence, has as much right to 
 remove anyone whom he perceives to be an enemy to re- 
 
4 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 ligion and a danger to the welfare of mankind as a sur- 
 geon has to amputate a gangrened limb?” (T. N., p. 372.) 
 What a verj'^ contrasting idea opposed to the teaching of 
 the “Point of the Beyan” which says: “No one is to ba 
 slain for unbelief, for the slaying of a soul is outside the 
 religion of God; . , . and if any one commands it, he is 
 not and has not been of the Beyan, and no sin can be 
 greater for him than this.” (JRAS, 1889, pp. 927-8.) Or 
 the teaching of Christ, when he said, “resist not evil.” 
 Hab. 2.11-12: “Woe to him that buildeth a town with 
 blood, and establisheth a city by iniquity! For the stone 
 shall cry out of the wall, and the beam out of the timber 
 shall answer it.” It is true as it stands, that they are 
 crying, “Peace, peace ; when there is no peace.” Jer. 4. 10 : 
 “Then said I, Ah, Lord God! surely thou hast greatly de- 
 ceived this people and Jerusalem, saying. Ye shall have 
 peace; whereas the sword reacheth unto the soul.” 
 
 And others have said, that “Subh-i-Ezel has never 
 claimed to be a manifestation, and why should you claim 
 it for him?” Well, my friends, Subh-i-Ezel has written 
 many books which claim to be inspired; and these books 
 are acknowledged by all parties to be of Subh-i-Ezel’s writ- 
 ings. And also those who do not believe that there was any 
 manifestation which took place in Subh-i-Ezel’s name 
 should- read the “New Historj'^ of the Bab,” pages 387 to 
 394, and they will get different opinions concerning this 
 matter. When John the Baptist sent his disciples to Christ 
 to ask him if he was the promised Messiah, he did not say, 
 “Yes, I am the Messiah.” But he only said, “Go and tell 
 John what ye have heard and seen.” It is also said: “Lift 
 up your heads and horns, ye wise and learned, and see if 
 ye can recognize the True One.” “Ye shall know them by 
 their fruits.” “Learn from me for I am meek and lowly.” 
 “Many shall come in my name saying, I am Christ, do not 
 believe them, for as the lightning cometh out of the east, 
 and shineth unto the west ; so shall also the coming of the 
 
KKY TO THE HEAVEN' Ol- THE I’.EYAX 
 
 5 
 
 Son of man be.” So we learn from this that he was not 
 going to cry out openly to the people that “I am the 
 Messiah,” but that we should recognize him by his deeds 
 and actions as well as his writings. 
 
 Others have asked me, “Why should an illiterate and 
 ignorant man like you who hardly knows the English 
 language try to dispute the well established fact, that 
 Haha’o’llah is the True Manifestation, and ‘He whom God 
 should manifest’ as foretold by the Bab?” It is true, that 
 1 am ignorant in the English language, as well as all other 
 languages. But my dear friends! My object was not to 
 teach langauges or grammar. My only purpose was this: 
 1 had received an idea concerning the Babi religion dif- 
 ferent from the ideas of the rest of the Babists’ or Behaists’ 
 view of looking at things. And this idea I wished to put 
 before the people to consider, and I thought that the most 
 peaceful and practical way was to publish it and send it 
 around to them, and then let them choose or reject as they 
 please; and in doing this I only followed the instruction 
 which says : “If there be to you a word or essence whereof 
 others than you are devoid, communicate it and shew it 
 forth in the language of affection and kindness: if it be 
 received and be effective the object is attained, and if not 
 leave it to him, and with regard to him deal not harshly 
 but pray.” (T. N., p. 72.) 
 
 Concerning “the well established fact that Baha’o’llah 
 is the True Manifestation, and ‘He whom God should 
 manifest’ as foretold ’ y the Bab” is very doubtful. The 
 history, and the sacred scriptures of the Babis, as well as 
 the twenty or more assassinations of the oldest and most 
 learned disciples of the “Point of the Beyan” which in- 
 augurated Beha’s claims disproof this. And it is my pur- 
 pose with this little booklet to take the sacred scriptures 
 of the Babis and try to proof that Beha is not what he 
 claims to be, but the contrary. And in doing so I will ask 
 my readers to overlook my illiterateness, and my gram- 
 
6 
 
 KEY TO THE HEAVEN OF THE REYAN 
 
 matical defects and only look to the ideas I am trying to 
 put forth, and I will do my best in setting them forth in 
 as plain language as I am able to do, to make you under- 
 stand what my ideas are concerning the religion which 
 to-day is called Babism or Behaism ; and if I can do this 
 my object is attained. 
 
 CHAPTER II. 
 
 Who is “His Holiness The Point of the Henan” or the 
 “First Manifestation?” 
 
 In this chapter we shall first refer to the prophecies of 
 our own sacred scriptures, and of the Mohammedans’ 
 traditions, and then to the writings and sayings of the 
 Forerunners, and last to the writings of the “Point of 
 the Beyan,” and see if we can get any information con- 
 cerning who is the “True One.” 
 
 In Isaiah, 9.6, we read: “For unto us a child is born, 
 unto us a son is given : and the government shall bs upon 
 his shoulder: and his name shall be called Wonderful, 
 Counsellor, The mighty God, The everlasting (or eternal) 
 Father, The Prince of Peace.” From this utterance we 
 understand that the True Manifestation on which shoulder 
 the government is going to rest is “a son,” a mere “child,” 
 when he first announces his “Message.” In Jeremiah, 1. 
 6-7, we read : “Then said I, Ah Lord God ! behold, I cannot 
 speak : for I am a child. But the Lord said unto me. Say 
 not, I am a child : for thou shalt go to all that T shall send 
 thee, and whatsoever I command thee thou shalt speak.” 
 From this sentence also we learn that when God first sent 
 him with the message he was only a child. Abraham was 
 only fourteen years of age when he received his message, 
 and Moses was like Jeremiah only a child that had not 
 hardly learned to talk yet, and Christ was only twelve years 
 old when we first find him in the temple of God with the 
 message. liUke, 1.66: “What manner of child shall this 
 
KEY TO THE HEAVEN' OF THE BEYAN 
 
 7 
 
 be! And the hand of the Lord was with him.” Chapter 2. 
 43: “The child (R. V., boy) Jesus tarried behind in 
 
 Jerusalem,” Acts, 4.27 : “For of a truth against thy holy 
 child Jesus, whom thou hast anointed.” So we learn from 
 our own sacred scriptures that the True Manifestation is 
 going to announce his mission to the world in his child- 
 or boy-hood. Some one may say: You are applying the 
 age of the old prophets to this Manifestation. Yes, I do, 
 because the True Manifestation upon earth was able to 
 say : “I am all the prophets.” Therefore, if all the prophets 
 of old were mere children or youths when they began their 
 ministry, the True Manifestation must also be a child or 
 a mere youth when he began his mission, otherwise he could 
 not say that he “was all the prophets.” 
 
 We will now see what the Mohammedan sacred scripture 
 say concerning this matter. In the “Book of Ighan,” page 
 174, we read: “Now consider this tradition; how all these 
 things have been formerly spoken of! In ‘Arbain’ (book 
 of tradition), it is recorded: ‘A youth shall appear from 
 Beni-Hashem, possessing new laws; He will summon 
 people, but none will respond to Him, and most of His 
 enemies will be the divines (of the Beyan). When he 
 commands a thing, they shall not obey Him, but will say: 
 ‘This is contrary to that which we possess from the Imams 
 of the religion’.” See also pages 173 and 104. This proofs 
 that he is not a full grown man but only a mere youth 
 when he begins his ministry. 
 
