Edition:Bahá’u’lláh and the New Era (1923)/‘Abdu’l-Bahā: The Servant of Bahā

CHAPTER IV ‘ABDU’L-BAHA: THE SERVANT OF BAHA

“* When the Ocean of My Presence hath ebbed and the Book of My Revelation hath been completed, turn your faces towards Him whom God hath purposed, who hath branched from this Ancient Root.”—BAHA’U’LLAH.

Birth and Childhood.

‘Abbas Effendi, who afterwards assumed the title of ‘Abdu’l Baha (i.e. Servant_of Baha), was the eldest son of Baha’u’llah. He was born in Tihran shortly before midnight on the 23rd May, 1844," in the very same hour in which the Bab declared his mission.

He was eight years of age when his father, to whom even then he was devotedly attached, was thrown into the dungeon in Tihran. A mob sacked their house, and the family were stripped of their possessions and left in destitution. ‘Abdu’l-Baha tells how one day he was allowed to enter the prison yard to see his beloved father when he came out for his daily exercise. Baha’u’llah was terribly altered, so ill he could hardly walk, his hair and beard unkempt, his neck galled and swollen from the pressure of a heavy steel collar, his body bent by the weight of his chains, and the sight made a never-to-be-forgotten impression on the mind of the sensitive boy.

During the first year of their residence in Baghdad, ten years before the open declaration by Baha’u’llah of his Mission, the keen insight of ‘Abdu’l-Baha, who was then but nine years of age, already led him to the momentous discovery that his father was indeed the Promised One whose Manifestation all the Babis were awaiting. Some sixty years afterwards he thus described the

1 Thursday, sth Jumada I, 1260 a.H. 53 [Page 54]54 BAHA’U’LLAH AND THE NEW ERA

moment in which this conviction suddenly overwhelmed his whole nature :-—

“JT am the servant of the Blessed Perfection. In Baghdad I was a child. Then and there He announced to me the Word, and I believed in Him. As soon as He proclaimed to me the Word, I threw myself at His Holy Feet and implored and supplicated Him to accept my blood as a sacrifice in His Pathway. Sacrifice! How sweet I find that word ! There is no greater Bounty for me than this! What greater glory can I conceive than to see this neck chained for His sake, these feet fettered for His love, this body mutilated or thrown into the depths of the sea for His Cause! If in reality we are His sincere lovers—if in reality I am His sincere servant, then I must sacrifice my life, my all at His Blessed Threshold.”—Diary of Mirza Ahmad Sohrab, January 1914.

About this time he began to be called by his friends “ The Mystery of God,” a title given to him by Baha’u’llah, by which he was commonly known during the period of residence in Baghdad,

_ When his father went away for two years into the wilderness, ‘Abbas was heart-broken. His chief consolation consisted in copying and committing to memory the Tablets of the Bab, and much of his time was spent in solitary meditation, When at last his father returned, the boy was overwhelmed with joy.

Youth.

From that time onwards, he became his father’s closest companion and, as it were, protector, Although a mere youth, he already showed astonishing sagacity and discrimination, and undertook the task of interviewing all the numerous visitors who came to see his father. If he found they were genuine truthseekers, he admitted them to his father’s presence, but otherwise he did not permit them to trouble Baha’u’llah. On many occasions he helped his father in answering the questions and solving the difficulties of these visitors. For example, when one of the Stfi leaders, named ‘Ali Shawkat Pasha, asked for an explanation of the phrase : “I was a Hidden Mystery,” which occurs in a wellknown Muhammadan tradition,t Bah@u’llah turned to the

t The tradition is quoted in a tablet of Baha'u'llah; see Chapter V, p. 73 of this book. [Page 55]‘ABDU’L-BAHA: THE SERVANT OF BAHA 55

“‘ Mystery of God,” ‘Abbas, and asked him to write the explanation. The boy, who was then about fifteen or sixteen years of age, at once wrote an important epistle giving an exposition so illuminating as to astonish the Pasha. ‘This epistle is now widely spread among the Baha’is, and is well known to many outside the Baha’t faith.

About this time ‘Abbas was a frequent visitor to the mosques, where he would discuss theological matters with the doctors and learned men. He never attended any school or college, his only teacher being his father. His favourite recreation was horseback riding, which he keenly enjoyed.

