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| VOL. 20 | MAY, 1929 | NO. 2 |
| Page | |
Editorial, Stanwood Cobb | 35 |
Whence Comes the Light, Loulie A. Mathews | 38 |
Haifa—And the Bahá’is, Dr. John Haynes Holmes | 44 |
The Prophets of Israel, Shahnaz Waite | 46 |
Illumined Faces, Genevieve L. Coy | 52 |
How the King Abolished Poverty, Dr. Walter B. Guy | 56 |
From the Platform, Doris McKay | 61 |
later co-operation 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 |
MARGARET 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.
--PHOTO--
This magazine has published at various times reliable information about the forward movements in Hawaii, especially pointing out the marked progress along those lines which make for a better understanding between the races. An interesting article in “The Library Journal,” of February 1, 1929, on “School Libraries in Hawaii,” by Charlotta Hoskins, Children’s Librarian of the Maui County Free Library, states that, “The children who come to the library are of many nationalities,” and that they are “our most enthusiastic patrons.” There being no segregation in the schools or any place else in Hawaii, the children grow up together free from the thought of race barriers, and with a oneness of spirit quite in keeping with the New Age.
The children who posed for the above picture demonstrate that “the drawing together of all races,” is working out in practice as the law of the oneness of mankind—a fundamental teaching in The Bahá’i Cause, is applied. Here is shown a happy and extremely attractive group composed of an American, Porto Rican, English, Japanese, Spanish, Hawaiian, Chinese and Korean.
| VOL. 20 | MAY, 1929 | NO. 2 |
afflictions for His love and at His good pleasure. God hath made affliction as a morning shower to His green pasture and as a wick for His lamp whereby earth and heaven are illumined.”
THE LIFE OF MAN can be subsumed under three great laws: the law of achievement, the law of growth, and the law of service.
Success in the world, the maximum of gainful achievement, is the goal and striving of most human beings who have enough intelligence and ability to at all rise above the strength-absorbing tasks of mere existence.
This ambition, self-seeking though it be, is not blameworthy. And it is the motive-power of most progress, both for the individual and for humanity as a whole. Therefore, it plays an important and constructive part in the world’s destiny.
Exertion of all one’s powers in one’s chosen form of livelihood is commended by Bahá’u’lláh in these words: “The best of men are they that earn their livelihood by a profession and expend on themselves and on their kindred, for the love of God, the Lord of all worlds.”
And ’Abdu’l-Bahá urges all to seek constantly to improve the quality of their achievement in order that they may reach the highest possible success commensurate with ability.
This law of struggle for advancement,
of utmost expenditure of effort in the way of achievement, is fundamental in all nature as the essential force back of evolution. Thus it is cosmic in its nature—and rises above the category of exploitation. For by fulfilling this law of self-seeking, the individual, at the same time that he benefits himself, confers benefits also of a universal nature.
As THE INDIVIDUAL makes effort
toward success, he is now and then
surprised at finding unavoidable
obstacles thrown across his path.
Life’s smooth progress halts at
times before barriers not of man’s
upraising.
This experience of failure or catastrophe is common to all. Apparently there is some universal law at work here which tends at stated periods to obstruct or countermand the law of progress by conscious and intelligent effort.
This second law—mightier even than the law of progress through effort—may be called the law of growth. Its purpose is the development of the soul of man along lines harmonious to the universe as an ordered whole.
In other words, it is the purpose
of Destiny, in placing trials and tests in the path of effort and progress, not only to stimulate to greater effort but to bring to the individual awareness and conviction of the greatest truth in the universe—namely, that “God alone is the One Power that animates and dominates all things.”
For if man, relying upon his own powers and efforts, could advance consistently, acceleratedly, and without failure along the road to individual success, he would come to deem himself, like Lucifer, as an independent cosmic energy.
No matter how splendid the character and spirit of the individual, trials, tests, failures must fall across his path if he is to remain truly humble, truly cognizant of the august truth of “God alone as Power.”
Thus failure is an important factor in the law of growth—an inseparable concomitant of progress—until man is completely purged of ego.
THE LORD chastizeth whom He
loveth. Often the trials come thickest
upon the noblest characters,
those most earnestly striving to
perfect themselves—while more
selfish, more ignoble people are
granted by Destiny a more even
tenor of life.
This, however, is easily understandable from the premises already stated. When our time comes to grow into the plane of the universal, we must accept with the growth the necessary growing pains. The trials are to promote growth. They will continue until man reaches the perfect stature of his higher self. They are pure
beneficence and kindness on the part of God. And their fruit is infinitely more valuable to man than the mere outer fruits of prosperity and success—for once established, growth is an eternal part of man, an infinite and inseparable possession of the soul.
A THIRD LAW guides the destinies
of man—continuing that which the
law of growth began and raising
man to the plane of spiritual perfection.
This is the law of service, which all the Prophets and Manifestations of God exemplify in Their lives.
Why is it, one may ask, that these great Souls, expressing directly the All-Power of God, should suffer such vicissitudes and be led like sheep to the slaughter. Why do they not mount, step by step, the path of achievement and success deservedly earned by Their great consecration and service to mankind?
The suffering of the Manifestations of God is voluntary—(since They are above the plane of the phenomenal)—and is assumed by Them in order that humanity may learn a pure service which is totally severed from self.
Except for these striking examples and demonstrations from the lives of the Manifestations of God, man could not possibly gain a realization of what service is. Inevitably he would expect his service to entail tangible rewards to himself.
But when we see how the Teachers of Mankind stoop to the very dust of martyrdom in order to show what it is to serve without thought of reward, we can but be
ashamed should we strive to render less a quality of consecration to the universal needs.
This month is the anniversary of the Báb, Whose glorious life is described elsewhere in this issue. What greater lesson can we learn from the utter consecration, the self-sacrifice, the final martyrdom of that resplendant Youth, than the understanding of what service means?
Similarly did Bahá’u’lláh and ’Abdu’l-Bahá give up all that happiness ordinarily demands of life, and within prison walls demonstrated the career of service. “Behold a candle, how it gives its light! It weeps its life away drop by drop in order to give forth its flame of light.”
THE LIVES OF THE great Manifestations completely reverse the ordinary progress of man as based upon the law of achievement. For while man, having little, strives constantly to get more, the Manifestations, often (as Bahá’u’lláh)
having all that worldly position and wealth can afford, reject the world and sacrifice all that They have for the love of mankind, ending in poverty, hardship, martyrdom Their lives of a Power greater than blesses the lives of ordinary men.
When the Law of service is fulfilled—when the individual fully consecrates himself to the Divine Purpose for the sake of the advancement of his fellow-men, then has he reached the supreme station of man, which as Christ has said is little lower than the angels.
The law of service is the highest and most perfect law by which to guide effort. Only those, it is evident, who work according to this law can be safely granted uninterrupted achievement.
For their way is the way of perfection, and their achievements, being utterly free of self, merge into the cosmic harmony as part of that great onward universal movement sponsored, motored, and guided by Him Who alone independently exists.
“Be thou resolute and steadfast. When the tree is firmly rooted it will bear fruit, therefore it is not permitted to be agitated by any test. Be thou not disheartened! Be thou not discouraged! The trials of God are many, but if man remains firm and steadfast, the test itself is a stepping-stone for the progress of humanity."—’Abdu’l-Bahá.
This is the first of a series of articles by Mrs. Mathews on the lives of the Báb, Bahá’u’lláh and Ábdu'l-Bahá, followed by an exposition of the essential principles and plan of administration of The Bahá’i Movement. The present installment is especially appreciated this month as the declaration by the Báb of His spiritual mission on May 23, 1844, is commemorated by Bahá’is the world over.
in this series in order to convey an understanding of how the student may approach the Bahá’i Cause with some realization of the noble grandeur of its Founders.
The Bahá’i Writings pour light upon every phase of life. Through them we are made aware of the scientific and spiritual meanings of evolution and our responsibility toward the kingdoms beneath us. Through them problems pertaining to the present day are solved; the laws underlying prayer and healing, clarified; the mysteries of the after life brought nearer.
Truth is revealed by each Prophet in accordance with the development of the people of the age. Today, Bahá’u’lláh again answers the question ever
present in the heart of man: Whence Comes the Light?PROPHETS of God appear from the darkest regions of earth, amid peoples swayed by ignorance and corruption, but they alone of all men create their environment and are not moulded by it. Moses rose from serfdom, Jesus from a despised village of Palestine, while the desert of Arabia bore Muhammad. Today from out the submerged civilization of Persia comes the Prophet Bahá’u’lláh.
Divine revelation is threefold. A Herald bears aloft the flaming announcement that the Day of a Prophet is at hand and calls upon the people to make ready for the Word of the Lord. A Prophet follows charged with dynamic power, Whose utterances recreate civilization. The revelation is sealed by an Interpreter Who makes practical the principles of the Prophet.
The Forerunner of the Bahá’i era was the Báb; Bahá’u’lláh, the Prophet; and Ábdu’l-Bahá, the Interpreter.
With doctrines far in advance of the times They laid the foundation of a new civilization though most of Their days were passed in prison.
