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| VOL. 18 | JANUARY, 1928 | NO. 10 |
| Page | |
Editorial, Stanwood Cobb | 291 |
War Is Death—Peace Is Life Excerpts from Addresses of ’Abdu’l-Bahá | 294 |
The Coming of the Glory, Chapter III, “The Morning Star” Florence E. Pinchion | 300 |
Reflections of a Bahá’í Traveler, Siegfried Schopflocher | 307 |
A Bahá'í Inter-racial Conference, Dr. Alain. Locke | 315 |
The Cultural Principles of the Bahá'í Movement, Dr. Ernst Kliemke | 317 |
of Dr. Zia M. Bagdadi; preserved, fostered and by them turned over to the National Spiritual Assembly, with all valuable assets,
as a gift of love to the Cause of God.STANWOOD COBB | Editor |
MARIAM HANEY | Associate Editor |
ALLEN B. MCDANIEL | Business Manager |
Subscriptions: $3.00 per year; 25 cents a copy. Two copies to same name and address, $5.00 per year. Please send change of address by the middle of the month and be sure to send OLD as well as NEW address. Kindly send all communications and make postoffice orders and checks payable to Baha'i News Service, 706 Otis Building, Washington, D. C., U. S. A. Entered as second-class matter April 9, 1911, at the postoffice at Washington, D. C., under the Act of March 3, 1897. Acceptance for mailing at special rate of postage provided for in Section 1103 Act of October 3, 1917, authorized September 1, 1922.
THE most momentous question of this day is international peace and arbitration; and Universal Peace is impossible without universal suffrage. Children are educated by the women. The mother bears the troubles and anxieties of rearing the child; undergoes the ordeal of its birth and training. Therefore it is most difficult for mothers to send those upon whom they have lavished such love and care, to the battlefield. Consider, a son reared and trained twenty years by a devoted mother. What sleepless nights and restless, anxious days she has spent! Having brought him through dangers and difficulties to the age of maturity, how agonizing then to sacrifice him upon the battlefield! Therefore the mothers will not sanction war nor be satisfied with it. So it will come to pass that when women participate fully and equally in the affairs of the world, enter confidently and capably the great arena of laws and politics, war will cease; for woman will be the obstacle and hindrance to it. This is true and without doubt.
| VOL. 18 | JANUARY, 1928 | No. 10 |
destroy a house, the owner of that house will be grieved and wrathful. How much greater is the wrong when man destroys a building planned and erected by God! Undoubtedly he deserves the judgment and wrath of God.”
“THE ENGLAND of today,” writes Frank H. Simonds from London, “is not merely peaceful, but passionately, violently, almost vindictively peaceful. And this is not the consequence of any transient emotion. It is the direct and the ultimate consequence of very great and very general human suffering, in itself the manifest result of the last war.”
The causes of war have been multiple, but the glamour of war in the minds of the populace has been always the same—the hope of adventure and victory, and as a consequence of victory, national aggrandizement and gain of wealth. So long as war remained a gamble in which there was a gambler’s chance of such success, man’s selfishness—personal and national—was too strong to make universal peace a possibility. For no consideration of ethics prevailed when the emotions of racial masses were whetted against each other; nor was politics as between nations deemed a matter under ethical control. Milleniums after private theft was held a misdemeanor, and brigandage a crime, national brigandage was esteemed a legitimate way to prosperity and power.
WOULD THE HUMAN race ever have arrived at any other concept of war—so long as warfare meant the fanfare of bugles, the waving of glorious standards, and the exchange of infantry and cavalry skirmishes with one combatant or the other destined to reap the glory and the material fruits of victory? Perhaps we would have acquired wisdom and the sense of international justice through other means than suffering. But in actuality, it is suffering which has caused the disillusionment concerning war.
Modern inventions of destruction have brought it about, that war between nations of equal power is not a holiday excursion, but a mutual suicide-pact. No material aggrandizement and wealth awaits the victor, if any, in the havoc-making struggle. Rather is it seen that for both sides, vanquished and victor alike, national resources, both in man-power and wealth, diminish to a point of dangerous exhaustion. No one is the gainer, and every one the loser, among participants in modern warfare. The only ones who are seen distinctly to gain are those neutrals who take no part in the struggle. For they, in carrying
on the arts of peace in an otherwise war-swept world, prosper amazingly in the only way that men and nations ever can legitimately prosper—by creating and exchanging goods.
THE ANCIENT and medieval worlds had some excuse for predatory methods, due to the economic system and the social psychology of their day. There was then very little actual production of wealth, apart from agriculture. Men who became rich became so chiefly by taking from others; and nations became rich by the same methods. True, we do not consider today that such methods are either just or honorable. But ethical considerations did not then (do they now?) prevent the consciences of men or nations of power from enjoying the wealth and increased power which predatory methods brought them.
An enormous change has come over the world since then through the inventions and power discoveries which have made modern industry what it is. No longer is it necessary for the man of superior ability who craves wealth to wrest it by force or gain it by stealth from his fellow men, for he can by skilled application of his abilities and power and industry Win a fortune by productiveness. Thus the man of the century, the captain of industry, wins wealth not by taking goods from others, as did the medieval barons, but by creating more goods for others, so that the whole world shares in the prosperity which his genius and force creates.
OF SUCH A TYPE Henry Ford is perhaps the most striking example. No one has been deprived in order that he might become rich. On the contrary, thousands, nay millions, have enormously benefitted by his inventive
and organizing genius. He has brought the country to the door of the town and city dweller, and the town and city to the farmer’s doorstep. His cars have been an enormous influence for good roads and for interstate travel, thus expanding horizons a hundredfold. His industrial methods of production are revolutionizing machine production, and thus increasing the amount of other kinds of goods available with no added expenditure of time or man-power.
WEALTH, as the economist sees it, consists of goods, not of money. If a ship containing one hundred million dollars in bank notes or in bonds should sink, the world would be none the poorer. But if a ship loaded with wheat or automobiles or watches should sink, the world would actually be poorer; for here, in goods of use and benefit, fashioned by man’s skill, lies real wealth.
This concept of wealth, this new economics which industrialism has introduced into the world, is just now beginning to be realized in those larger group activities to which we give the name of national. Just as an individual can become rich and powerful by creating wealth for others, so a nation can become rich and powerful by creating more and better goods. And, on the other hand, the late war has shown that in the paralysis of industry and the unproductive consumption of an immense amount of goods in warfare lies the swift road to national poverty and ruin.
How fortunate it is that modern industry thus offers a means for the peaceful satisfaction of national ambitions. It is well for nations to be ambitious. Nor need we decry, even, the thirst for power which nations as well as individuals are driven by. There is ample outlet for these ambitions,
for this will-to-power, in the realm of inventiveness, of industrial organization, of chemical research, of agricultural productiveness. Any nation which could discover and apply a new and improved source of power would become thereby immeasurably richer than by any wars it might undertake. England, in fact, owed her rise to supremacy more to her industrial inventiveness than to any imperialistic conquests. The first nation to invent power machinery, and a generation in advance of all the rest of the world in the application of power machinery to the production of goods, England thus won a place in world manufacturing and trade which only the attrition of a modern war could shake her from. No wonder that England’s eyes are now opened, and that this admirable, sturdy race has become passionately, violently peaceful. “One hears,” says Simonds, “so distinguished a soldier as Field Marshal Sir William Robertson denouncing war in terms which would sound excessive from an approved pacifist, while journals which have long been famous for their jingoism are preaching peace in a fashion which would once have exposed ‘Little England’ newspapers to public denunciation.”
GOD WILLING, all nations will presently realize that the road to national prosperity and happiness lies in honest work, in the application of human skill, ingenuity, and labor, to greater productiveness. The earth holds wealth enough for all, in the form of potential goods. She adds also her gift of power, coal, oil, electricity, which man may harness to machinery for the greater ease of labor and the swifter production of goods. Let nations expend their utmost energies in this way, and they will be able to satisfy their utmost
desires for glory, for wealth, for a place in the sun.
But it is possible that in this Twentieth Century a higher international consciousness may be born. We may actually come to think, not only about our own national advancement, but about the advancement of other countries. We may become nationally altruistic, and learn to see and strive for our own country’s good as part of world-progress. We may rejoice to aid other nations to a more skilful industrial or agricultural life, thus helping them to create more wealth for themselves.
This is the goal, I am convinced, that humanity is moving toward-the brotherhood of man; the family of nations; the realization that all mankind are the “leaves of one tree.”
TOWARD this Golden Age all the Prophets have prophesied, from Abraham down, and all the Manifestations of God have given Their Revelations of divine ethics. Moses said, “Thou shalt not kill,” and raised murder from the status of a crime to the status of a sin. Christ said, “Love thy neighbor as thyself,” and so established altruism as a virtue demanded by God, at the same time putting exploitation of others into the category of cardinal sins-the chief sin, perhaps, with the exception of blasphemy of the Holy Spirit. And now Bahá’u’lláh, revealing for this day an ethical system divinely designed for the international situations of the age, places war in the category of disobedience to God. “War shall cease.” “It is better to be killed than to kill.” “O people of the world! The creed of God is for love and union. Make it not a cause of discord and dissension. I enjoin you to the service of nations and to the pacification of the world.” “O people of the world! The pavilion of
Unity is raised. Do not gaze upon each other with the eye of foreignness. Ye are all the fruits of one tree and the leaves of one branch. Let him not glory who loves his own country, but let him glory who loves the whole world.”
