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It is true, the Bāb himself was not masterly, but the confusion of ideas and language in Ezel's literary records beggars all comparison. A friend of mine confirms this view which I had already derived from Mirza Ali Akbar. He tells me that he has acquired a number of letters mostly purporting to be by Ṣubḥ-i-Ezel.
The reference to Baha-'ullah is unmistakable. He is 'one like thee, i.e. Ezel's near kinsman, and is a consummate educator, and God's Manifestation. Another point is also important. The Bāb expressed a wish that his widow should not marry again. Ṣubḥ-i-Ezel, however, who was not, even in theory, a monogamist, lost no time in taking the lady for a wife. He cannot have been the Bāb's successor.
The title Mir'at, therefore, involves some limitation of Ezel's dignity, and its object apparently is to prevent Ṣubḥ-i-Ezel from claiming to be 'He whom God will make manifest. That is, the Bāb in his last years had an intuition that the eternal day would not be ushered into existence by this impractical nature. How, then, came the Bāb to give Mirza Yaḥya such a name?
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