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Vol. IV
Chicago, April 9, 1913
No. 2
Abdul-Baha Addresses the Esperantists of Edinburgh and Paris | 34 |
Soul, Mind and Spirit- Talk by Abdul-Baha given in Paris | 37 |
Individuality and Personality—Address by Abdul-Baha delivered in Paris | 38 |
The Pathway of the Disciples of Christ | 40 |
Announcements | 41 |
Persian Section | 42-48 |
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.
Editorial Staff: ALBERT R. WINDUST — GERTRUDE BUIKEMA — DR. ZIA M. BAGDADI
Honorary Member: MIRZA AHMAD SOHRAB
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. IV Chicago (April 9, 1913) Jalal No. 2
AND PARIS.
ADDRESS DELIVERED IN EDINBURGH
January 7, 1913—under the auspices of the Edinburgh Esperanto Society
From The British Esperantist, February, 1913EVERY movement which promotes unity and harmony in the world is good, and everything which creates discord and discontent is bad. This is a century of illumination, surpassing all others in its many discoveries, its great inventions, and its vast and varied undertakings. But the greatest achievement of the age in conferring profit and pleasure on mankind is the creation of an auxiliary language for all. Oneness of language creates oneness of heart. Oneness of language engenders peace and harmony. It sweeps away all misunderstandings among peoples. It establishes harmony among the children of men. It gives to the human intellect a broader conception, a more commanding point of view.
Today the greatest need of humanity is to understand and to be understood. With the help of the International Language, every individual member of a community can learn of world happenings and become in touch with the ethical and scientific discoveries of the age. The auxiliary international language gives to us the key—the key of keys—which unlocks the secrets of the past. By its aid every nation henceforth will be able easily and without difficulty to work out its own scientific discoveries.
It is a well-known fact that the Oriental student coming to the west, in his efforts to acquaint himself with the discoveries and achievements of western civilization, must spend precious years of his life in acquiring the language of the land to which he comes before he can turn to the study of the special science in which he is interested. For example, let us suppose that a youth from India, Persia, Turkestan or Arabia comes to this country to study medicine. He must first struggle with the English language for four years, to the exclusion of all else, before he can even begin the study of medicine. Whereas if the auxiliary international language were taught in all the schools during his childhood, he would learn the language in his own country, and afterwards, wherever he wished to go, he could easily pursue his specialty without loss of some of the best years of his life.
Today if one wishes to travel abroad, even
though possessed of several languages, he is
likely to be seriously handicapped because he
does not know the particular language of[Page 35]
some one people. I have studied oriental
languages profoundly and know the Arabic
better than the Arabians themselves. I have
studied Turkish and Persian in my native land,
besides other languages of the East, nevertheless,
when I visited the West I had to take
an interpreter with me quite as if I knew no
language. Now if the International Language
were generally spoken, that and the Persian
language would be sufficient for me in every
country of the world.
Only think how the International Language will facilitate intercommunication among all the nations of the earth. Half of our lives are consumed in acquiring a knowledge of languages, for in this enlightened age every man who hopes to travel in Asia and Africa and Europe must learn several languages in order that he may converse with their peoples. But no sooner does he acquire one language than another is needed. Thus one's whole life may be passed in acquiring those languages which are a hindrance to international communication. The International Language frees humanity from all these problems.
In a word, to understand and be understood, there must be an international medium. The teacher and the pupil must know each other's language, in order that the teacher may impart his knowledge and the pupil receive it. In all the world there is nothing more important than to be understood by your fellowmen, for upon this depends the progress of civilization itself. To acquire a knowledge of the arts and sciences one must know how to speak, to understand and at the same time to make himself understood, and this matter of understanding and being understood depends on language. Once establish this auxiliary language, and all will be enabled to understand each other.
I recall an incident which occurred in Bagdad. There were two friends who knew not each other's language. One fell ill, the other visited him, but not being able to express his sympathy in words, resorted to gesture, as if to say, "How do you feel?" with another sign the sick replied, "I shall soon be dead;" and his visitor, believing the gesture to indicate that he was getting better, said, "God be praised!"
From such illustrations you will admit that the greatest thing in the world is to be able to make yourself understood by your friends and to understand them, and that there is no greater handicap in the world than not to be able to communicate your thoughts to others. But with an auxiliary language all these difficulties disappear.
Now, praise be to God, that language has been created—Esperanto. This is one of the special gifts of this luminous century, one of the most remarkable achievements of this great age.
His Holiness BAHA'O'LLAH many years ago wrote a book called "The Most Holy Book," one of the fundamental principles of which is the necessity of creating an International Language, and He explains the great good and advantage that will result from its use.
Now let us thank the Lord because the Esperanto language has been created. We have commanded all the Bahais in the Orient to study this language very carefully, and ere long it will spread all over the East. I pray you, Esperantists and non-Esperantists, to work with zeal for the spread of this language, for it will hasten the coming of that day, that millennial day, foretold by prophets and seers, that day when, it is said, the wolf and the lamb shall drink from the same fountain, the lion and the deer shall feed in the same pasture. The meaning of this holy word is that hostile races, warring nations, differing religions, shall become united in the spirit of love.
I repeat, the most important thing in the world is the realization of an auxiliary international language. Oneness of language will transform mankind into one world, remove religious misunderstandings, and unite East and West in the spirit of brotherhood and love. Oneness of language will change this world from many families into one family. This auxiliary international language will gather the nations under one standard, as if the five continents of the world had become one, for then mutual interchange of thought will be possible for all. It will remove ignorance and superstition, since each child of whatever race or nation can pursue his studies in science and art, needing but two languages—his own and the International. The world of matter will become the expression of the world of mind. Then discoveries will be revealed, inventions will multiply, the sciences advance by leaps and bounds, the scientific culture of the earth will develop along broader lines. Then the nations will be enabled to utilize the latest and best thought, because expressed in the International Language.
If the International Language becomes a
factor of the future, all the Eastern peoples
will be enabled to acquaint themselves with the[Page 36]
sciences of the West, and in turn the Western
nations will become familiar with the
thoughts and ideas of the East, thereby improving
the condition of both. In short, with
the establishment of this International Language
the world of mankind will become another
world and extraordinary will be the
progress. It is our hope, then, that the language
Esperanto will soon spread throughout
the whole world, in order that all people may
be able to live together in the spirit of friendship
and love.
