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[Page 179]

WORLD ORDER

THE BAHÁ’Í MAGAZINE

SEPTEMBER, 1947

The Rise of Women
Marzieh Gail

The Food of the Spirit
Elizabeth Hackley

Essential Religion Brings Unity, Editorial
Mabel H. Paine

New Work
Hermann Grossmann

The Greatest of These, Poem
Ida Elaine James

A Traveller’s Narrative, Book Review
Lois E. Coe

The Mature Man
Bahá’í Words for Meditation

With Our Readers

20¢

[Page 180]

World Order was founded March 21, 1910 as Bahá’í News, the first organ of the American Bahá’ís. In March, 1911, its title was changed to Star of the West. Beginning November, 1922 the magazine appeared under the name of The Bahá’í Magazine. The issue of April, 1935 carried the present title of World Order, combining The Bahá’í Magazine and World Unity, which had been founded October, 1927. The present number represents Volume XXXVIII of the continuous Bahá’í publication.

WORLD ORDER is published monthly in Wilmette, Ill., by the Publishing Committee of the National Spiritual Assembly of the Bahá’ís of the United States and Canada. Garreta Busey, Editor; Eleanor S. Hutchens, Mabel H. Paine, Associate Editors.

Publication Office
110 LINDEN AVENUE, WILMETTE, ILL.

C. R. Wood, Business Manager

Printed in U.S.A.

Editorial Office
Miss Garreta Busey, Editor
503 WEST ELM STREET, URBANA, ILL.

SEPTEMBER, 1947, VOLUME XIII, NUMBER 6

SUBSCRIPTIONS: $2.00 per year, for United States, its territories and possessions; for Canada, Cuba, Mexico, Central and South America. Single copies, 20c. Foreign subscriptions, $2.25. Make checks and money orders payable to World Order Magazine, 110 Linden Avenue, Wilmette, Illinois. Entered as second class matter April 1, 1940, at the post office at Wilmette, Ill., under the Act of March 3, 1879. Content copyrighted 1947 by Bahá’í Publishing Committee. Title registered at U. S. Patent Office.

CHANGE OF ADDRESS SHOULD BE REPORTED
ONE MONTH IN ADVANCE

[Page 181]

Photo by Acme

ON JULY 3, 1933, 125,000 Jews from all parts of the
world gathered in Soldiers Field, Chicago, to see
enacted a drama tracing their racial history for four
thousand years. Bahá’u’lláh, addressing the Jews, wrote:
“In this Day the New Heaven hath appeared and the
earth is renewed. Were ye to gaze with pure eyes, ye
would behold the New Jerusalem; and were ye to turn
with attentive ears, ye would hear the voice of God.”

[Page 182]

THE primary fact regarding the Bahá’í Faith is this: like Zoroastrianism, Judaism, Buddhism, Christianity, and Islám it claims to be definitely a Revelation. Herein lies its power. For though to the modern world the idea of a special revelation seems dubitable and hardly in accord with the dictates of science, yet every great religion claims to be just this and only because of such a claim has it been able to win the allegiance of its followers. This much, at least, is true—no movement can possibly capture the heart and conscience of the whole world today unless it claims and demonstrates divine authenticity and authority.

THE Bahá’í theology is extremely simple and rational—that Divinity in its infinite essence is unknowable to man and indescribable; that Divinity can, however, communicate with man; that the world religions are authentic messages and revelations from this Divine Source; that Truth has revealed itself periodically, and will continue to do so, through great Teachers and Founders of religions; that the Bahá’í Faith is one of these periodic revelations, its purposes being to complete the messages and aims of all the existing world religions and to bring to pass a universal and ideal civilization upon earth.

Excerpts from
Security for a Failing World
By STANWOOD COBB.

[Page 183]

WORLD ORDER

The Bahá’í Magazine

VOLUME XIII   SEPTEMBER, 1947   NUMBER 6

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The Rise of Women

MARZIEH GAIL

AFTER “Wombat” in the Britannica, we come to “Women, Diseases of.”

This is the first reference to “Women.” The idea of women’s being chronic invalids seems to the Encyclopedia the most pertinent fact about them.

Man, of course, fares very differently. He is not pluralized, but occurs proudly in the singular. His first heading is: “Man, Evolution of.” He stands for all humanity, and he isn’t even sick.

The Britannica was written primarily by men. We live in a man’s world; that is the matter with it.

No religion prior to the Bahá’í Faith taught sex equality. The Old Testament says to woman, of her husband, “and he shall rule over thee.” (Genesis 3:16). Under Mosaic law, it is true that mothers are to be honored along with fathers, and daughters may inherit—in the absence of sons. But women are of less account than men. They may not even serve as witnesses in civil or criminal cases. They pray to give birth, not to daughters, but to sons.

Marriage according to the Old Testament is polygamous. There is no legal limit in Mosaic law to the number of wives and concubines a man may have. If a man wishes a divorce, he carries out the provisions in Deuteronomy 24:1, as follows: “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her; then let him write her a bill of divorcement, and give it in her hand, and send her out of his house.”

Even after the express prohibition of polygamy by Rabbi Gershom B. Judah, “The Light of the Exile” (960-1028 A.D.), many of the Jewish peoples continued to practice it; the Jews of Spain, for example, were polygamous [Page 184] as late as the 14th century A.D.

The Jewish Encyclopedia, under polygamy, states: “In spite of the prohibition against polygamy and of the general acceptance thereof, the Jewish law still retains many provisions which apply only to a state which permits polygamy. The marriage of a married man is legally valid and needs the formality of a bill of divorce for its dissolution, while the marriage of a married woman is void . . .”

There is no justification for reading sex equality back into the New Testament. It is not there.

Jesus healed women along with men (Luke 13:12); He praised a woman’s faith (Mark 5:34) and her love (Luke 7:47; Matthew 26:13); He condemned the scribes “which devour widows’ houses” (Luke 20:47); He conversed with a woman in the same tones He used to men (John 4:10); He gave such women as do the will of the Father the rank of His mother and sister (Matthew 12:50); He reiterated the Old Testament commandment to honor father and mother (Matthew 19:19); He forgave the woman taken in adultery (John 8:11); and He softened the curse of the Old Testament: “in sorrow thou shalt bring forth children” (Genesis 3:16) with: “as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.” (John 16:21).

He protected women from the lust of men (Matthew 5:28); and He saved them from being cast aside in divorce, except for adultery: “And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.” (Matthew 19:9). Again: “And if a woman shall put away her husband, and be married to another, she committeth adultery.” (Mark 10:12).

But nowhere in the New Testament do we find any slightest indication as to the sexes being equal. On the contrary, the New Testament declares woman the inferior: “[man] is the image and glory of God: but the woman is the glory of man. For the man is not of the woman; but the woman of the man.” (1 Corinthians 11:7-8). “I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.” [Page 185] (1 Timothy 2:12-14). “Let your women keep silence in the churches: for it is not permitted unto them to speak . . . And if they will learn anything, let them ask their husbands at home . . .” (1 Corinthians 14:34-35). “Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything.” (Ephesians 5:22-24).

Christian practice down to our times has been based on the belief that woman (Eve) is the destroyer of God’s image, man; that she is the devil’s gateway and a painted hell—see the Church fathers for these and other metaphors; that she is mentally and physically deficient; that marriage is evil, although preferable to license; that children are born in sin. Chivalry and the worship of Mary, both imports from the East, had little appreciable effect on the status of the average Christian woman.

Anyone who believes that Christianity teaches sex equality has only to study the history of the Woman Suffrage movement. The dates alone tell the story. An early, revered landmark in the evolution of women’s rights is Mary Wollstonecraft’s A Vindication of the Rights of Women, inspired by France’s “Liberty, Equality, and Fraternity” and brought out in 1792. On July 19, 1848, the first Women’s Rights Convention met at Seneca Falls, New York, at the home of Mrs. Elizabeth Cady Stanton. However, the famous gathering at Badasht, Khurásán, Persia— which posterity will recognize as an irrevocable break with the past, and in the course of which woman’s equality with man was unforgettably proclaimed—antedated this by a few days, or weeks. It was at Badasht that the great Țáhirih (Qurratu’l-‘Ayn) appeared without her veil, and with solemn triumph, in the heart of a Muslim nation, addressed the stupefied gathering, crying out: “This day is . . . the day on which the fetters of the past are burst asunder.”

Freedom for women was so dear to Țáhirih that she died for it. She was “the first woman suffrage martyr.” In August, 1852, she gave up her life, executed for her life’s work. In her last moments she said, “You can kill me as soon as you like, but [Page 186] you cannot stop the emancipation of women.”

