The Chosen Highway/‘Abdu’l-Bahá in War-time

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CHAPTER IV

‘Abdu’l-Baha in War-time

Abu-Sinan

The Story of Mirza Jalal Haji Ramadan

Bahai Villages

The Master

PraAyER oF ‘Asppu’L-BAHA “Oh Lord, this is a mountain to which Thou hast given the name Carmel in the Torah, and Thou hast attributed it to Thyself in the Tablets and the Scriptures.

• O Lord, verily I invoke Thee, in this supreme threshold,

under the wing of the gloomy nights; pray to Thee with throbbing heart and flowing tears, imploring, supplicating Thee, and cry: ‘O my Lord, verily the fire of battle is raging in the valleys, hills, and streams, and the conflagration of war is burning even under the seas and high in the air, destroying and devastating.’

‘We hear only the sighs of the maidens and the cry of the orphans, the moaning of the mothers, and the tears of the fathers . . . and this is only because of our heedlessness of Thy commemoration, and our neglect of Thy Love. Verily we have been occupied with ourselves. The intoxication of passion seized us. We have taken the road of neglect and blindness; have abandoned the path of guidance, and have chosen the path of obstinacy... .

“Oh my Lord, do not deal with us according to our offences— remove the veil, scatter this dense cloud on the horizon; extinguish these fires; subdue this flood, staunch the bloodshed, that these hurricanes may cease, the thunderbolts be extinguished, the torrents quelled, the land become visible, so may the souls find composure, and we will thank Thee for Thy abundant favour, O thou dear Lord, O Thou Forgiver.”’

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Axst-SInAN

The joy when ‘Abdu’l-Baha arrived safely back in Haifa (in December 1913) cannot be described. How the friends flocked about Him! He had now greater work than ever; letters to be answered increased and multiplied. From all those places which He had visited, letters came asking for explanation and begging for advice. From many other parts of the earth came appeals imploring Him to visit them also.

To these correspondents the Master replied with His unfailing patience. So it came about that His family saw little of Him in those months after His reiurn from the world Mission.

Eight months after this came the war.

Soon after its outbreak, Haifa, which was still under Turkish rule, was panic-stricken. Most of the inhabitants fled inland, fearing bombardment by the Allies.

Those Baha’i friends who were merchants suffered great losses, for all their stores of tea, sugar, etc., were commandeered by the Government, without payment.

The friends, in spite of the reassurances of the Master that no guns would be turned on Haifa, were living in constant fear, and the children, having heard terrible stories which were being told everywhere, grew quite ill, always looking round and about with frightened eyes.

At this time, the Master decided that it would be well to accept an invitation of the Shaykh of Abu-Sinan to remove the Baha’is and their children to that peaceful, healthy village, out of reach of the dreaded bombarding. In this village also, the very limited resources of the friends would, with strictest economy, be sufficient for their daily needs, with the help of the corn from ‘Abdu’l-Baha’s storing.

Shaykh Salih placed his house at the disposal of ‘Abdu’l-Baha and His family, Who received the most cordial welcome from this gracious and courteous chiefofthe Druze village of Abu-Sinan.

The other Persian friends were gladly taken into various houses of the village, where they found themselves in most happy surroundings.

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Their food was of the simplest: lentils, dried beans, delicious olives and their oil, and sometimes milk, eggs, and even some goat’s meat. The fresh pure air was, of course, wonderfully good for their health, and they quickly recovered calm nerves and strength of body.

The strictest economy was the rule, from necessity, there being so many mouths to feed, some of whom, being in terrible distress, had to be cared for and saved from sheer starvation.

‘Abdu’l-Baha had taught the friends to grow nourishing vegetables,which, with the corn from His village of ‘Adasiyyih— where there were marvellous crops—kept many from perishing of hunger.

The Master’s life was very full at this time. Not only did He care for the friends of Abu-Sinan, but in ‘Akkaé and Haifa all the poor looked to Him for their daily bread. Even before the war the spectre of starvation had not been very far from many of these pitiful people, but now when all the breadwinners (Germans and Turks) had been taken for the army, the plight of the women and children was desperate, for alas! there were no government “separation allowances.”

Nothing and no one but the Master stood between them and certain death from hunger.

He also instituted a dispensary at Abu-Sinan, and engaged a doctor, Habib’u’ll4h Khudabakhsh. This doctor was qualified to perform operations and to give instruction in hygiene.

‘Abdu’l-Baha did not neglect the education of the children. He arranged schools where they were taught by some of the most gifted of the Baha’i friends.

These were truly unquiet days. From time to time the Baha’is were in danger of being compelled to join the army. Even the young boys of the Master’s family, who were at school in Beirut, had their names taken down. Many were the telegrams sent to Constantinople, claiming exemption for the Persians as being of a neutral nation.

In spite of all the difficulties which surrounded them, the sojourn at Abu-Sinan village was a time of great happiness. Was not the Beloved One more with them than ever before? It was many years since His family had seen so much of their Father.

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From the balcony of the house in Abu-Sinan the Master’s family watched for His return on the days when He went to Haifa and ‘Akka. The Shaykh and his handsome sons would walk down the steep, rocky road to welcome ‘Abdu’l-Baha as soon as His carriage came into sight, and they led their finest horse for their guest to ride, when the carriage could climb no further. :

He was always a fearless horseman, and to ride was a joy for Him. Riding swiftly on a beautiful Arab horse must have given Him a sense of restoration of vigour, after the fatigue of these strenuous days.

All the friends would run out to the steep, hilly road to greet Him, clustering round Him, the children dancing with gladness that He was come, vieing with each other to get nearest to Him. These were the first days of real freedom many of them had really ever known.

The Master would bring any news from the outside world that was available, and would first visit the ladies’ wing of the house, asking about the health of each one separately. There were some American guests in those early days, but ‘Abdu’lBaha thought it unwise for them to remain. They left by the last boat which went from Haifa to Alexandria in January 1915.

All were much relieved when these dear American friends had succeeded in reaching safety.

The Shaykh and his sons would gather in the divdn. This was the reception room, vast and comfortable, of the masculine portion of the family. Here, with their friends and guests, they waited to hear any news the Master might bring.

They loved Him, trusted Him, and honoured Him, with all their hearts, feeling and believing that His wisdom grasped the future as well as the present.

Prayers were chanted at these gatherings, the Druze friends joining with the Baha’is.

