Edition:Bahá’u’lláh and the New Era (1923)/Bahā’u’llāh: The Glory of God

[Page 31]

CHAPTER III

BAHA’U’LLAH:: THE GLORY OF GOD

• • O thou who art waiting, tarry no longer, for He is come. Behold His

Tabernacle and His Glory dwelling therein. It is the Ancient Glory, with a new Manifestation.’—BAHA’ULLAH.

Birth and Early Life.

Mirza Husayn ‘Ali, who afterwards assumed the title of Baha’u’llah (i.e. Glory of God), was the eldest son of Mirza ‘Abbas of Nir, a Vazir or Minister of State. His family was wealthy and distinguished, many of its members having occupied important positions in the Government and in the Civil and Military Services of Persia. He was born in Tihran (Teheran), the capital city of Persia, between dawn and sunrise on the 12th of November, 1817.2 He never attended school or college, and what little teaching he received was givenat home. Nevertheless, even as a child he showed wonderful wisdom and knowledge. While he was still a youth his father died, leaving him responsible for the care of his younger brothers and sisters, and for the management of the extensive family estates.

On one occasion ‘Abdu’l-Baha, the eldest son of Baha’u’llah, related to the writer the following particulars about his father’s early days :—

“From childhood he was exceedingly kind and generous. He was a great lover of outdoor life, most of his time being spent in the garden

or the fields. He had an extraordinary power of attraction, which was felt by all. People always crowded around him. Ministers and people

t Pronounced with the accent on the second and fourth syllables, the first syllable being almost mute and both I’s distinctly sounded. 2 2nd of Muharram, 1233 A.H. 31 [Page 32]Wy

Gr

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29 BAHA’U’LLAH AND THE NEW ERA

of the Court would surround him, and the children also were devoted to him. When he was only thirteen or fourteen years old he became renowned for his learning. He would converse on any subject and solve any problem presented to him. In large gatherings he would discuss matters with the “Ulama (leading mullas) and would explain itricate religious questions. All of them used to listen to him with the greatest interest.

“When Baha’u’llah was twenty-two years old, his father died, and the Government wished him to succeed to his father’s position in the Ministry, as was customary in Persia, but Baha’u’llah did not accept the offer. Then the Prime Minister said : ‘ Leave him to himself. Such a position is unworthy of him. He has some higher aim in view. I cannot understand him, but I am convinced that he is destined for some lofty career. His thoughts are not like ours. Let him alone.’ ”

Imprisoned as Babi.

When the Bab declared his mission in 1844, Baha@’u’llah, who was then in his twenty-seventh year, boldly espoused the Cause of the new Faith, of which he soon became recognized as one of the most powerful and fearless exponents.

He had already twice suffered imprisonment for the Cause, and on one occasion had undergone the torture of the bastinado, when in August 1852, an event occurred fraught with terrible consequences for the Babis. One of the Bab’s followers, a youth named Sadiq, had been so affected by the martyrdom of his beloved Master, of which he was an eye-witness, that his mind became deranged, and, in revenge, he waylaid the Shah and fired a pistol at him. ae of using a bullet, however, he charged his weapon with small shot, and although a few pellets struck the Shah, no serious harm was done. ‘The youtlr dragged the Shah from his horse, but was promptly seized by the attendants of his Majesty . and put to death on the spot. ‘The whole body of Babis was unjustly held responsible for the deed, and frightful massacres ensued. Eighty of them were forthwith put to death in Tihran with the most revolting tortures. Many others were seized and put into prisons, among them being Baha’u’llah. He afterwards wrote :—

“We had nothing to do with this odious deed, and our innocence

x This incident occurred about two hours after sunrise on the 28th of Shawwal, 1268 A.H., ic. 16th of August, 1852 a.D. (Avarih). [Page 33]BAHA’U’LLAH: THE GLORY OF GOD 33

was indisputably proved before the tribunals. Nevertheless, they arrested us and brought us to the prison in Tihran, from Niyavaran, which was then the seat of the Royal Residence; on foot, in chains, and with bare head and feet, for a brutal fellow who was accompanying us on horseback snatched the hat from my head, and many executioners and farrashes (guards) hurried us along with great speed and put us for four months in a place the like of which has not been seen. In reality a dark and narrow cell were far better than the place where this wronged one and his companions were confined.

‘When we entered the prison, on arrival, they conducted us along a dismal corridor, and thence we descended three steep stairs to the dungeon appointed for us. ‘The place was pitch dark, and its inmates numbered nearly a hundred and fifty—thieves, assassins and highway robbers. Holding such a crowd as this, it yet had no outlet but the passage through which we entered. The pen fails to describe this place and its putrid stench. Most of the company had neither clothes to wear nor mat to lie on. God knows what we endured in that gloomy and loathsome

lace ! ue By day and by night in this prison we reflected on the condition of the Babis and their doings and affairs, wondering how, notwithstanding their greatness of soul, nobility and intelligence, they could be capable of such a deed as this audacious attempt on the life of the sovereign. ‘Then did this wronged one determine that, on leaving this prison, he would arise with the utmost endeavour for the regeneration of these souls. . . .

“One night in a dream this all-glorious word was heard from all sides: ‘ Verily we will aid thee to triumph by thyself and by thy pen. Grieve not for that which hath befallen thee, and have no fear. ‘Truly thou art of them that are secure. Ere long shall the Lord send forth and reveal the treasures of the earth, men who shall give thee the victory by thyself and by thy name wherewith the Lord hath revived the hearts of them that know’ ” (see Epitre au Fils du Loup, pp. 20-22).

Exile to Baghdad.

