| ←Issue 9 | Star of the West Volume 12 - Issue 10 |
Issue 11→ |
 Proofread onceReturn to PDF view
|
We are working hard to have proofread and nicely formatted text for you to read. Here is our progress on this section:
|
STAR OF THE WEST
PUBLISHED NINETEEN TIMES A YEAR
In the Interest of the BAHAI MOVEMENT
By the BAHAI NEWS SERVICE, 515 South Dearborn Street, Chicago, Ill., U. S. A.
Publishers: ALBERT R. WINDUST—GERTRUDE BUIKEMA—DR. ZIA M. BAGDADI
Entered as second-class matter April 9, 1911, at the postoffice at Chicago, Ill., under the Act of March 3, 1879.
TERMS: $3.00 per year; 20 cents per copy.
Two copies to same name and address, $5.00 per year.
Make Money Orders Payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
To personal checks please add sufficient to cover the bank exchange.
Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
"Great importance must be given to the development of the STAR OF THE WEST. The circle of its discussion must be widened; in its columns must be published the essential problems pertaining to the Bahai life in all its phases. Its contents must be so universal that even the strangers may subscribe to it. Articles must be published, dealing with the universal principles of the Cause, the writers proving that this Cause takes a vital interest in all the social and religious movements of the age and is conducive to the progress of the world and its inhabitants. In short, the STAR OF THE WEST must promote the aspirations and the ideals that will gather little by little around these general Tablets, bringing into the light of day all the historical, religious and racial knowledge which will be of the utmost value to the Bahai teachers all over the world."
From Unveiling of the Divine Plan.
| Vol. 12 | CONTENTS | No. 10 |
| PAGE | |
Abdul-Baha going to the Tomb of the Bab | 162 |
A Week in Abdul-Baha's Home | 163 |
| By GENEVIEVE L. COY | |
Pen Pictures of Abdul-Baha in America | 167 |
| From the Diary of JULIET THOMPSON | |
Tablet from Abdul-Baha regarding spelling of Sacred Name | 168 |
| Letter from Aziz 'Ullah and Comments by Jean Masson. | |
Tablet from Abdul-Baha to Victoria Bedikian | 170 |
PERSIAN SECTION—Written by Dr. Zia M. Bagdadi | 176-173 |
"A Bahai denies no religion; he accepts the Truth in all, and would die to uphold it. He loves all men as his brothers, of whatever class, of whatever race or nationality, of whatever creed or color, whether good or bad, rich or poor, beautiful or hideous. He commits no violence; if he is struck he does not return the blow. He calls nothing bad, following the example of the Lord BAHA 'ULLAH.—Words of ABDUL-BAHA (from Abdul-Baha in London.)
--PHOTO--
ABDUL-BAHA GOING TO THE TOMB OF THE BAB.
Beside Abdul-Baha is the gardener Ismail Azha, and behind him is Mirza Subhi, one of the secretaries. The wall to the left borders Abdul-Baha’s garden. The large building in the distance is the Jesuits’ School for Girls, and Mt. Carmel appears in the background.
"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened, that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes; these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA 'ULLAH.
| Vol. 12 | Eizzat 1, 77 (September 8, 1921) | No. 10 |
September 1 to 8, 1920.
The four pilgrims who made this glorious journey together were Mabel Paine, Sylvia Paine, Cora Grey and Genevieve Coy.
BY GENEVIEVE L. COY
"We have beheld the King in His Beauty; we have seen the land that is very far off".