ABDUL-BAHA addressed the Paris Esperanto group February 12th, at a banquet which was tended him at the Hotel Modern, in that city. M. Bourlet, President of the Paris Esperanto Society, introduced Abdul-Baha briefly, stating that one of the revealed principles of this great Peace Prophet's world religion was the establishment of a universal language.
There was a deep silence as Abdul-Baha rose majestically. His remarks were punctuated by cheers and applause as he walked up and down the banquet hall, stopping to emphasize with frequent gesture. He spoke in Persian, M. Hippolyte Dreyfus-Barney of Paris interpreting into French. Here and there one noted that the French translation was undergoing still further interpretation by Esperantists who had neighbors that did not understand French but knew Esperanto: the occasion itself offering a noteworthy argument for the great necessity of a universal tongue.
In the material world of existence, human undertakings are divided into two kinds—universal and specific. The result of every universal effort is infinite and the outcome of every specific effort is finite.
In this age, those human problems which create a general interest are universal; their results are likewise universal, for humanity has become interdependent. The international laws of today are of vast importance since international politics are bringing nations nearer to one another. It is a general axiom that in the world of human endeavor, every universal affair commands attention and its results and benefits are limitless. Therefore let us say that every universal cause is divine and every specific matter is human. The universal light for this planet is from the sun and the special light here tonight, which is electric, illumines this banquet hall through the invention of man. In like manner the activities which are trying to establish solidarity between the nations and infuse the spirit of universalism in the hearts of the children of men are like unto divine rays from the Sun of Reality, and the brightest ray is the coming of the universal language. Its achievement is the greatest virtue of the age, for such an instrument will remove misunderstandings from among the peoples of the earth and will cement their hearts together. This medium will enable each individual member of the human family to be informed of the scientific accomplishments of all his fellowmen.
The basis of knowledge and the excellencies of endeavor in this world are to teach and to be taught. To acquire sciences and to teach them in turn depends upon language and when the international auxiliary language becomes universal, it is easily conceivable that the acquirement of knowledge and instruction will likewise become universal.
No doubt you are aware that in the past ages a common language shared by various nations created a spirit of solidarity among them. For instance, 1,300 years ago, there were many divergent nationalities in the Orient. There were Copts in Egypt, Syrians in Syria, Assyrians and Babylonians in Bagdad and along the River Mesapotamia. There existed among these peoples rank hatred, but as they were gradually brought nearer through common protection and common interests, the Arabic language grew to be the means of intercommunication, and they became as one nation. They all speak the Arabic language to this day. In Syria if you ask any one of them he will say, "I am an Arab," though in reality he is not—some are Greeks, others Jews, etc.
We say "This man is a German, the other
an Italian, a Frenchman, an Englishman," etc.
All belong to the great human family, yet
language is the barrier between them. The
greatest working basis for bringing about
unity and harmony among the nations is the
teaching of a universal tongue. Writing on
this subject, 50 years ago, His Holiness BAHA'O'LLAH
said that complete union between the
various sections of the world would be an unrealized
dream as long as an international
language was not established.[Page 37]
Misunderstandings keep people from mutual association and these misunderstandings will not be dispelled except through the medium of a common ground of communication. Every intelligent man will bear testimony to this.
The people of the Orient are not fully informed of the events in the West and the West cannot put itself into sympathetic touch with the East. Their thoughts are closed in a casket—the universal language will be the master key to open it. Western books will be translated into that language and the Easterner will be informed of the contents; likewise Eastern lore will become the property of the West. Thus also will those misunderstandings which exist between the different religions be dispersed. Religious prejudices play havoc among the peoples and bring about warfare and strife and it is impossible to remove them without a language in common.
I am an Oriental and on this account I am shut out from your thoughts and you likewise from mine. A mutual language will become the mightiest means of universal progress toward the union of the East and West. It will make the earth one home and become the divine impulse for human advancement. It will upraise the standard of oneness of the world of humanity and make the earth a universal commonwealth. It will be the cause of love between the children of men and create good fellowship between the various creeds.
Praise be to God, that Dr. Zamenhof has constructed the Esperanto language. It has all the potential qualities of universal adoption. All of us must be grateful and thankful to him for his noble effort for in this matter he has served his fellowmen well. He has constructed a language which will bestow divine benefits on all peoples. With untiring efforts and self-sacrifice on the part of its devotees it gives promise of universal acceptation. Therefore everyone of us must study this language and make every effort to spread it so that each day it may receive a wider recognition, be accepted by all nations and governments or the world and become a part of the curriculum in all the public schools. I hope that the business of the future conferences and congresses will be carried on in Esperanto. In the future two languages will be taught in the schools, one the native tongue, the other the international auxiliary language. Consider today how difficult is human communication. One may study 50 languages and yet travel through a country and still be at a loss. I, myself, know several of the Oriental languages, but know no Western tongue. Had this universal language pervaded the globe, I should have studied it and you would have been directly informed of my thoughts and I of yours and a special friendship would have been established between us.
Please send some teachers to Persia, if you can, so that they may teach Esperanto to the young people. I have written asking some of them to come here to study it.
I hope that it will be promulgated very rapidly—then the world of humanity will find eternal peace; all the nations will associate with one another like mothers and sisters, fathers and brothers, and each individual member of the body politic will be fully informed of the thoughts of all.
I am extremely grateful to you and thank you for these lofty aims, for you have gathered at this banquet to further this language. Your hope is to render a mighty service to the world of humanity and for this great aim I congratulate you from the depths of my heart.
Talk given by Abdul-Baha, January 30, 1913, at 30 rue St. Didier, Paris
From Persian notes; translated by Mirza Ahmad SobrabONE of the ladies present has asked me to speak on the subject of soul, mind and spirit. She desires an explanation of these terms.
The terminology of ancient philosophers
differs from that of our time. In later ages
certain terms have developed through which
we see these subjects in a different light. According
to some ancient philosophers, the
words soul, mind and spirit imply the underlying
principles of life, expressing the various
phases of the one absolute reality. They were
different names for the operations of one
essence. For instance, we say a man sees,
hears and speaks—seeing, hearing and speaking
are the different performances of the same
power which animates man. Different schools
of thought have given different names to the
various operations of the one essence. For instance,
when some speak of the emotions of
consciousness they call it soul; when they express
the discovering power of man they call[Page 38]
it mind, and when they refer to the animating
essence of the world of creation, they call
it spirit.