This terrible imprisonment lasted four months, but Baha’u’llah and his companions remained zealous and enthusiastic, in the greatest of happiness. Almost every day one or more of them was tortured or put to death and the others reminded that their turn might come next. When the executioners came to fetch one of the friends, the one whose name was called would literally dance with joy, kiss the hands of Baha’u’llah, embrace the rest of his fellow-believers and then hasten with glad eagerness to the place of martyrdom.

It was conclusively proved that Baha'u'llah had no share in

3 [Page 34]34 BAHA’U’LLAH AND THE NEW ERA

the plot against the Shah, and the Russian Minister testified to the purity of his character. He was, moreover, so ill that it was thought he would die. Instead, therefore, of sentencing him to death, the Shah ordered that he should be exiled to ‘Iraq-i-‘Arab, in Mesopotamia ; ; and thither, a fortnight later, Baha’ v'llah set out, accompanied by his family and a number of other believers. They suffered terribly from cold and other hardships on the long winter journey, and arrived in Baghdad in a state of almost utter destitution.t

As soon as his health permitted, Baha’u’llah began to teach enquirers and to encourage and exhort the believers, and soon peace and happiness reigned among the Babis.2 This, however, was short-lived. Baha’u’llah’s half-brother, Mirza Yahya, also known as Subh-i-Azal, arrived in Baghdad, and soon afterwards differences, secretly instigated by him, began to grow, just as similar divisions had arisen among the disciples of Christ. These differences (which later, in Adrianople, became open and violent) were very painful to Bah@’u’llah, whose whole aim in life was the promotion of unity among the people of the world.

Two Years in the Wilderness,

About a year after coming to Baghdad, he departed alone into the wilderness of Sulaymaniyyih, taking with him nothing but a change of clothes. Regarding this period he writes in the Book of Igan as follows :—

• As this servant, upon his arrival in this land (Baghdad) became aware,

in part, of events which would subsequently happen, we took our departure . to deserts of solitude and spent two years in the wilderness of isolation. . . . Many a night we were destitute of food and many a day the body found no rest. Notwithstanding these showering afflictions and successive calamities—by the One in Whose Hand is our soul—We continued in perfect happiness and exceeding joy. - We swear by God that We had no intention of return from this exile, nor hope of reunion after this journey. Our only purpose was to avoid being a cause

The Dey left Tihran in the month of Rabi I, 1269 a.H. (December 1852January 1853 A.D.), and arrived at Baghdad in the following month, Rabi II,

the duration of the journey being between forty and fifty days (Avarih).

2 This was early in the year 1853, or nine years after the Bab’s Declaration, thus fulfilling certain prophecies of the Bab concerning ‘the year nine.” [Page 35]BAHA’U’LLAH: THE GLORY OF GOD 35

of disagreement among the beloved ones, a source of disturbance among the friends, the means of injury to anyone, or the occasion of sorrow to any heart. We had no other intention or object whatever. Yet every individual formed an opinion or surmise according to his own inclination. Finally the decree of return emanated from the Source of Command (i.e. God) and We accordingly obeyed and returned. The pen is unable to record that which befell us after our retum. For two years enemies exerted their utmost efforts to destroy this humble servant, as all are aware... .”

Opposition of Mullas.

After his return from this retirement, his fame became greater than ever and people flocked to Baghdad from far and near to see him and hear his teachings. Jews, Christians and Zoroastrians, as well as Muhammadans, became interésted in the new message. The Mullas (Muhammadan doctors), however, took up a hostile attitude and persistently plotted to effect his overthrow. On a certain occasion they sent one of their number to interview him and submit to him certain questions. ‘The envoy found the answers of Baha’u’llah so convincing and his wisdom so amazing, although evidently not acquired by study, that he was obliged to confess that in knowledge and understanding Baha’u’llah was peerless, In order, however, that the Mullés who had sent him should be satisfied as to the reality of Baha’u’llah’s prophethood, he asked that some miracle should be produced as a proof. Baha’u’llah expressed his willingness to accept the suggestion on certain conditions, declaring that if the Mullas would agree regarding some miracle to be performed, and would sign and seal a document to the effect that on performance of this miracle they would confess the validity of his mission and cease to oppose him, he would furnish the desired proof or else stand convicted of imposture. Had the aim of the Mullas been to get at the truth, surely here was their opportunity ; but their intention was far otherwise. Rightly or wrongly, they meant to secure a decision in their own favour. ‘They feared the truth and fled from the daring challenge. ‘This discomfiture, however, only spurred them on to devise fresh plots for the eradication of the oppressed sect. ‘The Persian Consul-General in Baghdad came to their assistance and sent repeated messages [Page 36]36 BAHA’U’LLAH AND THE NEW ERA

to the Shah to the effect that Baha’u’llah was injuring the Muhammadan religion more than ever, still exerting a malign influence in Persia, and that he ought therefore to be banished to some more distant place.

It was characteristic of Baha’u’llah that, at this crisis, when at the instigation of the Muhammadan Mulls the Persian and ‘Turkish Governments were combining their efforts to eradicate the Movement, he remained calm and serene, encouraging and inspiring his followers and writing imperishable words of consolation and guidance. ‘Abdu’l-Baha relates how the Hidden Words were written at this time. Baha’u’llah would often go for a walk along the bank of the Tigris. He would come back looking very happy and write down those lyric gems of wise counsel which have brought help and healing to thousands of aching and troubled hearts. For years, only a few manuscript copies of the Hidden Words were in existence, and these had to be carefully concealed lest they should fall into the hands of the enemies that abounded, but now this little volume is probably the best known of all Baha’u’llah’s works, and is read in every quarter of the globe. The Book of Igan is another well-known work of Baha’u’llah’s written about the same period, towards the end of his sojourn at Baghdad (1862-1863 a.p.).