September 1, 1920.OUR party of four American pilgrims had left Cairo on the evening of August 31st. Three of the Egyptian Bahais had come to the train to bid us farewell, and to give us messages to take to Haifa. One of the group was an Armenian, who brought a basket of fruit for the Master. Another was Mirza Tofik, a young man of twenty-one or -two years of age, who is a student in the college in Beirut. He interpreted for us often during our five days in Cairo, and also served as a most pleasant and helpful guide in some of our trips about the city. The third person to bid us Godspeed was Mohammed Taki Esphahani, in whose home we had spent some of our happiest hours in Cairo. He speaks no English, but he gave us many sweet thoughts, through Mirza Tofik's interpretation, and his smile was a benediction. We loved him so much that we could not have borne parting from him had it not been that the goal of our journey was Haifa and the Master! His parting gift to us was a tray of delicious pastry, and a lovely bouquet of roses. Through all the next day's ride the flowers kept fresh, and on the day after that there were two or three buds that were fresh enough to be given to the Master, when Mirza Mohammed Taki's message of love was told him. The Master wore them in his girdle all the rest of that day, and said that he always was happy when he thought of the loving heart of the Bahai who had given us the flowers.
When we woke on the morning of September first, the train was running through the desert country of southern Palestine. For mile after mile the rolling sand dunes stretched into the distance. Long lines of camels were passed; and occasionally acres of date-palms, loaded with green dates, showed where a little moisture was held in the sand below the dry surface. For hours we looked out of the window, watching, with an intense fascination, those long miles of desert. Some one in our party said that she could quite understand why the children of Israel murmured in the wilderness, if that was the kind of country that they had to travel through! We wondered whether Joseph and Mary, and the infant Jesus, had traveled so hard a road when they went down into Egypt. But later, in Haifa, we were told that the tradition of the country says that they went to the port at the foot of Mt. Carmel, and from there continued their journey to Egypt by boat.
During the middle of the day, the train passed from the desert into the pasture land. That is as different from
our green American meadows as one can imagine. The pastures are brown and dry, and we wondered how the many herds of goat and sheep that we saw could find enough food to keep them alive. We saw almost no cows, and in Haifa we found that it is very difficult to obtain milk; we did not see any butter while we were in Palestine. Instead of butter, a white, salty cheese made from goat's milk is served.
In the afternoon we rode through the beautiful valley near Joffa, with its thousands and thousands of fruit trees. The fields have to be irrigated, but when that is done they "blossom abundantly," and the trees are loaded with oranges and lemons, which were green at that season of the year. A little farther north is the valley of Sharon, and we tried to remember some of the beautiful words of the Old Testament with regard to that valley. "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose. It shall blossom abundantly even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord and the excellency of our God."
The last part of the journey was very beautiful. The train ran close to the edge of the seashore, and we saw the sun drop down through fleecy clouds and sink in the blue waters of the Mediterranean. On the right a low range of hills rose,—rocky, and sparsely covered with vegetation. Beyond them appeared line after line of hills, until, far in the distance, high blue mountains towered in to the sky. We thought that they must be the Lebanons, and we wondered whether we should soon see the valley of Acca. After a time the lowest range of hills rose so close that all the others were blotted out. Cora suggested that perhaps the termination of this range was Mt. Carmel, and so it proved to be, for suddenly we rounded a point of land, and Haifa appeared to the east, with Mt. Carmel above.
Haifa lies on a narrow plain at the foot of the mountain, but there are buildings scattered part way up the slope. A long white road traverses the length of the hill, and reaches the top near its western extremity. I looked for the Tomb of the Bab, but I am not sure whether I saw it then. The train runs through a considerable part of the town, before reaching the station, and our eyes were very eager in their search for the various places of which we had heard so much. Suddenly I remembered that we should now be able to see Acca across the bay, and hurrying to the other side of the car, I looked out—and across the water I glimpsed the city of the Lord, the "door of hope." We were so happy to be so near our journey's end,—we were so full of expectation, that it seemed as if the train would never reach the station. But at last we did pull up in front of it! Cora went out to look for a porter, and I was ready to pass baggage out of the window to her. But almost immediately a hand was reached in to shake mine, and we were welcomed by a young man, whom we later learned was Rouhi Effendi, one of the Master's grandsons. Soon a familiar figure appeared in the car, Fugeta, whom we had last seen in New York. He helped pass out bundles, and soon we were all on the platform with our numerous parcels and bags beside us. We shook hands with several young men, Bahais from the Master's household, and then we four American pilgrims were in the auto, with the driver, Rouhi Effendi, and some of our baggage. Said Effendi, who had just arrived from Alexandria, Fugeta, and the other friends waited for the car to return for them.