In 1867, in the case of Chorlton v. Ling, it was sought to establish that women were persons and as such entitled to the Parliamentary vote. The Married Women’s Property Acts were passed in Great Britain in 1882 and 1893; prior to this the wife’s legal existence was merged with her husband’s: “My wife and I are one, and I am he,” expressed it. (The reader should, however, refer to Mary R. Beard’s Woman as Force in History for a thorough study of the field; as her title indicates, the author shows that women, far from being at all times a subject sex, have actively shaped history. This thesis is familiar to Bahá’ís; see for example a discourse delivered by ‘Abdu’l-Bahá in 1912: Promulgation of Universal Peace, I, 131-132.

In the United States, the 19th Amendment, enacted August 26, 1920, gave American women the right to vote. It reads: “The right of citizens of the United States to vote shall not be denied or abridged by the United States or by any State on account of sex.”

The New Testament does not teach monogamy nor condemn polygamy. John Milton’s brilliant “Treatise on Christian Doctrine” establishes this. He states: “In the definition which I have given [of marriage], I have not said, in compliance with the common opinion, of one man with one woman, lest I should by implication charge the holy patriarchs and pillars of our faith, Abraham, and the others who had more than one wife at the same time, with . . . adultery; and lest I should be forced to exclude from the sanctuary of God as spurious, the holy offspring which sprang from them, yea, the whole of the sons of Israel, for whom the sanctuary itself was made. For it is said, Deut. xxiii.2. ‘a bastard shall not enter into the congregation of Jehovah, even to his tenth generation.’ Either therefore polygamy is a true marriage, or all children born in that state are spurious; which would include the whole race of Jacob, the twelve holy Tribes chosen by God.”

Milton denies the “twain shall be one flesh” verses, so often advanced as meaning monogamy (e.g., Matthew 19:5), any such connotation; he says in part, “the context refers to the husband and that wife only whom he was seeking to divorce . . .” He advances Exodus 21:10 as clearly showing the sanction of polygamy: “If he take him another wife, her food, her raiment, and her duty of marriage [Page 187] shall he not diminish.” And he adds: “It cannot be supposed that the divine forethought intended to provide for adultery.”

Milton continues: “That bishops and elders should have no more than one wife is explicitly enjoined I Tim. iii.2. and Tit. 1.6. ‘he must be the husband of one wife,’ . . . The command itself, however, is a sufficient proof that polygamy was not forbidden to the rest, and that it was common in the church at that time.”

Muḥammad was the first modern Feminist. The Qur’án gives women many and specific rights. As learned Muslims and Islamists have not failed to point out, this Book grants spiritual equality to believers of either sex:

“Truly the men who resign themselves to God (Muslims), and the women who resign themselves, and the believing men and the believing women, and the devout men and the devout women, and the men of truth, and the women of truth, and the patient men and the patient women, and the humble men and the humble women, and the men who give alms and the women who give alms, and the men who fast and the women who fast, and the chaste men and the chaste women, and the men and the women who oft remember God: for them hath God prepared forgiveness and a rich recompense.” (33:35).

In the Qur’án, Adam is as guilty as Eve; Satan seduced them both (7:20); see also 20:118, where Adam is the one deceived. In women God has placed “abundant good.” (4:23). Men are bidden to “reverence the wombs that bear you” (4:1).

Women inherit and own property (4:8; 4:13), and act as witnesses (2:282); they receive alimony (2:233; 2:242) and widows also receive a provision (2:241). Divorce is discouraged; according to a ḥadíth (oral tradition) it is lawful, but abhorred by God; arbitration is enjoined to forestall divorce: “And if ye fear a breach between man and wife, then send a judge chosen from his family, and a judge chosen from her family: if they are desirous of agreement, God will effect a reconciliation . . .” (4:39). The love between man and wife is one of the signs of God: “And one of His signs it is, that He hath created wives [mates] for you of your own species, that ye may dwell with them, and hath put love and tenderness between you.” (30:20).

Women are to be protected from lust (24:30); men are to [Page 188] live “chastely . . . and without taking concubines” (5:7). Monogamy is enjoined, since the Text states: “marry but two, or three, or four; and if ye still fear that ye shall not act equitably, then one only” (4:3). Elsewhere the text of the Qur’án states that such equitable action would be impossible: “And ye will not have it at all in your power to treat your wives alike, even though you fain would do so . . .” (4:128).

In spite of woman’s tremendous advance under Islám, in the law of Muḥammad, as in that of Moses and Jesus, men are superior to women and the wife is subject to the husband; the Qur’án teaches:

“Men are superior to women on account of the qualities with which God hath gifted the one above the other, and on account of the outlay they make from their own substance for them . . . chide those for whose refractoriness ye have cause to fear . . . and scourge them: but if they are obedient to you, then seek not occasion occasion against them.” (2:228). Other verses, e.g. 43:17.18 show that women 1300 years ago had not achieved equality with men.

We cannot foresee where the Bahá’í principle of sex equality will lead; it is new, and connotes vital changes in the social structure. Up to now, man—and at times, perhaps, woman, for the matriarchate in its broader sense is arguable—has been dominant. Now at last a male-female [Page 189] check and balance system is established.

Anyhow, the implications are important for world peace. Man’s domestic dominance may well have been a contributive cause of war; the home pattern of aggression, resentment and retaliation is similar to that which on the world scale develops as war. Moreover, most languages are weighted with the idea of male superiority, and the child is taught to disparage female opinion, which means also to disparage woman’s antipathy to war.

Here are some aspects of the picture as envisaged by Bahá’ís:

‘Abdu’l-Bahá affirms that not only man, but woman, is created in the image and likeness of God: “The ‘image’ and ‘likeness’ of God applies to her as well.” (Promulgation of Universal Peace, I, 72-73). He shows that stages of life lower than man do not treat the female as inferior: “Among the myriad organisms of the vegetable and animal kingdoms, sex exists but there is no differentiation whatever as to relative importance and value . . . If we investigate impartially we may even find species in which the female is superior or preferable to the male . . . The male of the date palm is valueless while the female bears abundantly . . . The male of the animal kingdom does not glory in its being male and superior to the female. In fact equality exists and is recognized. Why should man, a higher and more intelligent creature, deny and deprive himself of this equality which animals enjoy?” (Promulgation, I, 72).

‘Abdu’l-Bahá says, “God does not inquire ‘Art thou woman or art thou man?’ He judges human actions. If these are acceptable in the threshold of the Glorious One, man and woman will be equally recognized and rewarded.” (Promulgation, I, 129). And elsewhere: “In some countries men went so far as to believe and teach that woman belonged to a sphere lower than human. But in this century which is the century of light . . . God is proving to the satisfaction of humanity that all this is ignorance and error; nay, rather, it is well established that mankind and womankind as factors of composite humanity are co-equal and that no difference in estimate is allowable . . . The conditions in past centuries were due to woman’s lack of opportunity. She was . . . left in her undeveloped state.” (Idem).

Few persons or institutions today practice the Bahá’í teaching [Page 190] of educating the daughter rather than the son if it is impossible to provide education for both; during the war, for example, crowded American schools were not unknown to favor male candidates, neglecting the female. ‘Abdu’l-Bahá says, “the education of woman is more necessary and important than that of man, for woman is the trainer of the child from its infancy . . . The mothers are the first educators of mankind; if they be imperfect, alas for the condition and future of the race.” (Idem).

‘Abdu’l-Bahá does not accept the argument of male superiority based on the size of the brain: “Some philosophers and writers have considered woman naturally and by creation inferior to man, claiming as a proof that the brain of man is larger and heavier than that of woman. This is frail and faulty evidence inasmuch as small brains are often found coupled with superior intellect and large brains possessed by those who are ignorant, even imbecile.” (Promulgation, II, 277).

The Master affirms that woman should not be considered inferior because she does not go to war, and adds: “Yet be it known that if woman had been taught and trained in the military science of slaughter she would have been the equivalent of man even in this . . . But God forbid! . . . for the destruction of humanity is not a glorious achievement . . . Let not a man glory in this,—that he can kill his fellow-creatures; nay, rather, let him glory in this, that he can love them.” (Promulgation, I, 72).

‘Abdu’l-Bahá describes a striking difference between man’s psychology and woman’s. He states that man is more inclined to war than woman; that woman, once she becomes fully effective in society, will block war. Women, then, do not derive from warfare the psychological satisfactions obtained from it by men, and their repugnance to war should be implemented to keep the peace:

“Strive that the ideal of international peace may become realized through the efforts of womankind, for man is more inclined to war than woman, and a real evidence of woman’s superiority will be her service and efficiency in the establishment of Universal Peace.” (Promulgation, II, 278). “The mother bears the troubles and anxieties of rearing the child; undergoes the ordeal of its birth and training . . . Therefore it is most difficult for mothers to send those upon whom [Page 191] they have lavished such love and care, to the battlefield . . . So it will come to pass that when women participate fully and equally in the affairs of the world . . . war will cease; for woman will be the obstacle and hindrance to it. This is true and without doubt.” (Ibid., I, 130).