The date 1844 had been deciphered by thousands of Christians as the appointed time for the reappearance of Christ, whilst the prophecies of the Great Imams foretold that the days of emptiness were drawing to a close. Into this expectant world stepped Ali Muhammad, called the Báb. Báb, meaning gate or door, was a title conferred by Muhammad upon His son-in-law Ali, the first Imam. When the Báb declared Himself He cried: “The door is open. I am the door.” Through that Open Door creative power began to flow upon mankind, at first imperceptibly, yet quickening with each successive dawn. Sensitive minds awaked. The lethargy of prejudice and tradition shaken off, men were no longer satisfied
to live under the limitations of their forefathers.
The Divine Springtime had blossomed, and step by step the Báb advanced to meet His high destiny.
Sayyid Ali Muhammad, the Báb, was born in the year 1819. The city of Shiraz was His cradle. Before memory dawned His father died and His training was entrusted to a maternal uncle, Haji Seyd, noted for sanctity and for exceptional beauty of character. Haji guided the infant feet of the Báb, embraced His Cause and for it suffered martyrdom.
As the Persian youth grew to manhood, beauty and virtue rivalled each other in His person. Even the most blood-thirsty enemy conceded His blameless life and quailed before that radiant countenance, that majestic bearing.
The momentous year of prophecy drew nigh. On May twenty-third, 1844, the Báb made the announcement that in Him prophecy was fulfilled, that God had sent Him to prepare the people for the coming of a Great Prophet. In proof of His station the Báb read from His own book, the Beyan, learned and mighty sayings both in Persian and Arabic. The gathering of holy men to whom He spoke, aware of the youth’s meager education, were overwhelmed by the miraculous eloquence of these flaming words and the humility of His bearing. An indefinable charm, an utter simplicity emanated from His personality. His listeners convinced from the depths of their hearts that He was, indeed, the Gate that opened upon the New Day accepted Him and with one accord scattered throughout Persia, spreading the
glad-tidings of the appearance of the Promised One upon the date foretold.
These happenings noised abroad reached the ears of the Shah who, straightway, delegated Seyyid Yahya, a man venerated among the people, to investigate the matter. Journeying to Shiraz on horseback he interviewed the Báb three times. During the third conference, Seyyid requested a commentary on a certain verse of the Qur’án. This he did as a test of the Báb’s power to fulfill the Muhammadan prophecy that the Twelfth Imam would be endowed with a gift of composing treatises irrefutable before the law and would write with a rapidity no eye could follow. The Báb, in response to Yahya’s request, took a pen and without hesitation or reflection wrote a treatise so marvelous that the Seyyid was enthralled. Without consideration of the result to himself, he announced to the Shah and the divines that the Promised One had appeared.
Amid the outcry and clamor that followed, Mulla Muhammad Ali, the most learned among the divines, acquainted himself with the writings of the Báb and forthwith gathered into a heap his own books and treatises. Setting them ablaze, he cried: “The season of Spring and wine has arrived—search for knowledge after reaching knowledge is unpardonable.”
Upon hearing of this extraordinary declaration, the Shah sent a royal command summoning Mulla Muhammad Ali into his presence. This meeting effected nothing except to inflame the hatred of the Muhammadan leaders who, finding that the message of the Báb continued
to spread and imprisonment and torture were unavailing, advised the Governor of Fars thus: “If thou desirest the extinction of this fire, or seeketh a firm stopper for this rent and disruption, an immediate cure and decisive remedy is to kill the Báb.”
Greatly concerned for the peace of the province, the ruler ordered the house where the Báb lodged to be surrounded and at midnight the Báb taken prisoner. It was summer. The heat was intolerable and the plague raged so fiercely that the soldiers fled to the mountains. The Governor, disheartened, had to content himself with sending Ali Muhammad beyond his jurisdiction.
Travelling from Fars to Isfahan the Báb lodged in the mansion of Imam Juna. The ruler of Isfahan, hearing from all sides of the youth’s brilliant expositions, determined to visit Him. The interview took place. The Báb, penetrating the pure heart of the man, wrote a shining tablet explaining His own station and that of the Prophet who should follow. Fired with zeal, the Governor commanded the doctors of the law to assemble, believing that before indubitable proof they would recognize the Promised One, but the Mullahs, sensing the deflation of their own importance and their inevitable defeat, declined. So great became the tumult of the city that the royal disciple trembled for the fate of the Báb. Unwilling to separate himself from this glorious countenance, the Governor ordered Him publicly escorted to Marche Khur, a distance of thirty-five miles beyond the city, then, under cover of darkness, brought back and hidden in a portion of the castle known
as the Royal Palace of the Sun. Here the ruler spent four months at the feet of the Báb absorbed in His spiritual light, then suddenly died.
Gurgin Khan, a nephew who succeeded to the title, knew of the Báb’s presence and divulged the secret to the Prime Minister. Although decidedly anxious to be rid of this disturber of the peace, the diplomat was wily and did nothing in a hurry. He matured a plan. Sending for Ali Muhammad, he pretended to do Him honor and suggested that He go to the capital, Tihrán, under the protection of the royal guard. This was only a ruse. When the party reached an abandoned station on the old Isfahan road, a new order bade them halt at the village of Kalin. Here the Báb made a dignified appeal to the Shah for an audience, but the Prime Minister counselled against it, saying that wherever the Báb went turmoil followed and that it would be more conducive to peace to shut Him up and send for Him at a more opportune moment. At first the Shah demurred, but finally with his own hand wrote many polite greetings, then: “Since the royal train is on the verge of departure from Tihrán to meet in a befitting manner is impossible. Do you go to Maku and there abide and rest for a while, engaged in praying for our victorious state . . . ” To this letter the Báb made no comment.
The Promised One obediently set out for the fastnesses of Maku under a large escort commanded by Muhammad Beg. Ere long this man became convinced of the station of the Báb but kept it secret, as did
each member of the guard, until camping at night in the caravansaries under the stars they revealed their faith one to another as they pressed about Him, unwilling to lose a precious moment in His presence even for sleep. As the party passed through the country-side peasants left their work and stood with bared heads awed by the proximity of holiness, and looking back they could be seen pressing their foreheads to His footprints in the dust.
Muhammad Beg was relieved of command at Tabriz and grieved so immoderately at parting from the Divine Herald that he fell ill. Cherishing but one thought, to be near the Báb, as soon as the fever abated he travelled to Maku. Nor was this soldier the only pilgrim. From every part of Persia thronged the people, pouring through the narrow gateways of the town and dotting the rugged hills and plains with their tents. The gaoler, Ali Knaz, was peremptorily told that this state of things could not go on, but he was as a straw before the wind, powerless.
Confinement in the inaccessible castle of Maku had done nothing to quiet the populace, but had further fomented the movement. It was, therefore, resolved to banish the Báb to the grim prison of Chihriq.
In explanation of the strange conduct of the new gaoler, Yahya Khan, the Kurd, it has been said that he had a dream apprising him that a great king was approaching. Whether this be true, or whether the miraculous personality of the Báb affected him, he received this holy prisoner into his own house as an honored guest, refusing to be
seated in His presence. Here, as in the fortress of Maku, the Báb’s influence continued to mount.
The Báb instructed His followers in many particulars concerning ‘Him whom God shall manifest.’ He told them that nineteen years after the announcement of His own mission the Prophet would declare Himself.
Meanwhile, the eminent divines of Tabriz grew more and more restless as the Cause of God spread. From mosque and chapel, in pulpit and public square, they argued and made complaint: “What false assertions are these? This is a thing to break the back! O people extinguish this fire and forget these words! Alas! Woe to our faith! Woe to our law!”
With one acclaim the learned doctors from every district of Persia demanded punishment for this firebrand, and the Prime Minister, fearing for his own favor among the clergy, became their accomplice and had the Báb brought before a tribunal in Tabriz. Tradition tells us that in this assembly held behind closed doors the Báb had not a single friend. Muhammadan chronicles describe Him as calm and unmoved in the midst of a frenzied conclave. The trial was an empty mockery. Nothing proved, it was decided to scourge Him. Here, however, a serious obstacle presented itself—the soldiers refused to inflict punishment. The order having been issued, not to enforce it made authority ridiculous and to save the situation a noble, Ali Asgher, applied the rods with his own hand. It was a discouraging exposition. They thrust the Glorious One back into prison.
This episode convinced the Prime Minister that the Báb’s influence had spread beyond control. He saw that the authorities feared the people and with his own eye had witnessed the refusal of the soldiers to lift their hands against the Báb. He therefore determined to put Him to death without further consultation. Informed that a regiment of Armenian soldiers, under a Christian commander, was stationed at Urumiyya, he issued a proclamation reading thus: “Obtain a formal and explicit sentence from the learned doctors of Tabriz who are firm supporters of the church of Jaffa and the impregnable stronghold of the faith. Summon the Armenian regiment of Urumiyya; suspend the Báb before all the people, and give orders for the regiment to fire a volley.”
The Báb, knowing that the end of His mission was at hand, placed His tablets and the pen that had written so many marvellous words in a small chest, destined for a certain disciple. When this treasure, having passed almost insurmountable barriers, was placed in the hands of Mulla Abdul Karun for whom it was intended he stated: “I am commanded to deliver this trust to Bahá’u’lláh. More than this ask me not.” Importuned by his companions, he drew forth an epistle on azure paper written with the utmost delicacy and firmness; at a little distance the writing assumed the form of a man, which when examined contained three hundred and sixty derivations of the word Bahá.
