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| VOL. 19 | MAY, 1928 | NO. 2 |
| Page | |
Editorial, Stanwood Cobb | 35 |
The Coming of the Glory, Chapter VII, “A Glimpse of the Golden Age,” Florence E. Pinchon | 37 |
The Other Side of Farm Life, Doris McKay | 46 |
’Abdu’l-Bahá in America, Dr. Zia Bagdadi | 52 |
The American University of Beirut, Zabih Ghorbon | 57 |
Time Has Come Round, Lucy J. Marshal | 62 |
A Mutual Language, Hoseyn Sadykov | 63 |
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.
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| VOL. 19 | MAY, 1928 | No. 2 |
that by Divine assistance the means of comfort, peace and prosperity of the human race are in His hands? * * * The greatest happiness lies in the happiness of others. * * * In the misery of
men lieth their greatest sorrow.”—’Abdu’l-Bahá.A FARMHOUSE blazing up, tragically sacrificed to the demon of fire. Very likely no insurance, for rates are prohibitively high in districts without fire apparatus and good water pressure. The vast flame enveloping and soaring aloft over that tinder framework which was but an hour ago a human shelter means perhaps financial ruin to the family huddled around it in helpless consternation. The patient labor of years destroyed in as many minutes. Devastation, deprivation, ruin.
Here we see in vivid concrete form an example of that dreaded scourge of man’s physical being-disaster. It can come in countless other ways than fire, flood, tornado or earthquake. It can come through sickness, through the exercise of faulty judgment, through failure due to undertakings beyond the individual’s ability and power, through the social and business friction that result from inadaptable temperament and personality. In many other conceivable ways disaster may overtake an individual in society, other members of which, at that very moment, are piling success upon success and prosperity upon prosperity.
WHAT CAN WE do about it? Shall we alleviate our sympathy with the thought that misfortune may
almost always be traced to some fault or lack within the individual? Shall we settle back in our own comfort and prosperity, and endeavor to shut the tragic scene of human suffering from our eye of memory? Shall we try to aid the failing individual, and in so doing discover how incompetent and helpless we are ourselves as individuals to remedy the disaster of another?
The more we investigate, the more we experience and reflect, the clearer do we see that only by community action, by society as a whole aiding and supporting the individual, can human life be guarded from the devastating results of material calamities. But how can this be done? By what form of organization can society so protect the individual as to remove from his life the ruin brought by catastrophe; or from man’s consciousness the frequently besetting dread of helplessness as part of that august onward march of universal life which progresses the race but gives no compensating protection or insurance to individual weakness?
It is conceivable that Destiny could have planned a world in which there should be no disaster. It is conceivable, even, that what of disaster rules this planet is somehow or other but the enveloping shadow cast from man’s own spiritual darkness;
and that as humanity evolves toward spiritual perfection and achieves true harmony of being, disaster will proportionately diminish from the planet.
BUT MEANWHILE disaster exists. And the problem before humanity is how to organize a universal form of insurance which cannot, it is true, be effective to prevent catastrophes; but which can at least, and will, bind up all wounds,—and like the Good Samaritan set all stricken and unsuccessful wayfarers on their feet again.
If only somehow those who have in abundance could share of their abundance to those who lack; if those who have wisdom and ability could help to guide the life activities of those who want these gifts,—then and not till then would be achieved the mightiest piece of human engineering since the world began: the sky-towering structure of human solidarity.
IT IS TO this supreme organization of humanity that Bahá’u’lláh calls us. Every community is to be so organized that the individual members in it have complete and universal insurance. Whatever is lacking—whether due to natural catastrophe or to failure in earning power—will be met from the central
store, to which is contributed the excess of wealth of those individuals who prosper. And not only material, but judicial and spiritual aid will be given. The unsuccessful individual will be set on his feet and started anew, guided by the advice and care of specially delegated members of the group. Thus all the resources of the group, both of wealth and of intelligence, will be available to the individual. There will be supreme, universal protection. The weak and the failing will feel loving arms around them, and know that they cannot lack.
Hitherto, the individual has in the main been obliged to look to God alone for help in times of trouble. In the new Bahá’í State man, spelt with a capital, Man in his true spiritual stature expressing the solidarity of the human race, will act as vice-regent to the Almighty. It does not mean that God will be less needed in our lives, nor that our prayers for His help and sustainment should be any the less earnest. It does mean, however, that He will have in humanity as a whole a universal agency for good, ready at all times to dispense, as an inescapable social, political and spiritual duty, that sweet charity of which Paul said that if we had it not our religion was but as tinkling brass.
more the world aspires to civilization the more this most important matter of cooperation and assistance becomes manifest. Therefore in the world of humanity one sees this matter of helpfulness attain to a high degree of efficiency; so much so that the continuance of
humanity entirely depends upon this inter-relation.”—’Abdu’l-Bahá.
“Now in the world of being the hand of divine power hath firmly laid the foundations of this all highest bounty and this wondrous gift. Whatsoever is latent in the innermost of this holy cycle shall gradually appear and be made manifest; for now is but the beginning of its growth and the day-spring of the revelation of its signs. Ere the close of this century and of this age it shall be made clear and evident how wondrous was that springtide and how heavenly was that gift.”—’Abdu’l-Bahá.
[Synopsis of previous installments: Chapter I, “The Argument,” and Chapter II, “Night,” explained most convincingly the conditions preceding the dawn of a New Day and reviewed briefly various aspects of history showing the great need for the coming of the new Spiritual Springtime; how during the last eighty years a mysterious Spiritual Power has been gradually revitalizing and renewing the whole world, and how some who had kept their vision clear and who longed for the coming of God’s Kingdom on earth, had set out to find the Master of a New Day. Chapter III, “The Morning Star,” told dramatically and brilliantly the story of the life and martyrdom of the Báb, Who was the Herald of the new dispensation. Chapter IV, on “The Sun of Truth,” sketched the life of the Promised One, Bahá’u’lláh, and how and why He was the Founder of the Universal Religion prophesied for this day. Chapter V, “The Moon of Wisdom and Guidance,” recorded in brief the life story of ’Abdu’l-Bahá, the Divine Interpreter and Exemplar of the Revelation of Bahá’u’lláh, Whose sufferings, imprisonments and labors He fully shared. Chapter VI explained the plan of the administration of the Bahá’í Cause and the important position of “The Guardian of the Cause.”]
ERE I had finished speaking, the sun had set in a blaze of burnished copper, and the twilight was slowly deepening into night. Yet no one stirred. Mary, still lying in her hammock, looked as though she had passed into a happy trance. An early moon gleamed through the dusky branches of the trees upon the four rapt faces of my listeners.
Arthur was the first to break the reverent silence. His voice held a new note of humility.
“If this wonderful story is true—and I do not doubt but that it can all be authenticated—why have we heard nothing of it before?”
That is a very natural question. But, you see, the Movement is given no advertisement in the ordinary Way. It progresses only by means of individual influence, literature, and where opportunity occurs, by public lectures. If you remember, it was a hundred years after Christ’s ascension before the world began to hear of Christianity. It is only five years since that of ’Abdu’l-Bahá’s, yet there are numbers of Bahá’ís throughout the world today. Also the Light is being reflected by many pure minds, and the new ideals upheld by many a progressive institution that remain unconscious of the true Source of their guidance and illumination.
From Oliver came a meditative murmur-
“Science and Religion—at last—hand in hand. One with its clearness and purity—the other with its power and passion. What possibilities!
Then questioned Peter, a little wistfully:
“Since this Revelation is a written one, and so everybody can read and understand for themselves, my profession will no longer be needed, I suppose?”
In this Universal Religion there is neither room nor need for elaborate rites and ceremonies. All are to be missionaries and teachers, according to their capacities—“kings and priests unto God”—not one particular class. And the teachings will be given for the love and joy of it, not to earn a
livelihood. Monks and nuns are advised to live a spiritual life in the world, not apart from it. Those who wish to greatly serve their fellow men must show it by their deeds, not by their peculiar style of dress.
And Mary remarked softly:
“It is all and infinitely more than I could ever have hoped or dreamed. I can feel it is true.
- ‘For the love of God is broader than
- the measures of man’s mind;
- And the heart of the Eternal is most
- wonderfully kind.’”
Then across the moonlight drifted a curious shadow, like giant wings outspread above us, over the garden trees. A strange humming filled the air, causing our hearts to beat with an intense and awed anticipation. Presently through the breathless silence stole a Voice, far, sweet and compelling.
“O Sons of Desire: How long wilt thou soar in the realms of passion? Wings have I bestowed upon thee, that thou mayest fly.” * * *
“Come! Come and see! * * * the things which God hath prepared * * * hath prepared for them that love Him.”
And before we were aware of what was happening, Imagination, like some great spiritual airplane, had caught us up, and spreading her swift, shining wings, had swept us forward, with the rapidity of thought, through a hundred years or more of world history. Through the vast phantasmagoria of world events; of earthquake, fire and flood, which wrought their shattering changes in the planet’s surface. Through yet another devastating war; through revolutions, labor troubles, the turmoils of Bolshevism, economic rivalries and disputes. Through the mighty phantoms of anarchy and chaos cast by widespread irreligion, when the doors of hope and happiness were closed to large sections of mankind.