The differentiation which we make of these subjects is as follows: By soul we mean that power which is the mover of this physical body which is entirely under its control and lives in accordance with its dictates. The soul that lives in the material world is dark for in the material world there is aggression, struggle, greed, vice and transgression. If the soul remains in this station, and moves along these paths it will receive no uplift, but if it becomes the recipient of the world of mind, its darkness will be transformed into light; its tyranny into justice, its ignorance into wisdom and its aggression into loving kindness. There will be no more struggle for existence and man will become free from egotism. He will be released from the material world and become the embodiment of justice, the personification of the virtues. He will become a sanctified soul and be the means of the illumination of the world of humanity and an honor to human kind. He will confer life upon the children of men so that all nations will attain to the station of perfection. To such a person we may apply the name of "a holy soul."
The soul in itself cannot unravel the mysteries; but the mind is superior to the soul. The mind is a power whereby man can investigate the reality of every object. It unfolds to his vision the secrets of existence and leads him on and on to the station of divine sublimity. It frees man from the fetters of self and causes him to ascend to the pure heaven of sanctity.
The third power of man is the power of the Spirit. It is an emanation from the Divine Bestower. It is the effulgence of the Sun of Reality, the radiation of the celestial world. In short it is the essence of the Spirit of Faith of which His Holiness Christ speaks when He says, "Those that are born of the flesh are flesh and those that are born of the spirit are spirit." The spirit is the axis around which the eternal life revolves. It is conducive to everlasting glory; it is the cause of the exultation of the world of humanity. Again His Holiness Christ says, "Whosoever has not received a portion of the spirit is as dead. Let the dead bury their dead." In another place Christ says, "You must be baptized with the spirit." This Spirit is the life of the world of humanity; the cause of eternal illumination. It inspires man to attain to the virtues and perfections of the divine world.
May each one of you become the recipient of the Spirit. This is my hope.
Address by Abdul-Baha, February 14, 1913, at 30 rue St. Didier, Paris
From Persian notes; translated by Mirza Ahmad SohrabTODAY one of those present asked a question on personality. From what source does it come? What are its attributes? What are its characteristic features or aspects?
Personality is one of two kinds. One is the natural or God-given personality which the Western thinkers call individuality. Individuality is the inner aspect of man which is not subject to change.
The second is personality. Personality is the acquired virtues and perfections, with which man is adorned.
When the individuality of man, i. e., his God-given natural virtues, is adorned with acquired virtues and perfections then we have character. When the infinite effulgences of God are revealed in the individual, then divine perfections which are invisible in all creation will become manifest in him.
For instance, one man is the manifestor of knowledge, i. e., divine knowledge is revealed to him. Another man is the dawning place of power, a third is wealthy, another is generous. Again a person is faithful, and another with whom you come in touch, is merciful. All these attributes are God-given and natural in man.
These are the manifestations of the unchangeable individuality. All of them are praiseworthy, because they are divine in origin. All these qualifications are created by God, they are loved by every one, for they are the significances of His names and attributes. The rays of His names and attributes have illumined the very essence of these qualifications.
As regards the personality which is the result
of acquired virtues, that is also good.
For instance, this mirror had once an individuality
of rock. The rock going through
the processes of purification, has reached
to its present status of transparency. Now
the rock in its original state was praiseworthy,[Page 39]
but having acquired the second state, which is
personality, it has become a mirror. In the
beginning it was a piece of black stone, now
it has become a pure looking-glass.
Therefore you can easily see that the personality or the acquired virtue has become the means of the appearance of greater perfections, which perfections are clearly visible in the mirror.
The rock was endowed by God with a distinct individuality. It acquired personality through the process of education. The individuality of all people is laudable, for everything God creates is based upon divine wisdom. In the creation of God there is no defect. However, personality has no element of permanence in it, it is a shifting, changeable quality in man which can be turned either way.
For instance, when man is the manifestor of virtues it strengthens the individuality, and suffers his hidden forces to come into active play. But if he acquires defects the beauty and simplicity of the individuality will be lost, and its God-given qualities will be stifled in the foul atmosphere of these imperfections. It is self-evidently manifest that every human being created by God is original; that is, those heavenly attributes which are the distinguishing features of the individuality are created by God and deposited in man.
But if later on the personality acquires sciences, he will become a wise man. If he is engaged in praise-worthy deeds he will be appreciated. If he strives in the study of knowledges he will become perfect. If, on the contrary, he runs after blameworthy vices he will be adorned with exactly the same attributes.
For instance, God has created man to be just; if he does not practice justice, he has gone against the attributes of his individuality. God has created man to be merciful, but he becomes a tyrant. God has created man to be kind to all the children of men; on the contrary he is inimical and hateful. God has created man to confer life, but he becomes conducive to the destruction of life.
All of these are the perversions of the characteristics of the individuality and they are blameworthy, and disliked by all.
Personality is obtained through the effort of man, and through training and education. If a fruitless tree comes under the influence of a wise gardener, through the process of training it becomes fruitful.
If a piece of rock comes under the hand of a sculptor it will become a beautiful piece of statuary. The ruined places are built up by captains of industry. The ignorant children learn the secrets of phenomena under the tutorship of a wise teacher. The crooked branch becomes straight through the influence of the gardener.
Consequently it is evident that we have two modes for the expression of life—Individuality and Personality.
The former is the handiwork of God and the latter that of man. In short, the personality of some people is illumined, that of others is dark—the personality of some is the manifestation of divine justice, while that of others is the embodiment of infinite tyranny. The personality of some is guidance, while that of others is error. That which was hidden in the capability of these souls has been manifest. For instance, when you sow a seed, that which is hidden in the reality of that seed will become revealed and unfolded—the trunk, the branches, the leaves and the blossoms and the fruits which are in the seed as potentialities.
When pupils are being trained under the tutorship of a teacher, education will bring out what is hidden in their beings.
The clouds pour down, the sun shines, and all that which was hidden in the bosom of the earth will come forth.
Therefore the personality of man is developed through education, while the individuality, which is divine and heavenly, is praiseworthy in origin.
God has created poison and has shown that it is harmful to man. On the other hand sweet things are created by Him and are enjoyed by man. Thus it is in the nature of man to be harmed by poison, and to find enjoyment in sweets; but he changes his nature to such an extent that he takes poison, such as opium and arsenic in the form of a drug, and he accustoms himself to it to such an extent that if he does not receive it he may die.