After Baha’u’llah’s Declaration in the Garden outside Baghdad, ‘Abdu’l-Baha’s devotion to his father became greater than ever. On the long journey to Constantinople he guarded Baha’u’llah night and day, riding by his waggon and watching near his tent. As far as possible he relieved his father of all domestic cares and responsibilities, becoming the mainstay and comfort of the entire family.

During the years spent in Adrianople, ‘Abdu’l-Baha endeared himself to every one. He taught much, and became generally known as the ‘“‘ Master.” At ‘Akka, when nearly all the party were ill with typhoid, malaria, and dysentery, he washed the patients, nursed them, fed them, watched with them, taking no rest, until, utterly exhausted, he himself took dysentery, and for about a month remained in a dangerous condition. In ‘Akka&, as in Adrianople, all classes, from the Governor to the most wretched beggar, learned to love and respect him.

Marriage.

The following particulars regarding the marriage of ‘Abdu’lBaha were kindly supplied to the writer by Jens the Persian historian of the Baha’t Movement :—

During the youth of ‘Abdu’l-Baha the question of a suitable marriage for him was naturally one of great interest to the believers, and

many people came forward, wishing to have this crown of honour for their own family. For a long time, however, ‘Abdu’l-Baha showed no inclination for marriage, and no one understood the wisdom of this. Afterwards it became known that there was a girl who was destined [Page 56]56 BAHA‘U’LLAH AND THE NEW ERA

to become the wife of ‘Abdu’l-Baha, one whose birth came about through the Blessmg which the Bab gave to her parents in Isfahan. Her father was Mirza Muhammad ‘Ali, who was the uncle of the ‘ King of Martyrs’ and the ‘ Beloved of Martyrs,’ and she belonged to one of the great and noble families of Isfahan. When the Bab was in Isfahan, Mirza Muhammad ‘Ali had no children, but his wife was longing for a child. On hearing of this, the Bab gave him an apple and told him to share it with his wife. After they had eaten of that apple, it soon became apparent that their long-cherished hopes of parenthood were about to be fulfilled, and in due course a daughter was born to them, who was given the name of Munirih Khanum.t Later on a son was born, to whom they gave the name of Sayyid Yahya, and afterwards they had some other children. After a time Munirih’s father died, her cousins were martyred by Zillu’s-Sultin and the mullas, and the family fell into great troubles and bitter persecutions because of their being Baha'is. Baha’u’llah then permitted Munirih and her brother Sayyid Yahya to come to ‘Akka for protection. Baha’u’llah and his wife, Nawwab, the mother of ‘Abdu’l-Baha, showed such kindness and favour to Munirih that others understood that they wished her to become the wife of ‘Abdu’l-Baha. The wish of his father and mother became the wish of ‘Abdu’l-Baha, too. He had a warm feeling of love and affection for Munirih which was fully reciprocated, and ere long they became united in marriage.”

The marriage proved exceedingly happy and harmonious. Of the children born to them four daughters have survived the rigours of their long imprisonment, and, through their beautiful lives of service, have endeared themselves to all who have been privileged to know them,

Centre of the Covenant.

Baha'u'llah indicated in many ways that ‘Abdu’l-Baha was to be his successor. Many years before his death he declared this ina veiled manner in his Kit@bw’/-Agdas. He referred to ‘ Abdu’lBaha on many occasions as “The Centre of my Covenant,” ““The Most Great Branch,” “The Branch from the Ancient Root.” He habitually spoke of him as “The Master” and required all his family to treat him with marked deference ; and in his Will and Testament he left explicit instructions that all should turn to him and obey him.

t It is interesting to compare this story with that of the birth of John the Baptist ; see St. Luke’s Gospel, Chapter I. [Page 57]ga

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‘ABDU’L-BAHA: THE SERVANT OF BAHA 57

After the death of the “ Blessed Beauty” (as Baha’u’llah was generally called by his family and believers) ‘Abdu’l-Baha assumed the position which his father had clearly indicated for him as head of the movement and authoritative interpreter of the teachings, but this was resented by certain of his relatives and others, who became as bitterly opposed to ‘Abdu’l-Baha as Subh-i-Azal had been to Baha’u’llah. ‘They tried to stir up dissensions among the believers, and, failing in that, proceeded to make various false charges against ‘Abdu’l-Baha to the Turkish Government.

In accordanée with instructions received from his father, ‘Abdu’l-Baha was erecting a building on the side of Mount Carmel, above Haifa, which was intended to be the permanent resting-place of the remains of the Bab, and also to contain a number of rooms for meetings and services. They represented to the authorities that this building was intended as a fort, and that ‘Abdu’l-Baha and his followers meant to entrench themselves there, defy the Government, and endeavour to gain possession of the neighbouring region of Syria.