Declaration at Ridvan,’ near Baghdad.

After much negotiation, at the request of the Persian Government, an order was issued by the Turkish Government summoning, Baha@’u’'llah to Constantinople. On receipt of this news his followers were in consternation. They besieged the house of their beloved leader to such an extent that the family encamped in the Garden of Najib Pasha outside the town, for twelve days, while the caravan was being prepared for the long journey. It was on the first of these twelve days (April 21 to May 3, 1863, ie. nineteen years after the Bab’s declaration) that Baha’u’llah announced to several of his followers the glad tidings that he was the one whose coming had been foretold by the Bab—the Chosen of God, the Promised One of all the prophets. ‘The Garden where this memorable declaration took place has become known

t Pronounced Rizwan. [Page 37]BAHA’U’LLAH: THE GLORY OF GOD 37

to Baha'is as the “‘ Garden of Ridvan,” and the days Baha'u'llah spent there are commemorated in the “ Feast of Ridvan,” which is held annually on the anniversary of those twelve days. During those days Bah@’u’llah, instead of being sad or depressed, showed the greatest joy, dignity and power. His followers became happy and enthusiastic, and great crowds came to pay their respects to him. All the notables of Baghdad, even the Governor himself,

came to honour the departing ae . af

Constantinople and Adrianople.

The journey to Constantinople lasted between three and four months, and the party, consisting of Baha’u’llah with twelve members of his family and seventy-two disciples, suffered greatly from exposure. Arrived in Constantinople they found themselves prisoners in a small house in which they were very much overcrowded, Later they got somewhat better quarters, but after four months they were again moved on, this time to Adrianople. The journey to Adrianople, although it lasted but a few days, was the most terrible they had yet undertaken. Snow fell heavily most of the time, and as they were destitute of proper clothing and food, their sufferings were extreme. For the first winter in Adrianople, Baha’u’llah and his family, numbering twelve persons, were accommodated in a small house of three rooms, comfortless

and vermin-infested. In the spring they were given a more .

comfortable abode. ‘They remained in Adrianople over four and a half years. Here Baha’u’llah resumed his teaching and gathered about him a large following. He publicly announced his mission and was enthusiastically accepted by the majority of the Batis, who were known thereafter as Baha'is. A minority, however, under the leadership of Baha’u’llah’s half-brother, Mirza Yahya, became violently opposed to him and joined with their former enemies, the Shi‘ahs, in plotting for his overthrow. Great troubles ensued, and at last the Turkish Government banished both Babis and Baha@’is from Adrianople, exiling Baha’u’llah and his followers to ‘Akka, in Palestine, where they arrived (according to Nabil) on August 31, 1868, while Mirza Yahya and his party were sent to Cyprus. [Page 38]38 BAHA’U’LLAH AND THE NEW ERA Letters to Kings.

About this time Baha’u’llah wrote his famous series of letters to the principal crowned heads of Europe, the Pope, the Shah of Persia and the Government of the United States, announcing his mission and calling on them to bend their energies to the establishment of true religion, just government and international peace. In his letter to the Shah he powerfully pleaded the cause of the oppressed Babis and asked to be brought face to face with those who had instigated their persecution. Needless to say, this request was not complied with ; Badi‘, the young and devoted Bahai who delivered the letter of Baha u’llah, was seized and martyred with fearful tortures, hot bricks being pressed on his flesh !

In the same letter Bah@’u’llah gives a most moving account of his own sufferings and longings :—

“O king, I have seen in the way of God what no eye hath seen and no ear hath heard. Friends have disclaimed me; ways are straitened unto me; the pool of safety is dried up; the plain of ease is scorched yellow. How many calamities have descended, and how many will descend! I walk advancing toward the Mighty, the Bounteous, while behind me glides the serpent. My eyes rain down tears until my bed is drenched ; but my sorrow is not for myself. By God, my head longeth for the spears for the love of its Lord, and I never pass by a tree but my heart addresseth it saying, ‘ O would that thou wert cut down in my name and my body were crucified upon thee in the way of my Lord!’ Yea, because I see mankind going astray in their intoxication and they know it not: they have exalted their lusts and put aside their God, as though they took the Command of God for a mockery, a sport and a plaything ; and they think that they do well, and that they are harboured in the citadel of security. ‘The matter is not as they suppose: to-morrow they shall see what they now deny.

“We are about to shift from this most remote place of banishment (Adrianople) unto the prison of Acre. And according to what they say, it is assuredly the most desolate of the cities of the world, the most unsightly of them in appearance, the most detestable in climate, and the foulest in water; it is as though it were the metropolis of the owl; there is naught heard therein save the sound of its hooting. And in it they intend to imprison the servant, and to shut in our faces the doors of leniency and take away from us the good things of the life of the world during what remaineth of our days. By God, though weariness should weaken me, and hunger should destroy me, though my couch should be made of the hard rock and my associates of the beasts of the desert, I will not [Page 39]ST

BAHA’U’LLAH: THE GLORY OF GOD — 39

blench, but will be patient, as the resolute and determined are patient, in the strength of God, the King of Pre-existence, the Creator of the nations; and under all circumstances I give thanks unto God. And we hope of His graciousness (exalted is He) . . . that He will render all men’s faces sincere towards Him, the Mighty, the Bounteous. Verily He answereth him who prayeth unto Him, and is near unto him who calleth on Him. And we ask Him to make this dark calamity a buckler for the body of His saints, and to protect them thereby from the sharp swords and piercing blades. ‘Through affliction hath his light shone and His praise been bright unceasingly: this hath been His method through past ages and bygone times.”—JZpisode of the Bab, pp.