For five months there was no word from any part of the outside world.

Sometimes the Governor of ‘Akka, or the Commandant, the Chief Magistrate, the Mufti, or the Pasha, would come to visit ‘Abdu’l-Baha, staying one or two nights, as guests at the village. All consulted Him on many questions regarding the

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feeding or otherwise caring for the people during this time of difficulty, and many other problems were discussed. Great was His wisdom. Here, too, He answered many questions and explained many incidents which had not hitherto been made clear. Questioned by one of the visiting officers from ‘Akka, ‘Abdu’l-Baha told the following:

“Sultan ‘Abdu’l-Hamid wished to strike terror into my heart; he sent to tell me that I should be imprisoned for ever, or executed, or sent to a far-off penal colony. I answered his threats by a message which read: ‘Please assure ‘Abdu’l-Hamid that he cannot imprison me whilst my spirit is unfettered. Even in the grave I should not be imprisoned, for my spirit, free from the limitation of the material body, would be still more free. The threat to send me to the island of Fizan, far from family and friends, where my only companions would be murderers and other malefactors, also has no terror for mé; from amongst those poor, ignorant children of God the Pardoner, I should lead many back to my Father’s House to receive forgiveness and Peace.’ ”

The narrative here is continued by Tuba Khanum:

On the 1gth of January, 1915, Fadlu’ll4h Khan, a friend of Baqir Khan of Shiraz, Persia, came with great difficulty to obtain some news of the Master and the Baha’i friends. This was the last neutral friend we saw for a long time.

Fadlu’llah took the last Tablet from the Master to Cairo and to all the friends—then no more communications.

At the dinner hour we often listened to words of wisdom from the lips of ‘Abdu’l-Baha that were like sacred gems being slowly strung on the consciousness of the Druze villagers and of the guests in their care.

One day He spoke of healing:

“There is spiritual healing and there is also material healing. Unless these two work together a cure is impossible. The material element is medicine; spiritual healing is of God.

Man must work in unison with the laws ordained by Providence. All good things that take place are based on Divine Wisdom.”

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The Naw-Ruz* is a sacred day, and ‘Abdu’l-Baha prepared the feast at Bahji, the shrine of Baha’u’lla4h. He Himself cooked it. All the friends were bidden. They walked those few miles from Abu-Sinan in two parties, the women in one party, the men in the other.

‘Abdu’l-Baha explained the day to His guests:

“There are two equinoxes, the vernal (Aries) and the autumnal (Libra). Before this vernal season, the earth, mountains, and gardens are as dead; this season brings life.

“In Persia the great vernal feast has been respected from faroff ages. King Jamshid first built a gigantic fire-place and instituted a banquet on this day, and from this time the day of Naw-Ruz gradually came to be kept as a national feast. All victories were celebrated on this anniversary, and foundation stones of important buildings were laid on this day of the Naw-Ruz.”

At the end of the feast the Master chanted prayers at the shrine of Baha’u’llah, and at sunset we dispersed and walked back to Abu-Sinan.

A few days later on the Mutisarrif (Governor) of Akka and a group of friends came to visit the Master. They talked of the war. As they all sat at dinner that evening, ‘Abdu’l-Baha spoke as follows:

“All this trouble is because humanity has wandered far from the true teaching of God.

“Nations are divided through superstition and tradition. Religions are divided through tradition and superstition. All superstition is the result of people’s imagination. For instance, the Shi‘ites await a promised one who is invisible; they believe that he is the Imam Mihdi, who with servants and soldiers are abiding in Jabulqa and Jabulsa, two imaginary cities of the East and the West. Each of these cities has twelve gates. The Imam Mihdi spends six months of the year in either city. When he appears he will fill the earth with justice and mercy, destroying enmity and oppression.

• Baha’{ New Year—z21st March.

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“The Sunnis believe that the Mihdi will come from an unknown place and suddenly appear at Mecca with a sword in his right hand; he will disperse the people (infidels) into different parts of the earth.

“Parsees believe that Kay-Khusraw will appear from a mountain.

“Christians believe that the Promised One will descend from the sky.

“The Jews say that the Messiah must be a descendant of David. They speak of a city named Sabbath, round which flows a river of sand; this sand stops flowing on Saturdays. The gates of this city are all closed. Moses said: ‘After me, a man like unto me will appear.’ He came. But the Jews are still waiting. They have waited three thousand years.

‘‘Materialists maintain that a Superman will arise, who must be perfect in wisdom, and in all respects above and beyond the best of men. All peoples are awaiting a Promised One.

‘‘When the wise man regards this world, he realizes that this earth has not existed for only six thousand years. Science has proved that stars have a fixed orbit, therefore there are many ‘heavens,’ in which are ‘many mansions.’

“The Truth of Divinity is everlasting. God’s bountiful qualities and names are eternal in the Divine Sovereignty.

“Would it be possible for a king to exist without subjects? Or creatures without a Creator? If the Divine Creator be eternal, then His creatures, made after His own image, into whom He breathed the breath of Life, are likewise eternal.

“Change and transformation are qualities essential to material things. As physical man comes under the category of material things, these qualities affect him. Therefore it follows that change and transformation must take place in the administration of laws which affect mankind. Whenever there is a change there must be a rebirth into new conditions.

“The physical sun sets, and the earth is in darkness. Should the sun not arise again, death would overtake all things in the world. Heat and light are the essential qualities of the sun; without heat and light the sun would bea vast colossal orb ofdarkness.

“Man should weigh all questions with the power of the intellect.

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“History, which is a great science, should be written by academies, not by individuals, liable to be influenced by emotions.”

Speaking of the name “Druzes,” the hospitable dwellers in Abu-Sinan, the Master said: “A few hundred years ago, Darzi, a tailor, came from Persia to Syria, where he established the Druze cult. ‘Druze’ is a corruption of the word ‘Darzi.’ ”

One of the stories that ‘Abdu’l-Baha told us at that time was the following:

“There was a woman who was one of the disciples of His Holiness the Bab; she had seven sons; six of them had been martyred. She dreamed a dream, and behold, she saw her seventh son, the only one left. He was being brought to her with a dagger in his heart.

“When she awoke from her dream she prayed: ‘O God, the Compassionate! I gave six sons unto Thee. I cannot lose my only son, the last one left to me. Oh spare him! Do not take him also!’