As the day of His release drew nigh the Báb spoke with the utmost certainty: “I am a letter out of that
most mighty book . . . and when He shall appear My true nature, My mysteries, that which is now unanswerable will become evident. The embryo of this religion shall develop through the grades of being and ascent, attain to the station of ‘the most comely of forms’ and become adorned with the robe of ‘blessed be God’ . . . Then thou shalt see the mountains which thou thinkest so solid pass away like the melting of the clouds.”
After sentence of death, He who was athirst for the draught of martyrdom was imprisoned in Tabriz for three days. With Him were the brothers Aka Hasan and Aka Huseyn and Muhammad Ali. The Báb, to test the obedience of His companions, argued with them thus: “Would it not be preferable that one of you strangle Me than that I should die by the bullets of the enemy?” The brothers protested, but, after a prolonged silence, Muhammad Ali said: “If that is your will, I will do it.” The Báb made answer: “For thine obedience thou shalt die with Me, thy head upon my breast. And this day shalt thou be with me in paradise.” The Radiant One turned to the brothers telling them that they must live for the Cause of God and must deny Him. He placed in their hands tablets, precious gems of knowledge, His legacy, admonishing them to guard above life and death the priceless treasure written to ‘Him whom God should manifest.’”
At daybreak came the officials to interrogate the little band. Obedient to the will of the Báb the two faithful amanuenses, turning aside that they might not see the face of their beloved Master, renounced
Him. Concealing the divine tablets, they bore them to the end of their journey and in the fierce persecutions that followed they too attained martyrdom.
As the rising sun streaked the sky with fire, the Light of Persia and the beloved disciple mounted the scaffold. A thousand eyes gazed upon the martyrs, saw the Armenian soldiers fall into three columns, fire and retreat. The heavy smoke rolled upward revealing the scene and—behold the Báb and His companion unharmed!
The commander of the platoon, Sam Khan, uncertain whether or not a miracle had stayed the execution, was completely unnerved and
withdrew his soldiers, declining to have anything further to do with the matter.
Consternation and fear took possession of the populace. The authorities, greatly alarmed, hurried another regiment to the square. Aka Jan Beg ordered the Báb to be again suspended, with Ali Muhammad a little below Him in such wise that His head rested upon the breast of the Beloved One. The Báb moved His lips in acquiescence and they fell, riddled With bullets.
Thus at the age of thiry-one this Radiant Being, shining with the beauty of the Kingdom, gave up His life in the Cause of God.
meaning the changing of the nature of Divinity into humanity and the transformation of the Infinite into the finite, can never be. But they believe that the Báb and Bahá'u'lláh are Manifestations of a Universal Order in the world of humanity. It is clear that the eternal can never be transient, neither the transient Eternal. Transformation of nature is impossible. Perfect Man, the Manifestation, is like a clear mirror in which the Sun of Reality is apparent and evident, reflected
in its endless bounties.”—’Abdu’l-Bahá.
Dr. Holmes, famous as pastor for many years of The Community Church in New York, made an extensive trip to Palestine the past winter for the purpose of investigation and research, and there has appeared in the magazine “Unity,” of April 8, 1929, published by the Community Church, a series of articles by Dr. Holmes under the title “Items from a Traveler’s Note-Book.” The episode of his visits to Haifa, described with such deeply spiritual understanding and appreciation, is reprinted below.
BY eight o’clock we were speeding down the mountain highway to our next stop, Haifa. This city is the port of Palestine, now a dangerously open roadstead where ships can land only in small boats and in good weather, but soon to be made by extensive building operations the finest harbor on this Mediterranean coast. I was coming here to examine this project, and to visualize the fleets of ships which would be floating in years to come upon these waters. I wanted also to see the Technicum, the famous institute of technology and preparatory school, founded years ago by the Germans and now the property of the Zionists. But most I wanted to see in this place the head of the world-wide Bahá’i Movement, Shoghi Effendi, and make my pilgrimage to the graves of the immortal Prophets of this noble faith. This was my desire on behalf of American friends, and in expression of my own devout reverence for this great inclusive religion of our time.
Our first view of Haifa was from Mt. Carmel, where Elijah in the ancient day confounded the prophets of Baal. What a place from which to summon the witness of Jehovah! On the left, the dazzling blue of the Mediterranean; on the right, the wide curve of the beach sweeping to the walls of ’Akká; in
front the bay, with one great ship and numerous smaller craft peacefully at anchor; below, like a tumbling water-fall, the white stone houses of the town; and just in the center, like a lovely gem, the garden in which reposed the bodies of the honored Bahá’i dead.
We visited this garden the next morning, after a special audience with the head of the Bahá’i Movement. In the center towered the cluster of noble cypresses, beneath whose grateful shade the venerable ’Abdu’l-Bahá sought quiet and refreshment. Around these trees, winding from terrace to terrace, and lined with giant hedges of geraniums, were paths, paved with broken fragments of red tile, which tempted the feet to meditative wandering. Rose bushes, gorgeous with blossoms a few weeks hence, broke frequently the stretches of fresh, deep-rooted grass. On the lowest terrace, facing a straight avenue which shot down, and then on like an arrow, to the sea, was the granite mausoleum. We removed our shoes, in accordance with Arab custom, and stepped into the large room, dimly lighted, through stained windows, in which lay the body of ’Abdu’l-Bahá. I remembered him as the wise and gentle sage with whom I had talked on his last visit to America. Now his noble face was still in death beneath
this richly inscribed drapery upon the floor! We stood shoeless upon rugs so soft and heavy as to be warm to the feet. We saw silver vases laden with flowers standing like candles about the grave. A great peace lay upon the place. I had never seen a tomb so beautiful! After long moments of reverent salutation, we moved away, and entered a second room where lay the body of the Báb. This great Forerunner of the faith, martyred in the awful persecutions of the early days, for years had had no rest. His body had been snatched secretly from place to place by loyal disciples, hidden wherever a moment’s security could be won. But here at last it had found peace, and therewith itself had become a shrine. In this room, as in the other, were the rugs, the vases and the flowers. This dauntless hero of the spirit was not without his great reward!
Bahá’u’lláh, the third of the great trinity of Bahá’i leaders, was buried across the bay in ’Akká. In the afternoon, under the escort of a cousin of Shoghi Effendi, also grandson of ’Abdu’l-Bahá, we started for this ancient city. Our way led us first along the hard, clean beach of sand which stretched across the road-stead. It had been storming, and the waves were running high and breaking in wild cascades of foam. Fishermen were busy, as high winds and dark skies drove in the fish. Some were launching their huge boats through the breakers; others, far out upon the waves, were dragging their heavy nets along the deep; still others had landed and were laboriously hauling their catch to the shore. At intervals among
the fishers walked long caravans of camels, each patient beast contrasting strangely with the background of sea and sky. Far ahead loomed the ancient city, its ridge of close-packed houses surmounted by the huge bulk of the mighty citadel and a minaret so graceful as to suggest a dream of paradise. Here, in this bay, had floated long ago the fleets of the Phoenicians. Later ages saw the ships of Genoese, Venetians and Pisans, for ’Akká was a great port. Paul came to this city, and stayed a day. Richard Coeur de Lion landed here with his mailed warriors of the third Crusade, and defeated Saladin in one of the fiercest sieges of the time. Napoleon six hundred years later was not so happy, for against this citadel his artillery beat in vain, and his dream of an Eastern empire faded away forever.
We went to the citadel, incidentally to see this relic of the Crusaders, primarily to visit the prison cell where Bahá’u’lláh had been held captive through so many awful years by his persecutors. As we mounted the huge walls, twenty feet thick, we heard the muezzin chant his call to prayer from the nearby mosque. The Moslem ruled this battleground today. Our escort was influential and tried hard, but we did not see Bahá’u’lláh’s cell. For the citadel is still a prison—we saw the striped convicts in the yard!—and visitors could not be admitted. We sought consolation in walking the corridors where centuries before the mailed feet of knights and squires had noisily trod, and in visiting the astounding subterranean church built by the Crusaders beneath the citadel.
It had been filled up with dirt and rubbish long ago by the Saracens. We stood on the top of this mass of dirt and touched the capitals of the huge pillars which supported the groined roof just above our heads. Very soon now the church would be excavated and its grandeurs brought to light. Meanwhile, we had had this curious experience of entering the edifice from above instead of from below.
Another fifteen minutes, and we were in the Bahá’i garden where lay the remains of Bahá’u’lláh. Huge cypresses and palms were close about; the same red-tiled walks threaded their way through luxurious grass and flowers. A strange peace again dropped down upon us from the encompassing atmosphere of beauty. With eager reverence we once more removed
our shoes, and stepped into the sacred presence of the Prophet’s tomb. Was it because this great man reposed alone that I was so deeply touched? Or was it because a sense of the man’s greatness came sweeping suddenly upon me? Bahá’u’lláh was not only the supreme genius of the Bahá’i Movement; he was without question one of the supreme spiritual geniuses of history. There have been few in any age to compare with him in point of insight, vision, lofty thought and noble speech. I felt this as I stood within this quiet place. Were it possible to stand by the grave of Jesus, I felt I should be moved in this same way. Here, appropriately, was not darkness, but light; not gloom, but glory. These Prophets’ shrines are truly among the sacred spots of earth.
