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Vol. III
December 31, 1912
No. 16
With Abdul-Baha on SS. "Celtic"—By Mirza Ahmad Sohrab | 2 |
Abdul-Baha at Green Acre—By Charles Mason Remey | 3 |
Address of Abdul-Baha at Green Acre—the Subject of "Love" suggested | 5 |
Persian Section | 10-16 |
PUBLISHED NINETEEN TIMES A YEAR
By the BAHAI NEWS SERVICE, 515 South Dearborn Street, Chicago, Ill., U. S. A.
Entered as second-class matter April 9, 1911, at the post office at Chicago, Illinois, under the Act of March 3, 1879.
Albert R. Windust — EDITORS — Gertrude Buikema
Associate Editor—Dr. Zia M. Bagdadi, Chicago
Terms: $1.00 per year; 10 cents per copy.
Note—Until further notice, distribution in the Orient is through Agents.
Make Money Orders payable to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U. S. A.
To personal checks please add sufficient to cover the bank exchange.
Address all communications to BAHAI NEWS SERVICE, P. O. Box 283, Chicago, Ill., U.S.A.
O thou Star of the West!
Be thou happy! Be thou happy! Shouldst thou continue to remain firm and eternal, ere long, thou shalt become the Star of the East and shalt spread in every country and clime. Thou art the first paper of the Bahais which is organized in the country of America. Although for the present thy subscribers are limited, thy form is small and thy voice weak, yet shouldst thou stand unshakable, become the object of the attention of the friends and the center of the generosity of the leaders of the faith who are firm in the Covenant, in the future thy subscribers will become hosts after hosts like unto the waves of the sea; thy volume will increase, thy arena will become vast and spacious and thy voice and fame will be raised and become world-wide—and at last thou shalt become the first paper of the world of humanity. Yet all these depend upon firmness, firmness, firmness!
(Signed) ABDUL-BAHA ABBAS.
Vol. III Chicago (December 31, 1912) Sharaf No. 16
WITH ABDUL-BAHA ON SS. "CELTIC."
December 5th: The wonderful farewell of the New York friends at the dock will ever be remembered. (Midnight) The sea is smooth. Abdul-Baha is very well. He had dinner at ten in his cabin.
December 6th: The sea is as calm as a mirror. The Master walked on deck for an hour and spoke of many of the friends. In a Tablet revealed in his cabin he said: "This is the Ark of Noah, its moving power is the Fire of the Love of God and its Captain is BAHA'O'LLAH." (11 p. m.) He spoke to us about the early life of BAHA'O'LLAH. Wonderful story. He sent two boxes of roses to the captain and is feeding all the stewards on candy and fruit. Lovely night.
December 7th: The weather is as balmy as spring; the sailors marvel at such weather at this time of the year. Captain called on Abdul-Baha and expressed pleasure in having him on the ship. (6 p. m.) Sky clear. Abdul-Baha said he would like to see a big storm. He said: "In future people will cross the Atlantic in air-ships; steamers will only carry freight."
December 8th: Cloudy, but sea calm. Had an hour's talk with the Beloved. He spoke of Columbus and the discovery of America, concluding: "I want two souls like Columbus in America who may be filled with the love of BAHA'O'LLAH and spread His Teachings. Then you shall see the results. Columbus discovered America; they must establish the oneness of the world of humanity."
December 9th: (10:30 a. m.) The sea is getting rough. (5 p. m.) Storm. Went on deck and saw Abdul-Baha watching the storm. He said: "Look at that imperial wave, how it mounts high and devours the smaller waves! It is a wonderful sight. This is the best day. I am enjoying it."
December 10th: The storm continues.
December 11th: The storm is at its height.
December 12th: The sea has calmed down. We are all very happy because the trip is nearing its end. Abdul-Baha is well. (11 p. m.) Tonight the Master addressed the passengers of the first class. More than sixty were present. He spoke about his nine months in America. They were all greatly impressed and came and expressed their pleasure.
December 13th: Since three o'clock we occasionally see land. (Later) We are now near the docks. (11:30 p. m., Midland Adelphi Hotel, Liverpool) Here we are at last in the most beautiful hotel in the city. When the steamer docked there were about twelve Bahais waving their handkerchiefs and welcoming Abdul-Baha to England.
Mirza Ahmad Sohrab.
CABLEGRAM:
On the 14th of December the following cablegram was received in New York, Chicago and San Francisco: "Thanks to BAHA'O'LLAH, we arrived safely at Liverpool. Greeting to the friends." ABDUL-BAHA.
"We desire but the good of the world and the happiness of the nations; that all nations shall become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men shall be strengthened; that diversity of religion shall cease and differences of race be annulled. So it shall be; these fruitless strifes, these ruinous wars shall pass away, and the 'Most Great Peace' shall come."—BAHA'O'LLAH.
Vol. III Chicago (December 31, 1912) Sharaf No. 16
WITH the fulfillment of the Divine promises of the past in the coming of the Bab and BAHA'O'LLAH, and the establishment of God's Kingdom upon earth, there have appeared countless signs in the realm of humanity indicative of this great day. These, when viewed in the light of this new revelation, are seen to be as ways preparing people and making them ready to receive the Manifestation of God, to accept His teaching and to abide according to His laws.
One of the earliest of these signs was the so-called Millerite, or latterly known Adventist Movement which taught people that the coming of the Lord was very near at hand. Following this were very many other movements in various parts of the world, all of which were forecasts of this great event to which the prophets of all ages testified "The coming of the Day of God," when the Covenant of God should be fulfilled and the Divine promise of "Peace on earth" would be realized by all mankind.
Most people recall the Congress of Religions held in connection with the Columbian Exposition in Chicago in 1893. Before this gathering representatives of all the great world religions spoke, each expounding the philosophy of his own religious system. The effect of this philosophic congress was that of broadening the public mind, and many people realized that the one spirit of Truth was at the root of each true religion.
Shortly after the Columbian Exposition,
Miss Sarah J. Farmer, of Eliot, Maine, established
the summer school at Green Acre, on
the Piscataqua. Her idea was to provide a
platform open to all, from which each might
proclaim his message, whatever it might be,
the only restriction being that each speaker[Page 4]
should expound his theories in the spirit of
toleration toward all holding views other than
his own.
At Green Acre there gathered scholars and speakers from every nation, race and religion. Thus began the work of trying to find a common ground upon which all people could meet in brotherhood.