Strict Imprisonment Renewed.

In consequence of this and other equally unfounded charges, in 1901, ‘Abdu’l-Baha and his family, who for more than twenty years had been allowed the freedom of the country for some miles around ‘Akka, were again, for over seven years, strictly confined within the walls of the prison city. This did not prevent him, however, from effectively spreading the Baha'i message through Asia, Europe and America. Mr. Horace Holley writes of this period as follows :—

4 “To Abdul Baha, as a teacher and friend, came men and women from every race, religion and nation, to sit at his table like favoured guests, questioning him about the social, spiritual or moral programme each had most at heart ; and after a stay lasting from a few hours to many months, returning home, inspired, renewed and enlightened. ‘The world surely never possessed such a guest-house as this.

“ Within its doors the rigid castes of India melted away, the racial prejudice of Jew, Christian and Mubammadan became less than a memory; and every convention save the essential law of warm hearts and aspiring minds broke down, banned and forbidden by the unifying sympathy of the master of the house. It was like a King Arthur and [Page 58]58 BAHA’U’LLAH AND THE NEW ERA

the Round Table . . . but an Arthur who knighted women as well as men, and sent them away not with the sword but with the Word.” —The Modern Social Religion, Horace Holley, p. 171.

During these years ‘Abdu’l-Baha carried on an enormous correspondence with believers and enquirers in all parts of the world. In this work he was greatly assisted by his daughters and also by several interpreters and secretaries.

Much of his time was spent in visiting the sick and the afflicted in their own homes; and in the poorest quarters of ‘Akka no visitor was more welcome than the “ Master.” A pilgrim who visited ‘Akka at this time writes :—

“Tt is the custom of Abdul Baha each week, on Friday moming, to distribute alms to the poor. From his own scanty store he gives a little to each one of the needy who come to ask assistance. This morning about one hundred were ranged in line, seated and crouching upon the ground in the open street of the court where Abdul Baha’s house stands. And such a nondescript collection of humanity they were. All kinds of men, women and children—poor, wretched, hopeless in aspect, half clothed, many of them crippled and blind, beggars indeed, poor beyond expression—waiting éxpectant—until from the doorway came Abdul Baha. . . . Quickly moving from one to another, stopping sometimes to leave a word of sympathy and encouragement, dropping small coins into each eager outstretched palm, touching the face of a child, taking the hand of an old woman who held fast to the hem of his garment as he passed along, speaking words of light to old men with sightless eyes, enquiring after those too feeble and wretched to come for their pittance of help, and sending them their portion with a message of love and uplift.” —Glimpses of Abdul Baha, M.J.M., p. 13.

‘Abdu’l-Baha’s personal wants were few. He worked late and early. ‘Two simple meals a day sufficed him. His wardrobe consisted of a very few garments of inexpensive material. He could not bear to live in luxury while others were in want.

He had a great love for children, for flowers, and for the beauties of nature. Every morning about six or seven, the family party used to gather to partake of morning tea together, and while the Master sipped his tea, the little children of the household chanted prayers. Mr. Thornton Chase writes of these children :-—

Such children I have never seen, so courteous, unselfish, thoughtful

for others, unobtrusive, intelligent, and swiftly self-denying in the little things that children love.’—J# Galilee, p. 51. [Page 59]‘ABDU’L-BAHA : THE SERVANT OF BAHA 59

The “ ministry of flowers” was a feature of the life at ‘Akka, of which every pilgrim brought away fragrant memories. Mrs. Lucas writes :—

“When the Master inhales the odour of flowers, it is wonderful to see him. It seems as though the perfume of the hyacinths were telling him something, as he buries his face in the flowers. It is like the effort of the ear to hear a beautiful harmony—a concentrated attention.”— A Brief Account of My Visit to deca, p. 26.

He loved to present beautiful and sweet-smelling flowers to his numerous visitors.

Mr. Thornton Chase sums up his impression of the prison life at ‘Akka as follows :—

“Five days we remained within those walls, prisoners with Him who dwells in that ‘ Greatest Prison.’ It is a prison of peace, of love and service. No wish, no desire is there save the good of mankind, the peace of the world, the acknowledgment of the Fatherhood of God and the mutual rights of men as His creatures, His children. Indeed, the real prison, the suffocating atmosphere, the separation from all true heart desires, the bond of world conditions, is outside of those stone walls, while within them is the freedom and pure aura of the Spirit of God. All troubles, tumults, worries or anxieties for worldly things are barred out there.’—Jn Galilee, p. 24.