Yet, while as in a titanic cinematograph these dark shapes and shadows of sin, and its consequent affliction, chased each other across the world screen, above it all there shone with an undimmed, steadily growing radiance, the Light of the Glory of God. Like the Shekinah of old that gleamed over the Mercy-seat, it shed its glow of guidance upon all the problems and complexities of individual and national life; its assurance and comfort throughout all the greatest tribulations.
“For through affliction hath His Light shone, and His praise been bright unceasingly; this hath been His method through past ages and bygone times.”
But now, at length, the Sun had melted and dispersed these gloomy clouds of prejudice, greed and ignorance veiling the true nature of man; and this nether world, like the surface of some clear, calm lake, had become the very mirror of the Realms on High. The Plan of the ages, unfolded by the Heavenly Architect, having been at last accepted and put into execution by the builders, humanity had begun to rear the new and glorious edifice of a Divine Civilization.
“For every plan is in need of a power for its execution. The penetrative power in the world of existence is the confirmation of the Kingdom of Abha. Every plan and system which is assisted by this Power will be established * * * and will be realized among men.”
As our ethereal airplane, poised like a bird in the fleckless blue, swept downward into the lower belts of the earth’s atmosphere, we became aware of subtle changes, as though some new element had entered into the planet’s aura; a new clarity and brightness pervaded it, as if in correspondence
with and a radiation from a higher and purer state of consciousness on the part of its inhabitants.
Extremes of heat and cold appeared to be less severe; the temperatures were more equable—the climates more agreeable—so marvelously and intimately are man’s thoughts and actions interwoven with the finer forces of Nature and the vast Unseen.
“Look!” cried Oliver, pointing admiringly below, where, heading in all directions of the compass, sped great argosies of the air, while other craft of strange shapes and sizes, soared, like winged insects into the sky, generating their motive power from the inexhaustible stores of the ether itself.
And our scientific friend, who in these matters was far keener than the rest of us, exclaimed at a kind of invisible network of communication, swift as light, more perfect than radio, that covered the earth from pole to pole, transmitting not only sound, but form and color.
Rules and regulations governed all these extensive and varied inter-communications. But everywhere there appeared to be right of way, for, although there still existed boundaries and border-lines, the old barriers and restrictions between nations and countries had been abolished. In vain we sought for old fortifications that once frowned grimly on frontiers; for huge battleships that jealously guarded dividing seas; official spies, imposing custom-houses. These things evidently belonged now to the tales of the past.
“For * * * in this age the boundaries of terrestrial things have extended; minds have taken on a broader range of vision; realities have been unfolded and the secrets of being have been brought into the realm of possibility. What is the
spirit of this age? What is its focal point? It is the establishment of universal peace, the establishment of the knowledge that humanity is one family.”
And mankind, guided by this principle of Oneness, and the different attitude such a realization had involved, had discovered the means whereby all could become partners in the earth’s surface, and in the exploitation of its natural resources and treasures. Cooperation and mutual trust, an inter-racial sense of fellowship and good will had made possible free and abundant interchange of both the material and mental wealth possessed by each; while spiritually—
- “Each to Truth’s rich market brings,
- Its bright, divine imaginings,
- In rival tribute to surprise
- The world with native merchandise.”
The motto of this amazingly prosperous and happy age was: “Glory is not his who loves his native land (alone), but glory is his who loves his kind.”
No heavy boom of cannon, therefore, no sharp rattle of musketry, no piercing cries of pain and death greeted our ears, as we hovered above this erstwhile planet of sorrow, for with the dawn of a New Day, the nightmare of war and strife had passed away, and universal Peace had been gloriously enthroned.
“But how,” eagerly questioned Arthur, “can such a state of affairs be maintained?”
In answer to his question, lower and lower we dropped toward a magnificent pile of buildings, situated in a great central city, which, both geographically and spiritually had been found most favorable to intercommunication with all the races of men.
“Oh,” he cried, “I think I can guess! It is a similar idea to that
initiated by certain nations after the War of 1914.”
Yes, he was right. On closer inspection, we discovered that the dream of many a noble statesman had, at last, materialized, for this was indeed a Parliament of Man at the apex of the world, a Supreme International Tribunal and World Court. Here in constant conclave assembled the wisest, the most far-sighted, the most sagacious representatives and leaders of every nation on earth. It was the center toward which all peoples turned their gaze, receiving therefrom guidance and justice. It functioned as the mighty brain of mankind. Its members were the Elect of the Elect, having been chosen from the national Parliaments or Houses of Justice representing every country. These in their turn were the delegates chosen by a body of secondary electors chosen by the mass of the people. Every portion of mankind was thus, in all international affairs, fairly represented at and controlled by the decisions of this World Court. To it were brought all controversial problems, and any nation instigating war would be resisted by all the others. And thus war was rendered impossible.
Only a small force guarded each land; only an international marine police patrolled the peaceful oceans, and regulated the merchant fleets plying from coast to coast.
Memory recalled to me visions of the prophets in bygone ages, the visions of Isaiah, John of Patmos and many an ancient bard. And ’Abdu’l-Bahá’s prediction:
“Universal peace will raise its tent in the center of the earth; and the blessed tree of life will grow and spread to such an extent that it will overshadow the East and the West. Strong and weak, rich and poor, antagonistic
sects and hostile nations, which are like the wolf and the lamb, the leopard and kid, the lion and the calf, will act toward each other with the most complete love, friendship, justice and equity.”
“I am longing to see things in more detail,” cried Mary. “Do you think we could take a peep, say, at the little Islands of Britain? I used to worry about the unemployment there and the labor troubles, and wonder if she could revive.”
Swiftly we skimmed the intervening distances of sea and land, noticing as we did so how the earth had robed herself in fresh lovelinesses of color and perfume. Many great stretches of gray desert and wilderness had been reclaimed, and were blossoming with verdure and grain, for in every land agriculture was receiving the attention it had so long required. Prosperous farms and settlements abounded. Huge and ugly cities had been to a large extent decentralized, and now that heavy transport was conveyed by air, and science had learned how to eliminate unpleasant sounds, the rush, noise and dirt characterizing the cities of former times had vanished completely. People lived in greater simplicity, yet in more real comfort and refinement, because science had solved, by means of electricity and ether, all the old difficulties of heat and light. These now were abundant, beautiful, and within the reach of all.
We decided that we would alight at the next landing place and try to study more closely the life now existing in a district once known to some of our party as “England’s hop-fields.”
No smell of hops, however, greeted us as we walked between the tall, fragrant hedgerows, because this new world had proved “how much
the renouncing of tobacco, wine and opium gives health, strength, intellectual enjoyment, penetration of judgment and physical vigor.” Instead, the fields were sown with grains of all kinds, with orchards of fruit and nuts, with sweet-scented flowers and herbs. Medical science having discovered that man’s natural food grows out of the ground, much less animal food was consumed than in former times.
Thus it appeared that humanity had evolved a keener mentality, a finer sensitiveness since it had ceased to consume course food, artificial stimulants, poisons and narcotics.
Arthur glanced with open admiration at some graceful, dignified women who passed us on the road. Their sun-tanned faces shone with health and happiness. Their raiment was extremely simple, but of lovely texture and coloring. “Beautiful as Greek models,” I heard him remark, “but far more spiritual in expression.”
By this time we had reached, apparently, the center of the district, occupied by a market square, flanked on one side by a large building.
This proved to be the local House of Justice—in reality a kind of central storehouse and distributing center established for the benefit of the farmer and all the members of that particular community. These in turn supported the House of Justice, the members of which had been elected by the district for their wisdom, experience and administrative ability. “The House” had definite revenues, such as income tax, a tax on animals and inheritance, on treasures of the earth, mines, oil wells, etc. At harvest-time a general board appropriated a certain percentage of the entire harvest for this central storehouse. There were, of course, expenditures also-the running costs of the institution,
salaries, administration of public safety and hygiene, tithes to the government of the country, support of orphans, cripples, of educational insitutions, supplying deficiencies in the incomes of the poor, thus doing away with those always hated establishments known in this country, in the past, as “workhouses.”
“I am disappointed to find an income tax still existing,” one of us observed.
But we found, on inquiry, that the tax was a graduated one, only levied in cases where the income exceeded all necessary expenditure, the percentage of tax increasing with the surplus of income. On the other hand, if anyone through misfortune were unable to earn enough to meet his expenses for the year, what he lacked for the maintenance of himself and his family was supplied from public funds. So the extremes of destitution on the one hand, and useless extravagance on the other, were avoided.