Therefore man is capable of subjecting his individuality to such a degree that poison which was the means of death, becomes the means of life. His nature becomes so degraded and his individuality so distorted that he will long for the poison if it is not given to him in time.
What is the cause of the change in the individuality? It is the acquirement of evil habits.
God benignly endows man with an individuality
which enjoys the sweet and shuns[Page 40]
the poison, but man through evil habits
changes the creation of God, and transforms
the divine illumination into satanic darkness.
So long as man is a captive of nature, submerged in the sea of materialism, pursuing the dictates of self and desire, he is vanquished and defeated. This passionate ego takes the reins from his hands, and changes him into an animal. He will fall so low that he will be unable to judge good from evil. He will not be able to distinguish light from darkness, neither will he be able to behold the angelic attributes.
Therefore this acquired individuality which is the result of evil customs becomes the dominant note of his life.
I hope that all of you may be freed from these dangers, delivered from the world of nature, enter into the realm of light, and become divine, radiant, merciful, God-like and confirmed.
Talk given by Abdul-Baha, June 11, 1912, at 309 West 78th Street, New York City
Interpreted by Dr. Ameen U. Fareed[After instructions upon certain matters, Abdul-Baha continued:]
THE essence of the intention is that I wish you to pray for me and I will pray for you. The pathway we shall walk together is the pathway of the disciples of Christ. After the departure of His Holiness to the Supreme Paradise, the disciples who had followed His teachings met together in consultation upon the summit of a mountain near Jaffa. Such a consultation was never before held. They said to each other, "His Holiness Jesus Christ has been crucified. He offered His life in this way, gave up His rest and comfort, forfeited His happiness, renounced His possessions, family and life, and quaffed the chalice of martyrdom. He educated us in order that we might arise after Him in His Cause. He sacrificed His life that the oil in the lamps of our souls might become ignited and His Light shine forth from them. He suffered on the cross that we may irrigate the tree of His planting. He consented to a cruel death in order that the seed of His sowing might be cultivated and preserved by us. Now must we be loyal to His Holiness. If we wish to be loyal we must arise to carry out the duties of loyalty. Otherwise each of us will continue to seek after his own livelihood, rest and comfort; each, like other people, find repose, enjoy a family, have a household, provide food and strive to gain glory and power. Shall we do this?" All said, "No! We must be loyal and faithful to His Holiness Jesus Christ. Therefore with our worldly attachments we cannot attend to His service in a true spirit of severance. We must either be occupied with ourselves or engaged in His service. This Cause is a very great Cause; a Cause that is weighty and important, not light and trivial; a Cause that is not easy to carry and serve. First, to be severed and free from all other occupation we must give up and relinquish our family ties and that which pertains thereto. Because the management of a household and family is a hindrance to service. God has not created two hearts for man, one for living in the world and one for service in His Cause. Therefore either must we be occupied with our own service and affairs or with service to Christ. Is not this the ultimate arrangement? Yes! it is the ultimate arrangement! He who is tied to a family, let him then arrange to leave it; he who is not should not take a wife and the duties of a family; then will he be free, severed and without burden or hindrance in the service of God. Is this right? Is this the ultimate arrangement? Are we united upon this? Yes! Second, in the pathway of Christ there is strife, persecution, blame, imprisonment, banishment, suffering and many other burdens which we must accept. Have we accepted them? Yes! we have assuredly! Third, we must go among the peoples of the world, proclaiming the glad-tidings of the Kingdom of God, spreading the fragrances of Christ, summoning them to the Sun of Reality in order that this dark world shall become illumined. Is this the ultimate arrangement? Yes!"
Then they took an oath and covenant among themselves, embraced each other and descended from the mountain, some going to the Eastward, some to the West, North and South. So they were scattered. Some became traceless, as it is not known where they traveled or where they died. It is said some died in India.
The reality of the condition is this: We
must be loyal to the Threshold of the Blessed
Beauty and be willing to give our lives for[Page 41]
Him. We must sacrifice our comfort for
Him; sacrifice all our conditions in the pathway
of His service. If we do this, our service
will be productive of great results. Otherwise
God will raise up souls to do this work
in our stead. Our purpose is that we shall
arise in His Cause—not fettered by world conditions,
not burdened by weight of material
responsibilities. We must draw our thread
from one direction whether it come or not.
There are many threads; the right one will
come to us. [Refers to seeking the right
thread by which to unravel a skein.]
Now therefore I will pray for you and you must pray for me, "O BAHA'O'LLAH! This is Abdul-Baha! Confirm Abdul-Baha in Thy Threshold! Strengthen him in loyalty to Thee! Make him self-sacrificing! Make him homeless, and without rest! Fill his heart with Thy love, so he will forget all else save Thee,—seeking no other comfort, grace, health or life, and sacrificing all for Thee!"
Pray in this manner for me and I will pray so for you.
Admonish the Friends so they will not backbite and criticise, voicing the mistakes and sins of others. Have a sin-covering eye. As soon as you see a trace of the Love of BAHA'O'LLAH in a soul, revere that soul under all conditions.
CABLEGRAM:
April 2—"With Joy and happiness reached Stuttgart."
ABBAS.
"A HISTORY OF THE BAHAI MOVEMENT" IN ESPERANTO:
In connection with the Addresses of Abdul-Baha to the Esperantists of Edinburgh and Paris, published in this issue of the STAR OF THE WEST, the Bahai friends will be interested in knowing that the booklet by Mr. Sydney Sprague, "A History of the Bahai Movement," has been translated and published in Esperanto. It is sold at 12 cents. Copies of it and other Esperanto text books can be obtained from The Esperanto Association of North America, Central Office, Maryland Building, Washington, D. C.
PHOTOGRAPHS OF ABDUL-BAHA:
Photographs of an oil painting of Abdul-Baha made by Miss Juliet Thompson, a well-known portrait artist and Bahai, may be had from her by addressing 48 W. 10th Street, New York City.
The photograph of Abdul-Baha in tent on Mashrak-el-Azkar site, published in last issue of the STAR OF THE WEST, was taken by Mr. William Wragg, Chicago.
The photograph of Abdul-Baha, printed in No. 18 issue, Vol. III, STAR OF THE WEST, was taken in Minneapolis and not in St. Paul, Minn.
THE COMING CONVENTION:
To the Bahai Assemblies and Delegates—We are pleased to inform you that the New York Assembly has about completed its plans for the coming Convention to be held in their city.
Chairman, Mrs. Alice I. Breed, 568 W. 149th Street.