In the abstract Green Acre has always stood for peace and harmony, despite that in the concrete she has harbored under her tent such a heterogeneous combination of creeds, philosophies and doctrines.
In the spring of the year the land is prepared to receive the new crop. During the process of plowing whatever is growing is sacrificed, uprooted and overturned in order to make ready the soil for the seed to be sown. Such has been the work of each of these movements, which has prepared the souls of people for the Bahai Message of Peace and Brotherhood. Each has been the direct cause of a general sacrifice, uprooting and overturning of the doctrines, ideas and thoughts imposed upon mankind from the people and thinkers of the past, and thus has humanity been prepared to receive the revealed Word of God which is the seed of the Kingdom.
In the days of Babel the people tried to make a way to heaven out of the material of this earth, and great confusion resulted. Never has any organic or spiritual unity resulted from the coming together of people upon the basis of creeds, philosophies or doctrines. Such theories, which come from the minds of men, are not spiritual truths, but are the products of human minds, therefore they form no foundation whatever for divinely spiritual realities. When people deal with such unrealities, confusion always results, yet this very confusion creates spiritual hunger and thirst and causes people to earnestly seek God in spirit.
When the Bahai Message was given at Green Acre, some storm-tossed and seeking souls responded to the call and a small center of the faith was there established. Each succeeding season has added to both the spiritual strength and material numbers of this group until this year these people of the Covenant had the blessed privilege of welcoming to their midst Abdul-Baha, the Center of the Covenant.
Abdul-Baha remained in Green Acre one week. His addresses and interviews were many. The hearts of all who contacted with him were quickened with the joy and love of the Kingdom, and many souls were spiritually confirmed, realized his mission and received through him inspiration to follow in his path of service to humanity.
The people of the future will understand the spiritual importance of Abdul-Baha's work at Green Acre. One thought which he reiterated more than once was that now the people assembled at Green Acre should devote their time and attention only to the spiritual reality of religion. Spiritual reality is spiritual life and light, while the creeds, philosophic systems and doctrines of the past ages blind people to the basic truth of all religions, which basic truth has again been given to the world through the inspired revealers of the Bahai Movement.
It was quite evident to all that Abdul-Baha enjoyed the spiritual atmosphere of the Green Acre people, for gathered there he found many responsive souls. These friends are confident that Abdul-Baha's visit, which was indeed a spiritual benediction, is going to have a great and lasting effect upon their community, for now all wish to adhere only to the spiritual realities, freeing themselves from all else. Abdul-Baha prophesied great things for the future of the work at Green Acre if the people adhered firmly to the spiritual reality of Truth.
The original Green Acre ideal had its mission to perform. It gathered together people to receive the spiritual teachings of the Bahai Message. That being accomplished, it has fulfilled its mission according to the lines prescribed and outlined by its founder. Little did Miss Farmer and her friends realize, when they started this work, that the Covenant of God would be proclaimed there, and that the Center of the Covenant would actually appear there and teach the people!
Now, through the bounty of God, a new and a great opportunity is offered to Green Acre, that of becoming a great center for the study of the Covenant and the investigation of spiritual reality. Green Acre has diligently sought the Truth from all sources, and she has found it, and now her work lies in nurturing souls in the pure reality of The Word of God.
Abdul-Baha is supplicating God to make
firm in the Covenant the friends in all parts of
the world. It, therefore, behooves every one
to seek shelter in the Covenant, realizing that
this is the day of the Center of the Covenant,
Abdul-Baha.[Page 5]
DELIVERED AT THE "EIRENION," AUGUST 16, 1912.
Translated by Dr. Ameen U. Fareed; stenographic notes by Miss Edna McKinney.
THE SUBJECT OF "LOVE" WAS SUGGESTED.EVERY subject presented to a thoughtful audience must be supported by rational proofs and logical arguments. Proofs are of four kinds: first, through sense-perception; second, through the reasoning faculty; third, from traditional or scriptural authority; fourth, through the medium of inspiration. That is to say there are four criterions or standards of judgment by which the human mind reaches its conclusions. We will first consider the criterion of the senses. This is a standard still held to by the materialistic philosophers of the world. They believe that whatever is perceptible to the senses is a verity, a certainty, and without doubt existent. For example they say "here is a lamp which you see, and because it is perceptible to the sense of sight you cannot doubt its existence. There is a tree; your sense of vision assures you of its reality, which is beyond question. This is a man; you see that he is a man; therefore he exists." In a word, everything confirmed by the senses is assumed to be as undoubted and unquestioned as the product of five multiplied by five; it cannot be twenty-six nor less than twenty-five. Consequently the materialistic philosophers consider the criterion of the senses to be first and foremost.
But in the estimation of the divine philosophers this proof and assurance is not reliable; nay rather they deem the standard of the senses to be false because it is imperfect. Sight for instance is one of the most important of the senses, yet it is subject to many aberrations and inaccuracies. The eye sees the mirage as a body of water,—regards images in the mirror as realities when they are but reflections. A man sailing upon the river imagines that objects upon the shore are moving whereas he is in motion and they are stationary. To the eye the earth appears fixed while the sun and stars revolve about it. As a matter of fact the heavenly orbs are stationary and the earth turning upon its axis. The colossal suns, planets and constellations which shine in the heavens appear small, nay infinitesimal to human vision whereas in reality they are vastly greater than the earth in dimension and volume. A whirling spark appears to the sight as a circle of fire. There are numberless instances of this kind which show the error and inaccuracy of the senses. Therefore the divine philosophers have considered this standard of judgment to be defective and unreliable.
The second criterion is that of the intellect. The ancient philosophers in particular considered the intellect to be the most important agency of judgment. Among the wise men of Greece, Rome, Persia and Egypt the criterion of true proof was reason. They held that every matter submitted to the reasoning faculty could be proved true or false, and must be accepted or rejected accordingly. But in the estimation of the people of insight this criterion is likewise defective and unreliable, for these same philosophers who held to reason or intellect as the standard of human judgment have differed widely among themselves upon every subject of investigation. The statements of the Greek philosophers are contradictory to the conclusions of the Persian sages. Even among the Greek philosophers themselves there is continual variance and lack of agreement upon any given subject. Great difference of thought also prevailed between the wise men of Greece and Rome. Therefore if the criterion of reason or intellect constituted a correct and infallible standard of judgment, those who tested and applied it should have arrived at the same conclusions. As they differ and are contradictory in conclusions it is an evidence that the method and standard of test must have been faulty and insufficient.