DURING the Columbian Exposition, or “World’s Fair” as it was more generally called, held in Chicago during the summer of 1893, an event occured which marked the beginning of the history of the Bahá’i Cause in America. That event was the first “Congress of Religions” ever held in this country; and the one to whom the “lion’s share” of credit for so great an achievement should go, was the late Charles C. Bonney of Chicago.
Mr. Bonney was an idealist with a clear, universal vision of the
“Oneness of the world of humanity,” and free from all racial prejudice. His home during the “World’s Fair” was a rendezvous for those of different races who came at that time to represent the religion of their race at this great Congress. A Swedenborgian by faith, yet to Charles C. Bonney all religions were one fundamentally, and in consequence of this wide viewpoint, he was often opposed by those of a narrow, orthodox view; those who at that time designated all who were not Christians by faith as “heathens.”
It was at this Congress that those of a different race and religion sat upon the same platform for the first time, and each listened in silence and with marked courtesy to the other. Each setting forth the Truths of his faith and the teachings of his Prophet. With this knowledge came a broader understanding and the beginning of real religious Unity in our land.
Mr. Bonney was widely known and greatly beloved and his influence and example were far-reaching.
LIFE IS FILLED with unexpected coincidents, which seem to fit into the great Plan of Life like beautiful bits of mosaics into the design of an artist. Last summer the writer was a guest at a luncheon given by a Mrs. Bonney of Burbank, California, a most charming woman of culture and refinement. During the luncheon, and afterwards when the guests had adjourned to the living room, the conversation turned to the Bahá’i Movement, and the question was asked “When was it first introduced in America?”
“At the time of the ‘World’s Fair’ in Chicago in 1893,” the writer replied; “and by the way,” she added, “The Congress of Religions held at that time was brought about mainly by a Mr. Charles C. Bonney of the same name as our hostess.”
Mrs. Bonney exclaimed, “Why that was my father-in-law, and I well remember that Congress and of meeting those connected with it in my father-in-law’s home!” Thus unconsciously and indirectly had Charles C. Bonney served the
Baha’i Cause, for at that Congress the name of Bahá’u’lláh was first mentioned, by Dr. Jessup of the American University at Beirut, Syria.
Not long afterwards Mrs. Bonney sent the writer a precious manuscript to read, stating that she knew it would deeply interest her, as it had been written years ago by Charles C. Bonney, and dealt with the Prophets, and contained many of the prophecies quoted by her in her talk on the Bahá’i Revelation. Upon opening it she read, “The Prophets of Israel in Sargents Frieze in the Boston Public Library. Dedicated to Miss Josephine C. Locke for her Christmas gift of the picture of ‘The Prophets’ Christmas 1897.” Miss Locke at that time was Superintendent of Art in the public schools of Chicago.
Mr. Bonney begins his inspired poem by pleading with the Prophets of Israel to speak anew and bring unity and peace to the world. Moses then replies, saying—“Our Words are writ in Sacred Scriptures, and preserved through all the ages, speaking in all tongues, among all peoples, and in every land. There they may read and write them in their hearts, to rule their conduct and to guide their lives; never-the-less, I grant thy suppliance, and thou mayest hear them with thy spirit’s ear.”
Then—to a Bahá’i—the most remarkable part of this coincident(?) is that Mr. Bonney, not being a Bahá’i or interested in the Movement, should have chosen, as a special message, as from the lips of each Prophet, the very prophecy from his Book which deals with the
Bahá’i Revelation in nearly every instance.
After each Prophet, in the order in which they appear in Sargent’s immortal painting, has spoken, Moses pronounces the Benediction. Then the “Lord of Hosts” speaks from Heaven, and the poem closes with an acknowledgement of the ancient Prophets by Mr. Bonney—words written in the sublime spirit of faith and universal realization—“Awe struck I listened to the Holy Words of ancient prophecy, and find in them the admonitions needed for today. How vast and deep is their significance; how they search out the secrets of the soul, and bid it walk the paths of Righteousness, doing God’s Will till He shall give release.” So it ends.
That this great soul was divinely inspired in his work for humanity, for the unification of mankind, for the removal of racial prejudice; and for establishing religious unity, as manifested by that memorable Congress of Religions, (his dream come true) and by the writing of this poem—none can doubt. He was one of those of whom ’Abdu’l-Bahá has said,—“Many people who have never heard of Bahá’u’lláh, yet they are doing His will, because the power of His Word impresses them to do so.” Bahá’u’lláh broadcast into the universal ether His Glorrious Message of Unity and Love, of Knowledge and Light, and that Word sent forth shall accomplish that whereunto it was sent, and all who can spiritually “tune in”, pick up parts of it from day to day, and know not from whence the Message comes.
If we turn on our radio and hear
part of a message, and are deeply impressed with its beauty, universality and power, we take it to our hearts and it soon becomes a part of our own vision, our own ideals. It may be we did not have time to listen long enough to find out from which station the message was being broadcast, or to learn who the speaker was; but that particular part of the message which we did hear, thrilled us through and through and we make it our own.
So is it with the Great Universal Message of Bahá’u’lláh. People spiritually minded, such as Charles C. Bonney, listen in with their “spirit’s ear” and hear some one part of the Divine Message, some one Principle but do not investigate from which Radio Station it comes; in many instances they do not even know with their objective minds, that their spirit has received it, but they arise to carry out what seems to them to be an original idea received through “direct inspiration.“
One can fancy Mr. Bonney spiritually hearing these words of Bahá’u’lláh which He sent forth with their dynamic, vibratory force, to encircle the earth, and applying them in his life’s work—
“Consort with all people with love and fragrance. Fellowship is the cause of Unity, and Unity is the source of Order in the world. Blessed are they who are kind and serve with love.
“Close your eyes to racial differences and welcome all with the light of Oneness. Be the cause of comfort and promotion of humanity. This handful of dust, the world, is one home, let it be in Unity. Forsake pride, it is the
cause of discord. Follow that which tends to Harmony.
“O! people of the world! The Religion of God is for the sake of love and unity, make it not the cause of enmity and conflict.”
“Of one Tree are ye the fruits! and on one Bough the leaves.” “These fruitless strifes, these ruinous wars shall pass away and the ‘Most Great Peace’ shall come.”
And to these words of ’Abdu’l-Bahá: “Should we study the Divine Religions with the perception of Truth, we would conclude that their underlying Principle is One Reality. But alas! that the fundamental Reality is laid aside and forgotten and a catalogue of creeds, dogmas, and rites have taken its place, which are the basis of differences, the cause of hatred and prejudice, and the establishment of the Religion of God is totally forgotten and neglected.”
“All the Prophets were sent, all the Sacred Books revealed that the Law of Love might be promoted.”
“According to the prophecies of His Holiness Isaiah—the age is ours when fellowship is to be established. The century has come when all nations are to be unified. The century has come when all nations shall enjoy universal peace. The century has come when all races and tribes of the world shall do away with prejudice, and associate fully. The century has arrived when all the nations of the world shall prove to be one home of the human family. Thus may humankind in its entirety rest comfortably and in peace under the great broad Tabernacle of the One Lord.”
“The Spirit of Truth is soaring on the Supreme Apex, like unto a
bird, in order that it may discover a severed heart and alight therein and make its nest.”
And the message Charles G. Bonney caught with his spiritual ears was given forth by him in deeds to the world, and the “Spirit of Truth” found in him a “severed heart” and alighted therein and made Its nest.
With the permission of his daughter-in-law, his poem of the “Prophets of Israel” is herewith given in full:
Prophets Taken from Sargent’s Frieze
in the Boston Public Library.- Speak! august Prophets of the Living
- Lord!
- And voice anew the burning Words of
- Truth,
- That light the Sacred Scriptures with their
- Flame.
- Speak to the weary that they may not
- faint!
- Speak to the fearful that they may have
- hope,
- Speak to the troubled that they may have
- peace!
- Speak to the mourning that they may have
- joy!
- Speak to the righteous that they may endure!
- Speak to the evil that they may repent!
- Speak to the contrite that they may reform!
- Speak to the foolish that they may be wise!
- Speak to the proud that they may humble
- be!
- Speak to mankind that they may turn to
- GOD!
- Speak to the leaders that they wisely guide!
- Speak to the people that they faithful be!
- Speak! Speak! Oh Prophets of the Mighty
- GOD!
- The waiting souls in all the continents,
- With upturned faces listen for your Words.
- Why do they look and listen when Our
- Words
- Are writ in Sacred Scriptures and preserved,
- Through all the ages, speaking in all
- tongues,
- Among all peoples, and in every land?
- There they may read and write them in
- their hearts
- To rule their conduct and to guide their
- lives.
- Nevertheless I grant thy suppliance,
- And thou mayest hear them with thy spirit’s
- ear.