All over the world, amidst every nation, every race, every creed, are followers of Bahá’u’llah—men and women who are striving with all their hearts to carry out this divine principle of world brotherhood. And when they meet—Arab, Turk, Persian, Hindu, Chinese, Japanese, American, English, German, French—it is as if friends of God partook together, under the pavilion of His Love and Glory, of the imperishable fruits of unity.
’Abdu’l-Bahá, the Son of Bahá’u’lláh and the Expounder of the Bahá’í Cause, has said:
“The Bahá’ís must be the servants of Universal Peace, the workers for the cause of the oneness of the world. of humanity, the spreaders of heavenly love amongst the children of men, the promulgators of the principles of the progress of mankind, the dispellers of the clouds of religious, national, patriotic and political prejudices.
“To be a Bahá’í simply means to love all the world, to love humanity and try to serve it, to work for Universal Peace and the Universal Brotherhood.”
Excerpts from the addresses of ’Abdu’l-Bahá in America, published in book form under the title, “The Promulgation of Universal Peace,” Volumes I and II.
BAHÁ’U’LLÁH DECLARED the “Most Great Peace” and international arbitration. He voiced these principles in numerous epistles which were circulated broadcast throughout the East. He wrote to all the kings and rulers encouraging, advising and admonishing them in regard to the establishment of peace, making it evident by conclusive proofs that the happiness and glory of humanity can only be assured through disarmament and arbitration. This was nearly fifty years ago. Because he promulgated the message of Universal Peace and international agreement, the kings of the Orient arose against him, for they did not find their personal and national benefits advanced by His admonition and teaching. They persecuted Him bitterly, inflicted upon Him every torment, imprisoned, bastinadoed, banished
Him and eventually confined Him in a fortress. Then they arose against His followers. For the establishment of international peace the blood of twenty thousand Bahá’ís was spilt. Their homes were destroyed, their children made captives and their possessions pillaged, yet none of these people waxed cold or wavered in devotion. Even to this day the Bahá’ís are persecuted, and quite recently a number were killed, for wherever they are found they put forth the greatest efforts to establish the peace of the world. They not only promulgate principles, they are people of action.
In Persia today through the teachings of Bahá’u’lláh you will find people of various religious beliefs and denominations living together in the utmost peace and agreement. The former enmities and hatred have passed
away and they exercise the utmost love toward all mankind, for they realize and know that all are the creatures and servants of one God. This is directly due to the divine teachings. * * * All of us know that international peace is good—that it is conducive to human welfare and the glory of man-but volition and action are necessary before it can be established. Action is the essential. Inasmuch as this century is a century of light, capacity for action is assured to mankind. Necessarily the divine principles will be spread among men until the time of action arrives. Surely this has been so and truly the time and conditions are ripe for action now. All men know that verily war is a destroyer of human foundations, and in every country of the world this is admitted and apparent.
His Holiness Bahá’u’láh was imprisoned and subjected to severe persecutions. Finally he was exiled from Persia to Mesopotamia; from Bagdad he was sent to Constantinople and Adrianople and from thence to the prison of ’Akká in Syria. Through all these ordeals He strove day and night to proclaim the oneness of humanity and promulgate the message of Universal Peace. From the prison of ’Akká He addressed the kings and rulers of the earth in lengthy letters summoning them to international agreement and explicitly stating that the standard of the “Most Great Peace” would surely be upraised in the world.
This has come to pass. The powers of earth cannot withstand the privileges and bestowals which God has ordained for this great and glorious century. It is a need and exigency of the time. Man can withstand anything except that which is divinely intended and indicated for the age and its requirements. Now, Praise be to God! in all countries of the world
lovers of peace are to be found and these principles are being spread among mankind, especially in this country. Praise be to God! this thought is prevailing and souls are continually arising as defenders of the oneness of humanity, endeavoring to assist and establish international peace. There is no doubt that this wonderful democracy will be able to realize it and the banner of international agreement will be unfurled here to spread onward and outward among all the nations of the world.
For man, two wings are necessary. One wing is the physical power and material civilization; the other is the spiritual power and divine civilization. With one wing only, flight is impossible. Two wings are essential. Therefore no matter how much material civilization advances it cannot attain to perfection except through uplift of the spiritual civilization. * * *
In Persia, among the various religions and sects there were intense differences. His Holiness Bahá’u’lláh appeared in that country and founded the spiritual civilization. He established affiliation among the various peoples, promoted the oneness of the human world and unfurled the banner of the “Most Great Peace.” He wrote special epistles covering these facts to all the kings and rulers of nations. Sixty years ago he conveyed his message to the leaders of the political world and to high dignitaries of the spiritual world. Therefore spiritual civilization is progressing in the Orient and oneness of humanity and peace among the nations is being accomplished step by step. Now I find a strong movement for Universal Peace emanating from America. It is my hope that this standard of the oneness of the world of humanity may be upraised with the utmost solidity, so that the Orient and Occident may become perfectly reconciled, attain complete inter-communication, the hearts of the East and West become
united and attracted, real union become unveiled, the light of guidance shine, divine effulgences be seen day by day so that the world of humanity may find complete tranquillity, the eternal happiness of man become evident and the hearts of the people of the world be as mirrors in which the rays of the Sun of Reality may be reflected. Consequently it is my request that you should strive so that the light of reality may shine and the everlasting felicity of the world of man become apparent.
THE MOST important principle of divine philosophy is the oneness of the world of humanity, the unity of mankind, the bond conjoining East and West, the tie of love which blends human hearts.
Therefore it is our duty to put forth our greatest efforts and summon all our energies in order that the bonds of unity and accord may be established among mankind. For thousands of years we have had bloodshed and strife. It is enough; it is sufficient. Now is the time to associate together in love and harmony. For thousands of years we have tried the sword and warfare; let mankind for a time at least live in peace. Review history and consider how much savagery, how much bloodshed and battle the world has witnessed. It has been either religious warfare, political warfare or some other clash of human interests. The world of humanity has never enjoyed the blessing of Universal Peace. Year by year the implements of warfare have been increased and perfected. Consider the wars of past centuries; only ten, fifteen or twenty thousand at the most were killed, but now it is possible to kill one hundred thousand in a single day. In ancient times warfare was carried on with the sword; today it is the smokeless gun. Formerly battleships were sailing vessels;
today they are dreadnoughts. Consider the increase and improvement in the weapons of war. God has created us all human and all countries of the world are parts of the same globe. We are all His servants. He is kind and just to all. Why should we be unkind and unjust to each other? He provides for all. Why should we deprive one another? He protects and preserves all. Why should we kill our fellow creatures? If this warfare and strife be for the sake of religion, it is evident that it violates the spirit and basis of all religion. All the divine Manifestations have proclaimed the oneness of God and the unity of mankind. They have taught that men should love and mutually help each other in order that they might progress. Now if this conception of religion be true, its essential principle is the oneness of humanity. The fundamental truth of the Manifestations is peace. This underlies all religion, all justice. The divine purpose is that men should live in unity, concord and agreement and should love one another. Consider the virtues of the human world and realize that the oneness of humanity is the primary foundation of them all. Read the gospel and the other holy books. You will find their fundamentals are one and the same. Therefore unity is the essential truth of religion and when so understood embraces all the virtues of the human world. Praise be to God! this knowledge has been spread, eyes have been opened and ears have become attentive. Therefore we must endeavor to promulgate and practice the religion of God which has been founded by all the Prophets. And the religion of God is absolute love and unity.
FOR CENTURIES and cycles humanity has been engaged in war and conflict. At one time the pretext for
war has been religion, at another time patriotism, racial prejudice, national politics, territorial conquest or commercial expansion; in brief, humanity has never been at peace during the period of known history. What blood has been shed! How many fathers have mourned the loss of sons; how many sons have wept for fathers, and mothers for dear ones! Human beings have been the food and targets of the battlefield, and everywhere warfare and strife have been the theme and burden of history. Ferocity has characterized men even more than animals. The lion, tiger, bear and wolf are ferocious because of their needs. Unless they are fierce, cruel and unrelenting they will die of starvation. The lion cannot graze; its teeth are fitted only for food of flesh. This is also true of other wild animals. Ferocity is natural to them as their means of subsistence; but human ferocity proceeds from selfishness, greed and oppression. It springs from no natural necessity. Man needlessly kills a thousand fellow creatures, becomes a hero and is glorified through centuries of posterity. A great city is destroyed in one day by a commanding general. How ignorant, how inconsistent is humankind! If a man stays another man, we brand him as a murderer and criminal and sentence him to capital punishment, but if he kills one hundred thousand men he is a military genius, a great celebrity, a Napoleon idolized by his nation. If a man steals one dollar he is called a thief and put into prison; if he rapes and pillages an innocent country by military invasion he is crowned a hero.
How ignorant is humankind! Ferocity does not belong to the kingdom of man. It is the province of man to confer life, not death. It behooves him to be the cause of human welfare, but inasmuch as he glories in the savagery of animalism it is an
evidence that divine civilization has not been established in human society. Material civilization has advanced unmistakably, but because it is not associated with divine civilization, evil and wickedness abound. In ancient times if two nations were at war twelve months, not over twenty thousand men would be killed; now the instruments of death have become so multiplied and perfected that one hundred thousand can be destroyed in a day. In three months during the Russian-Japanese war one million perished. This was undreamed of in former cycles. The cause is the absence of divine civilization.