 Sheykh Ahmad and Seyyid Kazim, the forerunners, 
 of the True One, have given these signs of how to recog- 
 nize him when he comes: “0 tender in years, 0 fresh of 
 bodjN 0 scarcely weaned from the drinking of milk.” Or 
 “The smell of milk (i. e. his mother’s milk) still comes 
 from his mouth.” And also: “O sweet boy, what creed 
 hast thou adopted that our blood appears more lawful to 
 thee than thy mother’s milk?” (N, H., p. 340.) Mirza 
 Jani says: “And that Mother of the World fed the child 
 
KEY TO THE HEAVEN OF THE BEYAN 
 
 Ezel like a nurse with ‘milk whereof the savour altereth 
 not’.” (N. H., p. 378.) So we See that the early Babists 
 called Mirza Yahya “the child Ezel.” 
 
 In connection with this it will be of great help to state 
 the ages of these three personalities who played such an 
 important part in Babism, to viz., Mirza Ali Muhammad, 
 the Bab; Mirza Yahya, Subh-i-Ezel; and Mirza Huseyn Ali, 
 Beha’u’llah when the manifestation took place in 1844. 
 Mirza Ali Muhammad, the Bab, was in his 25th year, and 
 Mirza Yahya, Subh-i-Ezel, was according to some state- 
 ments 12 years, and according to others 14 years of age; 
 and Beha’u’llah was 27 years of age. Now we cannot apply 
 the terms “child,” “boy” or “youth” to a person who is 
 over 24 years of age, they are generally called men after 
 that age and fullgrown. So this sign here given cannot be 
 applied to either Mirza Ali Muhammad, the Bab; or Mirza 
 Huseyn Ali, Beha’u’llah; but to Mirza Yahya, Subh-i-Ezel, 
 who was only 12 or 14 years of age, the terms “child,” 
 “boy,” or “youth” can be applied very nicely. 
 
 We now come to the most interesting and important 
 point in our subject, viz., the science of number, and 
 especially the sacred number 19. I am convinced that this 
 number was not used, or invented for any other purpose 
 than to prove to the people of understanding, who is the 
 True Manifestitation, the Point of the Beyan, and the 
 Author of the Babi sacred scripture. Now the word Yahya, 
 Hayya, and Wahid have all the same numerical value, to 
 viz. 19. In the “Journal of the Royal Asiatic Society” for 
 1889, page 921, is the following sentence: “The number 19, 
 being thus recognized by the Bab as the sacred number, 
 plays a prominent part in his system. God, the One (Vahid 
 = 19), the True Existence (Vujud— 19), the Living (Hayy 
 Xthe One pervading the Numbers 19), by means of the 
 19 “Letters of the Living” (Hurufat-i-Hayy) created “All 
 Things” (kullu shey X the One pervading the Numbers= 
 361=19X19).” In “A Traveller’s Narrative,” page 353, is 
 
KEV T('» THE IIE.U KX (M* THE BEYAX 
 
 9 
 
 the following; “Subh-i-Ezel’s name Yahya not only con- 
 tains the root hayy (indeed by merely altering the vowel- 
 points it becomes Yuhyi, ‘he quickens,’ or ‘gives life’), but 
 is also, as has just been pointed out, numerically equiva- 
 lent to Wahid ‘One,’ another word of singular virtue.” 
 Now, the ‘‘Living” (Hayy-Yahy=18) , the “One” 
 (Wahid-a =1) is the “Point of the Beyan” and the other 
 18 disciples are his “Letters”; or inother words: He is the 
 “City of Knowledge” and the other disciples are his 
 “Gates” through which he sends out some knowledge to the 
 world. This Living Point together with his Letters con- 
 stitute the “First Unity” and manifest the Name of God. 
 The name Yahya is a very important name. We read in 
 the “.Jewish Quarterly Review,” vol. 9, p. 625, the following: 
 “Jahja, son of Zakarjja, is, with the Arabs, the name of 
 John the Baptist, who, according to the Koran, Sura 19,8, 
 was the first to whom God gave this name. Did Muhammed 
 mean exclusively the name Jahja? And how shall we ex- 
 plain this transformation of Juhanna, the Hebrew, which 
 Ijertainly was not unknown to the Christians in the near 
 circle of Muhammed? We shall see that the Jews identi- 
 fied the name Jahja, not with Johanna, but with Jehudah 
 (i. e. Judah), which is still more strange!” Vol. 19, pp. 
 101-2: “The lot of the prophet Zakariyya. ‘0 Zakariyya, 
 behold, we bring thee tidings of a son whose name shall 
 be Yahya; we have not caused any to bear the same name 
 before him!’ . . . The lot of the prophet Yahya. ‘0 thou 
 Man, accept the Book with firmness’.” If the original 
 name for Judah was Yahya, and as the Jews are called in 
 the Bible (i. e. in the old dispensation), “God’s chosen 
 people,” the followers of Mirza Yahya, Subh-i-Ezel must be 
 the Jews or “God’s chosen people” in this new dispensation. 
 Zech. 8.23: “Thus saith the Lord of hosts; In those days 
 it shall come to pass, that ten men shall take hold out of 
 all languages of the nations, even shall take hold of the 
 skirt of him that is a Jew (i. e. Yahya), saying. We will 
 
10 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 go with you: for we have heard that God is with you.” 
 But the most wonderful of it is, that this name learned 
 people claim is the original name for Jehovah. We read 
 in the “Jewish Quarterly Review,” vol. 15, p. 560: “Thus 
 Glaser takes Yah to be the oldest form (of Jehovah) . . . 
 This conclusion I may here say I all the more readily 
 accept since it is both highly probable in itself, and also 
 harmonizes completely with my own views regarding the 
 provenance and true relations of Yahvah (Yah).” 
 
 “Jah. (Heb. Yah, a contraction for Jehovah). It also 
 enters into the composition of many Heb. names, as Hal- 
 lelujah (Hallelu-Yah) , Adonjah (Adon-Yah), Isaiah 
 (Yesha-Yah), Jeremiah (Yirme-Yah), Obadiah (Obad- 
 Yah), Zephaniah (Tsephan-Yah) , Zechariah (Zekar-Yah), 
 Elijah (Eli-Yah), ‘God Yah’ or Jehovah.” (See Cyclopedia 
 of Biblical Literature, by M’Clintock and Strong.) 
 
 We will now search the writings of the “Point of the 
 Beyan,” and see if we can find any traces as to who is 
 the author thereof. 
 
 “The Ziyarat-name” is the first book attributed to the 
 “Point of the Beyan,” and we have only few sentences of 
 it translated into English. One of them is this : “0 Friend 
 of God! The first substance was formed and shone forth, 
 (and) then arose and gleamed from the court of the Pres- 
 ence of the Eternal (i. e. Ezel) upon you.” (JR AS, 1889, 
 p. 898.) Here we find that the very first utterance came 
 forth from Ezel’s court. 
 
 “The Sura-i-Yusuf” is the second book written by the 
 “Point of the Beyan” of which this is one of its precepts: 
 “And verily God will not accept from any one any of his 
 actions, save from him who comes to the Bab (Gate) by 
 the Bab (Gate) adoring God the Eternal (i. e. Ezel), com- 
 manded on the part of the Bab.” And also : “This well- 
 favoured Arabian youth, in whose grasp God hath placed 
 the kingdom of the heavens and the earth. Also: “O 
 people of the earth! hear the voice of your Lord, the 
 
I 
 
 KEY TO THE HEAVEN OF THE REVAN II 
 
 Merciful, from the tongue of celebration of this Arabian 
 youth, the son of Ali, the Arabian. . . . This Arabian youth, 
 of Muhammad, of Ali, of Fatima, of Mecca, of Medina, of 
 Batha, of Irak.” (JRAS, 1889, pp. 907-9.) I think he 
 calls himself an “Arabian Youth” because he has written 
 most of his books in the Arabian language. 
 
 “Dalail-i-Saba” is the next book we shall refer to, and 
 the following is one of the evidences: “And in the fifth 
 j'ear thou shall see (fulfilled), ‘there shone forth a light 
 from the morning of Eternity (i. e. Subh-i-Ezel) ,’ if thou 
 dost not thyself flee away and become troubled.” (JRAS, 
 1889, p. 913.) This is clear evidence. 
 
 The next book to be considered is the “Arabic Beyan.” 
 Of this book we only have two or three specimens trans- 
 lated into the English, and this is one of them: — 
 
 “God is Most Great with the Uttermost Greatness. 
 
