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Vol. III
August 20,1912
No. 9
| PAGE | |
Addresses by Abdul-Baha in New York and Vicinity | 3 |
Announcements—Abdul-Baha to visit the Pacific Coast—Publication of a New Book, "The Brilliant Proof," by Mirza Abul Fazl | 8 |
Chicago News Notes | 16 |
PRICE LIST OF PUBLICATIONS OF THE BAHAI REVELATION
| The Book of Ighan (Certainty). | |
190 pages, bound in cloth | $1.00 |
| The Tarazat and other Tablets. | |
92 pages, bound in paper | In Press |
| Surat-ul-Hykl. | |
63 pages, bound in paper | $ .25 |
| The Tablet of Ishrakat. | |
45 pages, bound in paper | $.25 |
| The Seven Valleys. | |
56 pages, bound in paper | $ .25 |
Same bound in leather, gilt edges | 1.00 |
| The Hidden Words. | |
102 pages. bound in paper | $ .15 |
Same bound in leather, gilt edges | 1.00 |
| Some Answered Questions. | |
| By Laura Clifford Barney. | |
356 pages, bound in cloth | $1.50 |
| Tablets of Abdul-Baha—Vol. 1. | |
238 pages, bound in cloth | $1.00 |
| Abdul-Baha's Addresses in Paris. | |
Bound in paper | $ .75 |
| Abdul-Baha's Addresses in London. | |
Bound in paper | $ .40 |
| School of the Prophets. | |
| By Mirza Assad'ullah. | |
190 pages, bound in cloth | $1.25 |
| The Universal Religion. | |
| By M. Hippolyte Dreyfus. | |
175 pages, bound in paper | $1.00 |
| The Bahai Revelation. | |
| By Thornton Chase. | |
187 pages, bound іп paper | $.50 |
| The Bahai Movement. | |
| By Chas. Mason Remey. | |
Bound in paper | $.50 |
| A Year with the Bahais of India and Burma. | |
| By Sydney Sprague. | |
53 pages, bound in paper | $.25 |
| The Brilliant Proof. | |
| By Mirza Abul Fazl Gulpaygan. | |
Bound іп раper | $.15 |
| Dawn of Knowledge and the Most Great Peace. | |
| By Paul Kingston Dealy. | |
48 раges, bound in pареr | $.15 |
| The Revelation of Baha'o'llah. | |
| By Mrs. Isabel D. Brittingham. | |
32 pages, bоund іn раper | $ .10 |
| Unity Through Love. | |
| By Howard MacNutt. | |
32 pages, bound in paper | $ .10 |
| Martyrdoms in Persia in 1903. | |
| By Hadji Mirza Hayder Ali. | |
32 pages, bound in paper | $ .10 |
| Story of the Bahai Movement. | |
| By Sydney Sprague. | |
20 pages, bound in paper | $ .05 |
| The Oriental Rose. | |
| By Mary Hanford Ford. | |
Воund in cloth | $ .60 |
| In Galilee. | |
| By Thornton Chase. | |
84 pages, bound in paper, illustrated | $ .25 |
| Ten Days in the Light of Acca. | |
| By Mrs. Julia M. Grundy. | |
111 pages, bound in paper | $ .25 |
| Daily Lessons Received at Acca. | |
| By Mrs. Goodall and Mrs. Cooper. | |
80 раgеs, bound in paper | $ .20 |
| My Visit to Abbas Effendi (Abdul-Baha) in 1899. | |
| By Mrs. Margaret B. Peеке. | |
Bound іп pареr | $ .15 |
| Table Talks with Abdul-Baha. | |
| By Mr. and Mrs. George T. Winterburn. | |
32 pages, bound in paper | $ .10 |
| My Visit to Acca. | |
| By Mrs. Mary L. Lucas. | |
42 pages, bound in papeг | $ .10 |
| Flowers from the Rose Garden of Acca. | |
| By Mrs. Finch and Misses Knobloch. | |
40 pages, bound in рареr | $ .10 |
| Portfolio of Views of The Holy Land. | |
| In the vicinity of Mt. Carmel and Acca. | |
18 colored sheets, heavy paper cover | $1.00 |
With portrait of Abdul-Baha, cloth cover | 1.25 |
PUBLISHED AND DISTRIBUTED BY THE
BAHAI PUBLISHING SOCIETY
Address all Orders to
MISS MARY LESCH, 5205 Jefferson Avenue | CHICAGO |
"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 (August 20, 1912) Kamal No. 9
AND VICINITY.
Compiled from stenographic notes and edited by Mr. Howard MacNutt.ADDRESS BY ABDUL-BAHA AT A GATHERING OF BAHAI FRIENDS AT THE HOME OF MRS. EMORY, 273 WEST 90TH ST., NEW YORK CITY, THURSDAY EVENING, APRIL 18, 1912.
Stenographic Notes by Miss Dixon.
TONIGHT I wish to tell you something of the history of the Bahai Revelation.
The Blessed Perfection BAHA'O'LLAH belonged to the royal family of Persia. From His earliest childhood He became distinguished among His relatives and friends. "This child," they said, "has extraordinary power." Not only in wisdom, but in the realm of new knowledge He was superior to His age and time. All were astonished. Some remarked, "Such a precocious child will not survive," for it has been believed that children who are precocious cannot live very long. Until the Blessed Perfection reached the age of maturity He had not entered any school. He was not willing to be taught by any teacher. This fact is well known among the Persians of Teheran. Nevertheless He solved the difficult problems of all who came and inquired. In short, whatever the meeting, whether scientific gathering or theological discussion, He always explained the abstruse problems presented to Him.
Until the father of BAHA'O'LLAH passed away He did not seek after position or political station. All were surprised at this. Notwithstanding His connection with the government, He would not accept any position. They remarked:—"How is it that a young man so intelligent, so keen, so perceptive, so subtle, is not a candidate for lucrative appointments; as a matter of fact, every position is open to Him." The people of Persia are witnesses to this historical fact.
He was most generous; giving abundantly to the poor. He did not refuse any who asked Him. The doors of His house were open to all. He always had many guests. This generosity was conducive to greater astonishment from the fact that He did not seek position or prominence. In commenting upon this His friends said that all His wealth would be given away, for His expenses were many, while His wealth was becoming limited. All were amazed at His conduct and greatly astonished at His doings. Some remarked, "Why is He not thinking of His own affairs?" Some who were wise declared: "This Personage is connected with another world. He has something sublime within Him that is not evident now, but the day will come when that shall be manifested." In short, the Blessed Perfection was a refuge for every weak one; a shelter for every fearing one; kind to every indigent one; most lenient to all creatures.
He became well known in regard to these
qualities before His Holiness the Bab, appeared.
Then BAHA'O'LLAH declared the Bab's
Mission to be true and promulgated His
Teachings. The Báb stated that the greater
Manifestation would take place after him and
called that one, "Him whom God would manifest,"—saying
that nine years afterwards the
reality of his own mission would become apparent.
In his writings he stated that in the
ninth year that promised One would be known;—in
the ninth year they would attain unto
all good;—in the ninth year they would
attain to all glory;—in the ninth year they would
advance rapidly. Between BAHA'O'LLAH and
the Báb there was communication privately.
The Báb wrote a letter to Him in which the
name BAHA'O'LLAH was incorporated 360
times. Then the Báb was martyred. And in
the ninth year later, in the City of Baghdad,
BAHA'O'LLAH publicly announced Himself.