This revered American nation presents evidences of greatness and worth. It is my hope that this just government will stand for peace so that warfare may be abolished throughout the world and the standards of national unity and reconciliation be upraised. This is the greatest attainment of the world of humanity. This American nation is equipped and empowered to accomplish that which will adorn the pages of history, to become the envy of the world and be blest in the East and the West for the triumph of its democracy. I pray that this may come to pass and I ask the blessing of God in behalf of you all. * * * The American continent gives signs and evidences of very great advancement; its future is even more promising, for its influence and illumination are far-reaching and it will lead all nations spiritually. The flag of freedom and banner of liberty have been unfurled here, but the prosperity and advancement of a city, the happiness and greatness of a country, depend upon its hearing and obeying the call of God. The light of reality must shine therein and divine civilization be founded; then the radiance of the kingdom will be diffused and heavenly influences surround. Material civilization is likened to the body,
whereas divine civilization is the spirit in that body. A body not manifesting the spirit is dead; a fruitless tree is worthless. Jesus declares that there is spiritual capacity in some people, for all are not submerged in the sea of materialism. They seek the divine Spirit, they turn to God, they long for the kingdom. It is my hope that these revered people present may attain both material and spiritual progress. As they have advanced wonderfully in material degrees, so may they likewise advance in spiritual development until the body shall become refined and beautiful through the wealth of spiritual potentiality and efficiency.
BAHÁ’U’LLÁH teaches that the world of humanity is "in need of the breath of the Holy Spirit, for in spiritual quickening and enlightenment true oneness is attained with God and man. The “Most Great Peace” cannot be assured through racial force and effort; it cannot be established by patriotic devotion and sacrifice, for nations differ widely and local patriotism has limitations. Furthermore, it is evident that political power and diplomatic ability are not conducive to universal agreement, for the interests of governments are varied and selfish; nor will international harmony and reconciliation be an outcome of human opinions concentrated upon it, for opinions are faulty and intrinsically diverse. Universal Peace is an impossibility through human and material agencies; it must be through spiritual power. There is need of a universal impelling force which will establish the oneness of humanity and destroy the foundations of war and strife. No other than the divine power can do this; therefore it will be accomplished through the breath of the Holy Spirit.
No matter how far the material world advances it cannot establish
the happiness of mankind. Only when material and spiritual civilization are linked and coordinated will happiness be assured. Then material civilization will not contribute its energies to the forces of evil in destroying the oneness of humanity, for in material civilization good and evil advance together and maintain the same pace. For example, consider the material progress of man in the last decade. Schools and colleges, hospitals, philanthropic institutions, scientific academies and temples of philosophy have been founded, but hand in hand with these evidences of development, the invention and production of means and weapons for human destruction have correspondingly increased. In early days the weapon of war was the sword; now it is the magazine rifle. Among the ancients men fought with javelins and daggers; now they employ shells and bombs. Dreadnoughts are built, torpedoes invented, and every few days a new ammunition is forthcoming.
All this is the outcome of material civilization; therefore although material advancement furthers good purposes in life, at the same time it serves evil ends. The divine civilization is good because it cultivates morals. Consider what the Prophets of God have contributed to human morality. His Holiness Jesus Christ summoned all to the “Most Great Peace” through the acquisition of pure morals. If the moral precepts and foundations of divine civilization become united with the material advancement of man, there is no doubt that the happiness of the human world will be attained and from every direction the glad tidings of peace upon earth will be announced. * * * Therefore the material and the divine or merciful civilizations must progress together until the highest aspirations and desires of humanity shall become realized.
Thursday, 23rd May, 1844 (corresponding in the Muhammadan Calendar to the 5th Jamadiul Awal, 1260, A.H.), Was destined to be a memorable day in the history of Persia and of the world.
On the evening of this day, in the city of Shiráz, city of poets and ancient seat of Persian culture, the patient search of one of the wise men, the learned Mulla Husayn, came to a joyously successful end. For, behold! here he found a youth of twenty-four, Whose utter purity of life, profoundly inspired utterances, intuitive knowledge and wisdom, brilliant writings and wonderful power of attraction, coupled with remarkable beauty of face and form, amply fulfilled every one of the ten signs by which the seekers were to recognize the new Prophet. His name was Mirza Ali Muhammad, and he was a Sayyid—that is, a descendant of the Prophet Muhammad.
The same evening, at Tihrán, in the household of Mirza Husayn Ali of Nur—afterwards known as Bahá’u’lláh—was born His eldest son, Abbas Effendi, afterwards known as ’Abdu’l-Bahá.
On the morning of the next day, as though the West made material response to the spiritual proclamation of the East, there flashed round the world the first telegraphic message in the words, “What hath God wrought!” But neither Persia nor the world knew then what infinite gift had been bestowed upon a warring, divided humanity, what all-encircling bond of unity was even then streaming forth from the realms of light and love to bind “the whole round earth by gold chains about the feet of God.”
“Before the coming of each one of the Mirrors of Unity, the signs of that Manifestation appear in the outward heaven, as well as in the inward heaven, which is the station of the Sun of Knowledge, the Moon of Wisdom, and the Stars of Significances and Utterance. It is the appearance of a perfect man, before every Manifestation, to train and prepare the servants for the meeting of that Sun of Divinity and Moon of Unity.”—Bahá’í Scriptures, p. 22.
“And the Glory of God came into the house by the way of ‘the gate,’ whose prospect is towards the East.”—Ezek. 43:4.
[Synopsis of previous installments: Chapter I, under the sub-title, “The Argument,” centered around the question, “What is the Golden Age?” and explained why and how the new spiritual dynamic is pulsating through the arteries of mankind today, clearly proving by most convincing argument the advent of a new Spiritual Springtime, the dawn of a New Day, when inventions, discoveries, science and art directed to constructive instead of destructive purposes and inspired by noble ideals, should unite to create a new earth.
Chapter II, “Night,” very briefly reviewed some aspects of history, instituted comparisons between former and these our own times, and how during the last eighty years a mysterious Spiritual Power has been revitalizing and renewing the face of the whole earth. Then followed a vivid pen-picture of the dark period in Persia, which preceded the dawn of the New Day, yet there were to be found groups of people here and there who had kept their vision clear and who longed for the coming of God’s Kingdom upon earth, who believed in the divine promises that a Messiah would come again to men in order to establish a reign of righteousness and peace, and how some had set out to find this Master of a new day.]
IT IS the month of December, 1844, and Mecca, the sacred center of pilgrimage and holy city of Islam, is more than usually crowded. Streams of caravans have, for weeks past, been pouring in along all the main routes—from Cairo, Damascus, Iráq, and from the Port of Jiddeh on the Red Sea, some forty-five miles away.
The pilgrim bands are weary; weary also the heavily laden camels and mules. For the journey along the scorching, dusty highways and through the endless labyrinths of valleys and passes intersecting the rough ramparts of hills, has been for most
of them a long and hazardous undertaking.
But at length, from the summit of the Red Mountain, which immediately overlooks the city, the vast courtyard of the Great Mosque, crowned with its seven minarets, bursts suddenly into view. For the great square, surrounded by numberless colonnades and spacious arcades, dominates all other features of Mecca, and is its sole center and focus.
Today the terraced roofs of the numerous houses enclosing this space are thronged, mainly with women, while a waving mass of white-robed humanity fills the great square itself. For this is a day of special celebration, at the height of the pilgrim season.
An endless chain of new arrivals is passing round the Ka’ba—the chief sacred building—in order to kiss, as devout Catholics kiss the toe of the Pope, the venerated Black Stone, which is fixed into an exterior angle of the wall.
Mullahs and mendicants, sheikhs and dervishes, Persian and Arabian divines, poor, travel-worn devotees, merchants and hangers-on of the bazaars, jostle and crush one another in their efforts to get near the slender gilt spire, crowning the white marble pulpit. For rumor has it, that a Youth of Shiráz, gifted with extraordinary wisdom and knowledge, is to address the people and expound “the Book”!
All eyes in that vast concourse of people, gathered from every part of the Moslem world, are turned towards the spot where stands the erect and majestic figure of the young Prophet. His beautiful face, in which the dark brown eyes shine like stars, radiates a nobility and purity of purpose, impressing all who are fortunate enough to catch a glimpse of Him. And when Sayyid Ali Muhammad begins to speak, a profound hush falls over the whole assembly.
In a voice of wonderful sweetness and reverence, He reads some suras from the Qur’án. Familiar verses they are; but, as He reads, the words seem to glow with a new meaning, conveying other, deeper significances. Some are prophecies uttered by the Prophet Muhammad relating to the coming of the long-expected Mahdi, and others to the people’s reception of the divine messengers of God.
“Whenever a messenger cometh unto you with that which your souls desire not, ye proudly reject Him, accusing some of imposture and slaying others.”
“O the misery of men! No messenger cometh unto them but they laugh him to scorn.”
Then the Preacher closes the Book, and begins, as two thousand years ago, in an ancient synagogue of Palestine, began another youthful Preacher to say: “This day is this Scripture fulfilled in your ears.”
With irresistible argument and brilliant proof He proceeds to unfold to His hearers the true interpretations of these prophecies, and how they are, at this time, beginning to find their fulfillment.
He explains that the “resurrection” spoken of in the Qur’án (as in our own Bible) is not a physical thing, but expresses in a pictorial way the awakening of souls dead in materialism and outworn ideas; that this
awakening is to be the sign of, and accompany, the advent of a Divine Messenger. Hell is not a place, but a condition of selfishness, bigotry, doubt and indifference. Paradise is the recognition of God’s Manifestation to men and life lived in accordance with the Teachings He gives.