The third criterion or standard of proof is traditional or scriptural, namely that every statement or conclusion should be supported by traditions recorded in certain religious books. When we come to consider even the holy books,—the books of God,—we are led to ask "Who understands these books? By what authority of explanation may these books be understood?" It must be the authority of human reason, and if reason or intellect finds itself incapable of explaining certain questions, or if the possessors of intellect contradict each other in the interpretation of traditions, how can such a criterion be relied upon for accurate conclusions?
The fourth standard is that of inspiration.
In past centuries many philosophers have
claimed illumination or revelation, prefacing
their statements by the announcement that
"this subject has been revealed through me"[Page 6]
or "thus do I speak by inspiration." Of this
class were the philosophers of the Illuminati.
Inspirations are the promptings or susceptibilities
of the human heart. The promptings of
the heart are sometimes satanic. How are we
to differentiate them? How are we to tell
whether a given statement is an inspiration
and prompting of the heart through the Merciful
assistance or through the satanic agency?
Consequently it has become evident that the four criterions or standards of judgment by which the human mind reaches its conclusions are faulty and inaccurate. All of them are liable to mistake and error in conclusions. But a statement presented to the mind accompanied by proofs which the senses can perceive to be correct, which the faculty of reason can accept, which is in accord with traditional authority and sanctioned by the promptings of the heart, can be adjudged and relied upon as perfectly correct, for it has been proved and tested by all the standards of judgment and found to be complete. When we apply but one test there are possibilities of mistake. This is self-evident and manifest.
We will now consider the subject of "Love" which has been suggested, submitting it to the four standards of judgment and thereby reaching our conclusions.
We declare that love is the cause of the existence of all phenomena and that the absence of love is the cause of disintegration or non-existence. Love is the conscious bestowal of God,—the bond of affiliation in all phenomena. We will first consider the proof of this through sense-perception. As we look upon the universe we observe that all composite beings or existing phenomena are made up primarily of single elements bound together by a power of attraction. Through this power of attraction, cohesion has become manifest between the atoms of these composing elements. The resultant being is a phenomenon of the lower contingent type. The power of cohesion expressed in the mineral kingdom is in reality love or affinity manifested in a low degree according to the exigencies of the mineral world. We take a step higher into the vegetable kingdom where we find an increased power of attraction has become manifest among the composing elements which form phenomena. Through this degree of attraction a cellular admixture is produced among these elements which make up the body of a plant. Therefore in the degree of the vegetable kingdom there is love. We enter the animal kingdom and find the attractive power binding together single elements as in the mineral, plus the cellular admixture as in the vegetable, plus the phenomena of feelings or susceptibilities. We observe that the animals are susceptible to certain affiliation and fellowship, and that they exercise natural selection. This elemental attraction, this admixture and selective affinity is love manifest in the degree of the animal kingdom.
Finally we come to the kingdom of man. As this is the Superior Kingdom, the light of love is more resplendent. In man we find the power of attraction among the elements which compose his material body, plus the attraction which produces cellular admixture or power augmentative, plus the attraction which characterizes the sensibilities of the animal kingdom, but still beyond and above all these lower powers we discover in the being of man the attraction of heart, the susceptibilities and affinities which bind men together, enabling them to live and associate in friendship and solidarity. It is therefore evident that in the world of humanity, the greatest king and sovereign is Love. If love were extinguished, the power of attraction dispelled, the affinity of human hearts destroyed, the phenomena of human life would disappear.
This is a proof perceptible to the senses, acceptable to reason, in accord with traditions and teachings of the holy books and verified by the promptings of human hearts themselves. It is a proof upon which we can absolutely rely and declare to be complete.
But these are only degrees of love which
exist in the natural or physical world. Their
manifestation is ever according to the requirement
of natural conditions and standards.
Real Love is the Love which exists between
God and His servants,—the Love which binds
together holy souls. This is the Love of the
spiritual world, not the love of physical bodies
and organisms. For example, consider and
observe how the Bestowals of God successively
descend upon mankind; how the Divine Effulgences
ever shine upon the human world!
There can be no doubt that these Bestowals,
these Bounties, these Effulgences emanate from
Love. Unless Love be the Divine motive, it
would be impossible for the heart of man to
attain or receive them. Unless Love exists
the Divine blessing could not descend upon
any object or thing. Unless there be Love
the recipient of Divine Effulgence could not
radiate and reflect that Effulgence upon other
objects. If we are of those who perceive we
realize that the Bounties of God manifest[Page 7]
themselves continuously, even as the rays of
the sun unceasingly emanate from the solar
center. The phenomenal world through the
resplendent effulgence of the sun is radiant
and bright. In the same way the realm of
hearts and spirits is illumined and resuscitated
through the shining rays of the Sun of Reality
and the Bounties of the Love of God. Thereby
the world of existence, the kingdom of hearts
and spirits, is ever quickened into life. Were
it not for the Love of God, hearts would be
inanimate, spirits would wither and the reality
of man would be bereft of the everlasting
Bestowals.
Consider to what extent the Love of God makes itself manifest. Among the signs of His Love which appear in the world are the Dawning-Points of His Manifestations. What an infinite degree of Love is reflected by the Divine Manifestations toward mankind! For the sake of guiding the people they have willingly forfeited their lives to resuscitate human hearts. They have accepted the Cross. To enable human souls to attain the supreme degree of advancement they have suffered during their limited years extreme ordeals and difficulties. If His Holiness Jesus Christ had not possessed Love for the world of humanity surely He would not have welcomed the Cross. He was crucified for the Love of mankind. Consider the infinite degree of that Love! Without Love for humanity John the Baptist would not have offered his life. It has been likewise with all the prophets and holy souls. If His Holiness the Báb had not manifested Love for mankind surely He would not have offered His breast for a thousand bullets. If His Holiness BAHA'O'LLAH had not been aflame with Love for humanity, He would not have willingly accepted fifty years' imprisonment.
Observe how rarely human souls sacrifice their pleasure or comfort for others; how improbable that a man would offer his eye or suffer himself to be dismembered for the benefit of another. Yet all the Divine Manifestations suffered, offered their lives and blood, sacrificed their existence, comfort and all they possessed for the sake of mankind. Therefore consider how much they love! Were it not for their Love for humanity, Spiritual Love would be a mere nomenclature. Were it not for their illumination human souls would not be radiant. How effective is their Love! This is a sign of the Love of God; a ray of the Sun of Reality.