“‘As she prayed, a young woman, who was a friend, came to her: ‘Why lamentest thou?’ she asked.

• • *T have lost six sons, who were martyred for their Faith. I

am begging God not to take my last one,’ she answered.

“If I were worthy, and had beautiful sons, I would give them all to my God,’ the young friend said.

“In course of time a boy, Ashraf, was born to her also. He grew up to be a joy and comfort to his mother. He was loved and admired by all for his beauty, both of body and of soul.

‘When he was about twenty-two years old, he was arrested, having become a disciple of the Bab.

“He was condemned to be crucified.

“As he, Ashraf, was being nailed to the cross the people begged him to deny his Master. He steadfastly refused, saying: ‘Nay, rather do I wish to be sacrificed for my God.’

“Then his mother was brought to him.

“She had been told that he had denied his faith—this was to her an unspeakable tragedy. But when she saw her beautiful, beloved only child being nailed to the cross, she cried:

“* “My Ashraf! I owe thee to our God. I promised you to Him before you were born. I brought you up and educated you and

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taught you [holy things] for this day. If you had consented to deny your God, my very motherhood would have cursed you. But now my mother-blessing will follow you into the Presence of our God.’

“So spake Umm-Ashraf.

“The people cried ‘Crucify him.’ Then turning towards her the mob cried ‘And now let us kill this foolish mother.’

“They fell upon her. Still she cried aloud, rejoicing that she had given her dearest treasure for the Cause of God—and they beat her till she, too, died.

“There are many mirrors reflecting the Light, but though all the mirrors should be shattered, the Light would remain.’ ”

This seems the place to relate the story of ‘Abdu’l-Vahhab, as told at Abu-Sinan, by ‘Abdu’l-Baha.

One day, whilst at Kazimayn, through which He passed on his first journey to Karbila and Baghdad, Jamal-i-Mubarak was appealed to by a young man, ‘Abdu’l-Vahhab, who was much attracted to Him, saying:

“One request, my Lord. My father and my mother have come to spend their latter days, and to die, in this holy place. They are very fanatical! I pray that they may be given grace to drink of the Chalice of Life.”

Baha’u’llah answered: “‘Persuade your father to come to me.”

To his father the youth went, saying:

• ‘O my father, there is here an honourable person from Tihran,

who, although wearing a kuldh, not a turban, is a surging sea of divine knowledge; he has a shining countenance, and a radiance of joy and happiness is with him, surely we should go to see him.”

His father, as soon as he came into the presence of Jamal-iMubarak, exclaimed: j

“Oh! Lord, we have heard One calling us to faith, therefore we believe. Forgive us our sins.” (From the Qur’an.)

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Immediately he, having understood and believed, began to teach publicly, and became a famous Babi.

‘Abdu’l-Vahhab (theson) implored to be allowed to accompany Baha’u’ll4h; he was, however, directed to remain with his parents, whose love for him was very great. ‘Abdu’l-Vahhab continued to ask his father’s permission to join Bahda’u’llah. To this at length the father agreed, and the young man made his way to Tihran, where he was unable to find his beloved Lord.

He, meanwhile, proceeded to teach the people openly in the street, ignoring all personal risk.

Now took place the deplorable incident of the insane youth shooting at the Shah.

Mirza ‘Abdu’l-Vahhab was instantly seized and thrown into the horrible prison, where very soon Baha’u’ll4h Himself arrived, having been arrested at His village, Niyavaran, whence He had been made to walk barefoot, with heavy chains on His neck, and fetters on His limbs; in this condition, without His kuldéh, did the friends see their Beloved.

Mirza ‘Abdu’l-Vahhab spent a few days in that dungeon in great joy and happiness, for was he not in the presence of Him, Whom he recognized as his Lord?

Each day would the executioner come and call out certain names.

‘Abdu’l-Vahhab’s turn came. He arose and danced in the prison, knowing that his hour of martyrdom had come. He kissed the beloved hand, and gave himself over into the hands of the executioner and his assistant torturers.

When the news reached his father, he bowed his head and thanked God that his sacrifice had been accepted at the Divine Threshold.

He is amongst those martyrs who were so great an amazement to the people of Tihran.

It is related that the torturers said ‘‘Let us nail red horseshoes on to his feet, we then shall see where his joyful dance will be.”

This was done! But never did he flinch, and passed to his Crown of Martyrdom, praising God with his last breath.

Little wonder that the people of Tihran were filled with astonishment and awe.

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First Vistr or RUHA KuANum To AsBu-SINAN, AFTER THE Passinc oF ‘ABpu’L-BAHA. EARLY SPRING OF 1922.

Abu-Sinan is about an hour’s drive from Haifa over fields, with rough tracks—that is after we passed by ‘Akka. Our car seemed to be taking flying leaps over rocks, then we climbed winding, almost perpendicular roads. Nothing but a Ford car, with a perfect driver, knowing every inch of the way, which was our Khusraw, could safely have accomplished the tests of that motor drive.

The Shaykh of the place, with some of his sons and nephews, came out to welcome us.

We were conducted to the Shaykh’s house, which, with its adjoining guest house, is a veritable palace. In the court-yard we were received with great cordiality by the ladies of the families—the wife of the Shaykh, her daughters, daughter-inlaw, and their children.

We mounted many, many steps on the outside of the house, and arrived at a very large, beautifully-proportioned room. Under the large windows, round two sides of this reception chamber, were fixed divans.

As we arrived, the younger ladies brought soft, square cushions covered in wonderful brocade of apple-green and gold; these they placed onthedivans for the comfort of their honoured guests.

They were full of joy to see Ruha Khanum, who had not paid them a visit since the passing of her adored Father. Her sorrow overflowed her heart afresh, as these dear Druze ladies wept with her, and she looked round the room, where the Master had so often taught and comforted His people during the dread and fear-laden days of the war.

This was their refuge till some of that ghastly time was overpast, and the Master knew that it would be safe to return to their homes at Haifa, bringing their children, now restored to health.

The view from these windows is glorious, and the whole atmosphere of the place full of calm and rest. No marvel that

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the dear ones were happy in that haven, in the presence of their Beloved One, and cared for by these devoted, lovely creatures.

Across one end of this room were book-cases filled with beautifully bound books.