Then in burning words of eloquence, such as none present have ever heard, He denounces the degradation and corruption into which religion has fallen, the gross dishonesty of the clergy. He exhorts the people to cleanse their hearts and minds of man-made dogmas, meaningless rituals and ceremonies, trivial superstitions, and prepare themselves for the coming of a glad new age.
To deliver such a message in the supreme stronghold of these very rituals, superstitions, priestcraft, demanded, as none can fail to recognize, a God-like conviction and courage.
But listen! What amazing news is this? For now, in tones as of a great bell, the Preacher is announcing that He, Himself, has been sent by God as a Herald, to prepare the way for the coming of a Great One, still behind the Veil. He is but the “Báb,” that is the “Gate,” for the entrance of this Greatest Glory. “He whom God would manifest” is soon to make His appearance among men, to usher in a new era, an age of universal unity and love. For those bitterly antagonistic sects, a saying hard indeed!
And hark! Now the Youth of Shiráz is uttering an impassioned prayer to that Great One “by Whose will He moved, and to the bonds of Whose love He clung.”
“O my Master! O my Lord! I have accepted every persecution in order to prepare the people for Thy coming, so that when Thou shouldst unveil Thyself, they might be ready to meet Thee.”
The effect of the Báb’s wonderful
words upon that vast audience is as diverse as it is remarkable. For let us picture to ourselves what would happen if, one day, some one mounted the pulpit of one of our principal churches and, with unmistakable authority, delivered to us lucid and wholly new explanations of the well-known sayings of Christ—threw a fresh light upon obscure or disputed passages in the Old Testament—in Daniel or in Revelation. Then picture Him finally announcing that prophecy was now being fulfilled, in that another Advent was about to take place “in the Glory of the Father.” Why, the bigoted among us would be shocked, the indifferent aroused, and all truly humble hearts enraptured, according to our spiritual and mental capacities to receive fresh ideas and a progressive revelation.
It is as though a dazzling search-light of Truth sweeps over the assembly, flashing into all hearts, revealing their inmost thoughts, testing their essential worthiness.
There are many in the throng who already know the Báb. Some remember the luminous face of the young devotee, Who, a few years before, had appeared at Karbila, where, at the holy shrine of Imam Hossein, the martyred grandson of Muhammad, He had, with the utmost humility and reverence, uttered prayers of such sublime beauty and inspiration that all the worshippers had turned to listen.
And the priests murmur, as did the scribes and pharisees before them: Is not this an orphaned youth engaged in trade at Shiráz, Whose uncle and guardian we well know? How comes He to declare Himself a Messenger from God?
Others again call to mind the rare purity and holiness of His daily life; the amazing erudition He had shown since early childhood; the brilliant essays He wrote in Persian and Arabic,
that astonished the scholars and learned men, howbeit His schooling had been of the scantiest.
While in the hearts of the clergy leap the fierce flames of jealousy and fear, as they see their influence waning, their power and the sources of their wealth being destroyed. Already they are plotting against Him.
But one of those present—a man of clear spiritual insight—recognizes in the Báb the serene and unusual fellow passenger he had met on the boat, crossing the Red Sea. A violent storm had then arisen, threatening imminent shipwreck. But apart from the other travelers, who became frantic with fear, this young man had sat alone, sunk apparently in a deep meditation. His serenity had made a remarkable impression. And soon after the storm had ceased, and all again been calm, this man becomes one of the Báb’s most devout disciples.
And some there are who have waited, longed and prayed for just such a new revelation of Truth. Into these prepared minds and hearts the searchlight flashes so radiant a conviction of the divine origin and authority of the Messenger and His Message, such an assurance and faith that subsequent trials and martyrdoms of unparalleled cruelty are utterly unable to shake.
Meanwhile, the followers of the Báb have already begun to travel throughout the length and breadth of Persia, appealing to their fellow countrymen to purify their hearts from prejudice and accept the glad tidings of the dawn of a new spiritual dispensation.
A group of disciples, of whom Mulla Husayn was, as we know, the first, gather round the Báb, and with himself are called the NINETEEN LETTERS of the LIVING.
These are sent forth with special instructions and epistles written by
the Báb, to teach and enlighten the Muhammadan world. Fearless, full of energy and enthusiasm, these early pioneers sacrifice their careers and every earthly possession, in order to obey the Divine Call. They are continually taken into custody, ridiculed, bastinadoed, tortured, martyred. All this they accept as though their enemies offer precious incense.
Among them is Qurratu’l-’Ayn, a beautiful and highly gifted poetess, who withstands the power of the Shah, and proclaims the Cause with such inspired utterance that she wins all hearts. Finally she suffers, with radiant acquiescence, a violent death.
Then Mulla Sadig, an eminent Muhammadan and head of a Mosque, reads from his pulpit the Báb’s illuminating interpretations of the Qur’án. And when, from the turret, the mohazin’s voice rings out the call to prayer—“Allah is great and Muhammad is His Prophet!”—the Mulla bids him add: “And behold! hath there appeared a great Gate of Knowledge!” The fanatical priests are, naturally, indignant. The Governor summons him to answer for these startling innovations before a large concourse in a public hall. So noble and dignified is his mien that all rise to do him deference. Whereupon this brave old man cries: “You are all asleep! Rouse yourselves! Listen to this divine call! The One of Whom our Scriptures speak is here. This is His Message.”
Cruel torture and banishment alone answer him.
But one could fill many volumes with the records of those whose names will, one day, be accorded an honored place in the long scroll of religious history. “Letters” indeed they were—inscribed in deeds of daring rectitude, in eloquent utterances, in sublime devotion, in their own red blood-known and read of all men!
At twenty-three years of age, the
Báb marries a girl of beautiful character, a relative of His family, who is deeply attached to Him. The son born to them lives but a few months. Then, one night, their bedroom is violently broken into by a fanatical mob, led by the mayor of the town. The Báb is dragged from His bed and out of the house, without a word of explanation. And this is the last of her beloved husband the girl-wife is ever to see!
Now the Prophet, banished from His home at Shiráz, travels to Isfahan, an important town in the heart of the country. Although His coming has been unannounced, rumor precedes Him, and the people run out to meet Him and fall at His feet. The governor, a truly religious man, welcomes Him, afterwards becoming a believer.
Wonderful days for the Cause follow. Here, doors are thrown open and all who will are allowed to freely visit the Báb and listen to His glowing words. Many notables and divines arrive. Numberless questions are asked—trivial and abstruse. But the Prophet answers all with such wisdom and insight that the enquirers are amazed, and can grasp but fragments of the rich feast of knowledge spread before them. Or, without a moment’s reflection, the replies are written with the speed of lightning, and yet with a penmanship that exhibits the art in its perfection. For, we remember, that penmanship is regarded as an art in Persia, and admired, as we would a fine painting in oils or water-colors.
But as the Báb’s wisdom, knowledge and love attract more and more people to His adherence, the attitude of the mullas grows increasingly threatening. At length, they compel the governor to consent to His exile. So Manoucher Khan, a good man, but fearful, orders the guards escorting Him to leave the city by one gate, but
secretly bring their prisoner back by another. So here, in the governor’s palace, He remains a prisoner-guest, for forty days. Then the kindly ruler dies and the Shah orders the Báb’s removal to Tihrán, the capital.
But these repeated banishments serve but to spread the new message. A conflagration of divine fire sweeps through the land. No matter how secret the Báb’s removal is kept by the authorities, rumor of His approach precedes Him. The people, taking risks which daily increase, seek to attain His meeting. As strict orders are given that the Báb must not be allowed to enter the towns and villages passed on the long journeys from province to province, the guards strike camp outside. But whether by day or by night, believers are waiting to greet Him; bribing the guards for permission to listen but for a few minutes to that beloved voice and receive His precious blessing.
On one occasion, the band of wild, unlettered tribesmen, who had been selected to escort the Báb on a further banishment to northern Persia, became, ere the journey’s end, His ardent adherents. When Christians are chosen, hoping that they will prove indifferent to a Prophet of Islam, the same thing happens.
It is the Báb’s great desire to be permitted to address the Shah himself. What grand opportunities for reform and enlightenment for the whole nation might result would the Persian court pay heed to the Divine commands! Alas! enemies prevent the meeting. But Nasr-ed-din-Shah, although fiendishly cruel, was enterprising, as his numerous buildings and edifices in Tihrán bear witness. Resolved to obtain some reliable information concerning the young divine, he selects an eminent chief priest, in whom he has confidence, and dispatches him to investigate the matter.
But the old man, having heard the Báb speak, falls at His feet, enraptured, and humbly begs to be accepted as a follower. He had found a prisoner whose humiliations, scourgings, exiles, cannot conceal the majesty of His spiritual kingship, and for whom it was a privilege to live, or to die, as he does, a martyr.
Now set in a tide of persecution. Daily, helpless Bábis, in all parts of the country, suffer for their faith: beheaded, hanged, chopped to pieces, blown from the mouths of cannon, tortured in every conceivable form—of whom the world was not worthy. And, as ever, the blood of the martyrs is but the seed of their Cause.
There is a remarkable passage, regarded as authentic by the Shi’ite Muhammadans themselves, quoted in Prof. E. G. Browne’s “New History of the Báb”:
“In Him shall be the perfection of Moses, the preciousness of Jesus, and the patience of Job. His saints shall be abased in His time, and their heads shall be exchanged as presents. * * * They shall be slain and burned and shall be afraid, fearful and dismayed; the earth shall be dyed with their blood, and lamentation shall prevail amongst their women; these are my saints indeed.”