What ‘Abdu’l-Bahá teaches regarding the effect of constant negative environmental suggestion on woman should be especially pondered. Everywhere woman is battered down by depressing suggestion—that she is sick, rattle-brained, incompetent, that she ages quicker than man, and so on. One sees here the same type of poisonous social suggestion which attacks Negro American citizens. This gifted people (whom North America will some day recognize as one of her most valuable population elements) is continually being told in thousands of subtle ways —in books, linguistic expressions, movies, the theater, from lecture platforms—by the majority that they have no future, must stay in their “place,” are biologically unfit, etc. The wholesome suggestion established by Negro leaders—successful artists, writers, educators, sports champions and the rest—is extremely important. A fact is irrefutable; it is there for people to see. In the same way one successful woman gives the lie to all the old husbands’ tales of woman’s inferiority:

“The only remedy is education, opportunity; for equality means equal qualification . . . the assumption of superiority by man will continue to be depressing to the ambition of woman, as if her attainment to equality [Page 192] was creationally impossible . . . If a pupil is told that his intelligence is less than his fellow pupils, it is a very great drawback and handicap to his progress. He must be encouraged to advance . . .” (Promulgation, I, 73).

Since work in future will be allotted only on the basis of knowledge and skill, there is no need to particularize here; it is interesting, however, that ‘Abdu’l-Bahá especially recommends the “industrial and agricultural sciences” for women. (Promulgation, II, 277).

Polygamy inevitably connotes woman’s inferiority. Monogamy is Bahá’í law. The marriage contract is a partnership of two equals; neither agrees to obey the other, and neither belongs to the other; one individual cannot own another.

Women, under Bahá’í law, are accorded a few exemptions in their religious observances. Furthermore, a few restrictions apply to women: women inherit a lesser share than men, although this is not mandatory if an individual prefers to distribute his property otherwise; and women do not serve in the Universal House of Justice, although they serve on the Local and National Houses, and the members of the last-named elect the members of the Universal body. Of this non-membership in the Universal House of Justice, ‘Abdu’l-Bahá said the reason “will presently appear, even as the sun at midday.” (Tablets, I, 90,). It does not affect woman’s status of equality, since the highest rank a Bahá’í can attain, that of Hand of the Cause, is open to women as well as men.

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Down to the present day it has been customary for man to accept a religious teaching even though it were not in accord with human reason and judgment. The harmony of religious belief with reason is a new vista which Bahá’u’lláh has opened for the soul of man.

—‘ABDU’L-BAHÁ

[Page 193]

The Food of the Spirit

ELIZABETH HACKLEY

FOOD has always held a dominant place in man’s life but never has it been forced upon our attention more continuously than in our modern day. When we listen to the radio we are told of the importance of vitamins and minerals. When we pick up a magazine we are reminded that a balanced diet is essential to our well being. Scientific knowledge of food has brought us a new understanding of the importance of food. It is claimed by some dietitions that people can be changed, not only in body, but in type of mind, and, to some extent, in character, by the kind of food they eat. One authority goes so far as to say that national traits of character result from the kind of food eaten by the people of each country. That idea seems to carry the theory a bit too far, but at least it shows the emphasis now placed on the diet.

We all know many young mothers who exercise the greatest care in feeding their children. They make sure the diet is balanced so that exactly the right amounts of protein, carbohydrates, fats, minerals, and vitamins are given to the child. All this is good and we see strong children developing today. But what about the spiritual food these same children receive? If physical food is so necessary to the body, is not spiritual food important to the soul? Most children receive some moral training, yes, but these moral teachings are frequently given no basis in religious teaching. If there is no spiritual sanction for conduct what chance is there that a child will sacrifice his selfish desires for a higher way of living?

Most of us agree that man is more than a body; he is also a spiritual reality. Bahá’u’lláh tells us that man’s body depends upon his soul or spirit for its life in much the same way that the earth depends upon the sun for its life. According to ‘Abdu’l-Bahá’s words, the inherent qualities of the soul are mental, but the soul also has the capacity for the development of spiritual qualities. We know the early qualities that a child manifests are mental. He begins to think, to use his will, to reason, and to imagine. But it is only through training or cultivation that his spiritual characteristics begin to function. It takes a great deal of effort on the part of the parents to make the child understand justice, [Page 194] and to practice unselfishness. And it takes most of us all our lives to learn even a little about how to love purely and with universal understanding. In the Bahá’í writings we are told that the soul is like a seed which holds within it the potential tree of its spiritual life. A physical seed if given the proper conditions of nourishment and rainfall, will grow into a plant or tree, bearing blossoms and fruit. So the soul if it is given the right environment, which includes spiritual food, and if it is watered by the heavenly outpouring of divine revelation, can develop into a spiritual being bearing the fruit of pure deeds and holy living. But it is clear the soul will not develop its spiritual potentialities unless it is given spiritual nourishment. What then is the food of the spirit and where can we get it? There could be several answers to this question if all viewpoints on the subject were given. Perhaps many people would say that any high ideals, the contemplation of spiritual qualities and an attempt to live them, to strengthen our spiritual nature might be called the food of the spirit. The great minds and souls of the past have given us their highest thoughts and ideals, and no doubt they do help us, but most of us can testify that the words of a great thinker or philosopher are not enough to carry us through some great difficulty or temptation.

Then again we gain spiritual food from contacts with spiritual people. When we talk with some of our Bahá’í friends our souls are nourished and we are often given strength to go on living under difficult circumstances. But these friends do not originate their ideas. They get them from a higher source; they are the words of Bahá’u’lláh. He teaches that all great religious thinkers received their ideals from a source higher than themselves, from the great prophets or messengers of God. Perhaps these philosophers are not aware of the fact that their ideals were stimulated by divine revelation, but such is the Bahá’í teaching, and history seems to prove it true. According to the Bahá’í point of view, then, the food of the spirit is found in those eternal truths which God reveals through the words of His Divine Messengers. In the “Words of Wisdom”, Bahá’u’lláh has written: “The Sun of Truth is the Word of God upon which depends the training of the people of the country of thought.” In the Iqán, He writes further: “This is the food that conferreth everlasting life upon the pure in [Page 195] heart, and the illumined in spirit. This is the bread of which it is said: ‘Lord send down upon us Thy bread from heaven.’ This bread shall never be withheld from them that deserve it, nor can it ever be exhausted. It grows everlastingly from the tree of grace; it descendeth at all seasons from the heavens of justice and mercy.”

We have always heard much about the Word of God, but we have confined it to the Jewish and Christian Bible. Bahá’ís believe that all the great world religions bring us the Word of God, for God reveals His truth through many channels. There are nine living world religions which Bahá’ís recognize: Sabeanism, Zoroastrianism, Buddhism, Hinduism, Judaism, Christianity, Muḥammadanism, Bábism, and the Bahá’í Faith. Of Sabeanism we know practically nothing for it has completely degenerated. It is very ancient; it was the religion which was corrupted to the point of idol worship even in the days of Abraham. We do not know the name of its founder or prophet, and there is no trace left of its scriptures. Zoroastrianism and Buddhism have a mass of literature and tradition, but we are told there is little left which is authentic. There are only a few of the words of Zoroaster and Buddha to be found today. The sacred writings of Hinduism exceed in quantity the scriptures of any other world religion. But they, too, are very ancient. Much of Hindu sacred literature was written fifteen or twenty centuries before Christ. Even the Bhagavad-Gita, the most recent of their Holy Books, was complete a century or more before Christ.

We who have been reared in the Jewish Bible and the Christian Gospel, like to think of them as being accurate for we know how much they inspire us, but we have to admit the words of Moses and Christ were written down long after they were spoken. The Qur’án, the Muḥammadan sacred book, is considered more authentic than other scriptures in some ways, because the words of Muḥammad are said to have been written down as He spoke them or soon after. But today we are so fortunate as to have the words of a great Prophet written by Himself in the most accurate form. Both the Báb and Bahá’u’lláh have given us the spiritual wealth of their written words in their books. In these books we can attain unto the city of spiritual certainty, Bahá’u’lláh tells us. He says in the Book of Assurance: “That city is none other than the Word of God revealed in every [Page 196] age and dispensation. In the days of Moses it was the Pentateuch; in the days of Jesus the Gospel; in the days of Muḥammad, the Messenger of God, the Qur’án; in this day the Bayán; and in the dispensation of Him Whom God will make manifest His own Book —the Book unto which all the Books of former Dispensations must needs be referred, the Book which standeth amongst them all transcendent and supreme. In these cities spiritual sustenance is bountifully provided, and incorruptible delights have been ordained. The food they bestow is the bread of heaven, and the Spirit they impart is God’s imperishable blessing. Upon detached souls they bestow the gift of Unity, enrich the destitute, and offer the cup of knowledge unto them who wander in the wilderness of ignorance. All the guidance, the blessings, the learning, the understanding, the faith, the certitude, conferred upon all that is in heaven and on earth, are hidden and treasured within these Cities.”