How I longed to know what they contained! Sacred writings naturally; but their religion is secret, none but the initiated are ever permitted to either enter their houses of worship, or to read their holy books. They are not Christians, although they reverence the Lord Christ; they are not Jews, but they reverence Moses and some of the other Israelitish prophets: Nabi-Shu‘ayb, the father-in-law of Moses, is one of the Saints whom they esteem.

But Khidr, a prophet of pre-Mosaic times, is greatly honoured by the Druzes. He, according to their sacred legend, having drunk of the Water of Immortality, is now alive, and will live for evermore. He dwells in the Invisible Kingdom, but assumes bodily form and appears to those who love him in their dreams.

The places where Khidr is seen in dreamland are held sacred. These holy places are numerous. Muslims also hold these shrines in veneration, make pilgrimages to them, praying for such benefits as healing, and vowing to return and give thanks, when their prayers are granted.

The Cave of Elijah on Mount Carmel is one of the shrines, where Khidr is also honoured both by Druzes and Muslims. Important pilgrimages are made to this cave at certain seasons of the year, where a lamb is sacrificed in memory of Abraham and of Isaac, whom they look upon as friends of Khidr, also associated with Moses and Elijah.

What their beliefs are, and their mode of worship, no outside person is ever permitted to know.

But their religion is deep and real, as shown in their lives.

The Druzes are kind, courteous, and nobly hospitable. Strict, very strict, in their morality—the husband of one wife; no lapse from virtue is permitted—the penalty would be terrible, even death.

No Druze family would suffer dishonour. They never marry outside their own religion; the penalty for this (which, however, very rarely occurs) would be fearful.

There is a tragic story told of a Druze maiden who fell in love

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with a Muslim and secretly married him. Her brothers inflicted the punishment on their sister—poor, beautiful ‘Afifih—they killed her!

No Druze, either man or woman, can with impunity break any of their religious laws.

They may neither smoke nor drink alcohol. Shaykh Yusif, the eldest son of Shaykh Salih, is now the chief Druze. Shaykh Salih was deposed from that position because on a visit to some town he had learned to smoke cigarettes! He even dresses differently, wearing a red fez and a brown, fur-lined coat.

The Druzés wear a white amice, under the zombaz, a long, black coat, which, with a large, snow-white turban, has a pleasing and dignified effect. Both men and women are extraordinarily fine, noble-looking, strong, and healthy people.

Their fine physique is due in great measure to the pure, clean lives they lead. They keep to a vegetarian diet, very seldom eating meat; they observe the strictest morality, take no wine, spirits, nor tobacco. Tilling the ground, growing corn, olive oil, and fruit for their simple needs, spending most of their days in the fresh, pure, bracing air, they certainly do nothing to induce weakness or ill-health.

The ladies are amazingly lovely, with slight, graceful figures, regular features, wonderful eyes with long lashes, deep ivorycoloured skins. I have never seen so many beautiful women together without one plain face among them. For even the grandmother and great-grandmother were beautiful! The dress is certainly most becoming; there is the white amice, very soft muslin-embroidered, and edged with fine lace. Then an ivory-coloured, fine, supple silk, embroidered with coloured flowers, only showing in front, where the zombaz, a long coat, floated back as they walked with their free, graceful step; this zombaz is sometimes black or dark blue velvet; the head is covered with a large, flowing, white, soft veil; this is bound firmly round the head with a band, it might be dark blue, embroidered with gold, forming a sort of coronet; it is tied at the back of the head, the ends falling below the knees, over the snowy veil, nearly reaching the ground. They never show their hair, and it is a mark of great respect to draw their veil over the mouth.

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An enchanting baby, one year old, was brought in; even her hair was not to be seen. She wore a quaint little silk bonnet with white frills round the lovely baby face, and a curtain covered the neck. I wanted to see Baddurah’s head, but the beautiful grandmother, Sit ‘Afifih, only pushed the bonnet a wee bit back, and I did not like to insist by asking again.

As soon as we arrived, sweet iced water was offered to us in pretty glasses. After a while tea came, with delicious Arabian pastry, cakes, sweets, and nuts, followed by very sweet coffee.

They pressed Ruha Khanum and the other visitors, of whom there were three, to stay for at least a few days. Their hospitality is spontaneous kindness itself.

When they found we were really unable to accept their invitation, we were taken to the divdn, another comfortable and large reception room. Here we were presented by Ruha Khanum to Shaykh Salih, a courtly, charming, and fascinating man, ninety years old, who wept bitterly as he welcomed us, for he had a great reverence and love for ‘Abdu’l-Baha.

Then came the Shaykh of the Khalwa—the sacred House of Prayer—whichis entered by none but the Druzes whoareinitiated.

This is Yusif, the eldest son of Shaykh Salih, who had taken the place of his father, when he was deposed for smoking! He also was deeply moved as he spoke of the Master with loving devotion. Three younger brothers were then introduced to us and numbers of their sons, quite a large party of as splendid-looking men as I have ever seen.

They had come to Haifa to the funeral of ‘Abdu’l-Baha, also to the forty days memorial feast, and were now overcome with emotion as they spoke of Him, and the never-to-be-forgotten days, when He had hallowed their roof by sheltering under it. When at last we rose to depart, they all came out into the court-yard, the ladies were standing apart, and an enchanting group they made.

Our two friends were anxious to be allowed to take a photograph, but when asked, the Shaykh consented for themselves, but not for the ladies, which was disappointing.

I shall always remember that visit to Abu-Sinan—the refuge of the Haifa friends and their children, during the terror-days of the war.

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Tue Srory or MfrzA JarAt IsranAnf, Son-in-LAW OF ‘Appu’L-BAHA, SON OF THE “‘KING OF THE MARTYRS”

At the beginning of the year 1916, at about seven o’clock one morning, ‘Abdu’l-Baha sent me for His faithful coachman. “Tell Isfandiyar to have my carriage brought, and you and Khusraw be ready to accompany me to Nazareth in half an hour.” We did as He commanded, and at the appointed time ‘Abdu’l-Baha left His home in Haifa, accompanied by Khusraw and me. That day the health of ‘Abdu’l-Baha was not very satisfactory, as one could see by the signs of weariness on His blessed face. However, the Commander-in-chief of the Syrian and Palestine fronts was in Nazareth. He was Jamal Pasha, and ‘Abdu’l-Baha was determined to meet him there, so in spite of His great fatigue and physical weakness, the Beloved started on His journey.