 “This is a letter on the part of God, the Protector, the 
 Self-Existent, to God, the Protector, the Self-Existent. 
 
 “Say, ‘All originate from God.’ Say, ‘All return unto 
 God.’ 
 
 “This is a letter from Ali before Nabil, God’s Reminder 
 unto the Worlds, unto him whose name is equivalent to 
 the Name of the One [Wahid=28 — Yahya, Subh-i-Ezel’s 
 namel, God’s Reminder unto the Worlds. 
 
 “Say, ‘Verily all originate from the Point of Revelation.’ 
 
 “0 Name of the One, keep what hath been revealed in 
 the Beyan, and what hath been commanded, for verily thou 
 art a Mighty Way of Truth.” (N. H., p. 426.) 
 
 This letter is written by, and addressed to the same 
 person; or, in other words, the writer has addressed it to 
 himself, for he says, from “God” to “God,” from “God’s 
 Reminder” to “God’s Reminder.” It also teaches us that 
 the people of the Beyan were all “originated” from him, and 
 afterwards they should leave him, but at last they shall 
 “return” to him for he says: “Verily all originate from 
 the Point of Revelation.” Also, “All originate from God” 
 
12 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 and “All return to God.” There is another sentence from 
 the Arabic Beyan translated into English which is very 
 remarkable. See “Jewish Quarterly Review” for 1912, pp. 
 239-40: “In the time of Noah, I was Noah, in the time 
 of Abraham Abraham, in the time of Moses Moses, in the 
 time of Jesus Jesus, in the time of Muhammed Muhammed, 
 in the time of Ali Muhammed (the name of the Bab) Ali 
 Muhammed (this is undoubtedly the meaning of Ali-kabla- 
 nabil, nabil being the numerical equivalent of Muhammed). 
 In the time of ‘the Greater One to Come’ I shall surely be 
 ‘the Greater One to Come,’ in the time of ‘the Greater One 
 to Come Later’ ‘the Greater One to Come Later,’ in the 
 time of ‘the Greater One to Come still Later’ ‘the Greater 
 One to Come still Later’ (etc.), until the end of Him who 
 has no end, just as in the beginning of Him who has no 
 beginning I was in every manifestation the proof of God 
 towards his creatures.” 
 
 We will now pass over to the “Persian Beyan,” and see 
 what that book teaches us. In Vahid 3, ch. 3 is the follow- 
 ing sentence: “The quintessence of this chapter is this, 
 that the gaze of the Beyan is not extended save towards 
 Him whom God shall manifest, for none but He hath raised 
 or doth raise it up, even as none but He hath sent or doth 
 send -it down. And the Beyan and such as are believers 
 therein yearn more after Him than the yearning of any 
 lover after his beloved.” (T. N., p. 348.) We learn from 
 this sentence that “Him whom God shall manifest” is the 
 same person as the “Point of the Beyan” for he says: “None 
 but He hath raised or doth raise it up, even as none but He 
 hath sent or doth send it down.” Mirza Jani says: “And 
 the reason why fthe Babl himself refrained from writing 
 the eight [unwritten! vahids of the Beyan, but left them 
 to Ezel, was that all men might know that the Tongue of 
 God is one, and that He in Himself is a sovereign Proof. 
 And what he meant by ‘Him whom God should manifest’ 
 after him.self was Hazrat-i-Ezel and none other than him. 
 
KKV TO THE HEAVEN OE THE I5EVAN 
 
 13 
 
 for there may not be two ‘Points’ at one time.” (N. H., 
 p. 381.) So we see that the early Babists who were initi- 
 ated into the secret of Babism understood that the “Point 
 of the Beyan,” and “Him whom God should manifest” were 
 one and the same person, for he says: “The Tongue of 
 God one,” and also: “For there may not be two ‘Points’ at 
 one time.” The Babists understood also that this person 
 was none other than Subh-i-Ezel. 
 
 We now turn to the “Book of Ighan.” On page 72 we 
 will find an answer to the question “What is Truth?” The 
 answer was : “The Light which .shone forth from the Morn 
 of Eternity (i. e. Subh-i-Ezel) , the traces of which gleam 
 upon the Temples of Unity.” Page 104: “Say, 0 people 
 of the earth, this is a fiery Youth who runneth in the wild- 
 erness of Spirit, heralding unto you the lamp of God, and 
 reminding you of a Matter which is visible in concealment 
 under the veils of light, fi'om the horizon of Holiness in the 
 region of Irak.” This sentence throws light on the matter. 
 The True One was visible but “in concealment under the 
 veils of light.” He was not known to the bulk of the Babi 
 followers, but only to a few initiated and learned disciples. 
 Now we understand why it was necessary to assassinate 
 the old and learned disciples of the “Point of the Beyan” 
 in order to inaugurate Eeha’u’llah as the head of the 
 church. It was because they understood who was the True 
 One. Page 11: “So gaze with Divine Insight into the 
 horizons of the Supreme Knowledge and into the souls of 
 the perfect’ words of Eternity (i. e. Ezel), that all the 
 mysteries of the spiritual Wisdom may appear without 
 ‘veils of glory’ and become manifest from behind the cover- 
 ing of Favor and Bounty.” Page 12: “It is evident that 
 only the Eternal Temples apprehend the interpretation of 
 the words uttered by the Doves of Eternity (i. e. Ezel) ; 
 and it is only the hearing of the people of immortality which 
 can detect the melodies of the Nightingale of Reality.” 
 Page 17 : “0 my brother, effort is needful while yet the 
 
14 
 
 KEY TO THE HEAVEN OF THE TEYAN 
 
 1 ''H 
 
 days remain, in order to taste the Cups of Eternity (i. e. 
 Ezel). . . . Therefore while the Dove of Eternity is singing 
 and rejoicing, and the Divine Springtime is in splendor and 
 adornment, avail thyself of the opportunity and deprive 
 not the ear of the heart, of its melody.” Page 165 : “An- 
 other proof and argument which shines like a sun among 
 proofs, is the steadfastness of that (or this) Eternal (i. e. 
 Ezel’s) Beauty in the Divine Cause.” This is very plain 
 proofs that Subh-i-Ezel is the author of this book. We will 
 get more information concerning who is the True One in 
 our next chapter where we will consider the teachings of 
 “Him whom God shall manifest.” 
 
 CHAPTER III. 
 
 Who is “He ichom God should manifest,’' or the 
 “Second Manifestation” ? 
 
 In this chapter we shall refer to the writings of “Him 
 whom God should manifest,” and see if we can receive any 
 information on our subject therefrom. I believe that all his 
 writings were addressed only to the “People of the Beyan,” 
 and not to any outsiders, for it is written that he was not 
 “sent but unto the lost sheep of the house of Israel.” “He 
 came unto his own, and his own received him not.” Isa. 
 1.2-3: “Hear, O heavens, and give ear, O earth: for the 
 Lord hath spoken, I have nourished and brought up chil- 
 dren, and they have rebelled against me. The ox knoweth 
 his owner, and the ass his master’s crib: but Israel doth 
 not know (me), my people doth not consider.” Jer. 12.10: 
 “Many pastors have destroyed my vineyard, they have 
 trodden my portion under foot, they have made my pleasant 
 portion a desolate wilderness.” 
 
 The first book of “Him whom God shall manifest” we 
 shall quote from is “Lawh-i-Nasir,” and the burden of it is 
 this: “0 people of the Beyan! ... I revealed all the 
 
 heavenly books by the glorious tongue of (Divine) Might. 
 
KEY TO THE HEAVEN OE THE HEYAN 
 
 15 
 
 “And not one reflected wherefore it was that I accepted 
 this injury from my own servants, for, had they reflected, 
 they would not have remained veiled from my Beauty in 
 my second manifestation by reason of a Name amongst my 
 Names.” (JRAS, 1889, pp. 951-2.) “Although I com- 
 manded all my servants in all the tablets of the Beyan not 
 to continue heedless of my subsequent manifestation or be 
 veiled by the veils of Names and signs from the Lord of 
 Attributes.” ( T. N., p. 96.) Well, we cannot get any 
 clearer and plainer proofs than this, that the two mani- 
 festations were from one and the same person. 
 