The words of the divine Messengers or Prophets have an effect on our spiritual growth that no other words can have, because they are creative. Bahá’ís believe that they are not the words of men, but are indeed the words of God revealed to those perfect souls who were created to be the pure channels for His revelation. Bahá’u’lláh writes: “Every word that proceedeth out of the mouth of God is endowed with such potency as can instill new life into every human frame.” Again He says: “The Word of God hath set the heart of the world afire; how regrettable if ye fail to be enkindled by its flame.”

We might ask: what are the prerequisites for understanding the word of God? One does not have to possess the learning of schools and colleges to understand God’s word, for Bahá’u’lláh says: “Understanding of the Divine words and comprehension of the utterances of the ideal Doves have no connection with outward learning, but depend upon purity of heart, chastity of soul and freedom of spirit.” Such qualities require a lifetime for development. But it may also be said the inspiration received from reading the word of God helps us to develop these qualities. So we see the interaction between development of character and the partaking of spiritual food.

It is true we must have some faith that these are the words of God; that is, we have to believe in the Prophet’s mission and authority. Many Christians who had no faith in Muḥammad as a [Page 197] Prophet of God, failed to get any spiritual help from the Qu’rán. We would all agree that one must be at least open minded and willing to believe, in order to get help and guidance from the writings of any man, whether he be a religious leader or not. So we have to be especially open minded when we read the writings of a religious teacher such as Bahá’u’lláh. But sometimes those who were deeply prejudiced have felt their prejudice dissolve and their faith increase after reading Bahá’u’lláh’s words. And this is true when reading any of the Holy Books. The effect upon our spiritual nature is so great that a new capacity for faith seems to be born within us.

Now what is the effect of the Words of God or the Words of His Divine Messenger upon our souls? Probably it differs at different times and with different people, but with those who have some degree of faith, some purity of heart, and some desire for guidance, the experience is somewhat the same. First, it seems to detach us from ourselves, and from material things around us, and frees us temporarily and to some degree from other people and other people’s opinions. We are lifted up into another world, the “Kingdom of His Utterance,” Bahá’u’lláh calls it. Probably this condition comes about because these beautiful and powerful words draw us near to God or to His Manifestation.

The words of any person tend to draw us near to him. When we are separated from someone we love nothing can bring him near to us so well as a letter. His own words draw the loved one close to us. So the words of God’s Manifestation draw us to Him spiritually and we are temporarily freed from attachments. We see some of the beauty of divinity in the God-like qualities of the Manifestation whether He be Jesus, Muḥammad, or Bahá’u’lláh. We love Him so much that we long to be like Him and so we also partake of the divine qualities, at least for that limited time when we are in communion with His Spirit. Our desire to be like Him in itself makes for spiritual growth. As was mentioned before, these words revealed by God through His Prophet have a unique power; they stir our emotions, they quicken our souls, they furnish new motives, they are creative. If we have faith in the Word of God we accept His promises;—then when these promises are fulfilled in our lives, our faith is strengthened. Through faith we accept more and more of the teachings about severance, purity, trust in God, [Page 198] acquiescence under difficulties, and so we practice them and these spiritual qualities begin to grow in our lives. Bahá’u’lláh writes: “The benefit of the utterance of the merciful One goes to those who practice.” “Obedience is the price of knowledge. If any man will do His will, he shall know.” So these words nourish our souls. Bahá’u’lláh tells us that human nature can be changed by developing these higher qualities of the spiritual nature. He compares this change from human nature into the spiritual to the transformation of baser metals into gold. He writes: “Perplexing and difficult as this may appear (i.e., to change baser metals into gold) the still greater task of converting satanic strength into heavenly power is one that we have been impowered to accomplish . . . The Word of God alone can claim the distinction of being endowed with the capacity required for so great and far-reaching a change.”

We are told the trials and afflictions of life make for soul development and they undoubtedly do,—but they are not the food of the spirit. Afflictions force the soul to exercise its spiritual qualities and these exercises develop strength. It is easy to talk about detachment, trust in God, radiant acquiescence, and the rest, but unless we are tested we can never know whether we really have developed these qualities. The body grows in strength through exercise. An athlete wishing to develop his muscles, not only exercises them but also eats certain physical foods to keep fit. If he exercised his body a great deal but did not at the same time maintain a good diet he would soon become exhausted. Is it not so with our spiritual condition? Unless our souls are nourished by prayer and strengthened by God’s divine word, our afflictions will only weaken us spiritually. We have all seen people who grow weak and bitter after going through great trial and suffering. It may be they do not know that God has given this spiritual food to mankind. It is evident that we must build up a reserve of spiritual strength while we are not suffering great difficulties so that when our hour of testing comes we can meet it.

There are some practical suggestions which Bahá’ís make to meet this need. They are taught to read from the words of Bahá’u’lláh or some other high prophet at least once a day or, if possible, several times a day. They realize that this daily spiritual food is as necessary to the life of the soul as physical food [Page 199] is to the well being of the body. Yet we all know how easy it is to neglect daily reading. If we can arrange our lives so that we can have a period of reading and prayer before we begin the day it is very helpful, for we are then more likely to be strengthened and prepared for every emergency. Bahá’u’lláh has written these beautiful words on this subject: “Intone, O my servant, the verses of God that have been received by thee, as intoned by them who have drawn nigh unto Him, that the sweetness of thy melody may kindle thine own soul, and attract the hearts of all men.”

The words of the Manifestations of God not only create new capacity in human beings to understand and live both physical and spiritual truth but they also enable man to produce new arts and sciences, and new instruments whereby these arts and sciences can be perfected. The word of God stimulates men’s minds so they will be able to unfold the knowledge of marvelous sciences. These words given to the Manifestation through revelation are, we believe, the source of all knowledge and wisdom. Hence they are absolutely trustworthy and we are told their meaning can never be exhausted. Bahá’u’lláh writes: “Know thou assuredly that just as thou firmly believest that the Word of God endureth forever, thou must likewise believe with undoubting faith that its meaning can never be exhausted.” And we do come to realize this great truth. We read the same words many times but each time we get fresh meaning and inspiration. That is why the study of the great scriptures of the world is an unending joy. Bahá’ís feel they have a special outpouring of spiritual wealth in the writings of Bahá’u’lláh for two reasons; first, because they are absolutely authentic, and second, because they constitute many volumes covering a great variety of subjects. Bahá’u’lláh writes not only on those subjects which help the individual, but also on social problems which affect the order of the world.

We cannot fully appreciate the blessings which can be derived from reading the Word of God but we realize we can not grow spiritually without this food of the spirit. So through faith we follow Bahá’u’lláh’s great command when He says: “Hearken to the melodies of the spirit with all thy heart and soul.” Thus can we “Enter beneath the shelter of the word, and drink therefrom the choice wine of inner significances.”

[Page 200]

Essential Religion Brings Unity

Editorial

THE Jews, like many Oriental peoples, have a long history to look back to. It may be that this fact, as far as it is regarded seriously by them, tends to make them conservative in something the same way that old families are conservative. Conservatism is a good characteristic when not carried too far. Religious conservatives often maintain the high moral standards of their religion. But they also tend to stress the minutiae of their faith, the non-essential elements.

‘Abdu’l-Bahá in speaking of religion, emphasized that all religions have two parts, the essential and the non-essential. The essential part of all the religions is faith in God, improvement in moral conduct, realization that such conduct is dependent on religion, in short, “an attitude to God reflected in life.” The non-essential part of all religions deals with the means by which essential faith is carried out in human transactions, such as use of certain foods, penalties for crimes, specific laws regarding marriage and divorce, etc. Religious dissension always centers around non-essentials, such as these laws, which have varied in different religions.

The essentials of religion have been the real cause of the rise and growth of the great civilizations. ‘Abdu’l-Bahá, in speaking to Jewish audiences, would trace the growth of their civilization from its beginnings with Abraham’s teaching the unity of God, through successive developments under the patriarchs, to the time when Moses raised and trained a subjugated people until they conquered the Holy Land and established a civilization, which, under Solomon and later, achieved a very high degree of progress in education, philosophy, science and art. That the strength of their civilization was closely connected with the fundamentals of their religion is clearly shown in the history of this chosen people, for when the Israelites forgot the basic teachings of Moses they were degraded and came under the heel of conquerors, at one time the Babylonians, later the Romans.