To most people the hardships of prison life would appear as grievous calamities, but for ‘Abdu’l-Baha they had no terrors, When in prison he wrote :—

“Grieve not because of my imprisonment and calamity; for this prison is my beautiful garden, my mansioned paradise and my throne of dominion among mankind. My calamity in my prison is a crown to me in which I glory among the righteous.”

“ Anyone can be happy in the state of comfort, ease, success, health, pleasure and joy; but if one be happy and contented in the time of trouble, hardship and prevailing disease, that is the proof of nobility.” —Tablets of Abdul Baka, vol. ii. pp. 258, 263.

Turkish Commissions of Investigation.

In 1904 and 1907 commissions were appointed by the Turkish Government to enquire into the charges against ‘Abdu’l-Baha, and lying witnesses gave evidence against him. ‘Abdu’l-Baha, while refuting the charges, expressed his entire readiness to submit [Page 60]60 BAHA’U’LLAH AND THE NEW ERA

to any sentence the tribunal chose to impose. He declared that if they should throw him into gaol, drag him through the streets, curse him, spit upon him, stone him, heap upon him all sorts of ignominy, hang him or shoot him he would still be very happy.

Between the sittings of the Commissions of Investigation he pursued his ordinary life with the utmost serenity, planting fruit trees in a garden and presiding at a marriage feast with the dignity and radiance of spiritual freedom. ‘The Italian Consul offered to provide him a safe passage to any foreign port he cared to select, but this offer he gratefully but firmly refused, saying that whatever the consequences, he must follow in the footsteps of the Bab and the Blessed Perfection, who never tried to save themselves or run away from their enemies. He encouraged most of the Baha'is, however, to leave the neighbourhood of ‘Akka, which had become very dangerous for them, and remained alone, with a few of the faithful, to await his destiny.

The four corrupt officials who constituted the last investigating commission arrived in ‘Akka in the early part of the winter of 1907, stayed one month, and departed for Constantinople, after finishing their so-called “investigation,” prepared to report that the charges against ‘Abdu’l-Baha had been substantiated and to recommend his exile or execution. No sooner had they got back to Turkey, however, than the Revolution broke out there, and the four commissioners, who belonged to the old régime, had to flee for their lives. The Young Turks established their supremacy, and all political and religious prisoners in the Ottoman Empire were set free. In September 1908 ‘Abdu’l-Baha was released from prison, and in the following year ‘Abdu’l-Hamid, the Sultan, became himself a prisoner.

Western Tours.

After his release, ‘Abdu’l-Baha continued the same holy life of ceaseless activity in teaching, correspondence, ministering to ,the poor and the sick, with merely the change from ‘Akka to Haifa and from Haifa to Alexandria, until August 1911, when he started on his first visit to the Western world. During his tours in the West, ‘Abdu’l-Baha met men of every shade of opinion and amply fulfilled the command of Baha’u’llah to “ Consort with all the [Page 61]‘ABDU’L-BAHA: THE SERVANT OF BAHA 61

people with joy and fragrance,” He reached London early in . September 1911, and spent a month there, during which, besides daily talks with enquirers and many other activities, he addressed the congregations of the Rev. R. J. Campbell at the City Temple, and of Archdeacon Wilberforce at St. John’s, Westminster, and breakfasted with the Lord Mayor. He then proceeded to Paris, where his time was occupied in giving daily addresses and talks to eager listeners of many nationalities and types. In December he returned to Egypt, and next spring, in response to the earnest entreaty of the American friends, he proceeded to the United States, arriving in New York in April 1912. During the next seven months he travelled through America, from coast to coast, addressing all sorts and conditions of men—University students, Socialists, Mormons, Jews, Christians, Agnostics, Esperantists, Peace Societies, New Thought Clubs, Women’s Suffrage Societies, and speaking in churches of almost every denomination, in each case giving addresses suited to the audience and the occasion. On December Sth he sailed for Great Britain, where he passed six weeks, visiting Liverpool, London, Bristol and Edinburgh. In Edinburgh he gave a notable address to the Esperanto Society, in which he announced that he had encouraged the Bah@’is of the East to study Esperanto in order to further better understanding between the East and the West. After two months in Paris, spent as before in daily interviews and conferences, he proceeded to Stuttgart, where he held a series of very successful meetings with the German Bahi@’is ; thence to Buda Pesth and Vienna, founding new groups in these places, returning, in — May 1913, to Egypt, and on December 5, 1913, to Haifa.