About this time occurs an event unparalleled in religious history, full as that history has been of cruelty and courage, bigotry and faith, bitter persecution and heroic endurance. We have but to recall to our minds the Covenanters hiding in the misty Scotch mountains, the Waldenses fighting guerilla wars among the Italian Alps, the early Christians burrowing in the catacombs of Rome, and now we see the Bábis besieged in the jungles of Mázindarán.
For, as the latter’s enemies grow more active, violent attacks upon them are constantly made. The Báb had forbidden armed opposition.
“Force can accomplish nothing. In this day we must teach the people by faith and persuasion, self-sacrifice and non-resistance,” He had said. But, at times, they are obliged to band together and defend themselves and their families from the ferocity of assault.
Accordingly, some four hundred of them take refuge in a wild and mountainous country bordering the Caspian Sea. Here, in the fastnesses of a densely wooded swamp, in the center of which stands an ancient shrine, the little band has hidden. Thousands of guards, armed with guns and cannon, reinforced by a mass of the fanatical and easily roused populace, surround them.
While, within the jungle, the defenders kneel in prayer, and pass the time in meditation and spiritual communion. For nine months this strange siege lasts. Starvation-point is reached. The horses are consumed; then the leather of their harness; then the very grass. Still they hold the foe at bay. Finally, the general falls back on strategy. Upon the holy Qur’án he swears a covenant to spare their lives and allow them to quietly disperse, if they will leave their stronghold. Great is the joy and relief of the, heroic little band! Obediently they file out and lay down their arms. A feast is spread before them and, as famished, they begin to partake, the soldiers spring upon them and massacre every one.
Meanwhile, where is their beloved Leader? In every direction His disciples go seeking Him, anxious and sorrowing; but no trace can be found. At last it is whispered that the Government has secreted Him far away in a remote and dreary fortress, in the northern extreme of Persia.
Confined under severe restrictions, shut away from all friends, often even from light, yet the undaunted Báb continued to write. And His
works, comprising over twenty volumes, include elaborate commentaries, profound expositions, impassioned prayers, the keynote of them all being the praise of that Reality soon to be manifested to the world. For the young Prophet declares He is but “a letter out of that most mighty Book, a dewdrop from that limitless Ocean.”
The Bayán, His principal work, is left, like some grand symphony, unfinished. As though He knew that His book, like His mission, was only the prelude to those glorious, universal harmonies, that sublime literature that would be written by the Supreme Pen of “He whom God would manifest.”
When in the grim fortress of Mákú, where a faithful disciple at length found Him, the shadow of the approaching end falls, the Báb sends, by trusty messenger, to a young man afterwards known as Bahá’u’lláh. For, although these two had never met on earth, in the realms of spirit they are one. And the Báb has recognized, in Mirza Husayn Ali, the One whose advent He had so steadfastly and courageously heralded.
Then comes the order to the governor of Tabríz to bring forth the prisoner. An important meeting of officials and dignitaries is held. Bitterly He is questioned, condemned as a heretic, sentenced to death. He is also condemned to the bastinado. But the court servants, at the risk of their own lives, refuse to obey the order. However, one of the officials, mad with rage, perpetrates the cruel deed himself.
So, in the early morning hours of the 9th of July, 1850, the Prophet, with bare head and bastinadoed feet, is forced to tread His Via Dolorosa, to the place of execution in the barrack square. Excited thousands follow Him. He, and a devoted disciple who has begged to be permitted to die
with Him, are suspended by ropes to the walls of the citadel in the open square. A regiment of soldiers is drawn up and ordered to fire. The volley rings out. But lo! when the smoke has cleared it is found that the ropes alone have been severed, so that the prisoners have dropped to the ground unhurt. And the Báb is not there. But where can he be? The soldiers find Him in a little barrack room behind. Back He is brought and the two again suspended. But the regiment, regarding the incident as a miracle, refuse to fire again. So another squad is summoned—and the bodies fall to the ground riddled with bullets. Yet, still inviolate, remains the beautiful face of the Youth of Shiráz.
And Time, itself, will but serve to hallow the barrack square of Tabriz, as it has kept in everlasting memory a cross at Calvary.
The Báb is dead. But the flame He has lighted will never know extinction.
* * * * *
Now in the land of rose-gardens and nightingales, the hounds of hell are let loose upon the doves of holiness.
A youth, deranged with grief at the martyrdom of the Báb, fires at the Shah with a fowling-piece. This forms a convenient pretext whereby the enemies can seek to exterminate every adherent of the Cause.
During the ensuing years, across the lurid stage sweep scenes of unimaginable cruelty, unheard-of refinements of revenge and torture. The bonfires of Nero, the terrors of the Inquisition, the fires of Smithfield, pale before some of the deeds of darkness that are perpetrated—perpetrated, too, with the weak consent of the Persian Government—deeds that, even at the time of writing, have not wholly ceased in that benighted country.
Over twenty thousand men, women and children die for the sake of a glad, new Message of purity, peace and love.
So strange, so blind, are the ways of men!
of the various religious systems were united and agreed in purpose and teaching. His Holiness Abraham, Moses, Zoroaster, Buddha, Jesus, Muhammad, the Báb and Bahá’u’lláh, are one in spirit and reality. Moreover each Prophet fulfilled the promise of the one who came before Him and likewise each announced the one who would follow. Consider how His Holiness Abraham foretold the coming of Moses and Moses embodied the Abrahamic statement. His Holiness Moses prophesied the Messianic cycle and His Holiness Christ fulfilled the law of Moses. It is evident, therefore, that the Holy Manifestations who founded the religious systems are united and agreed; there is no differentiation possible in their mission and teachings; all are reflectors of reality and all are promulgators of the religion of God. The divine religion is reality and reality is not multiple; it is one. Therefore the foundations of the religious systems are one because all proceed from the indivisible reality; but the followers of these systems have disagreed; discord, strife and warfare have arisen among them, for they have forsaken the foundation and held to that which is but imitation and semblance. Inasmuch as imitations differ, enmity and dissension have resulted.
This is the third in a series of travel stories by a world traveler. The first and second installments, published in the November and December issues of this magazine, gave delightful pen-pictures of scenes and people in the various countries of South America. An unusual and very attractive appeal is the way in which the author correlates the material and spiritual aspects of civilization. In this article he relates his experiences in Panama, New Zealand and Australia. The stories will be continued in the February number.—Editor.
THE Bull of Pope Alexander the Sixth, 3rd May, 1493, established a line of partition which divided that part of the world not possessed by any Christian prince between Spain and Portugal by a meridian line one hundred leagues west of the Azores. All west of that line fell to Spain; all east of it to Portugal. This compromise between the claims of the Spaniards, based on the discoveries of Columbus, and those of the Portuguese, based on their discoveries in the Atlantic, was afterwards revised so that the line was extended two hundred and seventy leagues farther west.
This arrangement worked well. The South American Continent developed vigorously and peacefully; and yet what used to be the Spanish Main are now the Republics of Colombia and Venezuela, with a small remnant of European colonies—the British, Dutch and French Guianas—in the northeast corner. Apart from these colonies, the country has become independent of the rule of church or sovereign and has developed tremendously, free from the dictates and domination of foreign powers. In Brazil, particularly, there was very little opposition from the Crown of Portugal. Its king had lived in Brazil and was only too willing to accept anything offered by the people, inspired as they were by a new spirit.
It was not quite so easy west of the dividing line of Alexander. Spain did not give up easily and great battles
were fought. From the events of this time emerges the great figure of Simon Bolivar, the liberator of South America. He was born a Venezuelan, at Caracas, and although he had, for a considerable time, practically control of three countries—Colombia, Peru and Bolivia—he died without a dollar of public money in his possession. One man achieved the independence of three countries and breathed a new spirit into the southern part of the New World, purifying the administration of justice, encouraging the arts and sciences, fostering national interests. He stands out not as a Venezuelan but as a man beloved by the whole of South America, a lover of humanity and one of those to whom ’Abdu’l-Bahá’s definition can be applied:
“The lovers of humanity, these are the great men, of whatever race, creed or nation they may be.”
My visit was altogether a most pleasureable one. The conditions encountered were good and gave promise of still better things to come as those nations develop under the realization of their debt to their motherlands in particular and to the world of humanity in general.
It would be futile to go into historical facts any deeper, but let it be said that there is hardly a country in the world that can inspire more thoughts and memories of romance, of courage, of sacrifice and of devotion on the one hand, and yet, on the
other hand, of greed, of deceit and of avarice. But, in the words of ’Abdu’l-Bahá the spirit of this new age is this, “that whatever is provincial is of man, and whatever is universal is of God.” This spirit is permeating the thought and activities of these great South American countries.
The boat which was to have taken me to New Zealand had been delayed by engine trouble on a stormy voyage from England. The difficulty had resulted in disablement, and repairs had to be done before leaving the Canal Zone. There had not been any stops except at the island of Curacoa to take in fuel (oil), and there the passengers had not been allowed to land—much to the regret of many of them to whom the name “Curacoa” meant something of better aroma and flavor than crude oil. The morning after our arrival at Balboa when we lifted anchor, the passengers were full of praise of Panama. They had enjoyed its many attractions and most of all its universality of people
from the four corners of the earth, as well as its merchandise. They were still under the influence of this strange mixture of race, creed and nationality, all living happily under the shelter of a flag symbolizing freedom, justice and equal rights for all.
