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Fall 1993

World Order

COMMEMORATIVE ISSUE

BAHÁ’U’LLÁH
ONE HUNDRED YEARS
EDITORIAL

‘ABDU’L-BAHÁ, CENTER OF
BAHÁ’U’LLÁH’S COVENANT
FIRUZ KAZEMZADEH

IMPRESSIONS OF ‘ABDU’L-BAHÁ
AND HIS STATION
THORNTON CHASE

YOU ARE HAPPY BECAUSE
YOU HAVE SEEN ‘ABDU’L-BAHÁ
JUANITA STORCH

IRAN’S BLUEPRINT TO DESTROY
THE BAHÁ’Í COMMUNITY

THE BAHÁ’Í FAITH IN WORLD
RELIGIONS TEXTBOOKS
PAUL D. NUMRICH

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World Order

VOLUME 25, NUMBER 1

WORLD ORDER IS INTENDED TO STIMULATE, INSPIRE, AND SERVE THINKING PEOPLE IN
THEIR SEARCH TO FIND RELATIONSHIPS BETWEEN CONTEMPORARY LIFE AND CONTEMPORARY
RELIGIOUS TEACHINGS AND PHILOSOPHY

Editorial Board:
FIRUZ KAZEMZADEH
BETTY J. FISHER
HOWARD GAREY
ROBERT H. STOCKMAN
JAMES D. STOKES

Consultant in Poetry:
HERBERT WOODWARD MARTIN

Subscriber Service:
JENIFER HALLOCK

WORLD ORDER is published quarterly by the National Spiritual Assembly of the Bahá’ís of the United States, 415 Linden Avenue, Wilmette, IL 60091. POSTMASTER: Send address changes to WORLD ORDER Subscriber Service, Bahá’í National Center, Wilmette, IL 60091. The views expressed herein are those of the authors and do not necessarily reflect the opinions of the publisher, the National Spiritual Assembly of the Bahá’ís of the United States, or of the Editorial Board. Manuscripts can be typewritten or computer generated. They should be double spaced throughout, with the footnotes at the end. The contributor should send four copies—an original and three legible copies—and should keep a copy. Return postage should be included. Send manuscripts and other editorial correspondence to WORLD ORDER, 415 Linden Avenue, Wilmette, IL 60091.

Subscription rates: U.S.A., 1 year, $10.00; 2 years, $18.00; single copies, $3.00. All other countries, 1 year, $15.00; 2 years, $28.00; single copies, $3.00. Airmail, 1 year, $20.00; 2 years, $38.00.

WORLD ORDER is protected through trademark registration in the U.S. Patent Office.

Copyright © 1993, National Spiritual Assembly of the Bahá’ís of the United States. All Rights Reserved. Printed in the U.S.A.
ISSN 0043-8804

IN THIS ISSUE

2   Bahá’u’lláh: One Hundred Years

Editorial

4   Interchange: Letters from and to the Editor

7   ‘Abdu’l-Bahá: Center of Bahá’u’lláh’s Covenant

by Firuz Kazemzadeh

13   Impressions of ‘Abdu’l-Bahá and His Station

by Thornton Chase

introduction by Robert H. Stockman

25   “You Are Happy Because You Have Seen

‘Abdu’l-Bahá”

by Juanita Storch

44   Iran’s Blueprint to Destroy the

Bahá’í Community

51   The Bahá’í Faith in World Religions Textbooks

by Paul D. Numrich

61   The Vision of World Peace

a book review by James D. Stokes

64   Authors & Artists in This Issue

[Page 1]

This issue of World Order is published
to commemorate the centenary of the passing of
Bahá’u’lláh and the inauguration of His Covenant.

[Page 2]

Bahá’u’lláh
One Hundred Years

ONE HUNDRED years ago at Bahjí near Akka, a prison city of the Ottoman Empire, Bahá’u’lláh, the Founder of the Bahá’í Faith, left this world. He had labored, sacrificed, endured imprisonment, torture, exile, and monstrous malice to bring to humanity the Divine Message of unity and peace.

Bahá’u’lláh was born into a wealthy, highly cultured, and influential noble family. Yet He gave up possessions, rank, and status to become a leading disciple of the Báb, the Prophet Who heralded the advent of a new age. Soon the storm of persecution fanned by the Shiite clergy and a despotic government drowned the Bábí movement in blood. In the Síyáh-Chál, the Black Pit, an underground dungeon in Tehran, weighted with chains and threatened with death, Bahá’u’lláh received the Call to bring to humanity the Word of God.

Spared execution, Bahá’u’lláh was exiled from His native land. In Baghdad, in Istanbul, in Edirne, and finally in the prison city of Akka, He poured out His revelation and laid the foundation of a religion that reaffirmed the unity of God and proclaimed the oneness of humanity, announced the approach of world peace, and declared that the purpose of life was to know and worship God and to carry forward an ever-advancing civilization.

When Bahá’u’lláh’s mission came to its appointed end, the world barely noticed His passing. A few tens of thousands of His grief-stricken followers struggled valiantly against heavy odds to keep alive and spread the glad tidings of the new revelation.

A century later 28,000 Bahá’ís, representing 5,000,000 fellow believers in virtually every country on earth, gathered at the Javits Center in New York City to be greeted by its mayor and hear letters of welcome from the president of the United States and the governor of the State of New York.

The Bahá’ís came to New York to commemorate Bahá’u’lláh’s passing and the establishment of His Covenant. This was their Holy Year, a year to contemplate the enormous achievements of the past century and to rededicate themselves to the stupendous task of bringing about the spiritual regeneration of the planet.

Never were the principles proclaimed by Bahá’u’lláh and elaborated by ‘Abdu’l-Bahá more relevant and more urgently needed. At the close of 1992 the forces of disintegration were stronger than ever. Economic crises, military confrontations, drugs, disease, crime, the breakdown of the family, sexual promiscuity, racial, ethnic, and religious antagonisms, seemed to engulf every country and shake every society. It was in such [Page 3] a context that the Bahá’ís reaffirmed their commitment to the construction of a new world order, an order in which

National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding, and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction between classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race.

The second Bahá’í World Congress, heard and seen through satellite broadcasts around the world, was a befitting demonstration of Bahá’í principles of harmony and unity that must motivate all those who struggle to build a new and better world.

[Page 4]

Interchange LETTERS FROM AND TO THE EDITOR

WITH this issue WORLD ORDER commemorates the Bahá’í Holy Year, which marked the one hundredth anniversary of the passing of Bahá’u’lláh. It was a year of reflection on and spiritual celebration of the life and revelation of Bahá’u’lláh; the commencement of the ministry of His Son ‘Abdu’l-Bahá; and the inauguration of Bahá’u’lláh’s Covenant. Only once before in Bahá’í history—1953, the centenary of the birth of Bahá’u’lláh’s mission—has the Bahá’í world celebrated a Holy Year.

At such a time it is fitting to review, however briefly and in editorial format, Bahá’u’lláh’s life and mission and to note the growth of the Bahá’í Faith, which, in its 150th year, is the second most widely spread religion in the world. The life and ministry of ‘Abdu’l-Bahá is also a natural theme. At the second Bahá’í World Congress —a part of the Holy Year commemorations —Dr. Firuz Kazemzadeh delivered a talk, which we reprint here, about ‘Abdu’l-Bahá, named by His Father as the “Center of the Covenant.” The author describes the Covenant as the “distinguishing characteristic” of the Bahá’í Faith and explains exactly what the Covenant is—how it ensures the cohesion and unity of this new, if embryonic, order. The article offers an excellent summary and overview of the life of ‘Abdu’l-Bahá, setting the stage for two descriptions of personal encounters with Him.

For hard-headed, clear-sighted, practical, and genuine spirituality, letters written in the opening years of the twentieth century by Thornton Chase, one of the earliest Bahá’ís in North America, offer insights not only into the perceptions and misperceptions of the early American Bahá’ís about ‘Abdu’l-Bahá’s station and mission but also a fresh understanding of these concepts. Chase’s explanation of ‘Abdu’l-Bahá’s station retains its validity even though it was written decades before Shoghi Effendi penned a clear and definitive statement about ‘Abdu’l-Bahá in his “Dispensation of Bahá’u’lláh” in 1934. Chase’s description of ‘Abdu’l-Bahá’s visit to America and of the reactions of the Bahá’ís, journalists, and the thousands of people who came in contact with this inspiring presence provides a unique perspective on the complexity of the experience of meeting “the Master,” as Bahá’ís usually called Him.

How different the entries from the diary of that delightful adolescent, Juanita Storch! One relives the days, the preoccupations, the growth of this wise yet innocent sixteen year old who encountered and embraced the Bahá’í Faith in the early part of the second decade of this century. Among the girlish effusions lie gems of clear observation. Storch vividly recreates the material and affective setting of ‘Abdu’l-Bahá’s 1912 visit to the San Francisco area, capturing [Page 5] for posterity the joy of seeing and finally conversing with ‘Abdu’l-Bahá.

No commemoration of the Holy Year would be complete without remembering the continuing persecution of the Iranian Bahá’í community. During the year a document outlining the Islamic government’s secret plan for destroying the Bahá’í community worldwide came to light. Named for its author, the Golpaygani Memorandum is presented here with introductory remarks that place it in its proper context.

Another remarkable aspect of the Holy Year was the unprecedented publicity received by the Bahá’í Faith, publicity that chronicled the Faith’s emergence from the shadows of obscurity. Dr. Paul Numrich has written an absorbing account of the treatment given the Bahá’í Faith in a number of textbooks that present the religions of the world for use in college courses. Some of these books have gone through a number of editions, and it is particularly significant to follow, in many cases, the increasing understanding of the Bahá’í Faith that some of these books achieve through the years. Misconceptions remain, however, demonstrating a number of things: that newspapers are often ahead of books in reporting the actualities of an unfolding phenomenon; that in religious studies textbooks the frequently slanted or distorted presentations on the Bahá’í Faith demonstrate that it is not always clearly understood by those writing about it (which also prevents those reading about the Bahá’í Faith from getting accurate information); and that the misconceptions about the Bahá’í Faith call into question the accuracy of the authors’ assessments of other religions in their text books.

* * *

Because of circumstances beyond our control, WORLD ORDER has fallen considerably behind in its publishing schedule. However, this year a solution to the problem has emerged. Our last issue was dated Spring/Summer 1990 and was numbered Volume 24, Nos. 2 and 3 (although those numbers were in error; they should have been Nos. 3 and 4). With this issue we are advancing the date to Fall 1993. Thus the Spring/Summer 1990 issue (Volume 24, Nos. 3-4) is followed by Fall 1993 (Volume 25, No. 1). We are dedicated to producing issues every three months from now on. Hence, from this time forward, the date on the cover will reflect the season during which our subscribers actually receive the magazine. We are grateful to all of our faithful friends and supporters for their patience and hope the stimulating copy planned for future issues will somewhat make up for our slowness in the past.

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[Page 7]

‘Abdu’l-Bahá
Center of Bahá’u’lláh’s Covenant

BY FIRUZ KAZEMZADEH

Copyright © 1993 by the National Spiritual Assembly of the Bahá’ís of the United States. This essay has been adapted from a talk given at the second Bahá’í World Congress in New York, November 24, 1992.

ONE HUNDRED years have passed since the ascension of Bahá’u’lláh. In only one century His Faith has spread over the globe more widely than has any other religion save Christianity, which is almost two thousand years old. But, unlike other religions, the Bahá’í Faith in its rapid expansion has retained the purity of its doctrine and the unity of its followers.

What is the distinguishing characteristic that has allowed the Bahá’í Faith to spread virtually to every country in the world, to be embraced by members of every race, nationality, culture, and religion, yet preserve the integrity of its teachings and the oneness of its community? That distinguishing characteristic is Bahá’u’lláh’s Covenant.

Messengers of God, when they appear on earth, renew the essential teachings of earlier faiths, bring new laws, and release enormous spiritual energies that transform lives, create communities, and lead to the emergence of new civilizations. Yet the invisible power released by divine revelation and flowing through God’s Messengers also makes it possible for spiritually untransformed human beings to misuse it, turn it to their selfish ends, and pervert its purpose. Two issues fraught with grave dangers confronted the followers of religions of the past the moment their inspired founders left this world: authority and interpretation.

When Jesus died on the cross, who among the small band of His disciples was the leader? Who was to guide the community and interpret the teachings left by the departed Lord? And when, years later, those teachings were at last recorded for posterity, who was to determine which recollections of Christ’s words and deeds were authentic and which were not? When Muḥammad left this world, who was His lawful successor? Who had an indisputable right to be called Amíra’l-Mu’minín, “Commander of the Faithful”? As Christianity and Islam spread, they split into sects over questions of doctrine and leadership because, like religions that had preceded them, they possessed no firmly established principle of succession and of authoritative interpretation of their scriptures. Sectarianism led to strife that forever divided the believers.

In religion, interpretation and authority are inseparable because sacred scriptures are not only a map to the path of individual salvation but also contain commandments, laws, and rules that regulate the life of society. Therefore, the one who explicates the scriptures and interprets the teachings will inevitably exercise final authority in the community. No religion of the past had succeeded in resolving this thorny yet vital issue. The Bahá’í Faith is the first world religion that contains clear provisions for succession to [Page 8] the leadership of its Founder and resolves the twin issues of authority and interpretation.

Humanity has evolved. The great challenge confronting it in this age is to overcome division and to unite humankind in a single organic whole, which, of course, cannot be accomplished without solving the problem of authority. To do precisely that, Bahá’u’lláh, shortly before His passing, wrote His will and testament, entitled “The Book of My Covenant.” “In this weighty and incomparable document,” Shoghi Effendi, Guardian of the Cause, writes, “its Author discloses the character of that ‘excellent and priceless heritage’ bequeathed by Him to His ‘heirs.’”

But that priceless heritage must be protected, guarded, and preserved. It must not be squandered, forgotten, or, still worse, perverted and made a plaything of human ambition and greed. To guard it, to preserve it and pass it to future generations, and to ensure the unity of the believers, Bahá’u’lláh in His will and testament appointed ‘Abdu’l-Bahá the Center of the Covenant and the authorized interpreter of His Father’s teachings.

This year, as the Bahá’ís commemorate the hundredth anniversary of Bahá’u’lláh’s passing, they also celebrate the Covenant and the person of ‘Abdu’l-Bahá, its embodiment and Center.

Bahá’u’lláh’s Covenant is a phenomenon unique in religious history. ‘Abdu’l-Bahá Himself has testified that “From the early days of creation down to the present time, throughout all the divine dispensations, such a firm and explicit Covenant hath not been entered upon.”

Equally as unique as the Covenant itself is its Center. As Bahá’u’lláh prepared to ascend to the realm above, He knew that His “stupendous task on this earthly plane had . . . been brought to its final consummation. . . .