For the Government of Persia had decreed
that as long as BAHA'O'LLAH remained in Persia
the country would not be in peace; when
BAHA'O'LLAH was exiled from Persia, then Persia
would become quiet. On the contrary, when[Page 4]
BAHA'O'LLAH was banished from Persia great
tumult arose. The proclamation of His Manifestation
was made in Baghdad, His Mission
was declared there. He called His friends
together and spoke to them of God. Afterward
He departed from them alone. Nobody
knew just where He was. Even we were not
informed. Two years passed. He lived in
the mountains in caves and grottoes and some
time in the City of Sulimaniyye.
Although solitary, secluded and unknown, it became reported throughout Kurdistan that this was a most remarkable person and exceedingly well learned; that He was possessed of a great power of attraction and all Kurdistan was magnetized by His love. BAHA'O'LLAH lived in poverty; even His robes and clothes were those of the poor. His food was that of the indigent. An atmosphere of reverence haloed Him as the sun at mid-day. Everywhere He was greatly revered.
He left Kurdistan and returned to Baghdad. The guards came from Sulimaniyye to visit Him. They found Him in His accustomed affluence and ease and were astonished at the appointments of one who had lived in seclusion and subsisted as He had done in Kurdistan.
The Government of Persia thought the banishment of BAHA'O'LLAH, the Blessed Perfection, from Persia would be the extermination of the Cause in that country. Now they realized that it spread more rapidly. His fame became more widely circulated. His teachings more pronounced. Then the chiefs of Persia endeavored to expel BAHA'O'LLAH from Baghdad. He was summoned to Constantinople. While in Constantinople He was regardless of any restriction. He paid no attention to the ministers or clergy. Then the ministers of Persia made efforts and succeeded in having Him banished from Constantinople to Adrianople, so that BAHA'O'LLAH should be kept far distant from Persia and His communication made more difficult. Nevertheless the Cause still spread.
They said, "We are endeavoring to banish BAHA'O'LLAH from place to place, but each time the Cause is more extended, His proclamation is more widely circulated and day by day His lamp is becoming brighter. Its potency is becoming greater and this is due to the popular cities to which He has been sent. Therefore it is better to send Him to a penal colony as a suspect, so that all people may know that He is a prisoner; that He is in the prison of the murderers, robbers and criminals; then in a short time He and His followers will perish." Therefore the Sultan of Turkey banished Him to the prison of Akka in Syria.
When BAHA'O'LLAH arrived at the prison of Akka, through the power of God He was able to hoist His banner. It was first a star. It became a mighty sun. The fame of the Cause of the Blessed Perfection expanded as far as the East from the West.
From inside prison walls He wrote epistles to all the kings. He summoned them to arbitration and the "Most Great Peace." Some of the kings expressed disdain. One was the Ottoman king. The Emperor Napoleon Bonaparte III did not reply. Then a second epistle was addressed to him. It stated: "I have written you an epistle before summoning you to the Cause but you heeded it not. You proclaimed once that you were the defender of the oppressed and it hath become evident that you are not. Nor are you kind to your own distressed and oppressed people. You act contrary to your own interests and this pride of yours, which is supported by your commands must fall. Because of your arrogance God shortly will destroy your sovereignty. France will flee away from you and a great conquest will take place. The river Rhine will be a place of lamentations and mourning. The women will bemoan the loss of their sons." Such was his arraignment, published and spread.
Read it and consider: One prisoner, single and solitary, without assistant or defender; a foreigner, a stranger, a prisoner in the fortress of Akka writing such letters to kings—writing such a letter to the Emperor of France and the Sultan of Turkey while He was a prisoner at Akka! BAHA'O'LLAH hoisted His banner in prison. Refer to history. It has no parallel. No such a thing has ever transpired before that time nor since; an exile in prison advancing His Cause and spreading broadcast His Teachings so that eventually He was powerful enough to conquer the very king who banished Him.
His Cause spread more and more. In short,
the Blessed Perfection was for twenty-five
years in prison. During all this time He
was subjected to the indignities and revilement
of the people. He was subjected to the
persecutions of the people of Persia. They
pillaged His properties in Persia. They put
Him in chains in Akka. First, banishment
from Persia to Baghdad; then banishment
from Baghdad to Constantinople; then, banishment
from Constantinople to Roumelia;[Page 5]
finally, banishment from Roumelia to the most
great prison, Akka.
During His lifetime He was restless every moment. He did not pass one night in restful sleep. He bore all these ordeals and calamities and difficulties in order that in the world of humanity a manifestation of selflessness might become apparent; in order that the "Most Great Peace" might become a reality; in order that souls might become as the very angels of heaven; in order that heavenly miracles might become perfected among men; in order that the faith of humanity might become adequate; in order that the precious, priceless bestowal of God in the human temple, namely the human mind might develop to its fullest capacity; in order that the children of men might become likenesses of God, even as it has been stated in the Bible: "We shall create men in our own image."
To be brief, He bore all these ordeals and calamities that our hearts might become bright, our spirits glad, our difficulties replaced by virtues, our ignorance transformed into knowledge; in order that we might obtain the fruits of humanity and acquire heavenly grace; although we are upon the earth we may travel in the Kingdom; although needy we shall receive the treasures of heaven. For this has He borne these difficulties.
Trust all to God! The lights of God are resplendent. The Blessed Epistles are spreading. The Blessed Teachings are promulgated in the East and in the West. You will shortly see that the Blessed Teachings have established the oneness of the world of humanity. The banner of the "Most Great Peace" has been unfurled, and The Great Community is at hand.
ADDRESS BY ABDUL-BAHA AT BROTHERHOOD CHURCH (REV. HOWARD COLBY IVES, PASTOR), BERGEN AND FAIRVIEW AVENUES, JERSEY CITY, MAY 19, 1912.
Stenographic Notes by Miss Esther Foster.
INTRODUCTION BY REV. HOWARD IVES.
Reading from Hidden Words.
MY FRIENDS, this is a most wonderful age;—the most wonderful age in human history. This is the age of which poets have dreamed and prophets have spoken since the dawn of time. The Kingdom of Heaven is at hand. Do you realize how short a time ago it is that such a scene as this would be absolutely impossible? Do you realize that now, this is the first decade, I might say,—certainly the first quarter of a century when not only free speech is heard from the pulpit, but in every pulpit in the land it is possible to welcome people of other sects, nay of other creeds, nay of other nations? The Scotch Covenanter, Richard Cameron, not so many years ago, on the last Sunday before his death, preached from his pulpit that he hoped that blood and fire could be used against the Church of Rome;—that he would be in favor of war against all Catholicism, and he hoped it would break out in Scotland first.
Now we have with us tonight a representative of the Orient,—a part of the country almost within gunshot of Nazareth,—a man who comes to us with a great and wonderful message. He hardly set foot within this country before he was asked by Percy Stickney Grant, Pastor of the Church of the Ascension, to occupy his pulpit on the next Sunday morning. Percy Stickney Grant, one of God's heroes, exposed himself to criticism and no slight annoyance to express publicly his belief in true religion. And since then, where has this brother of ours been? I would almost say everywhere. He has been asked to speak to the most diverse people. He has gone from Columbia University to the Bowery Mission. He has gone from the African Church to speak at a meeting of the New Thought Society. Wherever he has gone he has brought the great leveler of the Spirit of God. He has in truth come here to teach us the lesson of humanity, and I pray God with all my heart that this night may be to us—this Brotherhood Church—a wonderful blessing; that we may get his Spirit, the Spirit of Self-sacrifice.