146, 147.

Imprisonment in ‘Akka.

At that time ‘Akka (Acre) was a prison-city to which the worst criminals were sent from all parts of the Turkish Empire. On arriving there, after a miserable sea journey, Baha’u’llah and his followers, about eighty to eighty-four in number, including men, women and children, were imprisoned in the army barracks. The place was dirty and cheerless in the extreme, There were no beds or comforts of any sort. ‘The food supplied was wretched and inadequate, so much so that after a time the prisoners begged to be allowed to buy their food for themselves. During the first few days the children were crying continually, and sleep was almost impossible. Malaria, dysentery and other diseases soon broke out, and everyone in the company fell sick, with the exception of five (who became victims later on). Four succumbed to their sickness, and the sufferings of the survivors were indescribable.*

This rigorous imprisonment lasted for two years, during which time none of the Baha’is were allowed outside the prison door, except four men, carefully guarded, who went out daily to buy food,

During the imprisonment in the barracks, visitors were rigidly excluded. Several of the Bah@’is of Persia came all the way on foot for the purpose of seeing their beloved leader, but were refused admittance within the city walls. They used to go to

“Tn order to bury two of those who died, Baha’u’ll4h gave his own carpet to be sold for the expenses of their burial, but instead of using this money for that purpose the soldiers appropriated it, and thrust the bodies into a hole in the ground,”——AvaArin. [Page 40]40 BAHA’U’LLAH AND THE NEW ERA

a place on the plain outside the third moat, from which they could see the windows of Baha’u’llah’s quarters. He would show himself to them at one of the windows, and, after gazing on him from afar, they would weep and return to their homes, fired with new zeal for sacrifice and service.

Restrictions Relaxed.

At last the imprisonment was mitigated. A mobilization of Turkish troops occurred and the barracks were required for soldiers. Baha’u’llah and his family were transferred to a house by themselves and the rest of the party were accommodated in a caravansera in the town. Baha’u’llah was confined for seven more years in this house. In a small room near that in which he was imprisoned, thirteen of his household, including both sexes, had to accommodate themselves as best they could! In the earlier part of their stay in this house they suffered greatly from insufficiency of accommodation, inadequate food supply and lack of the ordinary conveniences of life. After a time, however, a few additional rooms were placed at their disposal and they were able to live in comparative comfort. From the time Baha’u’llah and his companions left the barracks, visitors were allowed to see them, and gradually the severe restrictions imposed by the Imperial firmans were more and more left in abeyance, although now and then reimposed for a time,

Prison Gates Opened.

Even when the imprisonment was at its worst, the Baha’ts were not dismayed, and their serene confidence was never shaken, While in the barracks at ‘Akka Baha’u’llah wrote to some friends, “Fear not. These doors shall be opened. My tent shall be pitched on Mount Carmel, and the utmost joy shall be realized.” This declaration was a great source of consolation to his followers, and in due course it was literally fulfilled. ‘The story of how the prison doors were opened had best be told in the words of ‘Abdu’lBaha, as translated by his grandson, Shoghi Effendi :—

“ Baha’u’llah loved the beauty and verdure of the country. One day he passed the remark: ‘I have not gazed on verdure for nine years. The country is the world of the soul, the city is the world of bodies.’ [Page 41]BAHA’U’LLAH: THE GLORY OF GOD 41

When I heard indirectly of this saying I realized that he was longing for the country, and I was sure that whatever I could do towards the carrying out of his wish would be successful. There was in ‘Akka at that time a man called Muhammad Pasha Safwat, who was very much opposed to us. He hada palace called Mazra‘ih, about four miles north of the city, a lovely place, surrounded by gardens and with a stream of running water. I went and called on this Pasha at his home. I said: ‘ Pasha, you have left the palace empty, and are living in ‘Akka.’ He replied: ‘I am an invalid and cannot leave the city. If I go there it is lonely and I am cut off from my friends.’ I said: ‘ While you are not living there and the place is empty, let it to us.’ He was amazed at the proposal, but soon consented. I got the house at a very low rent, about five pounds per annum, paid him for five years and made a contract. I sent labourers to repair the place and put the garden in order and had a bath built. I also had a carriage prepared for the use of the Blessed Beauty. One day I determined to go and see the place for myself. Notwithstanding the repeated injunctions given in successive firmans that we were on no account to pass the limits of the city walls, I walked out through the city gate. Gendarmes were on guard, but they made no objection, so I proceeded straight to the palace. ‘The next day I again went out, with some friends and officials, unmolested and unopposed, although the guards and sentinels stood on both sides of the City Gates. Another day I arranged a banquet, spread a table under the pine trees of Bahji, and gathered round it the notables and officials of the town. In the evening we all returned to the town together.

“One day I went to the Holy Presence of the Blessed Beauty * and said: ‘’The palace at Mazra‘ih is ready for you, and a carriage to drive you there.’ (At that time there were no carriages in ‘Akka or Haifa.) He refused to go, saying: ‘I am a prisoner.’ Later I requested him again, but got the same answer. I went so far as to ask him a third time, but he still said ‘ No!’ and I did not dare to insist further. "There was, however, in ‘Akka a certain Muhammadan Shaykh, a well-known man with considerable influence, who loved Baha’u’llah and was greatly favoured by him. I called this Shaykh and explained the position to him. I said, ‘ You are daring. Go to-night to His Holy Presence, fall on your knees before him, take hold of his hands and do not let go until he promises to leave the city!’ He was an Arab. . . . He went directly to Baha’u’llah and sat down close to his knees. He took hold of the hands of the Blessed Beauty and kissed them and asked: ‘ Why do you not leave the city?’ Hesaid; ‘Iama prisoner.’ The Shaykh replied: ‘God forbid! Who has the power to make you a prisoner ? You have kept yourself in prison. It was your own will to be imprisoned, and now I beg you to come out and go to the palace. It is beautiful and