At one in the afternoon we arrived at a small village, called Majdal.

“Have you any acquaintance in this village?” the Master asked.

“Yes, Master, the headman of the village is a good Christian and an acquaintance of mine.”

The Master then told me to inform him of His arrival, and ask shelter and time to rest in his house. I went at once to the home of the headman of the village, who was called Khuri, and told him of the arrival of ‘Abdu’l-Baha. The headman, and many of the notables of the village ran towards the Master’s carriage, and with great respect helped Him to alight. ‘Abdu’lBaha, His attendants, the host, and some of the notables entered the house and sat in the guest room. The Master told Khusraw to make tea and prepare a repast. The food had been brought from Haifa, and the host produced some honey, yoghourt, olives, and eggs. ‘Abdu’l-Baha tasted only a few spoonfuls of honey, a little broth, and some olives, and after the meal He slept about an hour. Arising, He washed His

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hands and bathed His face with cool water, and came again to sit in the guest room. He spoke words of wisdom to the host, and to the notables, and advised them on many of their problems and difficulties caused by the war.

The host thanked ‘Abdu’l-Baha for His advice, and for the great honour bestowed upon his humble dwelling and upon himself by this visit.

“Your visit at such a time of distress, and particularly to this house, will bring heavenly bounties and support and confirmation to all the dwellers in this village. Now I have one more request to make of you.”

“What is your request?” said ‘Abdu’l-Baha. “It will be a happiness to grant it if I have the power.”

The Master was always courteous to every creature. He was the symbol of what Baha’u’llah had said long ago. “‘Courtesy is my garment with which we have adorned the temples of our favourite servants.”

“The headman continued: “I have only one child, a girl of fourteen, who has been consumptive for two years. All the physicians have pronounced her a hopeless case. Days and nights her mother and I and our relatives can do nothing but weep, wail, and moan. God has not given us another offspring. If your Holiness would pray for the restoration of my only child to health, I feel that a new life would be bestowed upon her, as has been bestowed upon us all by your sympathy and wise advice. We feel sure that the prayers of your Holiness are acceptable to God, and we know that ‘Abdu’l-Baha’s bounties shower on all men, regardless of their deserving.” At this point the headman burst into tears.

‘Abdu’l-Baha immediately arose from His seat.

“Where is your little girl?”

“In the other room,” the headman answered.

‘Abdu’l-Baha went into the other room and saw the young girl lying on a bed on the floor, in the middle of the room. The members of her family were seated about her. Some were acting as nurses, and some only wept. ‘Abdu’l-Baha approached the head of the bed, and sat down beside her. He took the little hand and felt the pulse. The temperature was very high. The child coughed incessantly, and spat blood. She was like a

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creature of skin and bones. She was in a condition of utter weakness. ‘Abdu’l-Baha laid His blessed hand upon the child’s forehead and caressed her. Turning to Jalal, He said, “Bring a cup of tea.” This was done at once. ‘Abdu’l-Baha drank some of the tea, and prayed for about five minutes. He Himself gradually poured the rest of the tea with a spoon into the maiden’s mouth, and twice placed His hands on her forehead. Once more He prayed, this time for about ten minutes.

Then with a movement of great authority He arose, and turned to the parents, saying in a loud voice of command: “Be assured God will grant a complete cure to your daughter. Do not be perturbed, and neither weep nor moan. With utmost assurance nurse her. Before long she will be in perfect health.”

He then returned to the guest room, and comforted the people present with words of great wisdom for half an hour. Then bidding them farewell, He walked out of the house, and stepped into the carriage. Khusraw and I also took our seats.

‘Abdu’l-Baha told Isfandiyar to drive on to Nazareth. All the people of the village, men, women, and children were crowding about the carriage, and until the last second of His remaining there were begging and pleading with the Master for His prayers and blessings.

On the night of that day the maiden perspired a great deal, and gradually the fever abated. According to the word of her father, within two months his daughter was restored to complete health, and in the year 1922 she was married to a Christian man of ‘Akka, who is a government official. She is now the mother of three healthy children. Since then, at ‘Akka, Haifa, and at Nazareth, the father of the girl has recounted this story many times, and always ends his tale with:

“My daughter was given back to me by His Holiness ‘Abbas Effendi.”

‘Abdu’l-Baha continued on His way, arrived at Nazareth in the evening at seven o’clock, and took up His residence at the German Hotel.

The next day the Master was invited to lunch at the home of one of the notables of the town of Nazareth. He was one of the Fahim family. On that day Jamal Pasha, and nearly two hundred of the war leaders, were present at the lunch where the

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Master sat down at one o’clock and arose from the table at four.

During all those hours ‘Abdu’l-Baha was speaking in Turkish on philosophical and scientific subjects, and on heavenly teachings. So intense was His utterance that all stopped eating while they listened to His blessed words.

“Who is this great and learned Shaykh who is so well-informed in science?” they asked. So moved and attracted were they by His blessed utterance that all endeavoured to draw near to Him, the better to hear every word. Jamal Pasha, who had been His great enemy because of false accusations, had not paid the proper respect to ‘Abdu’l-Baha when He had first arrived. Now, however, having heard the Master speak so learnedly and wisely, he was most deferential and full of all kinds of politeness. When the time came for the Master to rise, Jamal Pasha most courteously held the Beloved’s arm to assist Him to leave the table, and himself led the way to the reception room, and seated the Master comfortably.

Finally, after answering more questions, and giving wondrous light on many subjects, the Master arose to bid farewell to His host. Jamal Pasha accompanied Him out of the house, and to the bottom of the steps, and would have gone further with the Master, but was thanked with great kindness and urged by ‘Abdu’l-Baha to return. This was that Jamal Pasha who was not accustomed to rise from his seat to pay respect to any one. His Holiness ‘Abdu’l-Baha was excessively fatigued, and remained that night at the German Hotel at Nazareth. The next day, His work of making a friend of an old enemy having been accomplished, He returned to Haifa.*

• This episode is translated from the Persian of Mirza Jalél Isfahan{.—Ep.

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HAji RAMADAN

Early in 1917 rumours, vague though most alarming, reached us in London regarding Palestine conditions. Great was our anxiety for our beloved ‘Abdu’l-Baha. Often to comfort myself I repeated His words: “Have you not realized that never in my life have I been for one day out of danger? . . . Be not troubled, these enemies have no power over my life, but that which is given to them from on high.” Often I found myself saying these words as though for some inner comfort.