You know something of his life probably, but let me tell you as I may briefly, that he has spent over forty years in prison for this Truth. His Father died in prison,—a Great Teacher of the human race. He comes out of this prison and steps into the great societies of Paris, London and America. He finds the world open to receive him. He comes with nothing to back him. He has no great letters of credit; he has no great introductions; he does not even speak our language. Ah, but he speaks the language of the heart and the heart understands!
I hope I may be allowed to make one personal
allusion, which may be pardoned if it is
not exactly what our brother here would wish:
There have come to this country vast numbers
of socalled prophets,—people who came with
a newism,—something a little different,—with
the twang of the Orient about it, and flocks of
people go to them and pour out their money and
enthusiasm. These Orientals line their pockets[Page 6]
with our money and go away. This is an insult
to humanity. Lest you may think it is possible
to believe such a thing of Abdul-Baha, let me
tell you that his friends here provided a beautiful
apartment for him in the Ansonia. They
wanted to express their love and veneration
in the only way they could by providing a comfortable
place in which he could meet the many
friends and be comfortable. He accepted it
with thanks, but paid for it all himself. Never
since he has been in this country has he accepted
one cent from anybody. On the contrary,
the generosity of this noble soul is
beyond any comparison. The first Sunday he
spoke in Grant's church, the contribution was
passed, and he made his offering. When he
was asked to speak to the Bowery Mission, he
went there with a big bag of one thousand
francs changed into twenty-five cent pieces of
our money, and stood at the door giving them
to those poor ragged brothers of ours.
My friends, the Kingdom of God is at hand, and I call upon you to recognize it! I call upon you to spread the news on every side! No longer is there room in God's world for sect or creed. He knows no sect. There is no creed or sect in God's sight.
Because this church is called the Church of Brotherhood, I wish to touch upon the subject of the "Brotherhood of Mankind." There is perfect brotherhood underlying humanity, for all are the servants of one God. There is brotherhood among mankind because all are beneath the providence of God. There is brotherhood in humanity because all belong to one family. There is the fraternal bond in humanity because all belong to the realm of growth. There is brotherhood pertaining to humanity because all are sensitive beings. There is brotherhood among humanity because all are beneath one canopy or heaven. There is brotherhood in humanity because all inhabit one earth, one globe. There is brotherhood among humanity because of the necessity of cooperation. There is brotherhood among humanity because all belong to one sociology. There is brotherhood among humanity because all are the waves of one sea. There is brotherhood among humanity because all are the leaves, twigs and fruits of one tree. This is the physical brotherhood which insures the material happiness of the human world. The stronger this brotherhood becomes, the more will the world of humanity advance and the circle of materiality be enlarged. This is material brotherhood. But the real brotherhood is the spiritual brotherhood, because the physical brotherhood is subject to separation. All the wars which take place are the causes of separating humanity, but spiritual brotherhood is eternal brotherhood. It does not accept separation. Material or physical brotherhood is based upon material interests, but the spiritual brotherhood owes its existence to the breaths of the Holy Spirit. This brotherhood, the spiritual brotherhood may be likened to the light, while the souls may be likened to lanterns. Although the incandescent lamps here are many, yet the light is one.
At a time in the Orient when even the physical
brotherhood was not existing, His Holiness
BAHA'O'LLAH appeared. At first he promulgated
the physical brotherhood; then he
founded the spiritual brotherhood. Such a
spirit of brotherhood did he breathe into the
countries of the Orient that the various peoples
and warring tribes became one in spirit. Their
bestowals became one; their susceptibilities
became one; their purpose became one purpose;
their desires became one desire—to a degree
wherein they sacrificed themselves for one another,
forfeiting possessions for one another,
forfeiting their glory for one another, forfeiting
comfort for one another. They were bound
together in such a fellowship as to be indissoluble.
This is eternal brotherhood; this is
spiritual brotherhood; this is heavenly brotherhood;
this is divine brotherhood—which is
indissoluble absolutely. Material civilization
advances through the material fraternity. All
the progress which you observe in the material
civilization is founded mainly upon the fraternal
basis. Were it not for material fraternity
or brotherhood, these material advancements
would not have been witnessed, and civilization
would not have progressed. Now, praise be to
God! spiritual fraternity is organized, the eternal
fraternity, and that is indissoluble. Therefore
it is certain that the Divine Civilization
shall be founded and spiritual progress shall
be made. In this radiant century Divine
knowledges, merciful civilization, and spiritual
virtues shall attain the greatest progress and
advancement. The traces have become manifest
in Persia. Souls have advanced to such
a degree as to forfeit life and possessions for
one another. Their spiritual perceptions have
developed. Their intelligence has increased.
Their souls have advanced. The utmost of
love has been manifested. Therefore my hope
is that spiritual fraternity shall unite the East
and the West, and be conducive to the entire[Page 7]
abolition of warfare among mankind. May
spiritual fraternity be the cause of binding together
the various individuals and members
of humanity. May spiritual fraternity be the
cause of the utmost advancement of minds.
May spiritual fraternity be the cause of allowing
the spiritual divine bestowals to encompass
us from all directions. May spiritual fraternity
be the cause of illuminating hearts. May spiritual
susceptibilities set aglow the hearts with
spiritual glad-tidings. May spiritual brotherhood
cause a regeneration or rebirth, for
spiritual fraternity emanates from the breaths
of the Holy Spirit and is founded by the Power
of God. Surely any affair or movement which
is founded through the Divine Power, through
the Holy Spirit, is permanent and everlasting
in its potency and effect.
Material brotherhood will not prevent warfare; it does not remove warfare; it does not dispel differences among mankind. But spiritual brotherhood shall destroy the very foundations of warfare; it will erase differences entirely; it will promulgate the oneness of humanity; it will revivify all mankind; it will cause all hearts to turn to the Kingdom of God, and all souls shall be baptized with the Holy Spirit. Then will the material world be resplendent through the lights of divinity; the mirror of materiality shall acquire its lights from heaven; spiritual brotherhood will give the world justice, so that not a trace of darkness, rancor and enmity shall be visible. All humanity shall come within the bounds of security; the Prophethood of all the Prophets shall be established; Zion shall leap and dance; Jerusalem shall rejoice; the Mosaic flame shall ignite; the Messianic light shall shine; the world will become another world; and humanity shall put on another power. This is the greatest Divine Bestowal; this is the effulgence of the Kingdom of God; this is the day of illumination; this is the merciful century. We must appreciate these things and strive, in order that the utmost desire of the Prophets may today be realized, and all the glad-tidings may be fulfilled. Hope in the favor of God. Look not at your own respective capacities, for the divine bestowal can transform a drop into an ocean. It can make of a tiny grain a colossal tree; for the divine bestowals are like the sea, and we are like the fishes of that sea. The fishes must not look at themselves, but they must look at the ocean, which is vast and wonderful. Provision for the sustenance of all is there. So the divine bestowals encompass all, and love eternal shines upon all.