t Jamal-i-Mubarak (lit. Blessed Beauty) was a title frequently applied to Baha'u'llah by his followers and friends. [Page 42]42 BAHA’U’LLAH AND THE NEW ERA

verdant. The trees are lovely, and the oranges like balls of fire!’ As often as the Blessed Beauty said: ‘I am a prisoner, it cannot be,’ the Shaykh took his hands and kissed them. For a whole hour he kept on pleading. At last Baha’u’llah said, ‘ Khayli khttb (very good)’ and the Shaykh’s patience and persistence were rewarded. He came to me with great joy to give the glad news of His Holiness’s consent. In spite of the strict firman of ‘Abdu’l-‘Aziz which prohibited my meeting or having any intercourse with the Blessed Perfection, I took the carriage the next day and drove with him to the palace. No one made any objection. I left him there and returned myself to the city.

For two years he remained in that charming and lovely spot. Then it was decided to remove to another place, at Bahji. It so happened that an epidemic diseasé-had broken out at Bahji, and the proprietor of the house fled away in distress, with all his family, ready to offer the house free of charge to any applicant. We took the house at a very low rent, and there the doors of majesty and true sovereignty were flung wide open. Baha’u’llah was nominally a prisoner (for the drastic firmans of Sultin ‘Abdu’l-‘Aziz were never repealed), yet in reality he shewed forth such nobility and dignity in his life and bearing that he was reverenced by all, and the Rulers of Palestine envied his influence and power. Governors and Mutasarrifs, generals and local officials, would humbly request the honour of attaining his presence—a request to which he seldom acceded,

“On one occasion a Governor of the city implored this favour on the ground of his being ordered by higher authorities to visit, with a certain general, the Blessed Perfection. ‘The request being granted, the general, who was a very corpulent individual, an European, was so impressed by the majestic presence of Baha’u’llah that he remained kneeling on the ground near the door. Such was the diffidence of both visitefs that it was only after repeated invitations from Baha’u’llah that they were induced to smoke the narguileh (hubble-bubble pipe) offered to them. Even then they only touched it with their lips, and then, putting it aside, folded their arms and sat in an attitude of such humility and respect as to astonish all those who were present.

“The loving reverence of friends, the consideration and respect that were shown by all officials and notables, the inflow of pilgrims and seekers after truth, the spirit of devotion and service that was manifest all around, the majestic and kingly countenance of the Blessed Perfection, the effectiveness of his command, the number of his zealous devotees— all bore witness to the fact that Baha’u’llah was in reality no prisoner, but a King of Kings. ‘Two despotic sovereigns were against him, two powerful autocratic rulers, yet, even when confined in their own prisons, he addressed them in very austere terms, like a king addressing his subjects. Afterwards, in spite of the severe firmans, he lived at Bahji like a prince. Often he would say: ‘ Verily, verily, the most wretched prison has been converted into a Paradise of Eden.’ [Page 43]BAHA’U’LLAH: THE GLORY OF GOD 43

“Surely, such a thing has not been witnessed since the creation of the world.”

_“Life at Bahji.

Having in his earlier years of hardship shown how to glorif. God in a state of poverty and ignominy, Bah@’u’llah in his later years at Bahji showed how to glorify God in a state of honour and affluence. ‘The offerings of hundreds of thousands of devoted followers placed at his disposal large funds which he was called upon to administer. Although his life at Bahji has been described as truly regal, in the highest sense of the word, yet it must not be imagined that it was characterized by material splendour or extravagance. ‘The Blessed Perfection and his family lived in

very simple and modest fashion, and expenditure on selfish luxury 5 —

was a thing unknown in that household. Near his home the believers prepared a beautiful garden called Ridvan, in which he often spent many consecutive days or even weeks, sleeping at night in a little cottage in the garden. Occasionally he went further afield. He made several visits to ‘Akka and Haifa, and on more than one occasion pitched his tent on Mount Carmel, as he had predicted when imprisoned in the barracks at ‘Akka. The time of Baha’u’llah was spent for the most part in prayer and meditation, in writing the-Sacred Books, revealing Tablets, and in the spiritual education of the Friends.f In order to give him entire freedom for this great work, ‘Abdu’l-Baha undertook the arrangement of all other affairs, even meeting the Mullas, poets, and members of the Government. All of these were delighted and happy through meeting ‘Abdu’l-Baha, and entirely satisfied with his explanations and talks, and although they had not met Baha'u'llah himself, they became full of friendly feeling towards him, through their acquaintanceship with his son, for

• Abdu’l-Baha’s attitude caused them to understand the station of

his father.

The distinguished orientalist, Professor Edward G. Browne, of the University of Cambridge, visited Baha@’u’llah at Bahji in the year 1890, and records his impressions as follows :—

“My conductor paused for a moment while I removed my shoes. Then with a quick movement of the hand he withdrew, and, as I passed, [Page 44]44 BAHA’U’LLAH AND THE NEW ERA

replaced the curtain; and I found myself in a large apartment, along the upper end of which ran a low divan, while on the side opposite to the door were placed two or three chairs. Though I dimly suspected whither I was going, and whom I was to behold (for no distinct intimation had been given to me), a second or two elapsed ere, with a throb of wonder and awe, I became definitely conscious that the room was not untenanted. In the corner where the divan met the wall sat a wondrous and venerable figure, crowned with a felt head-dress of the kind called taj by dervishes (but of unusual height and make), round the base of which was wound a small white turban. The face of him on whom I gazed IJ can never forget, though I cannot describe it. Those piercing eyes seemed to read one’s very soul; power and authority sat on that ample brow; while the deep lines on the forehead and face implied an age which the jet-black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before One who is the object of a devotion and love which kings might envy and emperors sigh for in vain !