Yet it was not so much new laws, as the new spirit abroad in the world that had made possible these just and happy conditions, for this generation had grasped the great principle of Voluntary Sharing; had realized that all the love, beauty, truth, justice, science on earth was the result of this sharing; and that wealth of gold or possessions was but a talent on the material plane to be likewise used for the benefit of one’s fellows. The experiments of Socialists, Communists, and others had, at last, convinced men that equality among them there can never be, but that mutual dependence is the essence of all material, as well as mental and spiritual progress and happiness. Thus had humanity become released from captivity to nature; from that ceaseless struggle for existence which constituted in former times so supreme an affliction.
Coming out of this simple yet effective House of Justice, we found our eyes attracted to a building through whose wide windows issued sounds of children’s voices singing. All the rooms, as well as the pretty gardens and playgrounds adjoining, seemed filled with the clearest and most delicate colors. Every device that an enlightened humanity could supply for the development of the child was combined in the sunshiny edifice before us, for these boys and girls were indeed in the “Golden Age,” when “education” was a word possessing new and delightful meanings. No longer was a child considered wax to be moulded indifferently to any shape; no longer must it strain to conform to a standard utterly at variance with its natural capacities. Indeed it was encouraged to develop its peculiar abilities, character and individuality to the best possible advantage, the teacher, like a wise gardener, protecting, pruning, supplying nourishment and assistance as needed. Above all, the children were taught that obedience of God’s commands and service to humanity was the highest aim in life; and to regard their innate powers and faculties as gifts to be developed for the good of all.
As Bahá’u’llah taught:
“Knowledge is like unto wings for the being of man, and is like a ladder of ascending. To acquire knowledge is incumbent upon all, but of those sciences which may profit the people of the earth, not such as begin in mere words and end in mere words. The possessors of sciences and arts have a great right among the people.”
The advance made by humanity was not only in knowledge, but in power to practice that knowledge. No wonder that a new order of being–a
race of supermen and women-was now rapidly being evolved.
An educational system that had become universal had, we learned, been established by the Supreme International Tribunal, and this included instruction in an international auxiliary language, thus giving to all nations, both in the Occident and Orient, the priceless boon of one common tongue.
Teaching being now regarded as such highly important work, demanding only the best and most qualified type of men and women, the profession was well and adequately paid. In taxes on inheritance estates, teachers were given a share–regarded as heirs in the owner’s will. The schools, themselves, were built and supported by community funds.
“But is nobody out of a job?” demanded Peter. “Nobody idle or drifting about aimlessly?”
No; mankind now had realized the dignity of labor. The Bahá’í law of “work for all” had put to use the splendid potentialities of human energy, and had guided this energy and creative power into channels of natural expression, free from coercion, free from fear. Education had enabled men to find the work for which each was best fitted. The hours of labor were shortened, till all, however humble, could enjoy sufficient leisure and recreation. Also the general attitude toward work had changed. Fear of poverty now removed, monetary gain was no longer the chief incentive.
- “Nobody worked for money, and nobody
- worked for fame,
- But each for the joy of the working.”
Work had become identical with worship.
“The best of men,” said Bahá’u’lláh, “are they who gain by work, and expend for themselves and their kindred in the love of God.”
“But look! What is that cluster of buildings standing somewhat removed from the rest of the township, out of which young men and women are pouring for their noon-day meal and rest, or games in the fields adjoining?”
Factory workers? Yes; for factories, too, have been revolutionized, and built where possible out in the open country. The establishment of industrial democracy has eliminated the old distinctions between capital and labor, the bitter feelings that once so often prevailed between master and man. Workers now receive not only their wages, but a definite share both in profits and management, thus making employees’ and employers’ interests identical; and friendly cooperation and consultation had replaced the industrial slavery—strikes and lockouts of a chaotic and unhappy bygone age. That group of houses and gardens yonder are their homes, where no longer huddled in tenements and dark streets, every man may “sit under his own fig tree.”
“And these little homes,” queried Mary, “I wonder if they are really happier than in past centuries?”
How could it be otherwise? In woman’s particular domain were reflected all the new factors promoting the welfare of society, of the child and the worker. The vital changes regarding her status in the world, which had begun to manifest at the end of the 19th century, had come now to full fruition. Her equality with man had been completely established in every department of life, while physical and mental force had lost its dominance, and the more spiritual qualities characterizing the feminine nature, such as intuition, mental alertness, love and service, daily gained in strength. The East especially had made amazing strides in prosperity and power since the emancipation and education of its
women. Monogamy was practically universal, and the ideas and ideals involved in the marriage contract purified and spiritualized. So that divorce was seldom used; but when necessary, it was, after a year’s separation, done quietly by mutual agreement, the miseries and indecencies of divorce courts being now quite unknown.
But Peter was naturally anxious to see the kind of churches in which people worshipped nowadays. So, lightly skimming the intervening distance, we arrived in a large and populous town where many nations met. High above the tree-tops we caught sight of a beautiful, shining white dome. We alighted at a convenient aerodrome adjoining a remarkable collection of buildings, enclosed in fine, park-like estates. One of nine avenues led our wondering footsteps among gardens filled with choice shrubs and lovely flowers toward some point in the center. The splashing of fountains, the songs of birds made happy music everywhere. Soon we stood before a fine, polygon edifice, to whose nine doors of entrance the avenues had converged, and which like some exquisite architectural bouquet, was the focal point and crown of the whole. But who could hope to describe in mere words the majestic dome and springing columns, the beauty and strength of this embodiment and externalization of the great spiritual truth of religious Unity? Surely it might have been such a vision that Tennyson beheld when he wrote:
- “I dreamed that stone by stone I
- reared a sacred fane,
- A temple, neither pagod, mosque
- nor church,
- But loftier, simpler, always open-doored
- To every breath from heaven, and
- Truth and Peace
- And Love and Justice came and
- dwelt therein.”
In the spacious rotunda beneath the dome were assembled people belonging to every race, nation or creed. Beside the black-browed representative of Mosaic law knelt the once despised follower of Jesus of Nazareth; bowed the devout and prayerful Moslem by that Bahá’í brother whom once he had so bitterly persecuted; while an Indian Buddhist, his dark eyes shining with mystic joy, stood clasping the hand of a Christian brother to whom he had formerly been a “heathen.”
Up in a wide, encircling gallery, children’s voices were chanting. Music, rich, sweet, soul-entrancing filled the air. Words floated down to us:
- “O God! This is a day, the Light
- of which
- Thou hast made holy above the
- sun and its affulgence.”
- “Glory be unto Thee, O Thou God
- of the world
- And desire of nations.
- O Thou who hast become manifest
- in the Greatest Name.”
It was the morning hour of worship, and the common aspiration of all hearts found expression in the words of a beautiful hymn.
- “Gather us in, Thou Love that
- fillest all!
- Gather our rival faiths within Thy
- fold!
- Rend each man’s temple-veil and
- bid it fall,
- That we may know that Thou hast
- been of old;
- Gather us in.”
But now we turned from religion in its aspect of praise and prayer, to examine the numerous buildings by which this Temple of Unity was surrounded, and of which it appeared to be the center.
There stood a university for the study of the higher sciences, science in this enlightened age being the
handmaid of religion, and their cooperation making possible achievements undreamt of by scientific experts of former times.
Here a hospital had been erected, whose services for the healing of the body went hand-in-hand with mental and spiritual processes of cure. Although perfect physical health had not, as yet, been attained by men, as the material and divine worlds came more and more into harmony diseases were rapidly disappearing. Science having proved that Light in all its varied forms was Life, light and color were employed, herbs and diet, where formerly only drugs or operations were used. The quality of the light everywhere, we noticed, seemed softer, yet clearer and more diffused. There was a joy, too, in the faces of the people as though they had discovered a meaning and purpose in Life. They moved with springing step, as though Nature’s conquerors, instead of her slaves; they trod air rather than earth. Thus it was that, by purity of thought and harmonious living, by right use of all the means to health revealed by science, the power of God was turning sorrow into happiness, disease into health. As ’Abdu’l-Bahá had promised: “When the Divine Message is understood, all troubles will vanish.”
We were also interested to observe a marked increase in longevity. Nobody now was too old at sixty for any business or occupation. The middle period of life had greatly extended and come to be regarded as the most valuable time, while the first twenty years were devoted to education and physical development only.
Numerous were the other buildings we saw, including a fine guest-house, opened freely to all men; buildings where feasts and conventions were held, and others of a philanthropic and educational nature.
But our time was fast drawing to a close. Had time calculations, too, been changed in this New Era?
To our surprise, we discovered that it was New Year’s Day-the first day of the first month, called Baha—i. e., Splendor of God—that we in Western Europe used to know as the Spring Equinox, March 21st. No longer, it appeared, were men divided and perplexed by varying systems and methods of calculation. A new, universal calendar had been established by the Supreme Tribunal. A year now consisted of 19 months of 19 days each—i. e., of 361 days-with the addition of certain intercalary days, in order to adust it to the solar year, the New Era having begun in that wonderful year of the Báb’s Declaration of His mission, and of ’Abdu’l-Bahá’s birth, 1844. And so on this radiant day of Spring—this New Year’s Day of 2044—two hundred years since the Dawn first broke over a dark, discordant world, we glided upward once more into the sky, to pay our final visit to a world which had so marvelously been made anew.