Corresponding Secretary, Mrs. Chas. L. Lincoln, 2823 Clarendon Road, Flatbush, Brooklyn.
Headquarters at the home of Mr. and Mrs. Edward B. Kinney, 780 West End Avenue.
Reception for all the delegates and friends, Saturday, April 26th, 3:30 p. m., at the home of Mrs. Florin Krug, 830 Park Avenue.
On other evenings, Receptions will be held at the homes of friends. These will be announced in New York, after the Convention has been opened.
Convention will open with the Feast of the Rizwan to be held at Columbia University Commons, the evening of April 26th, 1913, and on Sunday afternoon. April 27th, 3:30 p. m., a large meeting will be held at Berkeley Lyceum, 19 West 44th Street.
Business Sessions to be held in the French Ionic rooms, Masonic Temple, 23rd and 6th Avenues, on Monday and Tuesday, April 28th and 29th.
First Session begins Monday, April 28th, at 10 a. m.
Hoping the foregoing may be of assistance to you, we remain
- Yours in service,
- EXECUTIVE COMMITTEE OF
- BAHAI TEMPLE UNITY.
- Bernard M. Jacobsen, Secretary.
PERSIAN SECTION:
Our Persian section this issue contains: (1) Tablet from Abdul-Baha to the editor of The Asiatic Quarterly Review, London; (2) Abdul-Baha's Address to the Esperantists of Edinburgh; (3) recent Tablet from Abdul-Baha to Mr. Charles Mason Remey, Washington, D. C.; (4) fifth annual Bahai Convention to be held in New York City; (5) New Year's congratulations from the Bahais in England; (6) news from Europe and Orient—Paris, France; Stuttgart, Germany, and Hamadan, Persia; (7) announcement of Album of Views of the Holy Land where BAHA'O'LLAH and Abdul-Baha lived and visited.
The Editors.
نجم باختر 1329
جلد 4 شماره 2 جمادی الاوّل
فهرست مندرجات
1 . لوح غرّاء که به افتخار مدیر مجلۀ شرقی لندن نازل شده است .
2 . خطابۀ مبارکه در مجلس اسپرانتویستهای ادین بورگ .
3 . لوح مبارک که بافتخار مستر چارلز ماسون ریمی نازل شده است .
4 . انعقاد پنجمانجمن عمومی بهادی در شهر نیویورک .
5 . تبریک نامۀ عید سعید مبارک نیروز از انگلستان .
6 . اخبار جهان از پاریس از آلمان از همدان .
7 . چاپ مجموعۀ رسوم و عکسهای جمیع نقاط و مراکز مقدّسه .
آدرس نجم باختر . پست آفیس باکس 283 . شیکاگو . ایلینوی . ایالات متّحدۀ امریکا .
Address: Najme Bakhtar, P. O. Box 283, Chicago, Ill., U. S. A.
[Page 43]
PAGE 1
VOL. IV
No 2
جلد 4 . شماره 2 نجم باختر 1329 ماه جلال سنه 70 .
آوریل 9 قیمت اشتراک سالی دوازده قران
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 مفید که موافق سبک اداره است قبول و نشر خواهد گردید .
صفحه 1 - 1
لوح غرّاء
لوح غرّاء بجهت مدیر مجلۀ شرقی لندن ( آشیاتیک کوارترلی رویو ) از فم مبارک حضرت عبدالبهاء نازل شده :
مدیر محترم مجله شرقی لندن :
دوست محترم من نامۀ شما رسید از آن روابط روحانی که منبعث از جان و وجدان بود نهایت سرور حاصل شد در این سفر هرچند مشهود و واضح گردید که عالم غرب در مدنیّت مادیّه ترقیّات فوق العاده نموده ولی مدنیّت الهیّه نزدیک است که بکلیّ فراموش شود زیرا جمیع افکار در عالم طبیعت غرق گردیده هرچه هست جلوۀ جهان طبیعت است نه جلوۀ الهی و چون در عالم طبیعت نقائص بسیار لهذا انوار مدنیّت الهیّه پنهان و طبیعت حکمران شده است در عالم طبیعت قوّۀ اعظم تنازع در بقا است و این منازعۀ در بقاء مبداء و منشاء جمیع مشکلها و سبب جنگ و جدال و عداوت و بغضاء بین جمیع بشر است
صفحه 2 - 1
زیرا در عالم طبیعت ظلم و خودپسندی و آرزوی غلبه و تعدّی بر حقوق سائرین و صفات غیر ممدوحه که از رذائل عالم حیوانی است موجود پس تا مقتضای طبیعت بین بشر حکمران است فلاح و نجاح محال زیرا فلاح و نجاح عالم انسانی به فضایل و خصایلی است که زینت حقیقت انسان است و آن مخالف مقتضای طبیعت است طبیعت جنگجو است طبیعت خونخوار است طبیعت ستمکار است طبیعت غافل از حضرت پروردگار است این است که ملاحظه میفرمائید که این صفات درندگی در عالم حیوان طبیعی است لهذا حضرت پروردگار محض لطف و عنایت بعث رسل و انزال کتب فرمودند تا به تربیت الهی عالم انسانی از فساد طبیعت و ظلمت نادانی نجات یافته به کمالات معنوی و احساسات وجدانی و فضائل روحانی موفقّ گردد و مصدر سنوحات رحمانی شود این است مدنیّت الهی امروز در عالم انسانی مدنیّت مادّی مانند زجاج در نهایت لطافت است ولی هزار افسوس که این زجاج محروم از سراج است و سراج مدنیّت الهیّه است که مظاهر مقدّسه الهیّه مؤسّس آنند باری چون این قرن قرن انوار است قرن ظهور حقیقت است قرن ترقیّات است
"The Asiatic Quarterly Review"
صفحه 1 - 2
هزار افسوس که هنوز در بین بشر تعصّبات جاهلیّه و منازعات طبیعیّه و خصومت و عداوت در نهایت متانت است و جمیع این ضررها از آن است که مدنیّت الهیّه بکلیّ از میان رفته و تعالیم انبیاء فراموش گردیده مثلا نصّ تورات است که جمیع بشر خلق رحمانند و در ظلّ الطاف پروردگار نه خلق شیطان نصّ انجیل است که آفتاب الهی بر مطیع و عاصی پرتو انداخته و در قرآن میفرماید « لاتری فی خلق الرّحمن من تفاوت » این است اساس مظاهر مقدّسه الهیّه ولی هزار افسوس که سوء تفاهم بکلیّ بنیان انبیاء را برانداخته لهذا دین که باید سبب محبّت و الفت باشد و مؤسّس عالم انسانی گردد سبب بغض و عداوت گردید . شش هزار سال است که در بین بشر خونریزی و درندگی است که از خصائص عالم حیوانی است ولی بظاهر نام تعصّب دینی و تعصّب جنسی و تعصّب وطنی نهادند و تیشه به ریشۀ عالم انسانی میزنند صد هزار افسوس !
