AN ACCOUNT

                                      OF

                            THE PILGRIMAGE TO AKKA

                                      IN

                                     1906

                                      By

                                 Ali-Kuli Khan

                               (Nabil-ed-Dowleh)

Note:  These notes, which were translated in 1907, have been revised and edited
by the author in April, 1934, in Washington, D.C.

     In 1906, when we (my wife and our baby son, Rahim, about eleven months
old) were on the point of leaving America for Akka, a number of Baha'i
friends requested me to take notes of Abdu'l-Baha's conversations during our
visit, in order that these might be translated and published for the benefit of
the Baha'is in America.  This I did, and towards the end of our visit, I
copied my Persian notes and submitted the most important among them to
Abdu'l-Baha for revision.

     My translation of those notes (done 1907) appears in the following pages.
In rendering these beautiful Episodes and Teachings into English, my purpose
has been to retain as much of the literal sense and the atmosphere of the
original as possible.

     By request, I also supplement these notes with my translation of some
hitherto unpublished instructive Tablets of Baha'u'llah and Abdu'l-Baha,
bearing upon the subjects treated in the above Conversations.

                                ***************

     After two days' stay in Haifa, we proceeded to Akka where we arrived early
in the afternoon of Saturday, June 9, 1906.  As Abdu'l-Baha and others had
already had the mid-day meal, my wife and I were served separately in our room.
After the meal, we were called into the side-room where Abdu'l-Baha was
awaiting us.

     He embraced me and kissed me on the cheeks.  He also most warmly welcomed
my wife, and took Rahim from my arms.  He then sat on the sofa holding Rahim on
His lap, and while He gave the baby His rosary to play with, He lovingly
inquired after our health, and asked if we had had a good journey.  Then
looking at me, my wife and the baby, He said to me while smiling, "O Khan!
This is the sign of blessing and increase; you went to America one and returned
three."  These words we took to mean that He blessed our conjugal family life
with unity and harmony, and that He bespoke for us Divine bounty and increase.
He asked for the Baby's age and I answered that he was one year and four days
old.  Turning to my wife He said in part, while showing her great kindness and
favor:  "Welcome!  Welcome!  Marhaba!  Praise be to God, that as a result of
the Revelation of Al-Abha, the East and the West have embraced each other like
unto two beloved ones.  You are the first American bride to be united to a
Baha'i from Persia.  Praise God, for this great favor."

     Before being seated, and while I had the baby in my arms, Abdu'l-Baha
looked at Rahim with His glorious face illuminated with joy, and He said in
part:  "This is the fruit of the union between the East and the West."  Turning
to my wife, He said:  "I see that you love Rahim Khan very much."  Upon other
occasions during our visit Abdu'l-Baha often said:  "As Rahim Khan is the
first fruit of the union of the East and West, whoever looks upon his face
loves him."

     He inquired of Mrs. Maxwell.  I spoke of my visit of nine days at her
house in Montreal before sailing, where I taught the Truth and spoke to large
gatherings every night.  He asked if I had remained there nine days and I said
yes.  Then I said how Mrs. Maxwell was wholly devoted to teaching and to
service of the Cause, and how she had specially rented a house with a large
parlor to hold meetings therein.  He inquired after her health, and when I said
that she seemed better than ever since she had become a believer,
Abdu'l-Baha said, "Some years ago when Mrs. Maxwell came to Akka, she was
very weak and seriously ill,--so much so that no one could believe she would
ever get well.  But God healed her."  Then in connection with Montreal, I spoke
of Mr. Woodcock and his work, and He was greatly pleased to hear it.

     Later in the day, He showed me a letter which He had received from Persia.
 He told me to read it and to see how the Cause of God was growing in Persia,
and with what devotion the Believers were bringing many new souls to the Truth.

     The next morning while I was in our room with my family, a gentle rapping
attracted me to the door.  There I found Abdu'l-Baha standing with a large
white handkerchief full of flowers.  He said, "Give these flowers to Florence
Khanum and bring me back the handkerchief."  This I obeyed instantly.  To our
joy and delight, we found the flowers to be no other than a bridal bouquet of
white roses.  In them I found another small bouquet.  It was easy to see its
significance!  All can imagine our joy upon receiving that blessing!  My wife
burst into tears of joy; for in this lovely act of Abdu'l-Baha's she found
the fulfilment of a prayer she had offered for a long time.  The prayer was
that she might receive a rose from the hand of Abdu'l-Baha.

     In the morning, while I was in His presence with other pilgrims, He said
in part:  "I have just been telling Jahi (Khurasani) that there is no real
pleasure in freedom from pains and ailments as such freedom is not permanent.
For if a man who suffers rom a fever is freed from it, he shall sooner or later
have other ailments and finally he will die and depart from this life.

     "But real pleasure is this that a hundred thousand bullets may be fired at
a person from all directions by those who seek to destroy him, and none of
these should touch him.  Or that enemies try to drown him in the Sea and their
efforts fail in so doing."  By these and similar utterances, He referred to His
own calamities and to the efforts of His many enemies who had quite recently
exerted themselves to bring about His exile unto the burning deserts of Arabia
or Africa, or to effect His total destruction.  While speaking these words, His
joy was so great that one could not help feeling that real faith is the only
source of real joy and that Truth makes one invulnerable and immune to all
attacks and oppositions.

                                  ***********

     I spoke of Mrs. Cowles' love and devotion.  Abdu'l-Baha said in part:
  Later Mme. de Lagnielle.
"She came here with Mrs. Jackson and remained for sometime.  Though she was
poor, she was always happy.  I had her stay with us in the Household.  Here she
labored very hard in cooking certain dishes.  She said she wished to learn how
to cook Persian dishes in order to make them for the Baha'is in America.  Her
only son had died and this had given her great sorrow.  She continued sad until
she became a Believer in the Cause of God.  This brought her true happiness. If
she had not become a Believer in this Manifestation, sorrow would have
destroyed her; for she had no other attachment or hope in the world."

     Then He spoke at length of the "Composure of Heart," or "Tranquility of
the Soul."  "This", He said, "is a state of true faith which gives man such
assurance and conviction of God's bounty, that all the trials and sufferings of
this earth cannot affect him."

     Speaking of true joy and happiness, He said in part:  "If a man is not
happy in his life, death is better than such a life.  True joy comes from the
tranquility of heart, and this state comes from faith!  Praise be to God who
gave us tranquility of heart!  This is why we are always happy.  I pray and
supplicate to the Beauty of Abha to bless all the servants and maid-servants
with true happiness resulting from the tranquility of heart."

     Speaking of a Believer He said:  "She is a courageous woman, and she is
firm.  In a recent letter she said how happy she was, for while traveling in
different districts to teach the Truth, children had pursued her in the
streets, and had insulted, ridiculed, and reviled her.  As all this was in the
path of god, it gave her great joy."

     In this connection He said in part:  "In America certain men of religious
influence will arise against the Cause, and will try to prevent people from
this Truth.  When this comes to pass, the Cause will progress, and joy and
fragrance will increase in the Believers."

                                   *********

     The second day at luncheon in the small room beside ours, opening to the
Sea, I took occassion to mention our departed sister Mrs. Coles, and to say
+F2  A room attached to Abdu'l-Baha's reception room, a room which was
+F2  memorable to me as my work and living room during many months of my last
+F2  long stay in Akka in 1899 to 1900!
how I was grieved at her death, and how I had been often thinking of her and
praying for her since reaching Akka.  Abdu'l-Baha said in part:  "I was very
much grieved at Mrs. Coles' death.  She was very pure in spirit, and she was
very devoted and firm.  She never fell short in serving the Cause, for she
exerted her utmost in assisting the friends.  She was therefore an esteemed
maid-servant of God and a child of the Kingdom."

     While we were at table, little Rahim came tripping into the room.
Abdu'l-Baha most lovingly greeted him.  Then He gave him a piece of bread
with His blessing.  My wife thanked Him for the restful sleep she had enjoyed
in the Holy Household.  He said she had to yet had sufficient rest but that she
shall enjoy real rest during her visit.

     In the afternoon, he summoned me and enquired concerning the news of the
Cause in the leading cities of America, and at San Francisco.  I spoke of the
untiring devotion of Mrs. Goodall and her daughter in the great work they do in
Oakland.  This rejoiced Him greatly.  He then inquired concerning certain
Baha'is, and spoke of the Baha'i Publishing Society of Chicago in part:
+F3  Whose message I had already given Him.
"The assemblies of Chicago, Washington and New York must be in harmony with
each other in the matter of printing and publications.  The publication of any
matter by any one of these Assemblies must be at first reported to the
respective publishing societies of the other cities -- thus removing all causes
for inharmony."  Speaking of the then prospective trip of Mr. Harris to India,
He said in part:  "If Harris and MacNutt travel to India in company, this will
be very useful for the Cause."