On the wings of that most wonderful gift of God to men—a purified imagination—we sped over ocean and land, over snowy mountain-tops and dark fringed forests, till we paused, hovering above the wide, blue waters of the Mediterranean Sea.
Below us ocean liners, merchant craft, giant airships and vessels of all kinds were heading in a continuous procession eastward. We followed where they led, till we found ourselves poised above one of the chief ports and emporiums of the world. Night was falling, but we were able to descry the noble curve of a great mountain, magnificent buildings and mansions, colleges and institutions, orchards, gardens and parks adorning all its slopes and the adjoining plain. In the spacious
semicircular harbor rode at anchor the ships of many nations, for into this mighty center was being poured the wealth and culture, the service and honor, the love and devotion of the finest products of every civilization. Here in the cause of the reconciliation and brotherhood of mankind met the earth’s nobles and best.
Between two ports that formed the terminals of one great city, blazed a pathway of illumination. Electricity turned night into day, while from the heights above, immense searchlights began to sweep the darkening waters of the surrounding ocean.
But our eyes followed groups of people who, chanting, wended their way across a wide and gracious expanse, shaded by trees and adorned with flowers, toward a lovely garden where tall cypresses stand sentinel about the noble Shrine that holds the sacred dust of God’s Tabernacle with men, now constituting earth’s most hallowed spot.
Other pilgrims could be seen ascending the slopes of the mountain, where rises from out the trees the beautiful Shrine of the heroic Báb and the world’s most beloved Servant of the Glory. Out of every country, race and religion these pilgrims come to meet in the love and light of a New Jerusalem, to kneel together in this holy place in peace and joy, in fellowship made perfect; like the vision granted to the inspired writer of the Apocalypse, of the tribes that came from the East and the West, from the North and the South, to sit down together at the marriage supper of the Lamb.
Enthralled, we gazed upon the mountain, robed in its mantle of light, while gratitude and awe, reverence and exaltation almost overwhelmed our senses. Of all the cycles of human history, surely this was
the sublimest spectacle, the most divine consummation!
Almost we thought we could hear Isaiah as he sang: “* * * Of the increase of His Government and of peace there shall be no end * * *.” “The glory of Lebanon shall be given unto it: the glory (Bahá) of Carmel and Sharon. They shall see the excellency of the Lord and the glory (Bahá) of our God!”
And with Him joined, it seemed, a multitude of the heavenly host, singing above the plains of ’Akká, as they did above those of Bethlehem: “Glory to God in the highest and on earth peace, good will toward men!” And with them that glad multitude of the Redeemed—which no man could number—of all nations, kindreds, peoples and tongues, saying:
“Blessing and glory, wisdom and thanksgiving and honor and power and might be unto our God for ever and ever!”
While toward them earth lifted her most melodious voices in anthems of praise. “Glory be unto Thee, O God, for Thy Manifestation of Love to mankind!” “Hosanna! Peace on earth and Glory in the Highest!” And then it seemed as though the whole round globe, the surging seas, the very stars above us united in the joyous harmonies of one grand cosmic symphony, and all the leaves of the forests clapped their hands.
But the radiance grew dim; the celestial strains rose fainter and fainter on the listening air; imagination faltered before the splendor of that vision. And as once more around us closed the clouds of Time and Space, our hearts within us burned with inexpressible longing to take our place and have our share, no matter however humble, in that glad and glorious coming of the Glory of God.
In the April number of this magazine was published an article on “The Fulcrum of Society,” by Willard McKay, a young Bahá'í agriculturist of Geneva, N. Y. The following article, written by his wife at the Editor's request, expresses exquisitely the spiritual aspect of agricultural life. This profession, which ’Abdu’l-Bahá called a basic one, certainly must needs have its charm, its appeal, especially to Bahá'ís to whom the message of Bahá’u’lláh that “work alone in the spirit of service is equivalent to prayer,” may find in these tasks of the farm so gloriously related with the unfolding of the natural processes, a rich reward both in yield of products and in happiness for all effort.—Editor.
VIEWED with the outer eye, the farm is as strictly utilitarian as a factory. One sees everywhere the labor of men—men striding the fields behind powerful horses, men swaying and jolting on tractors, men sending columns of yellow-tinted poison through the budding fruit branches, men tending tired animals at sundown.
As the season advances and the cherry pickers come, gay kerchiefs of women flaunt from the tops of trees, the ladderman moves importantly
here and there, the return of the water-boy with his pail and dipper elicits shouts of joy. Children pick from the low boughs, a three-weeks-old baby sleeps in his cradle beneath some shady branch. The cherry truck on its way to the canning factory bounds over the farm lanes. As the cherries grow riper, black, luscious, bursting with bright juice, the hours of the pickers lengthen; at the first break of dawn they come singing and shouting, and still singing and shouting they return
at night to their temporary cabin.
The farm men labor as before at their plowing and dragging and drilling. In and out among the pear trees roars the tireless tractor belching steam and carbon monoxide. Men in the hayfields, men walking the bean fields cultivating the young crops, war on the weeds! When it is time for the harvest more men must be hired to reap the harvest of the summer’s toil. They labor, cutting out the ears of sweet corn; they lay low the golden grains with the reaper and binder * * *. The early apples are ripe. In the great iron barn the work of sorting the apples begins. The mountain of barrels which has been lining the walls now spreads over the floor space—nailed, stenciled, ready to be shipped to storage. Pears to be picked, the winter apples, another young orchard to be planted! The threshing gang with a tremendous rattle of machinery drives in, the neighbors offer help, wheat, buckwheat, rye are separated from the chaff which cascades in the air; the threshers eat enormously in the farmhouse kitchen.
In the winter three or four men stay on in the tenant houses with their families as part of the permanent “force.” They tramp through the snow to the orchards—trim, prune and cut up the cords of dead wood for the farmhouse fireplaces—or on bitter days they gather in the barn around a hot iron stove to oil and repair the machinery. The manager is busy now with account books, adding up his credits and debits and planning the campaign for next year with the care of a general. It is now that he experiments with high finance, crop-selling six months in advance.
Such and no more is farm life to the uninitiated. Perhaps it seems over-strenuous, perhaps it seems like
a narrow life. The efforts of these toiling men—are they not like those of the animals, exhausting toil for mere food and shelter? I say it is a glorious life when viewed by the Light of Reality.
Can you imagine a performance of the opera unaccompanied by an orchestra? Yet there are moments of intense interest in the dramatic episodes or when one listens to the compelling voices of the singers when the accompaniment is forgotten, relegated to the background of our minds. There are other times when we listen consciously to the orchestra—when we have time to listen. We watch that master harmonist, the conductor, as he weaves a spell of beauty and draws forth colorful threads of sound from. the instruments of the musicians. It is the magic of this music even when unheeded that imbues the singing figures and painted scenes with life, romance, and enchantment. Perhaps that accompaniment now listened to with rapture, now vaguely sensed, represents that underlying reality of rhythm which we feel to be back of things.
The music of the spheres—that is what we must listen for in farm life or any life if we would be of those who really comprehend the entirety and beauty of the Plan. Life in the country is like that rather long slow opera, “Die Meistersinger,” contemplative, often uneventful, but affording spaces in which one harkens to what lies beneath the hum of the machinery—spaces in which one may detect the significance and mystery and cadence of commonplace happenings. This sense of Reality is The Other Side of Farm Life. It admits of other instruments besides the drums of drudgery. The blare of the trumpet, the tortured crescendo of the violins, the subtle humor of the oboe, the guffaw of the bass viol, the
sounds of the cello, the flute and the harp, blend together in an ensemble—here and there the voice of an individual instrument carries the theme. Force emanates from the Divine Conductor. Now tragic, or lyric or whimsical, there is naught but poignant beauty and infinite variety surrounding and encompassing all.
There are incidents that are not work that seem like interruptions or accidents which arouse keen emotions sometimes; certainly there is a quality of unexpectedness which is the savor of any universe if it is only the life of one farm. As he looks back over the kaleidoscopic years, memories and contrasts crowd into the mind of the farmer. Moments of exultation, struggles with despair, the occasional sense of high adventure when a risk or a change is involved—these furnish the real background of those figures the farmers, be they lonely, contented, philosophical, plodding—whatever the cast may be that occupies our rural stage. The farmer belongs to a firm in which there is a powerful Senior Partner. His risk of the liabilities may be, if he so wishes, offset by a currency which is more priceless than gold.
Every spring we stroll at least once down a flowery avenue at sunset. It leads through a sweet-cherry orchard; the trees are planted close together and the branches with myriads of white blossoms intertwine so densely that only tiny patches of sky can be seen overhead. We stand in a bower of ethereal beauty, rarely perfumed, and gaze down the narrow vista into the orange that glows in the west. To be in the midst of such dreamlike beauty and perfection is a foretaste of those paradises that we are told God has prepared for the triumphant soul of man. Yet I have
seen these same blossoms and the many acres of sour-cherry blooms bending and swaying beneath an icy blast and fast white snow in early May; the blast is the dirge and the snow is the shroud of the hopes of one more season. This is the crescendo of the violins!