 We will now pass over to “Sura-i-Heykal,” and see what 
 evidences we can find there. On pages 11 and 12 is the 
 following sentences: “0 People of el-Beyan ! ... By the 
 One who hath created Me from the Light of His Beauty, 
 I have never found among the neglectful, one of such neg- 
 ligence, or among the ignorant, one of such ignorance, as 
 ye are. Ye take as an evidence for your belief in God, 
 the Tablets which ye have in your possession, but when 
 the Signs came down and the Lamp gave Light, ye denied 
 the One through whose Pen all matters were decreed in a 
 Preserved Tablet. Do ye read the signs and deny their 
 Originator and Revealer? Thus hath God seized (deprived) 
 your sight as a punishment for your actions — were ye of 
 those who perceive: Do ye write the verses at even-tide 
 and dawn, and from the One who caused them to descend 
 ye conceal yourselves?” Pages 18-19: “If thou (Houri) 
 dost not find anyone to receive from thy white hand the 
 red wine in the Name of thy Lord, the High, the Supreme, 
 who appeared once more after His first appearance.” Here 
 also he says that he was the first as well as this the last 
 manifesttion. Page 21 : “Verily when My brother saw that 
 the matter became notorious he found in himself pride and 
 delusion, and accordingly went forth from behind the veils 
 and fought with Myself, disputed My signs, falsified My 
 proof, and denied My traces; but the belly of the greedy 
 
16 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 was not satisfied until he desired to eat My flesh and drink 
 My blood.” That is to say, when they tried to assassinate 
 him by poison, or cut his throat in the bath. “And when 
 those who misbelieved plotted against thee to confine thee, 
 or slay thee, or drive thee out; and they plotted, and God 
 plotted, and God is the best of plotters.” ( T. N., p. 136.) 
 After this catastrophe he says in Sura-i-Heykal, page 22: 
 “Verily We were patient and truly We commanded the 
 servants to practice endurance and forbearance. We went 
 out from among those people and settled in another house 
 in order that the fire of violent hatred might be quenched 
 in his breast and he be of those who are guided.” Here 
 we learn that the one -who moved out, is the one who has 
 written Sura-i-Heykal. And we know from the history that 
 Subh-i-Ezel was the one who moved out from Beha’s house 
 and settled in another house. See T. N., pp. 359-60: “On 
 the approach of the barber, however, Subh-i-Ezel divined 
 his design, refused to allow him to come near, and, on 
 leaving the bath, instantly took another lodging in Adrian- 
 ople and separated himself entirely from Mirza Huseyn 
 Ali (i. e. Beha’u’llah) and his followers.” .T. N., p. 97: 
 “So when Beha’u’llah beheld such conduct and behaviour 
 on his (i. e. Subh-i-Ezel’s) part he dismissed and drove 
 away both (him and Seyyid Muhammad! from himself.”- 
 This proofs conclusively, that Subh-i-Ezel was the one who 
 “went out from among those people and settled in another 
 house,” and is therefore the author of Sura-i-Heykal. The 
 next evidence in Sura-i-Heykal is on page 45: “O thou 
 
 Temple! We have made Thee the rising place of every 
 Name of Our Comely Names, and the Manifestation of 
 every attribute of Our Supreme Attributes, and the Source 
 of mention of Our Remembrances, to whomsoever is in 
 heaven and earth. Then We sent Thee, after My Form, 
 between the earth and heaven and made Thee the Sign of 
 My Glor 3 % to whomsoever is in the power of command and 
 creation, that My servants may be guided by Thee and be 
 
KEY TO THE HEAVEN OF THE BEYAN 
 
 17 
 
 of those who are rightly directed.” Here too is a clear 
 evidence that the first and second manifestations are one 
 and the same person. Page 52 : “VVe have made Thee the 
 origin of the mirrors and their originator just as We have 
 originated them from Thee the first time.” Page 57 : ”0 
 People! Cut yourselves from the world and its gold, and 
 do not look to those who denied God and associated other 
 things with Him ; but look to the horizon of the Beyan for 
 the purpose of celebrating your Lord, the Merciful. This 
 is what God hath willed, — blessed are those who know.” 
 Page 00: ‘T have filled all the countries with ]\Iy proofs, 
 were ye of those who are just! Had the First Point been 
 someone else beside Me, as ye claim.” “Say, O people ; We 
 have summoned you in the first Appearance to the Most 
 Great Outlook, this Most Pure Station, and preached to 
 you the days of God, but when the most great Veil became 
 rent and the Beauty of the Ancients hath come upon the 
 clouds of Destiny, ye denied the One (i. e. the First Point) 
 in whom ye believed.” It is impossible to write any clearer 
 proofs than these. Page 58 : “Verily those who were 
 created by His Will and were sent forth by His Command, 
 have turned away from Him and chosen for themselves a 
 lord other than God.” Page 61: “Say, the Satan hath 
 appeared in a condition the like of which was not existent 
 in creation, and also the Beauty of the Merciful hath been 
 manifest in the Embroidered Garment the like of which 
 was not comprehended and attained by the eyes of the An- 
 cients. The Voice of the Merciful was raised, and from 
 behind it the voice of Satan also.” This is the same Satan 
 who deprived Adam of his Paradise, and Job of his great 
 Household, and tried to induce Christ to acknowledge him 
 (Satan) as God. In the “Tablet of Ishrakat,” page 30, we 
 read : “The Call is aloft but the sense of hearing is scanty, 
 nay even entirely absent. While in the jaws of a dragon, 
 this Oppressed One makes mention of the friends of God.” 
 Rev. 12.9: “And the great dragon was cast out, the old 
 
18 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 serpent, he that is called the Devil, and Satan, which de- . 
 ceiveth the whole world.” 
 
 We will now go and see what evidences on our subject 
 we can find in the so called “Epistle to the King of Persia.” 
 In “ A Traveller’s Narrative,” page 394, we read : “0 King 
 of the earth, hear the voice of this servant ! . . . Remember 
 the grace of God towards thee when thou wast in prison 
 with sundry others, and He brought thee out thence, and 
 succoured thee with the hosts of the Invisible and the 
 Visible, until the King sent thee to Irak (i. e. Baghdad) 
 after that We had- disclosed to him that thou wast not of 
 [the number ofJ the seditious.” This is a very plain state- 
 ment that this epistle was not addressed to the King of 
 Persia as it is commonly understood, but that it was ad- 
 dressed to a man who was “in prison with sundry others,” 
 and this same man was sent by the King of Persia to Bagh- 
 dad after it was disclosed that he was “not of the sedi- 
 tious.” And we know from the history that Beha’u’llah 
 was in prison at Teheran, and after his release therefrom 
 was sent by the King to Baghdad. In “The Bahai Move- 
 ment,” page 16, is the following passage: “Later on, it 
 being proved that He (i. e. Beha’u’llah) was innocent of 
 any plot against the government. He was .sent by the royal 
 order into exile to Baghdad in Asiatic Turkey.” This 
 proofs* without doubt that Beha’u’llah is not the author of 
 the Epistle but that it was addressed to him, and who else 
 could be the author of it except Subh-i-Ezel? 
 