Therefore must we give praise unto God for it is the Light of His Bounty which has shone upon us through His Love which is everlasting. His Divine Manifestations have offered their lives through Love for us. Consider then what the Love of God means. Were it not for the Love of God all the spirits would be inanimate. The meaning of this is not physical death; nay rather it is that condition concerning which His Holiness Christ declared "Let the dead bury their dead, for that which is born of the flesh is flesh and that which is born of spirit is spirit." Were it not for the Love of God the hearts would not be illumined. Were it not for the Love of God the pathway of the Kingdom would not be opened. Were it not for the Love of God the Holy Books would not have been revealed. Were it not for the Love of God the Divine Prophets would not have been sent to the world. The foundation of all these Bestowals is the Love of God. Therefore in the human world there is no greater power than the Love of God. It is the Love of God which has brought us together here tonight. It is the Love of God which is affiliating the East and the West. It is the Love of God which has resuscitated the world. Now must we offer thanks to God that such a great Bestowal and Effulgence has been revealed to us.
We come to another aspect of our subject—Are the workings and effects of love confined to this world or do they extend on and on to another existence? Will its influence affect our existence here only or will it extend to the life everlasting?
When we glance at the human kingdom we
readily observe that it is superior to all others.
In the differentiation of life in the world of
existence, there are four degrees or kingdoms,—the
mineral, vegetable, animal, and human.
The mineral kingdom is possessed of a certain
virtue which we term cohesion. The vegetable
kingdom possesses cohesive properties plus the
power of growth or power augmentative. The
animal kingdom is possessed of the virtues of
the mineral and vegetable plus the powers of
the senses. But the animal although gifted
with sensibilities is utterly bereft of consciousness,
absolutely out of touch with the world
of consciousness and spirit. The animal possesses
no powers by which it can make discoveries
which lie beyond the realm of the
senses. It has no power of intellectual origination.
For example, an animal located in Europe
is not capable of discovering the continent
of America. It understands only phenomena
which come within the range of its senses and[Page 8]
instinct. It cannot abstractly reason out anything.
The animal cannot conceive of the
earth being spherical or revolving upon its
axis. It cannot apprehend that the little stars
in the heavens are tremendous worlds vastly
greater than the earth. The animal cannot
abstractly conceive of intellect. Of these
powers it is bereft. Therefore these powers
are peculiar to man and it is made evident
that in the human kingdom there is a reality
of which the animal is minus. What is that
reality? It is the spirit of man. By it man is
distinguished above all the other phenomenal
kingdoms. Although he possesses all the virtues
of the lower kingdoms he is further endowed
with the spiritual faculty, the heavenly
gift of consciousness.
All material phenomena are subject to nature. All material organisms are captives of nature. None of them can deviate a hair's breadth from the law of nature. This earth, these great mountains, the animals with their wonderful powers and instincts, cannot go beyond natural limitations. All things are captives of nature except man. Man is the sovereign of nature; he breaks nature's laws. Though an animal fitted by nature to live upon the surface of the earth he flies in the air like a bird, sails upon the ocean and dives deep beneath its waves in submarines. Man is gifted with a power whereby he penetrates and discovers the laws of nature,—brings them forth from the world of invisibility into the plane of visibility. Electricity was once a latent force of nature. According to nature's laws it should remain a hidden secret, but the spirit of man discovered it, brought it forth from its secret depository and made its phenomena visible. It is evident and manifest that man is capable of breaking nature's laws. How does he accomplish it? Through a spirit with which God has endowed him at creation. This is a proof that the spirit of man differentiates and distinguishes him above all the lower kingdoms. It is this spirit to which the verse in the Old Testament refers when it states that man has been created "after the image and likeness of God." The spirit of man alone penetrates the realities of God and partakes of the Divine Bounties.
This great power must evidently be differentiated from the physical body or temple in which it is manifested. Observe and understand how this human body changes; nevertheless the spirit of man remains ever in the same condition. For instance, the body sometimes grows weak, it becomes strong or stout, sometimes it grows smaller or may be dismembered, but there is no effect upon the spirit. The eye may become blind, the foot may be amputated, but no imperfection afflicts the spirit. This is proof that the spirit of man is distinct from his body. Defects in the body or its members do not imply defects in the spirit. This leads to the accurate conclusion that if the whole body should be subjected to a radical change the spirit will survive that change; that even if the body of man is destroyed and becomes non-existent, the spirit of man remains unaffected. For the spirit of man is everlasting. Sometimes the body sleeps,—the eyes do not see, the ears do not hear, the members cease to act,—every function is as inactive as death, nevertheless the spirit sees, hears, and soars on high. For it is possessed of these faculties which operate without the instrumentality of the body. In the world of thought it sees without eyes, hears without ears and travels without the motion of foot. Without physical force it exercises every function. This makes it evident that during sleep the spirit is alive though the body is as dead. In the world of dreams the body becomes absolutely passive but the spirit functions actively, possessed of all susceptibilities. This leads to the conclusion that the life of the spirit is not conditional nor dependent upon the life of the body. At most it can be said that the body is a mere garment utilized by the spirit. If that garment be destroyed, the wearer is not affected, but is in fact protected.
Furthermore, all phenomena are subject to
changes from one condition to another, and
the revolution caused by this transformation
produces a form of non-existence. For instance,
when a man is transformed from the
human kingdom to the mineral, we say that
he is dead, for he has relinquished the physical
form of man and assumed the condition of the
mineral substances. This transformation or
transmutation is called death. Therefore it follows
that no phenomenal organism can be possessed
of two forms at the same time. If an object
or phenomenon presents a triangular shape
it cannot simultaneously possess the shape of a
square. If it be spherical it cannot at the same
time be pentagonal or hexagonal. In order
to assume any given figure or form it must
relinquish its former shape or dimension. Thus
the triangular must be abandoned to assume
the square; the square must change to become
a pentagon. These transformations or changes
from one condition to another are equivalent[Page 9]
to death. But the reality of man,—the human
spirit—is simultaneously possessed of all
forms and figures without being bereft of any
of them. It does not require transformation
from one concept to another. Were it to be
bereft of one or all figures we would then say
it has been transferred to another, and this
would be equivalent to death. But as the
human spirit possesses all the figures simultaneously
it has no transformation or death.