I asked Abdul-Baha if he would be willing to answer questions, as it is our custom, and he says he would prefer not to. He thinks in a gathering of this kind, a religious meeting, it would not be suitable to discuss questions, and that he would prefer not to. But he told me, in lieu of the discussion, he would speak longer, and I have just reminded him of it. It may be interesting to you to know that a question was presented to him. He is going to reply to that question.
Question—"Will the future progress in the world spiritually be equal to the material progress in the past fifty years, and will the spiritual keep pace with the material?"
Everything in life in its inception is not fully known in the full degree of its potency. Development and progression is gradual. For example, spiritual advancement may be likened to the light in the early morning. This dawn-light is rather dim in its effulgence, but a wise man who looks at the early morn and sees the march of the sunrise at the beginning can verily foretell the ascendency of the sun with all its glory and effulgence. He knows for a certainty that it is the beginning of manifestation, and that later it will assume great power and potency. Again for example, if he takes a grain, and observes that it is growing, he can rest assured that the growing seed shall ere long become a tree. Now is the beginning of the manifestation of the spiritual power, and surely day by day its potency will assume greater and greater proportions. Therefore this twentieth century is the beginning or dawn of the spiritual illumination, and it is evident that day by day it will advance. It will reach such a degree that spiritual effulgences will overcome the physical; so that Divine susceptibilities will overpower material intelligence and the heavenly light shall dispel and banish earthly darkness; Divine healing shall cure all the ills and the cloud of mercy shall pour down its rain. The sun of Reality will shine and all the earth shall put on its beautiful green carpet. Among the results of the manifestation of the spiritual forces will be: that the human world shall take on a new social form; the justice of God will become manifest; human equality will be established. For the poor there will be a great bestowal and for the rich eternal
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
Persian Editor—Mirza Ahmad Sohrab, 509 McLachlen Bldg., Washington, D. C., U. S. A.
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 (August 20, 1912) Kamal No. 9
OUTLINE OF THE BAHAI CALENDAR.
The Bahai year begins on March 21st, and is divided into 19 months of 19 days each, plus 4 (or 5 every fourth year) intercalary days—February 26th to March 1st, inclusive.
The first day of each Bahai month falls as follows:
MONTH | NAME | FIRST DAYS |
1st | Baha' (Splendor) | Mar. 21 |
2nd | Jalal (Glory) | Apr. 9 |
3rd | Jamal (Beauty) | Apr. 28 |
4th | Azamat (Grandeur) | May 17 |
5th | Nur (Light) | June 5 |
6th | Rahmat (Mercy) | June 24 |
7th | Kalamat (Words) | July 13 |
8th | Asma (Names) | Aug. 1 |
9th | Kamal (Perfection) | Aug. 20 |
10th | Eizzat (Might) | Sept. 8 |
11th | Masheyat (Will) | Sept. 27 |
12th | Elm (Knowledge) | Oct. 16 |
13th | Kudrat (Power) | Nov. 4 |
14th | Kowl (Speech) | Nov. 23 |
15th | Massa'ulk (Questions) | Dec. 12 |
16th | Sharaf (Honor) | Dec. 31 |
17th | Sultan (Sovereignty) | Jan. 19 |
18th | Mulk (Dominion) | Feb. 7 |
19th | Ola (Loftiness) | Mar. 2 |
| (Month of fasting) | ||
The following days and seasons are observed by the Bahais:
The Feast of Naurooz—the Bahai New Year—March 21st.
The Feast of Rizwan—(Paradise)—commemorating the Declaration of BAHA'O'LLAH in the Garden of El Rizwan in Bagdad, April 21st, 1863. This season of feasting lasts twelve days—April 21st to May 2nd, inclusive. The first, ninth and twelfth days (April 21st, April 28th and May 2nd) are especially celebrated.
The Anniversary of the Declaration of the BAB—May 23rd. (1844).
The Anniversary of the Departure of BAHA'O'LLAH—May 28th. (1892).
The Anniversary of the Martyrdom of the BAB—July 9th. (1850).
The Anniversary of the Birth of BAHA'O'LLAH—November 12th. (Born in Nur, Persia, 1817.)
The Feast of the Appointment of the Center of the Covenant—ABDUL-BAHA—Nov. 26th.
Intercalary Days—During which hospitalities are extended to friends, the poor and the needy—February 26th to March 1st, inclusive.
The Month of the Fast—March 2nd to 20th, inclusive—during which no manner of food or drink is to be taken between sunrise and sunset. Fasting is enjoined upon every one. Children, travelers, sick and infirm people, pregnant women and nursing mothers are free from this obligation.
ANNOUNCEMENT
In the last issue of the STAR OF THE WEST, a brief announcement was made that Abdul-Baha was then in New Hampshire and would return to New York city the latter part of August or the first of September; also that he would be pleased to meet in that city any or all of the friends throughout America before he sailed for the Orient about the middle of September.
It seemed needless to state that that word caused sadness to the hearts, especially among the friends on the Pacific coast, who anxiously awaited his coming.
But now, another word has been received which will cause joy and happiness:—it is, that after a short visit to Green Acre, Maine, Abdul-Baha will go to Malden, Mass., for a few days, and there prepare for a journey to the Pacific coast, visiting Montreal, Canada, and other cities en route. The Editors.
"THE BRILLIANT PROOF"
A new book by Mirza Abul Fazl Gulpaygan,
written December 28, 1911, in Syria, and published
by Abdul-Baha during his sojourn in
America. It is a scholarly answer to an opponent
of the Bahai Cause, and its clear and
convincing argument should be in the minds
and hearts of every one of the friends. Published
in both English and Persian under one
cover—the Persian a fac-simile of Mirza Abul
Fazl's handwriting; 72 pages, attractively
bound in paper, 15 cents each. Order of Miss
Mary Lesch, 5205 Jefferson Ave., Chicago, Ill.[Page 9]
happiness. For although just now the rich enjoy the greatest luxury and all comfort, yet they are deprived of eternal happiness, for eternal happiness is contingent upon giving, and the poor are in the state of abject poverty. Through the manifestation of God's great equity, the poor of the world will be rewarded fully, and there shall be a readjustment in human affairs, so that in the future there will not be the abnormally rich nor the abject poor. The rich will enjoy comfort as well as the poor, for in the future, owing to certain restrictions, the rich will not accumulate so much as to be beyond management, and the poor will not retain this state of absolute want and misery. The rich shall enjoy his palace, and the poor shall have his comfortable cottage. The purpose is this: that divine justice will be manifest and all human kind will find comfort. I do not mean that all will be equal, for inequality in degree is a property of nature. There will of necessity be rich people and those who will be in want of their livelihood, but there will be an equalization and readjustment. There will be in the future no very rich people, nor extremely poor people. There will be an equilibrium, and a condition will be established which will make both the rich and the poor comfortable. This shall be an eternal and blessed outcome of this glorious century, which in the future will become realized. The purpose is this: that all the promises of the prophets, all the glad-tidings given in the Holy Books will be fulfilled. Await ye for that manifestation!
ADDRESS BY ABDUL-BAHA AT THE CHURCH OF
THE DIVINE PATERNITY (REV. FRANK OLIVER
HALL, D.D.), 76TH STREET AND CENTRAL
PARK WEST, MAY 19, 1912.
Stenographic Notes by Miss Esther Foster.
INTRODUCTION BY DR. HALL.
