Life and Teachings of Abbas Effendi/V.—THE STORY OF HIS LIFE (Concluded): AKKA

Life and Teachings of Abbas Effendi V.—THE STORY OF HIS LIFE (Concluded): AKKA

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[Page 73]

THE STORY OF HIS LIFE (Concluded)

AKKA

“AMONG those who went with us from Adrianople to Akka were three men who were followers of Subh i Ezel, and also one of Subh i Ezel’s wives who, having quarrelled with him, asked permission to accompany us. During the two years of close confinement these four lived peaceably with the followers of the Blessed Perfection, the woman in his family. As soon as our company was released from the barracks, they began to make mischief. They slandered the believers to the people of Akka, saying that we would make trouble at the first opportunity, and other things of like nature. The men were relatives of the woman, and she asked permission to live with them. So they took up quarters together in another part of the town from that in which we lived.

“After this their hostility became more [Page 74]aggressive and open. They declared that they were imprisoned by mistake, being enemies of the Blessed Perfection ; threatened to kill the Blessed Perfection and my brother, if there should be an opportunity ; and carried on various intrigues against them, as the forging of letters purporting to come from the Blessed Perfection and saying evil things of the Sultan and the Governor, which they took to the officials. At length they were so successful in inviting trouble that a threat came from Constantinople of again transporting and separating us.

“Two of the believers thought that they would settle the matter themselves, without taking counsel with the Blessed Perfection or my brother. They reasoned that if they should take such counsel, they would be forbidden to execute their plans, and, having been forbidden, they could not disobey. ‘We will,’ they said, ‘do a wicked deed ; but we will stop the evil doings of these people even if we are cursed for it. We will save our Lord though at the risk of our own souls.’ They persuaded another of the believers to join them and the three proceeded to the house of the Ezelis. Their intention was to demand of them a promise to stop their mischief, under threat of [Page 75]death; but they did not have the opportunity to get so far as that. Having called the Ezelis out they asked them whether they intended to kill the Blessed Perfection and the Master; whereupon the Ezelis attacked them fiercely with clubs and sticks. A general fight followed in which two Ezelis and one Beha’i were killed.

“In consequence of this affair (which occurred very soon after our release from the barracks) my brother was arrested and put in chains in the dungeon, on the assertion by the surviving Ezeli and the woman with him that he and the Blessed Perfection had instigated the trouble. Then followed another period of misery. The Blessed Perfection was brought before the court and gave testimony in behalf of himself and my brother. Abbas Effendi was speedily released from prison, but remained under suspicion, and the matter was not determined for many months, during which we lived in terrible suspense and anxiety. But at length the Court was satisfied that the charges were baseless, and they were withdrawn.¹

¹ Professor Browne (A Traveller’s Narrative, p. 370) quotes Laurence Oliphant as saying that Beha Ullah, on being brought before the court on this occasion, and being asked who and what he was, replied: “I will begin by telling you who I am not. I am not a [Page 76]“The Blessed Perfection then excommunicated the two Beha’is who were in the fight and survived it: they never again had speech

camel-driver,”—an allusion to the prophet Mohammed,—“nor am I the son of a carpenter,”—an allusion to Christ. “This is as much as I can tell you to-day. If you will now let me retire, I will tell you to-morrow who I am.” “Upon this promise,” continues Mr. Oliphant, “he was let go; but the morrow never came. With an enormous bribe he had in the interval purchased an exemption from all further attendance at court.”

I called Abbas Effendi’s attention to this statement, and asked him if there was any truth in it. “There is none whatever,” he replied. “You can yourself see that Beha Ullah could not have made those remarks. This being a Turkish government, the officials are all Mohammedans. There are also a very large number of Christians here. All Mohammedans and Christians would have understood the allusions; and such remarks being disrespectful to Mohammed and Christ, and the Blessed Perfection being a prisoner accused of endeavouring to subvert religious faith, they would have cut him in pieces—he could never have left the court-room.

“What the Blessed Perfection actually said in his own behalf was in substance this:

“‘I am innocent of any knowledge of this matter. How could I, who teach love and pity for every creature—who have given my life and that of my family to demonstrate that this is true religion—instigate this thing?