The car ran through several streets, going steadily upwards,—and I was too happy and too far from ordinary speech to be able to say a word. Suddenly we turned a corner, and after going less than a hundred yards the car stopped.
I recognized the Pilgrim House, from the picture of it in The Light of the World. On the other side of the road was the wall of the Master's garden, and rising above it, the little room, like a watch-tower, in which the Master often stays.
During our ride from the station, Rouhi Effendi told us that the Master was staying on the mountain for a few days, to rest from the many demands made on his time when he is in his house in the town. We would not see him until the next day. Perhaps we were disappointed for a moment, but here one knows that all that the Master does is wisely done. And next morning we were sure that it was well that we should have time to rest, and drink in the exquisite peace of the place, before meeting him.
At the door of the Pilgrim House we were met by two Americans, Mrs. Hoagg and Malcolm McGillavrey. Malcolm had been in Haifa a week, but Mrs. Hoagg had been there since early in the summer. She acted as hostess for the Pilgrim House; she showed us to our rooms,—one for Cora and me, another for Mabel and Sylvia. Simple, clean, and filled with a faint fragrance as of incense, is our place of rest, the place the Master has provided for those who come from the West. Every hour I wonder more at the love and kindness which has so provided for our comfort! Whenever we sit down to a meal, I think, "This is the meal the Master has given us!" The material food has come now, but the spiritual food had reached us in America!
Fugeta cares for the house; he gets the breakfast; he serves the lunch, the food for which is brought over from the Master's house; he washes the dishes, he cleans the lamps, he is always busy in serving us. In the evening he helps wait on table, at dinner in the Master's house. The other boy who serves at dinner is Khosro, who came from Burmah when he was very young, to serve the Master.
After our arrival at the Pilgrim House we sat on the porch for a while. The night was beautiful,—a full moon, and yet the stars were very bright. At about half past seven, Mrs. Hoagg took us over to the Master's house to meet the ladies of the household. We entered a gate that is covered with a luxuriant growth of vines, and walked under an arbor to the entrance of the house. It was hard to believe that we were really there! We had seen pictures of the house often and it was so very like the pictures! (That is true of everything here. The pictures we have seen have been very good, I think, for one recognizes places and people immediately.)
We went up a rather long, broad flight of steps, turned to the left, and were in a high-ceilinged room of moderate size. There were many chairs and divans against the wall and at the end of the room was a big wicker chair which one knew at once was the Master's. Immediately the ladies came in they greeted us with the Greatest Name, they inquired about our health, our journey, about the believers in America. Rouhi Effendi translated for those who did not speak English. There were present the Holy Mother, the Greatest Holy Leaf, two of the daughters, Touba Khanoum and Rooha Khanoum; two or three young girls, granddaughters of the Master,—and Foad, the adorable four-year-old grandson, whose picture I had seen in Mr. Latimer's note-book.
The Holy Mother spoke about BAHA 'ULLAH'S commands about education. The two daughters talked with us about the friends in America. Little Foad ran in and out on a very sturdy pair of legs. I cannot remember much of what was said. We knew that we were very welcome. We knew that we were at home as never before! I could not but try to realize that these were the women who had been for years prisoners in Acca, who had undergone unspeakable hardships,—these
women with smiling faces who welcomed us so cordially.
After a time, how long I cannot tell,—someone came and announced dinner. The ladies said "good night," for they do not come to the table where the men pilgrims are. We were taken out into a big, big room, which had a long table down the center. Many men came filing in and seated themselves. There were probably twenty or thirty at the table. Later we learned that five religions, and six or seven nationalities were represented. Christians, Mohammedans, Buddhists, Zoroastrians, Jews—were met in love and unity at the table of our Master. Egyptian, Persian, Arab, Burmese, Japanese, American, Parsee, Turk,—and perhaps other nationalities were infinitely happy because they had found the joy that passeth understanding,—because they were the guests of Abdul-Baha! One does not remember words here, but the atmosphere of joy and peace is unforgetable.