Return to Holy Land.

He was then in his seventieth year, and his long and arduous labours, culminating in these strenuous Western tours, had worn out his physical frame. After his return he wrote the following pathetic tablet to the believers in East and West :—

“ Friends, the time is coming when I shall be no longer with you. T have done all that could be done. I have served the Cause of Baha’u’llah to the utmost of my ability. I have laboured night and day all the years of my life. [Page 62]62 BAHA’U’LLAH AND THE NEW ERA

“O how I long to see the believers shouldering the responsibilities of the Cause! Now is the time to proclaim the Kingdom of Apna (ie. The Most Glorious !). Now is the hour of union and concord ! Now is the day of the spiritual harmony of the friends of God! .. .

“ T am straining my ears toward the East and toward the West, toward the North and toward the South, that haply I may hear the songs of love and fellowship raised in the meetings of the believers. My days are numbered, and save this there remains none other joy for me. :

“O how I year to see the friends united, even as a shining strand of pearls, as the brilliant Pleiades, as the rays of the sun, the gazelles of one meadow !

“The mystic nightingale is singing for them; will they not listen? The bird of Paradise is warbling; will they not hear? ‘The Angel of the Kingdom of Aza is calling to them; will they not hearken? The Messenger of the Covenant is pleading; will they not heed?

“Ah! Iam waiting, waiting to hear the glad news that the believers are the embodiment of sincerity and loyalty, the incarnation of love and amity and the manifestation of unity and concord !

“Will they not rejoice my heart? Will they not satisfy my yearnings ? Will they not heed my pleadings? Will they not fulfil my hopes? Will they not answer my call ?

“T am waiting, I am patiently waiting!”—Diery of Mirza Ahmad Sohrab, April 2, 1914.

‘The enemies of the Baha’i Cause, whose hopes had risen high when the Bab fell a victim to their fury, when Baha’u’llah was driven from his native land and made a prisoner for life, and again at the passing of Baha’u’llah—these enemies once more took heart when they saw the physical weakness and weariness of ‘Abdu’lBaha after his return from his Western travels. But again their hopes were doomed to disappointment. In a short time ‘Abdu’lBaha was able to write :—

“ Unquestionably this physical body and human energy would have been unable to stand the constant wear and tear . . . but the aid and help of the Desired One were the Guardian and Protector of the weak and humble ‘Abdu’l-Baha. ... Some have asserted that ‘Abdu’l-Baha is on the eve of bidding his last farewell to the world, that his physical energies are depleted and drained and that ere long these complications will put an end to his life. This is far from the truth. Although in the outward estimation of the Covenant-breakers and defective-minded the body is weak on account of ordeals in the Blessed Path, yet, Praise be to God! through the providence of the Blessed Perfection the spiritual forces are in the utmost rejuvenation and strength. ‘Thanks be to God [Page 63]‘ABDU’L-BAHA: THE SERVANT OF BAHA 63

that now, through the blessing and benediction of Baha’u’llah, even the physical energies are fully restored, divine joy is obtained, the supreme glad-tidings are resplendent and ideal happiness overflowing.” —<Star of . the West, vol. v. No. 14, p. 213.

Both during the Great War and after its close ‘Abdu’l-Baha, amidst countless other activities, was able to pour forth a series of great and inspiring letters which, when communications were re-opened, roused believers throughout the world to new enthusiasm and zeal for service. Under the inspiration of these letters the Cause progressed by leaps and bounds and everywhere the Movement showed signs of new vitality and vigour.

War Time at Haifa.

A remarkable instance of the foresight of ‘Abdu’l-Baha was supplied during the months immediately preceding the war. During peace times there was usually a large number of pilgrims at Haifa, from Persia and other regions of the globe. About six months before the outbreak of war one of the old Baha'is living at Haifa presented a request from several Persian believers for permission to visit the Master. ‘Abdu’l-Baha did not grant the permission, and from that time onwards gradually dismissed the pilgrims who were at Haifa, so that by the end of July 1914 none remained. When, in the first days of August, the sudden outbreak of the Great War startled the world, the wisdom of his precaution became apparent.

When the war broke out, ‘Abdu’l-Baha, who had already spent fifty-five years of his life in exile and prison, became again virtually a prisoner of the Turkish Government. Communication with friends and believers outside Syria was almost completely cut off, and he and his little band of followers were again subjected to straitened circumstances, scarcity of food and great personal danger and inconvenience.

