A VISIT TO ‘AKKÁ
BY MRS ALEXANDER WHYTE
AFTER retiring from his Chair in Edinburgh University Sir Alexander Simpson and my only sister Margo wintered in Egypt, 1905-6, and invited me and my friend, Mrs. Thornburgh Cropper, to join them on their dahabeah. Mrs. Cropper had an invitation to visit ‘Abbás Effendi, afterwards known as ‘Abdu’l-Bahá, the leader of the Bahá’í Movement, then prisoner under the Turkish Government in the fort at ‘Akká, and I was included in the invitation. Knowing of this possibility when in Cambridge some months before, I consulted Professor E. Granville Browne as to the proposed visit, and his answer was, “Certainly, do not refuse so great an opportunity.”
So it came that I spent two days in the prison-home of ‘Abdu’l-Bahá, and made the lifelong friendship of his daughter, Munavvar Khánum, now Madame Aḥmad Yazdí.
During the visit to the Tomb of Bahá’u’lláh, the figure of a boy was kneeling in rapt adoration, and the thought passed through my mind, “What destiny lies before this boy (then 7 years old)?” It was Shoghi Effendi, who, by his grandfather’s will, has been, at the age of 24, made leader of the Movement.
Here let me include what I wrote of my visit in March 1906. High in a sea-girt fortress, overlooking the bay of ‘Akká, is the prison-home of ‘Abbás Effendi. The outlook at early dawn would awaken the dullest mind. From the tower sounds the Adhán, the call to prayer; from the fort the Turkish soldiers’ reveillée. Round the rocks which form the natural foundation of the house, break in unceasing roar the waves of the sea over which have come Crusaders and armies innumerable. As the mind’s eye flashes back over history, it sees fleet after fleet, army after army led by all the chivalry of Europe, Dandolo, St. Louis, Richard Coeur de Lion, the very flower of Christendom, as it then understood itself. It recalls the passionate warfare of centuries, during which Cross and Crescent fought and the deadliest antagonism existed between Muslim and Christian.
Is it a small thing in the sight of the angels that a spirit is here which would shelter all nations, and inspires its followers to use every power and willingly shed their blood to reconcile these warring elements and spread the truth? That God, Who has spoken by all His prophets, has in these last times spoken among the Persians giving them a light which is leading them out into truth, freedom, love, so that they too, Muslims, use Christ’s gospel as their own, and only long that all who name His Name be worthy of it?
The pilgrim to ‘Akká is asked many questions
on his return. Is this a prophet? A
manifestation of divinity? In seeking an answer
we must remember how easily, how constantly
the East has ever used these names.
And we must ask ourselves—what do we
recognise as Divine? Is it enough of Divinity
to see love made perfect through suffering
a life-long patience, a faith which no exile
or imprisonment can dim, a love which no
treachery can alter, a hope which rises a
pure clear flame after being drenched by the
world’s indifference through a lifetime? If
that is not Divinity enough for this world,
what is? There is no magic here; a material
world today is too fond of seeking
after magic, no magic but the old magic
of Faith, Hope and Love. Or you ask,
is this a progressive Movement, a step
forward in the history of the world? Surely
there can be no question as to the answer, for
what do we find here? In the heart of a
Turkish country, and at the center of
Muḥammadan power—that most conservative,
cast-iron of systems conserved in a faith
which is passionate, fierce, fanatical to the
death—there to find preached freedom,
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education
at all costs, absolute equality of men
and women, the frank recognition of the
value of Christian truth, the teaching that
God has revealed Himself in all faiths, the
love of God, and the brotherhood of all
nations. What greater sign can you ask than
the power to flood this old world with love
and aspiration, with patience and courage?
Where formerly after a foreigner had sat at
table and used the cups, they must be
broken, so great was the sense of contamination,
now all are lovingly welcomed, everything is
shared with love, warm, kindly,
sympathetic love, and without money or
price—ah! that the Western world will
understand, if it understands nothing else.
Without money and without price, without bakhshish,
the curse of the East. Not the
meanest servant would touch the Pilgrim’s
money. Is that Divine enough for our cold
Western hearts who understand not the
East, with its mystical longing, its patient
age-long brooding over the mystery of life?
- “The Roman legions thundered by
- She plunged in thought again
- Oh, East is East and West is West
- And never the twain can meet.”
Not in Kipling’s way will they meet, not in fleets and ironclads and armies, not in the “Sergeant drilling Pharaoh’s army.” No: but where the tides of faith rise, where love to God and service to man are flowing like a river,—there they meet and understand, and the deeper the understanding perhaps the more silent it is.
Let no one hearing of the teacher at ‘Akká be disturbed and ask, how does this relate to my faith, my creed, my past experience? It disturbs nothing that is living or vital; it would only make Christians worthy of their great name.
But let everything that is dead, formal, Pharisaic, beware, for their day is over.
After the visit to the tombs the pilgrim will visit Bahjí, the garden where Bahá’u’lláh spent His days when the Turkish authorities gave him some relaxation of His prison rules. As he crosses the fields in Spring, the pilgrim’s feet will be hidden by the red anemones and to the excited imagination of the devout their brilliant colour seems a symbol at once of the red page of martyrdom so keenly desired, so gladly secured by the martyrs of Shaykh Ṭabarsí, of Zanján and of Yazd, whose blood and passion has awakened to life thousands of sleeping hearts in Persia, and also of the glowing heart of love to God which shall yet unite East and West in one red flame.