“‘You are trying to fasten upon me a guilt of which I am innocent; but I am ready to die. If you wish to execute me, I will sign any paper which you may prepare consenting to my execution; but I declare to you that I am innocent of this accusation.’

“The trial of these men lasted six months; during all this time the effort was being made to fasten the guilt upon the Blessed Perfection. Moreover, this trial was before a judge and jury. Is it likely that under these circumstances he could have bribed both a judge and a jury, who were, besides, to begin with, not too well disposed towards him? The effort would have been futile had he attempted it. He did not, nor would he have done so under any circumstances.” [Page 77]with him. He soon after began a series of tablets on the sin of murder; declaring that no one, whosoever he might be, who would take the life of his brother, could be a Beha’i.

“The woman and the surviving Ezelite were sent to Constantinople.

“These, so far as I have ever heard, were the only Ezelis who have been killed by Beha’is.

“After our liberation from the barracks and the termination of this affair, my brother was able to mingle freely with the people of Akka, and he at once began to establish friendly relations with them. As illustrating the manner in which he gradually won their good-will, an incident occurs to me which I will relate. The believers needed fuel, but the people would not sell it to them. They regarded us as heretics and thought there was merit for them in harshness and unkindness towards us. Abbas Effendi obtained permission to send out of the city for charcoal, and a camel-load was brought back. The driver was stopped by a Christian merchant. ‘This is better charcoal than I can get,’ he said, and without more ceremony took it for himself—nor would he return the money paid for it.

“This was reported to my brother. He [Page 78]went to the merchant’s shop and stood in the door. He was not noticed. Then he entered and sat down by the door. The merchant continuing to transact his business with those who came and paying him no attention, he waited in silence for three hours. At length, when the others had left and no more came, the merchant said to him : ‘Are you one of those prisoners here?’ Abbas Effendi assenting, he continued : ‘What have you done that you are imprisoned?’

“ ‘Since you ask me,’ replied Abbas Effendi, ‘I will tell you. We have done nothing. We are persecuted as Christ was persecuted.’

“ ‘What do you know of Christ?’ said the merchant.

“ My brother replied in such a manner that the merchant perceived that he was not ignorant of Christ and the Christian Bible. He then began to question him about the Bible and was interested in his replies, as my brother gave him explanations which he had never before heard.

“ Next he invited my brother to a seat beside him and continued the conversation for two hours. At its conclusion he seemed much pleased, and said : ‘The coal is gone,—I cannot return you that, but here is the money.’ [Page 79]He then escorted my brother to the door and down into the street, treating him with the greatest respect. Since that time he and Abbas Effendi have been fast friends, and the two families also.

“Yet the prejudices and animosities of the people against us were so deep-rooted that much time and patience have been required to remove them. You have already been told, I think, of the Afghan who persisted in his enmity for twenty-four years, but was finally softened by my brother’s kindnesses. So it has been with many. But in time his love for others has won all hearts. People have commonly said of him: ‘What does he do to his enemies that he makes them his friends?’

“The Governor, the magistrates, the officers of the army, first learned to respect him, and then to love him. Nearly every one in the city loves him,—Moslem and Christian, rich and poor.

“Yet perhaps there is one exception—I know of no other—of which I will now speak.

“The Blessed Perfection indicated in many ways that Abbas Effendi was to be his successor. Many years before his death he declared this in his Book of Laws. He has [Page 80]referred to Abbas Effendi as ‘The Centre of my Covenant,’ ‘The Greatest Branch,’ ‘The Branch from the Ancient Root,’ ‘The Mystery of the Greatest God.’ He conferred upon him the designation of ‘His Highness the Master,’ and usually so addressed him and spoke of him ; and he required all his family to treat him with marked deference. He also left a testament in which he reiterated his will in this respect.