 T. N., p. 396: “0 King, if thou wouldest hear the cry 
 of the Supreme Pen, and the murmur of the Dove of Eter- 
 nity (i. e. Ezel) on the branches of the Lote-tree beyond 
 which there is no passing in the praise of God.” Here we 
 see that the murmur of Ezel is the cause of this Epistle, 
 and that it was written by his pen. T. N., p. 139: “0 
 King! The lamps of justice are extinguished, and the fire 
 of persecution is kindled on all sides, until that they have 
 made my people captive. This is not the first honour 
 
KEY TO THE HEAVEN OF THE BEYAN 
 
 19 
 
 which hath been violated in the way of God. It behoveth 
 every one to regard and recall what befell the kindred of 
 the Prophet until that the people made them captives and 
 brought them in unto Damascus the spacious; and amongst 
 them was the Prince of Worshippers, the Stay of the elect, 
 the Sanctuary of the eager” (i. e. Zeynul-Abidin, the 
 “Fourth Imam,” the “Fourth Support,” the “Fourth Letter 
 of the Living,” that is to say Subh-i-Ezel) . Now we can 
 understand the Mohammedan tradition concerning Christ 
 which sa 3 ’s that it was not him who was crucified but one 
 like him (i. e. the Bab), and that Christ himself took his 
 retreat in the “Fourth Heaven,” i. e. in the “Fourth Letter 
 of the Living.” T. N., p. 140: “It was said (unto them), 
 ‘Have ye forbidden what God hath sactioned, or sanctioned 
 what God hath forbidden?’ He said, ‘We were the first 
 who followed the commandments of God : we are the source 
 of command and its origin, and the first-fruits of all good 
 and its consummation : we are the sign of the Eternal 
 (i. e. Ezel), and His commemoration amongst the nations.” 
 T. N., pp. 148-9: “The White Hand shall cleave an opening 
 to this sombre night, and God will open into His city a 
 gate shut. On that day men shall enter in in crowds, and 
 shall say what the cavilling women said of >mre, that there 
 may appear in the end what began in the beginning.” 
 That is to saj", the First Manifestation, or the Point of the 
 Beyan “may appear in the end” or the “Lord of the vine- 
 yard” will be revealed to the people of the Beyan and re- 
 sume his vine^’ard. Isa. 60.14-15: “And they shall call 
 thee ‘The City of the Lord,’ ‘The Zion of the Holy One of 
 Israel.’ Whereas thou hast been forsaken and hated, so 
 that no man passed through thee, I will make thee an 
 eternal excellencj", a joj" of many generations.” 
 
 We will now pass on to the tablet called the “Tablet of 
 Ishrakat.” On page 6 we read : “0 Concourse of El-Beyan ! 
 Fear the Clement One! This is the One of whom Moham- 
 med, the Messenger of God, made mention ; and before him 
 
20 
 
 ' KEY TO THE HEAVEN OF THE BEYAN 
 
 the Spirit (Christ), and before him the Interlocutor 
 (Moses) ! This is the Point of El-Beyan who calleth out 
 before the Throne.” Here he says plainly that he “is the 
 Point of El-Beyan.” Page 8: “0 Concourse of El-Beyan! 
 Have ye forgotten. My Commandments and that which hath 
 proceeded from My Pen and hath been uttered by My 
 Tongue.” Page 16 : “But when Thou made Thyself mani- 
 fest and revealed Thy Verses, they turned away from Thee, 
 denied Thee and disbelieved that which Thou hast shown 
 forth by Thy Power and Thy Potency. And they arose to 
 persecute Thee, to quench Thy Light and to extinguish the 
 Fire of Thy Sadrat, and they went so far in oppression as 
 to desire to shed Thy blood and violate Thy honor.” Page 
 29: “Verily, We mention unto thee Trustworthiness and 
 its station before God, thy Lord, and the Lord of the Great 
 Throne. Verily, one day We betook Ourself unto Our Green 
 Island. When We arrived thither We found its streams 
 flowing, its trees luxuriant and the sun playing in the 
 ‘interstices of their branches.” Here we find the very 
 locality or place where he lives, the station of his abode, 
 and it is the “Green Island,” i. e. Cyprus. Page 30: “He 
 has had no helper save,' His Pen and no assistant save Him- 
 self. Those souls who are uninformed and heedless of the 
 origin of the matter arose in opposition. They are the 
 ‘croakers’ whom God hath mentioned in Books and Tablets 
 and warned His servants concerning their dissemination, 
 clamor and corruptions.” Page 32 : “The Oppressed One 
 of the world says: The Orb of Justice is concealed; the 
 sun of equity is behind the clouds; thieves occupy the 
 position of guardians and protectors, and traitors are 
 seated in the place of trustworthy ones.” 
 
 The Babi revelations is not the only scripture where 
 we find the.se lamentations and wailings over the oppres- 
 sion and tyranny which the people of God encounter in the 
 hands of their enemies, we find it in our own scripture in 
 the Bible. If we read the Psalms of David we will find 
 
KEY TO THE HEAVEN .OF THE BEYAN 
 
 21 
 
 nothing else except this wailing and crying for help against 
 his enemies which have control of Zion, the sacred City. 
 And also in Jeremiah and all the rest of the prophets. 
 Psalm 89.38-45 : “But thou hast cast off and abhorred, thou 
 hast been wroth with thine anointed (i. e. Messiah=Mess- 
 Yah or Christ). Thou hast made void the covenant of thy 
 servant : thou hast profaned his crown -by casing it to the 
 ground. Thou hast broken down all his hedges; thou hast 
 brought his strong holds to ruin. All that pass by the way 
 spoil him : he is a reproach to his neighbours. Thou hast 
 set up the right hand of his adversaries; thou hast made 
 all his enemies to rejoice. Thou hast also turned the edge 
 of his sword, and hast not made him to stand in the battle. 
 Thou hast made his glory to cease, and cast his trone down 
 to the ground. The days of his youth hast thou shortened : 
 thou hast covered him with shame.” In the Lamentation 
 of Jeremiah (i. e. Yirme-Yah) 1.1-5: “How doth the city 
 (i. e. the City of Knowledge) sit solitary, that was full of 
 people! how is she become as a widow! she that was great 
 among the nations, and princess among the provinces, how 
 is she become tributary! She weepeth sore in the night, 
 and her tears are on her cheeks: among all her lovers she 
 hath none to comfort her: all her friends have dealt 
 treacherously with her, they are become her enemies. Judah 
 (i. e. Yahya) is gone into captivity because of affliction, 
 and because of great servitude: she dwelleth among the 
 heathen, she findeth no rest: all her persecutors overtook 
 her between the straits. The ways to Zion do mourn, be- 
 cause none come to the solemn fests: all her gates (i. e. 
 the Babs to the City of Knowledge) are desolate: her 
 priests sigh, her virgins are afflicted, and she is in bitter- 
 ness. Her adversaries are the chief, her enemies prosper.” 
 Ps. 22.12: “Many bulls have compassed me: strong bulls 
 of Bashan (i. e. Baha-sn) have beset me round. They 
 gaped upon me with their mouths, as a ravening and a 
 roaring lion.” 
 
22 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 It will be of interest to mention here the story or con- 
 flict between the prophet Elijah and the tyrannous king 
 Ahab. Now as we have seen that the original name for 
 Elijah is Eli-Yah or El-Yahya that is “God Jehovah”; and 
 the name Ahab, if we read it from right to left, it will be 
 Baha, just as Rahab will be Bahar, In the Babi writings 
 we find very often ’many derivations from letters of the 
 same name. As for instance Baha, Abha, Ahab, etc., all 
 these w'ords are composed from the same letters, and have 
 the same numerical value. And also the words Yahya, 
 Hayya, are from the same letters and have the same num- 
 erical value. The conflict between Elijah and king Ahab 
 is therefore, the conflict between El-Yahya and Baha. This 
 will give us some help in studying the Bible. 
 
 Also it is very important to mention here, that we are 
 warned in the Revelation concerning a “Beast” w'hich the 
 “Dragon” gave “his power, and his throne, and great 
 authority” to, and this beast name in Hebrew is “Abaddon,” 
 and in Greek “Apollyon,” and his name’s number is 666. 
 Now this name Abaddon or Abdon means “Hard Servitude” 
 or “Slave of the Sun.” And the name Apollyon means “the 
 Destroyer.” And as we all know that the science of number 
 was very important in Babism, “let him that hath under- 
 standing count the number of the beast : for it is the num- 
 ber of a man ; and his number is Six hundred threescore 
 and six.” (Rev. 13.18.) 
 
 CHAPTER IV. 
 
 Shall there be any more Revelation or Manifestation in 
 this Dispensation? 
 