The message with which He had been entrusted had been disclosed to the gaze of all mankind. . . . The fundamentals of the doctrine destined to recreate its life, heal its sicknesses and redeem it from bondage and degradation had been impregnably established. . . . Above all the Covenant that was to perpetuate the influence of that Faith, insure its integrity, safeguard it from schism, and stimulate its world-wide expansion, had been fixed on an inviolable basis.

His Cause, precious beyond the dreams and hopes of men . . . was beyond a peradventure in safe keeping. His own beloved Son, the apple of His eye, His vicegerent on earth, the Executive of His authority, the Pivot of His Covenant, the Shepherd of His flock, the Exemplar of His faith, the Image of His perfections, the Mystery of His Revelation, the Interpreter of His mind, the Architect of His World Order, the Ensign of His Most Great Peace, the Focal Point of His unerring guidance—in a word, the occupant of an office without peer or equal in the entire field of religious history—stood guard over it, alert, fearless and determined to enlarge its limits, blazon abroad its fame, champion its interests and consummate its purpose.”

‘Abdu’l-Bahá was born in Tehran on May 23, 1844, on the night the Báb declared His mission to Mullá Ḥusayn in Shiraz. His childhood [Page 9] was happy but brief. He had not yet reached the age of nine when, in the summer of 1852, a storm burst upon the Bábí community of which His Father was a prominent and admired leader. Soon thousands of Bábís would fall victim to the cruel fanaticism of the clerical and secular authorities of a corrupt and barbarous regime. Bahá’u’lláh was thrown into the Síyáh-Chál, the Black Pit, a dark subterranean dungeon. ‘Abdu’l-Bahá visited His Father there and retained for the rest of His life the “ineffaceable vision of a Father, haggard, dishevelled, freighted with chains. . . .” Neighborhood boys now made ‘Abdu’l-Bahá the object of their malice, “pelted Him with stones, vilified Him and overwhelmed Him with ridicule.”

There followed exile and ‘Abdu’l-Bahá’s emergence in early youth as His Father’s amanuensis, shield, and deputy. As He grew to maturity and eventually reached old age, everyone who came into contact with Him was deeply impressed with this person Who displayed the most unusual combination of mind and heart, majesty and humility, gentleness and firmness, justice and mercy, involvement and detachment.

We are fortunate to have accounts of meetings with ‘Abdu’l-Bahá written by learned orientalists, government officials, artists, poets, doctors, the wealthy and the poor, believers and skeptics, followers and antagonists. All testify to His greatness and to His irresistible charm.

Edward Granville Browne, a leading British orientalist at Cambridge University, who first met ‘Abdu’l-Bahá in Akka before ‘Abdu’l-Bahá was appointed Center of the Covenant, wrote:

Seldom have I seen one whose appearance impressed me more. A . . . man, holding himself straight as an arrow, with white turban and raiment, long black locks reaching almost to the shoulder, broad powerful forehead indicating a strong intellect combined with an unswerving will, eyes keen as a hawk’s, and strongly-marked but pleasing features—such was my first impression of ‘Abbás Efendí. . . . Subsequent conversation with him served only to heighten the respect with which his appearance had from the first inspired me. One more eloquent of speech, more ready of argument, more apt of illustration, more intimately acquainted with the sacred books of the Jews, the Christians, and the Muhammadans, could, I should think, scarcely be found. . . . These qualities, combined with a bearing at once majestic and genial, made me cease to wonder at the influence and esteem which he enjoyed even beyond the circle of his father’s followers.

An early American Bahá’í pilgrim who reached Akka a few years after Edward G. Browne’s visit has written:

Of that first meeting I can remember neither joy nor pain, nor anything that I can name. I had been carried suddenly to too great a height, my soul had come in contact with the Divine Spirit, and this force, so pure, so holy, so mighty, had overwhelmed me . . . We could not remove our eyes from His glorious face; we heard all that He said; we drank tea with Him at His bidding; but existence seemed suspended; and when He arose and suddenly left us, we came back with a start to life; but never again, oh! never again, thank God, the same life on this earth. . . . In the might and majesty of His presence our fear was turned to perfect faith, our weakness into strength, our sorrow into hope, and ourselves forgotten in our love for Him.

[Page 10] The incomparable person of ‘Abdu’l-Bahá produced such a strong and lasting impression on the believers that some began to think of Him as Christ returned, a messenger of God, and attributed to Him a station equal to that of Bahá’u’lláh. In elucidating the true station of the Master, a title used by Bahá’u’lláh exclusively for ‘Abdu’l-Bahá, Shoghi Effendi grants that

It would be indeed difficult for us . . . , to obtain a clear and exact understanding of the role and character of One Who, not only in the Dispensation of Bahá’u’lláh but in the entire field of religious history, fulfills a unique function. . . .

That ‘Abdu’l-Bahá is not a Manifestation of God, that, though the successor of His Father, He does not occupy a cognate station . . . are verities which lie embedded in the specific utterances of both the Founder of our Faith and the Interpreter of His teachings.

And yet, although ‘Abdu’l-Bahá is not the equal of Bahá’u’lláh, He is, in the words of the Guardian, the Center of His Covenant, the Interpreter of His words,

the perfect Exemplar of His teachings, . . . the embodiment of every Bahá’í ideal, the incarnation of every Bahá’í virtue, . . . the Mainspring of the Oneness of Humanity, . . . styles and titles that are implicit and find their truest, their highest and fairest expression in the magic name ‘Abdu’l-Bahá. He is, above and beyond these appellations, the “Mystery of God”—an expression by which Bahá’u’lláh Himself has chosen to designate Him, and which . . . indicates how in the person of ‘Abdu’l-Bahá the incompatible characteristics of a human nature and superhuman knowledge and perfection have been blended and are completely harmonized.

Such was ‘Abdu’l-Bahá’s humility and so great was His determination to prevent His followers from confusing His station with that of Bahá’u’lláh that He repeatedly and in the strongest terms repudiated any suggestion of equality with His glorious Father. In a tablet addressed to some American Bahá’ís He wrote, stressing the meaning of the title He assumed after Bahá’u’lláh’s ascension,

My name is ‘Abdu’l-Bahá. My qualification is ‘Abdu’l-Bahá. My reality is ‘Abdu’l-Bahá. My praise is ‘Abdu’l-Bahá. Thraldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion . . . No name, no title, no mention, no commendation have I, nor will ever have, except ‘Abdu’l-Bahá. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory.

Although Bahá’u’lláh’s ascension was a heavy blow to the small and struggling community of His followers scattered in a few countries of the Middle East, Russian Central Asia, and India, they found consolation in ‘Abdu’l-Bahá, whose leadership most of them accepted with relief and joy.

And now there began a new stage in the evolution of the Faith. Under the guidance of its divinely appointed Master it moved beyond the confines of Islamic societies. A year after Bahá’u’lláh passed away, a Christian missionary read a paper at a session of the World Parliament of Religions in Chicago mentioning “‘a famous Persian sage,’” who had expressed “‘Christ-like’” sentiments that the speaker wished to share with his audience. In another year America would [Page 11] have its initial troop of dedicated Bahá’ís, the first Western apostles of the Faith. The inspiration, education, and organization of the Bahá’í communities in North America and Europe were the work of ‘Abdu’l-Bahá Who avidly followed every development in the West, engaged in constant correspondence with the new believers, and, as soon as the Turkish revolution released Him from confinement in Palestine, undertook prolonged visits to the United States, Canada, and several countries of Western and Central Europe.

The impact of ‘Abdu’l-Bahá’s journey to the West cannot be overestimated. Some of us have had the privilege of knowing a number of early Bahá’ís who had experienced the presence of the Master in Chicago, in San Francisco, in Los Angeles, and here in New York. I will never forget the light in their eyes as they talked about the Master whose influence dominated the rest of their lives.

‘Abdu’l-Bahá’s deeds cannot be summarized. In thousands of tablets (letters) to communities and individuals as well as in several books He expounded, interpreted, and amplified the teachings of His Father. He laid the foundation of the Bahá’í administrative order; He chartered the course of the expansion of the Faith over the entire planet; He raised its prestige and defended it from attacks by external enemies and a handful of ambitious and unscrupulous renegades.

His literary legacy, if one be permitted thus to refer to His writings, is enormous and constitutes, together with the writings of Bahá’u’lláh, the sacred scripture of our Faith. It includes personal correspondence, or tablets, to individuals, which a Persian scholar has called “masterpieces of Persian epistolary genre.” They are marked, he wrote, “by directness, intimacy, warmth, love, humor, forbearance, and a myriad other qualities that reveal the exemplary perfection of His personality.” That legacy includes tablets addressed to individuals; tablets addressed to Bahá’í communities; tablets to groups and congresses; tablets of visitation commemorating Bahá’í heroes and martyrs; three books and treatises; discourses ranging from short talks to compilations such as Memorials of the Faithful and Some Answered Questions; and, last but not least, the hundreds of prayers He revealed on all occasions, prayers that are recited daily by millions of His lovers in every land. The same Persian scholar writes that these prayers

partake in the fullest measure of poetic qualities. . . . The purity and sanctity of natural imagery reveal a state of cosmic harmony. The musicality of some of them transcends limitations of language. Poetry is made to serve the ultimate goal of rising above “the murmur of syllables and sounds.” The emotional intensity of some of ‘Abdu’l-Bahá’s prayers, especially those that recall the sufferings of and separation from Bahá’u’lláh, is unrivaled.

When ‘Abdu’l-Bahá passed away, He left us His Will and Testament, the charter of the new world order, one of the fundamental documents of the Faith.

How poor indeed is one’s capacity to tell of ‘Abdu’l-Bahá, to describe His station, to glorify His deeds! Bahá’u’lláh, exalted far above our ken, gave us ‘Abdu’l-Bahá, the perfect human being, the source of inspiration, of love, of consolation, of comfort. He is both our closest friend and the yardstick with which we measure good and evil. He is both the exemplar and the assurance of forgiveness.

He is both the Master and the servant of the beloved of God.

[Page 12]

[Page 13]

Impressions of ‘Abdu’l-Bahá
and His Station

BY THORNTON CHASE
INTRODUCTION BY ROBERT H. STOCKMAN

Copyright © 1993 by the National Spiritual Assembly of the Bahá’ís of the United States.

BAHÁ’ÍS generally imagine that meeting ‘Abdu’l-Bahá, the son of Bahá’u’lláh, the Founder of the Bahá’í Faith, and the appointed Center of His father’s Covenant, was an overwhelming experience, but it was also a complex experience of profound significance. Each encounter was distinct and had unique implications. Some saw in ‘Abdu’l-Bahá a miracle worker; others, the Christ; yet others, simply a tired old man. Some Bahá’ís, receiving ‘Abdu’l-Bahá’s love and encouragement in response to their questions, mistakenly thought that ‘Abdu’l-Bahá was endorsing ideas dear to them that contradicted the Bahá’í revelation; others were severely tested when they met Him because they realized they had gravely misunderstood the Bahá’í Faith and had to change their beliefs; yet others let go of their idiosyncratic notions and faithfully surrendered themselves to ‘Abdu’l-Bahá and His all-embracing love.

Thornton Chase (1847-1912) is singularly qualified to describe the range of experiences. In 1894 he became one of the first handful of Americans to accept the Bahá’í Faith. In 1897 he was one of the first to receive a tablet (letter) from ‘Abdu’l-Bahá. In 1898 he was invited to participate in the first pilgrimage of Americans to Akka to meet ‘Abdu’l-Bahá and pray at the Shrine of Bahá’u’lláh, but he was unable to get the necessary vacation time. One of the leading Bahá’ís in Chicago—the primary center of Bahá’í activities in North America—Chase personally received or had access to letters describing nearly every American’s pilgrimage experience. Chase went on pilgrimage in 1907 and published his account of his encounter with ‘Abdu’l-Bahá. A prolific writer, Chase carried out an extensive correspondence with most of the active Bahá’ís in North America. It is from his letters that the following accounts have been extracted. Editing of the extracts has been kept to a minimum; even Chase’s transliteration of Bahá’í terms has been retained.

Four themes have been favored in selecting passages from Chase’s letters. The first is descriptions of ‘Abdu’l-Bahá: His voice, His approach to problems, His love. The second is the impact He had on others. The third is his trip [Page 14] to America and its influence on the American Bahá’ís. The fourth is Chase’s efforts to describe ‘Abdu’l-Bahá’s spiritual station. Modern Bahá’ís have at their disposal the clear description of ‘Abdu’l-Bahá’s station written by Shoghi Effendi in “The Dispensation of Bahá’u’lláh” in 1934. Since ‘Abdu’l-Bahá never offered what one might describe as a clear theological statement of His station, the American Bahá’ís before 1934 possessed a wide range of opinions about it. Chase’s understanding of ‘Abdu’l-Bahá’s station remains profound and valuable to this day; equally significant is his explanation of why Bahá’ís, in their love of ‘Abdu’l-Bahá, misunderstood and misinterpreted His station. Chase’s words about the Master serve as a fitting tribute to Him on the hundredth anniversary of ‘Abdu’l-Bahá’s assumption of His historically unique office.

—ROBERT H. STOCKMAN

•

To Mr. and Mrs. Charles Haney, 2 January 1904

Mr. [Albert] Hall’s fear is well grounded that some may be worshipping the personality of the Master. That is the trouble with the Christians. They worship Jesus, the Man, the Instrument, rather than the REALITY which He revealed. That charge is often made against us, and not without cause, and I feel that we must guard against error and evil with the utmost wisdom. The danger is from extremes on either side. The pathway of Truth lies midway, in moderation, and in perception of the “Inner Significances”. Among some dear and earnest friends, there is fear of mentioning the Station of the Manifestation [Bahá’u’lláh] at all, and that of the Master very much, lest some cloud of doubt prevent the timid advancer. On the other hand are those who talk of hardly nothing but the greatness of the Master and His personality, until the sight is hindered thereby from piercing to the “CENTER OF THE COVENANT” in Its Reality. These friends too, say but little of the Manifestation. It seems to this servant that the “Narrow Path[”] lies between the two classes. The Personality of the Master should be “kept holy above the shadow of arising”. He, Himself so commands, repeating the words of the Father. Yet, although “Narrow is the path, and straight the way” of attainment of Life, it is broad enough to contain all the hearts of the world, if they [Page 15] be wisely instructed and held from going off into the side trails of the wilderness of error, made by giving play to their own fancies and desires which proceed from their several temperaments, and ignorances, not the least of which is Intellectual Pride.