As we were leaving the house, Rouhi Effendi, who had just come down from the mountain, brought word that the Master would either come down, or send for us the next day.
At the Pilgrim House we sat out on the porch in the moonlight and talked until almost ten o'clock,—and then went to our rooms to pass our first night in the Holy Land! I slept peacefully, and the night was all the more beautiful because I woke several times for a few minutes of happy realization that we were at last in Haifa,—in the "land of heart's desire!"
September 2, 1920.
To waken in the Pilgrim House in Haifa is a very, very happy experience! From our west windows we could catch a glimpse of the Tomb of the Bab, and how eagerly we looked up at it, knowing that there the Master was dwelling; there was the memorial to the wonderful young herald of our Faith, the Supreme Bab.
Breakfast in the Pilgrim House comes at seven o'clock. It is a simple, friendly meal. The food consisted of tea, toast, poached eggs, honey and cheese. And the lovely companionship of the friends! There were the seven of us who slept in the House, and Said Effendi and Mirza Lotfullah always came in and had breakfast with us. Mirza Lotfullah came down from the mountain each morning, bringing handfuls of jasmine blossoms from the garden of the Tomb, and these he strewed on the table. They were a lovely reminder of the spiritual fragrance of that spot!
After breakfast on that morning I was sitting in our room praying. Cora was writing at the table, the door into the living-room was open and the various sounds of the household drifted in to us. I was having a very happy time reading some of the prayers in the little prayer-book, and also in praying for the friends who were not there with us. I found myself bathed in a wonderful atmosphere of love and peace. It was like nothing I had ever experienced! It was not supernatural, in the sense of seeming queer or strange. It was simply an all-pervading peace and calm that seemed to fill my whole heart and spirit. I seemed to be at one with all the beauty and joy and light in the universe. Thus, I think, some ray of love from the Master's thought prepared me for meeting him that day.
At lunch Rouhi Effendi brought word that we were to go up to the Tomb at about four in the afternoon, to see the Master! After lunch we all went and rested for an hour and a half. That is part of the day's program always. At three o'clock came tea, another invariable occurrence.
As the hour drew near when we were to go up the "Mountain of the Lord," to meet Abdul-Baha, I remembered one evening we had spent with
Juliet Thompson not long before we had left New York. She had said with deep earnestness, "When you are in the Master's presence do not be self-conscious, if you can help it. Do not be afraid. There is nothing to fear. He is all love and kindness. Pray, pray, all the way on your journey, that your hearts may be freed from all self-consciousness. Go to him freely, gladly!"
I had tried to remember that, I had prayed for purity of heart that I might learn the lessons the Master will teach those who are ready to learn. And yet as we rode up the steep road toward the Tomb, there was a strange mixture of love and dread and longing in my heart. The way seemed very long! And yet it was very beautiful. We saw the valley of Acca, with the river Kishon winding through it down to the sea. Across the bay, Acca shone brightly in the afternoon sunlight,—that "White Spot," which so many, many pilgrims have sought because the Glory of God had lived there.
Finally we turned off from the main road, and the carriage drove down a steep incline toward the Mossafer Kaneh,—the Persian Hospice for men. There we alighted and Mrs. Hoagg led us along a wide path, which is bordered with cypress trees on one side and with fig trees on the other. We passed the house of the care-taker, with the little room on top where the Master sometimes sleeps when He is on the mountain, and walked around to the front of the Tomb.
(To be continued)
FROM THE DIARY OF JULIET THOMPSON
(Continued from page 158)AT the end of the divine talk the feast was ready; but no sooner had this been announced than a sudden storm blew up. There was a peal of thunder, the clouds rolled very low. Abdul-Baha stepped out into the road and went to the extreme end of it, where there was a crossroad. There a chair had been left, and, as I watched him from a distance, I saw him sit down while the Persians stood around him. I then saw him lift his face to the sky. He had gone very far from the house; the thunder was still threatening and the clouds were ominously black. Suddenly a change came with the wind. The clouds began to flee across the sky, blue patches appeared, the sun came out! Then Abdul-Baha rejoined us in the grove. This I saw.