Again, according to natural philosophy it is an assured fact that single or simple elements are indestructible. As nature is indestructible, every simple element of nature is lasting and permanent. Death and annihilation affect only compounds and compositions. That is to say, compositions are destructible. When decomposition takes place death occurs. For example, certain single elements have combined to make this flower. When this combination is disintegrated, this composition decomposed, the flower dies as an organism of the vegetable kingdom. But the single elements of which this flower is composed do not suffer death, for all single elements are permanent, everlasting, and not subject to destruction. They are indestructible because they are single and not compound. Thus they cannot disintegrate nor become separated in their component atoms but are single, simple and therefore everlasting.
Now if an elementary substance is possessed of immortality, how can the human spirit or reality, which is wholly above combination and composition, be destroyed? Nay rather that spirit which is all in all is a unit and not a compound. Its destruction therefore is not possible. The spirit of man transcends the qualities and attributes of any natural element. It is greater in attributes than gold, silver or iron which are single elements and indestructible. As they are free from destruction and qualified with permanence, how much more so is the human spirit free and immortal. How will that ever be destroyed?
This is a subject of great importance. There are innumerable proofs in support of it. I hope we may continue it at another time.
Before we leave I desire to offer a prayer in behalf of Miss Farmer, for verily she has been the founder of this organization, the source of this loving fellowship and assemblage.
O Thou kind God! Encircle these servants with the glances of Thy Providence. Set aglow the hearts of this assemblage with the Fire of Thy Love. Illumine these faces with the Light of Heaven. Enlighten these hearts with the Light of the Most Great Guidance.
O God! The clouds of superstitions have covered the horizons of the hearts. O Lord! dispel these clouds so that the Lights of the Sun of Reality may shine. O Lord! illumine our eyes so that we may behold Thy Light. O Lord! Cleanse our ears so that we may hear the call of the Supreme Concourse. O Lord! render our tongues eloquent so that we may become engaged in Thy Commemoration. O Lord! sanctify and purify the hearts so that the effulgence of Thy Love may shine therein.
O Thou kind Lord! Bestow quick recovery through Thy Power and Bounty upon the founder of this Association. O Lord! this woman has served Thee, has turned her face toward Thy Kingdom and has established these conferences in order that Reality might be investigated and the Light of Reality shine.
O Lord! be Thou ever her support. O Lord! be Thou ever her Comforter. O Lord! bestow upon her quick healing. Verily Thou art the Clement! Verily Thou art the Merciful! Verily Thou art the Generous.
"The sword has been working over six thousand years and has become dull. We must look about us for another sword to take its place. The greatest sword is the tongue. Its authority and sway is over hearts. The sword of steel sheds blood; the sword of speech bestows life. One takes away life; the other grants it. This one is temporal in action and effect; the other is eternal. This one is of metal; that one is the Love of God. This is the difference between the two swords we possess. Today the real sword is the tongue. Too long it has remained in the scabbard, unused, rusty. We must take it out and use it more and more every day."
This issue contains—(1) Talks by Abdul-Baha on "Two Kinds of Education," delivered in the Unitarian Church of Dublin, N. H.; (2) cablegram from Abdul-Baha to the American friends upon his arrival at Liverpool, England; (3) letter from Mirza Ahmad Sohrab.
نجم باختر 1329 محرّم الحرام سنه 1331
جلد سوم . شماره 16
فهرست مندرجات
1 . نطق مبارک حضرت عبدالبهاء در مسئلۀ « دو طریق تربیت » .
2 . تلغراف خبر وصول حضرت عبدالبهاء از لیورپول .
3 . مکتوب از آقا میرزا احمد سهراب .
1 VOL III No. 16
آدرس نجم باختر . صندوق پستی 283 . شیکاگو ایلینوی . ایالات متّحدۀ امریکا
نجم باختر 1329
جلد سوم . شماره شانردهم ماه شرف سنه 69 . قیمت اشتراک : سالی دوازده قران
شیکاغو دسمبر 31، 1913
این جریده بر حسب تاریخ بهائی هر نوزده روز چاپ و توزیع میگردد و در نهایت آزادی در مسائل یگانگی بشر و وحدت ادیان و انتشار علوم و فنون این قرن و تربیت اطفال و پیشرفت امر حضرت بهاء الله در اطراف جهان و توضیح حقائق این دین عمومی خواهد نوشت و مقالات مفیده که موافق سبک اداره است قبول و نشر خواهد گردید
صفحه 1 - 1
دو طریق تربیت
نطق حضرت عبدالبهاء در مسئله « دو طریق تربیت » در حضور جمعی از محترمین امریکا که بجهت تابستان در مصیف دبلین جمع شده اند در کلیسای موّحدین بتاریخ 11 شهراغسطس سنه 1912
در نزد عموم عقلا مسلم است که عالم طبیعت ناقص است و محتاج تربیت است ملاحظه میکنید که اگر چنانچه انسان تربیت نبیند در نهایت فلاکت و وحشیّت است انسان را تربیت انسان میکند اگر در حالت طبیعت بگذارید نظیر سائر حیوانات می شود نظر به ممالک متمدّنه بکنید که در آنجاها انسان تربیت میگردد کسب فضائل میکند متمدّن می شود عاقل می شود کامل میشود ولکن ممالک متوحّشه مثل اواسط افریقا چون انسان تربیّت نمیشود لهذا بر حالت همجیّت میماند فرقی که در میان ممالک امریکا و اواسط افریقا است این است که در ایالات متّحده تربیت است و در افریقا تربیت نیست اهالی افریقا بر حالت طبیعی مانده اند امّا در میان ساکنین این مملکت تربیت نفوذ و رسوخ عظیمه
صفحه 2 - 1
پیدا کرده است
تربیت شاخ کج را راست می کند .
تربیت جنگل را بوستان می کند .
تربیت درخت بی ثمر را باثمر می کند .
تربیت خارستان را مزرعه می کند .
تربیت ممالک مخروبه را آباد می کند .
تربیت انسان متوحشّ را متمدّن می کند .
تربیت انسان جاهل را عالم می کند .
تربیت انسان ناقص را کامل می کند .
تربیت انسان را از عالم ملکوت خبر می دهد .
تربیت انسان را آگاه به خدا می کند .
تربیت انسان را احساسات روحانی میدهد .
تربیت انسان را کاشف اسرار طبیعت می کند .
تربیت انسان را آگاه به حقائق ملکوت می کند .