During the war ‘Abdu’l-Baha had a busy time in ministering to the material and spiritual wants of the people about him, He personally organized extensive agricultural operations near Tiberias, thus securing a great supply of wheat, by means of which famine was averted, not only for the Baha’is but for hundreds of the poor of all religions in Haifa and ‘Akka, whose wants he liberally [Page 64]64 BAHA’U’LLAH AND THE NEW ERA

supplied. He took care of all, and mitigated their sufferings as far as possible. ‘To hundreds of poor people he would give a small sum of money daily. In addition to money he gave bread. If there was no bread he would give dates or something else. He made frequent visits to ‘Akka to comfort and help the believers and poor people there. During the time of war he had daily meetings of the believers, and through his help the friends remained happy and tranquil throughout those troublous years.

Sir ‘Abdu’l-Baha Abbas, K.B.E.

Great was the rejoicing in Haifa when, on the 23rd day of September, 1918, at 3 p.m., after some twenty-four hours’ fighting, the city was taken by British and Indian cavalry, and the horrors of war conditions under the Turkish rule came to an end.

From the beginning of the British occupation, large numbers of soldiers and Government officials of all ranks, even the highest, sought interviews with ‘Abdu’l-Baha, delighting in his illuminating talks, his breadth of view and depth of insight, his dignified courtesy and genial hospitality. So profoundly impressed were the Government representatives by his noble character and his great work in the interests of peace, conciliation, and the true prosperity of the people, that a knighthood of the British Empire was conferred on ‘Abdu’l-Baha, the ceremony taking place in the garden of the Military Governor of Haifa on the 27th day of April, 1920.

Last Years.

During the winter of 1919-20 the writer had the great privilege of spending two and a half months as the guest of Abdu’l-Baha at Haifa and intimately observing his daily life. At that time, although nearly seventy-six years of age, he was still remarkably vigorous, and accomplished daily an almost incredible amount of work. Although often very weary he showed wonderful powers of recuperation, and his services were always at the disposal of those who needed them most. His unfailing patience, gentleness, kindliness and tact made his presence like a benediction. It was his custom to spend a large part of each night in prayer and [Page 65]= ‘ABDU’L-BAHA : THE SERVANT OF BAHA 65

meditation. From early morning until evening, except for a short siesta after lunch, he was busily engaged in reading and answering letters from many lands and in attending to the multitudinous affairs of the household and of the Cause. In the afternoon he usually had a little relaxation in the form of a walk or drive, but even then he was usually accompanied by one or two, or a party of, pilgrims with whom he would converse on spiritual matters, or he would find opportunity by the way of seeing and ministering to some of the poor. After his return he would call the friends to the usual evening meeting in his salon. Both at lunch and supper he used to entertain a number of pilgrims and friends, and charm his guests with happy and humorous stories as well as precious talks on a great variety of subjects. ‘“‘ My home is the home of laughter and mirth,” he declared, and indeed it was so. He delighted in gathering together people of various races, colours, nations and religions in unity and cordial friendship around his hospitable board. He was indeed a loving father not only to the little community at Haifa, but to the Baha’i community throughout the world.

The Passing of ‘Abdu’l-Baha.

“Abdu’l-Baha’s manifold activities continued with little abatement despite increasing bodily weakness and weariness up till the last day or two of his life. On Friday, November 25, 1921, he attended the noonday prayer at the Mosque in Haifa, and afterwards distributed alms to the poor with his own hands, as was his wont. After lunch he dictated some letters. When he had rested he walked in the garden and hada talk with the gardener. In the evening he gave his blessing and counsel to a loved and faithful servant of the household who had been married that day, and afterwards he attended the usual meeting of the friends in his own salon. Less than three days later, about 1.30 a.m. on Monday, November 28th, he passed away so peacefully that, to the two daughters watching by his bedside, it seemed as if he had gone quietly to sleep.

The sad news soon spread throughout the town and was flashed over the wires to all parts of the world. The next morning (Tuesday, November 29th) the funeral took place :

5 [Page 66]66 BAHA’U’LLAH AND THE NEW ERA

‘a funeral the like of which Haifa, nay, Palestine itself, had surely never seen . . . so deep was the feeling that brought so many thousands of mourners together, representative of so many religions, races and tongues.