                                 *************

     As a nursing mother, my wife apologized to Abdu'l-Baha for what she
spoke of as her "great appetite."  He however referred to her duties as a
mother and the labors which make part of that calling, and to the need
therefore for more than usual nourishment.  Speaking of appetite and taking
food, He said further in part:  "Virtue and excellence consist in true faith in
God, not in having a small or a large appetite for food, or in similar matters.
Jinabi Tahirih had a good appetite.  When asked concerning it, she would
+F4  Qurrat-ul-Ayn.
answer, 'It is recorded in the Holy traditions that one of the recorded
attributes of the people of paradise is "partaking of food, continually."'"
(Whatever may be the outward meanings of this tradition, in its spiritual sense
it means that when man is brought into the Paradise of Divine Nearness, through
faith, he perennially and perpetually partakes of the food of Divine Bounties
and Favors.)

     "To be brief; when man takes food, it strengthens him in whatever mood or
state of mind or condition he may be in at the time of eating.  For instance,
if a man is full of love, eating food increases his love; on the contrary, when
a man is angry and eats food it intensifies his anger.  Thus it is necessary
that man think only of the Love of God.  Then if he eats a little more food
than may seem usual, it does no harm.  But otherwise, that is, if he does not
possess the Love of God, to eat little or much food is all the same."

     Then turning to Haji Khurasani He said in part:  "Joy is the best cure
+F5  Who was just recovering from a long period of mental and physical
+F5  indisposition.
for your illness.  Joy is better than a hundred thousand medicines for a sick
person.  If there is a sick person and one wishes to cure him, let one cause
joy and happiness in his heart."

                                   *********

     Concerning the fact that blows, suffering and tribulations and trials
endured by true believers are conducive to the progress and advancement of the
Cause of God, Abdu'l-Baha said in part:  "Paul and Peter, the Apostles,
once went into one of the cities of the Greeks and engage in teaching the
Truth.  In that city, there was a temple which bore the inscription, 'To the
Name of the Unknown God.'  Paul arose and, addressing himself to the multitude,
said:  'We bring you tidings from the same "Unknown God,"' thus preaching to
them the message of Christ.  A great number of the Greeks became interested in
the Cause.  This aroused jealousy in the Jews who began to make trouble.  The
multitude, aroused by these seditions, attached the Apostles and beat them
until they fell unconscious.  Then their bodies were dragged along the road and
thrown outside the city.  Paul and Peter continued in a death-like
unconsciousness all night.  Early in the morning, Paul, who was brought to
himself, said to Peter:  'There is a fair today in a place in this
neighborhood, at which many people will be present.  Let us move along to
preach the Gospel in that place.'  Peter called attention to their wounded and
bruised bodies; and although at first too weak to move, they finally arose and
betook themselves to the fair and preached.  Briefly, these persecutions caused
a further spread of the Cause of Christ, in that they caused them to be removed
into a new place and preach to a new multitude."

                                   *********

     On June 11, 1906, Abdu'l-Baha summoned me into the garden within the
house-walls where He was walking alone.  As the time seemed opportune, I spoke
of my great sorrow in finding Him a close prisoner within the walls of Akka,
and I remarked that His imprisonment had already lasted for a long time.  To
console me, Abdu'l-Baha said in part:  "We have wished it to be such.  For
many reasons, this incarceration is useful for me.  One is that this is
conducive to protection; for our enemies, finding us imprisoned, would not
think of further steps (to harm the Cause).  Moreover, after the Blessed
Perfection (who died a Prisoner), we must delight in being a prisoner; and no
other state is good for us and no freedom can give us rest.  Our purpose is to
serve the Threshold of the Almighty, whether imprisoned or free.  If we dwell
in a royal palace surrounded by delectable meadows and gardens and have every
means for rest and composure at our disposal, but news comes to us that the
believers are not filled with the fire of faith and do not act in accord with
the laws and exhortations of God -- what good could all the luxury of a palace
do to comfort us?  Nay, such news would make a palace seem to us darker than a
dungeon and our hardships increase.  But now that I am in prison and you have
come here from America and tell me that since his return from Akka Mr. MacNutt
continually spoke at the Baha'i Meetings with great enthusiasm and love and
attracted the hearts of the believers -- this good news gives us no pain; for
our purpose is to act in accord with the commandments and exhortations of God."

     Aqa Mihdi, the Gardener of Bahji, came in and brought a bunch of white
jasmine.  Abdu'l-Baha gave me one-half of the flowers to share with my wife,
and we walked back to the court-yard.  There was brought a basket of apricots
into His presence.  He took the fruit and distributed it to the pilgrims and
the believers.  He also gave several to me, and several others "to take to
Florence Khanum."  He then especially gave me an extra one which He said was
"For Rahim Khan."

                                   ********

     On Tuesday, June 12, 1906, after partaking of the midday meal with Him,
Abdu'l-Baha commanded me to go to visit the Holy Tomb at Bahji in company
with my wife.  She donned the Persian chader and veil, and we took the baby
+F6  As she did all through our visit to Akka and then during the entire length
+F6  of our stay in Persia, in accord with the Command of Abdu'l-Baha.
with us.  While my joy was great in revisiting the Holy Tomb, after years of
separation, and in presenting Wife and Child at the Holy Threshold, the memory
of the past years when I often visited the Tomb and Bahji with Abdu'l-Baha,
as well as the thought of the present changed conditions due to His
imprisonment, weighed heavily upon my heart.

     Upon our return to the town, I went to Abdu'l-Baha who was in the tent
in His little garden outside the house.  He inquired of our visit to the Tomb.
I answered that by referring to the visits of years before when He would lead
large gatherings of believers of all lands and nations to that Holy Threshold,
and saying that because those days are no more makes me disconsolate and
dejected.  He lovingly spoke words of comfort to me.  Among other things He
said in part:  "In the end, all will be well and happy times will come.  'Once
again a time will come as sweet as sugar.'  The time will come when the
procession of pilgrims of all lands will be densely extended from the gate of
Akka to the Holy Tomb without any interruption.  Thus men of all nations and
districts will come to visit this Sacred Spot."  "O Khan, do you remember the
days of Haifa?  What happy times were those!  Do you remember that night in
+F7  Referring to my first visit during 1900, when I had the blessed privilege
+F7  to be His amanuensis and translator and enjoyed His presence night and
+F7  day.  We remained for long months in Haifa where visitors, formerly of all
+F7  creeds and of all nationalities and races, successively came and partook
+F7  of physical and spiritual food at His Holy Table.
Haifa when people of many lands and nationalities were present at dinner --
Americans, Persians, Europeans, persian Turks in huge sheep-skin head-gears,
and European and American ladies in their wonderful hats, made part of the same
meeting, which was also attended by Qayim Maqam (Governor of Haifa) and the
turbaned Turkish Judge?  How words and explanations were continuous?  Great joy
and fragrance indeed predominated in that gathering.  Indeed, all those present
were sincere and deeply impressed and even the Governor and the Judge were
fully possessed with joy and fragrance!  What a wonderful night it was!" ...

                                 *************

     On Wednesday, June 13, 1906, while at luncheon, my Wife asked
Abdu'l-Baha concerning the interpretation of the following verse of the
Gospel:  "To him that hath shall be given, and from him that hath not shall be
taken away even that he hath."
 
     In answer Abdu'l-Baha said in part:  "This is the exposition of one of
the great questions of Divine Wisdom which Christ has couched in this brief and
simple utterance.  The great question is this:  In the world of existence,
pause (or discontinuation of progress) marks the beginning of fall and
decadence.  for instance, as long as the bird soars or moves upward in the air,
it is in progress.  But no sooner it pauses than it begins to descend.  Or, as
long as a merchant lives on the interest or income produced by his capital his
business is successful and in progress.  But no sooner he begins to consume his
capital than the beginning of his decadence is reached and he inclines toward
bankruptcy.  Hence it is customary amongst men of trade and business to say of
one who draws on his capital for self-sustenance, 'It is all over with him.'
Now be the word of Christ, 'to him that hath shall be given,' is meant briefly:
To him that hath the capital of Truth and Faith shall be given an increase of
such when he employs this capital by living up to the requirements of Faith,
and by communicating them to others in word and deed.  Thus he who is endowed
with any degree of capacity and ability must constantly exert himself in order
to increase them, or he will see the beginning of failure and decadence.  For
this pause is like unto consuming one's capital, or allowing his capacity to
decrease and thus fulfilling in himself the verdict, 'And from him that hath
not shall be taken away even that he hath.'"

     Florence Khanum spoke concerning a certain sect which is interested in
healing physical ailments and devoted to what is called a better life than that
of the usual sects.  She then asked, "Are these people who claim to surpass the
other Christian sects in charity and good deeds to be considered possessors of
a special excellence or are they one of the new sects of Christianity?"

     Abdu'l-Baha answered in words to the following effect:  "Whatever good
deeds man performs in this world have been originally inculcated by the
Prophets and Manifestations of God.  Were it not for the Prophets' teachings,
man would remain ignorant and heedless like unto the brute beasts.  For
instance, if out of one thousand sheep nine hundred and ninety-nine be
slaughtered before the eyes of each other, the last sheep would remain
unmindful and continue heedless, diligently engaged in grazing.  Material
Philosophers say that they perform good deeds and therefore need no religion;
not knowing that the very 'Good Deeds' they claim to perform have originally
been taught by Divine Prophets.  Hence true excellence consists in
acknowledging the Manifestations of God and loving up to their teachings.  (For
they set the standard of a truly good life and enable men to perform Good
Deeds.)"