•

To Dr. Gordon G. Ives, 14 June 1910

It delighted me that you felt a desire to go and talk with Abdul-Baha. I hope you shall do so in good time. Since that privilege was granted to me, I have “lived at Akka” about all of the time. My heart longs to go again to that spot. The presence of Abdul-Baha is truly the presence of the real Servant of God. There is nothing unnatural, nothing even remarkable there in the outward view; but one is conscious of a peace, a satisfaction, an upliftment, an environment of heavenly influences, that fill the soul and make life worth the living.

He is not now a prisoner, but has practically been free since the establishment of the Turkish constitution over two years ago. But he does not deem it wise to leave that country to visit the nations. If he should come here, as all American believers have wished, it would bar the visits and pilgrims from all over the world, who are going to him in that Holy Land. We are accustomed to think of ourselves as being superior, and perhaps more “worth while” than some of the peoples of the Orient, and in outward civilization we have indeed progressed far beyond them, but it is just possible that in spiritual advancement, we are not far ahead of them. . . . Therefore, it is perhaps better that Abdul-Baha should remain there in the “Center of the earth” where the longing ones can reach him from all sides, rather than to visit this land or that. Furthermore, if he should visit America, with its ways of looking at things, its newspaper “fiends”, its exterior views of the most sacred matters; Abdul-Baha would simply be placed on a level with the many traveling “Swamis” etc. who come to this country. He is not a miracle worker, in the sense that is demanded by so many who confound wonders with Religion. He is a noble Man, a Spiritual Teacher, the first Man in this New Age; the Center of the New Covenant of God with men; the Exemplar who walks before all mankind teaching all by word and deed the Way of Attainment in the Path of God, the journey from earth to Heaven, from a natural humanity to a Divine Humanity. He teaches service, for Service is to-day the crown of true Religion, and He is the Servant of God.

•

[Page 16] To Dr. Gordon G. Ives, 6 July 1910

You speak of Abdul-Baha’s speaking voice. It is clear and resonant. He speaks in short sentences, or phrases usually, so that the interpreter may translate correctly and keep the listener in constant touch with the thread of discourse. In his speaking, as in all his acts, naturalness is evident; there is no straining for effects, no thought or hesitation; the words flow forth as water gushes from a spring. Wherever that voice is heard it commands attention. It is not unusually loud, but clear and vibrant and with a quality of certainty, an assurance of authority. I hope you shall yet “hear His Voice” penetrating your soul and kindling love and ardor. You say that “Service” is what you want. That voice inspires to service and to such a degree that there [in Akka], old men and children, the strong and the weak, vie with each other to be of some service to another human being.

•

To Mr. W. Tudor-Poole, 1 December 1911

Mr. [Albert] Windust sent me a copy of your letter to him of Sept. 29th, relative to the enthusiastic desire of some Friends to ascribe certain attributes to Abdul-Baha, which he has never claimed for himself.

I am so gladdened by your letter that I cannot refrain from writing you of my esteem. As you have perceived, this matter has been, and still is, a cause of much disagreement, sometimes bordering upon bitterness, between those who should be united in joy for this great Revelation and in service to the Utterances of Baha’o’llah. I thank you for your letter. If it be wisely used I think it will accomplish some good.

Many of those who have named themselves Bahais are of an enthusiastic and emotional nature which seeks a living object upon whom to lavish the wealth of their hopes. They seek out certain single phrases or words, occurring in various Tablets from Abdul-Baha, give to them their own interpretations, and then set them up as a sort of authority contrary to the evident strong and oft repeated declarations of Abdul-Baha himself regarding his station and mission. As though that which he emphasizes were not sufficiently great, they strive to consider and to proclaim him to be the Christ, the Word Incarnate, the Saviour, etc., and they bitterly antagonize those who look upon Baha’o’llah as the fulfiller and completer of these Offices. Abdul-Baha said in my presence in 1907 at Acca: “The Revelation was ended in Baha’o’llah”. This tendency has been so strong among many earnest and sincere (but not always wise) “Friends”, that it often seems as though Baha’o’llah and His Mission were clouded and almost forgotten in the ascriptions to and centered gaze of the devotees of Abdul-Baha.

[Page 17] Truly we can honor and love no man more than Abdul-Baha Abbas, for He is the “Center of the Covenant” of love, peace, and service, which God has newly made with man. He is the “Greatest Branch” from the “Root”, under which all mankind shall gather to eat of its fruits and be healed by its leaves. He is the divinely chosen and appointed “Interpreter” of the Holy Law, and with inspiration and certainty he correctly interprets the Divine Commands in both word and life, that none may go astray through erroneous personal interpretation. He is the Fulfiller of the Law revealed by the eternal Christ through Baha’o’llah and through all the God-Men of the past. He is the Princely Leader of all mankind in the shining Right Path of Righteousness and Truth, treading the way before them and showing them how the millenial [sic] life shall be lived in spirit and in deed. He is the Bearer of the banners of Unity and Peace before the hosts of peoples, who are awakening to see a glimpse of its beauty. He is the Expression of Divine Love through Man to man, inculcating that love among all men to be the motive power of their lives, that all may be warmed with fraternal fires of justice and mercy.

And all of these great Stations, each sufficient in itself for a Master of mankind, are enclosed and glorified in his complete claim of pure Servitude to God and to man. He is “facile princeps” the “Servant of God”, the Servant of the Glory of God among men, the Servant of that Greatest Name, the [Page 18] Splendor of the Spirit. Is it not enough! He, who by his absolute service to man in the Name of God, (without compensation save such as God shall give) puts all mankind under obligation to him, now and for centuries to come. Is not this enough for the most ardent lover to desire!

Truly “He is the Mystery of God”,—but it is not for us to penetrate that Mystery, until it be the Divine will that it shall be disclosed; but that which is made known is all sufficient for us, as we may well discover if we attempt to walk after his footsteps. It is for us to become as a whole body—Abdul-Baha, and only to the degree that we succeed in so doing can we even understand anything of Him. Nor can He in his reality come to us until we succeed in some measure in becoming such a servant of Baha by our unity of purpose, our absence of disagreement, and our oneness of service in the Cause of God.

•

To Mrs. Emma Hahn, 27 January 1912

I long very much to meet my many eastern friends. I hope that Bahai matters in New York are in better and more harmonious condition. I think Abdul-Baha will visit America in the near future. As to the wisdom of his coming, it is in his hands. I know that it will be a severe test to many who call themselves “Bahai”, but it may prove the test of elimination which is probably needed.

•

To Albert R. Windust, 22 June 1912 I know you are awfully busy, but try to get time to drop me a few lines and tell me. You have seen Him now! What is your thought? Have you received strength? Have you found disappointments? Won’t you give me a mental and spiritual photograph of yourself now?

I saw your face looking out from one of the Park pictures. How I Wish I could see the real face and hear the voice again. Did Abdul-Baha aid you or encourage you in any way (tangibly or otherwise) in the matter of your publishing? Are you still working by day and toiling by night to get out the good paper, with little thanks or kindly expressions of appreciation? TELL ME!

•

[Page 19] To Mirza Ahmad Sohrab, 7 September 1912

It delighted my soul to read Abdul-Baha’s statement of His Station as the Center of the Covenant, made in N.Y. June 19th. It is clear and, to one who reads intelligently, unmistakable. And yet, even that is made sometimes the basis for conveying an impression which it seems should not be made. That definite explanation of His Real Station surely ought to close the mouths of the Nakezeen [náqiḍín, Covenant-breakers], and bring to a condition of balance the enthusiasts who have not always shown great wisdom. After that proclamation, no one can accuse Him of “claiming another Manifestation”, nor of usurping the place and Station of Baha’o’llah.

The Unique Office of Abdul-Baha, which is indeed expressed clearly in that Title, has not been seen save by a few of the American friends, and the Nakezeen refused to see it at all. Now the eyes of all should surely see. . . .

•

To Dr. George Buchanan, 12 June 1912

You know Abdul-Baha is in this country. . . . He is expected in California some time; when, is not known, but possibly within a few weeks or days. I understand that he was in Philadelphia last Sunday, June 9th to speak in two churches there. He was very weary when he arrived on April 11th in New York, and since then scarcely any rest has been permitted to him [by the crowds], and he is extremely worn and aged and weary. I wish he would go aside and rest. Perhaps he thinks to do so when he comes to this Coast.

I know not what you see of accounts of him, or hear from others. I do not know whether the Latimers have returned to Portland. If so, it is needless [Page 20] for me to say anything of him. The newspapers of the east have treated him with so uniform courtesy that is a miracle in itself, when it is considered what opportunities for ridicule and satire are offeered by his appearance, dress, mannerisms, etc. But there is evidently a certain strength, sincerity, righteousness, wisdom, knowledge, and nobility manifesting from him, as an aura of spiritual power, that even our flippant and calloused news men are restrained by it. As Kate Carew, a noted cynic and cartoonist wrote, after a long interview with him, accompanied with one or two unconventional situations which tempted her to “make fun” of him: “Several times in our interview I had thought, ‘You dear old man! You fine old gentleman!’ And now I thought it more than ever. As if any one could ridicule that pure, white soul”! There you see it. The purifying, uplifting effect He has upon even a Kate Carew.

He pays far more attention to the “strangers” than to the so called Bahais. It is as though they needed not his attention, but the masses, the rich, the poor, the ignorant, the learned, they are the ones to whom he gives his strength and counsel. They gather by the thousands to see and hear him. They rise involuntarily wherever he enters. They honor him. They seek to touch his hand, and he generously “shakes hands” with all, even the nearly two thousand women gathered at the Peace Society reception given to him at the Astor House, New York. They actually neglected the refreshments, after the addresses were ended, that they might reach him to touch his hand. And just before, he had visited a Mission in the Bowery, where were four hundred men gathered to hear him. When he had finished, he went down by the door, and as each man filed past him on the way out, he grasped his hand, and left in it a bright silver quarter as a souvenir of his visit. He had them prepared in a green bag. Over One Hundred Dollars he gave to the Bowery that night. And as he watched the approaching line, and saw a specially hard looking derelict approaching, he was ready for him and gave him two quarters instead of one. What do you think of that?

He has ten times as many invitations as he can accept. He has spoken from pulpits in Episcopal, Unitarian, Universalist, Congregational, Methodist churches, in Columbia University, N.Y. City; in Howard (Colored) University, Washington; in Clark University near Worcester [Massachusetts]; in Hull House Chicago and in the Bowery Mission; before the Lake Mohonk International Peace Society, and the N. Y. Peace Society; to the Orient-Occident Unity [Association], Washington; to the Annual Festival Unitarian Society in Tremont Temple, Boston; to a gathering of nearly a thousand Syrians in Boston (in Arabic); etc., etc. Everywhere he is greeted with high respect, and the papers repeat his sayings and movements daily.

[Page 21] He talks of Peace. He says but little regarding metaphysics, unless in answer to some direct question. He talks to the people only of Universal Peace; Equality of peoples and of sexes; the need of balancing material civilization with spiritual civilization. There are the two wings of man’s progress; he cannot fly with one wing. One is the body, the other the soul; neither can advance and accomplish without the other. He is teaching the people the way of prosperity and happiness, and that the Bahai Movement is for the purpose of aiding humanity to attain these heavenly conditions. The religion he is proclaiming is that of Practice,—to be kind to everyone and everything; to aid the forwarding of universal peace by influence and righteousness. He shows that true religion must prove itself in deeds among our fellow men; that religion and science must agree; that wars are useless, whether between nations or individuals. He preaches Universal Common Sense and the Commonwealth of the World. Creeds, dogmas, doctrines, mysteries, etc., are left in abeyance, as being of little use, except as they may carry out the life into deeds of intelligent service to God and man, or rather to God through man. He antagonizes nothing except ignorance and foolishness, and even these are only childish conditions to be removed by the good sense of human manhood.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

As Abdul-Baha says, it is not the so-called Bahais who are to effect the universal peace and the great changes among nations. These great world [Page 22] movements will go on to their accomplishment, and, as He says, many Bahais will feel disappointed, and many will fall away because they are not the recognized prime movers of these great things. But what of that! The workmen may plough the ground, burn up the weeds, grub out the roots, dynamite the rocks; but this is only preparation for the seed planting and the harvests. This is the time of sowing the seed for us Bahais, and oftentimes we have to do the grubbing and hoeing also, that some little spot may be prepared to receive the seed and give it root. This seed is vital; it shall not die, nor be wasted. It shall grow, and spread, until the mustard seed of the Kingdom shall bring forth mighty trees, under which all the birds of the heavens shall find shelter. It is, I am sure, the mixing of the leaven with the meal. It is not seen; it is hidden; but it shall leaven the whole lump. No glory is apparent for the seed sower; he shall sow and another shall reap; but when the night fall shall come, I think he too shall receive his penny, even though he have [sic] labored but the eleventh hour in the vineyard.

[Page 23]

[Page 24]

[Page 25]

“You Are Happy Because
You Have Seen ‘Abdu’l-Bahá”

BY JUANITA STORCH

Copyright © 1993 by the National Spiritual Assembly of the Bahá’ís of the United States.

JUANITA STORCH was born on 23 May 1895 in Fruitvale, now part of Oakland, California. Her early interest in art and her love of painting led her to her enroll at the California School of Arts and Crafts in Berkeley. Through friends of the family Juanita discovered the Bahá’í Faith and had the good fortune to become part of the “Peach Tree,” an informal study group of young girls gathered around Ella Cooper, one of the early and most distinguished Bahá’ís in America.

In those days American Bahá’ís knew little of Bahá’u’lláh and had virtually no access to His writings. Their thoughts and feelings centered on ‘Abdu’l-Bahá, Who had been visited by a number of Bahá’ís whom Juanita knew and admired. Juanita kept a diary in which she recorded the attraction she felt for the Bahá’í teachings and the excitement that overwhelmed her in 1912 at the news that ‘Abdu’l-Bahá was on His way to California.

The record she has left of her encounters with the Master is simple, genuine, and loving. It has an immediacy that is more easily manifested at the age of sixteen than later in life. Considering Juanita’s age, her temperament, and sincerity, her brief notes on meeting ‘Abdu’l-Bahá may be unique. In the portion of her diary presented here we have preserved her punctuation and spelling, including her transliterations of Persian words and names and her inconsistent spellings of American names.

For the next three quarters of a century Juanita remained faithful to her commitment to ‘Abdu’l-Bahá and to His Father’s Cause. She taught the Faith, served on Spiritual Assemblies in Geyserville and Santa Rosa, California, continued to paint, and was a familiar figure at the Geyserville Bahá’í School whose founders, John and Louise Bosch, were her steadfast friends. Juanita Storch died on 26 January 1987, in the ninety-second year of her life.