Later as we sat at the tables, he anointed us with rose-water. I was not at a table, but sitting on the ground beneath a tree, with one or two believers.
"Friends here!" smiled Abdul-Baha. In his voice was a deep and thrilling joy, the union of hearts gives him such rest.
But the wonderful, the indescribably wonderful time came later. Abdul-Baha went out alone and remained for hours. When he returned it was dark. A few of us were sitting on the porch. Below us on the grass sat the people, that is, those who had lingered. Their white clothes in the dusk were as soft as moth wings. In their hands they held burning tapers, really to keep off mosquitos! but the effect was of tiny wands tipped with red stars and the incense was like some Eastern temple. It was a fairy-like picture.
Abdul-Baha took a chair in the center of the step, and delicately holding a taper himself, he spoke in words of flame. I can see it all vividly still—and shall through my life—those trembling
(Continued on page 171)
O thou STAR OF THE WEST!
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shall become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shall become the first paper of the world of humanity. Yet all these depend upon firmness firmness, firmness!
O ye apostles of BAHA 'ULLAH—May my life be a ransom to you!
. . . . Similarly, the Magazine, the STAR OF THE WEST, must be edited in the utmost regularity, but its contents must be the promulgator of the Cause of God—so that both in the East and the West, they may become informed with the most important events.
| Vol. 12 | Eizzat 1, 77 (September 8, 1921) | No. 10 |
To the maid-servant of God, Miss Jean Masson (Chicago)—Unto her be the Glory of God, the Most Glorious!—Care of his honor, Mr. Roy Wilhelm (New York):
He Is God!
O thou harbinger of the Kingdom!
Thy letter has been received. Its contents indicate that thou art occupied in writing a book in answer to the one who has written against the Truth. Thou asked as to how ye should spell in English the blessed name of His Holiness, BAHA 'ULLAH and also Mashreq 'Ul-Azkar. Ye should spell them thus: BAHA 'ULLAH and Mashreq 'Ul-Azkar.
It is my hope that in writing this book thou wilt be confirmed. The language, however, must be very lenient and mild. Thou shouldst write it with the utmost politeness. Thou shouldst not look at the expressions of that hostile person, because he was a man full of prejudice and very impolite. Anybody who is endowed with a slight sense of fairness understands that what this person has written is based on the utmost self-interestedness and enmity. This very fact is a sufficient proof showing his fallacy.
Unto thee be the Glory of Abha!
(Signed) ABDUL-BAHA ABBAS.
(Translated by Aziz 'Ullah Khan S. Bahadur, Haifa, Palestine, April 29, 1921.)
Haifa, Palestine.
May 17, 1921.
Miss Jean Masson,
My dear Bahai sister:
I am sorry your letter to the Master was kept so long unanswered. It was due partly to the sickness of the Beloved and partly to his thousand-sided occupation. However, I am glad at last there offered some opportunity when your letter was presented and a Tablet was revealed.
As to the spelling of the two names, BAHA 'ULLAH and Mashreq 'Ul-Azkar, the standard is given by the Master in this same Tablet of yours. The explanation is that BAHA 'ULLAH is composed of two words, Bahá and Allah (Glory and God). BAHA 'ULLAH means the Glory of God. Now the U signifies of. This vowel, when introduced between these two words, joins them together, but in pronunciation the A of Allah is dropped and replaced by the same U-vowel. We put an apostrophe between the two words in order to show that a letter, i. e., A, is dropped and we capitalize the U because it replaces the A of Allah which is in capital.