It was under the Roman rule that Jesus Christ appeared. Christ upheld the prophethood of Moses and all the lesser prophets of Israel, called the Torah the Book of God and urged people [Page 201] to obey its fundamental teachings. Until the time of Christ the Jewish religion had not been broadcast, but through the spread of Christianity the Old Testament has been translated into six hundred different languages. It is doubtful whether the Old Testament would have spread throughout the world if it had not been for the New Testament. Christ, through His teachings, carried by His devoted followers, educated the peoples of the Near East and of Europe in the fundamentals of religion and morality, leading them from cruelty, barbarity and hostility to a degree of unity and love. Christ caused them to agree and become reconciled.

The Teachings of Moses and the Teachings of Christ showed the same essential power. Moses educated and unified a small nation. Christ educated and unified many nations. This close connection between the Teachings of Moses and the Teachings of Christ coupled with the fact that the power of the Israelitish religion gained a great new impetus through the Teachings of Christ makes us pause to consider the possibility that the two religions are, in a sense, one, that the later one is a development of the earlier.

To make His argument for the fundamental unity of all great and true religions even more persuasive ‘Abdu’l-Bahá spoke to Jewish audiences of Muḥammad and how He, too, raised a barbarous people to heights of morality and civilization. Muḥammad also taught explicitly the need of belief in Christ and in Moses and chided His followers for having strayed from this belief.

In short, ‘Abdu’l-Bahá said to the Jews of today, the Founders of the great religions have always agreed, why should not their followers?

This idea of the fundamental unity of religions gains upon us all as we come to realize more and more that the great central truth of the New Age which is dawning is the unity of mankind. How can we have a truly unified humanity when religious differences are still rife?

In Persia large numbers of Jews have become Bahá’ís. They have seen at first hand spiritual truth regenerating their fellow countrymen and have a new source of spiritual truth and power in Bahá’u’lláh’s life and writings. In accepting Bahá’u’lláh they have realized the essential unity of all the Great Prophets and thus have accepted Christ.

M. H. P.

[Page 202]

New Work

HERMANN GROSSMANN

Translated into English by Beatrice Ashton

For the first time since the suppression of the Bahá’í Faith by the May 1937 order of the Reichsführer SS and Chief of the German Police, the Bahá’í Nachrichten can again find its way to the friends. Between that time and this lie almost nine years of oppression and persecution. Much has been sacrificed. The Administrative structure and the work of Bahá’í communities were destroyed, the individual’s freedom of belief was taken away, and in many places, indeed, all personal contact among the Bahá’ís was prevented with the greatest severity. Rich and most valuable historical archives were seized and only the most unimportant part was saved through donation to the library of the University of Heidelberg. Nevertheless, all that has been done has been unable to stop the living stream of unity and to extinguish the knowledge of indestructible companionship. On the contrary, through interrogations, imprisonment, and special court examinations, the steadfastness and the constancy of their avowal of the Faith only became stronger among the friends concerned.

Until the Spring of 1937 the Bahá’ís of Germany and Austria had championed Bahá’u’lláh’s idea of all-inclusive unity. Even at the radiant Esslingen Summer School of 1936—as well as many other times in the presence of the Gestapo during the years since the revolution of 1933— they were able to speak of the Bahá’í principles of a federation of nations and a world tribunal, and of the need for overcoming all racial, national, social and religious prejudice. Even under the Gestapo the penetrating clarity of these ideas and the demeanor of the friends attracted attention and interest here and there, to such an extent that officials later expressed their regret on delivering the prohibitive order, and one of them declared that, considering the words of ‘Abdu’l-Bahá on the true conduct of life, a good many people might well be Bahá’ís.

The Bahá’í Faith has to do with the hearts and not with political affairs, It lays the spiritual foundation for a religious renewal in the heart of man and [Page 203] in his society. It forbids participation in political matters, but it knows no compromise. The Jewish Bahá’ís then remaining were attended in the Ghetto by Bahá’í friends to the last day and they faced an all too certain death with unbroken faith in the not distant victory of an encompassing, all-merciful unity of all men with equal rights.

“We desire but the good of the world and the happiness of the nations,” Bahá’u’lláh said, “yet they deem us a stirrer-up of strife and sedition, worthy of bondage and banishment . . . That all nations should become one in faith and all men as brothers; that the bonds of affection and unity between the sons of men should be strengthened; that diversity of religion should cease, and differences of race be annulled—what harm is there in this?”

Of the publication of a German book in 1932 which presented the principles of Bahá’u’lláh, the Völkischer Beobachter wrote that no national socialist could pass by these ideas, but five years later the Bahá’í Faith was interdicted by the national body of the national socialists. Moreover, in the war the officer class was closed to the German Bahá’ís as a group, along with the socialists and the freemasons. Strange it was that Bahá’ís should have been accused of being “enemies” of the State, in view of their small number among the millions of combatant Germans, and stranger still, in the face of that same fact, that in no case was the accusation ventured during the mounting persecutions in the concluding phase of the regime or before the courts. Was the strength which supports Bahá’u’lláh’s Truth perhaps suspected and feared?

In May 1937 the National Convention of the Bahá’ís of Germany and Austria, held in Heidelberg, had come to a brilliant conclusion. It had demonstrated that especially the year just past had been used by the German Bahá’ís, working intensively with conscious purpose, to unite the believers in a consciousness of indissoluble inner unity. Thus the Cause of Bahá’u’lláh could face with confidence an uncertain future. Weather signals had already given warning here and there of the coming storms.

Immediately after the National Convention the interdiction of the Bahá’í Faith was published, and the time of inner testing began for the believers. Each one was henceforth on his own. And strange to say, while [Page 204] mouths were closed and hands were paralyzed, in the midst of the blustering hate and murder of the world-shaking war, there grew in the people out of their need a longing which prepared the hearts of unnumbered human beings more vigorously, more ardently, than ever our words had been able to do.

While in the political spheres outside Germany, the inexorable need for binding the nations together for the deliverance and security of of a lasting peace brought a struggle to achieve a new and stronger international unity, within Germany also so much heart-hardening prejudice released disillusion and doubt and cleared the way to a healthier inner reconstruction. Hardly ever before had the ideas and the Faith of Bahá’u’lláh encountered in Germany such a yearning and such readiness. It is the over-bridging, all-surrounding unity at which the hearts grasp in the whirlpool of dissolution: the Religion of Oneness, of reconciliation and of constructive form, not of blind faith but of certitude, springing from the Source of Being, fed by the uniting love of the creative, binding meaning of existence, and borne on the wings of scientific and religious knowledge—the spiritual foundation of a new, higher Order, on the verge of which the society of tomorrow stands ready to erect the strong edifice of indestructible solidarity and social justice.

Is it not so, then, that, as Viscount Herbert Samuel, the former High Commissioner for Palestine and the great admirer of ‘Abdu’l-Bahá expressed it, “other religions and creeds must consider how they may contribute to the ideas of a community of the world, but the Bahá’í Faith has for its aim almost exclusively the furthering of the communion and unity of mankind”?

It is a changed world which we German Bahá’ís view with rewon freedom, after an enforced seclusion of several years’ duration. We witness the change day by day in our utterances, in the many communications and in personal contacts. The world no longer needs to be laboriously convinced; it is already convinced even before it has heard the call aright. It is impatient, from the compulsion of doubt, and is ready to follow the Path, if we but help.

Thus the time of inner testing has suddenly become, after nine long years, a time of outer testing. We no longer have any right to ourselves or to contemplative silence. In the tests of persecution we have learned to free ourselves [Page 205] from both of these. Now is the time to work, in order to serve all humanity in this redemption, to work and then to work ever more, with unheard-of effort and selfless devotion to grow beyond ourselves, so that all the wishes of those who wait the vivifying Bread of the Faith of Bahá’u’lláh, the spiritual formation of one world, may be redeemed.

Little more than a decade now separates us from the time assigned by ‘Abdu’l-Bahá for the beginning of the fulfilment of the prophecy of Daniel; “Universal peace will be firmly established, a universal language promoted. Misunderstandings will pass away. The Bahá’í Cause will be promulgated in all parts and the oneness of mankind established.”

A decade is a short time, although too long from the point of view of the unspeakable sufferings of a torn humanity. Only the utmost effort will make it possible to solve the vast problem before it is “too late.”

“Why,” ‘Abdu’l-Bahá asked in November 1912 at a meeting in Paris, “is man so hard of heart? It is because he does not yet know God. If he had knowledge of God he could not act in direct opposition to His laws; if he were spiritually minded such a line of conduct would be impossible to him. If only the laws and precepts of the prophets of God had been believed, understood and followed, wars would no longer darken the face of the earth.

“If man had even the rudiments of justice, such a state of things would be impossible.