“A mild dignified voice bade me be seated, and then continued : ‘ Praise be to God that thou hast attamed! . . . Thou hast come tasee a prisoner and an exile: ..._», We desire but the good of the world and the happiness of the nations; yet they deem us a stirrer-up of strife and sedition worthy of bondage and banishment. . . . ‘That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened ; that diversity of religion should cease, and differences of race be annulled—what harm is there in this? . . . Yet so it shall be; these fruitless strifes, these ruinous wars shall pass away, and the “‘ Most Great Peace” shall come. . . » Donot you in Europe need this also? Is not this that which Christ foretold? ... Yet do we see your kings and rulers lavishing their treasures more freely on means for the destruction of the human race than on that which would conduce to the happiness of mankind. . . . These strifes and this bloodshed and discord must cease, and all men be as one kindred and one family. . . . Let not a man glory in this, that he loves” his country ; let him rather glory in this, that he loves his kind. . . .?\)

“ Such, so far as I can recall them, were the words which, besides many others, I heard from Baha. Let those who read them consider well with themselves whether such doctrines merit death and bonds, and whether the world is more likely to gain or lose by their diffusion.” —Introduction to “A Traveller’s Narrative,” Episode of the Bab, p. 39.

Ascension.

Thus simply and serenely did Baha’u’llah pass the evening of his life on earth until, after an attack of fever, he passed away on the 28th of May, 1892, at the age of seventy-five. Among the last Tablets he revealed was his Will and Testament, which he [Page 45]BAHA’U’LLAH: THE GLORY OF GOD 45

wrote with his own hand and duly signed and sealed. Nine days after his death the seals were broken by his eldest son, in the presence of members of the family and a few friends, and the contents of the short but remarkable document Were made known. By this will ‘Abdu’l-Baha was constituted his father’s representative and the expounder of his teachings, and the family and relatives of Baha’u’llah and all believers were instructed to turn to him and obey him, By this arrangement sectarianism and division were provided against and the unity of the Cause assured,

Prophethood of Baha’u’llah.

It is important to have clear ideas of Baha’u’llah’s prophethood, His utterances, like those of other divine ‘“‘ Manifestations,” may be divided into two classes, in one of which he writes or speaks simply as a man who has been charged by God with a message to his fellows, while in the other class the words purport to be the direct utterance of God Himself.

He writes in the Book of Igan :—

“There are two stations for the Suns rising from the Daysprings of Divinity. One is the station of Unity and condition of Oneness. ‘We make no distinction between any of them’ (Qur’4n, S. 2). The other station is that of distinction, creation and human limitations. In this station for each one a temple is designated, a mission is indicated, a manifestation is decreed, and certain limitations are assigned. Each one isnamed bya certain name, characterized by certain qualities and appointed to a new Cause and Law; as it is said: ‘ These are the Messengers; We have preferred some of them before others. Some of them hath God spoken unto, and hath exalted the degree of others of them. And We gave unto Jesus, the Son of Mary, manifest signs and strengthened Him with the Holy Spirit’ (Qur'an, S. 2). .

“In the station of Oneness and rank of Singleness, pure Sublimity, Divinity, Unity and absolute Deity have been and are ascribed to those Essences of Existence, because they are all seated upon the throne of the “ Manifestation of God’... that is, the appearance and the beauty of God is revealed by their beauty... .

“Tn the second station, which is that of distinction, separation, limitation and temporal conditions and indications, they show forth absolute servitude, real need and utter lowliness ; as it is said: ‘ Verily, Iam the servant of God,’ and ‘ Verily, I am only a man like you’ (Qur’an, S. 41).

“Tf it be heard from the Perfect Manifestations: ‘ Verily I am God,’ it is true and without doubt, for... through their Manifestation, [Page 46]46 BAHA’'U’LLAH AND THE NEW ERA

Attributes and Names, the Manifestation of God, the Attributes of God and the Name of God appear upon earth. . . . Likewise if they say: ‘We are the servants of God,’ this also is confirmed and evident, for outwardly they have appeared with the utmost degree of servitude. No one hath the courage to appear in the world with that manner of servitude.

“'Thus those Essences of Existence, when submerged in the seas of Eternal Holiness and when ascending to the summits of the significances of the Ideal King, uttered declarations of Unity and Deity. Were one to consider attentively he will find that even in this state they witnessed in themselves the utmost humility and lowliness in presence of the Absolute Existence and Real Life as though accounting themselves utterly nonexistent and deeming mention of themselves in that court as polytheism. .. .

“Therefore, whatever they may say and claim, including Divinity, Deity, Prophethood, Messengership, Successorship, Imamat or Servitude is true and without doubt.”—Book of Ighan, pp. 125~129.