During these very difficult and dangerous days of the war ‘Abdu’l-Baha was desirous of sending a Tablet to the friends in Tihran, there to be copied and despatched to the Baha’is in different parts of the world. Everywhere the friends were anxious to hear of the Master, of Whose fate terrible rumours were whispered.

Who would be chosen for this mission?

None of the friends available could have any probable chance of succeeding in so arduous an enterprise. Carrying a letter in war-time from one, whose watchful enemies were always on the alert for opportunities of mischief, seemed an impossible task. Loss of liberty, and even of life itself, would inevitably be the penalty of such an attempt on behalf. of ‘Abdu’l-Baha.

Now there stepped forth an Arabian Baha’i, named Haji Ramadan:

“T implore Thee, O my Master, to accept this service from me. Insignificant am I, and nearly blind, who would suspect me? A humble old man, seventy-five years old. No family have I, my wife is dead, my boys are dead; my property and my shop I have given to my sons-in-law. What money I have left I wish to be used for the poor. Nothing have I to bind me to this world, so in perfect freedom I offer this my service. I only, it seemeth to me, have any chance of succeeding as Thy messenger. I pray Thee, accept me!”

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“Thou only art at this time available, and I entrust thee with this Tablet,”’ said the Master.

Haji Ramadan began his journey with the precious treasure hidden most carefully, and his heart filled with joy. For fortyfive days he walked. Finally, he reached Tihran with the glorious news of the safety of the Beloved One and His family.

After resting awhile, he set off on the return journey, which _ was even more difficult. He wended his way through Kirmanshah and Baghdad disguised as a pedlar. There was gold in the bottom of the bags! Letters were sewn inside the lining of his ‘aba!

At one stage of his journey he was an eye-doctor, working wonders, according to the child-like belief of the wild Arabs amongst whom he passed, with his simple remedies (boracic acid lotion).

Very little rest did he dare to take, because of the risk of discovery, so he persisted, defying fatigue, danger, and the burden of his seventy-five years. At the end of his intrepid, daring return journey he arrived and laid the gold and the letters with which he had been entrusted, intact, at the feet of the Master!

“Behold by what poor and humble children of God are great events served,” said ‘Abdu’l-Baha, embracing him.

After some rest this gallant friend again started on a mission, but alas! he never arrived. And no tidings of the fate of brave and loving Haji Ramadan ever reached the friends. From time to time others were sent to seek him, but all in vain.

The valiant Arab, old and nearly blind, with the soul of a shining and chivalrous knight, will never be forgotten by the friends, and his name will live in song and story as the centuries unroll their days and nights.

• * *

Tablet of ‘Abdu’l-Baha, sent through Tihran, by the heroic bearer, Haji Ramadan, to assure the friends of uninterrupted Communion of the Spirit:

November 1917.

“What though the doors be closed, the roads ana the ways

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barred, and the usual means of communication be no longer existing, yet the streams of union and nearness of heart flow on without ceasing in the ecstasy of spiritual communion.

“Even though the rays of Light and the reflecting Mirrors be far apart, yet there is no severance, for the union, by the rays and bounties of the reflection, remains firm and unfailing.

“The Baha’is ought to show forth in their works such determination and steadfastness that the world of humanity may greatly marvel, saying: ‘Behold what firmness and uprightness, what strength and vigour are theirs.’

“By night and by day the thoughts of this servant are ever filled with fragrant spiritual memories of the friends, and his constant and fervent prayers to His Holiness the Merciful are that He will so greatly bless them with the infinite confirmations of the Holy Spirit, that every drop may surge like the sea, and every atom be made to shine, visible in the light of the Sun.

“This can only come to pass through the grace of God the Beloved.

“Convey to the friends each and all from me the utmost longing to see them.

“Praise be to God that, with the aid and favour of His Holiness the Almighty, our days are passed in the best of health on Mount Carmel at the house of His Honour Aqa ‘Abbds-Quli.

“Because of the many inquiries (by the friends) as to the health and safety of the Baha’is of this place, and because of the usual means of communication being severed, His Honour Haji Ramadan, has been sent with this Tablet, since he only is, at this time, able to undertake the journeyings.”

(Signed) ‘Abdu’l-Bahd ‘Abbas.

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BauwA’f VILLAGES

The Master bought from time to time some land in various villages. Asfiya and Daliya, near Haifa—these two properties He bestowed upon Diya’u’llah and Badi‘u’llah, the two younger half-brothers, at the request of Baha’u’llah.

Land was also acquired in the villages of Samrih, Nughayb, and ‘Adasiyyih, situated near the Jordan.

A comparatively small sum, a few hundred pounds only, was required for the purchase of these properties. Groups of Baha’is live on this land, where they grow corn. Zoroastrian Baha’is are established in ‘Adasiyyih; they occupy themselves in cultivating the land. A tenth part of the corn they produce is sent to the Master’s household, so that bread is always assured.

These people are industrious and prosperous, growing a sufficiency of the fruits of the earth for their own use, and selling that which remains.

The peace of these tillers of the ground is not always unbroken. A raid of wild Arabs used not to be infrequent.

They would descend upon the village, steal everything they could find, carrying off, not only the corn and oil, but furniture, clothes, even the doors, and the simple agricultural tools, as well as driving off all the cattle and horses. At these times the women and children would be packed into wagons, and conveyed with all possible haste out of the very real danger of capture.

These fugitives would arrive at Haifa, claiming protection from the Master; it was a difficult task to find food and shelter for these suddenly arrived guests. On at least one occasion he caused the chief Shaykhs of the tribes guilty of these depredations to be arrested, much to their amazement, and to be compelled to restore to the poor villagers at least some part of the stolen property.

In the village of Nughaybsome of the kinsfolk of the Holy Family

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live; they cultivate the land, the produce of which gives them the wherewithal to live.

The dwellers in these villages looked always to the Master for protection, guidance, and direction in every detail of their simple lives.

During the war the Arabs were less frequent in their raids. They were afraid, if they ventured too near, that they might be seized and carried off into an unknown life—that of the soldier, the idea of which was a terror to themselves, and indirectly a cause of tranquillity to the villagers.