“Therefore, I say unto you pray—pray and turn your faces to God, that He, in His infinite compassion and mercy, may help and succor these misguided ones. Pray that He will grant them spiritual understanding and teach them tolerance and mercy, that the eyes of their minds may be opened and that they may be endued with the Gift of the Spirit. Then would peace and love walk hand in hand through the lands, and these poor unhappy people might have rest.

“Let us all strive night and day to help in the bringing about of better conditions. My heart is broken by these terrible things and cries aloud—may this cry reach other hearts!

“Then will the blind see, the dead will be raised, and Justice will come and reign upon the earth. I beseech you all to pray with heart and soul that this may be accomplished.”

One may be pardoned here if he writes of the past, in order [Page 206] that each individual may be guided by its lessons. It should be no more than a brief backward glance which, in thanks for the victory and from the realization of wisdom (the goal of all tests), finds strength for the future. We unveil to the believers traveling the path of certitude the picture of a renewed world with renewed hearts. Before us is the Light and behind us the darkness sinks into yesterday.

---

THE GREATEST OF THESE

IDA ELAINE JAMES

I sat there dining and drinking,

Emptying the plate and the cup,

When suddenly I felt my thinking:

“I know, I know

The source of this glow

Flooding up and up

To possess my heart,

Warming, widening every part.

“I would pass this well-filled plate

Till it be eaten, every crumb,

By every hungry man in Christendom.

I would thrill as he ate—

A spread repast

For all who hunger to taste.”

There is no room for lesser wishes.

There was something once about loaves and fishes,

And “Thy Kingdom come . . . ."

[Page 207]

A TRAVELLER’S NARRATIVE

LOIS E. COE

Book Review

TO THE scholarly Edward G. Browne, Professor of Arabic of the University of Cambridge, the chance discovery of an account of the Bábís written by Count Gobineau was the beginning of an extended quest to learn at first hand the history and mysteries of the Bábí Faith; for according to his own testimony, this stimulating discovery effected, in a sense, a complete revolution in his ideas and projects.

He longed to visit, not only the birthplace of the Báb, but other points of interest, especially those scenes where violent outbreaks had occurred. He reasoned that there would still be many living persons who were witnesses to these events who could aid in his studies. From this time until the realization of his ambition through the acceptance of a fellowship which took him to Persia for an entire year, his whole attention was focused upon the task of fathoming the secret of the Power which has caused so many to yield up their lives for the cause of the Báb.

The proffered fellowship which he had so eagerly accepted took him to Persia in late October, 1887. He returned to England in October, 1888, with extensive journals in which he had recorded every important conversation, with many Bábí manuscripts, and with four current Persian histories which dealt with the Bábí movement. Two were written by Musulman historians, one by Shiite Divines, and one by an apparent Bábí sympathizer. During the year he had visited Zanján, Tabríz, Shaykh-Ṭabarsí, Ișfáhán, Yazd and Kirmán, having spent much of his time with the followers of the Báb.

But his researches are not to end here, for in the spring of 1890 he made another journey, this time visiting the exiled Ṣubḥ-i-Ezel at Famagusta on the island of Cyprus climaxing his journey with the five memorable days spent at ‘Akká where he had the rare privilege of four visits with Bahá’u’lláh, each of which lasted from twenty minutes to a half hour.

All of this and much more is found in the Introduction to A Traveller’s Narrative.

The book consists of the Introduction; The Narrative, a scholarly translation of a manuscript given to Professor Browne by ‘Abdu’l-Bahá, during his visit to ‘Akká; and a large body of notes written by Professor Browne based upon his research and upon letters and manuscripts from prominent Bábís and from Ṣubḥ-i-Ezel himself. Since we have the Guardian’s word that Ṣubḥ-i-Ezel corrupted the text of the Báb’s writings in scores of instances, it is well for the reader to bear in mind the statement found in the preface to [Page 208] the American edition which warns; “. . . the historical accuracy possessed by the text given to Prof. Browne at ‘Akká does not, unfortunately extend to the entire body of notes added by the translator himself.”

During the year spent in Persia, Professor Browne discovered that some important changes had taken place since the writing of Count Gobineau’s book. Through it he had come to believe that he would find Mírzá Yaḥyá the acknowledged leader and successor to the Báb. “My surprise was great,” he says of this, “when I discovered that, so far from this being the case, the majority of the Bábís spoke only of Behá as their chief and prophet; asserted that the Báb was merely his herald and forerunner . . . and either ignored or strangely disparaged Mírzá Yaḥyá.

For all his earnest desire to get at the truth of the matter and to faithfully record it, it is clear that Professor Browne somehow failed to realize the true significance of Bahá’u’lláh and continued to attribute to Mírzá Yaḥyá an undue importance which his own conduct decried.

That he regarded Bahá’u’lláh merely as the successor and acknowledged leader of the Bábís and not as the founder of an independent religion heralded by the Báb, is shown throughout the notes. For example he says, “Of one thing there can, in my opinion be but little doubt; the future, if Bábísm (as I firmly believe has a future) belongs to Behá and his successors and followers.”

This failure to recognize the true significance of the Bahá’í Faith is the cause of deep regret to students of his otherwise scholarly and highly interesting work.

While in Persia, Professor Browne determined to visit Bahá’u’lláh. Upon learning that Ṣubḥ-i-Ezel was still living at Famagusta, he also decided to visit him. Accordingly he made contact with the Commissioner at Famagusta, Captain Young, through whom he was able to communicate directly with Ṣubḥ-i-Ezel. He received from him many letters and manuscripts which form the basic material for many of the notes in the book.

It is because of his second journey that we owe to Professor Browne a lasting debt of gratitude for his eloquent and moving description, so precious to every Bahá’í, of his visit to Bahá’u’lláh. This passage in the introduction of the book, is the only eye witness account given us by a European of that Majestic Presence. He had first visited with Ṣubḥ-i-Ezel at Famagusta. It is both interesting and significant to note the great difference which he saw and felt in the personalities of the two men.

He described Ṣubḥ-i-Ezel as: “a venerable and benevolent looking old man of about sixty years of age, somewhat below middle height with ample forehead on which traces of [Page 209] care and anxiety were apparent, clear searching blue eyes, and long gray beard . . .” before whose “mild and dignified countenance,” he “involuntarily bowed . . . with unfeigned respect.”

Of Bahá’u’lláh he wrote: “In the corner where the divan met the wall sat a wondrous and venerable figure . . . the face of him on whom I gazed I can never forget, though I cannot describe it. Those piercing eyes seemed to read one’s very soul; power and authority sat on that ample brow; while the deep lines of the face and forehead implied an age which the jet black hair and beard flowing down in indistinguishable luxuriance almost to the waist seemed to belie. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain!”

He also gives us a valuable picture of ‘Abdu’l-Bahá as he appeared twenty years before his memorable visit to America. He pays simple tribute to him in these words: “A tall strongly built man, holding himself straight as an arrow . . . broad powerful forehead indicating a strong intellect combined with an unswerving will . . . a bearing at once majestic and genial. . . About the greatness of this man and his power no one who had seen him could entertain a doubt.”

There is no doubt that Professor Browne caught a glimpse of what the followers of Bahá’u’lláh would mean to future generations, a fact which is shown by his glowing tribute to them: “So here at Behjé was I installed as a guest in the very midst of all that Bábíism accounts most noble and most holy . . . with those who are the very fountainheads of that mighty and wondrous spirit which works with invisible but ever increasing force . . . for the transformation and quickening of a people . . . The spirit which pervades the Bábís is such that it can hardly fail to affect most powerfully all subjected to its influence. It may appall or attract: it cannot be ignored or disregarded.”

The Narrative itself, although purported to have been written to ‘Illustrate the Episode of The Báb’, is in reality the story of Bahá’u’lláh in the interim between the death of the Báb and his own incarceration in the prison fortress at ‘Akká. It offers an authoritative answer to the false charges brought against him by the two bitter enemies of His cause, Mírzá Yaḥyá and Siyyid Muḥammad.

The story tells briefly of the Báb and His first disciples, the Letters of The Living, and of how they carried His teachings into all Persia. It tells, too, of His imprisonment and martyrdom in the barrack square of Tabríz. The followers of the Báb with the “flame of trouble blazing on every side . . . ignorant of their proper conduct . . . the way of approach to the Báb closed . . . unclosed their hands in self defense . . . agreeably to their former beliefs.” Numerous uprisings and unspeakable persecutions took place.

The import of the term, ‘Báb’, as [Page 210] “the channel of grace of some great person still behind the veil of glory” is given special emphasis. “His meaning was the Gate-hood of another ‘City’ and the mediumship of the graces of another person whose qualities and attributes were contained in his books and treatises. . . . the essence and purpose of his compositions were the praises and descriptions of that reality which was his only object and aim, his darling and his desire.”