Every day the weather flag floats from the cupola of the State Experiment Station. If it is fair and warmer the bees come out from their settlement of snug white houses and work in the orchards at the important task of pollenation. Their hum is like that of all industry and is heard throughout the ranks of the prim, white, bouquets. Pears blossom, then the lovely pink of apple blossoms; this is a fairy world. Dark evergreen hedges cut straight lines across the acres protecting this or that orchard from high winds. Delirious birds carol in yellow-green shade trees. A little brook speeds past the farmhouse; wild flowers spread among its trees and ferns. Cowslips, hypaticas, bloodroot, purple and yellow violets, one by one they appear, delicious patches of bright color. Spring in the country is a period of hopes for fair weather, the joie de vive of all young things, the advent of little birds and kittens, and a yearning for spiritual growth. I suppose it will ever be thus.
Then we must add to our description the saga of escaping animals. One day there came nine pigs to the garden of our little Pilgrim House. The young pigs had come down with their mother from their remote enclosure to taste the choice flavor of marigolds and cosmos, and to feast upon pansies, and foxglove, and larkspur! The young pigs were very athletic and vigorous, and Jennie, the mother, with her black snout and her little wicked eyes and her huge three-hundred pound body were a sight to inspire terror. The pigs
were forever doubling on their tracks and cutting a new route through the orderly flower beds. Then with the help of a number of farm hands the route was brought to an end—a Pig Parade rounded the corner by the sprayhouse, heading west. The police dog, whose efforts had proved invaluable, cut ahead to station himself at the pigpen; Jennie, somewhat shaken, headed the lists, then a rank of five young pigs abreast followed by three stragglers, with the collie dog pressing close upon them, a small boy with a stick, three farmers bearing pitchforks, and very far in the rear old Kim, so old a dog that he disdains the thrilling sport of pig-chasing in which even humans take part with joy.
A short time ago the two young mules when premature spring was in the air, burst out the barn and danced across the frozen fields. In wide swinging curves they galloped, having their fling. In a few minutes, scared by too much freedom, they swept back again and into the barn door, but their brief flight had been one of those whimsical little notes from an obscure instrument that the Divine Composer introduces at times for our enlivenment.
Sometimes, too, we are visited by the geese. More terrifying than Jennie is Joe, the gander, as he conducts his two “Josephines” and a row of toddlers on a foraging expedition to the lettuce patch. The moment when one is chased by a goose is not the least exciting episode of our farm life.
As our little car struggled to the top of the rutty hill road we saw a rectangular patch of yellow set against the purple blackness of night. It marked the doorway to a small transitory world. In the door stood Charlie, the blind father of eleven bambini; he stared out into the darkness
from his own greater darkness, with who knows what thoughts?
With some two thousand dollars in yellow-backs and loose change stowed away in a pasteboard box and a sugar bag, we had driven out to “pay off” the pickers. Cherry-picking was over for another year, but the pickers, who are city folk part of the year, still occupied the long cabin or barracks which had been their summer home.
By our entrance the yellow rectangle was reversed. Now a patch of purple-black velvet hung at one end of a scene of light and motion. Rows of upper and lower bunks lined the walls, secluded by curtains. Through the center of the long narrow structure ran a row of small tables with cooking equipment, dishes and a kerosene lamp. These arrangements comprised the hearth fire of eight family groups. We sat down at one of the tables and began to count out the money while the “boss” read the accounts from a well-thumbed book. As the names were called figures would stand out from the interested throng who were pressing against our elbows. Blushing young beauties, half-grown sheepish boys, crones with gray hair escaping from bright turbans, stout and voluble mothers of the swarming youngsters—into the hands of these it was my task to place the money earned in the tree tops.
This “paying-off” is a moment of consummation. It crowns the labor of many busy days with gold. The last act in this little yearly ceremony began when we gave over to the “boss” the remaining nickles and pennies. Grinning broadly he retired behind a curtain to emerge with several boxes of candy, suckers, indigestible black balls that look like marbles, gaily-striped sticks, and chocolate. These he placed on our table, and a line was formed around
the cabin. Each man, woman and child in turn selected one piece. Some little boys went back to the beginning of the line to appear again as candidates for more bounty, but they seldom escaped the stern eye of Mr. Boss.
The eleventh child of Blind Charlie had been born in the cabin during the first week of the picking. We were introduced to the infant who was wearing a remarkable bonnet consisting of row upon row of stiffly starched muslin. From this his small brunette face looked out as from the center of an enormous white rose. In five or six years he, too, will contribute to the vacation money of his family by picking the cherries within reach of his chubby hands.
As I look back upon these years, filled to the brim with The Other Side of Farm Life, impressions too precious to slight come thronging. The courageous bloom of first and last roses, hours spent with green and growing plants, a green glade I know, with ancient willow trees where mushrooms may be gathered; the yearly reflection of a cardinal flower in a pool of water, yellow Bartlett pears—acres of them glowing like lanterns in the September dusk. I remember skiing down a long, smooth slope with a young moon shining mistily through softly falling snow * * * and the mysterious tracks of animals traced on the snow! Firelight, candle light, the companionship of books, music—all these things vivid, or beautiful, or droll, are the jewels with which the homespun of farm life is transformed into a thing of interest and loveliness.
’Abdu’l-Bahá has said to the farmers of the world: “When you are plowing the ground or sowing the seeds or reaping the harvest let all your thoughts and subconscious
thinking be of God. Your hands and feet will be working but your heart must be attached to the Almighty.”
Thus can the farmer who has listened to the Divine Message of this day, walk with his Lord through the orchards and fields. ’Abdu’l-Bahá has drawn His lessons from those affairs of every day and those varied moods of nature which the farmer sees ever before him as a guide to his meditations.
What is the interpretation in terms of reality of the coming of the spring with its mystical change from winter when, “the trees are leafless, and meadows withered, and flowers die away in dust heaps,” to that time when “you will observe creation clad in a new robe of expression”? In the words of ’Abdu’l-Bahá: “Even so is the spiritual springtime when it comes. When the holy, divine Manifestations or Prophets appear in the world, a cycle of radiance, an age of mercy dawns. Everything is renewed. Minds, hearts, and all human forces are reformed, perfections are quickened, sciences, discoveries, and investigations are stimulated afresh and everything appertaining to the human world is revitalized.”
What is the spiritual meaning of the sun, that center of all spiritual life of the world whose rays penetrate the farmer’s being, bestowing health and immunity from desease?
“As we know the physical sun by its splendor, light, and heat, so we know God by the spiritual sun, when He shines forth from the temple of Manifestation, by His attributes of perfection, by the beauty of qualities, and by the splendor of His light.”
The farmer himself is a symbol of the coming of the Divine Educator to the world. Just as he assists the working of the forces of Nature by pulling the weeds, protecting from insects, and cultivating the soil, so
have the Divine Teachers—Moses, and Jesus and Bahá’u’lláh, assisted the primitive forces of man’s nature and refined the human kingdom until it has produced the flower and fruit of civilization. ”The world is like a tree; the mineral kingdom is like the root; the animal kingdom is like the blossoms; and man is like the fruit of that tree. The tree is but for its fruit. If the gardener did not expect fruit he would never plant the trees. In the same way everything is for man. * * * What is the sum-total and upshot of farming, plowing and sowing the seeds and irrigating? Is there any other thought back of all these labors save the gathering of crops? If the sheaves are only green and verdant but having no grains of wheat or barley the result is not achieved. The aim has not been the verdancy of the field but the richness of the harvest.”
Many indeed are the thoughts bestowed upon the farmer. Even the soil he walks on is the symbol of his humility. ”Be ye resigned like unto the earth, so that the fragrant, sacred, multicolored myrtles of my knowledge may grow in the soil of existence.” (Bahá’u’lláh.)
Keats in his “Ode to a Grecian Urn,” has said, “Heard melodies are sweet but those unheard are sweeter * * *.“ When the farmer treads to the music of the unseen orchestra,
one does not hear him speak so much of gain and loss. He labors then that he may assist in the expression of God’s will through His creation. Thus may the farmer walk in splendor.
It is dawn on a New Day and we have climbed to the top of Emerald Hill. In its practical aspect this verdant slope, lifted above the rest of the farm, is devoted to the growing of alfalfa. In our hearts it is enshrined as the Hill of Faithfulness, the resort of Bahá’u’lláh. It represents the high-spot of our desire, the goal of the long climb, the vantage point of vision. It is a mount of Beauty, symbol of the toils and rewards of the journey to God. As the sun slips out from behind the silver strip of lake, it shines on the sleeping countryside so soon to awaken into dynamic life, and our prayer from the hilltop—the triumphant cry of the Báb—rings out into the silent reaches:
IN THE NAME OF GOD, the Victor of the most victorious proclaim:
“God will assist all those who arise to serve Him. No one is able to deprive Him of His majesty, His dominion, His sovereignty, for in the heavens and the earth and in all the realms of God, HE is the victorious and the conqueror!“
which have no direct relation to life. They contribute toward luxury, effeminacy, indolence. Indulgence in these things makes one negligent of God and stifles all traces of spirituality. The other kind are those affairs which contribute toward the maintenance of livelihood, adding to the comfort, happiness and progress of the human family. Spiritual powers come always to the assistance of such affairs,—they increase the moral insight and responsibility of man
and add to his awareness and mindfulness.”—’Abdu’l-Bahá.