When Bahi’u’llah speaks as a man, the station he claims for himself is that of utter humility, of “ annihilation in God.” What distinguishes the “ Manifestation,” in his human personality, from other men is the completeness of his self-abnegation as well as the perfection of his powers. Under all circumstances he is able to say, as did Jesus in the Garden of Gethsemane, “ Nevertheless not my will but Thine be done.” Thus in his epistle to the Shah, Baha'u'llah says :-—

“© King, verily I was as anyone among mankind, slumbering upon my couch, The gales of the All-Glorious passed by me and taught me the knowledge of what hath been. This thing is not from me, but from One who is Mighty and All-knowing. And He bade me proclaim between the earth and the heaven, and for this there hath befallen me that whereat the eyes of those who know overflow with tears. I have not studied those sciences which men possess, nor have I entered the colleges. . . . This is a leaf which the breezes of the Will of thy Lord the Mighty have stirred. Can it be still when the rushing winds blow? No, by the Lord of the Names and Attributes! Rather do they move it as they list, for Being belongeth not to nonentity in presence of the Eternal. His decisive command did come, causing me to speak for His Celebration amidst the worlds. Verily I was not save as one dead in presence of His Command, the hand of thy Lord, the Merciful, the Clement, turning me. Can anyone speak on his own part that for which all men, whether high or low, will persecute him? No, by Him who taught the Pen eternal mysteries, save him who is strengthened by one Mighty and Strong.” —Episode of the Bab, p. 395. [Page 47]BAHA’U’LLAH: THE GLORY OF GOD 47

As Jesus washed his disciples’ feet, so Baha’u’llah used sometimes to cook food and perform other lowly offices for his followers, He was a servant of the servants, and gloried only in servitude, content to sleep on a bare floor if need be, to live on bread and water, or even, at times, on what he called “the divine nourishment, that is to say, hunger!” His perfect humility was seen in his profound reverence for nature, for human nature, and especially for the saints, prophets and martyrs. To him, all things spoke of God, from the meanest to the greatest.

His human personality had been chosen by God to become the Divine Mouthpiece and Pen. It was not of his own will that he had assumed this position of unparalleled difficulty and hardship. As jesus said: “Father, if it be possible, let this cup pass from Me,” so Baha’u’llah said: ‘“* Had another exponent or speaker been found, we would not have made ourself an object of censure, derision and calumnies on the part of the people” (Tablet of Ishragat). But the divine call was clear and imperative and he obeyed. God’s will became his will, and God’s pleasure, his pleasure; and with “ radiant acquiescence” he declared :—

“Tn truth I say, whatsoever befalleth in the Pathway of the Lord is the well-beloved of the soul and the desire of the heart. Deadly venom, in His Path, is but sweetness itself, and torment, in His Name, but cool and refreshing water ” (see Epitre au Fils du Loup, p. 17).

At other times, as we have mentioned, Baha’u’llah speaks “from the station of Deity.” In these utterances his human personality isso completely subservient that it is left out of account altogether. Through him God addresses His creatures, proclaiming His love for them, teaching them His attributes, making known His will, announcing His Laws for their guidance and pleading for their love, their allegiance and service.

In the writings of Baha’u’llah, the utterance frequently changes from one of these forms to another. Sometimes it is evidently the man who is discoursing, then without a break the writing continues as if God were speaking in the first person. Even when speaking as a man, however, Baha'u'llah speaks as God’s messenger, as a living example of entire devotion to God’s will. [Page 48]48 BAHA’U’LLAH AND THE NEW ERA

His whole life is actuated by the Holy Spirit. Hence no hard and fast line can be drawn between the human and divine elements in his life or teachings. God tells him :—

“ Say: ‘ Naught is seen in my temple but the Temple of God, and in my beauty but His Beauty, and in my being but His Being, and in myself but Himself, and in my movement but His Movement, and in my acquiescence but His Acquiescence, and in my pen but His Pen, the Precious, the Extolled.’

“ Say: ‘ There hath not been in my soul but the Truth, and in myself naught could be seen but God.’ ”—Siratu’/-Haykal, p. 30.

/ His Mission.

Baha’u’llah’s mission in the world is to bring about Unity— Unity of all mankind in and through God. He says :—

“ Of the Tree of Knowledge the All-glorious fruit is this exalted word: Of One Tree are all ye the fruits and of One Bough the leaves. Let not man glory in this that he loves his country, but let him rather glory in this that he loves his kind.”

Previous prophets have heralded an age of peace on earth, goodwill among men, and have given their lives to hasten its advent, but each and all of them have plainly declared that this blessed consummation would be reached only after the “‘ Coming of the Lord” in the latter days, when the wicked would be judged and the righteous rewarded.

Zoroaster foretold three thousand years of conflict before the advent of Shah Bahram, the world-saviour, who would overcome Ahriman, the spirit of evil, and establish a reign of righteousness and peace.

Moses foretold a long period of exile, persecution and oppression for the children of Israel, before the Lord of Hosts would appear to gather them from all the nations, to destroy the oppressors and establish His Kingdom upon earth.

Christ said: “‘ Think not that I am come to send peace upon earth : I came not to send peace but a sword” (Matt. x. 34), and he predicted a period of wars and rumours of wars, of tribulations and afflictions that would continue till the coming of the Son of Man “in the Glory of the Father.”

Muhammad declared that, because of their wrongdoings, Allah had put enmity and hatred among both Jews and Christians [Page 49]BAHA’U’LLAH: THE GLORY OF GOD § 49

that would last until the Day of Resurrection, when He would appear to judge them all.

Baha’u’llah, on the other hand, announces that he is the Promised One of all these Prophets—the Divine Manifestation in whose era the reign of peace will actually be established. ‘This statement is unprecedented and unique, yet it fits in wonderfully with the signs of the times, and with the prophecies of all the great prophets. Baha’u’llah revealed with incomparable clearness and comprehensiveness the means for bringing about peace and unity amongst mankind,

It is true that, since the advent of Baha’u’llah, there have been, until now, war and destruction on an unprecedented scale, but this is just what all the prophets have said would happen at the dawn of the “great and terrible Day of the Lord,” and is, therefore, but a confirmation of the view that the “ Coming of the Lord” is not only at hand, but is already an accomplished fact. According to the parable of Christ, the Lord of the Vineyard must miserably destroy the wicked husbandmen before He gives the Vineyard to others who will render Him the fruits in their seasons. Does not this mean that at the coming of the Lord dire destruction awaits those despotic governments, avaricious and intolerant priests, mullas, or tyrannical leaders who through the centuries have, like wicked husbandmen, misruled the earth and misappropriated its fruits ?