     "As to healing the ills of the body and caring for the sick and the poor.
This is very good, but its effect or result is not a permanent one.  For when a
man is healed of one physical pain, another will sooner or later affect him;
and finally as a result, bodily death will overtake him.  But the healing
performed by the Manifestations of God is of the Soul and is permanent, and the
Life conferred by them is spiritual and therefore keeps man alive forever."

                                    ******

     Florence Khanum asked:  "If one is situated with a family or a number of
people who are in need of help and assistance, and one should have tried his
best to assist them with, however, no cooperation or encouragement on their --
until one feels utterly impotent to render them any further assistance --
should he still remain with them and endeavor to offer them help, or should he
leave them and go after his own business?"  Abdu'l-Baha answered:  "Man is
responsible to the degree of his power and capacity."  (That is, man should do
his best to help his fellowmen as much as it is possible for him.)
 
     He was further asked:  "If one feels grieved at his failure to help others
much more than one actually could, while one had the desire and intention of
rendering them greater help, what should he do?"  Abdu'l-Baha said in
part:  "In this case, the fact that one had the desire and the intention of
helping is enough for him.  For 'God judges men's deeds according to the
intention which actuated them.'  This authentic tradition has come down from
the prophet, to wit:  'A man's intention or will is better than his act.'  This
means that when a man has a good intention, that is, cherishes the desire in
his heart for a righteous act, it is impossible that such an intention by
anything but pure.  whereas, in acting, it is possible that selfish reasons may
have prompted it.  For instance, it is possible that a man performs a good deed
with a view to personal interst; such a good deed done is not separated from
hypocrisy and insincerity.  But when a man cherishes a good intention, it is
impossible that it be prompted by any prejudice or be intended for anything but
good.  In this sense, 'A man's intention is better than his act.'"

     He further said in part:  "It is possible that many may have a good
intention to perform a worthy deed, but be without the means to execute it.
For instance, a man may have the intention to succor the poor and assist the
orphan, but be without the necessary means with which to carry it out.  Such an
intention will have its effect in the world of Existence, and will be accepted
in the Kingdom of God.  And if a man be enabled to put it into deeds it will be
'light upon light' (i.e., doubly acceptable, as is commonly expressed)."

                                  ***********

     We asked as to the difference between Sagacity and Intelligence (or
intellect).  Abdu'l-Baha answered in part:  "Sagacity is a power which
enables one to become cognizant of the existence of a thing by means of the
outward senses, or to feel the presence of a thing through certain outward
signs.  For instance, the slightest motion felt in a room makes one conscious
of the presence of some one upon the roof, without, however, knowing who or
what or which he or it may be.  This is the limit of the knowing power of
Sagacity.  This 'sagacity' or 'quickness of parts' is to be met with in most
+F8  The term "Zikavat" used by Abdu'l-Baha which is here translated
+F8  "Sagacity" better corresponds to the terms "Quickness of parts" or "The
+F8  power of instinct," as differentiated from "Intellect" or "Conscious
+F8  intelligence" which I give as equivalent to the word "Aql" used here by
+F8  Abdu'l-Baha.
animals, while in man this is found in a much less degree.  For instance, if,
during the night, some one enters your house clandestinely, the man of the
house may not feel conscious of such presence, while the dog of the house will
instantly become aware of it.  thus a dog is more sagacious than his master in
the matter of the power of instinct, but the dog has no intellect which is
a gift particular to man.  But the intellect is a power by which man ponders
over things and secures tangible results from them.  Among children, some
+F9  Or, as Abdu'l-Baha has said elsewhere, "The intellect is a power by
+F9  which man comprehends the realities of things.  Or, it is a power by which
+F9  man reasons from the part to the whole, or is consciously led from
+F9  premises to the conclusion."
comprehend things quickly, while others take time to reach a conclusion.  The
former are called intelligent and are praised by some as being superior to the
latter who are laughed at and considered stupid.  But often the child of the
latter class, who seems slow, it endowed with superior intellect, and he
therefore needs to ponder over things before pronouncing a judgment upon them.
While having less sagacity and quickness of parts as possessed by the other, he
surpasses him in real intellect.
 
                                **************

     We asked Abdu'l-Baha concerning Intuition, or what is called "The Sixth
Sense" (or inner perception or insight.  I translate it "inner perception" as
this is nearer the sense of the word used by Abdu'l-Baha).  He said in part:
"Intuition (or inner perception) is a power or a light by which man comprehends
and perceives the realities of things without the mediumship of the outward
senses.  To illustrate:  There are four kinds of lights:  1 -- The outward (or
phenomenal) light, which makes things manifest or visible, but which does not
discover them.  2 -- The light of the eye, or the Eye-sight.  This makes things
manifest and also discovers them, but it does not comprehend them.  3 -- The
light of the Intellect (or reason).  this light makes things manifest,
discovers them, comprehends them, but things pre-exist it, (i.e., its existence
is posterior to the creation of things).  4 -- The Light of God.  It is the
revealer of things (i.e., by it things are made manifest), the discoverer of
things, the comprehender of things, and it precedes the creation of all things
and follows the existence of all things, as it is said, 'God is the Light of
the Heaven and Earth' (Quran).

     "To be brief:  The light which is the manifestor f things makes things
manifest; the light which is the discoverer of things discovers them; the light
which is the comprehender of things, comprehends things.  Likewise, the outward
faculties and senses of man discover and perceive the appearance of things.
But the light of Intuition (or Inner Perception) is a light which comprehends
the realities and the core of things.  Intuition (or Inner Perception) means
the Divine Universal Reason, and it comprehends and grasps supernatural things
and conditions which cannot be grasped by the outward senses.

     The Prophets and Divine Manifestations have taught that this sense of
Intuition, Inner Perception, or Innate Reason exists in man.  Philosophers are
also in accord with the Prophets in this matter, that is, to the degree of
believing it possible that such a power may exist in man.  For Philosophers do
not deny the existence of powers which are supernatural.  But Prophets
demonstrate the existence of this Inner Perception and Intuition in man n a
practical way.  They show forth this power first in themselves by inspiring men
with the faculty of comprehending the realities of things and grasping things
supernatural."  (That is, the Prophets prove the existence of Intuition or
Inner Reason, by showing forth themselves such a comprehension which is beyond
the power of any man.  They also inspire their disciples with, and develop in
them, the same power.  This is illustrated in the life, prophetic vision and
deeds of the Prophets and their true followers.

     One morning, the Greatest Holy Leaf gave Rahim a gold ring in which the
Greatest Name engraved on a black pretty agate was mounted.  This made my wife
very happy.  At luncheon she spoke of this to Abdu'l-Baha and thanked Him
for this great favor shown to our Baby.  Abdu'l-Baha said in part:  "this
Greatest Name ring was the dearest of possessions to my sister.  This is why
she gave it to your son."  Then my wife thanked Him for His kindness to her for
the rest she was enjoying in the Household.  He lovingly answered:  "We have
done nothing for you and we have been able to do nothing worth mention, but we
have heart-felt love and this is the principal thing and of great importance."

                                 *************

     One morning, I was in the presence of Abdu'l-Baha with the other
pilgrims.  A believer from one of the towns in the vicinity of Akka wa also
present.  Abdu'l-Baha inquired of him concerning a certain Turkish official.
He said that this official was now imprisoned and closely guarded by four
soldiers; that he was not allowed to see or converse with anyone.
Abdu'l-Baha, turning to us, said:  "See, how for the sake of a trifling
gain, people subject themselves to terrible difficulties and suffering and
trial, though it gives them no result or benefit whatever.  This is the
consequence of exerting one's self to gain the things of this world.  But such
is not the case in the Cause of God:  for whoever takes a single step or
endures the least hardship for the sake of God, it will never be lost or prove
fruitless.  Consider, how many people in this world have given life and
property and sacrificed their families to bondage and captivity!  But as they
did not suffer this in the path of God, they profited nothing, nor were their
names highly spoken of or even mentioned among men.  But consider Husayn who
suffered martyrdom for the sake of God.  He was refused water by his enemies.
His family were made captives.  But his very cry for water at the time of death
was so far reaching that it still rings in the ears of multitudes -- for he
suffered martyrdom for the sake of God.  On the other hand, consider the war
between Japan and Russia:  How about one million people perished during that
war, either in actual battle, or from disease, or from fatigue in the deserts
and mountains!  Yet no one hears any mention of them, although there were many
men of fame and glory among them.  But when a single person suffers martyrdom
in the Cause of God and gives up family and property, his name and mention
continue forever.  For he suffered this for an immortal Cause and endured
trials for a Divine purpose."