“Nevertheless, after the death of the Blessed Perfection, Abbas Effendi’s assumption of this position was resented by our half-brother, Mirza Mohammed Ali. For a time he endeavoured to stir up dissensions among the Beha’is. Failing in this, he sought to injure my brother personally. At this time, as had been the case for more than twenty years, my brother was permitted to go at his pleasure beyond the walls of Akka, and had the freedom of the surrounding country. I then myself resided in Haifa, and he as well as the other members of his family were in the habit of going there frequently, a change which was of much benefit to their health, since Akka is a small, crowded, and, in some seasons, unhealthy city. Mohammed Ali proceeded to make false charges of various sorts [Page 81]against Abbas Effendi to the Turkish government. One of these was this:

“The Blessed Perfection before his death gave Abbas Effendi the charge to build, on a site which he had selected on the side of Mt. Carmel above Haifa, a building which should be the permanent resting-place of the remains of the Bab, himself, and my brother, and also contain a hall for meeting and worship. This building was in process of erection at the time I speak of—it is not yet completed—and Mohammed Ali represented to the authorities that it was intended as a fort, in which Abbas Effendi and his followers intended to intrench themselves, defy the Government, and endeavour to gain possession of this part of Syria.

“Other equally baseless charges were fabricated and reiterated until the Government, as on previous occasions, became weary of the annoyance and issued a firman decreeing that the original order, by which the Blessed Perfection and his family were confined within the walls of Akka, should be again put in force.

“This was about two years ago. Since that time my brother has been assured that on his application in behalf of himself alone, his strict confinement would be again remitted. He [Page 82]refuses, however, to make this application.¹ This is because he is much more grieved by his brother’s alienation from himself than by his own loss of freedom. He regards harbouring hatred against another as the greatest evil which can befall a man, and he is determined to rescue his brother from this, if possible, at whatever cost to himself. He knows that his own liberation would cause Mohammed Ali’s hatred to increase, and probably render a reconciliation impossible ; but he hopes that, if the situation remains as it is, he may in time be able to soften his brother’s heart and regain his love.²

“ My father’s imprisonment in his house con-

---

¹ Further, in the fall of 1902, a number of American friends of Abbas Effendi formed the plan of visiting the Court of the Shah of Persia and securing his co-operation in an application to the Sultan of Turkey for the release of Abbas Effendi. They came to Europe for this purpose, and from Paris telegraphed to Abbas Effendi asking his assent to the project. He replied, requesting that the undertaking should be abandoned.

² As this book is about to go to press, I am informed of an event which has caused great rejoicing in the Beha’i world. Besides Mohammed Ali, Abbas Effendi has another half brother (full brother to the former), by name Badi Ullah. Badi Ullah has always maintained friendly relations with Abbas Effendi and his family, but has sided with Mohammed Ali in his protest against recognising Abbas Effendi as the head of the church. He has now repented of his apostasy, and in a lengthy manifesto, a copy of which I have seen, announces his adherence to Abbas Effendi as the true “ Centre of the Covenant.” [Page 83]tinued for nine years after our release from the barracks. His followers from abroad now had free access to him, and our life was in most respects comparatively comfortable. After this time the Governor gave the Blessed Perfection the freedom of the city, and of the country in the vicinity of Akka. His friends now urged him to reside in the country, believing that his health would be benefited by the change. He at first refused, but at length yielded to persuasion and transferred his residence to a house without the city.¹ Here he

¹ Professor Browne visited Beha Ullah here in 1890, and his graphic description of his first interview with him is so effective and interesting that I will quote it. “I was conducted,” he says, “through passages and rooms at which I had scarcely time to glance to a spacious hall, paved, so far as I remember (for my mind was occupied with other thoughts), with a mosaic of marble. Before a curtain suspended from the wall of this great antechamber 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, 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 I 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 [Page 84]passed a quiet and peaceful life until his death at the age of seventy-five, in the year 1892. His chief occupation, as it had been at all times since his return from his sojourn of two years alone in the mountains near Baghdad, was the writing of sacred books and tablets.

“ Abbas Effendi continued to live in Akka.

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 attained ! . . . Thou hast come to see 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 the 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. . . . Do not 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 remember them, were the words which, with many others, I heard from Beha. 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. ” [Page 85]He frequently visited the Blessed Perfection, and generally came out on foot. The walk was long, and in summer the sun very oppressive. It was his habit, if overcome with heat or fatigue, to lie down on the ground, rest his head on a stone, and sleep. The Blessed Perfection remonstrated with him about this, saying that he should use a horse. My brother replied, ‘How can I come to my Lord riding ? I must show that I am the humblest of all the people. When Christ went out he walked, and slept in the fields. Who am I, that in visiting my Lord I should go as greater than Christ ?’