We are given a glimpse of Bahá’u’lláh during the early period of his life. He is described as: “a youth with mighty power of utterance . . . a latent magnetic force . . . a pervading influence . . . This young man with a faculty of speech like a rushing torrent.”

The name, Ṣubḥ-i-Ezel, meaning Morning of Eternity, was conferred upon Bahá’u’lláh’s half-brother, Mírzá Yaḥyá by the Báb. The story of how that “Morning” preceding the Glorious “Day” to follow was clouded by the ambition and infamy of its bearer is part of the Narrative.

There followed the attack upon the life of the Sháh and the imprisonment of Bahá’u’lláh. He was eventually released, his health precarious, his property despoiled, and together with his family he was exiled to Baghdád where he remained for eleven years except for the time spent in Turkish Kurdistán where he became a voluntary exile for a period of about two years.

The years in Baghdád were fruitful years spent in reeducating the Bábís, who through ignorance and suffering had fallen into error and disrepute. Many tracts and epistles were written during this time and sent to all parts where Bábís were found.

Some excerpts from these writings are given in the Narrative dealing with the admonitions and teachings of Bahá’u’lláh. They show how he taught his followers to abstain from all acts of violence and retaliation. They also show clearly that his concern was only for their spiritual regeneration and had nothing to do with the affairs of the government.

Through government edict Bahá’u’lláh and a large band of followers were obliged to leave Baghdád. The date erroneously given in Professor Browne’s notes is 1864. (The real date was May 3, 1863.) Accompanied by considerate and respectful officials they set forth in great dignity upon a journey which was to last until the middle of August and was to take them to Constantinople. Mírzá Yaḥyá, disguised as a dervish, joined the party at Mosul and continued on with them from there, but through fear, he resorted to other disguises.

Upon their arrival at Constantinople they were guests of the Ottoman monarch, but later were removed to other quarters. Even though there were many mischievous rumors afloat, many friends were found among the nobles who advised Bahá’u’lláh to appeal and to seek justice. He refused to do this [Page 211] saying, “What is now hidden behind the veil of destiny will in the future become manifest.”

After a few months His place of abode was fixed by royal decree and the exiles were further banished to Adrianople, in the District of Roumelia. Here they were to remain for a period of over four years. Bahá’u’lláh soon became famous throughout Roumelia and was sought out by numerous doctors, scholars, magnates and nobles.

But after a time new troubles arose. Siyyid Muḥammad, a Bábí, came and “commenced a secret intrigue and fell to tempting Mírzá Yaḥyá” who . . . “became enamoured by his words and befooled by his conduct.” Here we find the words attributed to ‘Abdu’l-Bahá by Shogi Effendi in ‘God Passes By’. “This one was like the sucking child, and that one became the much prized breast.”

Bahá’u’lláh remonstrated with Mírzá Yaḥyá to no avail. He counseled, “Be not beguiled by an empty name, which out of regard for certain considerations and as a matter of expediency was bestowed upon thee.” The result was that both Yaḥyá and Siyyid Muḥammad had to be driven away from His presence. The following sentence shows the beauty of the text: “Then Siyyid Muḥammad set out for Constantinople to get his stipend and opened the door of suffering.” He set afloat many false rumors, incited the people to mischief, and generally caused much distress and suffering to Bahá’u’lláh and His followers. Of the intrigue and trouble caused by these two, Shoghi Effendi writes; “It perplexed and confused the friends and supporters of Bahá’u’lláh and seriously damaged the prestige of the Faith in the eyes of its Western admirers.”

The result was further banishment for Bahá’u’lláh, this time to the prison at ‘Akká where he was to remain until his passing in 1892. Ṣubḥ-i-Ezel was banished to Famagusta where Prof. Browne visited him, while Siyyid Muḥammad was sent to ‘Akká, where he met his death at the hands of well meaning, but disobedient followers of Bahá’u’lláh.

Professor Browne implies that Bahá’u’lláh viewed the incident with some complacency, but the Guardian has told us of the deep distress which this disobedience occasioned in Bahá’u’lláh and of the utterances wrung from his anguished heart one of which is also found in the manuscript. “My captivity can bring me no shame. Nay, by My life, it conferreth on Me Glory. That which can make me ashamed is the conduct of such as profess to love Me, yet in fact, follow the Evil One.” There follow many pages of excerpts from the writings of Bahá’u’lláh with this explanation of their inclusion in the manuscript: “By these sentences a clue to the principles, ideas, line of conduct, behavior and intentions of this sect is placed in the hand. There is no authority nor are there any proofs or texts superior to these, for this is the foundation of foundations and the ultimate criterion.”

Professor Browne’s translation is characterized by his own intellectual integrity. The 169 pages of the Narrative [Page 212] offer an authentic source of information to students of Bahá’í history. Unfortunately Professor Browne did not have the perspective which the first hundred years of Bahá’í history have given us, nor did he have the superb history of that hundred years which we possess today in God Passes By to aid him in the evaluation of much of the material which he found.

His attitude toward the accusations made against Bahá’u’lláh by Ṣubḥ-i-Ezel is best illustrated by this passage found in Note W, in which he says: “It is with great reluctance that I have set down the grave accusations brought by Ṣubḥ-i-Ezel against the Bahá’ís. It seemed a kind of ingratitude to repeat such charges against those from whom I myself have experienced nothing but kindness . . . Yet no feeling or personal gratitude can justify the historian whose sole desire should be to sift and assort all statements with a view to eliciting the truth, in the suppression of any important document which may throw light on the object of his study. Such action would be worse than ingratitude; it would be treason to truth. These charges are either true or false. If they be true . . . our whole view of the tendencies and probable influences of Behá’s teaching must necessarily be greatly modified . . . If on the other hand they be false, further investigation will without doubt conclusively prove their falsity, and make it impossible that their shadow should forever darken the pages of Bábí history.”

Today we know that events have shown how these malicious acts resulted only in impotence and defeat for their instigators. The Guardian has thrust aside the curtain to show us the futility of their plans. “Mírzá Yaḥyá lived long enough to witness . . . every hope he had so maliciously conceived reduced to naught . . . Eleven of the eighteen witnesses he had appointed forsook him and turned in repentence to Bahá’u’lláh. He himself became involved in a scandal which besmirched his reputation and that of his eldest son . . . It was this same eldest son who, through the workings of a strange destiny, sought years after, together with his nephew and niece, the presence of ‘Abdu’l-Bahá . . . expressed repentance, prayed for forgiveness, was graciously accepted by him, and remained till the hour of his death, a loyal follower of the faith which his father had so foolishly, so shamelessly and so pitifully striven to extinguish.”

As is stated in the preface to the American edition of ‘The Traveller’s Narrative’, Ṣubḥ-i-Ezel succeeded only in making the Spiritual Power of Bahá’u’lláh clearer to succeeding generations. So, too, Professor Browne’s book, in the light of our further knowledge, throws into clearer relief the transcendency of Bahá’u’lláh and His Covenant in spite of the clever machinations of those two arch betrayers.

[Page 213]

The Mature Man

BAHÁ’Í WORDS FOR MEDITATION

These selections are from Gleanings from the Writings of Bahá’u’lláh

Beware lest ye prefer yourselves above your neighbors. (p. 315)

O ye rich ones of the earth! Flee not from the face of the poor . . . nay rather befriend him and suffer him to recount . . . the woes with which God’s inscrutable decree hath caused him to be afflicted. (p. 314)

Blessed are the learned that pride not themselves on their attainments. (p. 315)

Well is it with the righteous that mock not the sinful, but rather conceal their misdeeds, so that their own shortcomings may remain veiled to men’s eyes. (p. 315)

How sad if any man were, in this Day, to rest his heart on the transitory things of this world! (p. 316)

Be most loving one to another. (p. 316)

Clothe thyself with the essence of righteousness, and let thine heart be afraid of none except God. (p. 323)

Set all thy hope in God, and cleave tenaciously to His unfailing mercy. (p. 323)

Let the flame of the love of God burn brightly within your radiant hearts . . . Protect it within the shelter of your constancy . . . Guard it within the globe of trust and detachment from all else but God. (p. 325)

Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. (p. 332)

Address yourselves to the promotion of the well-being and tranquillity of the children of men. (p. 333)

Illumine and hallow your hearts; let them not be profaned by the thorns of hate or the thistles of malice. (p. 334)

Ye dwell in one world, and have been created through the operation of one Will. Blessed is he who mingleth with all men in a spirit of utmost kindliness and love. (p. 334)

[Page 214] Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. (p. 335)

That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. (p. 336)

The liberty that profiteth you is to be found nowhere except in complete servitude unto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominion of earth and heaven. (p. 336)

The potentialities inherent in the station of man, the full measure of his destiny on earth, the innate excellence of his reality, must all be manifested in this promised Day of God. (p. 340)