—THE EDITORS

June 15, 1911

Today it was a glorious Sunday morning. I left the house at nine o’clock and got to Sunday School in plenty of time. We had a lovely lesson as usual. We studied about Ezra and the Jews. Then toward the end of the lesson we got to talking about the Jews of today and the way they are returning to Jerusalem.

It grew to be very warm this afternoon and quite a dry wind came up. The fire bell rang about six times for grass fires. After the wind died late in the afternoon, a large fire started in the Piedmont hills. The fire looked so pretty as the evening came on and I wished [Page 26] I could paint a picture of it. There were large black trees in the fore-ground and in the distance the gray hills were jagged at the top with red flames and billows of dark smoke that showed beautiful shadings and reflections. The sky overhead was a beautiful dark blue. The fire was soon put out but my how I wished I could paint beautiful things. I can paint them in my mind but haven’t any technique.

October 29, 1911

Today was Saturday and the beautiful weather still continues. I did the dishes as is my regular job and then went upstairs to clean my room and try to learn the “Sermon on the Mount” by heart. I then ripped up my last winters dress and planned a way to fix it over. I painted awhile and then washed my hair. I sat on the shed roof in the back yard to dry my hair because it was sunny there and I let my brain work. Somehow since I went to Mattesons’ and heard Dr. Fareed and Mrs. Gettsinger [sic] speak about the Bahai movement I can’t help thinking about it.

October 31, 1911

This morning and part of this afternoon I made place cards for Marjie [a cousin]. I made ladies’ heads with the latest style hats. They made me think how women are slaves to fashion. I think they will all go back to the simple living someday—a living where the spirit of God is manifest and where the people are not slaves to earthly fads and fancies.

This afternoon Mother and I made an informal neighborly call on Mrs. [Berdette] Matteson. This evening we popped corn in front of the fire. I also finished copying some Bahai writings which I am getting to understand better.

November 1, 1911

This morning Mother and I went over to Marjies for a little while. Some Kodak pictures Mother had taken came in the mail. I colored two.

This afternoon I did some place cards and later on I found the Bahai Book I had been hunting for ever since I heard the lecture. I find it most interesting and looked up all the prophecies in the Bible. It seemed to rouse up all the spirit in me and made me feel like I was glowing with spiritual light. Somehow those writings affect me that way and I don’t think they would if they were not works and words of God. I have asked Him to lead the right way and so far it seems the right way.

November 10, 1911

This afternoon I went over to Mattesons to return the little Bahai book and also to see if I could get another one but they have moved already. At heart it just makes me sick to think they had to leave that beautiful home. I’ve had such good times there too and it’s there that I heard Mrs. Getsinger and Dr. Fareed speak about the Bahai Movement. It is their speaking that aroused the spark of interest in me and which has been growing into a flame. “Friends—friends of my [Page 27] friends, therefore my friends,” keeps ringing in my ears.

But as I started to say they have moved (for a time only) so I could not get another book. I was disappointed and hungered for another one but said to myself that it must be for the best. I came home with the book I had and studied it more and found the more I studied it, the more I received from it so I guess it is better as the Bible says to eat a little and digest it.

March 21, 1912

“Now have we the Beloved of God, gathered together, to partake of material and Spiritual food. As this perfume is to our nostrils, so may Spiritual Fragrance refresh the soul.”

Today has been a happy, happy day! In the morning I did a few little duties about the house, ironing and mending too. Then right after lunch we went to see my cousin Mildred [Mildred H. Simonds] in Birch Court, but first stopping in to see Mrs. Matteson and leave some flowers. It was Mildred’s fourteenth birthday to-day so we brought her a few little things. We sat talking on some pillows on the porch for a while and then went out to swing because the garden is so beautiful. Then we had a little birthday party with cake, punch, candy and fruit. I ate very little because of the Feast that was coming in the evening.

When Mama and I came home we found five of our doves had been let loose. Alvin caught the one with the lame wing but the others were in the big tree. Mama managed to catch three of them by coaxing them down with hemp seed.

As it was getting late I started to get ready. I took a bath and put on fresh clothes. Mama and papa had to go to our Minister’s for supper because they had received that invitation first but I went to the “Love Feast” at Mrs. Goodalls on Jackson Street. It was so wonderful, beautiful! The table had an immense bunch of pink blossoms and pink candle shades making it look truly springlike. The spiritual feast seemed to fill us with the most beautiful fragrances. Miss Robarts anointed every one with rose water repeating the beautiful words.

Afterwards we arose and greeted everyone we knew. Miss Robarts seemed so happy to see me although it is only the second time she has seen me. Mrs. Getsinger was so beautiful in her greeting and so was Mrs. Cooper. They all kissed me and showed the greatest love. The Tomlinsons were there and Dorothy was so glad to see me. Dear Mrs. Baldwin was so sweet and Miss Bullock and Mrs. Hutchinson were lovely too. There were many others I know now from that group of illumined faces and it gives me such indescribable happiness to be one of them.

Someone read a paper stating the date when Abdu’l-Bahá would leave Egypt to come to America. He will be in Chicago next month if everything goes the way it is planned. My but that news was the cause of great happiness!

It was hard to break away but we were going to step into another circle of unity and love by going to our new Fruitvale Assembly for a feast. Mr. and Mrs. Matteson took some one else in the machine so I came on the street car with five other people. Miss Robarts and Mrs. Getsinger also went in a machine and all the rest stayed at Goodalls.

I helped Mrs. Matteson serve with a few others. Miss Robart again did the anointing. [Page 28] The new Fruitvale believers had beaming faces and seem to be true Bahais. Miss Robart spoke before the Feast and Mrs. Getsinger after it, many others reading between and I also read a Tablet. Mrs. Getsinger, Miss Robart and some others had to leave early because they had to go to the City. Later, Mama and papa came in so there were about eight or nine around the fireplace. Vance [Matteson] and I sat on a couch and soon Vance was asleep. Then we all took leave and went home truly filled and happy.

April 8, 1912
Day after Easter

Today was my Easter Day. It was my first day at Art School [California School of Arts and Crafts]. Although I was a stranger and did not know anyone I felt at home. It is the middle of the term but I started this morning in the free-hand drawing and went right along with the class. In the afternoon I went in the Antique but started at the beginning. A dear little girl with Spanish blood in her veins asked me to eat lunch with her and helped me get used to all the new things and ways. Truly it was a happy day!

April 10, 1912

To-day I had plant analysis in the morning. I am getting acquainted with many of the girls, among them a cute little Chinese girl. I feel as if I have learned much already by just being there.

April 11, 1912

This evening we went to a Bahai meeting at Mattesons. Mr. and Mrs. Seely were there and Robbie too [Mrs. Le Roy Robertson]. It was so lovely. It is nearly twelve, now and I have to go to school tomorrow.

April 18, 1912

In the evening we went to Mattesons. Dr. Chase spoke so beautifully that I cannot write or describe it in words but only make a note of it. Mrs. Herbert Hauser brought her younger brother, a boy of about fifteen years. He was very much interested and it seemed so nice to have some young folks at the meeting.

April 24, 1912

I am so happy at the Art School and it seems like a dream. Everything goes off so perfectly. I have not had an unpleasant thing happen.

I am so glad I am a Bahai for everything is so different to me now, and I am so happy. Mrs. Getsinger and Miss Robart both called me a “lucky lucky girl,”—one night as they both kissed me and I certainly am.

April 27, 1912

Mrs. Cords called and we had a nice visit. Mama was downtown so I entertained her.

After supper, Leland, Alvin and I did all sorts of foolish stunts in the yard.

I love athletics, art and Religion and try to get a turn at each Whenever I can so that I keep happy and well balanced.

April 28, 1912

This morning I went to Sunday School, and drew a picture of Christ preaching from a mount.

I dressed early in the afternoon and went to Mattesons.

The Feast of the Rizwan! And what a glorious thing it was!

Vance and I tended the door. I took the ladies upstairs and Vance took the men to [Page 29] the den to take off their wraps. Then the friends assembled in the living room or helped in the kitchen. Mrs. Matteson was ill in another room with the mumps.

There were people from all around the bay. It was so lovely to see them all gathered together under these beautiful conditions. Dr. Chase took two pictures of us all and Mr. Matteson took one.

Mrs. Hutchinson, Mrs. Baldwin and her daughter, Mrs. Phleasé, and mama and I went over to our place for a few minutes so that these lovely friends could enjoy our garden.

Dr. Chase, who is always ready, spoke on many delightful subjects for us. Mirza Bozark [Buzurg] explained the first Rizwan and chanted a poem in Persian. Mr. Giffen sang and Mr. Matteson played the French horn, Mr. Seely the violin and Mrs. Spencer Riley played and sang. Mr. Giffen spoke and Mr. Shaw read a letter from a believer.

Everyone brought something for refreshments and I helped serve when the time came. We had tea, sandwiches, cakes, raisins, nuts, olives, figs, prunes, bananas, oranges and candies.

We had such a happy feast! Some went home after the feasting but others stayed. Ramona Allen, two other girls and I sat on the floor while Dr. Chase entertained us some more and we all asked questions or told things. Mr. Chase showed us some photographs of Abdul Baha.

A night-letter was written and sent to Abdul Baha.

Mirza Bozark told Elsie Sullivan and I how he came to America and how happy he was to find believers here. I think I spoke to everyone there. More refreshments were passed and a few more people went home— a few still lingered.

I will never forget the picture of my first Feast of the Rizwan. Those friends sitting in informal groups around the large fireplace which illumined their illumined faces still more as they sat together in love and unity. The red roses and the fire suggested love, the bright electric lights—spiritual light and guidance and the circle of friends— unity.

April 30, 1912

I went to see Mrs. Matteson for awhile. We talked over things that happened Sunday and I told her all I could of the Feast. She was still lying down on the lounge with the mumps or the “swell head” as Mr. Matteson jokingly said she got because “the people were coming Sunday.”

She received a long letter from Mrs. Goodall, Mrs. Cooper, and Miss Baily who are in the Congress Hotel, Chicago. It was a lovely letter telling different things Abdul-Baha was doing and the lessons they had derived from them. She outlined the talk of the Titanic disaster and the talk he gave to [Page 30] the [N]egroes and things about the Convention. They also learned a lesson from the fact that they had made elaborate preparations for his coming at the first part of the Convention and he really did not appear until the third day.

They learned that he is the Host of the World and that nearly every time elaborate plans are made for him, he does contrary. I hope that I may grow and progress so that when he comes here I will have acquired enough of the spirit to know how to do the right thing and not think of myself.

June 1, 1912

The picnic in our yard was a great success. Lunch was so good out under the big acacia tree.

Mama talked Bahai to the grown-ups in the front room for an hour. A most wonderful white rose had grown in the garden the day before and I had picked it and put it in a tall glass vase in the front room so it gave a beautiful setting and meaning to the Bahai talk. We all had a good time and I think they went away happy.

June 6, 1912

I finished my blue dress this morning and wore it to Scammells when I went calling with mother. Mother stayed indoors with Mrs. Scammell to plan for Louise’s visit. “Weezie’s” grandmother from New York, Uncle and nurse were there. Louise, Helen Granger, and I ate a good many cherries and then went to Diamond Corner and had ice-cream cornucopias.

This evening we had a big, happy surprise to find Mr. Chase at Mattesons’ again. Mr. Paige and Mrs. Tiernan were there. Also the Holstes, Hurlbuts, Elsie, Miss Blythe, the Mattesons and Storches.

Mr. Chase spoke about God and the Greatest Name and told us interesting things about the Persians and about Abdul Baha. He answered Mrs. Tiernan’s questions so beautifully and patiently.

After refreshments the happy group disbanded. When I said good-bye to Mr. Chase I was bubbling over!

September 10, 1912

The weather was beautiful today. I ironed nearly all morning and went to see Louise in the afternoon. We had such a good time talking about our vacations and looking at pictures. Met people I knew, all the way coming home.

September 11, 1912

To-day was a happy day. Every one was glad to see me again at art school and I was so happy to see them.

I have modelling now. I had it all afternoon.

The weather was very warm so some of us ate our lunch under the beautiful oaks and pines in the U.C. Campus.

Went to see Mrs. Matteson after I came home from school. I saw Catherine Holste and gave her a pink lily.

Mrs. Matteson had good news—Abdul Baha is coming. He is on his way from the East. My face has had cause to shine all day and I certainly have felt the shining. I have been so happy, happy, and tomorrow there is to be a meeting at Mrs. Goodalls’ and we can hear more news.

[Page 31] It has been two months and a half since I have seen any of those dear Friends’ happy faces and the longing will certainly break into more happiness tomorrow.

September 12, 1912

The meeting was lovely. Everything was love and unity. Oh! How glad I was to see all my Friends again. Mrs. Goodall, Mrs. Cooper, Miss Bailey, Mrs. Hutchinson (Mrs. Rice) Ramona, Mrs. Getsinger, Miss Bullock, Mr. Shaw, Mr. Roan and all the others and last but not least, Moto and his dear little wife and boys. They have beautiful, illumined faces and happy smiles.

So many of the Friends have seen Abdul Baha this summer and all the lovely things they have to tell is truly something wonderful. If we can take these beautiful perfect messages right into our souls and then live out the words by deeds, it is as if we had seen Abdul Baha too. And we will see him if it is according to Divine Wisdom for he has left the Eastern half of the United States for our Beloved West.

He sent His love to all of us.

September 13, 1912

A girl art student and I were sitting on some grass under some beautiful trees in the Campus to-day and discussing electricity and various other subjects so I brought about the Bahai Message for it was such a beautiful spot in which to talk of it. This girl was glad because she had been reading about it and did not know how to pronounce the Names. One of the Art Students was sitting about ten feet away and reading a book but when she heard us speaking of religion she came right over and joined us.

September 15, 1912

Went to Sunday School this morning. The children are so restless and do not seem to care for the lessons one bit. I wish Abdul Baha could be their teacher, even if only for five minutes. We have a temporary minister filling the pulpit until we get a new minister. Of course the people do not all agree on one.

I am so glad Abdul Baha is my minister, for I think I would feel lost the way matters are in the church.

We went to Mrs. Martins this afternoon and made paper flowers to decorate the Eastern Star Hall Tuesday Evening—I don’t like paper flowers. There are too many real, beautiful ones in California to bother making flowers from New York tissue paper but I sat there and worked with the others and enjoyed myself just the same—I always do.

Thursday, September 19, 1912

I’ve seen Abdul Baha and Acca and Haifa and Egypt and Oh! So many beautiful things and places to-night! And all because pictures are in existence.

Mrs. Goodall had them in her attic. Mrs. Getsinger explained them. I am so filled I can hardly write. I feel so happy and thrilled!

September 20, 1912

Miss Ferrea at school today said she liked the way I modeled. She said I modeled like Rodin.