“In his early life my brother was much disinclined to marry. It is a Persian custom, when two cousins, a boy and a girl, are born about the same time, to promise them in marriage to each other in their infancy. My brother was promised in this way to a cousin, and while we lived in Baghdad we thought that the time had come for the marriage. He, however, thought differently ; and when our mother desired to send for the girl, he positively refused to permit it to be done. ‘Why should I marry ?’ he asked ; ‘are there not enough to suffer now, that we should propose to bring others to share our lot ?’ [Page 86]“ After our release from the two-years’ confinement in the barracks here, my mother and myself were both very desirous that my brother should marry, and we began to look about for a girl whom we would approve. Our choice finally fell upon the daughter of a believer living in Syria, who was said to be very beautiful and amiable, and in every way a suitable match. Without consulting my brother, since we wished to place him in a position where he could not refuse our oft-repeated appeals to give us a daughter and a sister, I invited her to visit us. The invitation was accepted, and she set out with her brother. After a hard and wearisome journey, they reached Haifa and were taken to the house of one of my uncles there.

“ We commenced quietly to make preparations for the marriage, without making known to my brother the arrival of the girl. However, many of the believers knew of it and of our intentions, and were so delighted that ‘their Master’ (as they always called him) was to take a wife, thus giving them the hope that he might have a son to succeed him in fostering the faith until it should become established, that their pleasure shone in their faces. My brother saw that there was something unusual [Page 87]afoot, and the thought occurred to him, since the subject had been so much urged upon him, ‘Now perhaps they are getting me a wife.’ So he hastened home to us and demanded with considerable energy, ‘What is this—what are all the people smiling about? Is it possible that you are again planning to get me a wife? If you are, you may as well give it up, for I will not marry.’ We tried to plead and reason with him, but he would not hear us. Finally we said, ‘What, then, is to be done? She is at Haifa—she has come with her brother—what can we do?’ Then he hesitated, looked serious, and finally said: ‘Well, if you have brought her here, she belongs to me, and I will give her in marriage to some one who will be better suited to make her happy than I.’

“She remained at Haifa for some time, until at length my brother brought about her marriage to a husband of his own selection. The marriage has resulted satisfactorily to all parties.

“The Bab, during his life, had a certain follower who was specially devoted to him. On one occasion he visited this man in his home. His host said to him that his visit filled him with the greatest happiness of his life; but that [Page 88]he had one sorrow of which he wished to speak. He had been married ten years, and was childless. He begged the Bab to pray for a child for him, and this the Bab promised.

“ Nine months later a daughter was born to this follower. When this daughter grew up she was very sweet and very amiable. She had been promised in her infancy to a cousin ; and her cousin, in due time, was very desirous for the marriage. Having been permitted to see her, from that day on he seemed to think of nothing but the time when she should be his wife. He urged on the marriage, provided the house, and made all the usual preparations. On the day set, the bride was brought to the bridegroom’s house, which, according to Persian custom, completed the civil marriage. Then, to every one’s amazement and consternation, the bridegroom refused to see the bride. To the demands of the relatives as to why he had changed his mind within an hour his only reply was, ‘ I do not know. I cannot explain and have nothing to tell. All I know is that I cannot see her.’

“ Six months later the young man died.

“ The girl remained in her husband’s house until his death ; but she never saw him after entering it. [Page 89]"She felt much humiliated, and resolved that she would never again marry. She and her family were very earnest believers; and after this occurrence she begged her father and mother to send her to be a servant in the household of the Blessed Perfection. Because of her disappointment her parents did not wish to refuse her; and her mother wrote for permission to visit the family of the Blessed Perfection with her daughter. Permission was granted and they came to Haifa. The Blessed Perfection asked my brother to bring them; but, not finding it convenient to go himself, he gave the commission to some one else to execute. Mother and daughter came to our house, and, having seen the Blessed Perfection, asked to see the Master. At that moment my brother entered and conversed briefly with the ladies, seeming, however, unusually interested for him.