This story of ’Abdu’l-Bahá’s visit in America is based on material and notes corrected by ’Abdu’l-Bahá Himself, and which He had turned over to Dr. Bagdadi at the time He was leaving this country. The twofold purpose of this series, which will continue for several months, is, in the words of the author, “First to bring back to the memory of the believers the time of the incomparable days of ’Abdu’l-Bahá’s visit to them and to remind them of His words, His instructions and His admonitions; and, secondly, to give a picture of His visit so that later believers who did not have the blessing of seeing Him, may benefit by reading a brief history.”—Editor.
`ABDU’L-BAHÁ, the revered world Leader of the Bahá’í Movement, arrived in New York from England on the White Star liner, Cedric, April 11, 1912. It was His first visit to the United States, and, aside from His short stay in Egypt and a visit to France and England in 1911, his first travel away from forty years enforced sojourn in the prison city of ’Akká in Palestine (the Holy Land), where He and His Father, Bahá’u’lláh, the Founder of the Bahá’í religion, were exiled by the Turkish Government. He seemed, however, to fully understand and appreciate the modern scientific and industrial civilization of America. His utterances then and later throughout His travels in America gave praise
--PHOTO--
’Abdu'l-Bahá as He appeared on the streets of New York
to the energy, the initiative and the achievement of the American people. The skyline of New York particularly interested ’Abdu’l-Bahá, and He called the big skyscrapers “the minarets of the Western world’s commerce and industry.”
On the pier to meet Him were, besides many of the Bahá’ís, a great number of people, among them the representatives of the press who had eagerly awaited His arrival. “TI am here,” ’Abdu’l-Bahá told an Evening World reporter, “to unify the religions of the world, to talk in the interest of universal peace. I have no creed to preach. I have no doctrine to propound. My word is the word of love * * *. Do not worship the Lantern—worship the Light.”
Another reporter asked what Bahá’í meant. “It means,” answered ’Albdu’l-Bahá, “to love all the world, to love humanity, to serve it, to work for universal peace and universal brotherhood.”
Accompanied by His interpreters and secretaries, ’Abdu’l-Bahá went to the Hotel Ansonia. In the afternoon He visited the home of Mr. and Mrs. Edward B. Kinney, where Catholics, Protestants, Jews and Muhammadans had gathered to meet Him, for ’Abdu’l-Bahá made no distinction in religions, creeds or races.
Though He was about sixty years of age, forty years in the “Most Great Prison” at ’Akká had made Him appear older. He was of medium height, but had the appearance
--PHOTO--
Showing the sky line of lower New York
of a tall man because of His erect form. His long silvery hair flowed over His shoulders. His beard and moustache were thin but full. His forehead was broad, full and high. His nose was aquiline. His eyes light blue and penetrating. He wore a voluminous outer coat (called an ’aba) made of gray wool and which reached almost to the floor, and His turban was white. In a word, His garments were the same as those worn by all the Prophets of the East.
“Having heard of the numerous organizations for peace and arbitration, and because of My great interest in these subjects, I have come here,” said ’Abdu’l-Bahá, “to advocate the unity and solidarity of humanity. That is the essence of My teachings. All nations and all religions must be united. By that unity perfect peace would reign among men. Strife and animosity are due to misunderstandings. If these misunderstandings be removed then unity can be accomplished.
“All the Prophets of God were Manifestations of Truth and Reality. But because imitations have crept
into religions, divisions and misunderstanding have resulted. These imitations cannot be found in the reality of religion. Human beings should refer to the original foundations and then six thousand years of strife and warfare will vanish. My purpose is to bring about the oneness of humanity and to secure accord and fellowship among all mankind, so that all may dwell together finally as one family. They were so originally.”
On April 12, 1912, not less than one thousand Bahá’is and inquirers eagerly frequented the homes of Mr. and Mrs. Howard MacNutt and Miss Phillips, where they had the privilege of meeting ’Abdu’l-Bahá.
A number of clergymen called on Him the following day and heard these words from His lips:
“Materialism and spirituality have always kept pace together. Now materialism has gone ahead, the divine foundation is forgotten and is being left behind. Among the causes of this failure is that religious leaders have presented religion as if it were opposed to science and reason, and have promoted imitations.
Therefore you must bring about a conformity of religion and science.
“The appearance of the Manifestations of God is like the appearance of the spring season. Undoubtedly the spring season does not last permanently and eternally. Now we are hopeful that the divine spring-time may again become the cause of refreshing the garden of the world of existence.”
That afternoon the Bahá’ís had the pleasure of meeting ’Abdu’l-Bahá at the home of Mr. and Mrs. Alexander Morten.
On His way home, after glancing at New York’s high buildings and its crowded streets, ’Abdu’l-Bahá remarked to His party, “America has a wonderful future. But these extremely high buildings and the great crowds are depressing to my heart and are not good for the health of the people.”
Dr. Percy Stickney Grant was not the first minister to invite ’Abdu’l-Bahá to speak in his church, but his was the first invitation that ’Abdu’l-Bahá accepted. There was little room left in that church when the eleven o’clock service on April 14th began. “It is our privilege this morning,” said Dr. Grant, “to hear one who has come out of the East, a new and great herald of good will; one bearing a message of love to all mankind. ’Abdu’l-Bahá is a Master of the things of the Spirit. He comes from that part of the world where men meditate; where contemplation was born. He teaches the fundamental unity of all religions—a truth in which this congregation believes profoundly—and we welcome here one who may help the material fervor of the Occident to gain a new peace by the infiltration of the harmony of the Orient.”
’Abdu’l-Bahá spoke in Persian, an interpreter translating a phrase at a
time. “Our material civilization,” ’Abdu’l-Bahá said, “has progressed greatly with the perfection of the crafts and the forward steps of material science, but our spiritual civilization, that which is based on divine morals, has declined and become degraded. We should strive to make our material civilization the purest
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’Abdu’l-Bahá on Riverside Drive, New York, with some of His followers
possible medium, the most unclouded glass, through which the light of our spiritual civilization must shine.”
“One of the things that supports a spiritual civilization is Peace,“ He said, “and the most pressing need of politics is universal peace. But the oneness of humanity—human solidarity—which has been the message of all the Prophets, will be achieved only through spiritual power, for neither racial distinctions nor patriotism can further it. The oneness of humanity will come with the supremacy of spiritual civilization, and not while, as now, we are submerged in a sea of materialism. “The cause (the Bahá'í Cause) is progressing in the Orient,” He concluded, ”and the heavenly civilization is daily making itself more manifest.”
These things ’Abdu’l-Bahá said in the few moments that He spoke before He returned to His seat beside the altar.
At the taking of the collection
’Abdu’l-Bahá made a generous contribution.
During the prayer He stood with forearms extended, the palms of His hands turned upward, not downward, and as He finished He passed these over His eyes and face. A sense of indescribable joy and exhilaration seemed to be with many in the congregation, and not a few lingered afterward to see Him.
In the afternoon, ’Abdu’l-Bahá spoke at a union meeting of Advanced Thought Centers, at the Carnegie Lyceum. His address here, and that of the morning at the Church of the Ascension, both with a wealth of parable, are published in full in the addresses of ’Abdu’l-Bahá in America, under the title, “The Promulgation of Universal Peace.”
The evening of April 14th, and a part of the 15th, were given to visitors and friends who came to see Him.
A remarkable coincidence happened
on April 15th. Lo and behold! Mr.
Hudson Maxim and Mr. W. H. Short
appeared at the same time at ’Abdu’l-Bahá’s
door. Mr. Maxim was one of
the greatest inventors of arms and
explosives, and Mr. Short was Secretary
of the New York Peace Society.
The interview in substance
was as follows: Mr. Maxim stated
that he himself was, like ’Abdu’l-Bahá,
a promoter of universal peace
only from a different angle; that he
was devoting his life to the invention
of the most dreadful instruments
of war and most costly so that
it would never pay the nations to
fight.
’Abdu’l-Bahá explained that the result of modern discoveries and inventions was more destructive than ever before. He gave as an example the history of ancient wars between Persia and the Romans who fought for a period of twenty years, but
only six thousand lives were lost in action. But now, with our scientific methods of fighting, many thousands of lives can be destroyed in one day. Finally ’Abdu’l-Bahá advised Mr. Maxim to invent a gun of love that it might give and prolong life, so that his name would be written with a pen of gold on the pages of history and throughout the ages the people would be able to say, how wonderful it is—the greatest inventor of war instruments has invented the gun of life and peace! This thrilling interview is published in the STAR OF THE WEST, Vol. 3, No. 7, p. 4.