Whoso cleaveth to justice, can under no circumstances, transgress the limits of moderation. (p. 342)

The civilization so often vaunted by the learned exponents of arts and sciences, will, if allowed to overleap the bounds of moderation, bring great evil upon men. (p. 342)

All other things are subject to this same principle of moderation. (p. 343)

Know thou that every hearing ear, if kept pure and undefiled, must, at all times, and from every direction, hearken to the voice that uttereth these holy words: “Verily, we are God’s, and to Him shall we return.” (p. 345)

It is incumbent upon all the peoples of the world to reconcile their differences. (p. 6)

Now is the time to cheer and refresh the downcast through the invigorating breeze of love and fellowship, and the living waters of friendliness and charity. (p. 7)

Show forbearance and benevolence and love to one another. (p. 8)

Forget your own selves and turn your eyes toward your neighbor. (p. 9)

Bend your energies to whatever may foster the education of men. (p. 9)

Nothing is or can ever be hidden from God. If ye follow in His way, His incalculable blessings will be showered upon you. (p. 9)

Lay not upon any soul a load which ye would not wish to be laid upon you, and desire not for any one the things ye would not desire for yourselves. (p. 128)

[Page 215]

WITH OUR READERS

THIS month we lead off with Marzieh Gail’s article “The Rise of Women”, a subject of perennial interest. Mrs. Gail helps us to understand better the significance of the Bahá’í goal of the equality of men and women, a goal still far away from achievement even in more advanced countries. Mrs. Gail had some experience in working towards this goal when, for two years of her residence in Țihrán, Persia, she was the only newspaper woman in that city. Her work required a translating ability in the English, French and Persian languages. Her facility in languages has enabled her, in collaboration with her father, Ali-Kuli Khan, to translate certain tablets and prayers of Bahá’u’lláh. Mrs. Gail is an able speaker as well as writer. She is a frequent contributor to World Order. “The Poet Laureate,” her acount of the life of Nabíl, was in the May issue. Mrs. Gail is active in Bahá’í community life in San Francisco.

Elizabeth Hackley, too, has been a valued contributor to World Order for a number of years. One of her very helpful contributions was the compilation of references suitable for programs at Bahá’í anniversaries. These appeared in 1943 and 1944. Her contributions include both prose and poetry. The last previous one was a review of the early volumes of the Star of the West for our Bahá’í Literature series. Miss Hackley is a member of the Urbana (Illinois) Bahá’í Spiritual Assembly.

We are especially happy to present Hermann Grossman’s article “New Work” for it helps us to a closer feeling and better understanding of the friends in Germany and the forces which are working for the recreation of Germany and all Europe. In our May, 1946, issue we printed “The Bahá’í Faith in Germany” which was Dr. Grossman’s report to the Guardian of the Bahá’í Faith of events relating to the Faith from 1937 to the time when communication was opened. Since then the progress of the Faith in Germany has been steady in spite of obstacles. The many packages of food and clothing which have gone from Bahá’ís in this country to Bahá’ís in Germany have brought many letters of thanks and appreciation in return. There is urgent need of more literature. A recent bulletin gives this word from the Russian zone in Germany: “After long waiting, the April number of World Order magazine has reached us.”

Dr. Grossman is a member of the NSA of Germany. Hs home is in Neckargemünd/bei Heidleberg.

Ida Elaine James who contributes the poem, “The Greatest of These” lives in Chevy Chase, Maryland. Her poems appear also in other magazines. Our readers will recall her “Wings Take Flight” in our June issue and “Alchemy of Love” in the April number.

The editorial by Mabel Hyde Paine entitled “Essential Religion [Page 216] Brings Unity” gives significance to our frontispiece and helps us all understand how religions which seem far apart are essentially one and that one who accepts the Bahá’í Faith holds to the essential part of his previous Faith.

We continue our series of reviews of outstanding Bahá’í books and Sacred Writings with Lois Coe’s review of A Traveler’s Narrative, also known as The Episode of the Báb. The book is now out of print and the review of it is especially valuable because it gives correct facts about a period in the early history of the Bahá’í Faith concerning which there are incorrect and misleading statements in certain encyclopedias and reference books.

Mrs. Coe tells us that music has been an important interest in her life and also the idea of larger groups working together has appealed to her. This explains why chorus training and Parent-Teacher activity absorbed what time she could spare from farm, home and parental duties until a fractured leg put an end to these activities. “It was during my convalescence,” she writes, “that a Bahá’í book came into my hands. This book opened up whole new horizons. I was like a thirsty wanderer. I read and read, everything available, during those first months. I am still reading and my horizons still continue to widen . . . Great possibilities lie ahead for the promotion of ever greater unity of effort in the work of spreading the teachings of Bahá’u’lláh.”

We continue our other regular features, the excerpt on page 2 and Meditations for the Mature Man, and this department.

One of our enthusiastic readers when writing for five copies of the June issue of World Order adds: “The article by Mrs. Crist, ‘If, with All Thy Heart’ thrilled me so very much and I hope my friends will be able to see with clearer vision after reading it when I present these copies to them. The article by Gertrude Schurgast is wonderful for teaching, too. The new World Order magazine is really good and shows great signs of advancement, I think. ‘With Our Readers’ makes one feel as if one were being personally introduced to the contributors—I love it. I have received many words of thanks from friends to whom I have presented World Order and they praise the magazine very highly. One friend is a Unity student and she thinks so highly of it that she has taken it (and New Era) to the Unity meetings and told the other students that they should read them too—because they believe as we do.”

And another reader writes: “I want to congratulate you and the editors of the magazine for the work they are doing, and for the wonderful improvements in the type and contents of the magazine. I enjoy each issue and look forward to the following issue.”

THE EDITORS.

[Page 217]

Bahá’í Sacred Writings

Works of ‘Abdu’l-Bahá

Distributed by Bahá’í Publishing Committee
110 Linden Avenue, Wilmette, Illinois

A TRAVELER’S NARRATIVE

The late Prof. Edward G. Browne received this work in manuscript from ‘Abdu’l-Bahá at ‘Akká while investigating the developments in the Faith since the Martyrdom of the Báb. Its authorship was not known by Prof. Browne. Translated and edited by him, ‘Abdu’l-Bahá’s explanation of the meaning of the Báb’s Revelation and the Declaration of Bahá’u’lláh was first published by Cambridge University but the rights have been acquired by the Publishing Committee. This text was written by ‘Abdu’l-Bahá at some date prior to 1892.

SOME ANSWERED QUESTIONS

This text is based on ‘Abdu’l-Bahá’s oral replies to questions addressed to Him by Laura Clifford Barney at Haifa in 1907. Her notes were later approved by Him. The work is divided into sections, dealing with the Prophets, the nature of man, interpretation of prophecy and religious symbol, and some social questions.

THE PROMULGATION OF UNIVERSAL PEACE

Prepared from stenographic records of ‘Abdu’l-Bahá’s public addresses in the United States and Canada from April to December, 1912, and His intimate talks delivered to Bahá’í groups during that period. Here is ‘Abdu’l-Bahá confronting the West on the eve of the collapse of its civil, cultural and religious civilization signalized by the outbreak of the first World War, warning the leaders and masses of their peril, summoning them to heed the Advent of the Promised One of all nations, and establishing in America the principles and ideals which have since become the program of the liberal and progressive spirit. ‘Abdu’l-Bahá at the same time clearly explained the nature of the new spiritual community which alone can apply this program to society and produce a new world order.

TABLETS OF ‘ABDU’L-BAHA

For many years ‘Abdu’l-Bahá, His outer life restricted by the conditions of exile and imprisonment inflicted upon Him by the Turkish church-state under Islám, shared His spirit and His beneficient wisdom with Bahá’ís of many countries who addressed communications to Him, some as individuals, others as members of Bahá’í bodies. Three volumes were compiled in America based on Tablets dated prior to 19. These pages invited one to enter an inner place, as it were, glowing with the fire of a love sustained by God. (Some other Tablets are found in Chapters VIII and IX of Bahá’í World Faith

[Page 218]

THE BAHÁ’Í FAITH

Recognizes the unity of God and His Prophets,

Upholds the principle of an unfettered search after truth,

Condemns all forms of superstition and prejudice,

Teaches that the fundamental purpose of religion is to promote concord and harmony, that it must go hand in hand with science, and that it constitutes the sole and ultimate basis of a peaceful, an ordered and progressive society, . . .

Inculcates the principle of equal opportunity, rights and privileges for both sexes,

Advocates compulsory education,

Abolishes extremes of poverty and wealth,

Exalts work performed in the spirit of service to the rank of worship,

Recommends the adoption of an auxiliary international language, . . .

Provides the necessary agencies for the establishment and safeguarding of a permanent and universal peace.

—SHOGHI EFFENDI.