- Fear not; let not thine hands be slack;
- The Lord thy GOD in the midst of thee is
- Mighty;
- He will save; He will rejoice over thee
- with joy,
- He will rest in His love: He will joy over
- thee with singing.
- Ye shall know that I am the Lord thy GOD.
- And it shall come to pass that I will pour
- out
- My Spirit upon all flesh;
- And your sons and your daughters shall
- prophesy;
- Your young men shall see visions,
- And your old men dream dreams,
- And whosoever shall call upon the Lord
- shall be delivered.
- Upon Mount Zion shall be deliverance,
- And there shall be holiness;
- And the House of Jacob shall possess their
- possessions.
- I will be as the dew unto Israel!
- He shall grow as the lily,
- And cast forth his roots as Lebanon.
- His branches shall spread and be as the
- olive tree,
- And his perfume as Lebanon.
- They that dwell under his shadow shall
- revive as the corn
- And grow as the vine.
- Seek Him that maketh the seven stars and
- Orion;
- And turneth the shadow of death into morning,
- And maketh the day dark with nights;
- Who calleth for the waters of the sea,
- And poureth them out upon the face of
- the earth,—
- The LORD is His Name.
- The Lord is good; a stronghold in the day
- of trouble,
- And He knoweth them that trust in Him.
- Behold upon the mountain the feet of Him,
- That bringeth good tidings; that publishes
- Peace.
- For thus saith the Lord GOD:—
- Behold! I will both search for My sheep
- and seek them out;
- I will bring them out from the people,
- And gather them from the countries.
- And I the Lord will be their GOD;
- And I will make with them a Covenant of
- Peace.
- Fear not! for from the first day
- That thou didst set thy heart to understand,
- And to chasten thyself before GOD,
- Thy words were heard.
- Fear not! peace be unto thee! be strong!
- Yea be strong!
- Behold! the days come saith the Lord,
- When I will raise unto David a Righteous
- BRANCH.
- In His days Judah shall be saved,
- And Israel shall dwell safely.
- And this is the name whereby He shall be
- called,—
- The Lord—our Righteousness.
- When my soul fainted within me, I remembered
- the Lord,
- And my prayer came to Thee in Thy Holy
- Temple.
- I will sacrifice unto thee with the voice of
- thanksgiving,
- I will pay that which I have vowed.
- Salvation is of the Lord.
- Unto us a child is born; unto us a son is
- given:
- And the Government shall be upon His
- shoulders;
- And His Name shall be called Wonderful,
- Counsellor, the Mighty GOD,
- The Everlasting Father, the Prince of
- Peace!
- Of the increase of His Government and
- Peace,
- There shall be no end.
- Ye shall go out with joy and be lead forth
- with Peace!
- The mountains and the hills shall break
- forth into singing,
- Before you, and all the trees of the field
- Shall clap their hands.
- I will rejoice in the Lord!
- I will joy in the GOD of my salvation.
- The Lord GOD is my strength;
- He will make my feet like hinds feet,
- And will make me walk upon my high
- places.
- Many nations shall come and shall say-
- Let us go up to the mountain of the Lord;
- To the house of the GOD of Jacob,
- And He will teach us of His ways,
- And we will walk in His paths.
- The nations shall beat their swords into
- ploughshares,
- And their spears into pruning hooks;
- Nation shall not lift up sword against
- nation,
- Neither shall they learn war any more.!
- The silver is Mine, and the gold is Mine!
- Saith the Lord of Hosts.
- Behold! I will send My Messenger,
- And He shall prepare the way before Me;
- And the Lord whom ye seek, shall suddenly
- come
- Into His Temple.
- And unto you who fear My Name,
- Shall the Sun of Righteousness arise,
- With healing in His wings.
- Thus saith the Lord of Hosts;–
- If thou will walk in My ways and keep My
- charge,
- Thou shalt also judge My house, and keep
- My Courts,
- And I will give thee places wherein to
- walk.
- Thus saith the Lord GOD of Israel;—
- The barrel of meal shall not waste;
- Neither shall the cruse of oil fail,
- Until the Lord sendeth rain upon the earth.
- How long halt ye between two opinions?
- If the Lord be GOD—follow Him.
- Have not I commanded thee?
- Be strong and of good courage!
- Be not afraid, neither be thou dismayed;
- For the Lord thy GOD is with thee!
- Whithersoever thou goest.
- The Lord bless thee and keep thee!
- The Lord make His face to shine upon thee!
- The Lord lift up His countenance upon thee,
- And give thee Peace!
- Behold! I make all things New!
- He that overcometh shall inherit all things;
- And I will be his GOD, and he shall be
- My Son.
- Awe-struck I listened to the holy Words,
- Of ancient prophecy and find in them,
- The admonitions needed for today.
- How vast and deep is their significance!
- How they search out the secrets of the soul,
- And bid it walk the paths of Righteousness,
- Doing GOD’S Will till He shall give release.
- Then let us be content to wait and toil;
- To strive and struggle in whatever field
- He may allot, confiding in His care,
- Supported by His Everlasting arms,
- His Love Divine, His Wisdom Infinite.
Christmas 1897.
“Universally, the Prophets are of two kinds. One are the Independent Prophets Who are followed; the other kind are not independent and are themselves followers,
“The Independent Prophets are the Lawgivers and the Founders of a new cycle. Through Their appearance the world puts on a new garment, the foundations of religion are established, and a New Book is revealed. Without an intermediary They receive bounty from the Reality of the Divinity, and Their illumination is an essential illumination. They are like the sun which is luminous in itself. . . .
“The other prophets are followers and promoters, for they are branches and not independent; they receive the bounty of the Independent Prophets, and they profit by the light of guidance of the Universal Prophets. They are like the moon, which is not luminous in itself, but receives its light from the sun.”—’Abdu’l-Bahá.
“My home is the home of peace. My home is the home of joy and delight. My home is the home of laughter and exaltation. Whoever enters through the portals of this home, must go out with gladsome heart. This is the home of light; whoever enters here must become illumined.—’Abdu’l-Bahá.
THIS article is not an argument with a thesis to be defended, nor is it a presentation of certain facts. It is a series of stories, some of which tell of only a moment’s encounter, others of which will give you the tale of a life through months and years. These are stories of the radiant life and the illumined face.
A man was walking buoyantly along the street of a midwestern town. His thoughts were buoyant, too and his spirit soared as swiftly as the white clouds that raced in the sky above him. He had just seen the joy of spiritual awakening dawn in a heart that had been overwhelmed with doubt. A small boy barred his way, holding his arms across the sidewalk. The man stopped. “Yes? What is it?” he smiled. The boy looked up expectantly. “What makes you look so happy, mister?”
In a certain school there was a teacher of literature. Her pupils were children of from nine to twelve years. The things that she taught them were unusual. They studied the teachings of Confucius and the life of Buddha. They learned stories of Muhammad. They lived through Socrates’ dramatic life, and practiced discussing the “true and beautiful,” using the Socratic method. They learned some of the poetry of the Psalms, and later saw how the teachings of
Christ renewed and strengthened all that Zoroaster and Buddha had given to the world. Through it all moved the clear spiritual vision of the teacher.
A time came when this teacher left the school, for a period of thought and further study and growth. Through all the school there was a sense that something very beautiful and valuable had been taken away, and that no one could replace it. Another teacher said, “I seldom saw Miss A; I almost never spoke to her. But whenever she came into a room the place became different. If she came into a room full of people, and said nothing, one could sense that the place had changed. Just to look at her made one able to do better work.”
There is a pastor of a church in New York who preaches a dynamic gospel. He is able to bring to many people a living realization of the fact that a life can be complete and happy and useful only in proportion as it gives itself into God’s Hands, to be guided by His will. One of the friends of this man said one day, “The thing about Mr. S. that helps me most is the way in which he meets failure. I have always been dreadfully miserable and downcast when I have failed in anything I undertook. I would worry about it for weeks, and spend a great deal of time in blaming myself. But Mr. S. has taught
me not to do that. I know he makes mistakes himself, but he doesn’t sit down beside them and grieve! He seems to say, ‘Well, so I didn’t succeed this time! But there is another chance coming!’ And he just grins, and goes ahead to accomplish something else!“
A Bahá’i artist had been commissioned to make a piece of sculpture to be placed in a school building. When it was completed, he had to submit it to the Art Commission of the city for approval. But they did not like it and refused to allow it to be placed in one of the city schools. The artist asked, “Will you suggest changes that will improve it, and then allow me to submit it again.” This request was refused. “Then may I leave it here till tomorrow, when the expressman will call for it.”
“Yes, you may do that.”
The artist smilingly thanked the chairman of the Commission. But just as he was leaving the room, the chairman called after him, “What makes you so different?”
“So different? What do you mean?”
“The chairman answered, “How does it happen that you are so pleasant? Most artists whose work has been refused make an awful fuss. They swear and just rear around! But you have been very quiet and polite.”
“Would it do me any good to swear and shout?”
“NO!
“Then why should I do it? It is much more agreeable not to get angry and excited.”
The chairman said, “What do you know about this man of whom you made a bust? Why do people
want to put up a bust of a Jew in one of our schools?”
The artist replied, “I really know little about him, except that the people who live in that neighborhood loved him so much that they voluntarily collected the money for the bust. They wanted to show some honor to his memory.”