September 21, 1912

My mind seemed to review to-day all the things that have come to me lately. The moving pictures of Abdul Baha were vivid to me, the happy moments at art school and all my dear [Page 32]

[Page 33] friends—Mrs. Getsinger and Mrs. Cooper— all stood out so plainly to me. My state of mind is: I am happy and Praise be to God!

Monday, September 23, 1912

The paper says Abdul Baha will arrive in San Francisco tomorrow morning. I can’t express my joy!

I’ve been so happy in school today and always receive encouragement from Miss Ferrea.

Papa bought a lamp and large shade and had Alvin put it up for Holstes’ so that Mr. Holste may read.

I am so happy I can’t write more but have to get to bed and hug my pillow. I saw the Mattesons as I came home up the hill. They are happy—we all are happy.

September 30, 1912

These last few days have been very busy ones for me.

I went to a fine Bahai meeting at Mattesons and was the only girl there. We are all expectantly waiting for Abdul Baha and we are all so happy.

Tuesday, October 1, 1912

Kathryn returned some Bahai Literature and I gave her some more.

Matteson’s came over in the evening and gave us the news—

Abdul Baha will be here tomorrow and we shall see him tomorrow evening.

But with it came the news that our dear friend Mr. Chase has passed away. I have such a beautiful memory of him and loved him so much.

We have expected Abdul Baha for so long that it is hard to realize that he will really be with us soon. We had all decided to meet him at the Mole but finally Mrs. Cooper sent word that as the trains are usually late and for other reasons it would be much better to see him in the evening reception. So if all goes well we will see him tomorrow evening—but so often things are changed.

I feel closer to him all the time and hope I may do something for him.

Wednesday, October 2, 1912

While I was modeling at school this afternoon Mother telephoned and said that the train did not arrive so we cannot have a meeting, but I suppose it is for the best so I am still happy.

Thursday, October 3, 1912

Everything was so beautiful this morning. Some birds were singing in the big acacia tree in our garden. The doves were cooing, the plants were so fresh and the slanting rays of the sun fell on the pathways. It was truly a new day and the air was filled with peace.

Someone came up the side pathway under the vines and the grape arbor so Nyxie our little dog gave his welcome and announcement at the side gate. Mrs. Matteson was the Bahai friend who had come to ask if we were going to Mrs. Goodalls in the afternoon for the regular meeting. Mother had planned a birthday surprise party for her Matron of the Eastern Star so could not go, but I had planned to go. Then Mrs. Matteson gave us the joyous news, and the doves in the garden seemed to echo it. Abdul Baha arrived last night and would be at Mrs. Goodalls this afternoon to meet us all.

I was so happy I could hardly get ready. Kathryn Holste could not go as she decided [Page 34] her Mother needed her because her father is so sick so I went with Mattesons in the machine.

I was sitting on the floor, my favorite place, and happened to be in an excellent position, for as the rooms were filled it was much better to be in front and below the people. Besides I could see the whole front room out of the drawing room into the hall and up the stairs.

When all the people were settled Mrs. Cooper went up to tell Abdul Baha.

He came down the stairs quickly, yet giving the impression of walking slowly and in a stately manner. Four Persians and Mrs. Getsinger followed.

The impression I received of him coming down the stairs was beautiful as the light from a window above happened to fall so tenderly and suitably on his head and shoulders. Then I heard him speaking in the hall. His voice coming into the rooms was like spoken music.

Then he appeared in the doorway. He looked just as I have imagined and dreamed him. I was so happy!

We all arose and he said “Allah’o’Abha” several times and we answered as he walked to his seat.

With a motion of his hand he bade us be seated. He sat in the archway only a few seats from me. The Persians sat on the floor in front of me, but Abdul Baha soon found seats for them and beckoned Mrs. Hurlbut to the seat next to him.

I saw his profile the whole time he talked and once towards the last he turned his head and I saw his eyes as he rested them for a minute in our part of the room. I shall never forget it. He seemed as if I had known him always and I know I really have.

The language did not seem strange to my ears nor the things I saw—to my eyes.

Occasionally he would draw his white turban over his forehead or push it back a little and the expressions of his face changed so beautifully as he emphasized his words— sometimes using his hands and feet. He sat there so peacefully and at ease that I hardly realized my new joy for it seemed as if I had seen him many times.

He passed around the room shaking hands with everyone. I can never forget the wonderful soul-look I received as he grasped my hand. It seemed as if he held my hand and looked at me for ten minutes but it was only a second and even as he turned away he still had my hand. He was carrying a big bunch of violets. It did not take him long to pass around. He kissed the babies and his voice seemed to vibrate through the room when he spoke.

He seemed to slip away and all the people were greeting each other and beaming and overflowing with love and joy. I was introduced to some [of] the interpreters but Mirza Mahmood is the one whom I had the pleasure of speaking with most. He said when we first met “Are you happy?”

I knew I truly was when I said, “Yes.”

“You are happy because you have seen Abdul Baha.”

After a few more words with me he went up to a little baby and kissed her and said, “I want to kiss you because Abdul Baha has kissed you!”

The rooms were so filled that I thought I would go into the hall. I saw a few people in the dining room and somehow I felt attracted to go in there. I stepped in. The sight I saw was so beautiful and unexpected [Page 35]

[Page 36] to me, yet it was as I had often read about. Abdu’l Bahá was there. He was sitting in a chair by the window and the little children were around him. The setting was wonderful. The window faces east and has beautiful vines hanging around it through which the light fell softly as it was late in the afternoon.

I slipped in spell-bound among the people who were standing near. Dr. Fareed was introducing the people to Abdul Baha and telling him there [sic] names and interpreting the things he said to them in Persian. To the little children he spoke in English. I could not stand at a distance and just look nor could I feel like asking to be introduced for I did not feel a stranger so I slipped in next to Dorothy Tomlinson and sat on the floor at his feet with the others. I feasted on the way he patted and kissed the little children and the simple loving words he said to them. The spirit showed itself most beautifully as he held them and loved them. As he was holding one little blond girl I slipped a little white jasmine flower into her hand for it seemed symbolic of her soul which showed itself on her face and in the way she wanted to stay with Abdul Baha. As he sat there the Master motioned to one man to sit in front of him in a rocking chair. This man was brimming over and could not say a word. Abdul Baha said to him, “Do not cry, be happy!”

The man could only shake the tears from his eyes and his whole face was quivering with joy.

As the Master was tired he arose and seemed to glide from the room. It is wonderful the way he walks.

Friday, October 4, 1912

It seems like a long day in school for I was continually thinking of the wonderful spirit that had slipped into our community and the great masses of people unaware of it.

I wore my tan “birth day” dress to-day. I went home with Lena Binford. She lives in a boarding house. Her home and family are in the southern part of the state. The girl who rooms with her is going to go to her home Monday so I came to say good by to her. Lena served us with fruit and we talked like girls usually do.

I met Alvin in his store when I reached Oakland and then we met Elsie, Mother and Leland at the Key Route.

Papa met us in the city and we all had supper in a cafeteria. Then we started out for our Spiritual Supper.

When we got off the car we looked up and down the street before walking to find the place where Abdu’l Bahá was staying. We spied the familiar Bahai electric car before a residence so were quite sure of the place. It was 1815 California St. alright and the place was aglow with electric light. The stairs and porch were very pretty and made a nice approach.

As soon as I had entered the door I felt that wonderful spirit of harmony, peace and brotherhood that seems to dominate all the meetings, and I saw the beaming faces and flowers. It is hard to say which of the friends I saw first because there was such a spirit of oneness.

“Little Sunshine,” Mr. Roans, Ramona Allen, Dr. Allen, Miss Bullock, Mr. Shaw, and so many more that I knew. I saw Fujita whom I had heard about. I spoke with Dr. Jump of the first Cong. Church of Oak. and so many friends that I can not write of them all.

While the friends were gathering there was that harmonious spirit of love and unity as they intermingled and spoke with each other.

All of a sudden there was a hush. I heard [Page 37] Abdul Baha’s melodious voice as it seemed to flow into the ears of the friends. It is neither too high nor too low, nor is it too loud or too soft. It is just right. The sound wave seems to vibrate so as to flow directly and sweetly into our ears.

The three rooms were crowded and I was in the middle one which luckily for me was the one in which Abdul Baha stayed. He walked through the narrow space left by the people and around the table, to a chair on the other side. He was smiling to us and greeting us always. He bade us be seated and added that we make ourselves comfortable. I was on the floor in the inner circle. Mrs. Matteson was on one side of me and Dirk Valoop on the other. Abdul Baha, Mirza Mahmood and Dr. Jump were opposite me. (Abdul Baha called Dr. Jump to sit next to him.) Dr. Fareed stood at one end of the room interpreting while Mrs. Hoag [sic], Mirza Mahmood, Mrs. Cooper, Mrs. Goodall and a few others took notes and wrote the address.

Abdul Baha arose and walked back and forth as he spoke. The hem of his garment nearly touched me as he would turn around. I saw his beautiful hands as he delicately, yet firmly passed them over his rosary, usually holding them in back of him but once he held them in front and slipped a finger at either end so that they were suspended taut in the air. The theme flowing through his talk was man, animalisticly [sic] and spiritually and how he is degraded to the lowest station or raised to the highest spiritual one. It was wonderful!

When he had finished he passed quietly upstairs but the people did not feel like leaving. The house was so homelike and then to think [Page 38] of the wonderful spirit! It was impossible to realize it all.

Abdul Baha received people upstairs and Mr. Matteson had the privilege of speaking with him. Mr. Kano, Dr. Jump, some East Indians, and a few others had the blessed privilege also.

Sunday, October 6, 1912

Some Orientals were grouped together on a street corner. They were talking in subdued but excited tones. Around them passed people of many countries. Among the crowds that passed, some going to the Orpheum Theater —others to the first Congregational church of Oakland, was an Indian youth from the Orient. He stopped under the palm tree when he heard one of the excited Orientals say— “If I were in Persia I would kill him!”

This East Indian boy from Bombay listened and heard them say many terrible things but his heart cried out within himself—“My God! I cannot repeat them! I would not let my tongue be stained by the saying of the things I hear.” With pain in his heart he darted into the crowd for the foreigners had been cursing his Beloved.

On that corner was the announcement board of the Cong. church. On it was written the name of the speaker of the evening. It was an Oriental name, prominent. Some people had heard it before many times, some did not know. Some imagined to themselves what it might be, some were prejudiced, others wanted knowledge and a few, a blessed few, loved it.

All that went into the church heard.

Father, Kathryn Holste and I went in early and through the back entrance for Mother was already there and told us where she would be sitting. A row of Persians were in front of Mother. They were not very good looking but seemed very mannerly. One of the Persians was talking quite earnestly with Mother and asking questions. They said they were Christians. They wanted to know if Abdul Baha was the same person as Abbas Effendi.

I do not know if this was the group that had stood out side the doors as the Bombay boy passed.

A little wrinkled up old lady sat in the next pew to me and she spoke to me and asked me if Abdul Baha believes in a personal God.

The people were gathering. Mr. and Mrs. Kano were a few rows in back of us and we exchanged greeting. Then from amid the sea of faces we picked out the illumined faces of our Friends.

After the music had ceased Dr. Jump gave his introductory remarks, speaking with a spirit that showed he had received some knowledge. Dr. Jump gave Abdul Baha his seat and stepped from the platform. Abdul Baha came in so simply with the scribes and Mrs. Getsinger. The Congregation had been straining their heads in every direction to get a first glimpse of him when he came in. But he came in by the door on the side of the pulpit and did not have to have a long walk down an aisle. He just seemed to slip in. Mrs. Getsinger sat a few aisles to our right. The scribes sat on the first row of seats in front of the pulpit. Dr. Fareed sat with Abdul Baha.

When the collection plate was passed Abdul Baha dove his hand into his pocket and had Dr. Fareed put his share in the plate for him.

When he spoke—everyone was attentive and a most beautiful silence reigned. He walked back and forth on the platform speaking very distinctly but the choir could not see his face. He turned and gave them a most beautiful smile. The music was beautiful and the flowers were beautiful but the address was wonderful. It was interesting to hear Abdul Baha tell of Mary and the palm tree as recorded in the Koran. It was especially interesting in a Christian Church.

When the prayer was said Abdul Baha left the platform before the choir had a chance to sing “Softly His Voice is Calling Now.”

[Page 39] After the services I went into the back hall. There were a few people there. Abdul Baha was behind the closed doors of the study. However, Mirza Mahmood and Mirza Sohrab were in the hall and I introduced Kathryn to them. Then the crowds began pouring out and we were forced to move on as the waves of a sea. By standing on the sidewalk long enough I did manage to see Abdul Baha get into the machine to go across to San Francisco. Mr. Kano was a mighty happy man as he stood with us talking to father for in his hand he held Abdul Baha’s blessed rosary. The Master had slipped it into his hand as he came out of the Church door.

Tuesday, October 8, 1912

Early this morning Mother, Kathryn and I went to California Street to see Abdul Baha. We were early but not early enough. The Master, the Persian friends and fifteen others had gone to Leland Stanford Jr. University. George Latimer was cleaning Abdul Baha’s house and he had a broom and dust pan when he let us in. We stayed awhile resting in one of the cool rooms for the heavenly stillness was sweet.

Then we went to Golden Gate Park and spent the rest of our time. We had our lunch with us but left the candy at Abdul Baha’s house.

Saturday, October 12, 1912

I was sitting in the east side of the room when Abdul Baha was ready to see the children. Kathryn and Emmogene [sic] were near me and Mrs. Hoag and Miss [Bijou] Straun were in back of me. They both took notes. To the right of me were mothers with little babies and children and along both sides of the room were little children. In the archway and in the drawing room were more people with a row of children in front of them. Flowers and smiles were everywhere. In the center of the room stood a table on which were flowers and candy and baskets filled with envelopes of rose petals. Some one played the piano in the other room and Mr. Giffin stood in the archway directing the children as they sang, “Softly His Voice is calling now.” They sang it several times until all the little voices were in harmony.

Then Abdul Baha came. I saw him again as he came down the stairs but I saw him through another archway this time. The first time I saw only his profile and the light from the window on the stairs. This time I could see farther up the stairs and saw the crystal window which cast such beautiful rays of light on him.

We were all standing and singing as the Master came into the room. He had come to see the children and he spoke to the children. The smile of his face shone on theirs and theirs on His—thereby making the room full of light.

The Master said: “What radiant children! What beautiful children![”]—He said “You are all my grandchildren.”

He told them how they were like the flowers, the different colored flowers and how all the flowers united were a garden.

He said such beautiful things to them as he caressed and loved them. There was no form about the meeting—just kissing one and patting another, each loving Him in return in their own way.

It was a meeting that can hardly be described in words for there are no words wonderful enough and expressive enough.