IN the year 1843, Edward H. Chapin who was the builder, if not the founder of this church, then a young man about thirty years of age, published a lecture upon the subject of Religious Unity, one sentence of which is printed in the Responsive Service this morning. In that lecture he pointed out that while many attempts had been made to establish religious unity on the basis of dogmatism, none of these attempts had ever been successful, and there was no hope that anyone should succeed in such a project. He went on to say that there was a possibility of such a union based on universal friendship, something better than tolerance, and then occurs this sentence:
"When that time comes, one will say to another, 'I have sinned against thee. I thought the little parchment creed my fathers gave me was the test of true religion, and I called thee hard names, but I have learned that religion is not a dogma but a life.'"
"Not what is your creed, but what is your deed," he said "is the test and expression of true religion." It was on this platform that there was a possibility of unity, and if was upon that foundation this church was built.
A year later, specifically in the year 1844, in Persia appeared a young man who proclaimed essentially the same idea. This young man called himself the "Bab" or "Gate". Neither of these men ever heard of the other. God makes His sun to shine on every part of the earth; one man sees more of it than another. He that hath an ear to hear, hears; and he that hath an eye to see, sees. Chapin stood in the pulpit and proclaimed these large truths for forty years, and died finally in peace, though he was the subject of misunderstanding and some vilification. It was not so with his contemporary in Persia. This young man was persecuted for six years and finally was executed at the age of 30; but while the sword may drink a man's blood, it cannot destroy truth. Persecution continued and extended to his followers. It was said ten thousand, possibly twenty thousand men, women and children were put to death because their enemies were not followers of the Bab.
Among those who were attracted by the philosophy of this young man was one of wealth and of noble lineage. His father had been Vizier, his grandfather had been Grand Vizier, yet he had the courage to take the side of these persecuted people. As a result he was cast into a dungeon for four months, and then he and his family were banished to Baghdad, suffering greatly from deprivation. His name was BAHA'O'LLAH. At that time this guest of ours this morning was eight years of age, and was known as Abbas Effendi. In 1868, BAHA'O'LLAH was sent to prison in Akka, not far from Nazareth of sacred memory. He was confined to a single house for two years and was allowed to take air only on the roof. His followers were allowed more liberty, but he was confined in a single room for nine years.
BAHA'O'LLAH died and was succeeded by[Page 10]
Abdul-Baha who calls himself simply "The
Servant of God." Forty years of his life
he has spent in prison, and for less than four
years has he known entire liberty. It is said
one-third of the people of Persia are his followers.
Somehow this teaching has the power
to bring together men of all classes, and they
meet upon one platform. The attempt is not
made to convert anyone from his own religion
to another; the Jew remains a Jew; the
Christian remains a Christian; and the Buddhist
remains a Buddhist; but the Jew becomes
a better Jew; the Christian a better
Christian. It has no ritual, no creed. It lays
down love as the greatest thing in the world.
It says that religion is not many, but religion
is one. Now that sounds very familiar to us
because we have heard it over and over. This
Movement aims at the spiritual unification
of mankind, not to establish a new religion;
but to bring about a kind of Esperanto of
religion, that is to the Jew it sounds like
Judaism; to the Christian, Christianity; to
the Buddhist, Buddhism. The order claims
all bibles for its own; it proclaims the equality
of all men and all women; it teaches the Universal
Fatherhood, a universal philosophy.
I take very great satisfaction in welcoming here to the pulpit of the Divine Paternity, one who has had a wide hearing the world over for these Universal fundamental Truths.
Religions are many but the Reality of Religion is one. The days are many but the sun is one. The fountains are many but the fountainhead is one. The rivers are many but the ocean is one. The branches are many but the tree is one. The foundation of the divine religions is Reality; were there no Reality, there would be no religions. His Holiness Abraham heralded the Reality. His Holiness Moses promulgated the Reality. His Holiness Christ founded the Reality. His Holiness Mohammed heralded the Reality. His Holiness the Bab announced the Reality. His Holiness BAHA'O'LLAH founded the Reality,—for Reality does not accept multiplicity nor divisibility. The Reality is one. The Reality is as the sun which shines forth from various dawning points. The Reality is as the light which has illumined various lanterns. Therefore if the religions investigate this Reality and seek the foundations of the Divine Religion, they will all agree and no difference will remain. But inasmuch as religions are submerged in dogmatic imitations, forsaking the original foundation;—and inasmuch as imitations vary, therefore religions have become different. These imitations may well be likened to the clouds which have obscured the sunrise;—but the Reality is the sun. If these clouds, these imitations disperse, the Sun of Reality shall shine upon all and no difference will then exist. All the religions will then agree for the divine religions fundamentally are one. The subject is one, the predicates are many. When we consider the human world, we discover that the divine religions are similar to the seasons of the year. When the earth was as dead and because of cold and frost no trace of springtime remained, the springtime again dawned and revivified the world. The meadows became fresh and green; all the trees were adorned with garments of verdure and varied fruits appeared. Then the season of winter came again and left no trace of springtime. But the springtime which came again is verily the same as the former springtime, although the calendar has changed. Springtime is one springtime. This spring is the renewal of the former spring. It does not signify that a new season has come. Everyone of the Divine Prophets was like unto the springtime, renewing or reforming the teachings of the former Prophets. Just as ten springtimes are essentially one as regards freshness, vernal showers, beauty, and so on, likewise if ten prophets come, the quintessence of their work is one and the same. Now the people have lost sight of the essence of the springtime. They have held tenaciously to certain imitations and because of these imitations there is strife, difference and altercation among the various religions. We must now give up these imitations and seek the foundation of the divine religions. And inasmuch as the foundation is one, all the religions will agree, until among all nations and denominations there will be love and unity.
At a time when the Orient was rent asunder
by religious difference and utmost strife,
BAHA'O'LLAH appeared. He founded certain
teachings which proved to be the means of
uniting the various peoples. He promulgated
certain principles which were capable of removing
the causes of these dissensions and dispersions,
until today in Persia, divergent people
who were constantly at war are united through
the efficacy of these teachings. For example,—Christian,
Mussulman, Zorastrian, Jew,—every
religion and denomination which has followed
the teachings of BAHA'O'LLAH has attained the
utmost unity and accord with the other. The
former difference, dissension and strife have[Page 11]
passed away entirely. The teachings of
BAHA'O'LLAH are as follows:
First: That the oneness of humanity shall be established. All men are the servants of God. God has created all, is the provider of all, is the perceiver of all, and is loving to all. Inasmuch as God is just to all, why should we be unjust? As God has revivified all, why should we be the cause of death? As God has given comfort to all, why should we be the means of discomfort? Is there a policy better than God's? Can humanity establish a plan superior to His plan? It is certain that no matter how keen humanity may be in the organization of plan or discovery of purpose, it will be inadequate as compared with God's,—for the policy of God is perfect. Therefore we must follow and emulate the policy of God. Just as God is kind to all, we must likewise be kind to all. It is certain that if we are kind to all, that will be most acceptable to God.
Second: The teaching of BAHA'O'LLAH is that the Truth or Reality must be investigated, for the Reality of the divine religions is One, and when we investigate this Reality, all will find love and amity,—all will be united. Then we shall become kind and loving towards all because the foundation of this Reality is One. At most it is this: that some are sick, they must be treated; some are ignorant, they must be educated; some are infants, they must be reared. Is it meet for us to oppose or to detest the one who is sick, the one who is an infant, or the one who is immature? Rather is it not meet to be kind and gentle to him and to think of ways and means to remedy the situation. Therefore the human race, under no condition whatsoever, should exercise any prerogative save that of kindness, gentleness and humility.