 “Behold the days come, saith the Lord (R. V. Jehovah), 
 that I will make a new covenant with the house of Israel 
 (perhaps Ezel), and with the house of Judah (i. e. Yahya) : 
 Not according to the covenant that I made with their 
 fathers in the days that I took them by the hand to bring 
 
KEY TO THE HEAVEN’ OF THE KEYAN 2.? 
 
 them out of the land of Egypt (i. e. in the first and second 
 manifestation of the Beyan) ; which my covenant they 
 brake, although I was a husband unto them, saith the Lord : 
 But this shall be the covenant that 1 will make with the 
 house of Israel : After those days, saith the Lord, I will 
 put my law in their inward parts, and write it in their 
 hearts; and will be their God, and they shall be my people. 
 And they shall teach no more every man his neighbour, and 
 every man his brother, saying. Know the Lord: for they 
 shall all know me, from the least of them unto the greatest 
 of them, saith the Lord : for 1 will forgive their iniquity, 
 and will remember their sins no more.” (Jer. 31.31-34.) 
 “How long shall be the vision concerning the continual 
 burnt-offering and the transgression (or abomination) tha^ 
 niaketh desolate, to be given both the sanctuary and the 
 host (i.e.the Point and the People of the Beyan) to be trod- 
 den under foot?” (Dan. 8.13.) “And the holy city (i. e. the 
 “City of Knowledge” whereof “Ali is the Gate”) shall be 
 trodden under foot forty and two months.” (Rev. 11.12.) * 
 After this “forty and two months,” the “stone” which 
 thou sawest was “cut out without hands, which smote the 
 image upon his feet that were of iron and clay, and brake 
 them to pieces” then “shall the God of heaven set up a 
 kingdom, which shall never be destroyed.” (Dan. 2.34-44.) 
 Then also shall “the stone (Ezel) which the builders re- 
 jected, the same is become the head of the corner: this is 
 the Lord’s doing, and it is marvellous in our eyes!” Then 
 also shall the Lord of the vineyard come and take possession 
 of his vineyard. That is to say, “The Point of the Beyan” 
 who planted the vineyard will be revealed and take posses- 
 sion of his vineyard. We read in Sura-i-Heykal, page 23 : 
 “0 Thou Pen of Eternity (i. e. Ezel) ! Do not grieve for 
 that which has befallen Thee, for God shall send forth 
 people who see with their eyes and remember what did 
 befall Thee.” Page 43 : “We have made the sciences to 
 appear from Thee, and to Thee shall we return them; then 
 
 / 
 
24 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 they will be sent forth from Thee for another occasion as 
 a promise on Our part, — Verily We have been the doers.” 
 Here we learn that all the sciences or verses which have 
 been revealed in the Babi religion hath appeared from one 
 and the same person, and also that the sciences or verses 
 are going to be sent forth or be renewed by that same 
 person on “another occasion as a promise on” the part of 
 God. 
 
 In the famous so called “Epistle to the King of Persia” 
 which we have proven without doubt to have been written 
 by Subh-i-Ezel and addressed to Beha’u’llah is the follow- 
 ing sentence : “The White Hand shall cleave an opening to 
 this sombre night, and God will open into His city a gate 
 shut: On that day men shall enter in in crowds, and shall 
 say what the cavilling women said of yore, that there may 
 appear in the end what began in the beginning.” (T N., 
 pp. 148-9.) This passage proves that the “First Point” is 
 going to re-appear in the end, and at that time people shall 
 enter in in crowds. “Persia by a Persian,” page 454, we 
 read: “But even in this night, the last (Babi) revealer still 
 lives in concealment and communicates with his followers 
 by certain gates. When the revea’er is about to reincarnate 
 himself again this great event is preceded by a number of 
 prophetic gates or channels of communication.” This Babi 
 Revealer is the concealed Imam Mahdi in “the mystical 
 cities of Jabulka and Jabulsa” from whence he will issue 
 forth in the fullness of time and cleanse his church from 
 all corruption. Isaiah, 1.26: “And I will restore thy judges 
 as at the first, and thy counsellors as at the beginning 
 (i. e. as at the beginning of the Beyan) : afterwards thou 
 .shall be called. The city of righteousness, the faithful city.” 
 Jer. 30.20: “Their children also shall be as aforetime, 
 and their congregation shall be established before me, and 
 I will punish all that oppress them.” Jer. 33.7 : “And I 
 will cause the captivity of Judah (i. e. Yahya) and the 
 captivity of Israel to return, and will build them as at 
 
KEY TO THE HEAVEN OF THE BEYAN 
 
 25 
 
 the first (i. e. as at the beginning of the Beyan).” Amos, 
 9.11; “In that day will I raise up the ta'cernacle of David 
 that is fallen, and close up the breaches thereof ; and I will 
 raise up his ruins, and I will build it as in the days of old 
 (i. e. as in the beginning of the Beyan).” T. N., p. 148: 
 “On that daj' men shall enter in in crowds.” Is. 49.21 : 
 “Then shall thou say in thine heart. Who hath begotten 
 me these, seeing I have lost my children, and am desolate, 
 a captive, and removing to and fro? and who hath brought 
 up these? Behold, I was left alone; these, w'here had they 
 been? Thus saith the Lord, Behold, I will lift up mine 
 hand to the Gentiles, and set up my standard to the people: 
 and they shall bring thy sons in their arms, and thy 
 daughters shall be carried upon their shoulders.” Is. 51.9 ; 
 “Awake, awake, put on strength, 0 arm of the Lord; 
 awake, as in the ancient days, in the generation of old (i. e. 
 as in the beginning of the Beyan). Art thou not it that 
 hath cut Rahab (i. e. Bahar), and wounded the dragon?” 
 Is. 53.12 : “Therefore will I divide him a portion with the 
 great, and he shall divide the spoil with the strong; be- 
 cause he hath poured out his soul unto death: and he was 
 numbered with the transgressors; and he bare the sin of 
 many, and made intercession for the transgressors.” Then 
 it will be true about Subh-i-Ezel as it is written in “The 
 Book of Ighan,” page 116, that he is “the ‘First,’ the ‘Last,’ 
 the ‘Manifest,’ the ‘Hidden,’ the ‘Beginning,’ and the 
 ‘End’.” And also as it is written in the Bible : “I am Alpha 
 and Omego, the Beginning and the End; the First and the 
 Last, saith the Lord, which is, and which was, and which 
 is to come, the Almighty.” And also in the tablet called 
 “Seven Valleys,” page 36: “In this station the ‘First’ is 
 identical with the ‘Last,’ and the ‘Last’ is the same as the 
 ‘First’.” 
 
KEY TO THE HEAVEN OE THE BEYAN 
 
 2r> 
 
 CHAPTER V. 
 
 Concerning Stealing and Interpolating the Babi Sacred 
 
 Scriptures. 
 
 We know from the Babi history that all the Babi Books 
 were carried away by Beha and his followers. In the 
 “Tablet of Ishrakat,” page 40, we read: “The contra- 
 dictors are collecting the Verses of this Manifestation, and 
 with whomsoever they have found them, have seized them 
 by the means of showing (pretended) love.” In “A Trav- 
 eller’s Narrative,” page 343, Subh-i-Ezel says: “They (i. 
 e. the Behaists) cruelly put to the sword the remnant of 
 I my] friends who stood firm, and, making strenuous 
 efforts, got into their hands such of the Books of His 
 Highness the Point as were obtainable, with the idea of 
 destro 3 dng them, and I thereby I rendering their own works 
 more attractive. They also carried off my trust [i. e. the 
 books above referred to committed to their care — which 
 was close to 30 volumes — 1, and fell not short of anything 
 which can be effected by foes.” Is. 42.23-24 : “Who is 
 there among ^mu that will give ear to this? that will 
 hearken and hear for the time to come? Who gave Jacob 
 for a spoil, and Israel to the robbers? did not Jehovah?” 
 Obad. 1.13-14: “Thou shouldest not have entered into the 
 gate (the Bab) of my pepole in the day of their calamity; 
 yea, thou shouldest not have looked on their affliction in 
 the day of their calamity, nor have laid hands on their 
 substance in the day of their calamity; Neither shouldest 
 thou have stood in the crosswajs to cut off those of his 
 that did escape; neither shouldest thou have delivered up 
 those of his that did remain (firm) in the days of distress.” 
 Joel, 3.4-7 : “Yea, and what have ye to do with me, O 
 Tyre, and Zidon, and all the coasts of Palestine? will ye 
 render me a recompence? and if ye recompencs me swiftly 
 and speedily will I. return your recompence upon your own 
 head; Because ye have taken my silver and my gold (i. e. 
 