باری من در جمیع ممالک غرب سیاحت نمودم و در جمیع مجامع و کنائس عظمی بموجب تعالیم حضرت بهاء الله اعلان وحدت عالم انسانی نمودم و ترویج صلح عمومی کردم نعره زنان جمیع را به ملکوت الهی دعوت نمودم که الحمدلله شمس حقیقت از افق شرق در نهایت لمعان اشراق نموده و بر جمیع آفاق پرتو او تعالیم آسمانی است و آن اعلان وحدت عالم انسانی است و ترویج صلح عمومی و تحرّی حقیقت و تأسیس الفت و محبّت بقوّۀ دیانت و تطبیق علم و عقل و دین و ترک تعصّب دینی و جنسی و وطنی و سیاسی و تعمیم معارف عمومی و تحکیم محکمۀ کبرای عمومی که حلّ مشکلات مسائل مختلفه بین دولی و بین المللی نماید و تربیت عموم اناث نظیر رجال در جمیع فضائل
صفحه 2 - 2
انسانی و حلّ مسائل اقتصادی و تأسیس لسان عمومی و امثال ذلک تا عالم انسانی از ظلمت ضلالت نجات یابد و به مطلع انوار هدایت رسد و بکلیّ این نزاع و جدال و خصومت و عداوت در بین بشر از بنیان برافتد و سوء تفاهمی که بین ادیان است زائل گردد زیرا اساس ادیان الهی یکی است و آن وحدت عالم انسانی است . الحمدلله در امریکا گوشهای باز یافتم و نفوسی همدم و همراز دیدم که مقاصد آن نفوس القاء الفت بین جمیع بشر است و نهایت آرزو ترقیات فوق العادۀ عالم انسانی و همچنین در لندن نفوس مبارکی را ملاقات کردم که به جان و دل در القاء محبّت و الفت در بین بشر میکوشند . امیدم چنان است که روز بروز این افکار عالیه انتشار یابد و این مقاصد خیریّه جلوه نماید تا جمیع ملل عالم مظاهر سنوحات رحمانیّه گردند و در بین ادیان و اقوام نزاع و جدالی نماند این است عزّت ابدیّه این است سعادت سرمدیّه این است جنّت عالم انسانی .
وحدت لسان . زبان اسپرانتو
خطابۀ مبارکه در مجلس اسپرانتویستهای ادین بورگ (اسکاتلند)بعد از اوصاف رئیس مجلس و سائر پروفسورها و مسترها در ذکر حضرت عبدالبهاء 9 جنوئری سنه 1912 فرمودند :
هوالله
از احساسات وجدانیّۀ مستر ها خیلی ممنونم فی الحقیقه آنچه فرمودند ستایش خود ایشان است زیرا دلیل بر احساسات فاضلانه بود دلیل بر علوّ همّت و انتشار
صفحه 1 - 3
لسان اسپرانتو بود و این سبب سرور عمومیست چرا که هرچه در عالم انسانی سبب اتّحاد شود مفید است و هرچه سبب اختلاف و تفریق مضرّ است این قرن قرن نورانیست اکتشافاتش بسیار است اختراعاتش بسیار و مشروعاتش بسیار و بسبب این آثار از سائر قرون ممتاز و اعظم شروع این قرن وحدت عالم انسانی است و همچنین وحدت لسان سبب الفت بین قلوب است سبب حصول اتّحاد است سبب زوال سوء تفاهم است سبب ظهور حقیقت است سبب محبّت جمیع بشر است و سبب تفهیم و تفهمّ است که اهمّ امور در عالم انسانی است هر فردی از افراد بشر بجهت وحدت لسان میتواند بر افکار عموم بشر اطّلاع یابد بسبب وحدت لسان انسان میتواند باسرار قرون ماضیّه مطلعّ شود و بکمال سهولت تحصیل علوم و فنون موجوده کند زیرا در مدارس شرق و غرب اهالی باید چند سال زحمت بکشند تا تحصیل السن نمایند تا مباشرت به علم کنند مثلا شخصی از اهل هند یا ایران و ترکستان و عربستان بخواهد تحصیل فنّ طبّ نماید باید اقلا چهار سال تحصیل لسان انگلیسی کند تا مباشرت به تحصیل طبّ نماید لکن لسان عمومی داشته باشد در صغر سنّ آن لسان را تحصیل کند بعد بهر مملکتی رود بدوا به تحصیل علوم مشغول شود و امروز اگر نفسی ده زبان داشته باشد باز محتاج لسان دیگران است امّا اگر لسان عمومی باشد چه قدر آسان میشود . فی الحقیقه نصف حیات بشر باید به تحصیل لسان صرف شود هرکس بخواهد در یکی از قطعات عالم سفر کند باید ده لسان بداند تا بتواند با عموم معاشرت کند و تحصیل ده لسان یک عمر می خواهد امّا یک لسان عمومی انسان را از همۀ این مشقتّ ها راحت میکند خلاصه تفهیم و تفهمّ منوط به لسان واحد است باید تلمیذ و معلمّ
صفحه 2 - 3
وحدت لسانی داشته باشند تا تفهیم و تفهمّ حاصل شود چه که در عالم انسان امری اعظم از تفهیم و تفهمّ نیست تربیت صحیح منوط به تفهیم و تفهمّ است تعلیم علوم منوط باینست و این است سبب تحصیل معارف عمومی و باین سبب انسان از هر امری واقف شود پس اگر وحدت لسان باشد جمیع افراد بشر بآُسانی یکدیگر تفهیم نمایند حکایت کنند که دو نفر دوست بودند که لسان یکدیگر را نمیدانستند یکی بیمار شد دیگری به عیادت او رفت رفیق ازمریض پرسید باشاره که چه طوری ؟ جواب داد مردم ولی رفیق چنین فهمید که میگوید بهترم گفت الحمدلله باز باشاره پرسید چه خوردی جواب دارد زهر مار گفت شفای عاجل است باز پرسید حکیم تو کیست جواب داد عزرائیل گفت قدمش مبارک است شخص ثالث که زبان هردو را میدانست به رفیق گفت میدانی چه جواب میدهی گفت چون من چنین گمان کردم که میگوید بهترم گفتم الحمدلله میگوید فلان دوا خوردم گفتم شفای عاجل است میگوید حکیم من فلان کس است لهذا گفتم قدمش مبارک است بعد چون فهمید بعکس جواب داده خیلی محزون شد و این حکایت را نوع دیگر مثنوی بیان میکند مقصود یکی است خلاصه هیچ چیز بهتر از تفهیم و تفهمّ نیست و هیچ چیز از عدم تفهیم و تفهمّ بدتر نه هرکس گیر کرد میداند چگونه انسان متحیّر میماند هیچ نمیداند چه بکند از هر چیز باز میماند امّا چون وحدت لسان حاصل شود همه مشکلات حلّ گردد الحمدلله لسان اسپرانتو پیدا شده و این از خصائص این قرن و از اعظم مشروعات است تا بحال عالم انسانی