There may be terrible events, and unparalleled calamities yet awhile on the earth, but Baha’u’llah assures us “ that ere long, these fruitless strifes, these ruinous wars shall pass away and the Most Great Peace shall come.” War and strife have become so intolerable in their destructiveness that mankind must find deliverance from them or perish.

“The fulness of time’ has come and with it the Promised Deliverer !

His Writings.

The writings of Baha’u’llah are most comprehensive in their range, dealing with every phase of human life, individual and social, with things material and things spiritual, with the interpretation of ancient and modern scriptures, and with prophetic anticipations of both the near and distant future.

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‘The range and accuracy of his knowledge was amazing. He could quote and expound the Scriptures of the various religions with which his correspondents or questioners were familiar, in convincing and authoritative manner, although apparently he had never had the ordinary means of access to many of the books referred to. He declares, in the Epistle to the Son of the Wolf, that he had never had time or opportunity even to read the writings of the Bab, although in his own writings he shows the most perfect knowledge and understanding of the Bab’s Revelation. (The Bab, as we have seen, declared that His Revelation, the Bayan, was inspired by and emanated from “ Him whom God shall make Manifest”? !) | With the single exception of a visit from Professor Browne, with whom in the year 1890 he had four interviews, each lasting twenty to thirty minutes, he had no opportunities of intercourse with enlightened Western thinkers, yet his writings show a marvellous grasp of the social, political and religious problems of the Western world, and even his enemies had to admit that his wisdom and knowledge were incomparable. The wellknown circumstances of his long imprisonment render it impossible to doubt that much of the wealth of knowledge shown in his writings must have been acquired from some spiritual source, quite independent of the usual means of study or instruction and the help of books or teachers.’

Sometimes he wrote in modern Persian, the ordinary language of his fellow-countrymen, which is largely admixed with Arabic. At other times, as when addressing learned Zoroastrians, he wrote in the purest classical Persian. He also wrote with equal fluency in Arabic, sometimes in very simple language, sometimes in classical style somewhat similar to thatofthe Qur’an. His perfect mastery of these different languages and styles was remarkable because of his entire lack of literary education.

In some of his writings the way of holiness is pointed out in such simple terms that “ the wayfaring man, though a fool, shall

x When asked whether Baha’u'llah had made a special study of Western writings and founded his teachings in accordance with them ‘Abdu’l-Baha said that the books of Baha’u'llah, written and printed sixty years ago, contained the ideals now so familiar to the West, although at that time these ideas had not been printed or thought of in the West. [Page 51]BAHA’U’LLAH: THE GLORY OF GOD 51

not err therein ” (Isaiah xxxy. 8). In others there is a wealth of poetic imagery, profound philosophy and allusions to Muhammadan, Zoroastrian and other scriptures, or to Persian and Arabic literature and legends, such as only the poet, the philosopher or the scholar can adequately appreciate. Still others deal with advanced stages of the spiritual life and are to be understood only by those who have already passed through the earlier stages. His works are like a bountiful table provided with foods and delicacies suited to the needs and tastes of all who are genuine truth-seekers.

It is because of this that His Cause had effect among the learned and cultured, spiritual poets and well-known writers. Even some of the leaders of the Siifis and of other sects, and some of the political ministers who were writers, were attracted by his words, for they exceeded those of all other writers in sweetness and depth of spiritual meaning.

The Baha'i Spirit.

From his place of confinement in distant ‘Akka, Baha’u’llah stirred his native land of Persia to its depths ; and not only Persia ; he stirred and is stirring the world. The spirit that animated him and his followers was unfailingly gentle, courteous and patient, yet it was a force of astonishing vitality and transcendent power. It achieved the seemingly impossible. It changed human nature. Men who yielded to its influence became new creatures. They were filled with a love, a faith, and enthusiasm, compared with which earthly joys and sorrows were but as dust in the balance. ‘They were ready to face life-long suffering or violent death with perfect equanimity, nay, with radiant joy, in the strength of fearless dependence on God.

Most wonderful of all, their hearts were so brimming over with the joy of a new life as to leave no room for thoughts of bitterness or vindictiveness against their oppressors. “They entirely abandoned the use of violence in self-defence, and instead of bemoaning their fate, they considered themselves the most fortunate of men in being privileged to receive this new and glorious Revelation and to spend their lives or shed their blood in testifying to its truth, Well might their hearts sing with joy, for they believed that God the Supreme, the Eternal, the Beloved, had spoken to them [Page 52]52 BAHA’U’LLAH AND THE NEW ERA

through human lips, had called them to be His servants and friends, had come to establish His Kingdom upon earth, and to bring the priceless boon of Peace to a war-worn, strife-stricken world.

Such was the faith inspired by Baha’u’llah. He announced his own mission, as the Bab foretold that he would, and, thanks to the devoted labours of his great Forerunner, there were thousands ready to acclaim his Advent—thousands who had shaken off superstitions and prejudices, and were waiting with pure hearts and open minds for the Manifestation of God’s Promised Glory. Poverty and chains, sordid circumstances and outward ignominy could not hide from them the Spiritual Glory of their Lord—nay, these dark earthly surroundings only served to enhance the brilliance of his real Splendour