خلاصه در نزد جمیع مسلمّ است که عالم طبیعت ناقص است و سبب کمال طبیعت تربیت است اگر تربیت نباشد انسان نظیر سائر حیوانات می ماند بلکه از حیوان پست تر مثل اینکه بعض اطوار از انسان صادر شده که از حیوان صادر نمی شود مثلا حیوان برای خوراک خود یک حیوان میدرد امّا انسان که تربیت نیافته است و درّنده است یک روز صدهزار نفر را می کشد ملاحظه
صفحه 1 - 2
کنید نفوس درّنده که در عالم آمده اند از گرگ پست ترند از حیوانات سبع پست ترند پس معلوم و واضح شد که اگر انسان تربیت نیابد از حیوان پست تر است
تربیت بر دو قسم است تربیت الهی و تربیت مادّی . فلاسفه که آمده اند اینها معلمّین مادّی بوده اند مردم را تربیت طبیعی میکردند و سبب ترقیِات عالم طبیعت شده اندو لکن مظاهر مقدّسۀ الهی اینها مربّی الهی بوده اند فلاسفه عالم اجسام را تربیت نموده اند ولی مظاهر مقدّسۀ الهی ارواح را تربیت نموده اند مثلا حضرت مسیح له المجد مربّی روحانی بود مربّی ملکوتی بود مربّی الهی بود ارواح را تربیت کرد حقائق معقولۀ انسانی را تربیت کرد ولی حضرات فلاسفه عالم مدنیّت را خدمت کردند بشر را من حیث المادّه تربیت نمودند و فی الحقیقه انسان محتاج به هردو است محتاج به تربیت طبیعی است و محتاج به تربیت الهی اگر چه تربیت آسمانی نیابد یا تربیت طبیعی تنها یابد از جملۀ حیوانات است زیرا حیوانات کاشف حقائق اجسام هستند کاشف اسرار طبیعت هستند کاشف حقائق محسوسه هستند ولکن خداوند در انسان قوّۀ خلق کرده است که آن قوّه کاشف حقائق معقوله است ، آن قوّه کاشف حقائق ملکوت است ، آن قوّه کاشف فیوضات الهی است ، آن قوّه سبب حیات ابدیّه است ، آن قوّه سبب حصول کمالات معنویّه است ، آن قوّه انسان را از حیوان ممتاز میکند زیرا کاشف حقائق ناسوتیّه است
صفحه 2 - 2
و انسان کاشف حقائق لاهوتیّه هر چند ترقیّات مادیّه از برای انسان حاصل شود باز محتاج به نفثات روح القدس است محتاج به تربیت الهیّه است محتاج فیض ملکوتی است تا این موهبت را انسان پیدا نکند کامل نشود لهذا مظاهر مقدّسه الهیّه در هر کوری و هر دوری ظاهر شدند نفوس بشر را تربیت الهی کنند تا نقائص عالم بشر را زائل نمایند و کمالات معنویّه را ظاهر کنند .
عالم طبیعت نظیر این جنگل است حضرت مسیح باغبان الهی بود این جنگل را بوستان کرد این شجر بی ثمر را باثمر کرد این زمین هائی که بمقتضای طبیعت خس و خاشاک بیرون آورده بودند آنها را پر گل و لاله نمود این دهقان الهی زمین را تخم کرد این علفهای بیهوده را بیرون انداخت این خارها که بمقتضای طبیعت روئیده بود از از ریشه کند بعد از آنیکه خارستان بود به تربیت الهی گلستان شد ولی اگر بحالت اصلی مانده بود یا جنگل بود یا خارستان ولکن دهقان الهی این جنگل را بوستان می کند .
مقصود این است که انسان هرقدر ترقیّات طبیعیّه نماید هرقدر کسب کمالات مادیّه کند باز از عالم حیوان شمرده میشود لهذا محتاج به نفثات روح القدس است محتاج به تربیت الهی است اگر انسان از نفثات روح القدس بهره گیرد آنوقت حقیقت عالم بشر به نهایت کمال جلوه نماید صورت و مثال الهی گردد
صفحه 1 - 3
استفاضه از حقائق ملکوتی کند بعد از اینکه زمینی است آسمانی شود بعد از اینکه ناسوتی است لاهوتی گردد بعد از اینکه جسمانی است روحانی شود بعد از اینکه ظلمانی است نورانی گردد و این جز به نفثات روح القدس ممکن نیست که زنده شود یعنی حیات ابدیّه یابد والا حیاتش حیوانی است بهیچوجه از حیوانات امتیاز ندارد . مظاهر مقدّسۀ الهی یک روح جدیدی در انسان میدهند یک عقل جدیدی بخلق میدهند یک ترقیّات عظیمه می بخشند عالم را روشن میکنند لکن مدّتی نمیگذرد که تاریکی مادیّات و ظلمت طبیعت غلبه میکند آن نورانیّت آسمانی نمی ماند احساسات طبیعی غلبه مینماید مثل اینکه دهقان می آید و این زمین را معمور میکند بعد از آنیکه علفزار بود زراعت با برکتی می آورد خرمن حاصل میشود امّا اگر متروک گردد باز رجعت به خارستان نماید باز علفزار میشود .
در ایران یک وقتی مزرعۀ بابرکتی بود و بقوّت مظاهر مقدّسه آن جنگل بوستان شده بود ظلمت نادانی زائل شد نورانیّت آسمانی آشکار گردید ولی مدّتی نگذشت که شرق بکلیّ تاریک شد ابدا نورانیّت نماند ابدا آثار فیض الهی نماند ابدا تربیت روحانی نماند در همچنین وقتی حضرت بهاء الله ظاهر شد در آنزمان ملل شرق در نهایت نزاع و جدال بودند صاحبان ادیان خون یکدیگر را میخوردند مذاهب با یکدیگر محاربه داشتند بغض شدید در بین بشر بود ابدا آثار محبّت
صفحه 2 - 3
نبود ابدا نورانیّت آسمانی نبود در همچنین وقتی حضرت بهاء الله از افق شرق طلوع نمود .