     Speaking on the same theme Abdu'l-Baha continued:  "When we were in
Tihran, Mirza Aqa Khan of Nur was the Prime Minister, and the Nuri family held
official honors and positions, and had a great distinction among men.  A little
while and that court of glory was closed and it became the turn of
Amin-id-Dawlih of Kashan to be appointed Prime Minister.  His carpet was also
folded up and his time ended.  Then Mirza Husayn Khan "The Commander in Chief"
was given the rein of afairs.  He too passed away and was no more.  Then
Mustawfi-ul-Mamalik became Premier.  He too went by and his time changed.
Finally Amin-us-Sultan became Prime Minister.  He too went by, his carpet of
fame was folded up.
0  At the time Abdu'l-Baha spoke these words, Amin-us-Sultan was in
0  Europe.  A year hence, 1906-1907, he was recalled to Tihran and
0  reappointed Prime MInister, but he was assassinated in the same year.
0  Hence the prophetic words of Abdu'l-Baha.

     "To be brief:  All these events transpired.  Men came and men went by. But
during all these transformations and changes in Persia, we have continued here
in a uniform condition, occupied with our own affairs without suffering any
change of position.  All this, because our whole interest is confined to the
Cause of God, and we have no attachment to the things of this world."  Then
reverting to the Turkish official, He said:  "This official suffered such
hardships and imprisonment for the mere reason that he had a salary of one
thousand piastres, and he wished to raise it to fifteen hundred!"

                                ***************

     In the evening at dinner, Abdu'l-Baha inquired of Mr. Harris.  I spoke
of him highly and praised him because of his eloquence and service to the
Cause.  Abdu'l-Baha was rejoiced and, referring to the false statements of
the Naqidin, He said to us in part:  "See how Mirza Muhammad Ali has said that
Aqa (i.e., Abdu'l-Baha Himself) has abolished and effaced the Cause of
God!'  By the life of God, see you whether I -- who have caused the Cause of
the Blessed Perfection to reach the East and West until numerous devoted and
eloquent souls like Mr. Harris have appeared therein -- have effaced the Cause,
or Mirza Muhammad Ali who has done so much harm by arising against me!"  On the
same subject He said in part:  "That Baha'u'llah appointed me the Center of
His Covenant was not because I was His Son.  Nay, I swear by His Holy Spirit,
that had He found a negro of Zanzibar more capable than I am, He would have
appointed him preferably to me!...

     "Mirza Muhammad Ali exerted his utmost to bring about my exile from Akka,
in the vain hope that in my absence the believers would obey him, or that he
would be protected!  But he is too heedless to know that in case my life is
destroyed, he too shall be afflicted with a great calamity....  Mirza Muhammad
Ali went even so far as to occasion the shedding of my blood. That is, he sent
Jamal directly from here to Tihran.  The latter went to the Ottoman
1  One of the Chief Naqidhin.
Ambassador and said that he 'had lived for years in the Turkish countries and
enjoyed the blessings of peace and freedom under that government; that he had
thereby become such a well-wisher of Turkey that in order to express his
gratitude to the authorities, he deemed it his duty to inform them of a matter
which is vital to the protection of Turkey,' etc.  Then he said to the
Ambassador of that 'vital matter' to wit:  'Abbas Effendi has brought the
British people into Akka and is considering turning over Syria to Britain, that
he is in cooperation with the young Turk party, the Sultan's enemies,' etc....

     "To be brief, by stating such falsehoods, Jamal stirred up such sedition
and made such misrepresentations it seemed very difficult to explain or remedy
them!  Finally to prove the utter falsity of such assertations, Jinabi Adilih
(one of the venerable Baha'i teachers in Tihran) gave a copy of the "Book of
Aqdas" to the Turkish Ambassador to see for himself.  We too sent directly to
the confidants of the Sultan two hundred and fifty petitions, letters received
by us from the American Baha'is, for his consideration.  Thus it was made
known to him that our work is wholly of a spiritual nature and that our mission
is entirely removed from such accusations; and that by the Command of the
Blessed Perfection we are obedient to governments and are far from seditions."

     Referring to the two trips to India taken by Muhammad Ali for seditious
purposes during the life-time of Baha'u'llah, and to the fact that he even
then tried to set up a party by the help of Nazir (who became a Naqiz) against
the Covenant, Abdu'l-Baha said in part:  "I swear by His Holy Spirit that
one day Baha'u'llah called me to Him saying, Aqa!  Aqa!  See how
2  I.e. Master, Master!, the term by which Baha'u'llah addressed
2  Abdu'l-Baha.
limited is your brother's intelligence, for a man like this Nazir has succeeded
in leading him twice to India and bringing him back.'"
3 This refers to the plots n which Muhammad-Ali and Nazir were engaged to
3 prepare the way for supremacy and become the leader of the Cause after
3 the Departure of Baha'u'llah.  Baha'u'llah knew of these too well, as
3 is testified by many Tablets and incidents, especially by the Revelation
3 of the "Book of His Covenant" prior to His departure, in which He clearly
3 appoints Abdu'l-Baha as the One to whom all, including the Branches,
3 are to turn for light and guidance.

                               ****************

     One morning while speaking on various topics, Abdu'l-Baha said in part:
 "Voting is a practical means for the settlement of any matters under
consideration, especially because those who deliberate may naturally advance
various opinions pertaining to it."

     He then dwelt at length upon the subject of the House of Justice, and
spoke words to the following effect:  "The House of Justice is so mighty an
organization that no one shall have the right to resist or oppose it.  By that
is meant the Universal House of Justice.  That is, when all the local Houses of
Justice of the different countries will be represented in the organization of a
General House of Justice, that House will rule over all.  For such a House of
Justice shall be under the protection and infallibility of the Blessed
Perfection and favored by His confirmation."

     In this connection I asked concerning infallibility, whether by this is
intended the Power of the House of Justice to do and order that which it
willeth, or whether it refers to another state.  Abdu'l-Baha said in part:
4 In the Tablet of Infallibility preceding the Tablet of Ishraqat--my
4 translation--Baha'u'llah speaks of the Infallibility of the
4 Manifstations of God to be their unquestioned authority to do that which
4 they will or desire, for they are Manifestations of the Almighty, who is
4 the possessor of Omnipotence and unquestioned authority.  Baha'u'llah
4 has conferred such absolute authority upon the House of Justice.  For it
4 is a foundation which safe-guards the order and unity of the world and the
4 peace of society, and it would fall short of this vital accomplishment
4 were its authority to be questioned by any one.
"Infallibility is of two kinds; 1) Intrinsic or immediate Infallibility, 2)
conferred, extrinsic or mediate Infallibility.  Intrinsic or immediate
Infallibility means that of God, exalted is His Glory, and none else save Him
has any portion thereof.  He is the doer of that which He willeth.  And His
Infallibility is especialized to His Universal Manifestations who appear at the
head of each great Cycle.

     "The conferred, extrinsic or mediate Infallibility is that of those Holy
Souls who are under the protection of the Divine Manifestations, for
preservation from error is conferred upon souls as a pure gift of God.  God's
Infallibility is intrinsic, whereas that of the Holy Souls under the protection
of His Manifestations is extrinsic, for it is acquired as a gift or quality
from them.  For instance, the light of the Sun is intrinsic or immediate, but
the light of the planets is acquired from the Sun and is therefore extrinsic.
The light of the Sun is independent of the planet, while that of the planet is
dependent upon the light of the Sun.  To be brief, God will raise pure,
righteous and sincere beings for the House of Justice who will be under His
protection and the decrees of the House of Justice shall be effective n all
matters not especially 'provided for in the Book.'"

     Being asked as to the sex of its membership, Abdu'l-Baha answered:
"The membership of the House of Justice shall be all men."  Being asked if the
members of the General House of Justice will be nine in number, He answered:
"The membership is not limited to nine.  Nay, nine is the minimum number and it
will gradually be increased nine by nine.  For instance, it will be raised to
numbers which are multiples of the number nine, such as eighty-one which is
equal to nine times nine, and so forth."  Supplementary to the above
utterances, I hereby translate an important Tablet, concerning the House of
Justice, revealed by Abdu'l-Baha, for a Persian believer in the early years
of this century:

                                He is Al-Abha!

O thou who art holding fast unto the hem of the Covenant!

     Thy letter came and the questions mentioned therein were considered....
Thou hast asked as to the wisdom of the formulation of certain important laws
having been (in this Manifestation) relegated to the care of the House of
Justice.  It is to be known primarily that this Divine Dispensation is a purely
spiritual and merciful one dealing with the things of the soul.  It has hardly
any direct relation with the physical and temporal affairs or with the worldly
concerns.  Similarly, the Dispensation of Christ was a purely spiritual one.
In the whole of the Gospel, excepting the law prohibiting divorce and the
reference made to the Abolition of the (Jewish) Sabbath, all laws were
spiritual ones and directed to the cultivation of divine morals.  Thus it was
said, "The Son of Man has not come to judge the world."
 
     Now this Most Great Cycle is also purely spiritual and confers the Life
Eternal.  For the basic principle of the Cause of God is to purify morals, to
beautify attributes and to moderate and adjust (Human) manners.  And by this it
is intended that beings veiled from the Truth may attain the station of
Meeting, and darkened and imperfect souls may be illumined.