Mashreq 'Ul-Azkar is also composed of two words, Mashreq and El-Azkar (Mashreq—dawning place; El—the; Azkar—mentions or prayers or communes). Again U signifies of. When we put these two words together the E of El is dropped in pronunciation and so that U-vowel takes its place. We put an apostrophe to show that the letter E is dropped and we capitalize the U-vowel because it replaces the E of El which is in capital.
I had the pleasure of reading your pamphlet on the Mashreq 'Ul-Azkar. I admired the style of your writing and the tactfulness you have exhibited in it. It is sanctioned by the Master. You will kindly send us many copies for distribution. It is written in a way that will not arouse jealousy in the outside readers.
Will you kindly remember me to our revered sisters, Mrs. True, Arna True, Dr. Appel and Mrs. Houser? Also to our dear brother, Dr. Bagdadi.
With Bahai love and greeting, I remain,
Your brother in the Covenant of God,
Aziz 'Ullah S. Bahadur.
The Tablet above concerning the spelling of the sacred name, BAHA 'ULLAH, and of Mashreq 'Ul-Azkar, settles conclusively a matter that has long created among American believers a friendly divergence of opinion.
The original spelling of the name of the Blessed Perfection, as given to Americans, was, as we know, BAHA ULLAH, sometimes BEHA ULLAH. Some of us, in the early days of the Cause in the West, found difficulty in its correct pronunciation. We did not seem to understand, some of us, that 'a' and 'u' have other sounds in the English language besides long 'a' and long 'u,' hence that most sacred name was often, out of our ignorance, pronounced incorrectly and sometimes irreligiously.
If there is one name that is the perfection of the beautiful, the musical, pronounced, enunciated correctly and sacredly, it is BAHA 'ULLAH. Pronounced incorrectly, irreverently, it is sacrilegious. So to aid us in our ignorance, our difficulty in the enunciation of Arabic letters, one of the friends, Mr. Roy Wilhelm, I believe, supplicated Abdul-Baha to settle the difficulty, suggesting that the letter 'o' instead of 'u' would aid Americans in arriving at the correct pronunciation.
Abdul-Baha responded to the effect that the name of the Blessed Beauty should be spelled BAHA'O'LLAH. This Command has been adhered to religiously by most of the friends in America, though some have always regarded the original spelling, BAHA ULLAH, with deepest reverence and longing.
European Bahais seem never to have adopted the American spelling, nor have European scholars outside the Bahai ranks. Manifestly the new spelling was given only to Americans to aid us in our immaturity, our Bahai childhood.
Today, however, we have passed beyond the period of our infancy in the Bahai Cause. Persian and Arabic terms and words have grown singularly and beautifully familiar to us. And many of us have felt for long that we have
matured sufficiently to be given the correct spelling, at least of BAHA 'ULLAH. We have felt also that a unified spelling of the sacred names throughout the Bahai world would make for the universal unification, which is one of the basic principles of the Bahai Cause. We have felt, also, not only that there should be a standardized spelling in all Bahai literature, but that Bahai literature should be the most perfect literature in the world, so elevating it above all criticism by scholars and the unfriendly.
Being engaged upon a most important work in the interest of the Bahai Cause, a work which, when completed, must compete scholastically, as well as historically, with all literature inimical to the Cause, I supplicated Abdul-Baha for the correct spelling of BAHA 'ULLAH and Mashreq 'Ul-Azkar. Mashreq 'Ul-Azkar has also passed through various etymological changes in our American terminology in our effort to arrive at its correct spelling.
In response to this supplication came the Tablet above, with the very clear letter of explanation by Aziz 'Ullah S. Bahadur, stating explicitly the correct spelling of both words.
"Ye should spell them thus: BAHA 'ULLAH and Mashreq 'Ul-Azkar."
The STAR OF THE WEST, standing as it does for the pure Teachings, the pure creative Word, is the logical medium for the dissemination throughout the Bahai world of this explicit instruction as to the spelling of the two names. It is vastly important that we should have a standardized spelling of all oriental Bahai terminologies and at some future date, through this same medium, a list will be given with the correct spelling from the pen of the supreme Authority, Abdul-Baha.