It was remarkable to see how interested my English friends were in visiting what used to be Old Panama, the flourishing city wantonly destroyed by Sir Henry Morgan, the most celebrated commander of the buccaneers, in the middle of the seventeenth century. Morgan was made governor of Jamaica and knighted for achievements which, I may be permitted to say, would not be recognized today except by an outcry of horror from the entire civilized world. Some ruins are still standing; for the present city, in spite of the progress it has made, has not so far regained the position and importance of Old Panama, whence, as we have seen, Pizarro set out to conquer the empire of the Incas for the crown of Spain.
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Photo by Underwood and Underwood.
Ships passing through Panama Canal
The distance to New Zealand is over seventy-five hundred miles, and on the fastest boats available, which average about twelve miles an hour, the voyage occupies over three weeks—not a very agreeable prospect for a person of active temperament. There is only one break in the journey, at Pitcairn Island, a speck of land of volcanic origin, which was settled by a handful of mutineers whose descendants are still living there and who visit the boats offering for sale such fruits as grow in tropical countries, and also manufactured articles, such as crude canes and beads.
There is an ever-increasing traffic to New Zealand and Australia via the Panama Canal and I found the boat crowded to its limit, with every berth taken. It was interesting to note the marked difference between a shipload of people coming from England and the passengers I had just left on the other boats. The former were people of different type and character, product of a different education and culture, living within an empire founded and governed under a different rule and following the prompting of a different spirit of somewhat wider conception. Yet these people find themselves united only by a bond of language, common interests, habits and customs; and though the spirit is broader, is it universal?
To join a family of people who have been living together for the past three weeks is like coming to a strange house, and the remedy perforce must be patience. After a week’s time I found myself quite familiar with the surroundings and at home. As on all British ships, order and discipline prevailed; and once the inexplicable but decided crust of reserve among the passengers was pierced, the same spirit of brotherly love and kindness became evident,
leaving the way open for the influx of the spirit of the Holy Cause of Bahá’u’lláh, which penetrated the hearts and minds of many of them.
There is the same search for something higher and more spiritual, a greater desire today to realize the purpose of life taking the place of that old impulse to solve merely metaphysical problems, a yearning to find what can be explained rather than what at best can be but calculated. And what greater realization can there be than to translate the purpose of life into a desire to be brother to man, to be of service to man, to be a member of the family of mankind, which includes within itself all the nations, all the races, all the creeds and all the classes and everything which is dictated by the heart for the good of one and for the good of all?
Indeed, is not this the Bahá’í Message, and is not that Message the solution of all our problems? And is it not something that every right-thinking man and woman must accept either voluntarily or eventually as the result of bitter experience? While giving expression to these thoughts I made many friends during a long trip as a member of a great family with modern ideals and impulses; and there were, frankly, tears in our eyes as we dispersed—some to go farther on to Fiji, some to stay at home in New Zealand and others to change their route to Australia or the smaller islands. Of this I am sure: that the spirit of this age has not affected merely a few, but has found fertile soil in the hearts of multitudes from whose lives, in the future, flowers and fruits of the Abha Kingdom will be apparent and they will be a part of a world where the spirit of unity is stronger than the desires of self and of the animal nature of man.
New Zealand consists of a group of islands on the fringe of the Southern Hemisphere, and, having been settled for only about a hundred years, it is a relatively new country. As it was not separated from Australia until seventy-five years ago, and did not become a dominion until 1900, its people find their greatest safety and security within the shelter of the Empire. This is only natural, if we consider the position of a group of islands of about the same area as the British Isles some thirteen thousand miles away from the fostering mother and aware of the conditions which surround it; the sense of protection makes what appear to be habits of insularity and provincialism really an expression of loyalty to the mother country. People born in New Zealand speak of going “home” to England, and it is this loyalty born of a sense of protection that the stranger must learn to understand, even at the expense of some personal discomfort, if he happens to bear a name of foreign sound. What the people of New Zealand are in fear of may be the feeling of isolation, cut off, as they are, from their kith and kin by Asiatic peoples and nations who feel the need for more land to satisfy the requirements of their growing populations.
New Zealand is world-famed for its natural beauties, the Rotorua district, in particular, with its geysers, its boiling lakes, its caves, its active volcanoes and its mountain and lake regions. These have been described so often that a mere reference to them here must be sufficient. It was, in any case, the wrong time for sight-seeing, for it was the great Christmas holiday season, and there was no accommodation to be found anywhere. I was at first inclined to regret my visit on account of these conditions, but it was, in reality, a blessing
in disguise, once I had met and joined the Bahá’í friends in Auckland, a group of people among whom fear had given way to love and justice towards their fellow men and to the spirit of obedience and sacrifice. There I was no stranger. There the people had been baptized in the fire of the love of God, not in name only but in deed and action.
Never shall I forget my departure from the beautiful city of Auckland. As the boat left the quay, I could see a group being formed by the Auckland friends encircling the friends from my former boat who had come to see me off. It gave me a picture of a group of souls brought under the safest shelter of all—the shelter of the Tent of Unity—and with it came the more important realization that, after all, we are but wayside signs pointing to Bahá’u’lláh, trying to live by the example of ’Abdu’l-Bahá and to do His bidding, following the guidance of those great collective Centers of Whom we have the personification in Shoghi Effendi, Guardian of the Bahá’í Cause.
The passage to Australia is usually stormy. New Zealand, or as it was once called, Van Diemen’s Land, had been visited by the great navigators, Van Diemen and Tasman, but since the envoys sent to treat with the warlike natives (the Maoris) never returned but were served up as a tasty meal, it was left to Captain Cook to take possession of the islands in the name of the king. From my experience of that ever-turbulent sea, I should say that Van Diemen and Tasman were not sorry for any excuse to keep away.
A few words should be said about the Maoris, of whom the New Zealanders are very proud. Six or eight
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This beautiful picture shows Doubtful Sound, Southland, South Island, New Zealand.
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Central Railroad Station, Sydney, Australia.
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Wellington Harbor, New Zealand, taken from the hills in New Zealand.
Photos by Underwood and Underwood.
hundred years ago, the Maoris landed and exterminated the aborigines, devouring some; yet under this mantle of barbarism dwelt great spiritual and intellectual qualities. They number about fifty thousand and take an active part in the development of the country today, being represented in parliament and government offices.
The trip to Sydney on a boat which could hardly be recommended for comfort, speed or cuisine, occupied about four and a half days. Much has been written about the harbor of the great city of Sydney. There are hundreds of inlets, all navigable, and on every side may be seen high and deep hills dotted with dwellings. The city numbers over a million souls.
It was not my first visit to Australia, and I was looking forward to meeting my old friends whom I had learned to love.
Australia is a land of sunshine and abundance which find their reflection in the kind and light-hearted character of its people. It is an immense continent, almost the size of the United States, and yet very sparsely populated. The prevailing political sentiment does not favor the free immigration of any other but the white races; but the European finds himself very welcome.
It must be borne in mind that the northern part of Australia is extremely hot and does not provide the comforts necessary to making existence possible for people not accustomed to tropical conditions. The development of that part of the country must on that account be retarded, since the prospect of an immense influx of Japanese and Chinese is something that deters the Australian people from letting down the barriers which hedge in their “white Australia.” These rigid and short-sighted restrictions apply even to the former German tropical possessions
in the South Seas over which Australia was given the mandate. If this spirit is to prevail, what is to become of the surplus Asiatic population?
Unfortunately this feeling is inspired by fear, perhaps excusable under present conditions. The Australian is not yet in a position to receive the other races in a spirit of absolute equity or justice, nor have the others learned to rid themselves of the bitter feeling which the contemplation of the activities of foreign nations breed in them, whether justifiable or not. However, we earnestly hope that an understanding will be possible; and should the Japanese, for instance, bring a spirit of brotherhood, based on amity, friendship—and gratitude, if you like—and come as citizens of the world, free from the conception of the Mikado as a Supreme Lord, things might be different from the Australian point of view. And this prompts the reflection that the Bahá’í must learn to understand and appreciate every point of view before he can do his part in focusing attention upon the one Great Ideal.
Australia is a young country, a confederation of states existing as such only a little more than twenty-five years. In 1900 the Dominion was formed, but before that time there were separate colonies, such as Queensland, New South Wales and Victoria. Today there are six different states forming the commonwealth, and it is to be hoped that they will, in time, weld into something more homogeneous and defeat the rampant provincialism which exists today and is, perhaps, inseparable from an early stage of growth. One finds, for example, different gauge railways in different states—narrow gauge in Queensland, standard gauge in New South Wales, and
(magnificent gesture of independence) a gauge of eight inches wider than standard in Victoria; all of which necessitates frequent changes for the weary traveler. It is only fair to add, however, that these different gauges existed before confederation, and to standardize them now would be a great problem, involving an expenditure of about fifty million pounds. The unifying effect upon the country would, on the other hand, be enormous. Incidentally it seems strange to remember that this huge sum of money is less than one day’s cost of the Great War.
There is rivalry between all the cities, but particularly between Sydney and Melbourne, Sydney boasting its beautiful harbor and Melbourne pointing with pride to the magnificent manner in which its streets and avenues are laid out. There are rivalries almost as acute between the other two large cities—Adelaide and Brisbane—which afford a certain degree of amusement to the well-intentioned newcomer who tries to make peace.
In some states the Labor party is in power, with its inevitable restrictions against maximum hours and minimum wages. This ideal is not, however, as simple in operation as it looks, and does not work entirely satisfactorily in these states. Only when men in politics are really lovers of humanity and devoid of any other motive than the ambition to serve their country and their fellow man can the crying needs with which they are concerned be satisfied on a basis of concord, amity, justice and mutual understanding. So long as these things are left to the tender mercy of the party spirit, so long must the work of one party tend merely to the undoing of the work of the other.