Abdul Baha passed around again and gave his blessing to the older children. I received an envelope of rose petals and Mother received [Page 40] a carnation. He passed from the room and we all mingled as if a breeze were blowing on us.

Mother told me that she followed Abdul Baha to the dining room and watched as he set Mrs. Hurlbut’s little niece on the table and patted her. She is a perfect little fairy and Abdul Baha played with her as a little girl would play with a beautiful doll. He said she was spiritually advanced and her future would be of great happiness.

Mirza Mahmood gave me the small picture of Abdul Baha. He seemed so happy to give it to me and I was so happy to receive it. He said many people wear the same kind of little pictures in their watches.

We all gathered on the steps to have our pictures taken with Abdul Baha. The little children were all sitting on the steps and we taller ones were standing with the interpreters and Abdul Baha. I wanted to make room for those in back of me and thought I would sit on the step below instead of standing so I looked up to the Master and he nodded in approval of it. He is always glad when the taking of the pictures is over and went down to the palm boarded [sic] walk while we scattered over the lawn. At first we thought that he was going to go for a ride in the electric car but a group of East Indians from the University of California came up the street just then to see him so he stood speaking to them. He motioned the people away who were trying to photograph but finally consented to one with the Indian Students. Then the Master and the Persians and the Indians went for a walk. I walked amongst the people on the lawn with Kathryn and introduced her to many friends. I enjoyed watching Mrs. Coopers niece. Abdul [Page 41] Baha was so delighted with her. She reminded him of his granddaughter in the Holy Land.

Kathryn and I went for a walk. The streets are all boarded [sic] with trees and it is very beautiful. We walked towards the Lake as Abdul Baha had done but we did not see him.

Mrs. Matteson said that as she was passing the Museum in the machine she saw Abdul Baha and all the Oriental men standing on the lawn under the tall trees. It must have made an impressive picture!

As Kathryn and I walked we saw hundreds of people who had gone to the Lake to celebrate the “Landing of Columbus.” Not one of them knew of the wonderful event going on in their midst while they were celebrating the past and knew not the present.

Here were all these people and the Master was walking in their very midst around the same Lake and they did not see or know him. Some Bible verses and prophesies may be applied very suitably for these people. They read the same verses but are unaware of the real meaning. I think if the Master had dropped from a cloud into the Lake just then, they would not have believed it was true.

Azamat, May 29, 1913
Thursday

I spent a beautiful day in the garden reading, writing and painting.

There were just nine at the meeting at Mattesons. It was just a year since Katharine had been to her first meeting.

We all talked and read about the round [Page 42] table and I copied the Bahai Commands for Mrs. Port. Mrs. Matteson did not feel very well and came in later, then feeling fine.

Katharine and I talked together, especially about the meetings when Mr. Chase was here and about the day when Mirza Mahmood took his “Angels” to heaven.

Oh! I shall never forget that day. Dear Mirza Mahmood. He received permission to take Katharine and me for a private interview with Abdul Baha. We had not asked for it and when Mirza Mahmood asked me if I would like to go up I wanted to go, but I was radiantly afraid I did not have anything I wanted to say and I knew so many people were trying to see Abdul Baha.

Well, Mirza Mahmood said, “You ask Abdul Baha if you can be a teacher.” “Don’t you want to be a teacher?” “I want you to be a teacher. I want you to be a good teacher.” “You are so good, beautiful lady and beautiful spirit.”

Then I felt as if I could sink through the floor! But I held Katharine’s hand and waited out in the hall till I saw Mirza Mahmood motion to us from the upstairs balcony.

We had to sit on a big carved seat in the upstairs hall for a while, Mirz[a] Akbar was there. Then when it came time for us to pass into the Masters room. Outside the door were several Orientals and American men and I remembered seeing Mrs. Getsinger. Otherwise it was a blurr [sic]. Some of the Persians bowed as we passed. I was in the light of happiness. I had no thoughts or wishes or desires of my own. I was so utterly annihilated by the divine radiance of it all that I hardly existed.

Abdul Baha stepped forward, a mass of glowing Spiritual light and took my hand and said Allah’o’Abha! I replyed [sic], and then he took Katharine’s hand. I do not remember them, but spoke a few words, almost unconsciously about wanting Abdul Baha to meet Katharine for she had not been near him as yet. (She was almost blind by near-sightedness.)

He bade us be seated and began to address us. It seemed more as if He were speaking directly to me. Oh! His instructions, his guidance, His commands were so wonderful! I sat there with my eyes fixed on his eyes and for a few moments I was lost in the sea of their Light. I felt as if I were floating without a body and I could not hear what he was saying[.] I could only see the blinding Light and I could not turn away from it! It was heavenly magic. He brought me back to earth by commanding “Be thou attentive!” and I sat there a weak little maid-servant trying to imbibe those unfathomable words of his mysterious tongue.

[Page 43]

[Page 44]

Iran’s Blueprint to Destroy
the Bahá’í Community

ON 25 February 1991 Seyyed Mohammad Golpaygani, Secretary of the Supreme Revolutionary Cultural Council, complying with the request of Ayatollah Ali Khamenei, the supreme leader of Iran’s Islamic regime, addressed to the Ayatollah a secret memorandum on the “Bahá’í question.”

The “Bahá’í question” was not new. It arose in the middle of the nineteenth century with the appearance of the Bábí movement, the precursor of the Bahá’í Faith. When the young Shiraz merchant, ‘Alí Muḥammad, Whom history knows as the Báb, proclaimed the advent of a new religion, only a minority of the Shiite clerical establishment accepted His claim. The majority, conservative, traditionalist, and fanatical, not only rejected the Báb but initiated a campaign to extirpate the new religion. The government acted as a willing instrument of the persecutors, although some of the most distinguished members of the ruling class sympathized with the persecuted.

After the execution of the Báb in 1850, the movement was drowned in blood. It was revived less than two decades later under the leadership of Mírzá Ḥusayn ‘Alí—Bahá’u’lláh, the Founder of the Bahá’í Faith. Through the rest of the nineteenth century and most of the twentieth, under the Pahlavis as under the Qajars, the Bahá’ís continued to be a maltreated minority.

The establishment of the extremist Islamic regime in Iran in 1979 placed the Iranian Bahá’í community in grave danger. The clerical rulers of the country were determined to eradicate the Bahá’í Faith from their domain. They began a systematic campaign of arresting and executing Bahá’í leaders (more than two hundred have perished so far), of jailing hundreds of prominent Bahá’ís, of dismissing all Bahá’ís from universities and tens of thousands from government employment, all in the hope that the community would disintegrate and die out.

Bahá’í institutions were banned, centers and libraries confiscated, holy places expropriated or demolished, gatherings and educational activities prohibited, pensions to retired employees canceled, and the mass of Bahá’ís declared “unprotected infidels,” stripped of all legal rights.

Yet the Islamic regime has persistently denied that it had discriminated against the Bahá’ís. In spite of the existence of hundreds of documents, court decisions, ministerial pronouncements, and administrative decrees easily available in Iran and abroad, the Islamic government claimed, and continues to claim, that no one has ever been punished in Iran for his beliefs.

[Page 45] The appearance of the Golpaygani Memorandum, the secret blueprint for the destruction of the Bahá’í community, puts an end to any doubts an unbiased observer may have had concerning the intentions and actions of the government of the Islamic Republic. It spells out clearly, albeit in a rather mild language that reflects apprehension about international public opinion, the steps the government authorities must take so that the Bahá’ís’ “progress and development are blocked,” and their “cultural roots outside the country” confronted and destroyed.

The sinister document, endorsed by the Ayatollah Khamenei himself, is unique. The New York Times likened it to Hitler’s Nuremberg laws. It is a document that spells out a considered policy worked out at the highest level of government for the eradication of a peaceful and law-abiding minority. It violates all international treaties, conventions, and declarations to which Iran is a signatory and stands as yet another monstrous monument to inhumanity.

—THE EDITORS

[Page 46]

In the Name of God!
The Islamic Republic of Iran
The Supreme Revolutionary Cultural Council

Number: 132// . . . .

Date: 6/12/69 [25 February 1991] Enclosure: None

CONFIDENTIAL

[from] Dr. Seyyed Mohammad Golpaygani
[Secretary of the Supreme Revolutionary Council]

[to] Head of the Office of Esteemed Leader [Khamenei]

Greetings!

After greetings, with reference to the letter #1/783 dated 10/10/69 [31 December 1990], concerning the instructions of the Esteemed Leader which had been conveyed to the Respected President regarding the Baha’i question, we inform you that, since the respected President and the Head of the Supreme Revolutionary Cultural Council had referred this question to this Council for consideration and study, it was placed on the Council’s agenda of session #128 on 16/11/69 [5 February 1991], and session #119 of 2/11/69 [22 January 1991]. In addition to the above, and further to the [results of the] discussions held in this regard in session #112 of 2/5/66 [24 July 1987] presided over by the Esteemed Leader (head and member of the Supreme Council), the recent views and directives given by the Esteemed Leader regarding the Baha’i question were conveyed to the Supreme Council. In consideration of the contents of the Constitution of the Islamic Republic of Iran, as well as the religious and civil laws and general policies of the country, these matters were carefully studied and decisions pronounced.

In arriving at the decisions and proposing reasonable ways to deal with the above question, due consideration was given to the wishes of the Esteemed Leadership of the Islamic Republic of Iran [Khamenei], namely, that “in this regard a specific policy should be devised in such a way that everyone will understand what should or should not be done.” Consequently, the following proposals and recommendations resulted from these discussions.

The respected President of the Islamic Republic of Iran [Rafsanjani], as well as the Head of the Supreme Revolutionary Cultural Council, while approving these recommendations, instructed us to convey them to the Esteemed Leader [Khamenei] so that appropriate action may be taken according to his guidance.

SUMMARY OF THE RESULTS OF THE DISCUSSIONS
AND RECOMMENDATIONS

A. General status of the Baha’is within the country’s system

1. They will not be expelled from the country without reason.

[Page 47]

[Page 48]

2. They will not be arrested, imprisoned, or penalized without reason.

3. The Government’s dealings with them must be in such a way that their progress and development are blocked.

B. Educational and cultural status

1. They can be enrolled in schools provided they have not identified themselves as Baha’is.

2. Preferably, they should be enrolled in schools which have a strong and imposing religious ideology.

3. They must be expelled from universities, either in the admission process or during the course of their studies, once it becomes known that they are Baha’is.

4. Their political (espionage) activities must be dealt with according to appropriate Government laws and policies, and their religious and propaganda activities should be answered by giving them religious and cultural responses, as well as propaganda.

5. Propaganda institutions (such as the Islamic Propaganda Organization) must establish an independent section to deal with the propaganda and religious activities of the Baha’is.

6. A plan must be devised to confront and destroy their cultural roots outside the country.

C. Legal and social status

1. Permit them a modest livelihood as is available to the general population.

2. To the extent that it does not encourage them to be Baha’is, it is permissible to provide for them the means for ordinary living in accordance with the general rights given to every Iranian citizen, such as ration booklets, passports, burial certificates, work permits, etc.

3. Deny them employment if they identify themselves as Baha’is.

4. Deny them any position of influence, such as in the educational sector, etc.

Wishing you divine confirmations,
Secretary of the Supreme Revolutionary
Cultural Council
Dr. Seyyed Mohammad Golpaygani
[Signature]

* * *

[Note in the handwriting of Mr. Khamenei]

In the Name of God!

The decision of the Supreme Revolutionary Cultural Council seems sufficient. I thank you gentlemen for your attention and efforts.

[signed:] Ali Khamenei

[Page 49]

[Page 50]

[Page 51]

The Bahá’í Faith in World
Religions Textbooks

BY PAUL D. NUMRICH

This essay has been adapted from a paper presented at the Bahá’í Studies Colloquy held in conjunction with the annual meeting of the American Academy of Religion, San Francisco, 21 November 1992. My thanks to the Colloquy participants: Todd Lawson, Susan Maneck, and Robert H. Stockman. Copyright © 1993 by Paul D. Numrich.

WORLD RELIGIONS textbooks represent a readily available resource for non-Bahá’ís seeking information on the Bahá’í Faith and for Bahá’ís wishing to know how such books present their religion and how these presentations compare to Bahá’í efforts to summarize the Faith. A multidimensional analysis of seven standard—some even “classic” —world religions textbooks shows how such sources present the Bahá’í Faith. How the presentations compare to Bahá’í summaries of the Faith is left to Bahá’í scholars.

The seven books selected for analysis are: (1) Religions of the World by Niels C. Nielsen, Jr., et al.; (2) Huston Smith’s The Religions of Man and its revision The World’s Religions; Ninian Smart’s (3) The Religious Experience of Mankind and (4) The World’s Religions; (5) the many editions of Man’s Religions (now A History of the World’s Religions), by John B. Noss and David S. Noss; (6) Warren Matthews’ World Religions; and (7) Lewis M. Hopfe’s Religions of the World. Three of the books—Religions of the World by Nielsen et al., Smart’s 1984 The Religious Expedience of Mankind, and Noss’ editions— are, arguably, the three best college texts available. Two texts—those by John B. Noss (later coauthored with David S. Noss) and Huston Smith—both standards in use for several decades are followed through various editions to see how these authors change the nuances in their treatments of the Bahá’í Faith over time. For comparison two different texts by the same author are examined: Ninian Smart’s 1984 volume The Religious Experience of Mankind and his 1989 book The World’s Religions. This pool gives a fair sampling of the variety of world religions textbooks on the market today.

Each text is analyzed along the following dimensions: the context in which the author places the Bahá’í Faith; the theoretical perspective [Page 52] adopted toward the Bahá’í Faith; aspects of Bahá’í historical development covered; key elements of the Bahá’í Faith discussed (for example, tenets, practices, polity, and so on); bibliographical sources for the presentation, if any; and, finally, miscellaneous items of particular interest.

Nielsen et al. and Huston Smith

MORE WORDS are needed to discuss the first two authors than they themselves expend on the Bahá’í Faith. In fact, Nielsen and his colleagues make no mention of the Bahá’í Faith at all in their second edition of Religions of the World published in 1958.

Huston Smith, in his 1988 classic The Religions of Man, grants the Bahá’í Faith one sentence; in his updated and revised book The World’s Religions, published in 1991, he gives the Bahá’í Faith two sentences. In the final chapter of both editions Smith cites the Bahá’í Faith as the epitome of religious essentialism—namely, the position advocating “that in all important respects they [the world’s religions] are the same” (1958 edition, p. 351; cf. 1991 edition, p. 385). In the first edition Smith seems ambivalent in his assessment of the Bahá’í Faith. He finds the essentialist position too simplistic, though he compliments the Bahá’í effort to materialize it: Before religious essentialism’s “advocate goes hiking off too quickly to Bahá’í, the current syncretistic faith that is making the most serious attempt to institutionalize this conviction, several questions must be raised” (1958, p. 352). In his 1991 edition Smith changes his focus on the Bahá’í Faith a bit, though it still appears under the essentialist banner. Now, however, Smith links the Bahá’í Faith with Alexander Campbell’s Disciples of Christ as illustrations of movements founded to unite religions along shared essentials, which in the end simply became new religions: “On a world scale Baha’u’llah’s mission came to the same end [as Campbell’s movement]. Baha’i, which originated in the hope of rallying the major religions around the beliefs they held in common, has settled into being another religion among many” (p. 385).