“We-ell,” said the chairman, “perhaps we were a bit hasty. You leave this here, I will look at it again and then I will talk to the other members of the Commission, and see what we can do.”
A few days later the artist received this message, “Your good disposition won out! We have agreed to accept the bust of the Jew and place it in the school!”
The following story was told me in Haifa. I do not know the real names of those who participated in it, and so I shall give them names of my own choice.
Hassan Ali Shireeni was a confectioner, who kept a shop in one of the main streets of Tihrán. Although he was a shopkeeper he was a man of influence. His family had for generations been known as devoted Muhammadans and one of his brothers was a priest. Hassan Ali was famous throughout the city as an enemy of all that was against the established order. He was particularly zealous in hunting out such heretics as he deemed the followers of the Báb and Bahá’u’lláh. Many Bahá’is had been haled before the religious courts through the information that Hassan Ali sent to the priests. His name was known to all the Bahá’is of the city, and few of them desired to have personal acquaintance with him.
There was a Bahá’i in another city who had heard of Hassan Ali and who thought often of his persecution of the “friends of God.” This was a man named Ata’u’llah Shirazi. He often thought, “This Hassan Ali Shireeni must be a very devoted man, a very energetic man. If he were a Bahá’i, how useful he would be! If only he would become a Bahá’i!”
Ata’u’llah tried to think of some way to present the Bahá’i teachings to Hassan Ali. At last he said to himself, “It would have to be done very indirectly. Perhaps God will guide me to some plan of action.”
A few days later all Ata’u’llah’s friends were surprised to learn that he was giving up his profitable show-shop in the big bazaar. He did not tell them what he planned, for he feared that they would try to dissuade him. To his family he said, “I have work to do for the blessed Cause. I may be gone some time. If I do not return, know that I have tried my best to serve the Ancient Beauty, Bahá’u’lláh.”
Ata’u’llah then quietly departed for Tihrán, where he bought a sweet-shop next door to the shop of Hassan Ali Shireeni. He proved himself a friendly, co-operative neighbor, and in the course of a year the two men became good business friends. Ata’u’llah lived in a room back of his shop and every morning at dawn he chanted melodiously from the Qur’án. Occasionally Hassan Ali said, “Neighbor, it gives me joy to hear you chant the holy suras of His Holiness.”
“Yes,” said Ata’u’llah, “the words of His Holiness, the Messenger, are the water of life.”
After many months Ata’u’llah
deviated from his usual custom of chanting from the Qur’án, he chanted loudly and sweetly a long prayer of Bahá’u’lláh’s. As soon as he had entered his shop his neighbor came rushing in to see him. “Oh, sir,” he exclaimed, “what is the marvelous prayer you have been chanting? It transported me from the earth. I am still weeping from the joy of hearing such beauty. I beg of you, tell me at once what illumined soul has written such a prayer!”
Ata’u’llah said, “Since you greatly wish it, I will tell you. But the prayer requires some explanation. Will you eat dinner with me this evening, and then I will tell you.”
Reluctantly Hassan Ali agreed to wait until evening.
Ata’u’llah prepared a delicious dinner and served it to Hassan Ali in his room back of the shop. To all of Hassan Ali’s entreaties to know the author of the prayer that had so moved him, Ata’u’llah said, “Later I will tell you.”
But when the last course had been eaten, Ata’u’llah said, “You have known me now two years. Have you found me a truthful and an honest man? ”
“Indeed yes,” replied Hassan Ali, “never have I had so fair and kindly a neighbor. If one merely looked upon your face, he would realize that you were a truly noble soul.”
“Then I beg of you to listen to me till I have told you all my story. Promise me that no matter how much I may astound or shock you, you will hear me to the end.”
“Yes, gladly I will grant your request. But do not make the story too lengthy, for I long to hear that
marvelous prayer again.”
“Then, first—I am a Bahá’i!” said Ata’u’llah.
“A Bahá’i! Baháis are dogs! You cannot be!” cried Hassan Ali.
“I am a Bahá’i, and the prayer that so moved you was revealed by His Holiness Bahá’u’lláh. Listen, and I will chant it for you,” and in his loud, sweet voice Ata’u’llah again chanted the prayer.
As soon as it was ended Hassan Ali seized his hands. “I will listen to all you say. I have been misled about these Bahá’is. No one but a Prophet of God could have revealed so great a prayer.”
And of the story of Hassan Ali Shireeni no more need be said, save that he was as ardent a follower of Bahá’u’lláh as he had been an enemy in the days of his ignorance.
On a day in spring some fifteen years ago a Persian Bahá’i and his friend were walking slowly along the streets of Tihrán. They paid little attention to the scenes about them, for they were deep in conversation about the great truths that Bahá’u’lláh had given to the world in his books and letters.
“But how can you be sure that all this is the truth” asked the friend. “There are many who claim to be great religious teachers, but time proves them to be impostors.”
The Bahá’i replied, “One proof is in the transformed lives of those who live these teachings. I know men who have become so changed that their acquaintances scarcely recognize them for the same people. These teachings perform the greatest miracle—that of the birth of a selfless individual from the most self-centered of men. See these people who pass us now! I can
tell by their faces which ones are Bahá’is!”
His friend smiled, “Oh, that is surely too great a claim! And it would not be safe to ask any of these men if he is a Bahá’i. Suppose he were not—you might even endanger your life. You know how the fanatical priests hate the Bahá’is.”
“I am not afraid,” said the Bahá’i. “I know the radiance of a true Bahá’i’s face. See! there comes a Bahá’i, I will wager. That priest, who wears the green girdle of a descendant of the Prophet!”
“Do you know him? Is he a friend of yours?”
“Oh no! There are hundreds of Bahá’is in the city whom I do not know. But I will ask this man.”
His friend tried to dissuade him, saying, “Think how dangerous it is to mention the word Bahá’i to a priest!”
The Bahá’i stepped in the path of the priest and said softly, “Sir, are you not a Bahá’i?”
The eyes of the tall priest flashed. “Who are you to ask me such a question?”
“I am a Friend,” said the Bahá’i.
The priest replied, “Come with me; the open square is not the place to discuss the blessed Cause.”
The young Bahá’i turned to his friend. “You see I was right. How could I mistake such an illumined face! Let us go with him, and he will instruct us both.”
“Lord, I have turned my face unto Thee. Illumine it by the Light of Thy Face! . . . Strengthen me to serve Thy beloved and to help those who need Thee. Reveal Thyself to them, and illumine them with Thy Light.”—Bahá’u’lláh.
“Some are too rich, some are too poor, some have millions and some have nothing. An organization is necessary to control this state of affairs. It is necessary to limit riches and it is necessary to limit poverty. Either extreme is wrong. There should be a medium state. If it is right for a capitalist to possess a great fortune, then it is also just that a laborer should have means of existence. If poverty is allowed to reach a condition of starvation it proves that there is tyranny. Men must see that this does not happen in any case. There must be special laws. The rich must give of their plenty. If they have more than they need they must think of those who are in want.”—’Abdu’l-Bahá.
IN the year 1940 the greatest misery and poverty were prevalent in the Empire of Visalia, especially so in the coal mine districts. Many miners and their families Were utterly destitute. In other places the agricultural centers were likewise in a profound state of depression and unemployment. Also in the slums of the great cities, want and misery were the daily experience of thousands of people.
The Government expenses for the weekly distribution of charity for the unemployed had risen to an alarming height; and dissatisfaction of these conditions was general.
At this state of affairs His Majesty the King arose to take needed action upon the problem.
Much deliberation on his part at length moved him to tears, and when at last the light of guidance came to him he arose and took firm hold of the situation.
On the one hand he saw widespread destitution and despair. On the other, many men who were millionaires retired from active affairs of business, spending their time in pleasurable pursuits or in aimless travel.
Choosing nine of these individuals of large wealth and leisure, yet still of active mentality and business
capacity, he decided to call them together to consider the situation.
These men of wealth were not of noble lineage or with great titles, but were looked upon as the nouveau riche—men who by sheer business ability and financial sagacity and great will power had arisen during the last generation from the ranks of the small business men and workers, both in Visalia and its Colonies.
These men, said the King to himself, have great capacity in business administration and finances, but they are at present practically idle, not realizing how much they are needed in the complex, impoverished affairs of the State. If I send for them quietly and unostentatiously, they will not be greatly impressed; but if, on the other hand, I call them to me in ancient custom, with blare of trumpet and by heralds armed with a letter signed and sealed with the Royal Signet, surely they will serve.
So one morning in the early springtime, at different villages that lay within or in the vicinity of their large estates, a group of men appeared on horseback; covered, men and horses alike, with the royal trappings, and rode to each mansion or castle.
Arriving at the great door, the herald sounded his trumpet, and the seneschal demanded the presence of the Head of the House.
On his arrival he was presented with a roll of vellum, signed by the Royal Command and sealed with the Royal Signet, calling for his presence at the Royal Castle of His Majesty the King on a certain day and hour. This was repeated at each of the residences of the chosen men of affairs.
Needless to say much excited comment arose throughout the length and breadth of the land and even abroad as to the meaning of these unusual demands, and also the manner of their presentation.