However you look at this movement, or appraise its value—remember one thing—it is not centuries ago.
It is today. It is a living, growing vital force now, and may hold within itself the power to alter the destinies of millions of human beings. It has come at a time when conditions are entirely new, when conditions in interchange, communication, are universal, immediate, both on the material and probably also on the psychic plane. Him they gladly call Master has said that soon meetings will be held in Ṭihrán, in Washington, St. Petersburg, and London, all moved at one time by one spirit.
It has the vital force of the early Christian faith shown in glad martyrdom, in loving union, in happy service.
The blood of the martyrs of Shaykh Ṭabarsí, of Zanján, of Yazd, has not been shed in vain.
The early passion for the love of God, for truth and freedom, shown by the Báb and by Qurratu’l-‘Ayn have kindled a fire which will not go out until many torches are lighted.
The wisdom and dignity of Him they call the Manifestation, and the laws given by Him have laid the foundations of a roadway, and now the Christ-like patience, love and tenderness of the Master and his illuminative interpretation of the Tablets and of current history shed light on the daily path of all who are privileged to know him. “We may be separated in the body but we may all meet in the Spirit.”
Many of the laws cannot be acted upon
at present under conditions of exile,
imprisonment, persecution, daily hazard to
life of all concerned. These relate in detail
to education, condition of women, conditions
of married life, women’s property,
and multitudes of other subjects, in which
the East lingers behind the West, and many
in which both West and East have
much[Page 398]
still
to fulfill. The teaching is very clear
as to the evil of begging or living on charity
—everyone must work, or must have a profession
or trade by which he can be independent.
The love of God is the way to all good.
All ways are acceptable to God and all have borne fruit.
Circumstances arose which obliged Mrs. Thornburgh Cropper and myself to leave ‘Akká suddenly.
His life, as the prisoner of the Sulṭán, was in continual danger by any sudden pressure from Constantinople and at that time it was not considered wise that visitors from the West should be too much in evidence. So it came that we could not have the farewell conversation we had promised ourselves. Instead I left a letter for him. In due time an answer came, which has been translated into English by Munavvar Khánum Here it is:
“May God illumine her face with the light of His love.
Oh thou who are attracted by the love of God! I have read the letter which you wrote before leaving, and from its contents I became happy. I hope that your inner sight will be opened in such a manner that the realities of heavenly mysteries will become clear and apparent to you.
Oh respected one! All prophets were sent and Christ manifested, and the Blessed Perfection also proclaimed the Word of God for this aim, that the world of humanity may become a heavenly world; the earthly, divine; the dark, enlightened; the satanic, angelic; and that unity, harmony and love may be produced between all the people of the world; that the essential union may appear, the foundation of disunion may be destroyed, and that everlasting life and grace may be the result.
Oh esteemed one! Reflect upon the world of existence; union, harmony and intercourse is the cause of life, while dispersion and disunion is the cause of death.
When you look at all the beings, you will see that each being found existence through the mingling of different elements, and when this combination of element is dispersed, and unity is replaced by disunion, that existing being becomes non-existent and annihilated.
Oh revered one! Though unity was produced in by-gone centuries, still complete unity upon the earth was not feasible; for the means and causes of union were wanting, and among the five continents of the world connection and communication did not exist. Moreover, even among the people of one continent, interchange of ideas was difficult. Therefore intercourse, unity, connection, and interchange of the ideas of all the people of the world in one place was impossible and unfeasible. But now the means of connection are many, and really the five continents of the world are as one.
Individual travelling to all places and the exchange of ideas with all the people is facilitated and practicable to the greatest degree; it is such that each person through published news is able to be informed of the condition, religions and ideas of all nations. It is the same with all the continents of the world, that is to say, nations, states, cities and villages are in need of one another, and none of them are independent of one another, for political connections exist between all. The connection of commerce, art, science and agriculture is evident and has absolute sway. Therefore union and harmony is possible to be produced among all. These means (of connection) are the wonders of this glorious century and great epoch. The former centuries were deprived from this, for this enlightened century has another power, another splendour and another condition. That is why you see it daily bringing forth some new wonder. Finally it will lighten shining lights in the gatherings of the world. Like the aurora of the morning, the signs of these great lights are apparent in the horizons of the world.
The first light is political union, and a little trace of this has already appeared.
The second light is harmony of ideas in regard to great things, and the effect of this will also soon be apparent.
The third light is the union of freedom, that also will surely be produced.
The fourth light is the union of religion, and this is the essential foundation; the evidence of this union will appear in the gatherings of the world with divine power.
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The
fifth light is the union of nationalities,
and in this century the union of brotherhood
will appear in absolute might; at last
all the people of the world will consider
themselves as natives of one country.
The sixth light is the union of classes. All the people of the world will be as one kind.
The seventh light is the union of one language; that is to say, that a language will be made which all the people will learn, and through it converse with one another.
These things which have been mentioned will surely come to pass, for they are confirmed by a heavenly power. Consider that in Persia, there were so many different classes, antagonistic sects and diverse ideas, that it was in a worse condition than the whole world; but now through the Holy Breath (of the Spirit) it has attained to such a degree of union and connection that these different people, antagonistic creeds, hostile classes, are as one soul. You will see them associating, conversing and communing with one another in perfect love, union, and fraternity. In large meetings, you see Christians, Jews, Zoroastrians and Muslims associating, and conversing with one another in perfect union, brotherhood, love, freedom, happiness and joy. There is no difference between them. Consider what the power of the Greatest Name has done. . . .”