اوّلا اعلان وحدت عالم انسانی کرد که بشر جمیع بندگان خدا و جمیع ادیان در ظلّ رحمت پروردگار خدا بجمیع نوع انسان مهربان است الطاف الهی شامل کلّ است جمیع خلق در بحر رحمت الهی مستغرق و از فیوضات الهی مستفیض خلاصه این نزاع و جدال را برداشت این بغض و عداوت را منع کرد . ادیان با یکدیگر التیام یافتند مذاهب با یکدیگر الفت کردند بعد از اینکه در بغض و عداوت بودند در نهایت الفت و التیام بهم امتزاج جستند امروز در ایران کسانی که نصیحت حضرت بهاء الله را استماع کردند و وصایای او را قبول نمودند آنها در نهایت وحدت و یگانگی هستند الآن مسیحی و مسلمان و یهودی و زردشتی جمیعا با یکدیگر در نهایت مودّت و محبّتند در نهایت الفت و مهربانی اند زیرا حضرت بهاء الله فرمود که عالم بشر از یک شجر است و جمیع ملل و اجناس عبارت از اغصان و اوراق و ازهار و اثمار آن شجر این فرق را نگذاشت همه را در ظلّ این تعالیم تربیت نمود نهایتش این است که بعضی نفوس جاهلند باید آنها را عالم کرد ناقصند باید آنها را کامل نمود یا آنکه مریضند باید آنها را معالجه کرد تا طفلند باید آنها را به بلوغ رسانید امّا همه اینها بنده خداوندند خدا پدر کلّ است به جمیع مهربان است و جمیع در بحر رحمت او مستغرق مادام خدا اینقدر مهربان است چرا ماها از یکدیگر جدا باشیم
صفحه 1 - 4
چرا ما یکدیگر را مبغوض بداریم ما چرا در خرابی یکدیگر بکوشیم جنسیّت را بهانه کنیم وطن را بهانه کنیم سیاست را بهانه کنیم دین را بهانه کنیم منافع را بهانه کنیم و با یکدیگر به نزاع و جدال برخیزیم خون یکدیگر را بریزیم خانمان یکدیگر را خراب کنیم آیا این اعمال سزاوار عالم انسانی است بعد از اینکه کلّ ماها در ظلّ چنین خدای مهربان هستیم که جمیع خطاهای ما را عفو مینماید با وجود این رحمت و عنایات خود را تغییر نمیدهد ولو هر روز هزار خطا مرتکب گردیم آیا سزاوار است که همچنین خدائی را مخالفت کنیم او بجمیع مهربان است ، ما نامهربان باشیم .
ثانیا تأسیس صلح عمومی کرد افکار را جذب بجانب صلح بین المللی نمود پنجاه سال پیش به جمیع ملوک نوشت که در عالم انسانی چیزی بد تر از حرب نمی شود و این حرب جمیع منبعث از تعصّبات است و مخالف رضای خدا زیرا این حرب ها یا منبعث از تعصّب دینی است یا مبعث از تعصّب جنسی است یا منبعث از تعصبب وطنی و یا منبعث از تعصّب سیاسی جمیع این تعصّبات هادم بنیان عالم انسانی است خدا تعصّب ندارد ما چرا تعصّب داشته باشیم خدا به جمیع یکسان معامله میکند ما چرا مخالف معامله کنیم و جمیع این تعصّبات اوهام است زیرا زمین خدا یک زمین است کره ارض یک کره است جمیع بشر از یک وطن جمیع از سلالۀ آدمند لهذا جمیع یک عائله اند یک جنس اند اجناس مختلفه نیستند پس چرا ما باید این اختلافات را اهمیّت دهیم این نزاع چرا
صفحه 2 - 4
این حرب و قتال چرا ما باید متابعت رضای الهی کنیم و هیچ شبهۀ نیست که رضای الهی محبّت و الفت است و حرب هادم بنیان انسانی است و مخالف رضای الهی در این قرن نورانی آثار حرب و قتل زائل شود و عالم انسانی راحت و آسایش یابد .
ثالثا تقالیدی که الآن در دست انسان است مانع ار اتّحاد و اتّفاق است زیرا تقالید مختلف است و اختلاف تقالید سبب نزاع است و نزاع سبب قتال لهذا باید جنس بشر تقالید را ترک کند و تحرّی حقیقت نماید زیرا حقیقت یکی است اگر جمیع ملل تحرّی حقیقت کنند هیچ شبهۀ نیست که اتّحاد و اتّفاق حاصل گردد زیرا سبب اختلاف این تقالید است و الا اساس ادیان الهی یکی است اساس دین الهی فضائل عالم انسانی است و هیچکس در آن اختلافی ندارد در این مسئله جمیع بشر متّفقند که فضائل عالم انسانی نورانیّت است و روش عالم طبیعت ظلمت محض است پس ما باید رجوع به اساس ادیان الهی کنیم و تقالید را ترک کنیم آنوقت یقین است که متّحد و متّفق گردیم و بهیچ وجه اختلاف نمی ماند .
رابعا اینکه دین باید با عقل و علم توأم باشد دین باید مطابق عقل باشد اگر دین مطابق عقل و علم نباشد اوهام است خداوند این قوّۀ عاقله را در ماها خلق کرده تا به حقیقت اشیاء پی بریم تا حقیقت هر شئ را درک کنیم امّا اگر دین مخالف عقل و مخالف علم باشد هیچ شبهه نیست که اوهام است و اگر چنانچه دین سبب نزاع و جدال و قتال باشد بی دینی بهتر از
صفحه 1 - 5
با دینی است زیرا دین بجهت الفت و محبّت است و اگر دین سبب نزاع گردد سبب بغض گردد سبب قتال شود البّته عدم دین بهتر از دین است زیرا دین بمنزلۀ علاج است اگر علاج سبب مرض شود البّته عدم علاج بهتر است .
خامسا خدا جمیع بشر را یکسان خلق کرده است در شرق زنها بسیار ذلیل بودند و همچنین معتقد بودند که زن از جنس بشر نیست حضرت بهاء الله اعلان مساوات مرد و زن را کرد که زن و مرد هر دو عباد الهی هستند خدا مساوی خلق نموده جمیع بشرند و در جمیع حقوق متساوی پیش خدا مردی و زنی نیست هرکه اعمالش بهتر هرکس ایمانش بهتر او مقرّب تر است در عالم الهی ذکور و اناث نیست جمیع در نظر خدا یکسانند لهذا باید رجال و نساء در جمیع حقوق مساوی باشند .