On the afternoon of that day the Bahá’ís met ’Abdu’l-Bahá at the home of Mr. and Mrs. Mountfort Mills.
On April 16th, He visited the home of Mr. and Mrs. A. P. Dodge, where a number of friends were invited to meet Him.
On April 17th, an Inter-Racial Amity meeting was held at the home of Mr. and Mrs. Edward B. Kinney. Here, addressing the white and colored friends, ’Abdu’l-Bahá said: “Always the East has been the dawning-point of light and the rising-place of effulgences. But the blessings of the colored and white people under the creative effect and influence of the outpouring of the Sun of Reality resemble the gathering of roses of variegated colors. This difference of color adds charm and beauty, and is conducive to the wealth of their splendor.”
The dinner served to the friends that evening was prepared and cooked by ’Abdu’l-Bahá’s own hands.
On April 18th, two public meetings were held at the home of Mr. and Mrs. Marshall L. Emery; and in the evening ’Abdu’l-Bahá spoke at the Bowery Mission, where more than four hundred of the poor received His spiritual comfort and material gifts.
Every act of ’Abdu’l-Bahá had a spiritual connotation; therefore it is of great interest to note his open-handed way of dispensing charity to these poor men who were down and out, most of them. He carried with Him to the Bowery Mission the amount of two hundred dollars specially ordered from the bank in twenty-five-cent pieces. Every one of the four hundred men received not only a dinner but one or more of these quarters directly from the hand of ’Abdu’l-Bahá. That their hearts were touched is expressing it most inadequately. Many of them wept tears of emotion. Thus did ’Abdu’l-Bahá demonstrate the need of combining material and spiritual blessings and that the Bahá’í Movement stands for the perfect manifestation of both these important phases of civilization.
April 19th was the day of bidding farewell to the friends, and on the following day He left for Washington, D. C.
In His contact with Western civilization, how universal ’Abdu’l-Bahá showed Himself! This Servant of God from the Orient, landing from the prison city of ’Akká into the heart of the Occident, emerged unprepared on the streets of New York, the greatest city of Western civilization, and found Himself perfectly at home! The civilization of the Occident seen here in its most striking modernistic form did not amaze or repel Him. As He walked the streets of the Metropolis with His majestic mien, He seemed as perfectly at home here as in the setting of the Orient whence He had come. Nor did He seem to the people of New York—even the blasé reporters—the object of peculiarity. Their attitude toward Him was one of great respect and appreciation. In fact from His first landing upon the docks, His way was marked only with admiration and reverence.
Blessed Beauty (Bahá’u’lláh), have all appeared and raised the call with the one purpose of transforming the world of man into the Kingdom of God. Their common aim was to turn the earthly into heavenly, darkness into light, things that are satanic into things Divine. They strove to establish the reign of harmony and love amongst the children of men, to unfold to their eyes the fundamental unity of all mankind, to demolish the foundations of differences in the world, and to confer upon it the imperishable blessings of eternal life.”
The author of this article is a student at the American University of Beirut and President of the Persian Society of said institution. This University was founded in 1866 by Dr. Daniel Bliss as the Syrian Protestant College, and rechartered as the American University of Beirut, Syria, in 1920. It is now presided over by Bayard Dodge, M. A., B. D. The University describes itself “as a link between the East and the West * * * its purpose is not to Americanize the students, but rather to stimulate them to develop their own culture * * * It is not to proselytize, but rather to awaken a spirit of brotherhood between members of hostile sects, and to rear up men and women whose lives are consecrated to the highest spiritual ideals.” The Editor is familiar with the splendid services rendered by this University, having visited it in his travels—Editor.
THE American University of Beirut is one of the great educational centers in the Near East in which the Bahá’ís of the world have a very sincere interest, not only because the Guardian of the Bahá'í Cause spent his early college life there before going to Oxford, and Bahá'í students graduated from this well and favorably known institution have become active members of the Bahá’í groups in their respective home cities, but mainly because of the policy which this institution has
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- HOWARD S. BLISS, D. D.
- PRESIDENT 1902-1920
- DANIEL BLISS, D. D., LL D.
- FOUNDER OF THE COLLEGE
- PRESIDENT 1863-1902
- BAYARD DODGE, M.A., B.D.
- PRESIDENT 1923-
adopted and for which it is so famous.
Those who are informed about The Bahá’í Cause, know well that the
greatest principle which Bahá’u’lláh gave to the world more than half a century ago is The Oneness of Mankind. Indeed, it is fundamental, for the overlooking of differences in race, religion or nationality means the uprooting of prejudice, and progress toward that much desired goal—the peace of the world.
Although the American University of Beirut is a Christian institution, yet it recognizes this principle of oneness and has adopted a liberal religious policy. It has an enrollment
of about six hundred non-Christians “who are encouraged to maintain respect for all that is uplifting in their own religions.” Students representing
more than twelve nations and thirteen religions attend the university exercises, and there is an atmosphere of love and fraternity. The brotherhood organization with its motto, “The realm in which we share is vastly larger than that in which we differ,” has as its active members students and teachers of all religions and nationalities. They cooperate under the banner of brotherhood, disregarding their differences.
The educational system and the social activities are so planned as to cultivate in the minds of the students an international spirit and love for all mankind. It seems to us that the faculty of this university is trying to follow the three cardinal principles which ’Abdu’l-Bahá emphasized in His talk when President Bliss of this institution visited Him at Haifa, Palestine. They are:
“First: Whole-hearted service to the cause of education, the unfolding of the mysteries of nature, the extension of the boundaries of science, the elimination of the causes of ignorance and social evils, a standard universal system of instruction, and the diffusion of the lights of knowledge and reality.
“Second: Service to the cause of morality, raising the moral tone of the students, inspiring them with the sublimest ethical ideals, teaching them altruism, inculcating in their lives the beauty of holiness and the excellency of virtue, and animating them with the graces and perfections of the religion of God.
“Third: Service to the oneness of the world of humanity; so that each student may consciously realize that he is a brother to all mankind, irrespective of religion or race. The thoughts of universal peace must be instilled in the minds of all the
scholars, in order that they may become the armies of peace, the real servants of the body politic—the world. God is the Father of all. Mankind are His children. This globe is one home. Nations are the members of one family. The mothers in their homes, the teachers in the schools, the professors in the colleges, the presidents in the universities, must teach these ideals to the young from the cradle to maturity.”
Certainly this university is taking very active measures for the accomplishment of the third cardinal principle, which is service to the oneness of the world of humanity. The result is very encouraging, for undoubtedly the students who are trained in such an international environment will be the best soldiers of peace; at least they will have an intelligent understanding of the different nations represented in the student body, and in the future this will mean less misunderstandings and, indeed, decided friendly relations.
As far as the first cardinal principle is concerned, the university is making every effort to provide the students with all necessary equipment for scientific knowledge, and all the sciences are taught which are required for a B. A. degree. The schools of medicine, dentistry, pharmacy and nursing are provided with up-to-date laboratories, and the graduates are well equipped for rendering the most enlightened professional services. In the university hospital, where the medical students receive their practical education, during the year 1926-1927 over twenty-six hundred patients of twenty-four nationalities and fifteen different religions were received. In the out-patient clinic almost twenty-five thousand cases were treated. In the yearly medical conferences, where
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This photograph shows a part of the extensive buildings of the American University at Beirut, Syria, beautifully situated on the shore of the Mediterranean
a great many doctors of the Near East take part, very useful and important medical discussions are carried on.
The University Library, with its twenty-eight thousand books, in both Oriental and Occidental languages, gives an excellent opportunity for the students to increase their knowledge and develop their intellects. Many of the scientific, religious, political and social magazines and papers of the day in different languages are to be found in the beautiful reading room of the library. There are a few books on the Bahá’í Cause, and recently others have been added as a gift from Shoghi Effendi, Guardian of the Bahá’í Cause.
In regard to the second cardinal principle, which is service to the cause of morality and religious inspiration—the university is endeavoring with its religious and ethical courses and numerous lectures, to raise the standard of morality and to cultivate a very liberal attitude toward religion. The West Hall Building, which is one of the best in the country, provides the students and
teachers with a very clean and pure amusement place. The students enjoy all kinds of moral amusements and social activities in this building, and so they are protected from impure associations outside of the university.
The following statement in the President’s report for the year 1926-1927 shows the attitude toward the necessity of moral and religious cultivation in the minds of the students:
“The Near East is passing through a very difficult period of readjustment. Western ideas and amusements are coming in so fast that old religious and moral standards are being swept away. Scientific doubt, new social relationships and questions of nationalism are occupying men’s minds to such an extent that they no longer observe the traditions of their fathers. Agnosticism is growing more common. During these years of readjustment, it is the peculiar opportunity of the faculty to interpret the Christian thought and scientific progress of the West in a way that is constructive and ennobling.”