Preparation for war conditions had been made by ‘Abdu’lBaha even before His return to Palestine, after His world tour. The people of the villages Nughayb, Samrih, and ‘Adasiyyih were instructed by the Master how to grow corn, so as to produce prolific harvests, in the period before and during the lean years of the war.

A vast quantity of this corn was stored in pits, some of which had been made by the Romans, and were now utilized for this purpose. So it came about that ‘Abdu’l-Baha was able to feed numberless poor of the people of Haifa, ‘Akka, and the neighbourhood, in the famine years of 1914-1918.

We learned that when the British marched into Haifa there was some difficulty. about the commissariat. The officer in command went to consult the Master.

“I have corn,” was the reply.

“But for the army?” said the astonished soldier.

“T have corn for the British Army,” said ‘Abdu’l-Baha.

He truly walked the Mystic way with practical feet.*

• Lady Blomfield often recounted how the corn pits proved a safe hiding-place

for the corn, during the occupation of the Turkish army.—Eb.

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Tue Master

I, Mrs. Florian King, said to the Master:

“O Beloved, Paradise would be black for me, without Thee or Thy Presence. To me Thou art Baha’u’llah, Thou art Muhammad, Thou art Jesus, Thou art Moses, Thou art Buddha.”

He held out His hand, saying:

“Come take my hand.”

His face was shining, shining. Verily transfigured!

I asked if I might kiss His hand.

“No, my daughter, it is not permitted; the personality is not to be worshipped; the Light it is which is of importance, not the lamp through which it shines.”

This he said with a smile of most holy radiance.

• * *

One day ‘Abdu’l-Baha said to the friends: ‘““Your names are better known in the Heavenly Realm than they are in this world.” Again He said: “I know the station, the needs, and the condition, of every soul in the world, therefore I know how hard your life has been.”

• * *

“Wr Want to See Our FATHER” Tue Story oF THE Sap TurxkisH OFFIcIAL AND His FAMILY

A Turkish official living in Haifa lost his position when the British occupation took place. He became very poor; he, with his wife and children, were in great want.

They came to ask the help of ‘Abbas Effendi, Who did much to soften their hardship.

At length the poor man became ill; the Master sent a doctor to him, medicine, and many comforts.

When about to die he asked for ‘Abbas Effendi, and called his children. “Here,” he said, “is your father, who will take care of you when I am gone.”

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One morning four little children came to the house of ‘Abbas Effendi; they said:

“We want our father.” The Master heard their voices and recognized them.

“Oh! we have come to you, our other father is dead, and now you will take care of us, and be our father.”

The Master brought them in and gave them tea and cakes and sweets. He then went with the little ones to their home. The father was not really dead, but had merely fainted; the children thought that he had passed away. However, the next day he died.

The Master charged Himself with the whole responsibility of the doctor, nurse, and funeral.

Then He provided the sad family with food, clothing, their travelling tickets, and other expenses, to Turkey.

This is one instance of the Master’s care for all who came to Him, sorrowing and in misery.

On all sides we heard stories of the Master’s care for the people.

Christians said “He lived the life of Christ amongst us for forty years.”

Muslims cried ‘“He was our Comforter, our Father, Brother, Friend. We shall never cease from mourning Him.”

Jewish friends tell how they found themselves, when in His presence, wrapped round in such an atmosphere of love that they felt they had found the true home of the heart and soul.

And how shall we speak of Him?

• * *

Ju‘an (literally “I am hungry” in Arabic) was the constant moan of a woman who sat in a Haifa street.

A broken leg! The people called her ‘“Ju‘ani.” None to care for her, starving she lay, full of pain, pleading for help.

Two weeks later, Ju‘ani having ceased her pitiful moaning, a woman had this tale to tell:

“The Master called me to take care of poor Ju‘dni—to find a room for her. To wash and comfort her with good food, clean

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clothes, and a doctor. Now she has died, and the Master arranged for her funeral.”

• * %*

The Master was told:

“There is a poor young Arab man sick of consumption. The Master went to see him; every comfort was taken to him, good food was prepared for him every day; Dr. Nicola was directed by the Master to give all needful attention and medicine. When he died, ‘Abbas Effendi arranged that the coffin from the mosque (usually borrowed) should be retained for the young man himself.

“The mother and the sister, overcome with gratitude, cried: ‘O Master, Thou art like as God unto us.’ ”

• * *

The Master was averse to divorce.

In reply to a question, He said “It is not that divorce should be more easy, but that marriages should be more difficult.” In all the years that Baha’u’ll4h and ‘Abdu’l-Baha were dwelling in Syria there was not one case of divorce among the Baha’is.

The wife of an Armenian Baha’i implored the Master to allow her husband to divorce her; many were her accusations against her husband.

The Master said to her:

“You are a Christian, how can you ask to be separated? Christ Jesus, Whom I reverence, came not to part but to unite.”

At length, seeing that the woman loved another man, the Master said:

‘You may divorce her, she is no longer your wife.”

When the woman fled with the man, taking much of her husband’s money with her:

‘You now see the reason for my consent,” said the Master.

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Another instance:

‘Abdu’l-Qasim, the gardener of the Ridvan, wished to marry an Arab peasant woman; he was advised by Baha’u’ll4h not to do so. But as he was very much in love with her, consent was at length given.

In a few years he came saying:

“TI want to divorce Jamilih, and marry a younger woman.”

“It is absolutely forbidden, you have married her; you must take care of her to the last moment of your life.”

When the British arrived in Haifa, where the blockade had caused a perilous condition for the inhabitants, it was discovered that ‘Abdu’l-Baha had saved the civilian population from starvation. Provisions which He had grown, buried in under-ground pits, and otherwise stored, had been given out to the civilians of every nation living in Haifa. ‘Abdu’l-Baha did this in a military way as an army would give rations, and deep was the gratitude of those women and children who had been saved by His power to see into the future of tragedy and woe as early as 1912, when He began the preparations for the catastrophe which was to overtake that land in 1917 and 1918. When Haifa was finally occupied by the British, reserve provisions had not yet come for the army, and someone in authority approached the Master, as already mentioned.

The British Government, with its usual gesture of appreciating a heroic act, conferred a knighthood upon ‘Abdu’l-Baha ‘Abbas, Who accepted this honour as a courteous gift “from a just king.”