Thus, in his two editions, Huston Smith presents the Bahá’í Faith as both essentialist and syncretistic and as epitomizing a religious position he deems unsophisticated. Also, oddly, in the 1991 edition Smith identifies the key historical figure in the Bahá’í Faith— Bahá’u’lláh—but gives the reader no information about that figure. As one would expect, given the off-handed inclusion of the Bahá’í Faith in Smith’s books, the author lists no sources on the religion.

Ninian Smart

THE WELL-KNOWN British scholar Ninian Smart has written about the Bahá’í Faith in two separate textbooks. Smart’s standard in the field, the third edition of The Religious Experience of Mankind, published in 1984, discusses the Bahá’í Faith in two contexts.

The first mention appears in Smart’s opening chapter, under a section entitled “Newer Religions” (p. 22). Here Smart portrays the Bahá’í “movement” as a reform effort within Islam, analogous to the reform efforts of Sikhism, the Ramakrishna Mission, and the Sri Aurobindo Ashram within their respective parent religions. In this context Smart also discusses religious syncretism and the tendency for new religions to arise out of contact among existing religions; one must assume that Smart sees these notions as applicable to the Bahá’í case.

Smart’s other reference to the Bahá’í Faith in The Religious Experience of Mankind comes in his chapter on “The Muslim Experience” (pp. 390-441). The author’s rather obscure method of partitioning the chapters in this volume makes this judgment somewhat speculative, but Smart gives the Bahá’í Faith a major heading, entitled “BAHAI” (pp. 435-36), with two subheadings—“Teachings of Baha Ullah” (pp. 435-36) and “Bahai Ritual” [Page 53] (p. 436)—for a total of two pages of text. Smart sandwiches his discussion of the Bahá’í Faith between sections on Ahmadiyya and Islam in the modern period. Indeed, the latter topic provides the author’s theoretical perspective on the Bahá’í Faith—namely, as one of many recent splinter movements within Islam. This explains the seemingly bizarre methodological linkage Smart pursues between the Bahá’í Faith and two military uprisings in sub-Saharan Africa (p. 436). Smart identifies the Bahá’í Faith’s roots in Shí‘ite Islam, though he twice notes that the Bahá’í Faith now constitutes a new faith (pp. 435, 436). He describes the historical development of the Bahá’í Faith through the activities of the key figures of the Faith, from the Báb, the Prophet-Herald of the Bahá’í Faith, to Shoghi Effendi, the appointed Guardian of the Bahá’í Faith (this last not identified by name). Basic Bahá’í teachings (for example, divine revelation through the various “great religious figures of the world’s history” and “equality between the sexes” [pp. 435-36]), and rituals (for example, prayer and meditation) are summarized, emphasizing the Bahá’í Faith’s transition from an Islamic to a universalistic perspective.

In 1989, five years after the publication of the third edition of The Religious Experience of Mankind, Ninian Smart came out with a new textbook, through a different publisher. The World’s Religions discusses the Bahá’í Faith in a chapter on Islam in the modern period, entitled “Islam Passes through the Shadows” (pp. 466-89). Under the section “Iran and the Backlash Against Modernization” (pp. 477-81) Smart devotes a page and a half to “Baha’i: A New Religion from Within Islam” (pp. 479-81), presenting the Bahá’í Faith as “a radically modernizing movement from within the ambit of Shi‘a Islam” (p. 479). Smart elaborates on what the Bahá’í Faith became after transcending its origins in Islam: “It is an example of a spiritual revolution which intuitively recognized the global state of world culture before its time and gave religious preparation for this unified world” (p. 480). Again in this text the author summarizes the historical importance of the principal Bahá’í figures (this time identifying Shoghi Effendi by name) and also notes that in recent decades “the [Bahá’í] movement has been run by a Council” (p. 480). Smart describes key elements of the Bahá’í Faith in this text in more detail than in his 1984 text and mentions the Bahá’í Faith’s “great temples” around the world. Smart closes his discussion of the Bahá’í Faith with a note about its attractiveness to many people today, “especially reflective folk who are dissatisfied with the rivalry of the more traditional religions” (p. 480), and cites a worldwide Bahá’í membership of around two million persons (p. 481).

Neither of Ninian Smart’s texts reviewed here lists any bibliographical sources on the Bahá’í Faith. Smart’s terminology in the two texts deserves special mention. He uses “Baha’i movement,” “Bahaism,” and “Baha’i” interchangeably. Interestingly, the last term appears in the text of The Religious Experience of Mankind often without the apostrophe (hamza). Smart’s spelling of Bahá’u’lláh may be idiosyncratic: in his 1984 book he renders it “Baha Ullah”; in his 1989 book, “Baha’Allah,” to which he twice adds the definite article to the name—“the Baha’Allah” (p. 480).

John B. and David S. Noss

Man’s Religions / A History of the World’s Religions, by John B. Noss through six editions (1949-80) and by David S. and John B. Noss in the seventh (1984) and eighth (1990) [Page 54] editions, may be the most respected textbook in our pool. Beginning with the second edition, this text includes a paragraph on the Bahá’í Faith at the end of the chapter on Islam, most often under a major section describing “Recent Developments” in the Islamic world. This major section invariably opens with the striking observation that, historically, Islam has given rise to “powerful new movements within itself—movements even of a disruptive kind” (2d ed., p. 736; 7th ed., p. 540) then proceeds to enumerate several recent examples of such “powerful” and “disruptive” new movements, including the Bahá’í Faith. The general company the Bahá’í Faith keeps in this enumeration includes the Druses, the Wahhabi movement, various developments in Turkey, Egypt, and India (particularly Ahmadiya), and the Black Muslims of the United States. With the fifth edition (1974) Noss not only settles on wording about the Bahá’í Faith that will remain virtually unchanged from then on, he also brings to the fore the theoretical category in which he has placed the Bahá’í Faith since the second edition—namely, as “a markedly syncretistic movement,” which, like Sikhism, became “a separate and distinct faith.”

Generally speaking, Mans Religions, in all editions after the first, presents the same basic information about the Bahá’í Faith. Noss locates the Bahá’í Faith’s roots in “heretical” Shí‘ism, from which emerged the Báb. Bahá’u’lláh’s role as founder and authoritative source of the Bahá’í Faith is outlined. In fact, in his narrative Noss includes none of the other important figures in Bahá’í history and describes Bahá’í religious tenets by linking them directly to Bahá’u’lláh. These tenets are virtually unchanged from the third through the eighth editions:

They [Bahá’u’lláh’s writings] advocated a broad religious view upholding the unity of God and the essential harmony of all prophecy when rightly understood. He [Bahá’u’lláh] called upon all religions to unite, for every religion contains some truth, since all prophets are witnesses to the one Truth, which Bahaism supremely represents. The human race is one under God, and will be united through His spirit when the Bahai Cause is known and joined. (3d ed., pp. 776-77)

Noss concludes his paragraph on the Bahá’í Faith with a notation that this religion, now illegal in the land of its birth (Iran), and with headquarters in Haifa, Israel, “is active in many countries, and especially in the United States” (2d-8th eds.).

Noss lists no specific bibliographical sources on the Bahá’í Faith in any edition of Man’s Religions / A History of the World’s Religions, Miscellaneous items of interest throughout the eight editions of this textbook include the following. In the third Noss uses the term “Bahai Cause,” with “Cause” capitalized; in the fourth through the eighth editions “cause” appears in lower case. However, “Bahaism” in the third through eighth editions and “Baha’i” (the latter without the apostrophe [hamza] in the second through the fourth editions and with it in the fifth through eighth editions) are Noss’s favorite designations for the Bahá’í Faith. (The use of diacritical marks in general begins with the fifth edition.) As in Ninian Smart’s two [Page 55] texts, Noss employs variant spellings of Bahá’u’lláh, moving from “Baha’ullah” in the second edition to “Baha’u’Llah” and “Baha’u’Lah” in the third and fourth editions before settling finally on “Bahā’u’llāh” in the fifth through the eighth editions. In the second through the fourth editions the subsection that discusses the Bahá’í Faith carries the heading “Persia (or Iran),” but with the fifth edition the heading becomes “Bahā’i,” thus marking the author’s decision to move the religion into prominence within his narrative, rather than the national provenance of the religion. In the fourth edition Noss also adds a striking word to his discussion of the Bahá’í Faith’s origins, noting that Iran “unwillingly” gave birth to it. finally, beginning with the fifth edition, Noss includes a photograph in his text. It shows “The Bahá’í Shrine on the slopes of Mt. Carmel,” courtesy, not of a Bahá’í source, but rather of the Tourist Office of the Government of Israel.

Warren Matthews

World Religions, published by Warren Matthews in 1991, places the Bahá’í Faith in a chapter on “More Recent World Religions” (pp. 400-36), along with the Church of Jesus Christ of Latter-Day Saints, the Unification Church, Theosophy, and “Hare Krishna.” A comment in the “Instructor’s Manual” (p. 21) accompanying the textbook indicates the author’s methodological perspective on Bahá’í and the other religions treated in this chapter:

Two interests have guided my discussion of the more recent world religions. One interest is to help students become aware of the variety of world religions. The other interest is to show that the major world religions have sustained power sufficient to inspire new religions built upon foundations of the old.

In addition to appearing in the chapter on “More Recent World Religions,” the Bahá’í Faith also appears in a brief section on various world religions having practitioners in the United States (p. 458). In this instance the Bahá’í Faith joins a slightly different list— namely, Theosophy, Sikhism, Zoroastrianism, Shinto, and the Japanese “New Religions.”

Matthews’s discussion of the Bahá’í Faith (pp. 400-09) follows his usual outline for all religions: Introduction, Historical Development, Worldview, and Questions and Issues. The Introduction begins with a description of the Bahá’í building complexes near Haifa, Israel, and in Wilmette, Illinois, then notes the international scope of the religion. The Historical Development section presents a substantial amount of detail, with separate subsections on the Báb, Bahá’u’lláh, ‘Abdu’l-Bahá, and Shoghi Effendi and a timeline on key Bábí and Bahá’í events. Matthews makes it clear that, although the Bahá’í Faith originated in Twelver Shí‘ism, it developed into a “separate” religion (the word appears twice on one page [p. 402]). The Bahá’í Faith’s own emphasis on “independence” from its parent religion differentiates it from other recent world religions, Matthews states (p. 435). The Worldview section explains the Bahá’í Faith’s views on God, the world, the essential harmony of science and religion, the human existential predicament (basically ignorance or distortion of God’s revelation) and its solution (a new revelation), world peace, religious practices, and the afterlife. The final section, Questions and Issues, notes the plight of Bahá’ís in post-revolution Iran. It also makes two thought-provoking remarks about the Bahá’í Faith. The first claims that “Baha’i has avoided some of the issues that have plagued other religions in the twentieth century” (p. 408), such as racial and sexual biases. The second remark (p. 408) concerns the Bahá’í Faith’s inherent exclusivism:

Baha’i’s openness to humanity and its emphasis on one truth for all in one gigantic world country does not keep it from being [Page 56] an exclusive religion. Baha’is must belong to it and not to any other religion. All religions have truth, but only Baha’is has [sic] final truth. For Baha’is, cooperation among religions is an intermediary step. Baha’i seeks to become the world religion.

Matthews contrasts this Bahá’í exclusivism to Ramakrishna’s view “that all paths lead to God . . . [and] that people should walk the path made known by their own religions” (p. 409).

World Religions supplements its narrative presentation of the Bahá’í Faith with several items. In addition to the historical timeline mentioned earlier, the chapter in which the Bahá’í Faith is discussed includes a world map (p. 402) showing Haifa and Wilmette (among centers of the other recent world religions discussed in the chapter), as well as two photographs related to these cities—the “Bahai Shrine” on Mt. Carmel (p. 401), courtesy of the Israel Government Tourist Office, and ‘Abdu’l-Bahá laying the cornerstone of the Wilmette House of Worship (p. 405), courtesy of the U.S. Bahá’í Office of Public Information. The chapter’s Vocabulary list and the book’s general Glossary both show eight specific Bahá’í terms, including the Bayán, The Kitáb-i-Aqdas, and The Kitáb-i-Íqán. Several primary and secondary bibliographic sources on the Bahá’í Faith—almost all written by Bahá’ís—may be found in the chapter notes and suggested readings; for example, Peter Smith’s The Babi and Baha’i Religions, John Ferraby’s All Things Made New, John Huddleston’s The Earth Is But One Country, J. E. Esslemont’s Bahá’u’lláh and the New Era, as well as Bahá’u’lláh’s Kitáb-i-Íqán, Epistle to the Son of the Wolf, and several compilations of authoritative Bahá’í writings. Matthews also cites a notable non-Bahá’í source that Bahá’ís consider uncomplimentary to the Faith—William M. Miller’s The Bahá’í Faith: Its History and Teachings. Last, Matthews offers a number of questions about the Bahá’í Faith for student discussion, content review, and examination, both in the chapter on World Religions, pp. 435-36, and in the “Instructor’s Manual,” pp. 92-97. These are separate from the Questions and Issues section reviewed earlier. One example is as follows:

You have been favorably impressed by a classroom report on her faith given by a young woman of the Baha’i religion. She has invited anyone who would like to learn more or to attend a service of worship to speak with her after class. What do you find in the Baha’i religion that would urge you to learn more? Why might you hesitate to express your curiosity?

The uninformed reader could conclude from Matthews’ discussion that the Báb founded the Bahá’í Faith. In the Instructor’s Manual (p. 21) Matthews states that the “founder” (unnamed) claimed to be the Imam Mahdi; in the textbook (p. 402) Matthews (rightly) credits the Báb with this claim. A third statement about the Mahdi,in the textbook (p. 407), does not clarify which of the two, the Báb or Bahá’u’lláh, fulfilled the role of the Mahdi. Bahá’ís consider Bahá’u’lláh the founder of their Faith.