Of course the recipients of the royal honors were greatly delighted, yet at the same time deeply mystified as to what these summons signified.
At last the appointed day arrived. At the railroad station near the Royal Castle a vast crowd had gathered. People had come from all over the country, also news reporters and photographers mixed with the people of the village,—all waiting with great curiosity and interest to see what would happen.
Slowly the train rolled into the station and then a trumpet was heard and a band, and up to the station rode a troop of the King’s Own Guards, resplendant in uniforms of gold and scarlet, and posted themselves at the entrance to the station.
As the invited guests stepped from the railway car, they received a fitting welcome from court officials, and were conducted to luxurious automobiles used by the royal family.
The band played, the cameras whirred, the crowd cheered and the procession started to the castle, soldiers in front and behind, and gaily caparisoned officers of the guard pranced at the side of the bewildered guests.
Soon the great doors of the castle were reached. They were flung open with wondrous dignity; the officials and guests proceeded until at last they reached the Royal Apartments and were graciously received by the King, Queen and their official staff.
IN THE OLD, large, gothic banquet hall of the Castle, the royal banquet was over; the music was stilled; the Queen and Royal Princes had retired; the table was cleared and now none but the nine honored quests and His Majesty the King remained.
Quietly the King arose and to his quests he spoke:
“Gentlemen of Visalia: I have called you to help me in the affairs of state. Many, so many of my people, men, women and children, are in want and despair. It is not right that the few live in luxurious wealth and plenty, while so many, through no fault of their own, are without the just and proper necessities of life.
“You, my guests, are exceptional men of affairs. You have proven your mastery over economic conditions in the struggle for life. You are the chosen ones because I believe you are best able to help others in this dire trouble.
“My people should have proper and sufficient food. It is not well with a country when some have too much and others too little. My
heart bleeds and my tears flow for the women and little ones. I want you, gentlemen, to take over the problem and to ameliorate these sad conditions. If you will do this, you will be given power and authority; power to assign public land for the raising of food; funds to erect shelters and institutions; power to manufacture or create necessities of life; control of the distribution of charities and authority to induce the indigent ones to work at any employment you may decide for them. At present a very large sum of money is spent for importation of food supplies from foreign countries. Much of this food, I believe, can be produced at home; thus giving work to the unemployed and retaining money here that is now spent abroad.
“This is, in brief, the problem I wish you to solve. Will you do this, not for me particularly, but for your country?”
Smiling gently, the King sat down and waited for a reply. All were silent. After a few minutes, a white haired, noble looking man arose and spoke. All present looked and listened intently.
“My Liege Lord and Gentlemen,” he began, in quiet, measured tones. “Your plea for the hungry people, especially the little ones, has touched my heart. For months I have pondered over this matter. I too, have grieved over the unfortunate condition of the unemployed, but felt helpless to do anything to materially alleviate this unfortunate state of affairs. As far as I am concerned, most assuredly I am ready to pledge myself and my financial resources to solve this momentous problem.”
The King arose and replied: “Sir Simon, I thank you for your pledge of loyalty. I will now leave you gentlemen to confer on this request of mine, and when you have your answer ready, send for me and I will return to receive it.”
Bowing gracefully, the King turned to leave the hall, all arising from their seats as he took his departure.
Seating themselves again they prepared to consider this momentous request of the King.
Presently an elderly man, famous by reason of his wealth accumulated in the diamond fields of South Africa, arose, and said: “I, too, am deeply impressed by this momentous question and the responsibility of solving these tremendous economic inequalities, and in order to bring affairs to a focus, I move that Sir Simon act as Chairman.”
Having been elected unanimously Sir Simon said: “As some of you here present already know, I am a humble servant of one known as Bahá’u’lláh, Who, a persecuted Exile of Persia, and a Prisoner of the Turkish Sultan, immured for many years in the desolate prison of ’Akká, gave to the world such sublime teachings that if put into practice they would without doubt end poverty, misery and prejudice amongst mankind, and make our distracted country a haven of peace and joy. So far as lies in my power I am willing to give my life and my all that by such measures these depressing and dangerous social conditions may be ended and a new era of prosperity and contentment reign. Therefore, I am now going to call upon each one
of you separately to candidly state your attitude toward this problem and my proposed solution thereof, and to also state whether or not you are prepared to serve faithfully and if necessary to give of your own wealth in raising our submerged people to comfort and a greater prosperity.”
Commencing with the guest on his right hand, one by one, the guests arose. All deplored the need of such action and declared that he was prepared to serve and give to his utmost ability.
The room was silent. Then the Chairman touched a bell near him, a court official appeared: “Kindly inform His Majesty the King, that we are prepared to answer his question in the affirmative.” The court official bowed and left the hall. A pause ensued, each one of the guests seemed lost in contemplation of the problem. After a wait of about fifteen minutes the messenger returned and said: “Gentlemen of Visalia, I request you all to follow me.”
IN A STATELY hall was gathered
the Court of Visalia Empire.
Seated on thrones of gold sat the King and Queen. To right and left were the court officials, the royal princes and princesses, the Prime Minister and many nobles of the land; all glittering with golden uniforms and scintillating jewels, robes and badges and regalia of noble orders. Into the rear of the hall came a procession headed by the Grand Chamberlain with his wand of office, followed by the nine honored guests, who were brought near to the dais on which the thrones were placed. The King
arose in regal splendor and said:
“Gentlemen of Visalia have you a statement to make“!
Sir Simon stepped forward and replied: “My Liege Lord, we have all agreed to serve you as you requested without any reservation what-so-ever in respect to personal obedience or personal resources. We are prepared to give you our utmost in loving service, so that our country and its people may prosper and that the cry of hunger and despair may be stilled.”
The King’s voice trembled and a glistening tear rolled down his cheek as he simply said: “Gentlemen, I thank you”.
Turning to the Chamberlain he said: “Present these gentlemen to me one by one and record their names on a scroll of honor.”
At a signal from the King, the Court arose and as the Chamberlain brought Sir Simon to the dais, he said: “Your Majesty, I present to you Sir Simon.” To Sir Simon, he said: “Kneel on your right knee.”
As he knelt, His Majesty the King struck him thrice on the shoulder with a gleaming sword and said: “Rise, Sir Simon. I proclaim you a true knight of the Order of the Servants of Mankind; and you shall be known henceforth as the servant of the King.”
Each, one by one, received the accolade from the King’s hand.
When the ceremony was over, the Prime Minister stepped forward and spoke: “Sir Knights and First Members of this new order, “The Servants of the King,” I not only congratulate you upon these honors so liberally showered upon you, but especially I wish to say that to
serve mankind is the highest station that man may attain. I shall look for you at the House of Lords in Vidalion two days from hence, where the necessary authority will be given to you. In closing may we assure you that we, the officers of the Empire, shall gladly co-operate and serve with you in every possible way.”
Slowly the procession wended its way from the ancient hall to the outer world; each new knight; each “Servant of the King,” deeply moved and in the depths of his heart pledging himself to faithful service.
NINETEEN YEARS have passed since those Servants of the King received their accolade and began their labors. Having been given ample and autocratic authority by the people through the proper legislative body, and nobly supported by the King, they have served effectively, wisely and even lovingly. No longer is the cry of hungry children heard in the land! No longer do tears fall from the eyes of starving orphans or bereaved widows and mothers!
Instead smiling content beams from the faces of the workers, for, strange to say all are workers now. No longer do the idle rich pass in opulent array and with an attitude of superiority. No longer do idle parasites live on unearned incomes, for all conceive it a spiritual duty to render to their community and country some benefits of their industry. All, according to the Bahá’i teachings, seek after that which confers the greatest dignity and blessing, namely, to be a servant of humanity. They know, too, that Bahá’u’lláh has said that all
work accomplished in sincerity, is accepted by God as an act of worship.
In place of barren fields, feeding a few sheep, we see miles and miles of waving wheat and oats. In place of slums, rows of cottages adorned with flowers. Large technical schools surrounded by fields of verdant green are in every county; and sleek herds of cows and sheep gaze from the feed lots as trains pass swiftly by.
For all has changed. New methods have superceded the old. Intensive husbandry is the new way for every available acre is brought to its fullest fertility, and every man, woman and child gives of his best for the welfare of all.
The most striking change is the entire absence of poverty. Every one is assured of a livelihood, it being the Government’s responsibility to see that all have employment, and if this is not possible, to insure at least the necessities of life for every citizen.
All children are properly fed and housed, rich or poor, and educated according to each one’s capacity and qualities. The graduates of the technical schools are called for all over the world for they are well equipped and understand the highest and most advanced methods in agriculture and science.
Another striking change is the absence of the open barroom, and the complete abolition of distilled beverages among all classes and in all societies; thus saving tons of cereals for human and animal consumption.
A heavenly, heart realization of the brotherhood of man has resulted in the actual living of this great
teaching. No longer is there competition, but co-operation is the law of the national life.
Yes, the “Servants of the King” have nobly done their work; and as death depletes their ranks, others with altruistic ideals and great abilities take their place, for they, too, have been touched by the Spirit of the New Age, and they have witnessed how wonderfully the entire
social order can be re-formed through the application of the divine teachings. They have come to realize that this is the reason why the Prophets of God are sent to the world, and why those who walk in Their footsteps have “life and life more abundantly” daily. Hearts have been changed and the awakened ones “give light and comfort to their fellow human beings.”