Third: The teachings of BAHA'O'LLAH show that religion must correspond with science. The fundamental principles of the Prophets are scientific, but the imitations which have appeared are opposed to science. If religion does not agree with science it is ignorance. For God has endowed man with reason in order that he may perceive the Reality. Among the things which are reasonable are the foundations of religion. God has granted us intelligence to perceive them. If they be opposed to reason and science, how could they be received and followed?
The Fourth teaching of BAHA'O'LLAH is that religion must be conducive to love and unity. If religion be not the cause of love and unity among mankind,—if it be the cause of enmity, strife and bloodshed, non-religion is better than religion. For God has made religion for love. If it be the cause of enmity and strife, surely the absence of religion is preferable.
Consider the time when His Holiness Moses
appeared. The tribes of Israel were in a state
of disunion. They were captives of the
Pharaohs. His Holiness Moses gathered them
together, and the divine law became the cause
of fellowship among the people. The varying
tribes of Israel became as one people; agreed
and were united. Then they were rescued from
bondage. They went to the Land of Promise;
advanced in all degrees; developed sciences
and arts; progressed along the lines of material
civilization; increased in spiritual or divine
civilization until the Solomonic sovereignty
was founded by them. Therefore it is manifest
that religion is the cause of unity, fellowship
and progress among humanity. For the mission
and function of the shepherd is to assemble
the sheep and not to scatter them. Then
His Holiness Christ appeared. He united the
varying and divergent creeds and warring
people of his time. He united the Greek and
the Roman nations. He united the Egyptians
and Assyrians; the Chaldeans and Phoenicians.
These varying nations who were at constant
warfare with each other, Christ united and
caused them to agree. Therefore again it
becomes evident that religion is for concord and
unity. Likewise Mohammed appeared at a
time when the peoples and tribes of Mesopotamia
were divergent and in a state of utmost
tribal warfare. Warfare was rampant among
them. They killed each other, pillaged the
property of one another and took captive wives
and children. His Holiness Mohammed arose,
united these divergent tribes, instituting
among them a bond of the utmost fellowship,
until they gave up warfare absolutely and
established communities. The result was that the
Arabian tribes freed themselves from the
Persian yoke and Roman control and established
an independent sovereignty, until the
sciences and arts reached a high pitch in Andalusia
and Spain, and the Saracen nation became
famous throughout the world. Therefore it is
proved once more that religion is the cause of
fellowship and not the cause of enmity. If
religion be the cause of enmity, surely its absence
is preferable. For the Religion of God
has no other purpose than amity, and the
foundations of all religions are one. When
His Holiness BAHA'O'LLAH appeared in Persia,
the utmost strife and rancor separated the
various people and tribes of Persia to such an
extent that two tribes would not associate in[Page 12]
one place. They would not partake of the same
food. They would not drink of the same
water. Association and intercourse were impossible
among them. His Holiness BAHA'O'LLAH
founded the oneness of humanity, and
bound together the hearts of all these people
with such a bond that they were united perfectly.
He reestablished the prophetic foundations.
He reformed all the former principles
laid down by the Prophets. And it is hoped
through His efforts that the East and West
shall be so united that no trace of discord shall
remain.
When Abraham Lincoln was asked why it was he did not belong to a church, he said, "When some church will write over its door simply this sentence, 'Thou shall love the Lord thy God with all thy soul, with all thy strength and thy neighbor as thyself,' that church will I join with all my heart and all my soul." We have been trying to build that kind of church for one hundred years. Abdul-Baha is trying to build that church all over the world. Amen! more power to his voice!
ADDRESS BY ABDUL-BAHA AT GRACE METHODIST EPISCOPAL CHURCH, WEST 104TH ST., NEW YORK. REV. W. A. HUNSBERGER, D.D., FIRST VICE-PRESIDENT OF THE INTERNATIONAL PEACE FORUM PRESIDING: (CHRISTIAN F. REISURER, D.D., PASTOR), SUNDAY, MAY 12, 1912.
THE sentiment voiced by General Grant at his first inauguration as President of the United States, and which stands forth in bold capitals over the magnificient tomb which bears his name on Riverside Drive;—the sentiment which has become historical, "Let Us Have Peace," is the sentiment to which we would as speakers of the evening give utterance. But a Peace more comprehensive is coming, the benign benefits of which are to be shared by all people, in that day which, we trust, is not far distant—notwithstanding wars and rumors of wars—in that day of which Tennyson sang in sentiment so familiar, "When war-drums shall throb no longer and all battle flags be furled."
One hundred billion dollars have been spent by the nations of the world to maintain their armies and navies. In this most Christian of centuries, twenty-one million of lives have been sacrificed on the altar of the God of War. But the prophecy of Isaiah shall be fulfilled and the time shall surely come when "nations shall know war no more."
I have the pleasure now of introducing the real speakers of the evening. In January of this present year, at a great Peace meeting in the City of Brooklyn, we had expected the first speaker, so highly honored in all lands of the earth, to be present with us, but for unexpected reasons, he found he could not come to America, and so turned away from London to the Far East. However, he was kind enough to send an autograph letter to me in the Persian language, which contained a special message to that meeting, along with an autograph photograph.
We were disappointed in his not being with us, but tonight we are especially favored—that this man so distinguished, this man who stands for conscience in a personified way, for the loftiest kind of courage that has enabled him to move in line with his convictions, is here with us, the first speaker of the evening. His Holiness Abdul-Baha Abbas, the great peace leader of the eastern world. I esteem it a great honor to introduce Abdul-Baha Abbas.
When we glance at history, we find that from the beginning up to the present day strife and warfare have prevailed among men. It has either been religious warfare, a warfare of races, or a war among the nations. All these wars have arisen from the ignorance of humanity, because of misunderstandings, and through the lack of the education of human kind.
Let us first touch upon religious warfare.
It is self-evident that the Divine Prophets
have appeared for no other purpose than to
establish love and amity among humanity, for
they were the shepherds and not the wolves.
The shepherd comes forth to gather together
his flock. He has not come to scatter his
flock and to create strife among them. Every
Divine Shepherd has gathered together a certain
flock which formerly had been scattered.
Among the Shepherds was His Holiness
Moses. He assembled the various tribes of
Israel and united them; afterward he took
them over to the Holy Land. At a time when
the Tribes of Israel were scattered and dispersed
He was able to unite them, to assemble
them together, and cause their development
along degrees of human progress. By Him
their degradation was transformed into glory,
their poverty changed into wealth. Their[Page 13]
vices were replaced by virtues until they
reached such a zenith that the Solomonic
Sovereignty was made possible, and the fame
of their glory reached the East and the West.
Hence it is evident that His Holiness Moses
was a Divine Shepherd for He united the
scattered tribes of Israel and gathered them
together.