The reader accustomed to popular
accounts of Australia must not be left with the generally prevailing impression that kangaroos and bush-men are running wild. The only kangaroos I have ever seen in Australia were in the zoölogical gardens; the giant species is extinct and lingers only in museums as an example of the taxidermist’s art; and the only aborigines I saw were in a reserve near Sydney. These aborigines are people of excellent physique but extremely low mentality. ’Abdu’l-Bahá, it will be remembered, said that the Australian aborigine is the lowest existing type of humanity. No doubt they were left to us as a milestone on the road of evolution, something for us to think upon and ponder over, something to make
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Mr. and Mrs. Hyde Dunn, pioneer teachers of the Bahá'í Cause in Australia
us realize how little we have progressed and how enormous are the strides still to be made before we can begin to substantiate the claim that man was made in the image of God.
The Bahá’í Movement is progressing in Australia, thanks to the untiring efforts of two remarkable souls, Mr. and Mrs. Hyde Dunn, who arrived in that country with less than one pound sterling in their exchequer. Following the call of ’Abdu’l-Bahá, they have spread the glad tidings over the four corners of the country. There are flourishing assemblies in most of the larger centers, all reflecting the joyous and pleasant characteristics of the Australian people. I shall always remember with gratitude the happy hours I spent in the midst of the friends.
It is perhaps unnecessary to state that the great industry of Australia is sheep-raising. Vast tracts of land are given over to the raising of sheep, which furnish that fine Australian wool employed in the manufacture of the choicest fabrics all over the world.
Leaving Sydney for Brisbane, we passed Botany Bay, where we encountered scenery of such ravishing beauty as not to be surpassed anywhere on earth. Captain Cook was apparently induced to land there by the beauty of the surroundings. Botany Bay Was, as everyone knows, a penal settlement, and this gives rise to righteous indignation on the part
of the present-day Australians who sometimes find people unthinking enough to imagine that the population is descended from the Botany Bay “settlers.” As a matter of fact, the great influx of settlers only came afterwards, when the country had been given over to free development and the attainment of its destiny. It is worth remembering, too, that in the days of the Botany Bay colony a man could be deported to a penal colony for acquiring, perhaps for his hungry family, a wild rabbit from his lord’s estate. There are today teeming billions of rabbits in Australia, and no matter how heavy is the debt of the deported poachers it could be repaid a million times over with staggeringly high and fatally compounded interest. The lineal descendants of the penal colonists are today as rare as the kangaroos and, in any case, indistinguishable.
It was with sadness in my heart that I said farewell to this land of bright, honorable and generous people, and particularly to my business friends. Very seldom have I found business understood so clearly as entailing a moral obligation, and although I was undoubtedly fortunate in being connected with a firm of such high standing, I like to think that the qualities they evince are characteristic of Australian business as a whole.
and harmonize the races and nations of the World. The Cause of God is the only panacea which will heal for all time to come the social, economic and political diseases of mankind. The Revelation of Bahá'u’lláh is the tree which will send its outstretched branches to all the countries, and under its cool shade all the religious sects will gather
there to fraternize and associate with one another.”—’Abdu’l-Bahá.
A BAHÁ'Í INTER-RACIAL CONFERENCE
DR. ALAIN LOCKE
The Editors asked Dr. Locke, Professor of Philosophy at Howard University, one of the brilliant leaders of his race and a writer of note, to give his impressions of the recent Inter-racial Conference held in Washington under the auspices of the Bahá’í Assembly, and the following is his response.
WASHINGTON, which the penetrating vision of ’Abdu’l-Bahá, in 1912, saw as the crux of the race problem, and therefore of practical democracy in America, was for that reason selected as the place for the first convention under Bahá’í auspices for amity in inter-racial relations. On November 10 and 11 another of these conventions was held in Washington, this time at the Mt. Pleasant Congregational Church and the auditorium of The Playhouse, under the now formally organized Inter-racial Committee of the Bahá’ís of Washington. In many respects this convention was the most successful of any yet held, above all in that its discussion of the issues, without losing any of that universality of treatment which is a cardinal principle with the Bahá’í approach, came to more practical grips with the problems of race relationships than ever before. A mere assertion of human unity will never unite us; the root causes of disunion and antagonism have to be faced and considered and some counter-motives and compensatory interests discovered and brought forward. This almost surgical task was bravely and successfully achieved in the first meeting, where Dr. Albert Vail spoke on the subject, “How All Mankind Are One,” his usual illuminating exposition of the spiritual unity of man which has been so often revealed only to be clouded over by human bigotries and prejudices.
Then followed Dr. Mordecai W. Johnson, president of Howard University, who spoke on “The Conquest
of Prejudice.” This penetrating speech considered first the inevitability of fact in a world where moral convictions and loyalites, with the best of motives, have led regrettably and tragically to the conflict of nations, classes, races, religions. The great difficulty has arisen from the fact that our spiritual intolerances have sprung in large measure from our devotion to our ideals and from the zeal and enthusiasm with which we have set out to conquer the world for the things we have thought were right. If prejudice were merely rooted in open hatred and conscious antagonism, it would be an easier thing to accuse and cure. The great difficulty is that it so often represents the good impulse gone wrong, the loyalty of devotion curdled into the fanaticism of bigotry. The difficulty then is that we have not yet learned to entertain our loyalty to our ideals as we see them on the plane of moral reciprocity for loyalties different from our own; and that then, with these moral motives ready to justify factionalism and partisanship, powerful practical motives-economic and political-have always come forward to make the course of intolerance, exploitation, and oppression profitable and appealing.
So, profit capitalizes prejudice, and dominance striving to perpetuate itself builds up the defense mechanisms of the doctrines of class and race inferiority. These are really attempts at self-justification, moral decoys of an uneasy conscience, left-handed compliments that oppression
and exploitation pay to the Christian conscience and the moral sense of humanity to excuse themselves for deeds and attitudes against which that conscience would be forever revolting if it were aware of the deep violation of justice and morality really involved in its group behavior.
Only on this basis, Dr. Johnson asserted, could we intelligently understand the dilemma of present-day society, where the ordinary organized agencies of Western civilization can no longer be depended upon to take a consistent moral stand on the vital issues of race relationships. In America particularly the dominant forces of society were reactionary and conservative on the principles of this issue to the point of cowardice, and we had the spectacle of the segregated Christian church conforming to the biased public feelings of prejudice against the very grain of its own teachings and doctrine. Therefore until there was some general regeneration of the public conscience, we were dependent for progress upon enlightened and spiritually courageous individuals willing to act radically in loyalty to their own convictions of human brotherhood and equality. The conquest of prejudice was thus the crusade for a spiritual radicalism which would place moral consistency above social conformity, and be willing to concede to all minorities, as indeed to all individuals, the right of self-expression, self-determination, and self-appraisal. And, far as we are from the development of any such spiritual democracy, the only practical hope for either the oppressed minorities or the oppressing majorities lies in its speediest possible spread and adoption.
In the second session, Prof. Leslie Pinckney Hill, principal of Cheney Institute, spoke on “Getting On Together,”
with especial emphasis on the non-retaliative social spirit of the American Negro and his great willingness to make spiritual contributions to the artistic and moral life of the country. In terms of these contributions of joy, tolerance, instinctive appreciation of personality, love of beauty and humility the Negro, according to Professor Hill, had already taken the advance position on the moral issues of life, and stood waiting to be met and understood by the enlightened conscience of his fellow citizens. Nor was this altogether the virtue of necessity for him, but rather, in part at least, the particular spiritual richness of his race heritage and the spiritual fruit of his sad but disciplining group experiences.
Following on the theme of “Observations of a World Traveler,” Mr. Siegfried Schopflocher, of Montreal, spoke practically out of his own experiences with the supersitions of our boundaries of creed and nation, with the hopeful message that the world might be spiritually transformed by the multiplied contacts of the new era, and educated out of its provincialisms of mind and spirit as men come to know one another in personal relations. For Mr. Schopflocher, the principle of the oneness of humanity was there in every such relationship, waiting to be discovered if the spiritual eye could only pierce through the outer shell of the localisms of convention and superstition.
As with every Amity convention, a feature of importance was the atmosphere of understanding and unity fostered by the meeting of many of the most representative elements of the white and the Negro community, and the emphasis of understanding in terms of the universal language of music, which at this convention was generously furnished by Dr. C. Sumner Wormley, Mr. Claude Robeson, and Miss Virginia Williams.
The address of Dr. Ernst Kliemke of Berlin at the first Bahá’í “Faka Kunveno,” July 30, 1927, in Danzig, at the Nineteenth Universal Congress of Esperanto. It is translated from the Esperanto by Martha Root.
Dr. Kliemke is a well-known philosophical and cultural writer of Europe. He is best known in Europe, United States, and Japan under his nom de plume, Heinrioh Nienkamp, and one of his most popular books is “Uncrowned Kings.” Dr. Kliemke is President of the Esperanto Society of Germany and has arranged the German National Esperanto Congress for Whitsuntide, the week-end of May 27, 1928, in Potsdam.—Editor.
THE Bahá’í Movement contains the Revelation and the Instructions of the Persian prophets and sages, Baha’u’lláh (who passed on in 1892) and His son ’Albdu’l-Bahá (who passed from this world in 1921). The Bahá’í Revelation has religious, philosophical and cultural teachings and claims. As the word “culture” has many meanings, I must make clear the sense in which I wish to use it. In its highest and broadest sense the word culture has the same significance as the words in agriculture which we use for garden-culture or forest-culture, only it is applied to the entire life of men in their living together in human society, beginning with the family and extending to the whole of humanity. This culture is the effort for the rational evolution of mankind, for making more noble, more rich and more beautiful the human life upon this earth. In that sense ’Abdu’l-Bahá said: “The Manifestations of God are like gardeners; they are sent in order that the trees of humanity may be made more noble and renewed until they grow to perfection and yield perfect fruits.”