It was for this danger of Agnosticism that ’Abdu’l-Bahá strictly forbade the Bahá’ís to send their young children to schools or universities which have not realized this danger and have not taken precautions against this social disease. But He was in favor of this university and always recommended it to the Bahá'ís of Persia and the Near East. To some of these students ’Abdu’l-Bahá said:
“I hope that while you are studying in this college you will so excel all other students in the various branches of learning taught therein that all may testify that the Bahá’í students have another power, are inspired with another effort, are imbued with another ambition, are stimulated by higher motives and make wider and deeper exertions than others.”
Again He said: “Praise be to God that the Bahá’í students in Beirut are well known for the beauty of their character, the purity of their deeds, and the loftiness of their morality. If one asks any person concerning the Bahá’í students, he will answer, ‘In reality they are intelligent, sober, industrious, diligent, displaying good manners and behavior and concentrating all their attention on the acquirement of knowledge. They do not spend their time in frivolous amusements and distracting: recreations.’”
`Abdu’l-Bahá was so much in favor of this institution that He sent Shoghi Effendi, Guardian of the
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A glimpse of life on the campus as East and West meet in great friendliness
Bahá’í Cause, here (prior to the time spent at Oxford) to receive his college education. Shoghi Effendi entered the university as a freshman in 1913 and graduated with the degree of B. A. in 1916. During this time there were more than thirty Bahá'í students in the university and they had considerable Bahá’í activity; they were united as one soul walking together on the beautiful campus singing songs and chanting prayers. Although due to the World War they had many economic difficulties, yet I have heard that for them those days were the happiest and most joyful days of their life. During the three months’ summer
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Presidents of societies of the American University. Among them may be found Greek, Palestinian, Egyptian, French, Syrian, Persian and others
vacation each year, they used to go to Haifa, Palestine, where they could be in the Presence of ’Abdu’l-Bahá and receive His spiritual training.
Through the help and cooperation of Mr. Soheil Afnan, of Haifa, we have been able to lay the foundation of a Bahá'í library for the use of Bahá’í students and all others who wish to consult it. I hope that through the help of friends in all parts of the world this library may grow and be a source of spiritual knowledge for the Bahá’í students who are receiving their scientific training in this famous university.
As Shoghi Effendi is very much interested in the Bahá’í students here and has great hopes for their future activities, he recommends that Persian students who have received their primary education in Persia come here and continue their education. The graduates of this institution have all been very active in the Bahá’í Cause and have been of great service to the communities in which they live. The Bahá’ís in Persia and
the Near East who have realized the advantages of sending their children to this university are doing so and many new faces will be seen this year.
It is my greatest hope that in the very near future a group of Bahá’í students well equipped with scientific and spiritual knowledge will graduate from this center of learning and go forth to render to mankind that high quality of service which the Bahá’í Cause presents as ideal.
The Alumni Association, which has its branches in eighteen cities of the East and thirteen cities of the West, is doing excellent work in keeping the graduates in harmony and in touch with each other. The Alumni Magazine, in Arabic and English, which is under the control of the Secretary of the Alumni Association in the university, is published monthly and is one of the best-means of keeping the graduates in different parts of the world united. At the yearly Alumni lunch and receptions, representatives from different cities in the
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The Esperanto class of 1927 at the American University
Near East meet and discuss questions of common welfare.
The services rendered to the Near East by the graduates of this university cannot be adequately appreciated unless one visits the different cities and observes the important positions
these representative students occupy. Almost all of the enlightened and active members of the government, as well as most of the leaders and reformers of society, are former students of the American University of Beirut, Syria. These outstanding citizens are famous for their purity of character and their self-sacrificing spirit, and always manifest the result of their splendid training. They have a higher vision of life and are exerting their efforts for a new and better civilization. The doctors, dentists, pharmacists and merchants trained in this institution are not only skillful in their own field of knowledge, but they are considered the most honest, honorable and active members of society. This is the reason why recently there is a rush of such large numbers of Persians, especially Bahá’í students, to attend this university.
TIME has come round. We are indeed fortunate to live in this age of material progress. Our tasks are made light in the home, in factories, and everywhere improvements appear. We travel with expedition and ease through the air, on land and sea, and our messages are flashed across continents and oceans.
Time has come round. An age of spiritual progress dawns. We grope for an amalgamation of the fundamental truths of all great world religions. Abdu’l-Bahá said: “Today no power save the great power of the Word of God, which comprehends the realities of things, can gather together
under the shade of the same tree the minds and hearts of the world of humanity. It is the motive power of all things; it is the mover of souls and the controller and governor of the human world.” We are developing a progressive international viewpoint, rejecting the restricted national outlook, and require facility of communication. Naturally each nation believes its language to be the ideal one; however, national languages at best are difficult to master and even if it were possible to overcome prejudice and adopt one, it would become so changed in the course of time as to be almost unrecognizable.
Dr. Ludovik Zamenhof, reared amid the confusion of tongues and fierce national strife of the Balkans, as a young lad was puzzled at this situation and while at college gave all his spare time toward constructing a common language, eventually bringing about mutual understanding and tolerance. His father found the manuscript and thought by destroying it, to effectively put an end to such waste of time, but to his son the vision was real, and he laboriously rewrote it. Courageously he showed it to a few friends who, learning to use it, formed the first Esperanto group.
Last year I attended the 19th Annual Esperanto Congress at Danzig, where over 1,000 Esperantists convened from about forty countries, Great Britain being well represented, all able to understand one another perfectly. Many wore their national costumes, and Madam Asada, of Nagasaki, won first prize at the veritable Ball of All Nations. In our Berlin hotel we met a young Persian who spoke Oriental languages, Russian and beautiful Esperanto and enjoyed several hours’ interesting talk about the
customs of our countries. We were the first people from the Western world he had ever spoken to and he was delighted at understanding and being understood in Esperanto.
All through Europe and in the British Isles we got in touch with Esperantists where schedule permitted. We met interesting Esperantists at Berlin, Geneva, Avignon, Paris, Birmingham, Belfast and London, who were anxious to hear news of the Danzig Congress, progress made in America, etc. They were all very gracious and helpful to us in our travels. So we made our first trip to Europe, keeping off the beaten tourist track, speaking only English and Esperanto, penetrating as far south as Rome, and enjoying it all immensely. It seemed so ridiculous for human beings to be so much alike, wearing similar hats, suits and shoes, ladies wearing the same beige stockings, and using such dissimilar speech. As Professor Guerard writes in his “Beyond Hatred” the only real barriers in Europe are the language barriers. A universal auxiliary language will solve this problem. Time has come round.
The following article was written in Esperanto by the author and translated by Lucy J. Murshal
WHEN in Persia our parents were persecuted because they were Bahá’ís we were compelled to change our place of residence to 'Ishqábád, Russia, where we were safe from persecutors. At the present time we are wholly at liberty and grateful that we are free to broadcast the teachings of Bahá’u’lláh.
Nevertheless it was very hard for us to mingle with our brothers of
the Occident because of the diversity of languages, and now we have Esperanto, by means of which we are able to interchange correspondence.
'Ishqabad is the chief city of Turkmenio and has about fifty thousand population of various nations—Persians, Russians, Turkmenians, Armenians, etc. There are about four thousand Bahá’í families.
In the center of the city is a massive
and beautiful Bahá’í temple called a Mashriqu’l-Adhkar. Surrounding the temple is a large garden, in the corners of which are different Bahá’í institutions. First: Two schools in the southeast and southwest corners (boys’ and girls’) which have been in existence thirty years. Altogether there are about eight hundred students. Teachers use the Persian and Russian languages, and there are also classes for teaching Arabic and Esperanto. Principally we pay attention to the latter, being Bahá’ís, as our Guardian, Shoghi Effendi, the last thing in every letter insistently recommends the study of Esperanto. In the two last grades of our schools Esperanto is taught and now there are about fifty Esperantists who correspond with Bahá’ís around the whole world.
After leaving our schools here we are able to continue studies in Russian universities, having had a very good foundation in all branches of learning.
Second: In the northwest corner of the garden is a large and very beautiful hall where Bahá'ís convene for feasts and other big meetings.
It was built in 1920 by the Bahá'ís of this city. Public talks, discussions and teaching meetings are held there in the evenings. In the northwestern corner is the place where the Bahá’í Spiritual Assembly meets. The Library, which is next to the Temple, has besides world-wide Bahá’í literature in Persian, Russian, Turkish, Arabic, English, Esperanto and other languages, many other books of general interest. Bahá’í journals from the whole world are received here.
We have the Bahá’í Young Peoples’ Committee, which is vigorous and through which the boys and girls receive instruction in the Bahá’í teachings. In this way the young become true Bahá’ís and are able to work along the new lines for the divine civilization of the future.
The 'Ishqábád Bahá’í Committees, principally the Young People’s and the Library, receive many letters and literature in Western tongues. Often it is impossible to obtain a translation, and therefore we are grateful for, and attentively apply ourselves to, Esperanto.
in this magazine in seven installments beginning in the November (1927) number, and concluded in this number, is being published in book form by Brentano’s of London, and will be available in America through the Bahá’i Publishing Committee, P. O. Box 348, Grand Central Station, New York City.
The price will be in the neighborhood of seventy-five cents.