     As to other laws (than those which concern the spiritual side of man),
these are secondary to Certitude, Faith, Inner conviction, and Knowledge.
Nevertheless, because this blessed Cycle is the greatest of All the Divine
Cycles, (laws concerning) all temporal as well as spiritual matters are laid
down therein with the utmost power and authority.  Consequently principal
questions which constitute the chief foundation of the Law of God have been
enacted and written (in the Book); but secondary questions (or those of less
importance than the principal laws), have been referred to the House of
Justice.  The wisdom of the latter case is this that times do not always
continue the same, and that change and vicissitudes are among the essential
characteristics of the world of time and place.  Therefore the House of Justice
will act and order (those non-principal cases) in accord with the requirement
of the times.

     Moreover, let it not be supposed that the House of Justice will settle any
matter in accord with its own thought and opinion I ask forgiveness from God!
5  This expression means, "No!  Far from it!"
Nay, the House of Justice will execute laws and settlements through the
Confirmation and Inspiration of the Holy Spirit.  For this House of Justice is
under the protection, preservation and keeping of the Pre-existent Beauty
(i.e., Baha'u'llah), and whatever it may decide must be followed by all as a
fixed necessity and as a decreed obligatory duty, and there is no other refuge
(or choice) for any one.

     Say, O people!  Verily the greatest (or universal) House of Justice is
under the wings of Our Lord the Clement, the Merciful, that is, under His
protection, supervision, preservation and guardianship.  For verily He hath
commanded the assured believers to obey that pure and sanctified Body and that
Holy and Mighty Gathering.  Its dominion is heavenly and divine, and its
ordinances are spiritual and inspired.

     To be brief, this is the purpose and wisdom of committing such civil laws
(or secular, administrative ordinances) to the care of the House of Justice.

     Similarly in the Religion of the Quran, all laws were not revealed as
Sacred Texts; nay, even the tenth of the tenth of a tenth of them was not
revealed (by the Prophet).  Although the principal questions of importance were
revealed, yet most assuredly some half a million of its laws were not put down
(in the Book).  Subsequently, these were legislated through the "Method of
Analogy".  During the early legislations, various individuals among the
6  Or rules of deducting new laws from essential roots as revealed in the
6  Text.
legislators advanced different opinions through their various applications of
the method of Analogy, and these were enforced as laws.

     Now such legislation is entrusted to the body of the House of Justice and
any deduction and selection (of laws by the "Method of Analogy") by any
individual doctor of laws is of no importance, unless it is submitted for
approval to the House of Justice.  The difference is this that by submitting
7  Between this system and that of legislation through analogical deduction
7 by individual doctors as was the case with subsequent legislation in
7 Islam.
such analogical deduction for the approval of the House of Justice, no
disagreement will arise among different legislators; for the members of the
House of Justice are elected and trusted by the whole community; while
legislation based on individual doctors' analogical deductions will necessarily
result in discordant opinions and conduce to indecision, inharmony and
dissension, destroying the oneness of the Word and the unity of the Religion of
God and shaking the foundation of the Law of God.

     As to the matter of Matrimony:  This is entirely one of the laws of civil
society, and yet its conditions have been revealed and its essentials explained
in the Law of God (Book of Aqdas, etc.).  But the marriage of kinsfolk has not
been revealed in its details, and this matter has been referred to the House
of Justice to settle according to the rules of Civilization and in keeping with
wisdom and medical science and with the requirements of the human nature.
There is no doubt that in accord with the rules of Civilization, medical
science and human nature, the marriage of remote individuals (or non-relative
or distant relatives) is better than the marriage of near kins.  Although in
the Law of Christianity the marriage of kinsfolk is in reality allowable, for a
law prohibiting it has not been revealed in the Book - yet due to the above
consideration, the early Christian Councils prohibited the marriage of
relations.  Otherwise, this would be in force in all the sects of Christianity
even at present, for this question is a purely civil (or secular) one.

     In short, whatever decision the House of Justice may make in this matter,
it will be a conclusive and inviolable Divine Law, and no one shall depart
therefrom.  With due consideration, you will clearly see how this matter of
relegating civil (or secular) legislation to the House of Justice is in accord
with a great wisdom.  For whenever a new difficulty may arise, and an
unexpected phase may come up in a question already decided by the House of
Justice, a special session of the House can again be called to decide upon the
new case under consideration, and remove the unforeseen difficulty.  For the
House of Justice has also the authority to abolish a decision that it itself
has already made.

     Such special phase in legislature was also allowed in the Quran, for it
was referred to the judgment (or will) of the Man of Authority (i.e., a ruler,
chief, or head).  No rules were revealed in the Quran concerning the different
degrees or the limit of its application, but it was relegated to and made
dependent upon the opinion of the "Chief Executive", whose authority in the
matter included the pronouncing of verdicts and even the death sentence; for
the administration of affairs in the Islam community mostly revolve around this
axis.

     To be brief, the foundation of this Most Great Dispensation has been laid
in such a comprehensive manner that its laws and ordinances are agreeable to
and in accord with all future cycles and ages.  It is not like unto the laws of
the former Religions, the application of which is impossible and impracticable
at the present time.  For instance, consider the laws of the Torah (the Old
Testament) which it is impossible to execute in this day; for they contain ten
death sentences.  Likewise in accord with the Law of the Quran, the hand of a
man who may steal ten Dirhams is to be amputated.  It is now impossible to
execute such a law.  No, by the Life of God!

     But this Holy and Divine Law (The Baha'i Revelation) is in accord with
all times, ages and cycles ... etc.

                     Upon thee be Al-Baha!

                     (Sig.)  A. A.
 
                            ***********************

     One day, Abdu'l-Baha, speaking of the early stages of the Cause in
America, said in part:  "That which is always the cause of inharmony and delays
the progress of the Cause of God is love for leadership and self-interest.
Those who cherish such tendencies imagine that these will be concealed from
others.  But they know not that if anyone possess a quality, whether
praiseworthy or objectionable, it is impossible that it may not become known to
others, sooner or later.  If it remain concealed today, it will be exposed
tomorrow.  And if a man do not possess a certain quality, he cannot persuade
others of his possession thereof by dint of proclaiming it.

     "That which is conducive to the progress of souls, is humility and
meekness, gentleness and evanescence.  Every individual must suppose another to
be the possessor of a gift of which he himself is deprived.  This will cause
every one to be humble and meek before another.  One must not think of becoming
a leader.  If anyone imagines himself the possessor of this or that high
quality, and of certain superior powers not possessed by others, this will fill
him with pride and haughtiness.  But when each one supposes the other to be the
possessor of a high gift, and therefore humbles himself before him, by this
means all men will become humble before one another and love for leadership
will wholly vanish.  This then will conduce to the progress of individuals and
to the advancement of the Cause of God.  But he who entertains the desire to
live for leadership will in the end be deprived.  He will never succeed to
serve the Cause of God.  For instance, everyone in Persia praises Haji Mirza
Haydar Ali in writing to us.  But everyone used to complain of Jamal in their
letters. The reason was that Haji was humble and meek before all.  He has
8 Jamal was the Baha'i teacher who always posed as a leader and tried to
8 exact homage from all.  He became a Naqidh after the departure of
8 Baha'u'llah.
been highly successful in the service of the Cause, and all the believers love
him.  But Jamal was disliked by all because of his haughtiness, and you see
what he came to in the end.

     "To be brief:  each one of the believers in mentioning the other must
praise and speak highly of him.  On a certain occassion some of the believers
inquired of Haji Siyyid Yahya of Darab concerning
9  One of the martyred nineteen Letters of the Living.
Jinabi-Bab-ul-Bab and his character.  He answered, 'O that I were as worthy
+F20  Bab-ul-Bab was Mulla Husayn Boshroui, the first believer in the Bab's
+F20  Message.
as a single hair of his body.' This was the degree of his meekness, though he
-- Aqa Siyyid Yahya -- was of so high and lofty a rank (while a pontiff) that
whenever he went to Tihran over thirty thousand Mullas, grandees and other city
people would go out of town to meet him and show him the utmost respect.

     "Upon another occasion Bab-ul-Bab was asked concerning Aqa Siyyid Yahya,
and he answered, 'I can not be counted as worthy as the dust of his feet.'  To
be brief, this is the meaning of meekness and humbleness, and this is the
highest attribute of the people of faith.

     "One evening Hazrati Quddus went to the house of the Bab-ul-Bab.  In
+F21  The great soul who led the Babis in the Shaykh Tabarsi fortress.
those days, Hazrati Quddus was not recognized as a man of high rank and
authority.  He was only accounted as a religious scholar.  Bab-ul-Bab occupied
the highest seat, and Jinabi Quddus occupied a place near the door.  During
that night various conversations and explanations took place between the two.
This acquainted Bab-ul-Bab with the lofty degree of knowledge possessed by the
young scholar, as a consequence of which he made himself humble before him.  On
the following morning, when the party of the preceding day went again into the
presence of Bab-ul-Bab, they discovered a great change:  They found the young
scholar occupying the highest seat, while in his presence stood Bab-ul-Bab with
the utmost humility and meekness.