One perceives the universality and the height of the spirit of the Founders of the Bahá’í Movement from the facts that They not only taught concerning the conduct of man in relation to God, but They practiced this culture in the highest sense of the word; They worked for the progression
of humanity and for the happiness of men on this earth.
Because of Their cultural principles alone, Bahá’u’lláh and ’Abdu’l-Bahá are worthy to be regarded among the highest Lights of all times, even by those who are not able to accept the religious part of Their teachings—in other words, by those who in questions of mere faith believe differently or have their own particular doubts. So, this afternoon, I choose to speak of these cultural principles quite independently of the religious base, so that peoples of all faiths and believers in no religion at all can study these Teachings without prejudice. Whatever origin the spirit and ideas in man have, these ideas are helpful or harmful or useless for culture. If they are truly cultural ideas, we ought to endeavor to bring them into effect, not considering who or what kind of man presented these ideas to the world. The more numerous and diverse are the human, religious, philosophical, scientific bases of culture-ideas concerning which the prophets, the sages, the greatest geniuses of mankind as well as millions of simple, sane-minded men agree upon, the more evident is their truth and rightness, and the more necessary it is to bring them into reality.
One of the greatest hindrances to culture, and a cause of unutterable woe to mankind, was and is fanaticism, especially in religion and politics.
The Bahá’í teachings condemn it in every form. Concerning religion, the Bahá’í instruction is that the form or the dogmatic contents of any religion does not matter, but it is alone significant how man lives according to his religion. If he lives a good life from the standpoint of morals and culture, if he tries in love and brotherhood to help other men to make more perfect their own and others’ lives, then one ought to let him believe whatever he wishes. No man, no state, has the right to persecute or oppress a man because of his religious belief.
Similarly in the Bahá’í teachings political fanaticism, a too-high opinion of patriotism and nationality is not approved. It is true that men and nations are not equal, and each ought to live according to his own characteristics, for only in diversity can evolution and wealth come to pass; but all are members of one family and all have the same right to live. All should labor with one another and not against one another. The more harmoniously people live together, the more rich and beautiful is life. The inharmony most to be condemned is war; it is the greatest crime and foolishness of humanity. Neither Christianity nor other great world religions were able to stop war. If the rulers of the states and the masses of the peoples were Bahá’ís, wars could no longer be imagined, for in the Bahá’í Movement—in this religion of deeds—the thoughts concerning the brotherhood of men, concerning the savagery of war, are so forcefully and deeply impressed that a Bahá’í could no more be a friend to war than water could be to fire. Unfortunately, though, history proves that Christians not only fight non-Christians but they battle against those of the same faith as themselves, and excuse their crimes through words from the Bible.
Just as one’s belief should be a private affair, so also should be one’s nationality, whether one acquires it through birth or through his own choice. It is a personal matter which should be respected; no one should be hated or disdained because of his nationality. Not only the religious but also the cultural principles of the Bahá’í teachings forbid governments to oppress minorities of other nations and speaking other languages. These minorities are the same rightful cultural elements as others.
From such principles it is evident, also, that Bahá’ís do not know any enmity on account of differences of race. No man is looked down upon or held under because of the nationality in which he is born. Whether there are cultural differences among the races, whether such differences are biologically or historically understandable, that does not matter. What counts is personality and one’s life. One is respected as a man, as a member of the same human family. This is not only a theory of the Bahá’ís, but as all the world can see, the Bahá’ís live it practically according to the teachings of true brotherhood with peoples of races of all colors.
The teaching that every man should see in the other a man of equal rights as himself, that no one should consider himself superior to others, demands logically that the sex difference should neither diminish nor enhance the human quality. As that principle is now more and more known by civilized peoples, I mention it only for the reason that Bahá’u’lláh established it in the middle of the last century and in Persia, where the woman was considered so much lower and was so unequal in rights to man that it was forbidden by law to send girls to school or to permit them to be instructed at home. What kind of a progressive
spirit and what kind of courage were required to demand then, and in that kind of country, that the women should have the same rights as men!
Bahá’u’lláh demanded not only that women should have full admittance to all departments of sciences, arts and practical studies just as men had, but generally instruction and education were for Him such important culture factors that He demanded compulsory education for all children. If the parents were not able to pay for this, the state must pay. No child should grow to maturity without instruction and education; each according to his capacity and strength should learn some trade or profession. Thus one would be able to support one’s self through work and to help the welfare of all. The wise insight into the diversity of men as base of all culture reveals itself also in Bahá’u’lláh’s instruction regarding education. He said one cannot turn a shell into a pearl by any polishing whatsoever. Education cannot change the human nature, but it can draw out and evolve valuable capacities.
To Bahá’u’lláh education is so grave that He sets aside for it a great part of the state’s revenues, to be created by special education taxes. Religion should play an important role in the school, but under the culture principle that religious instruction should be without fanaticism, bigotry, prejudices, and it should be in harmony with reason and science.
I know of no Founder of religion who, so much as Bahá’u’lláh, taught against prejudices. To Him prejudices were the greatest hindrances to culture-progress. Even religion is not an end, but a means for culture-education. Religion which does not advance the progress of culture is not worthy to exist. On the other hand, all religions which promote such progress are equally valuable. Very
often one religion or another should not be referred to as being uncultural, but rather the men who wrongly interpret it should bear the accusation. Thoughtlessness, superstition, tradition, blind imitation, habit, lead to prejudices and these lead to enmity and hatred. Because of this, man himself should do his own thinking, and not without any check upon himself repeat what this or that person in authority says. He should search the truth independently and not allow himself to be influenced by prejudices. Where he finds that anything contradicts or belies love, brotherhood and the common interests of humanity, when he finds anything that is not constructive and enriching to life, but destructive and impoverishing, there he ought to doubt the correctness of such instruction and belief. After he searches sufficiently he will find prejudices hiding the Light of Truth.
One of the most necessary means for the doing away of prejudices among the people is an international auxiliary language. I stress the point that Bahá’u’lláh gave that instruction decades before Esperanto or any other auxiliary language was created. He taught the oneness of humanity, the necessity that peoples should work together, one with another, in peace and brotherhood, and that lingual barriers which hinder peoples of different tongues from understanding one another should be removed. The oneness of mankind demands a mankind-language which every one ought to learn in addition to his native speech. When Esperanto appeared, ’Abdu’l-Bahá hailed that language as the one spoken of by Bahá’u’lláh, and He desired every Bahá’í to learn Esperanto and promote it.
Contrary to the religions which leave justice only to God and to the life after death, the Bahá’í teachings
try to bring justice into reality on this earth. In regard to this, Bahá’u’lláh demands a state arrangement whose highest organization shall be “The House of Justice,” composed of men and women who possess most noble character, rich knowledge and experience, and the highest prudence and wisdom. The members of “The House of Justice” should be elected by the people. Such a superior band of fellow workers of the best and wisest men of the state is a demand of culture which more and more of the spiritual people of highest rank of our time consider necessary for the improvement of the present democracy.
For the peaceful reign of international life Bahá’u’lláh demands a “Universal House of Justice” formed by “The National Houses of Justice” from some of their members.
The Bahá’í Revelation is not a religion which preaches poverty and the neglect of all earthly goods. On the contrary, it teaches that the earth can be and ought to be a paradise for all, and that it is the task of culture to create such a paradise through a better ordering of state and economical affairs. Every man should take part in economical labor and in its fruits, but not according to the communistic principles which are against
nature and against the diversity of men, but each according to his personal capacity and merit. The state and economical order ought to create opportunities of labor for all, and to protect each individual in his just tasks so that he will not be oppressed and exploited by personal or class egoism.
These are the chief culture principles of the Bahá’í teachings. There are many other culture thoughts found in the Bahá’í writings. Here I could only give general outlines, but I think they are sufficient to show the profound wisdom, the humanitarian culture, the progressive essence of the Bahá’í Revelation. My aim is to arouse all culturally inclined friends to become acquainted with the significance of the Bahá’í teachings for our culture tasks, and to study them, and to help the movement which is growing more and more among people inclined toward peace and toward love. One will not find in this Movement anything which could be harmful to humanity, to peoples or to persons individually, but they will find a very great good for all. Let us hope that this Bahá’í Cause will very soon attain its aim of creating on the earth the reign of love, of peace, of beauty and of joy for all humanity.
THE KINGS AND RULERS OF THE EARTH IN LENGTHY LETTERS SUMMONING THEM TO INTERNATIONAL AGREEMENT AND EXPLICITLY STATING THAT THE STANDARD OF ‘THE MOST GREAT PEACE’ WOULD SURELY BE UPRAISED IN THE WORLD. THIS HAS COME TO PASS. THE POWERS OF EARTH CANNOT WITHSTAND THE PRIVILEGES AND BESTOWALS WHICH GOD HAS ORDAINED FOR THIS GREAT AND GLORIOUS CENTURY. IT IS A NEED AND EXIGENCY OF THE TIME. MAN CAN WITHSTAND ANYTHING EXCEPT THAT WHICH IS DIVINELY INTENDED AND INDICATED FOR THE AGE AND ITS REQUIREMENTS.”