“The High Commissioner, Sir Herbert Samuel, the Govemor of Jerusalem, the Governor of Pheenicia, the chief officials of the Government, the Consuls of the various countries, resident in Haifa, the heads of the various religious communities, the notables of Palestine, Jews, Christians, Moslems, Druses, Egyptians, Greeks, ‘Turks, Kurds, and a host of his American, European and native friends, men, women and children, both of high and low degree . . . all, about ten thousand in number, mourning the loss of their beloved one. . . . ‘O God, our God!’ the people wailed with one accord, ‘ Our father has left us, our father has left us!’...

“They slowly wended their way up Mount Carmel, the vineyard of God. . . . After two hours’ walking, they reached the garden of the Tomb of the Bab. . . . As the vast concourse pressed around, representatives of the various denominations, Moslems, Christians and Jews, all hearts being ablaze with fervent love of ‘Abdu’l-Baha, some on the impulse of the moment, others prepared, raised their voices in eulogy and regret, paying their last homage of farewell to their loved one. So united were they in their acclamation of him, as the wise educator and reconciler of the human race in this perplexed and sorrowful age, that there seemed to be nothing left for the Baha'is to say.” —The Passing of ‘Abdu’ l-Baha, by Lady Blomfield and Shoghi Effendi.

Nine speakers, all of them prominent representatives of the Muslim, Christian and Jewish communities, bore eloquent and moving witness to their love and admiration of the pure and noble life which had just drawn to its close. ‘Then the casket was slowly passed to its simple and hallowed resting-place.

Surely here was a fitting tribute to the memory of one who had laboured all his life for unity of religions, of races, of tongues— a tribute, and also a proof, that his life-work had not been in vain, that the ideals of Baha’u’llah, which were his inspiration, nay, his very life, were already beginning to permeate the world and to break down the barriers of sect and caste that for centuries had alienated Muslim, Christian, Jew, and the other diverse factions into which the human family has been riven.

Writings and Addresses.

The writings of ‘Abdu’l-Bahad are very numerous and are mostly in the form of letters to believers and enquirers. A great many of his talks and addresses have also been recorded and many [Page 67]‘ABDU’L-BAHA : THE SERVANT OF BAHA 67

have been published. Of the thousands of pilgrims who have visited him at ‘Akka and Haifa a large number have written descriptions of their impressions, and many of these records are now available in printed form.

His teachings are thus very completely preserved, and they cover a very wide range of subjects. With many of the problems of both East and West he dealt more fully than his father had done, giving more detailed applications of the general principles laid down by Baha’u’llah. A number of his writings have not yet been translated into any Western language, but enough is already available to give deep and full knowledge of the more important principles of his teaching.

He spoke Persian, Arabic and Turkish. In his Western tours his talks and addresses were always interpreted, obviously losing much of their beauty, eloquence and force in the process, yet such was the power of the Spirit which accompanied his words that all who heard him were impressed.

Station of ‘Abdu’l-Baha.

The unique station assigned to ‘Abdu’l-Baha by the Blessed Perfection is indicated in the following tablet written by the latter :—

“Tn His Name who shines from the Horizon of Might! Verily, the Tongue of the Ancient (i.e. Baha’u’llah, the Tongue of God) gives glad tidings to those who are in the world concerning the Appearance of the Greatest Name, Who takes His Covenant amongst the nations (i.e. ‘Abdu’l-Baha). Verily, He is Myself; the shining place of My Identity, the East of My Cause, the Heaven of My Bounty, the Sea of My Will, the Lamp of My Guidance, the Path of My Justice, the Standard of My Law.

“The one who hath turned to Him hath turned to My Face and is illumined through the lights of My Beauty, hath acknowledged My Oneness and confessed My Singleness.

“The one who hath denied Him hath been deprived of the Salsabil of my Love, the Kawthar t of My Favour, the Cup of My Mercy and of the wine through which the sincere ones have been attracted and the monotheists have taken flight in the air of My Kindness, which no one hath known except the One to whom I have taught what hath been

t Salsabil and Kawthar are the names of two rivers in Paradise. [Page 68]68 BAHA’U’LLAH AND THE NEW ERA

revealed in My Hidden Tablet.”—Translated by Mirza Valiyyu “Ilah Khan Varga, of Tihran, Persia.