Report of an Inter-Racial Amity Conference held at Rochester, N. Y., March 8, 1929, one of a series of Conferences organized and arranged by the National Bahái Committee of Inter-Racial Amity, in the leading cities of the United States and Canada, the purpose of which as stated on the program is, “the promotion of good will, understanding and friendly co-operation among people of varied races. The attitude of inter-racial amity has a direct bearing upon the peace of the world. Only upon a spiritual foundation can the security of all races and nations be permanently built.”
I sat on the platform in the humble but indispensable office of chairman and watched the people come in. To say why each came would be to write a hundred volumes of human history. They came generously, wistfully or courageously, cynically or hopefully. They drifted in and the room looked like a checker board. Some bore the look of those about to wake from slumber, some faces shone with love, most faces were still. It was a matter of conjecture what feelings bubbled beneath the enigmatic exterior, what thoughts flashed in the night from the sending stations behind the foreheads mahogany, or cream, or white.
Was it an intellectual appeal that brought them here? Had they grasped something of the truth about the New Negro, his needs and his demands? Did they foresee the
growth of a New White Man destined to be the brother of the new negro, and that the new negro should clash with the old conditions, and that the new white man should arise to help him unfold his life? Or did they come with the ancient emotional urge, to know and to be understood, to give and to accept?
On the platform sat two men representing two races. One was a young white minister for whom to have an idea meant to perform an act. Sympathetic brown eyes, the high daring nose of one who leads others also to action, tall, with broad shoulders, a smile of boyish naivete—he was quite plainly of the New Race, product of the twentieth century, fruit of the unknowing past. On the other side sat a dark man, dignified and calm.
The choir from the African Zion Church ranged itself beside the
platform and sang in their rich harmonizing voices. The minister of their church, a young man six months away from the different life of Charleston, S. C., offered a reverent invocation.
Then upon silence fell the words of one who had traveled the country over interpreting the message of true brotherhood. They listened to the words of ’Abdu'l-Bahá:
“In the human kingdom there are points of contact, properties common to all mankind; likewise points of distinction which separate race from race, individual from individual. If the points of contact which are the common properties of humanity overcome the peculiar points of distinction, unity is assured. On the other hand if the points of differentiation overcome the points of agreement, disunion and weakness result. One of the important questions which affect the unity and solidarity of humankind is the fellowship and equality of the white and colored races. Between these two races certain points of agreement and points of distinction exist which warrant just and mutual consideration. In physical bodies, sense endowment, intelligence, patriotism, language, citizenship, civilization and religion you are one and the same. A single point of distinction exists; that of racial color. God is not pleased with, neither should any reasonable or intelligent man be willing to recognize inequality in the races because of this distinction.”
The young white minister came down from the platform and stood in front of the people. He told them about a plate of beans. The colored laundress had eaten only
part of them and his mother had passed them over for her hungry little boy’s second helping. He told them of the little colored playmates he had had, and of the colored iceman who was his friend, to see whom is still part of the satisfaction of a visit home, of his Chinese college room mate, still his intimate friend. He told them of his having been chaplain in the Army of Occupation and how he had lived among the people of Germany, Italy, France, Belgium, Austria and England, and had found all lovable, had been kindly treated by all, had found a common ground, a common bond. Then of his marriage back in America and who came. Professors, students and laborers of various nationalities made up the audience. The ushers consisted of a Chinese, a Japanese, a Frenchman and an American. The ring bearer was the small son of a West Indian Negro who in the glory of white gloves presented the rings at the proper moment.
He said, “From my experiences I have learned that the door should be opened to all.”
During his recital a change had come over the rows of listeners. Their faces came out of their obscurity. Eyes danced with enjoyment. Lost in his sparkling narrative, self-consciousness vanished for the rest of the evening. Mind leaped to mind. A sweet-faced white lady down in front nodded and smiled, the four dark skinned ministers listened with keen intellectual appreciation. Into the eyes of the secretary of the Negro Y. W. C. A., came a dreamy look softer than that which her busy executive position had made habitual.
On the face of the organist of the African Zion Church came the look that music brings. White co-operative leaders were there, their names well-known to the progressive growing city. They gave their sanction. I began to notice the eyes of a young woman named Ruth, a singer in the choir. They became caressing. They became as beautiful as jewels. Yet early in the evening they had shown the veiled opacity of self-defense. We exchanged looks and smiles.
It seemed as if joy swept its wings across the room. It was like the prelude to adventure. It was as if one had found the golden key which would unlock a certain door behind which treasure lay. Patience it took to find the key, courage to turn it in the keyhole where it just fitted—to the open door! Inside was found that for which each one had secretly yearned, that which a wise Creator had left undeveloped in one race that it might be supplied by another in gracious inter-change.
The bounty of fulfillment made itself heard like an augury in the midst of startled joy. The chairman told of her International Bed where a Hindu, a Persian-Indian Muhammadan, a Negro, two Chinese and several Persians at different times had slept, and of the enrichment of life which had come from the friendships with these most welcome guests. Yellow, black or cream—they had been as one guest in the contribution each had brought, said the speaker, when around the hospitable hearth our minds and souls had leaped together to new levels of understanding. Life for one race without the others is like living in a two-dimensional plane. A crack
becomes an insurmountable wall. Surface there is—that only—and that which is lacked is not known.
ANOTHER SPIRITUAL was sung, and
then the dark man spoke on
the subject of anthropology. He
showed by scientific argument backed
by men of prominence that the
human race is one and that pigment,
that sable bar sinister, is but
a geographical record of experiences
ages old; that the true bar
sinister is ignorance and oppression
and injustice-that before the
attack of education and an equal
chance these superstitions will
crumble.
Into the eyes of some there seemed to come a look of release. Had this doubt of equality so subtly planted by the white man in his stand for supremacy shed a little of its poison in any humble heart of simplicity? Is it not to slay this secret fear that men at times take arms against their oppressors? The white man has said he is superior. Is he not caught now in his own scientific mistake? In his dangerous and cruel mistake? It was as though it had been said, Walk forth as free men. Freed from the burden of insinuation of inferiority, in the light of science, no longer need you feel the yoke of the ignorance and superstition of the race whose guests you were. Before you stretches the long road of progress along which, laden as you were, you have traveled with incredible swiftness. Be part of the New Age which awaits, expectantly, your indispensable contribution.
I heard the National Negro Anthem for the first time then. It rang around the room, perhaps sixty
voices pouring out their imperishable spirit in song. It seemed as if the walls would burst with the volume of the triumph of that song. Spiritual triumph. There was song and nothing but song:
- . . . “Let our rejoicing rise
- High as the listening skies,
- Let it resound loud as the rolling sea,
- Sing a song full of the faith that
- the dark past has taught us,
- Sing a song full of the hope that the
- present has brought us;
- Facing the rising sun of our new day
- begun,
- Let us march on ’till victory is won.”
This song is almost unbearably beautiful because it breathes the spirit of a people who have been persecuted:
- “. . . We have come over a way that
- with tears has been watered.
- We have come, treading our path
- through the blood of the slaughtered,
- Out from the gloomy past . . . ”
In the last verse the voices softened, rich overtones deepened. There blended into that flaming stream of tonal beauty the sound of the crooning of lullabies, the whisper of the wind blowing in the tops of tropical trees, the sigh which comes when triumph turns to prayer—the murmur of many weary
people thanking God for rest.
- “God of our weary years,
- God of our silent tears,
- Thou who has brought us thus far on
- the way;
- Thou who hast by Thy might,
- Led us into the light,
- Keep us forever in the path, we pray,
- Lest our feet stray from the places,
- our God, where we met Thee,
- Lest, our hearts drunk with the wine
- of the world, we forget Thee. . .”
The song had not vanished quite. There was no sound; yet, to keener ears than ours the song lived on. Liberated from those dusky, singing throats, it fled to touch the sounding stations of what hearts we do not know. The Holy Spirit took this form. Those after echoes were the Voice of God inviting all His chickens once more beneath His wings.
The tide of mauve and gold (there is no brown) crested with white, arose to surge around our island, the platform. We met in fellowship precious and rare, in the Day of the coming together of all peoples, in the Day of Bahá’u’lláh. And in this greater vision that which was forgot was—color.
This had been a meeting of the humam race.
“God the Almighty has created all mankind from the dust of earth. He has fashioned them all from the same elements; they are descended from the same race and live upon the same globe. He has created them to dwell beneath the one heaven. As members of the human family and His children, He has endowed them with equal susceptibilities. He maintains, protects, and is kind to all. He has made no distinction in mercies and graces among His children. With impartial love and wisdom He has Sent forth His Prophets and divine teachings.
“The Collective Center has always appeared in the East. His Holiness Abraham, His Holiness Moses, His Holiness Jesus Christ, His Holiness Muhammad, were Collective Centers of Their day and time, and all arose in the East.
“Today His Holiness Bahá’u’lláh is the Collective Center of unity for all mankind and the splendor of His light has likewise dawned from the East.”-’Abdu’l-Bahá.