When the Messianic Star dawned, He declared, "I shall gather together the scattered tribes or flocks of Moses." He not only united the flock of Israel, nay rather, He was confirmed in bringing together the Chaldeans, Egyptians, Syrians, Ancient Assyrians and Phoenicians. These people were in a state of the utmost rancor; they were thirsty for the blood of each other; attacking one another with the ferocity of animals. But His Holiness Jesus Christ united them, assembled and cemented them together, established a bond of love among them so that strife, rancor and warfare were banished. Therefore it is evident that the Divine religions are meant to create a bond of love among humanity, and to bind the people together for no other purpose than amity. Divine religion is not a cause for discord and disagreement. If religion be the cause of discord and difference, then no religion is preferable, for religion is meant to be life to the body politic. If it be the cause of death to humanity, then its non-existence is preferable. Therefore, in this day religion is to be sought, for religion and religious teachings may well be likened to remedies. If a remedy be productive of worse symptoms, the lack or absence of the remedy is preferable.
At a time when the Arabian tribes and nomadic people were in the utmost state of division, thirsty for the blood of each other, living in the deserts under lawless conditions, strife rampant among them, not a single soul enjoying composure, no tribe at ease;—at such a critical time Mohammed appeared. He gathered them together and reconciled them toward each other, united and caused them to agree, so that no strife and warfare remained. The Arabian nation immediately advanced until their sovereignty progressed and extended as far west as Spain and Andalusia. From these premises we may conclude that the foundation of the Divine religions is for peace and not for strife, warfare and shedding of blood. Inasmuch as the foundation of the religions of God is one Reality which is love and amity, these warfares and dissensions are caused by imitations which creep in afterwards. Religion is a Reality, and Reality is One. The fundamentals of the religions of God are one in Reality. There is no difference in the fundamentals. The difference is caused by the imitations which arise later, and inasmuch as imitations differ, strife, discord and quarreling take place. If the religions of this time should forsake imitations and seek the fundamentals, all of them would agree and strife and discord would pass away. For Reality is One and not multiple.
As to racial wars, these are caused by purely imaginary racial differences. For humanity is one in kind, it is one race, it is one progeny, inhabiting the same globe, and in the original genesis no difference obtains. God has created all humanity. God has not originally created Frenchmen, Englishmen, Americans, Germans, Italians or Spaniards. There is no difference as regards creation and kind; all belong to one household; all are the leaves of one tree; all are the fruits of one tree; all are the flowers of the same garden; all are the waves of the same sea.
Let us glance at the animal kingdom. We find the animals do not observe any distinction. If you gather together the sheep of the East and those of the West, they would mix quite harmoniously. The Oriental sheep would not look surprised and strange saying, "You belong to the Occident; whereas I belong to the Orient." They would live together in the utmost accord. They would gather together and enjoy the same pasture. There is no racial difference among them. If the birds of the East and the birds of the West were together, they would be found in a state of the utmost unity and amity. There would not be any distinctions observed. We find virtues in the animal. Is it becoming of man to be deprived of those virtues? The animal does not observe those imaginary distinctions. Is it becoming for man to observe them? Man is reasonable, has the manifestation of the Divine bestowals, the perceptive faculty, adoration, memory; and with all these Divine bestowals, shall he allow these racial ideas to change him;—one saying, "I am a German"; another, "I am a Frenchman;" a third, "I am an Englishman"? Through these superstitions shall he wage war? Is this becoming? God forbid! It is not at all. If the animal does not condescend to observe such lowering thoughts, shall man be willing to stoop to this level? Why should he fetter himself with such groundless imaginations and superstitions. They are purely imaginary.
As to war which has been caused by nativity;—the[Page 14]
idea that this is an Eastern nativity,
the other is a Western, this is Northern and
that is Southern; this is likewise purely imaginary.
The globe of this earth is one globe,
and it is the nativity of all humanity; therefore,
the human race should not observe any
of these distinctions which are conducive to
war. We have come from the East. Praise
be to God! we find the American continent
prosperous, its climate most delightful, its
weather salubrious, the inhabitants possessed
of courteous manners and the United States
government a fair government. Is it becoming
for us to entertain anything but love for them,
saying, "This land does not belong to us, this
is not our nativity and because it is not our
nativity it shall not be acceptable." This would
be utter ignorance to which man must not
condescend. Man must investigate realities
and the reality is this: that all humanity is
one in kind, that this earth is one globe and
therefore one home. Hence it is proved that
the factors and causes of warfare are entirely
false. Grant this.
Consider what is taking place in Tripoli. How many of the poor are being killed, how much blood of the oppressed is shed upon both sides! How many children become fatherless: how many fathers lose their sons; how many mothers bemoan the loss of their dear ones! And what is the result after all?—nothing. Is it just, is it becoming for man to be so bloodthirsty? Consider how domestic animals never cause animosity; that is an attribute of the ferocious animals. For example, if you gather together a flock of one thousand sheep they do not cause the shedding of blood. If you bring together many flocks of birds, no war takes place. But when wolves, dogs and lions meet, they fight. Even these ferocious animals are ferocious because of their necessary food; they are in need of ferocity. Without ferocity they will be bereft of food. But man does not need to exercise that sort of ferocity; his livelihood is made possible otherwise. Out of greed, enmity and self-glory, the blood of the oppressed is spilt. The great ones among the nations rest and enjoy luxuries in their palaces, but send the poor common people to the battlefield. They offer them as targets before the cannons. Every day they invent new instruments of destruction to destroy more fully the foundations of the human race. They are absolutely merciless toward their kind—toward these mothers who have so tenderly cared for their sons. How many nights have these mothers spent sleepless; how many days have they labored from morning until evening nurturing their children until they reach maturity! How many of their kith and kin do these warring ones allow to be torn asunder in one day! What savagery! What ignorance! What greed! What enmity! What degradation, which even the ferocious animals do not understand! For the ferocious animal may tear to pieces one in a single day; the wolf, for instance, may carry away one sheep, but some unjust man kills one hundred thousand of his kind in a day, and glories in it, saying: "I am a great general; I am a great commander-in-chief, for in one day I have done away with one hundred thousand of my kind!" Consider how ignorant the human race is. If a man kills another man,—one single soul,—no matter what the cause may be,—he is at once pronounced a murderer, meets with capital punishment, or is put in prison for life. But the man who kills one hundred thousand of his kind is called a "Conqueror," a "Hero," a "Great General." If a man should commit the theft of one dollar he is called a thief and sent to the penitentiary; but if a general should pillage a whole country, they call him a great "Conqueror" of the highest heroism. "This is a hero!" "This is a conqueror of the world!" How ignorant man is! How low!
In Persia, among the various nations and
peoples, religions and denominations there existed
the greatest animosity, envy and hatred.
At that time all the other nations of Asia were
in the same condition. The religions were
hostile toward one another; the sects were at
enmity; the races were filled with hatred; the
tribes were constantly at war; at all times
strife, warfare and bloodshed prevailed.
Men shunned each other and were thirsty for
each others lives. They considered the greatest
glory for man was to be able to kill many
of his kind. Each religionist considered the
killing of one belonging to another religion
or denomination a great and praiseworthy
deed. At such a time as this His Holiness
BAHA'O'LLAH appeared in Persia. He founded
the oneness of the world of humanity. He declared
that all humanity is the servant of God,
and that God is kind to all; that He created
all and provides for all; that He nurtures all;
therefore why should we be unkind? Inasmuch
as God is kind and merciful to all His
creatures and manifests His care and goodwill
to them in every way, why should we
show forth that which is contrary? Inasmuch
as God loves all, why should we entertain animosity
or envy? For if God did not love all,[Page 15]
He would not have provided for all; He would
not have created man; He would not have
trained him. Now that He has created, provided
for and preserved man, it is therefore
evident that God is kind to all. Why then
should man be unkind to man? This is the
Divine policy. Shall we consider human policy
to be better than the Divine policy? Is that
conceivable? Is not that impossible? Therefore,
we must emulate the policy of God. Just
as God deals with all humanity—so kindly, so
lovingly—we must deal with each other.