صفحه 1 - 4
این استعداد نداشت در قرون ماضیه فی الحقیقه بخاطر نمیآمد و ممکن نبود زیرا اسباب معاشرت و ذهاب و ایاب اینگونه فراهم نبود حال وسائط نقلیّه و ارتباط از هرگونه بسیار لهذا ترویج لسان واحد در جمیع ممالک ممکن حضرت بهاء الله پنجاه سال پیش کتاب اقدس را مرقوم فرمود از جمله تعالیم الهیّه در آن کتاب اقدس اینست که باید یک لسان عمومی ایجاد شود و در جمیع مدارس تعلیم گردد و فوائد آن چنین و چنان حال الحمدلله لسان اسپرانتو اختراع شده لهذا من میگو یم که جمیع بهائیان شرق تحصیل کنند عنقریب در شرق انتشار خواهد یافت و خواهش دارم نهایت اهتمام در تحصیل و ترویج آن بنمائید زیرا یومی را که انبیاء بیان کردند یوم وحدت عالم انسانی است که گرگ و میش ازیک چشمه بنوشند شیر و آهو در یک چراگاه بچرند یعنی امم مختلفه با هم الفت نمایند ادیان متضادّه متّحد شوند و الا گرگ و میش هرگز با هم نچرند میش همیشه غذای گرگ بود اگر گرگ ندرد و نخورد میمیرد پس مقصد نفوس مختلفه و مذاهب و اجناس متنوّعه است که با هم الفت نمایند و متحدّ شوند امروز آن روز است پس هرچه سبب اتّحاد است خوبست و نافع و اعظم وسیله وحدت لسان است که عالم انسانی را عالم واحد کند سوء تفاهم ادیان را زائل نماید شرق و غرب را دست در آغوش یکدیگر دهد وحدت لسان عالم انسانی را یک عائله کند وحدت لسان اوطان بعیده را وطن واحد نماید و قطعات خمسه را قطعۀ واحده زیرا لسان یکدیگر را میدانند این سبب میشود که نادانی از میان میرود هر
صفحه 2 - 4
طفلی باین سبب تحصیل علوم میکند و محتاج بدو لسان و بس . یکی لسان وطنی یکی لسان عمومی یمکن بجائی رسد که به لسان وطنی هم احتیاج نماند دیگر چه موهبتی اعظم از اینست و چه راحتی برای انسان بهتر از این عالم انسانی جنّت میشود چنانچه میگویند لسان اهل جنّت لسان واحد است عالم ناسوت آئین ملکوت گیرد اکتشافات بسیار شود اختراعات تزاید نماید صنایع ترقیّ کند فلاحت ترقیّ یابد زیرا ملل از یکدیگر بی خبر نمانند چون لسان لسان واحد است شرق از فیوضات غرب استفاضه کند غرب از انوار شرق منوّر شود خلاصه باین سبب عالم انسانی عالم دیگر شود ترقیّات فوق العاده حاصل گردد یک مملکت وقتی لسان یکدیگر را ندانند چه قدر مشقتّ دارند و اگر بدانند چه قدر سهولت در امور یابند لهذا امیدوارم این لسان اسپرانتو بزودی تعمیم و در جمیع عالم انتشار یابد تا کلّ در نهایت الفت و یگانگی زندگی نمایند .
لوح مبارک
این لوحی است که در این ایّام از قلم اطهر حضرت عبدالبهاء به افتخار« مستر چارلزماسون ریمی » نازل شده است :
واشنگتن جناب مستر ریمی علیه بهاء الله الابهی : هوالله
ای جوان نورانی و عزیز روحانی من نامۀ تو رسید و از قرائتش چنان مسرّتی حاصل شد که وصف نتوانم زیرا دلیل بر علوّ فطرت و قوّت همّت و خلوص نیّت
صفحه 1 - 5
تو است عبدالبهاء را سرور باینگونه امور است اگر جمیع لذائذ جسمانی جمع شود بخاطر عبدالبهاء خطور ننماید که راحت و لذتّی در جهان هست ولی چون نفخۀ مشکباری از گلشن قلوب یاران بمشام برسد چنان فرحی دست دهد که بی اختیار به شکرانۀ جمال مبارک پردازد که چنین بندگانی تربیت فرموده است باری از نامۀ شما بی نهایت مسرورم این فکر شما بسیار موافق امیدوارم که یک اهتزاز جدیدی در قلوب احبّا حاصل گردد و ثبوت و استقامتی عظیم حصول یابد و سبب هدایت دیگران شود پس با قوّتی رحمانی و عزم و اراده ئی آسمانی و لسانی ناطق و قلبی سرشار از محبّت الله الواح را بدست گیر و به جمیع دیار سفر کن حتّی بجزائر هونولولو در جمیع شهرهای امریک سفر نما و جمیع را ثبوت بر میثاق بخوان و جمیع را از بادۀ میثاق سرمست کن و به نشر نفحات الله دلالت نما فریاد یابهاء الابهی بلند کن و نعرۀ یا علیّ الاعلی بزن و یاران را بیدار کن که امتحانی عنقریب به میان آید شاید نفوسی بظاهر ثابت و باطن مذبذب به آن صفحات رود تا یاران را در میثاق الهی سست کند بیدار باشند بمجرّد اثر نقض کناره گیرند شب و روز بکوشند تا انوار ملکوت ابهی جهانگیر گردد و ظلمات ضلالت بکلیّ زائل شود . جمیع را تحیّت ابدع ابهی ابلاغ دار علی الخصوص امّة الله مسس پارسنز و امّة الله مسس تویکسن و امّة الله مسس هنن و امّة الله مسس هنی و سایر احبّای الهی و اماء رحمن را و علیک البهی الابهی عبدالبهاء عبّاس