     "To be brief:  the principal thing in the Cause of God is humility,
meekness and service to the Cause, and not leadership.  I remember once when I
was a child, I was in the arms of Jinabi Tahirih (Qurrat-ul-Ayn), and while
Aqa Siyyid Yahya of Darab was outside the room.  He possessed great learning
and was a man of high endowments.  Among other things, he knew thirty thousand
traditions and quoted verses of the Quran in demonstration of the Bab's
Manifestation.  Jinabi Tahirih, addressing herself to him said:  'Oh, Jinabi
Siyyid!  Bring forth a deed if thou art a man of mighty action.'  (Quran)
Hearing this, Aqa Siyyid Yahya was suddenly so impressed that he became
submissive and humble.  It then dawned upon him that the matter is a different
matter, and that it is not only to prove the claim of the Bab, but to
sacrifice one's life in spreading His Teachings.  He traveled and taught the
Truth in various cities until he finally suffered martyrdom."

                                **************

     One, while in His Holy Presence, I spoke of Mrs. Watson and certain other
American believers who, notwithstanding physical ailments and paucity of
worldly means, are so devotedly active in the service of the Cause that it is a
matter of astonishment to all.  Abdu'l-Baha said in part:  "This is one of
the conditions of the teachers of the Truth; he must possess pure severance, so
that his words may produce such an effect on the hearers that even if they do
not become believers and approve of the Truth, yet they will be impressed by
his sincerity and devotion, and testify that he has no attachment whatsoever to
the world, and his only purpose is Truth."  Then He gave the following
illustration:

     "During the years of (Baha'u'llah's residence at) Baghdad, word was
brought that Mirza Yahya Khan, the Governor of Mazindaran, a nephew of Mirza
Aqa Khan of Nur, the Prime Minister, had come to perform the pilgrimage of the
Shrines (at Karbila and Najaf, etc.), and that he was now in Kazimayn.
+F22  A city within three miles of Baghdad, where two of the twelve Imams are
+F22  buried.
Because of former acquaintance the Blessed Perfection bade me go and call upon
him.  On arriving at his house, I found Siyyid Ibrahim of Isfahan, a Muhammadan
Mujtahid, was calling on the Persian Grandee, and was engaged in various
conversations.  Among other things, he asked the Khan as to the destination of
his journey.  In answer he named it to be Najaf (where the Tomb of Ali is
situated).  The Siyyid said, 'Oh no!  Now that you have come this far, it is
well that you go also to Mecca and have me also in your company to the
pilgrimage of that Sacred Spot.'  The Khan answered, that as manifold
occupations awaited him in Persia, he was bound to be back in that country
within three or four months, but that after returning thither and transacting
his business, he hoped, God willing, he would start for the pilgrimage of Mecca
in the following year, etc.  The Mujtahid again persisted in his attempted to
persuade the Khan by saying how many people had come this far and returned in
hope of coming back at a future time and proceeding toward Mecca, and how they
either had died or were unable to return and were finally deprived of visiting
the House of God! etc. etc.

     "To be brief:  He finally succeeded to the point of persuading the Khan to
'Consult the Quran' and then to act accordingly.  The Khan consented and
+F23  This means taking omen from the verse appearing at the top of the page,
+F23  when opened at random.  This form of taking omen is frequently practiced
+F23  by Muslims in Persia.
ordered the Quran to be brought.  The Mujtahid, himself performing the ablution
of the face and hands, took the Quran and opened it for consultation.  But to
the utter amazement of the Siyyid, the verse at the top of the page, on which
depended the whole decision, was a prohibitive verse, that is, a verse which
seriously advised against the proposed undertaking.  For a whole quarter of an
hour, the Siyyid was lost in meditation, wondering what to say and what to do.
Finally he said the verse was subject also to a different interpretation, and
he explained it in such a way as to mean a decisive command.  Nevertheless,
the Khan protested while astonished at the liberty taken by the Siyyid in
controverting the meaning of the verse.  In reply, the Siyyid, intent upon
proving his own position, offered to cite an illustration.  He began by saying:
'When Siyyid Ali Muhammad the Bab...'  No sooner had he mentioned the Bab
than Mirza Yahya Khan realized that the Siyyid did not know me, and that me
might offend me if allowed to continue talking against the Cause.  In order to
avoid such an awkward dilemma, the Khan seemed determined to make a sign to the
Siyyid in order to stop him.  As I wished to hear what the Siyyid would say in
regard to the Bab, I so fastened my eyes upon the Khan that he found it
impossible to use a gesture to the Siyyid without my noticing it.  So he was
obliged to remain silent, and the Siyyid continued:  'When the Bab appeared,
and his followers were on their way to the fortress of Shaykh Tabarsi, there
was a man in Karbila called Haji Muhammad Taqi of Kirman who was also one of
+F24  In Iraq.
the Bab's followers.  He was, however, a man of lofty character, and showed
forth all the high attributes of the people of Faith.  That is, he was well
known for faithfulness, rectitude, trustworthiness, sincerity, generosity,
charity and obedience to the Divine Laws.  As he was also a man of means, he
greatly assisted poor religious students with funds.  In short, he was so
perfect in his life and deeds, that no one could find the least flaw or defect
in his character.  But alas! such a noble soul was a Babi, and was intent
upon traveling to the fortress of Shaykh Tabarsi to join the rank of his
co-religionists.  The Muslem Doctors and the Mullas in Karbila who knew him to
be such a good man, did their utmost to prevent him from the error of following
the Cause of the Bab and traveling to Persia.  But he would bring many proofs
as to the truth of the Bab's claim and persisted in going to persia to help
His followers.  The Mullas who were extremely anxious for his salvation, vainly
endeavored to prove to him his ignorance and his error.  Finally they persuaded
him to accompany them to the Shrine of Husayn and stand with all humility
before the Imam's Tomb, and after earnest prayer, to open the Sacred Volume and
ask for guidance in the matter.  They agreed, that if the verse should contain
a command, the Haji would be convinced of the righteousness of the Cause and
proceed on his journey, without any further interference on their part.

     "'To be brief:  At dawn a body of the Mullas, accompanied by the Haji,
proceeded to the Holy Shrine, proceeded to the Holy Shrine, and after chanting
the visiting Tablet, and performing the morning prayer, they made the following
wish:  "O Holy Imam!  We pray that thou make clear to us through the verse in
the Sacred Volume that we are about to consult, if this Bab is in error or his
claim is true and sanctioned by God."

     "'Then they took the Quran and opened and it with all reverence, when, lo!
the verse in their answer was the following:  "Whoever turns aside from my
Admonition, verily, he shall lead a miserable life."  (K. S. 20)  This verse
astounded all the Mullas present.  For they had all heard that in those days
the Bab had already declared himself to be "The Admonition (i.e., Dhikr) of
God."  Great uproar and agitation arose among them, and they knew not what
+F25  The above verse is pronounced by many of the past commentators of the
+F25  Quran to be a clear reference to the Manifestation of Qa'im.
course to pursue.  At last, they attempted to offer an explanation.  They said:
"The Quranic verses are of two kinds; 'Perspicuous Verses' and 'Ambiguous
Verses.'  And now this verse is not to be taken in its literal sense.  Nay, we
should interpret the word, 'Admonition', to be the 'Holy Religion of Muhammad'
and not a reference to the Bab."'  The Siyyid resumed:  'To be brief, Haji
Muhammad Taqi would not listen to any further explanation, for the verse had
added to his conviction.  He, therefore, started for Persia to join the Babis
at Shaykh Tabarsi.  he, however, did not reach his destination, for upon his
arrival in Tihran he was arrested and put to death as a Babi!'"

     Then Abdu'l-Baha continued:  "I then turned to the Siyyid and said, 'O,
eminent Sir!  What is your authority in considering the above verse as being
"an ambiguous verse," needing an allegorical interpretation?  Do you not know
that all authoritative commentators of both the Shiah and Sunni Schools have
considered this a "perspicuous verse"?'  The Siyyid answered haughtily, 'We
have the authority and the right to interpret the last verse as an ambiguous
one, and we also have the right to interpret the present verse dealing with the
Khan's pilgrimage to Mecca, in a similar way.'  I answered:  'You are plainly
wrong in your interpretation of both verses.  For by ambiguous verses is meant
those whose literal sense is not in accord with the fundamental principles of
the Law.  Such verses are therefore liable to an allegorical interpretation.
By perspicuous verses is meant those whose literal sense is plainly in accord
with the general laws and fundamental rules of Faith.  Such verses are
therefore to be taken literally.'  This explanation admonished the Siyyid to
some extent.

     "Some time after, this Siyyid Ibrahim attained to the presence of the
Blessed Perfection.  During subsequent years, I heard Siyyid Muhammad of
Isfahan say that this Siyyid finally became devoted to the Cause of Karbela.
For when Siyyid Muhammad had called on him, he had returned the call and
expressed his love for the Truth.  This story was cited to illustrate the fact
that although Siyyid Ibrahim considered Haji Mirza Muhammad Taqi of Kirman a
man of error religiously, yet he fully testified to his lofty character and
noble life.  Thus the Baha'is must live such a perfect life among men, that
even those who will not see this Truth or believe in it, would not fail to be
impressed by the noble life they live as Baha'is."