As to the pronunciation of BAHA 'ULLAH and Mashreq 'Ul-Azkar, not much need be said. But let us remind ourselves that by accenting the final syllables of the words we express in our voice somewhat of the reverence that is in our hearts.
Let us remind ourselves also that the first 'a' in Bahá corresponds in sound most closely to the 'a' in 'ask,' and the 'U' in 'Ullah to the 'u' in 'full.'
Divided into syllables, then, we have:
BA-HA′ 'UL-LAH′.
Mash-req′ 'Ul-Az-kar′.
I am sure it is as deep a satisfaction to every American Bahai, as to myself, to have revealed the authorized spelling of these two names, that of the Manifestation of God and the great Bahai Institution.
Jean Masson.
To the revered maid-servant of God, Victoria (Bedikian), Montclair, N. J.—Unto her be the Glory of God, the Most Glorious!
He Is God!
Today, at the Threshold of His Holiness, BAHA 'ULLAH there is nobody more favored than thee, because thou art busy in the service of the orphans and in the education of the destitute, helpless children. Thou hast no desire but to please God.
Verily, verily, this service is directly rendered to His Holiness BAHA 'ULLAH Himself, because these children are His dear children. This is why His Holiness Christ (may my soul be sacrificed to Him) says, that from all parts of the world people will hasten to enter the Kingdom, while the sons of the Kingdom go out of it; and again He says, that children are the residents of the Kingdom of God.
May thou be a hundred thousand times applauded for this service thou art rendering!
Unto thee be the Glory of Abha!
(Signed) ABDUL-BAHA ABBAS.
(Translated by Aziz 'Ullah S. Bahadur, Haifa, Palestine, December 9, 1920).
red stars among the dim white figures on the grass, behind them a wonderful tall tree, luxuriant with rolling outlines, now a great black cloud against the silver stars.
Abdul-Baha I could not see, as I was at his back, but his words were all the more powerful for that. Often I lose the words in gazing at his face. He had turned before beginning to speak and given me a long and unfathomable look.
That speech, thank God, is recorded—otherwise the words could never be remembered. It was a reverberating call to his disciples to rise in this Day of the Great Resurrection out of the tomb of self and revivify the world with him.
Before he had finished, he rose from his chair and started down the path, passing between the white figures, now risen to their feet, with their trembling red stars.
"Peace be with you," he said, as he receded into the darkness, the rich, liquid Persian and the quivering translation floating back to us from his invisibility—"I will pray for you."
Ah, the Divine Figure growing dimmer and dimmer till at last the darkness engulfed it! Ah, the voice that came back even when the figure was out of sight! May I remember this in the future; nay, how could I forget it?....
"On the Fourth of July three years ago," I remarked to Abdul-Baha on that day, "Mrs. Kinney and I were with you in Acca. You took us to the Tomb of BAHA 'ULLAH. I never dreamed I would keep an anniversary with you in New York!"
At another time that evening he spoke of tests. "Even the sword," he said, "is no test to the Persian believers. They are given a chance to recant; they cry out instead, 'Ya-Baha-El-Abha!' Then the sword is raised; they cry out all the more, 'Ya-Baha-El-Abha!'" .. . .
I write words, but nothing can convey the subtle influence of Abdul-Baha—the fragrance of his love, falling on our hearts like balm, exhilarating our spirits, changing even our physical aspect, brightening the eyes, bringing color to pale faces, freshening all with joy. The fragrance of his love, the power of his peace, the currents of life streaming out from that strong Center—that calm and glowing Center. In his presence we are in Heaven.
"And a man shall be as a shelter from the wind, as the shadow of a great rock in a weary land!" . . . .