نجم باختر : آفرین مستر ریمی صد هزار آفرین
صفحه 2 - 5
ای « مرد این ره » فی الحقیقه این ذات پاک از روزی که مؤمن شد تا بحال همیشه فکرش و عقلش و قلبش و روحش در خدمت این امر مبارک بوده و هست . الحمدلله در این ظهور اعظم از تأییدات جمال قدم حضرت بهاء الله و قوّۀ عهد مرکز میثاق حضرت عبدالبهاء نفوسی بسیار هستند در جمیع جهان که نهایت آمالشان خدمت امرالله و آن ترویج صلح و سلام و رفع علم وحدت عالم انسانی و نصرت عهد الهی و این نفوس در جمیع شئون موفّقند و آثار اعمال و نتائجشان واضح و مشهود چنانچه میفرمایند : « انّا ننصرمن قام علی خدمة الامر بجنود من الملاء الاعلی و قبیل من الملائکة المقرّبین »
انعقاد پنجم انجمن عمومی بهائی در نیویورک
در 26 این ماه ( آپریل) پنجم انجمن عمومی نمایندگان مجالس بهائی امریک برای ساختن مشرق الاذکار شیکاغو امسال بحسب الامر در شهری غیر از شیکاغو باید منعقد شود لهذا کمیتۀ اجرائیّه قرار دادند که در شهر نیویورک جمع خواهند شد و از وحدت بشر و مسائل متعلقه به این معبد عمومی و توابع آن صحبت خواهد نمود . این انجمن چهار روز جلسه هایش طول خواهد کشید و مبعوثان همدیگر را در اجراء خدمات امری و استحکام روابط اتّحاد و اتّفاق و تشویق و تحریض خواهند نمود چون این اجتماع عظیم در ایّام عید سعید مبارک رضوان واقع می شود لهذا سرور و انجذاب یاران الهی بیشتر خواهد شد .
صفحه 1 - 6
تبریک نامه از لندن به شیکاغو ادارۀ جریدۀ مبارکه نجم باختر
این عبد از طرف خود و جمیع احبّای الهی و اماء رحمن انگلستان این عید مبارک و نوروز فیروز را بر جمیع احبّای شرق و غرب ذکورا و اناثا و قارئین محترمین جریدۀ مبارکه از صمیم قلب تبریک میگویم
خادم جمیع احبّای الهی عبد فانی . لطف الله حکیم .
نجم باختر : احبّای شیکاغو جمیعا در خانۀ مسس کورین ترو از برای عید نوروز جمع شده اند و بکمال تضرّع و ابتهال مناجات خواندند و بذکر خیر جمیع احبّای شرق و غرب مشغول گشته و بعد از صرف شیرینی و مرطبّات با نهایت سرور و اشتعال و انجذاب مجلس منصرف شده .
اخبار جهان
از پاریس : بتاریخ 18 مارچ سنه 1913 آقا میرزا احمد سهراب نوشتند « الحمدلله صحّت مبارک خوب است . فردا صبیّه مبارک روحا خانم و آقا میرزا جلال ( و رضوانیّه خانم ) وارد پاریس خواهند شد امروز حضرت مولی الوری آقا میرزا علی خان پسر حضرت ادیب را به مارسیلیا بجهة استقبال و رهبری فرستادند . »
صورت تلگراف مبارک از آلمان
استوتگارت 2 آوریل . شیکاغو . بغدادی . بافرح و سرور به استوتگارت رسیدیم . عبّاس .
از همدان بتاریخ 11 اوکتوبر سنه 1912 جناب آقا موسی کلیمی نوشتند « از اوضاع امری این سامان استفسار فرمائید لله الحمد در کمال خوشی است و روز بروز در ترقیّ و علوّ و سموّ است و انتشار نفحات الله میشود و محافل و مجالس یاران منعقد و برقرار است و کلّ مشتعلا و منجذبا مشغول انجام خدمات
صفحه 2 - 6
امریّه هستند مدرسۀ تأیید که متعلقّ به احباب است و نونهالان بوستان الهی در آنجا مشغول تحصیل علوم و فنون نافعه هستند در کمال خوشی دائر است و فقط نقدا محتاج به یک نفر معلمّ کامل فرانسه است و اگر ممکن شود در آن صفحات معلمّ فرانسه دان کاملی که اوّلا محض خدمت به امر و بتواند که در ماه به چهل تومان یا جزئی زیادتر اکتفا نماید فراهم شود و خالصا لوجه الله مسافرت باین ولاء نماید اسباب ترقیّ این نونهالان بوستان الهی گردد و میدانید که چون این مدرسه نقطۀ مقلب به مثل مدرسۀ الیانس را دارد اگر چیزی کم داشته باشد شاگردان رجوع به مدرسۀ آنها خواهند نمود امیدواریم که در این خصوص بذل مرحمتی فرموده تفحصّ بفرمائید شاید شخصی فراهم شود » .
نجم باختر : همیشه امیدوار هستیم که همچنین اخبارات خوش از جمیع بلاد شرق بیاید . در امریکا فرانسه دانان بسیار کم است بلکه هیچ نیست ولی از احبّای پاریس یا در خود شرق لابد که یک نفر معلمّ پیدا میشود و این فرصت را غنیمت می شمارد زیرا ازبرای جمیع اطفال علم و تعلیم حیات ابدی است .
چاپ
مجموعۀ رسوم و عکسهای ساحت اقدس یعنی روضۀ مبارکه و مدینۀ عکا و باغ رضوان و کوه کرمل و سجن و قصر و مسافرخانه بهجی و جمیع نقاط اراضی مقدّسه که به قدم مبارک جمال مبارک حضرت بهاء الله و مرکز میثاق حضرت عبدالبهاء مشرّف گشته در این ایّام چاپ شده هرکس بخواهد از این اداره بطلبد قیمت هریک مجموعه با عکس مبارک حضرت عبدالبهاء یک دالر و ربع است و بدون عکس یک دالر است . دکتور ضیاء بغدادی