"The ladies returned to Haifa and remained there, coming back and forth occasionally to visit us. My mother and I, seeing that my brother was noticing the young woman, hoped that he might marry her; but, remembering our experience, we did not dare to suggest it. About six months later the Blessed Perfection called my brother to his room and asked him [Page 90]if he would not take this young woman for his wife. My brother consented.

“In deciding to marry, my brother undoubtedly sacrificed his own preference for a single life to the wishes of the rest of the family, and especially of the Blessed Perfection. The latter had suggested to him that, as his example would influence all believers, it would be well if it illustrated the best and highest condition of life for men, which was the married state. Yet, in coming to this decision, I think that our Master was much influenced by the warm regard and affection which he undoubtedly felt for the woman whom he was asked to marry.

“Then there was much rejoicing. All the believers looked forward to the marriage with delight. But time went on and yet it was not concluded. The real reason, which we did not care to mention publicly, was that we had no suitable room to give my brother in the house, and were not willing to lose him from our home, where his presence was so essential to our happiness.

“Finally, I went to the wife of our landlord and told her of our perplexity. She consulted her husband, and he, a good-natured man, said that he could remove the difficulty. He owned the adjoining house; and he cut a door to [Page 91]connect the courts of the two houses, and gave us a room, completely furnished, in the other house.

“The way was thus made plain for the marriage, and it was duly solemnised soon after.

“The occasion of the wedding had one peculiar feature so characteristic of my brother that I will mention it. Our marriage service is very simple, consisting of the reading of a tablet and the exchange of promises by the contracting parties. It is usually followed by feasting and the entertainment of friends until late at night.

“Our Master had made, personally and with great care, all the preparations for receiving and entertaining the guests. The ceremony was performed by the Blessed Perfection about two Template:Smallcaps My brother then quietly withdrew without speaking to any one, and did not return until after the guests had dispersed.

“It was not from want of consideration for the solemnity of the occasion or for his bride that he did this, for the tender affection which he has always shown for her disproves this ; or for his guests, for his minute attention to the arrangements for their pleasure disproves this also. But it was his habit to spend this part of the day and the evening in visiting the poor [Page 92]and sick and explaining the Koran, he being frequently thus occupied until a late hour. He never permitted his own affairs to interfere with the discharge of these duties, and was unwilling to neglect them even on this occasion.

“My brother’s marriage has proved exceedingly happy and harmonious. Several months ago my sister took two of her daughters to Beyrout on account of their health, and this has been her first separation from her husband for any length of time. Since a short time after her departure a question repeated by my brother the first thing every morning to his daughter, who is his constant attendant, is, ‘Ruha, when do you think your mother will come back?’

“Eight children have been born to them, of whom four are living. Their family now consists of two unmarried daughters, two married daughters with their families, and myself.

“Many influences, and those of the very strongest character, have been brought to induce my brother to take a second wife — a practice which the Blessed Perfection did not in terms forbid, but advised against. The believers have urged it strongly for several reasons. Very many of them wish to take a [Page 93]second wife themselves, but feel constrained from doing so by the Master’s example. In Persia, except among believers, polygamy is a universal custom, and the restriction to one wife, which all believers feel and respect, seems very severe. Then there is a general wish that the Master might have a son to succeed him. Other arguments have been advanced ; and the pressure brought to bear upon him has been, and still is, very great—greater than you can easily imagine.

“The general advice of the Blessed Perfection against a second marriage would in itself have had the effect with my brother of a command and have settled the question ; but as regards him it was withdrawn by our Lord before his death. He said to Abbas Effendi that he rather wished to lead the believers gradually to monogamy than to force them to adopt it, which they felt bound to do by reason of the Master’s example ; that therefore, and since it was much desired by all that the Master should have a son, he withdrew even the advice in his case, and desired him to consider himself free to follow his own desires and inclination.

“To this the Master replied that his own wishes and feelings were against a second [Page 94]marriage, though, if the Blessed Perfection should command it, he would obey. This, however, the Blessed Perfection never did.

“To all other appeals his reply has always been a firm refusal. He thinks that if it had been God’s will that he should leave a son, the two who had been born to him would not have been taken away. He believes that the best and highest condition of life for a man is marriage to one wife, and that it is his duty to set that example to the world.”