                               *****************

     One night at dinner, Abdu'l-Baha spoke joyfully of my wife as one
endowed with great Faith.  He testified to her sincerity, faithfulness and
assurance in the most impressive tone of voice.  He ended by saying:  "This is
the meaning of Faith!  This is but true Faith.  She is indeed possessed with
perfect assurance.  She shall indeed rest, she shall indeed enjoy perfect
peace."

     Speaking at length concerning true faith, Abdu'l-Baha spoke thus:
"When man has faith, even the mountains of the world can not oppose him, nay,
he bears every trial and calamity, and nothing can conduce to his weakness.
But one who is not a true believer, and does not possess real faith will lament
over the least disappointment and complain of the slightest thing which may mar
his peace and pleasure.  When in company with the Blessed Beauty we arrived in
Constantinople as exiles, we were all filled with joy and gladness and enjoyed
great peace of mind.  Then when we were removed to Adrianople we still
continued in the same spirit in our new place of exile.  None among us offered
any complaint, except three persons:  Mirza Yahya (Azal) who was extremely
downhearted and confused; Siyyid Muhammad of Sfahan; and Haji Mirza Ahmad of
Kashan.  These three constantly complained of the hardships and bothered and
+F26  The latter two also finally denied Baha'u'llah and became Azalis.
troubled the believers.  At least Mirza Yahya and Haji Siyyid Muhammad of
Isfahan appeared morbid and sullen without complaining openly to others; they
only seemed dissatisfied and lost in melancholy.  But haji Mirza Ahmad, though
a brother of Jinabi Zabih (one of the great Baha'i Martyrs) constantly
troubled the believers with fits of impatience, complained of the violence of
the cold weather, and the severity of the snow and frost, often saying
sarcastically:  'Though I often said at Baghdad that this Shaykh Abdul Husayn
Mujtahid is busily engaged in making trouble for us, in company with the
Persian Consul, working for our exile, no one listened or heeded my warnings.
Now you all see how they brought about our exile to this wretched place, and
afflicted us with great calamities in these cold countries.  And now we are
God's faithful servants and must need suffer these trials!' etc.

     "To be brief, He so constantly found fault with everything and showed
impatience, that on several occasions the believers were provoked to the point
of beating him, so that he might perhaps abandon us and leave the place.  But
each time I prevented them from so doing.  But the rest of us, who were over
fifteen in number and yet were obliged to live in one single room, were
nevertheless filled with joy and composure; for we were blessed with exile for
the sake of the Cause of God.  And in order to pass the time, each day one of
us cooked a certain dish for the rest to enjoy.  So the severe winter went by
and in the course of a few months the snow and cold passed away and the famous
delectable spring-time of Rumelia came on.  Then the weather was so delightful,
that even the above Haji Mirza Ahmad began to praise the glorious air of
Rumelia.

     "To be brief; As he had no faith, he could not endure the winter or
restrain himself from complaining and remain patient until the cold would be
superseded by fine weather.

     "Now this is the difference between a man of Faith and one without Faith.
A man of Faith endures every hardship and suffering with patience and
self-restraint.  But one without Faith bewails and mourns, and utters
complaint.  He has no power to endure hardships and fails to think of the
future when better times will come as a substitute for present hardships.
+F27 In these utterances we later saw a prophetic vision into the sufferings my
+F27 wife was to endure n Persia, during her long illness, the perfect patience
+F27 she showed during that period and the coming of spring-time which brought
+F27 on sufficient change for the better in the invalid, to allow our return to
+F27 this country, where once again she was restored to perfect health.  These
+F27 words of Abdu'l-Baha proved my chief stand-by during the many weeks
+F27 when I was in constant attendance in my Wife's sick-room.  For nothing
+F27 but the prophetic nature of these words spoken months before, could
+F27 convince me that my wife would survive what seemed to be unfailing signs
+F27 of an imminent death!

                                 *************

     During our visit, there was in Akka a Zoroastrian Baha'i from India,
named Mihraban, who was a strong athletic young man.  One day on his way to the
Ridvan in company with other pilgrims, he and a Baha'i Siyyid from Persia
started to wrestle together.  The Zoroastrian, believing in his superior
strength, underestimated his opponent's physical ability.  So, the wrestling
which started in a pleasantry ended by giving the Zoroastrian youth a broken
leg.  He was obliged to remain in Akka and treat his leg for a number of weeks
before he was able to return to his country.  On our arrival he was beginning
to go on crutches to Abdu'l-Baha's house daily with the other pilgrims.  He
was, however, extremely happy over his broken leg which had allowed him such a
long stay in Akka.  Besides, Abdu'l-Baha had visited him often at Musafir
Khanih to inquire after his health.

     One evening I was in the Holy Presence with other pilgrims including the
Zoroastrian young man.  Abdu'l-Baha spoke of Mihraban and how a broken leg
which was a great physical suffering became the means for the great joy the
Zoroastrian's long stay in the Holy City gave him.  He then continued in part:
"Many a time, a calamity becomes the means to a bounty.  Not until man has
endured hardship because of a thing will he appreciate the full value of the
thing.  The more one suffers on account of an object, the greater he realizes
its worth.  It is said in the Quran:  'They will never attain (unto Divine
Bounty) except through severe trials.'  The more you search the earth and the
deeper you dig into its bosom with the plough, the more fertile it becomes.
For the people of Faith, calamities, trials and tribulations are conducive to
spiritual progress; provided one endures them patiently and with severance from
all else save God.  It is said in the Quran:  'Did ye suppose that ye will
enter the Paradise, but when trials, similar unto those suffered by men before
you, come upon you, you were overcome with grief and afflictions?'  Man cannot
find intoxication without drinking from this cup.  Man cannot take part in the
hilarity of those drunk from the wine of the love of God without quaffing the
cup of calamity.  The more you beat the iron, the sharper it becomes; the
longer you subject gold to red-hot fire, the purer and clearer it becomes.

     "Even among the people of the world, and even in worldly pursuits, trials
and tests play a similar part.  The more a man endures hardship in a matter and
the more trials one meets in learning a handicraft, the more experienced and
skillful he becomes therein.  But a man who spends his days in quiet and ease
never attains a high degree in any matter.  Once a great general told us the
following story:  'While still a novice and a youth inexperienced in the art of
war, I led an army corps to battle in company with other young officers.  As
soon as we encountered the enemy who gave us battle, we became wholly confused,
and knowing of naught else, we turned our back to the battle and set to flight.
 While running for our lives, we were met by some veteran soldiers, who bore
the scars of many wars.  They asked, "O ye our officers!  Where are you
fleeing?  Y are our generals and leaders.  Return and command us to repel the
enemy and we ;will obey you, and the day will end in our favor!"  We were
encouraged, returned, led our troops and wont he battle.'  Now you see how
tried and experienced soldiers could strengthen and inspire their generals with
courage.  This is the worth of tests and trials, and the benefit of hardships
and suffering!  Trials and tribulations cause a true believer to ascend unto
high stations.  One must therefore, know their value and wish for whatever
suffering may befall us in the path of God.  His Holiness the Supreme (the
Bab) has said in one of His supplications:  'Were it not to suffer calamities
in the path of Love I would never have accepted to be born into this world.'
+F28  Addressing Himself to Him whom God shall Manifest.
This is the worth of trials in the path of God!"

                              *******************

     One evening Abdu'l-Baha was in the little garden outside the house.  A
number of us pilgrims were present.  Calling attention to trees and flowers He
had planted, He said in part:  "This was a place for dirt and refuse and
loathsome to look upon.  During the days when Akka was in confusion and the
+F29  Referring to the troubles of the previous year.
whirl-wind of tests was violent, and a rumor persisted that they were about to
banish us to a remote place, we were engaged in planting these trees and
flowers, and laying out this garden.  Now this has become such a delightful
place.  How surprising indeed is the assertion made by some people that
existence needs no trainer!  Were it not for the direct result of care and
training, this place would have ever remained a heap of dirt and refuse."  Then
He walked toward the house, followed by us all.

     In the sitting-room, down stairs, He resumed the above conversation to the
following effect:  "While numerous obstacles were pending from all directions
and great calamities surrounded us, we took up the building of the Bab's Holy
Tomb on Mt. Carmel.  We also attended to the much needed repairing of other
places.  The Sacred House of the Holy Bab at Shiraz needed much repairing; and
yet the people were so violently aroused against the Cause in the City and made
so much trouble, that the believers could not even pass through the street in
which the House is situated -- how much less to be allowed to work at it.  The
populace revolted against the Baha'is to such an extent, that even the
Governor was made incapable of checking them.  He finally said that nothing
could be done, and that the Baha'is should quit the city in order to save
themselves.  Such was the news we received at the time from Shiraz.  But we
notified them not to mind the words at all, but to engage in repairing the
Sacred House immediately.  We wrote them:  'Go and build, and let them come
and destroy it directly!'