The dignitaries of the British crown from Jerusalem were gathered in Haifa, eager to do honour to the Master, Whom every one had come to love and reverence for His life of unselfish service. An imposing motor-car had been sent to bring ‘Abdu’l-Baha to the ceremony. The Master, however, could not be found. People were sent in every direction to look for Him, when suddenly from an unexpected side He appeared, alone, walking His kingly walk, with that simplicity of greatness which always enfolded Him.

The faithful servant, Isfandiyar, whose joy it had been for many years to drive the Master on errands of mercy, stood

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sadly looking on at the elegant motor-car which awaited the honoured guest.

“No longer am I needed.”

At a sign from Him, Who knew the sorrow, old Isfandiydr rushed off to harness the horse, and brought the carriage out at the lower gate, whence ‘Abdu’l-Baha was driven to a side entrance of the garden of the Governorate of Phoenicia.

So Isfandiyar was needed and happy.

Or Lire Arrer DEATH

“Know thou of a truth that the Soul, after its separation from the body, will continue to progress until it attaineth the presence of God, in a state and condition which neither the revolution of ages and centuries, nor the changes and chances of the world can alter. It will endure as long as the Kingdom of God, His Sovereignty, His Dominion and Powershallendure.”

Bah u'liah.

A woman, full of sorrow and despair, came to ‘Abdu’l-Baha:

“I pray you remove my doubt, and give me consolation, I have lost my beloved husband.”

The Master answered her:

“If you have a bed of lilies-of-the-valley that you love and tenderly care for, they cannot see you, nor can they understand your care, nevertheless, because of that tender care, they flourish.

“So it is with your husband. You cannot see him, but his loving influence surrounds you, cares for you, watches over you. They, who have passed into the Divine Garden, pray for us there, as we pray for them here.”

Another day a woman came to ‘Abdu’l-Baha and told Him of a dream.

‘Last night, Master, I dreamed that I was in a garden of such

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beauty that it seemed beyond the power of the most perfect human gardener to have created it. In this garden I saw a beautiful girl, about nineteen, who was caressing the flowers. As I came into the garden she lifted her lovely head and came towards -me with outstretched arms, as though in great love and joy at my visit. I look at her amazed, and then I saw a startling resemblance to the tiny daughter I lost many years before.”

‘Abdu’l-Baha smiled His miraculous smile:

“My child, you have been permitted to see your daughter as she is now, walking in the sacred garden of one of the worlds of God. This is a bounty of God to you. Rejoice and be happy.”

Ridvaniyyih Khanum related that when her child was ill, the Master came and gave two pink roses to the little one, then, turning to the mother, He said in His musical voice so full of love: “Be patient.”

.That evening the child passed away.

“Ridvaniyyih,” said the Master, “there is a Garden of God. Human beings are trees growing therein. The Gardener is Our Father. When He sees a little tree in a place too small for her development, He prepares a suitable and more beautiful place, where she may grow and bear fruit. Then He transplants that little tree. The other trees marvel, saying: “This is a lovely little tree. For what reason does the Gardener uproot it?’

“The Divine Gardener, alone, knows the reason.

“You are weeping, Ridvaniyyih, but if you could see the beauty of the place where she is, you would no longer be sad.

“Your child is now free, and, like a bird, is chanting divine joyous melodies.

“If you could see that sacred Garden, you would not be content to remain here on earth. Yet this is where your duty now lies.”

When my own mother made the “great change” from one world of God to another, ‘Abdu’l-Baha wrote a very beautiful tablet to me, in which He spoke of my mother as being ‘‘in the garden of rejuvenation.” One day a friend, who had not yet heard of the tablet of the Master, told me of a vivid dream she

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had of my mother, whom she had known and loved. ‘“‘I seemed to be in a marvellous garden, where every type of rare and beautiful flower was in bloom. Moving about among the flowers was a young girl. She seemed to be in a state of inexpressible joy over the loveliness of her garden. Her voice, as she chanted, was full of the ecstasy of a complete happiness. She listened to the song of birds, and inhaled the odour of the flowers as though she were filling her soul with their fragrance. Suddenly she turned towards me, as though conscious that someone was there beside herself. The young girl facing me with an enchanting smile was your mother, in the full beauty of youth.” .

New YeEAR TABLET FROM ‘ABDU’L-BAHA

Nawruz, 21st March, 1918.

O ye Children of the Kingdom! It is the New Year. A year is the expression of the cycle of the sun, but now is the beginning of a cycle of the Sun of Reality! A new cycle, a new age, a new time, and therefore it is very blessed.

I wish the Blessing to appear and become manifest in the faces and characters of all the believers in God, so that they may also become a new people, and having found new life, and been baptized with Fire and Spirit, may make the world a new world—so that the old earth may disappear and the new earth become manifest; the old ideas depart and new thoughts come; old garments be cast aside, and new garments be put on; former politics, whose foundation is war, be discarded; and new politics, founded upon peace, raise the standard of victory, the new star shine, and the new sun’s gleam illumine and radiate; so that new flowers may bloom, the new spring become known, the new breeze blow, the new bounty descend, the new tree bring forth the new fruit, the new voice be raised, and its new sound reach all ears.

I desire for you all that you will receive this great assistance, and partake of this Bounty; that in Spirit and heart, you will

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strive and endeavour until the World of War become the World of Peace; the World of Darkness the World of Light; Satanic conduct be turned into Heavenly behaviour, the ruined places become builded up; the sword be turned into the olive branch; the flash of hatred be changed into the Flame of the Love of God, and the roar of the gun become the Voice of the Kingdom.

That the soldiers of death may become the soldiers of Life!

That all the nations of the world may be united in one nation; all races as one Race.

And all the National Anthems be harmonized into one melody.

Then this material realm will be Paradise, the earth will be Heaven, and the world of Satan will become the World of Angels.

Upon thee be greeting and praise.

One day, during the war, two men were passing along the way of the sea beyond Jordan which lies between Haifa and ‘Akka. They were talking together, when their attention became attracted by the venerable figure of a man lying, as though overcome with weariness, on the sands, near the edge of the tideless sea.

They gazed silently; the body was completely relaxed, one arm supporting the beautiful head with its hair of spun silver. The face bore traces of great sorrow, but was softened by an ineffable tenderness. Great nobility of character lay upon the brow. There seemed a spiritual light of rare beauty about Him. He was resting in deep slumber.

The sleeper was ‘Abdu'l-Bahd.

218