In this tablet the mystic Unity between Baha’u’llah and ‘Abdu’l-Baha is strikingly affirmed in the words : “ He is Myself.” The Blessed Perfection spoke in the same way of the Bab. In the Siiratu’l-Haykal he says: “ Had the Primal Point (Bab) been someone else beside Me, as ye claim, and reached the event of My Appearance, verily, he would never have left Me, but rather we would have had mutual delights with each other in My Days.” The tablet clearly indicates that the spirit which animates and inspires ‘Abdu’l Baha is that of the Blessed Perfection Himself, and that whatever ‘Abdu’l-Baha says or does is to be accepted as of equal authority with the direct utterance of the Manifestation,

‘Abdu’l-Baha himself makes no claim to independent prophethood. The Revelation he proclaims is that of Baha’u’llah. He is but as the clear mirror reflecting the light of Baha’u’llah— the “ willing channel” for the transmission to the world of the Holy Spirit emanating from the Manifestation. Many have sought to acclaim him as the returned Christ. With regard to this matter he wrote as follows to some believers in America :

“You have written that there is a difference among the believers concerning the ‘ Second Coming of Christ’! Praise be to God !—time and again this question hath arisen, and its answer hath emanated in a clear and irrefutable statement from the pen of Abdul-Baha that what is meant in the prophecies by the ‘ Lord of Hosts’ and the ‘ Promised Christ’ is the Blessed Perfection and His Highness the Supreme (the Bab).

“* My name is Abdul-Baha (i.e. Servant of Baha), my qualification is Abdul-Baha, my reality is Abdul-Baha, my praise is Abdul-Baha. Thraldom to the Blessed Perfection is my glorious and refulgent diadem and servitude to all the human race is my perpetual religion. ‘Through the bounty and favour of the Blessed Perfection, Abdul-Baha is the Ensign of the Most Great Peace, which is waving from the Supreme Apex; and through the gift of the Greatest Name, He is the Lamp of Universal Salvation, which is shining with the Love of God. The Herald of the Kingdom is he, so that he may awaken the people of the East and of the West. The voice of Friendship, Uprightness, Truth and Reconciliation is he, so as to cause quickening throughout all regions. No name, no title, no mention, no commendation hath he, nor will ever have, except Abdul-Baha—Servant of Baha. ‘This is my longing. This is my greatest yeaming. ‘This is my eternal life. ‘This is my everlasting [Page 69]‘ABDU’L-BAHA: THE SERVANT OF BAHA 69

glory! . . . Consequently the friends of God must assist and help AbdulBaha in the Adoration of the True One; in servitude to the human race ; in the well-being of the human world and in divine love and kindness. . . .

“ Oye friends of God! Abdul-Baha is the Manifestation of Thraldom, and not the ‘ Christ.’ The servant of the human realm is he, and not a ‘Chief.’ Non-existent is he, and not ‘Existent.? Pure nothingness is he and not the ‘ Eternal Lord.’ No one must believe that Abdul-Baha is the ‘ Second Coming of Christ,’ nay, rather he must believe that he is the manifestation of servitude, the mainspring of the unity of the human world, the Herald of the True One with spiritual power throughout all regions, the Commentator of the Book according to the divine text, and the Ransom to each one of the believers of God. in this transitory world.

“ Print ye this tablet and spread it throughout all countries.” —Tad/ers of Abdul-Baha, vol. ii. p. 429.

Exemplar of Baha’i Life.

Baha’u’llah was pre-eminently the Revealer of the Word. His forty years’ imprisonment gave him but limited opportunities of intercourse with his fellow-men. To ‘Abdu’l-Baha, therefore, fell the important task of becoming the exponent of the Revelation, the Doer of the Word, the Great Exemplar of the Bah@’i life in actual contact with the world of to-day, in the most diverse phases of its myriad activities. He showed that it is still possible, amid the whirl and rush of modern life, amid the self-love and struggle for material prosperity that everywhere prevail, to live the life of entire devotion to God and to the service of one’s fellows, which Christ and Baha’u’llah and all the prophets have demanded of men, ‘Through trial and vicissitudes, calumnies, and treachery on the one hand, and through love and praise, devotion and veneration on the other, he stood like a lighthouse founded on a rock, around which wintry tempests rage and the summer ocean plays, his poise and serenity remaining ever steadfast and unshaken. He lived the life of faith, and calls on his followers to live it here and now. He raised amid a warring world the Banner of Unity and Peace, the Standard of a New Era, and he inspires those who rally to his support with the Spirit of the New Day. It is the same Holy Spirit which inspired the Prophets and Saints of old, but it is a new outpouring of that Spirit, suited to the needs of the new time.