BAHA'O'LLAH declared the "Most Great Peace"
and International Arbitration. He voiced His
sentiments with regard to peace in numerous
epistles upon that subject, which were scattered
broadcast throughout the East. He
wrote to all the kings and crowned heads, encouraging
all and admonishing them in regard
to peace. He made it evident with conclusive
proofs that the happiness and glory of humanity
can only be insured through peace. This
took place about fifty years ago. Because He
promulgated International Peace and gave
numerous instructions about it, the kings of
the Orient arose against Him, for they did
not find their personal benefits advanced thereby.
They arose to persecute and molest Him;
inflicted upon Him every torment, imprisoned
Him, bastinadoed Him, banished Him, eventually
confined Him to a fortress. Then they
arose against those who followed Him. For the
establishment of International Peace the blood
of twenty-thousand Bahais was spilt. How
many homes were destroyed! How many of
the young were made captives! How many of
the houses were pillaged! Yet none of them
waxed cold. Even unto this day they still persecute
them, for the Bahais put forth the
greatest efforts. They not only promulgate
principle; they are people of action. Now
you see the same people who were formerly
at enmity and strife in far off Persia—people
of various religions and denominations,—through
the great teachings of BAHA'O'LLAH
living in the utmost peace. Enmity has
passed away and they exercise the utmost love
toward all mankind. For they know that all
are the servants of God. At most it is simply
this: that some are still ignorant, they must
be educated; some are sick, they must be
treated; some are as children, they must be
helped to reach the age of maturity. We must
not molest any one because he is an infant
or child; we must not be inimical to any one
because he is still ignorant; we must not reject
anyone because he is sick; but we must treat
the sick, educate the children until they reach
the age of maturity; and help those who are
ignorant in order that they may reach knowledge.
Therefore the essentials of the foundations
of the religions of God are love and
amity among all humanity. If a Divine religion
should be productive of discord among
society, it is a destroyer and not Divine; for
religion means unity and binding together.
Mere knowledge of anything is not sufficient.
We all know that justice is good, but there is
need for volition and executive force to carry
it out. For example, should we think it good
to build a church, simply thinking of it as being
a good thing will not help its erection.
We must will to build it. Then wealth is
needed for its erection; simply thinking will
not be sufficient. All of us know that International
Peace is good; that it is conducive to
the general welfare of humanity and the glory
of man; but we are in need of will, volition,
and action. We must act. Inasmuch as this
century is a century of light, it has capacity
for action. Necessarily these principles will
spread among all men until they reach the
degree of volition and attain to the status of
action. Surely this is so, for the time is ripe
for it. The human race knows, verily, that war
is a destroyer of the human foundation, and in
all the countries of the world there are those
who favor this issue. When I came to America,
I found this to be an exceedingly progressive
country, the people in a state of readiness,
the government a just one, and equality established
to an extraordinary degree. Now inasmuch
as the standard of International Peace
must needs be hoisted, I hope that it may be
hoisted upon this continent, for the American
continent is more deserving, has greater capacity
therefor, and is not like other countries.
If other nations should take such a step, everybody
will misinterpret the motive. For example,
if Great Britain should take the step, it
will be said that it is done in order to insure
the safety of her colonies. If France should
hoist the standard, they will say she has some
interest therein. If Russia should raise the ensign,
the whole Russian nation would say it
is an effort to preserve the homogeneity of
Russia. But the American government has no
selfish interest in this. You have, strictly speaking,
no colonies to preserve. You are not endeavoring
to extend your domains; nor have
you any need for territorial aggressiveness.
Therefore if America takes the first step toward
this direction, it is certain to be
ascribed to altruism. It will be said by[Page 16]
humanity, "There was no other purpose than
altruism and service to mankind." Therefore
it is my hope that you may be the cause, and
that you may hoist this banner—for this banner
will be hoisted. Raise it aloft, for you are deserving
above all other nations. In the other
countries there are many who are waiting for
this summons, anxiously anticipating this call
from some nation bidding all to the "Most
Great Peace," for the people are distressed because
of the excessive and irreparable damage
of war. Thousands of the farmers are taxed
and expenses collected for war. Every year
the tax increases and the people have come to
their end. Just now you can say Europe is
a battlefield; like ammunition ready for a
spark; and one spark can set aflame the whole
world. Before these complications and colossal
events happen, take a step and prevent
it. The foundations of all the Divine religions
are peace and amity; but misunderstandings
have crept into them. If these misunderstandings
disappear, you will see that all the religious
agencies will work for peace, and promulgate
the oneness of human kind. For the
foundation of all is One Reality and Reality
is not multiple or divisible. For example, His
Holiness Moses founded this Reality; His
Holiness Jesus hoisted the tent of Reality, and
the light of this Reality shone forth in all the
religions His Holiness BAHA'O'LLAH proclaimed
this Reality and promulgated the
"Most Great Peace." In the prison He rested
not until He lighted this lamp in the East.
Praise be to God! all the people who have
accepted the teachings of BAHA'O'LLAH are
peace lovers and are ready to sacrifice their
lives and forfeit their fortunes for it. Now
let this standard be hoisted in the West and
many shall respond to the call. Just as America
has become renowned because of her discoveries,
inventions and skill; famous for the
equity of her government and colossal undertakings—may
she also become noted for the
"Most Great Peace." Let this be her undertaking,
and let it spread from her to other
countries. And I pray for all of you that you
may render this service to the world of
humanity.
ON SATURDAY evening, August 10, the Bahais of Chicago became the guests of Abdul-Baha at a feast held in his name and through his love and bounty, at the home of Mr. and Mrs. George Lesch. Previous to this event, word had been received from Abdul-Baha to prepare this feast; also that he could not attend in person, but would send Mr. Howard MacNutt, of Brooklyn, N. Y., to be his representative. On the day of Mr. MacNutt's arrival—two days before the feast—the friends gathered at the home of Mrs. Corinne True to hear the message brought by him from the presence of Abdul-Baha. Needless to say that message was one of love and goodwill to all. Mr. MacNutt's splendid presentation of the fundamental teachings of the Revelation at this gathering—and also the next evening at the home of Miss Mary Lesch—was an excellent preparation for the descent of the fragrances of the Kingdom of ABHA at this feast of Abdul-Baha. It was indeed a never-to-be forgotten gathering and an occasion of great rejoicing and happiness.
On Sunday evening, the 11th, the Chicago Assembly selected a "Spiritual Meeting" of nine, composed of men and women, whose service—according to the wish of Abdul-Baha—is, first, to promulgate the teachings of the Revelation, and, second, to attend to other matters necessary to the welfare of the assembly. Mr. MacNutt was present and gave an inspiring address.
Mr. and Mrs. William Addison, 1743 W. 96th St., Longwood, Ill., are the parents of a little daughter, born July 29th. Abdul-Baha gave the name of Zeevar, meaning, Adornment.