KEY TO THE IlEAVEX OE THE HEVAN 
 
 27 
 
 the Babi Revelations), and have carried into your temples 
 my goodly pleasant things.” Concerning Tyre and Zidon, 
 see Ezekiel, chapter 28. 
 
 Concerning Interpolating the Babi Sacred Scriptures. 
 
 We must bear in mind when we read the Babi Books 
 that they have been in the hands of the enemies, and is 
 therefore not clean, but corrupted. I believe it is true 
 what Christ said in Mat. 13.24: “The kingdom of heaven 
 is likened unto a man which sowed good seed in his field: 
 But while men slept, his enemy came and sowed tares 
 among the wheat.” The Babi history as well as their 
 sacred scriptures prove this that a terrible corruption, 
 changing and transposing of its meanings has been going 
 on in the hands of the Behaists. In Sura-i-Heykal, pages 
 24-25, we read: “This is better for you than that which 
 ye have done and do — fear God and deprive not yourselves 
 from the fragrances of the days of the King of the Names 
 and Attributes and change not the word of God nor trans- 
 pose its meaning.” In the “Tablet of Ishrakat,” page 41: 
 “His Holiness, the Precursor (the Bab) hath revealed 
 (certain) Ordinances, but the world of Command hath been 
 made dependent upon (Our) acceptance. This Wronged 
 One has therefore enforced some of them and revealed 
 them in a different text, in the Book of Akdas, while We 
 have not adopted some others.” “Facts for Behaists,” 
 page 27 : “In answer to the question, Has Abbas Effendi 
 ever dared to change the text uttered by Beha’u’llah? we 
 say, most certainly, ‘Yes’.” “An Epistle to the Babi 
 World,” page 11: “One of the questions is that of stealing 
 the traces and interpolating the verses. . . . This they (i. e. 
 Muhammed Ali and his followers) have done.” “Bahai 
 Movement,” page 59: “He (the Bab) left certain laws and 
 ordinances for the guidance of his followers until the ad- 
 vent of Baha’u’llah, all of which should be abrogated, with 
 the promised coming.” When we abrogate the writing and 
 
28 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 teaching of a prophet, we abrogate the prophet himself and 
 brand him as a lying imposter. So we have plenty of 
 proofs which say that there has been continual corruption, 
 interpolation, changing, transposing, and stealing away 
 the sacred scriptures of the Babi Religion in the hands of 
 the Bahais ever since the Adrianople period. 
 
 In conclusion I will ask my readers who are earnest in 
 seeking for the Truth, to go to the Root of Babism, and 
 study the early histories as well as the sacred scriptures 
 thereof, in order to get the real meaning of what that 
 religion teaches humanity. I will also ask Professors and 
 Scholars who are learned in the Arabic and Persian 
 languages to translate and publish the early histories as 
 well as the sacred scriptures of the Babis, for I believe 
 they will soon be demanded by the people of discernment. 
 
 Yours very truly, 
 
 August J. Stenstrand. 
 
 Chicago, June, 1913. 
 
AN OPEN LETTER TO THE BABI WORLD 
 
 . . . or . . . 
 
 A Second Call of Attention to the llehaists 
 or Babists of America. 
 
 My friend! I have received your letter and I was glad 
 to hear that you are taking part in seeking for the truth. 
 .... You have asked me why I was voted out of the “First 
 Central Church of the Manifestation.” My little book (A 
 Call of Attention to the Behaists or Babists of America) 
 e.xplains that very plainly. ... It was on account of dif- 
 ferent opinions concerning the truth. The Bible calls it 
 “confusion of tongues” as it was foretold that it should 
 be in Bab-el. 
 
 You also have asked me why Subh-i-Ezel, the anointed 
 or appointed successor to the Bab, has not succeeded to 
 become more known to the world. It was because all his 
 friends, the Babists, went back on him in Adrianople, so 
 that he had no supporters to voice his cause abroad. It 
 became fulfilled which was prophecied about him in Isaiah 
 53: “He was despiced and rejected of men; a man of 
 sorrow, and acquainted with grief : and we hid, as it were, 
 our faces from him ; he was despiced, and we esteemed him 
 not,” because “he had no form nor comeliness,” and when 
 we saw him “there was no beauty that we should desire 
 him”; and this is the reason why “he was cut off out of 
 the land of the living,” and there was no one to “declare 
 his generation” or to spread his fame. As he says (see 
 Tablet of Ishrakat, p. 30) : “0 thou who art gazing toward 
 the Supreme Horizon! The Call is aloft but the sense of 
 hearing is scanty, nay even entirely absent. WTiile in the 
 jaws of a ‘dragon,’ this Oppressed One makes mention of 
 the friends of God.” He “made intercession for the trans- 
 gressors.” So we see that his teaching and glory were 
 swallowed up by a dragon and his hosts; while he himself 
 
30 
 
 KEY i:0 THE HEAVEN OF THE BEYAN 
 
 . - I i-'i M I » ,V 
 was sent out in the wilderness, where God the Almighty 
 
 had a place prepared for him, where he should abide until 
 the time came, when God shall have brought all his enemies 
 to him for a footstool. So we see that there was none who 
 believed his report, or who it was that revealed the Arm 
 of God. These are the reasons why he is not known to the 
 world according to your idea. 
 
 We, the BabiSts, believe that the Babi religion is the 
 return of all the religions and the prophets, “everything 
 will return except God,” or as it stands in the New History 
 of the Bab: “The ‘Proof’ of God upon earth was able to 
 say, ‘I am Adam, and Noah, and Abraham, and Moses, 
 and Jesus, and Muhammad’.” And also: “In him shall be 
 the perfection of Moses, the preciousness of Jesus, and the 
 patience of Job.” If this is true sayings, then the true 
 manifestation of God must go through the conditions of all 
 the former prophets. If we take the story of Moses literal, 
 according to how the map points out the journey of the 
 Israelites, then neither the Bab, nor Subh-i-Ezel, or Beha- 
 Ullah, went through those regions. But we all know that 
 both Subh-i-Ezel and Beha Ullah (not of their own frea 
 will or choice) made a similar journey, but through dif- 
 ferent regions. This is the outward or material journey. 
 But the most important is the spiritual journey from dark- 
 ness to light,” which if we understand it right will throw 
 some new light upon Babism. 
 
 I will take a few names which are connected with the 
 
 Israelites’ journey and explain their original meanings, and 
 
 then we will see where we arrive at. Take for example 
 
 Mount Sinai or the wilderness of Sin. A mountain in the 
 
 Bible symbolizes a “prophet” or a “manifestation,” and 
 
 Sinai or Sin is the name for the “Moon.” There fore, when 
 
 we read in the Bible, that the children of Israel received the 
 
 law of God on Mount Sinai, it means, that God revealed 
 
 His law to the children of Israel through the “Manifestation 
 
 of the Moon.” And as there is always a “Point of Dark- 
 / 
 
KEY TO THE IIEAVEX OE THE I’.EYAX 
 
 31 
 
 ness” opposite the “Point of Light,” so also here. The 
 opposite manifestation to Mount Sinai is named Mount 
 Horeb, and as this word Horeb means “dry,” it simply 
 means a “Dry Manifestation,” or a “Well without Water.” 
 You know, that during the time Moses was seated upon 
 the throne of manifestation and received the law of God, 
 the children of Israel made to themselves a golden calf. 
 ^^’e also read in Ezekiel about “four living beings,” of 
 which the third mentioned in rotation, and the only one 
 on the left side, was like a “bull, ox,” or “calf.” We also 
 find in Babism the “Letters of the Living,” as for instance 
 the four letters composing the word “Hykl.” This bull 
 or calf, mentioned in Ezekiel, is the same one which the 
 children of Israel made for themselves to be their god. 
 Now if we study the history of Moses and compare it to the 
 Babi movement we will soon discover who is the true 
 manifestation. 
 