سادسا اهالی مشرق بسیار جاهل بودند و حضرت بهاء الله اعلان کرد که باید جمیع نفوس علوم تحصیل نمایند جمیع اطفال باید داخل مدرسه گردند خواه در شهرها خواه در دهات فرض است بر کلّ تعلیم و تربیت اطفال و اگر پدر و مادر عاجز از تربیت اطفال خود هستند و قدرت مالیّه ندارند هیئت جامعه از آنها نگاهداری و تربیت نماید تا نفسی جاهل نماند و در مکاتب و مدارس هم علوم مادیّه هم درس علم الهی بدهند هم حقائق مادیّه را کشف نمایند و هم بر حقائق ملکوتیّه پی برند زیرا علوم مادیّه مانند جسد است و علوم الهیّه مانند روح باید این جسد باین روح زنده شود امّا اگر این روح نباشد این جسد مرده است اگر این جسد در نهایت جمال باشد امّا از فیض روح محروم مانده ثمرۀ ندارد فائدۀ نبخشد بلکه عدمش بهتر از وجود است زیرا
صفحه 2 - 5
رائحه اش مورث مضرّات گردد اینست که حضرت مسیح در انجیل میفرماید « المولود من الجسد فهو جسد و المولود من الرّح فهو روح» و تفسیر این آیه اینکه مادیّات بمنزله جسد است امّا نفثات روح القدس بمنزله روح این جسد باید باین روح زنده شود از این جهت است که حضرت مسیح ذکر ولادت ثانویّه مینماید ولادت ثانویّه چه چیز است ؟ این است که انسان وقتی که در عالم رحم بود از جمیع فیوضات محروم بود وقتیکه از عالم رحم باین عالم انتقال نمود چشم پیدا کرد گوش پیدا کرد هوش پیدا کرد قوای جسمانیّه پیدا کرد اگرچه خداوند جمیع این مواهب را در عالم رحم بانسان داده بود ولکن ظاهر نبود وقتیکه تولدّ باین عالم یافت این مواهب الهی ظاهر و هویدا گردید انسان مشاهده کرد که چشمی باو عنایت شده گوش باو عنایت گردیده قوائی باو احسان شده که جمیع کائنات را کشف می کند آفتاب را دید ماه را مشاهده کرد به دریا نظر انداخت صحرا را ملاحظه نمود گلستانی سبز و خرّم دید از همۀ اینها در عالم رحم غافل بود هیچ خبر نداشت لهذا همین طور انسان باید از این عالم طبیعت تولدّ یابد تا در عالم ملکوت داخل گردد جز اینکه از این عالم تولدّ یابد نمیتواند احساسات روحانی حاصل کند نمیتواند کشف اسرار ملکوت نماید نمیتواند توجّه بجهان خداوند نماید چنانچه وقتی که در عالم رحم بود نمی توانست خبری از این عالم بگیرد در عالم رحم منکر این عالم بود اگر کسی باو میگفت که یک عالمی است غیر عالم رحم دنیائی
صفحه 1 - 6
است بس وسیع آفتاب جهانتاب است ماه روشن است بوستان با طراوت است انکار میکرد میگفت عالمی جز این عالم نیست من نمی بینم ولی چون تولدّ یافت دید که که این عالم عالم دیگری است جهان لایتناهی است ستاره ها در آسمان میدرخشند رود ها به طرف دریا جریان می یابند گلستانها مزیّن است و چمن ها مطرّز همین طور عالم انسان نظیر عالم حیوان است از عالم ملکوت چه خبر دارد از خدا چه خبر دارد از فیوضات الهی چه خبر دارد ولی چون از عالم طبیعت تولدّ یابد آنوقت مشاهده عالم ملکوت نماید آنوقت انوار شمس حقیقت بیند آنوقت جلوۀ فیض ربّانی درک نماید در بحر انوار مستغرق گردد و به اسرار تولدّ ثانوی پی میبرد زیرا مظاهر مقدّسه الهی از برای این آمده که انسان از ملکوت ربّ الجنود خبر گیرد بر حقائق الهیّه پی برد و به تولدّ ثانویّه فائز گردد .
مناجات
پروردگارا آمرزگارا این جمع پریشان تواند و عاشقان جمال تو در این معبد مجتمع شده اند رضای تو طلبند و الطاف تو جویند و عفو و مغفرت تو خواهند خدایا ما اطفالیم و تو پدر مهربان ما ذلیلیم و تو عزیز بی مثل و مانند خدایا ما در نهایت عجزیم و تو قدرت محض فقیریم و تو غنی ناتوانیم و تو توانا خدایا عفو گناه نما و در پناه خود مأوی بخش ما را از ظلمات ناسوت نجات ده و به نورانیت لاهوت روشن کن ما را از عالم طبیعت آزاد نما و به عالم حقیقت راه ده خدایا تشنگانیم ماء عذب فرات عنایت کن گرسنگانیم مائدۀ آسمانی
صفحه 2 - 6
نازل فرما مریضیم شفای ابدی بخش فقیریم کنز ملکوت عطا فرما و ما را در ظلّ عنایت خود محفوظ و مصون بدار چشمها را بصارت بخش تا مشاهده انوار تو کنیم و گوشها را شنوا نما تا ندای جانفزای تو را استماع نمائیم خدایا مشامها را بازنما تا رائحۀ گلشن تو استشمام کنیم قوّت ملکوتی ده تا در سبیل تو سلوک نمائیم و بر رحمت ابدیّه فائز گردیم خدایا ما در عالم ناسوتیم ما را به عالم لاهوت دلالت فرما و ابواب ملکوت به رویمان بگشا الطاف خود را شامل نما و فیض خود را کامل کن توئی غفور توئی رحمن توئی رحیم توئی بخشنده توئی مهربان
تلغراف
در 14 ماه دسمبر سنه 1912 سه تلغراف ازساحت اقدس به نیویورک و شیکاغو و سانفرنسیسکو رسیده است میفرمایند : « شکر البهاء الله بسلامت وارد لیورپول شدیم تحیّت برای احباب » . امضاء عبدالبهاء
مکتوب
از لیورپول مورّخۀ 14 دسمبر سنه 1913
روحی لمحبّتکم الفداء الحمدلله دیشب در نهایت صحّت و سلامتی جمال بیمثال میثاق وارد شهر لیورپول گردیدند مسیو دریفوس و قریب دوازده نفر از احبّای لندن آمده بودند کشتی که از دور رسید دستمال ها و کلاههای خود را به حرکت می آوردند بعد جریده نگاران آمدند و بیانات مبارک را شنیده چاپ نمودند در کلیسیای موّحدین و انجمن تئوزوفیها و شاید مجامع دیگر این شهر صحبت فرمایند جناب آقا احمد یزدی در لندن تشریف دارند و همچنین جناب حاجی امین در لندن هستند شاید دو سه روزی اینجا تشریف داشته باشند . ( امضاء ) احمد سهراب .