Lewis M. Hopfe

OF THE several textbooks reviewed in this paper, only one, Lewis M. Hopfe’s Religions of the World published in 1987, grants the Bahá’í Faith a separate, ten-page chapter of its own, one of five chapters on “Religions Originating in the Middle East,” to which 182 pages are devoted. Hopfe opens his discussion of the Bahá’í Faith with the following statement: “Baha’i began as a sect of Islam but has moved so far away from that religion as to be considered a separate religion altogether” (p. 428). The Bahá’í Faith’s Shí‘ite beginnings are described in a section on the “Origin and Development of Baha’i” (pp. 428-29), which discusses the Báb, Bahá’u’lláh, and, more briefly, ‘Abdu’l-Bahá and Shoghi Effendi. Hopfe reiterates here [Page 57] that “Although Baha’i originated within the Shi’ite sect of Islam it soon came to differ radically from it” (p. 430).

The author divides the rest of his chapter on the Bahá’í Faith into two sections—“Teachings of Baha’i” (pp. 430-33) and “Baha’i Practices” (pp. 433-36). Under “Teachings” Hopfe summarizes the “basic belief” of the Bahá’í Faith as “all religions come from the same source” (p. 430). Moreover, he presents a list of thirteen “Baha’i doctrines,” which, he says, ‘Abdu’l-Bahá preached, based on the writings of Bahá’u’lláh (p. 430). Hopfe notes (p. 433, n. 9) that he gleaned these thirteen “principles” from material supplied by the Public Information Department of the National Bahá’í Headquarters in Wilmette. The principles include:

1. The oneness of humanity.
2. The importance of independent search for truth.
3. The unity of all religions.
4. The condemnation of prejudice in any form.
5. The harmony of religion and science.
6. The equality of women and men.
7. Advocacy of universal education.
8. Advocacy of a universal language.
9. The abolition of extremes of wealth and poverty.
10. Advocacy of a tribunal for international disputes.
11. Work as a religious activity.
12. Justice as the ruling principle in society and religion
13. “Finally, as a capstone to all of the teachings of Baha’i, the establishment of a permanent and universal peace should be the supreme goal of humankind” (p. 433).

Under “Baha’i Practices” Hopfe discusses, among other things, prayer, fasting, feasts celebrating important events in Bahá’í history, marriage, and worship. The Bahá’í Faith’s three-tiered polity structure—Local Spiritual Assemblies, National Spiritual Assemblies, the Universal House of Justice—is described; and the “several magnificent temples around the world” (p. 436) are identified. Hopfe concludes his narrative by quoting an estimate of five million Bahá’í adherents worldwide, a membership that “appears to be growing” (p. 436), he observes. Three “Study Questions” following the narrative include this notable one: “Why do some consider Baha’i to be the religion most in tune with the modern world?” (p. 436).

Religions of the World cites several primary and secondary bibliographical sources on the Bahá’í Faith: Bahá’u’lláh’s Kitáb-i-Aqdas, Kitáb-i-Íqán, and Gleanings; ‘Abdu’l-Bahá’s Some Answered Questions; Shoghi Effendi’s God Passes By; J. E. Esslemont’s Bahá’u’lláh and the New Era; and Anthony A. Lee’s Circle of Unity. One photograph, of the Wilmette House of Worship, identified in the caption as the “North American Baha’i Center,” is included (p. 434). Hopfe consistently spells Bahá’u’lláh without apostrophes (hamzas)—that is, in the visually awkward form “Bahaullah”— even though he includes the apostrophe in “Baha’i.” At one point in the chapter (p. 430) Hopfe identifies Bahá’u’lláh as “the last and the greatest” in a line of “prophets” through whom God’s revelation has come.

Conclusion

HOW DO world religions textbooks present the Bahá’í Faith? The table on the next page offers a thematic summary of the preceding analysis of seven such textbooks. That analysis suggests the following generalizations.

World religions textbooks typically discuss the Bahá’í Faith in the context of its Islamic origins. Often a textbook places the Bahá’í Faith under a chapter on Islam, but [Page 58]

Table. The Bahá’í Faith in Selected World Religions Textbooks

	Textbook	Context of Discussion	Theoretical Perspective	Historical Aspects	Key Elements	Bibliographical Sources	Miscellaneous
1	Nielsen et al. 1988	The Bahá’í Faith not discussed	—	—	—	—	—
2	Smith 1958	Brief mention, final chapter	Essentialist and syncretistic	None	None	None	Epitomizes unsophisticated religious position
	Smith 1991	Same as 1958 ed.	Essentialist; movement intended to unite religions; became new religion	Bahá’u’lláh mentioned, no explanation	None	None	Same as 1958 ed.
3	Smart 1984	New religions; Islam	Originally a reform splinter movement in Islam; now a separate religion	Shí‘ite origins; the Báb through Shoghi Effendi	Tenets; practices; polity	None	Idiosyncratic spellings; the Bahá’í Faith mentioned with African military uprisings
4	Smart 1989	Modern Islam	Modernist movement that transcended its Shí‘ite origins	Shí‘ite origins; the Báb through “Council”	Tenets; practices; polity	None	Idiosyncratic spellings; “temples”; attractiveness; 2 million adherents
5	Noss (& Noss)	Islam	Syncretistic movement within modern Islam; now a separate religion	Shí‘ite origins; the Báb and Bahá’u’lláh	Tenets	None	Variant spellings through the editions; “Bahá’í” becomes section heading with 5th ed.; photograph
6	Matthews 1991	Recent world religions	New religion arising out of older world religions	Shí‘ite origins; the Báb through Universal House of Justice	Tenets; practices; polity	Primary and secondary Bahá’í sources; non-Bahá’í source	Supplements to textual narrative; the Bahá’í Faith has avoided some problems for religions in modern period; 2 photographs
7	Hopfe 1987	Middle Eastern religions (separate chapter on the Bahá’í Faith)	Radically new religion (from Islam)	Shí‘ite origins; the Báb through Shoghi Effendi	Tenets (list of 13); practices; polity	Primary and secondary Bahá’í sources	Inconsistent spellings; “temples,” “prophets”; a “modern” religion; 5 million adherents; photograph

[Page 59] even when this is not the case, the Bahá’í Faith’s historical connection to Islam is still identified. At the same time, these textbooks also emphasize the Bahá’í Faith’s current independent status as a new world religion. Depending on the theoretical perspective adopted by an author, the Bahá’í Faith may be grouped with a variety of other new religious movements.

The reader can expect the discussion of Bahá’í historical development in such textbooks to note the Bahá’í Faith’s specifically Shí‘ite roots, as well as the roles played by the Báb and Bahá’u’lláh in Bahá’í history. However, the textbook may not carry that history down to the present time. Information on Bahá’í polity will probably be given, even if only a minimal amount. Spellings of key proper names within the Bahá’í Faith, including use of diacritical marks, vary greatly from text to text.

Most of the textbooks include a sampling of Bahá’í tenets and practices, as well as a brief description of Bahá’í polity. Unfortunately, authors often do not reveal their sources for these discussions. In some cases, however, several Bahá’í bibliographical sources do appear in the textbooks, though non-Bahá’í sources should not be expected. Authors sometimes substitute generic religious terms for specific Bahá’í terminology— for example, “temple” for “House of Worship” and “prophet” for “Manifestation,” a practice that occurs in Bahá’í circles as well.

Finally, world religions textbooks sometimes leave the reader with a subtle evaluative feeling about a religion, as authors betray their own biases about the religions they describe. Paradoxically, given the evidence presented, the world religions textbooks judge the Bahá’í Faith as everything from unsophisticated (for example, Smith) to paradigmatically modern in tenor (for example, Hopfe).

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[Page 61]

The Vision of World Peace

A REVIEW OF DAVID HOFMAN’S Bahá’u’lláh, The Prince of Peace: A Portrait (OXFORD: GEORGE RONALD, 1992), XIV + 182 PAGES, BIBLIOGRAPHY, REFERENCES, INDEX

BY JAMES D. STOKES

DAVID HOFMAN’S Bahá’u’lláh, The Prince of Peace: A Portrait appeared on the eve of the one hundredth anniversary of the passing of Bahá’u’lláh and proved a welcome addition to the growing literature on the Founder of the Bahá’í Faith.

The purpose of the book is clear from the three elements in its title. It seeks to paint a narrative picture of Bahá’u’lláh in terms of His greatest theme—the bringing of world peace. In 182 pages the book recounts the major events of His life, from His initial encounter with the teachings of the Báb in the late 1840s to His own Ascension on 29 May 1892. It does so in nineteen brief and fast-paced chapters—the shortest (chapter seventeen) being two pages, the longest (chapter three) being twenty-seven.

The structure of Bahá’u’lláh, The Prince of Peace reflects the author’s wish that the reader understand the life of Bahá’u’lláh not merely in terms of its chronology but “by consideration of His message and the sublimity of His life,” thus apprehending “the grand redemptive scheme of God which He unfolds. . . .” (p. xii). Hence the first three chapters describe humankind’s present yearning for peace, the nineteenth-century context in which the modern quest for world peace was formed, and the features of the Bahá’í peace program (the longest chapter in the book). Only then does the author undertake, in chapters four through nineteen, to describe the major episodes of Bahá’u’lláh’s life and ministry.

Emphasis on the immediate, continuing relevance and urgency of Bahá’u’lláh’s vision of world peace informs every feature of the book. The first chapter is entitled “Hope for Mankind” and the final chapter ends with Bahá’u’lláh’s promise that “These fruitless strifes, these ruinous wars shall pass away, and the ‘Most Great Peace’ shall come” (p. 182). The incidents around which the author organizes each chapter are the ones that illustrate the unfolding pattern in which Bahá’u’lláh repeatedly and consistently, during the course of His four banishments, sacrificed His personal happiness, well-being, and comfort in behalf of His sacred mission. The portrait that emerges provides a glimpse of the grandeur and mythic coherence unique to the life of a Prophet of God, as well as the unspeakable suffering that He, His family, and His devoted followers endured during forty years of exile and imprisonment. The Bahá’u’lláh that emerges, counterpointed against the forces of a “dark and ruinous age,” is both the emblem and the embodiment of His own majestic vision.

Bahá’u’lláh, The Prince of Peace is not a piece of traditional scholarship resulting from research into unpublished sources. Indeed, the author acknowledges in his introduction that he has drawn upon generally available secondary works, including the historical [Page 62] scholarship of Shoghi Effendi, Nabíl-i-‘Aẓam, H. M. Balyuzi, Adib Taherzadeh, Moojan Momen, and others and upon the words of Bahá’u’lláh Himself as translated by Shoghi Effendi. But this comment is not a criticism, for the author does not lay claim to being an orientalist or to having done original research. Rather he is writing as a committed follower of Bahá’u’lláh, which is clear from every page of the book.

The value of the book lies precisely in the emotional intensity Mr. Hofman brings to its pages. Religion cannot be understood by the mind alone. The combination of thought and feeling permits one to grasp verities contained in the teaching of any religion; the key is the person of the Founder. Thus David Hofman makes it possible to approach Bahá’u’lláh not only with an open mind but also with an open heart.

The style Mr. Hofman employs serves well the purpose of engaging both heart and mind and has a kind of eloquence that springs both from its simplicity and from his skillful use of a narrative mode that transports the reader (a mode that, sad to say, seems lost to Western literature of recent decades). Each chapter is built upon incidents and stories repeated from Nabíl and others of Bahá’u’lláh’s companions or from Bahá’u’lláh Himself that dramatize meaning in a way that mere exposition cannot. The structural coherence of Mr. Hofman’s narrative and the underlying unity of the action that it describes become most obvious when one reads a chapter aloud. In fact, the book could effectively be serialized for presentation on the radio.

The brevity and pacing of the book also reflect the author’s recognition that a few hundred pages are not enough to unfold a life such as that of Bahá’u’lláh. Whereas little is known of the life of Moses, Jesus, Zoroaster, or Buddha, and not too much more of the life of Muḥammad, the life of Bahá’u’lláh is documented in His own voluminous writings, in hundreds of government documents, and in thousands of pages of correspondence, reminiscences, and memoirs. Bahá’u’lláh’s life was eventful, dramatic, and full of suffering. There were beatings and torture, imprisonment and exile, calumny and betrayal. But there was also the love and unexampled devotion of His followers, endurance, transcendence, and triumph. No book can encompass it all, but David Hofman opens the door to anyone who wants to enter Bahá’u’lláh’s overwhelming presence. Bahá’u’lláh, The Prince of Peace is a beginning.

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Authors & Artists

THORTON CHASE (1847-1912) was one of the first members of the Bahá’í Faith in North America. He was a member of the governing body of the Bahá’ís of Chicago from 1900 to 1909 and chairman of that body for most of those years. He was also one of the founding members and owners of the Bahai Publishing Society (which later evolved into the Bahá’í Publishing Trust). He published In Galilee, a book about his trip to visit ‘Abdu’l-Bahá; The Bahá’í Revelation, an introduction to the Bahá’í Faith; and a number of pamphlets on the Faith.

FIRUZ KAZEMZADEH is professor of history emeritus at Yale University and Editor of World Order.

PAUL D. NUMRICH, who holds degrees in religion from Aurora College, Garrett-Evangelical Theological Seminary, and Northwestern University, is an adjunct faculty member at colleges in the greater Chicago area. His primary interest is the history of religions, particularly Buddhism. His “Schism in the Sinhalese Buddhist Community of Los Angeles” has been accepted for publication in the forthcoming festschrift for Edmund F. Perry.

ROBERT H. STOCKMAN, who holds a Th.D. in the history of religion in the United States from Harvard University, is the author of The Bahá’í Faith in America: Origins, 1892-1900, and a number of articles on the Bahá’í Faith, including “The Bahá’í Faith: Beginnings in North America” published in the Summer 1984 issue of World Order. Dr. Stockman is Director of the Research Office at the Bahá’í National Center and is an instructor of religion at DePaul University in Chicago.

JUANITA STORCH (1895-1987) became a Bahá’í in 1911 and met ‘Abdu’l-Bahá when He visited California in 1912. She remained a faithful and active Bahá’í until her death.

JAMES D. STOKES is a professor of medieval English literature and drama at the University of Wisconsin at Stevens Point. He has edited the forthcoming Dramatic Records of Somerset for the University of Toronto Press and is currently writing books on the dramatic records of Lincolnshire and on the effects of the Reformation on traditional culture in Somerset.

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ART CREDITS: Cover design by John Solarz; cover photograph, courtesy Images International; p. 1, photograph by Haynes McFadden; p. 3, photograph, courtesy Images International; pp. 6, 12, 17, 21, 23, 24, 32, 35, 37, 40, 41, photographs, courtesy National Bahá’í Archives, Wilmette, Illinois; p. 43, photograph, courtesy Bahá’í Publishing Trust; p. 45, photograph, courtesy Bahá’í Periodicals, Bahá’í National Center, Wilmette, Illinois; pp. 50, 60, 63, photographs, courtesy of Images International.

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