 The true manifestation of God must akso fulfill the life- 
 sketch of Christ. And we learn from the Babi history that 
 Subh-i-Ezel went through a similar fate. At first he was 
 held by the Babists as their anointed Messenger and leader, 
 and they spread their garments before him, and they cut 
 palm branches and strewed in his way and hailed him as 
 “Sosanna in the highest: Blessed is he that cometh in the 
 name of the Lord.” But at last they all went back on him 
 and denied him, and became his enemies ; and they branded 
 him as the first “Letter of Denial” and called him Satan 
 and Beelzebub, and a disturber of peace, and a “dark, 
 dreadful, dire calamity,” etc., as it is written: “Then all 
 the disciples forsook him and fled,” and left him alone 
 without any helper or supporter to voice his cause. As he 
 himself says in Hykl (see JRAS, 1892, pp. 292-95) : “Verily 
 We were before the faces of whomsoever is in the heaven 
 and the earth in the days when all the servants arose to 
 kill Me.” Also : “O, people of the Beyan ! Do ye deny him 
 whom ye were created to meet, and do ye then rejoice in 
 
32 
 
 KEY TO THE HEAVEN OF THE BEYAN 
 
 your seats.” ‘Also: “O people of the Beyan! If ye will not 
 help him, God will help him with the hosts of the heaven 
 and the earth.” And also : “They forbade men from pre- 
 senting themselves before the Beauty of the Eternal (i. e. 
 Ezel) or eating with his friends.” So that those who 
 wanted to' see him had to do so in the time of night like 
 Nicodemus, to save their lives. We also learn from the 
 history, that the Babists accused him before the Turki.sh 
 government, as having made himself an earthly king over 
 the Babists, and that their government was in danger, 
 just as the Jews did to Christ before the Roman govern- 
 ment. At last they condemned him to death, and “the 
 notable prisoner called Barabbas was released,” and they 
 nailed him to the cross (i. e. his Hykl, Word, or Spirit), 
 for he says (see JRAS, 1889, p. 952) : “It hath been wit- 
 nessed what an amount of cruelty and perversity was 
 shown by the people of error, so that none can reckon it 
 but God; until at length they suspended my glorious body 
 in the air, and wounded it with the bullets of malice and 
 hatred, until my spirit returned to the Supreme Companion 
 and gazed on the Most Beauteous Garment.” And he was 
 buried and he descended into Hades, and is preaching to 
 the spirits of darkness, and his enemies thought that they 
 were- through with him, but God hath promised to send 
 forth His speirit and raise him up from the grave or Hades, 
 and re.store him to his former glory. In Hykl, He says: 
 “O Pen of Eternity (i. e. Ezel) ! Grieve not at what hath 
 befallen thee, for God will raise up a people who shall see 
 with their eyes and shall remember what hath befallen 
 thee.” So we see that God has promised to raise up a 
 people who shall voice his cause; and verily God is the 
 fulfiller of His promise. 
 
 The True One of God must also fulfill the story of Job. 
 And if we read Job’s book and compare it to Subh-i-Ezel’s 
 biography, we will find that he has fulfilled it to the letter, 
 except the last act, which is not fulfilled yet, but I have 
 
KEY TO THE HEAVEN' OE THE BEYAN 
 
 33 
 
 no doubt that that also will be fulfilled when the time 
 comes. 
 
 In the Apocalypse of Moses (see Jewish Quarterly 
 Review, vol. 7, pp. 219-35) we read, that when the serpent 
 or Satan had deprived Adam of everything and he was 
 lying upon the earth like a dead man outside of Paradise, 
 Cod looked on him and said : “O Adam, wherefore hast 
 thou done this, for if thou hadst kept my commandment, 
 which I gave to thee, they would not be rejoicing who have 
 brought thee into yonder place of thine? But now I say 
 to thee, that when my salvation shall be manifested to the 
 world, 1 will turn their rejoicing into sorrow; but thy 
 sorrow I will turn into rejoicing. For I will restore thee 
 unto they primal glory, and .seat thee on a throne of thy 
 deceiver. And he shall come to that place wherein thou 
 art now lying, and he shall behold thee become higher than 
 himself. And then he himself shall be judged and all hif} 
 worshippers. And I send him into the gehenna of fire. 
 And he shall be much affrighted and will sorrow, beholding 
 thee sitting on his throne.” As Babism is a new creation, 
 the true one must also fulfill the story of Adam. First 
 be created and placed in Paradise, then be deprived of the 
 same, and at last be restored to the Paradise and its former 
 glory. 
 
 In the “Hidden Words” he addresses the Babists thus: 
 “0, Ignorant Ones, who have a reputation for Knowledge! 
 Why do ye claim to be shepherds whilst inwardly ye have 
 become wolves of My sheep? Your likeness resembles the 
 star preceeding the dawn, which is apparently bright and 
 luminous, but in reality leads the caravans of My country 
 and city astray, and causes their destruction.” Also: “0, 
 Perfect in Appearance, and Inwardly Defective! Your 
 example is like unto a clear but bitter water, which shows 
 outwardly the utmost purity and clearness, but when it 
 falls into the Hands of the Divine Assayer, not a single 
 drop of it is accepted.”* Here we find the “Star Worm- 
 
34 KEY TO THE HEAVEN OF THE BEYAN 
 
 wood” manifested, who made the waters bitter. And also 
 Christ’s denounciation against hypocricy: “Ye are like 
 unto whited sepulchres, which indeed appear beautiful out- 
 ward, but are within full of dead men’s bones, and of all 
 uncleanness.” Also he says: “0 Son of the Highest Ap- 
 pearance! I deposited in the a Spirit from Me, that thou 
 mightest be My Lover: Why hast thou left Me and sought 
 another lover?” This saying cannot be applied to any one 
 else in the Babi movement except Subh-i-Ezel, for he is 
 the only one who has gone through that experiment. . . . 
 
 Your question concerning Shittim, Chittim or Kittim. 
 It is the oldest name known for Cyprus, as far back as the 
 creation of Adam and the Bible, so this is a very good 
 reason to suppose that the island of Cyprus is the place 
 intended, since it carried that name at that peculiar time. 
 The Palestinian name of such are later. 
 
 It is very remarkable that the Babists, before Beha 
 ever appeared on the stage, had as it stands in the book of 
 Ighan, over twenty volumes of inspired books written by 
 the Bab and some of his learned disciples as proof for this 
 religion. "And I know that the Behaists have tried with 
 all their might and power to proof Beha’s claim with utter- 
 ances from all the existent religions on the face of the 
 earth ; but they have not translated into the English 
 language a single copy of all those twenty volumes of books 
 which the Bab and his learned friends wrote as a proof 
 for Beha’s claim, which seems very suspicious to me, al- 
 though the Bab is taught by the Behaists to be Beha’s fore- 
 runner or roadclearer. Does it not to you? 
 
 Your friend, 
 
 August J. Stenstrand. 
 
 Chicago, January Oth, 1911. 
 
BIBLIOGRAPHY. 
 
 For Babi Literature see “Encyclophedia of Religion and 
 Ethics,” by James Hastings, vol. 2, pp. 299-308. 
 
 See also “Catalogue and Description of 27 Babi Manu- 
 scripts,” by Prof. E. G. Browne, of Cambridge, England, 
 in the “Journal of the Royal Asiatic Society,” for 1892, 
 pp. 433-499. 
 
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 "0, Friends! Plant not but flowers of Love in the garden of the 
 ■Ind, and withdraw not thine hand from holding to the Nightingale of 
 affection and yearning. Esteem the companionship of the just, but