On Monday, July 9th, I went with Abdul-Baha and the little band of Persians to the Natural History Museum. It was a very hot day. When we reached the Ninth Avenue corner of the Museum, where the employees' entrance is located, there was still a long stretch of sun between us and the main door and Abdul-Baha was evidently so weary that I felt we must find some nearer entrance for him. So, while he sat down to rest on a ledge of the embankment, I went ahead to look for one. The employees' door was locked, so I hurried on farther, even venturing past a sign marked "No thoroughfare." But just as I succeeded in passing this I was stopped by a whistle and turned to face the watchman. He was a little old Jew with a kind face. I explained why I was breaking the rules and asked if he could lead us to a door nearer than the main one. He turned and looked at Abdul-Baha, at that figure from the East, from the past—not of this world or this time at all, sitting so quiet, on the ledge of the embankment; and his face softened curiously.
"Come with me," he said. Then, as Abdul-Baha and the rest of us followed him: "Is he a Jew?"
"No," I said. "He is Abdul-Baha of Persia."
The old Jew asked nothing more,
though I sensed that he wished to, but I did not feel at liberty to speak. Abdul-Baha, himself, was there to speak.
We went through the Museum, Abdul-Baha being quite amused with the big whale, saying: "He could hold seventy Jonahs."
In the Mexican exhibit, which interested him very much, he remarked on the close resemblance of the sculpture to what had been found in Egypt. "Only, this is better," he said.
"There is a tradition," I ventured, "of a connection between this country and Asia in the far past?"
"Assuredly," he answered, "before a great catastrophe there was connection between Asia and America."
Though Abdul-Baha had already rested in the Museum, he sat down again outside, on a soft little curve of ground beneath a young tree. He sat some little time there, we standing behind him on the flags of the walk. Was he waiting for some one?
Bye and bye the old watchman stole up to us.
"Is he tired?" he whispered softly to me. "Who is he; he looks like a great man."
Divining that the Jew was a socialist, I replied that Abdul-Baha was a great sufferer for the cause of brotherhood. Then I told him something of the story of Abdul-Baha's sufferings.
"I should like to speak to him," said the watchman, so I led him to Abdul-Baha.
Abdul-Baha looked up, his brilliant eyes full of sweetness.
"Come and sit by me," he said.
"No, I must not," answered the watchman.
"Is it against the rules for me to sit on the grass?" asked Abdul-Baha.
"No—you may sit there all day!"
"You didn't see the whole of the Museum," continued the old watchman. "Would you like to go back after you have rested? There are the fossils and the birds."
"No," said Abdul-Baha, smiling. "I am tired of going about looking at the things of this world. I want to go above—and travel and see in the spiritual worlds. What do you think about that?" he asked suddenly, with another luminous smile.
The old watchman looked puzzled and scratched his head.
"Which would you rather possess?" pursued Abdul-Baha, "the material or the spiritual world?"
"Well, I guess the material," the watchman answered seriously. "You know you have that, anyway!"
"But you do not lose it when you attain the spiritual. When you go upstairs in a house, you do not leave the house. The lower floor is under you."
"Oh, yes!" All of a sudden the light broke from the old man's face.
Then Abdul-Baha rose and, standing beneath that young tree, the sun shining on his robes, taught the old Jew, with his irrefutable logic, yet with irresistible smiles and charm, of the spiritual agreement of Christ and Moses. Oh, if only I could make you see that picture, call it into life again for you!—the old Jew and his unrecognized Messiah, this one of whom he had asked, "Is he a Jew?" who so strangely magnetized him and inspired him with tenderness and awe—the touched, questioning face of the Jew, and, the Radiant Stranger, like the vision of some long-past prophet, the "Ancient of Days" and "the Divine Youth" in one, by some strange alchemy of spirit. Surely, the Jew must have felt something. Christians had said of this visitor from the East: "That Figure makes me think of the plains of Judea;" "I seemed to be talking with Moses, or Isaiah." Race-instinct, deep race-hopes, must have stirred within the Jew.
(I returned a number of times to the Museum to try to find the old watchman, but I never saw his face again. He must have been called very soon "upstairs in the house.")
[Page 173]
4
--PERSIAN TEXT--
--PERSIAN TEXT--
--PERSIAN TEXT--
--PERSIAN TEXT--