     "To be brief:  They began to work in repairing the House, and by God's
providence no one interrupted them, nor said a word against the undertaking,
whereas the believers had at first thought that naturally no sooner they laid
down one brick than the people would remove it.  Thus all such repairings were
completed.  Moreover during those days of confusion and excitement at Akka, we
ordered the marriage of certain Baha'i couples in the city, and spread feasts
of rejoicing.  All concerned shed tears and wept, saying, 'Now is not the time
for a wedding.'  But we insisted that it was essential for such weddings to be
celebrated during times of confusion and trouble.  Indeed God worked great
wonders, and showed mighty munificence.  For the times were very hard.  What a
colossal wave it was! and what an astounding storm raged!  God does His work of
protecting when it is most needed.  Such events are all the means by which God
executes His plans.  Sometimes a stupendous, unforeseen calamity results from
the means intended for peace and quiet; and sometimes calamity leads to
tranquility and rest, confusion precedes composure, and a destruction results
in rebuilding.

     "When Aqa Ali Akbar was on his way to embark from haifa, the Governor
ordered his effects to be brought back and himself prevented from leaving!
This was indeed very strange.  The Governor then had his effects minutely
examined, and the only 'objectionable thing' they could find was a page
bearing, 'Ya Baha-ul-Abha!'  They took this away, as if he should not be
allowed to possess such an article!  The consul protested to the Governor for
such treatment of foreign subjects, stating the Baha'is to be Persian
subjects and entitled to equally good treatment with other foreigners.  The
Governor answered that the Baha'is were not to be classed with other foreign
subjects; that they were hated by the Persian Government and it was not
advisable for him, as Consul, to make a plea in their favor.

     "But see God's power!  Some time after, this very governor fell into a
strange plight and was found in a helpless position; but overlooking his
behavior towards the Baha'is, I treated him with kindness during his
troubles.  I even made him the present of an Aba (robe).  I showed him so much
affection that he began to doubt my having the least knowledge of his
ill-treatment of the Baha'is during the days of his authority.  He imagined
himself to have used such diplomacy by which his acts of sedition against us
had remained unknown to us.  For how could he, otherwise, think it possible
that we would treat him as a friend and show him kindness in the days of his
trials?

     "To be brief; When he was for personal reasons arrested and imprisoned by
the order of the government, and no one dared associate with him, I expressed
sympathy for him by sending him word that I would have even called on him in
person had I not thought it probably that, at this juncture, this might give
his enemies further occasion to do him harm.  In truth nothing is sweeter in
man's taste than to do good toward those who have done him ill.  For, whenever
one remembers such kindness to one's enemies, one feels highly rejoiced.  IOn
short, I showed kindness to each one of the officials who, during those days of
trouble, had ill-treated the friends.  They found my kindness to them so
unexpected that they imagined me ignorant of their former deeds.  And I never
displayed the slightest sign of my knowledge thereof, lest they might be
confused and feel ashamed.

     "Were men endowed with a sense of justice, when they realize that even
during such times of great troubles and with so many obstacles against it,
nevertheless the Cause of God continued in steady progress -- they would
acknowledge this Truth.  Praise be to God, in the very midst of great
persecution and troubles, the Cause of God was in progress in Persia. But I did
not mention this lest it might create an uproar!  Thus it is clear that had
this not been the Cause of Truth, such events and obstacles would have already
extinguished it.  But, as this is the Cause of God, it grows in spite of
obstacles, and torrents of opposition but intensify its fire.  But if they had
exiled us to a remote place, this would have created a greater fire of
enthusiasm, and the Cause would have made sudden and greater progress
everywhere!"

                                   *********

     Concerning the necessity of a holy life for every Baha'i, Abdu'l-Baha
said in part:  "Today the world's gaze is extended to the lives of the
Baha'is:  when they find a believer committing an evil deed, they may imagine
such to be the deed of all the Baha'is or permitted by the Founder of the
Cause.  Thus they may judge the whole community by the misdeeds of one of tis
members.  He whose deeds do not accord with his words is not a true Baha'i.
That is, a non-Baha'i who leads a good life does less harm to the Cause than
a Baha'i whose life is not righteous."

     In condemning drinking, He said in part:  "Man should be intoxicated with
the wine of Knowledge and drink from the Chalice of Wisdom.  For this joy and
exhilaration continues to Eternity.  Man should be intoxicated by gaining
increased intelligence, not by that which quenches reason and decreases
consciousness."

                                 *************

     In celebrating the Feast Day of the Bab's Declaration, a Banquet was
spread at which all the Baha'i pilgrims and Baha'i residents of Akka were
present.  In the morning Abdu'l-Baha took tea with the believers, and the
Tablet of the Feast, revealed by Baha'u'llah, was chanted.  Abdu'l-Baha
had a copy of this Tablet given to me to translate to be sent to the West.
This I did with great joy.  While at tea Abdu'l-Baha spoke words the gist of
which is the following:

     "These Baha'i Feasts are celebrated in the East according to the lunar
calendar.  We also celebrate them here in accord with the lunar reckoning.  For
tis was the custom during the days of the Blessed Perfection.  Some wish to
convert these into solar dates.  But such matters are entrusted to the House of
Justice to execute according to the requirements of times and circumstances."
etc.

     Then, recalling the celebration of this Feast in the preceding year, He
said:  "A year ago, on this day, there were great hardships and confusion in
Akka.  But those times were better, for those hardships had good results for
the Cause.  While last year this feast day could not be celebrated here on
account of troubles, it was still better, for the oppositions which made it
impossible, helped the spread of the Cause of God....  By and by there will be
freedom for the believers in Tihran.  Even now they celebrate these feasts."

     The food served to some one hundred Baha'is at noon was perfectly
uniform, simple and plain; but the fact that Abdu'l-Baha waited upon each
made the feast matchless in richness.  While serving the guests, Abdu'l-Baha
walked around the table and spoke words in great earnestness and fluency to the
following effect:

     "This is a uniform (or plain) table -- the same kind of food served to
all.  Uniformity and simplicity are good not only ion food, but even in dress,
in heart and in temperament.  This Day is a blessed day, and many Tablets have
been revealed for this Day by Baha'u'llah.  The Blessed Beauty celebrated
this Feast every year.  For this Day of the Bab's Declaration is the dawn of
the Manifestation of the Cause.  The dawn of the day is a very blessed time.
Though at dawn the fullness of the Sun's splendor is not manifest, yet as the
dawn bears the glad tidings of the rising of the Sun, it is found with
exceeding purity and brilliancy and the air is then at its purest.

     "The beloved of God must therefore consider this Day highly blessed, and
glorify and praise it greatly.  They must bring this Day to a close with the
utmost joy and happiness and gather together in the spirit of infinite love and
affection.  If a sad feeling should have existed between two individuals, it
should be cast away with the dawn of this Day:  Great joy and happiness must be
the common bond of all who come together at this feast.  By chance my birth has
also taken place on this Day.  But all must celebrate this Day as the
Anniversary of the Bab's Declaration.  And because my birth has also happened
on this day, they must not consider it of importance.  Let the Declaration of
the Bab be the significance of this Day, and not my birth.  In America the
believers have celebrated this as my birthday; but this Day is the beginning of
the Voice, the beginning of the Spirit, the beginning of the Effulgence (of
the Manifestation of Baha'u'llah).  It must be celebrated out of regard for
these facts, and for the dawn of Unity which has taken place on this day, and
because the Blessed Perfection has celebrated it and has revealed many Talets
in its commemoration.  The believers must commemorate this Day with all joy and
gladness.  To celebrate this for other purposes is against the Law of God.  No
feast days can be set aside or created except Feasts which concern the Blessed
Beauty and His Highness the Supreme (the Bab)."  Then turning to all of us
present at table, He said with great emphasis and earnestness:  "Do ye
understand what I am saying?  For if contrary to this be acted upon, it would
become like unto the numerous feasts and holidays of certain sects which, out
of the three hundred and sixty-five days of the year, have some hundred and
eighty feast days.  To sum up, the purpose is that this day is the anniversary
of the Bab's Declaration, and it must be celebrated as such.  Not only my
birth, but the birth of hundreds of thousands of people has coincided with this
Day.  So, this mere coincidence must not be used for celebrating a feast for
my birth."

                               ****************
 
     One evening while I was in the Holy Presence with other pilgrims,
Abdu'l-Baha said in part:  "Certain officials in the City have requested me
to write a petition for them to use before the higher authorities to bring
about my release from incarceration.  I have answered, 'God forbid that I
write such a thing!  This is far from being my wont.'"  He then continued:
"This imprisonment is a rest to me.  There is no hardship in it.  God willing,
by the Grace of the Blessed Perfection, I must suffer great hardships and
persecutions."  Then He quoted a verse from Baha'u'llah's great poem
(entitled Warkai-yeh) in which Baha'u'llah says:  "The sign of irons is still
manifest on my neck; the scar of fetters is still visible on my limbs."  Then
He added, "While Baha'u'llah has suffered such persecutions, God forbid that
we seek anything but suffering, hardships and pains."  Referring to what He
called "the rest" occasioned by His imprisonment, and to the many
responsibilities that afflicted Him before being confined within the walls of
Akka, He said:  "When we were in Haifa, we suffered great troubles.  That is,
compulsory responsibilities, such as those of intercourse with outsiders,
occupied our time considerably.  But now I am at rest, and my outside
occupations are not even one-half what they were then.  How can I call this a
prison?  Here are roses, trees, plants, the sea view.  Moreover, it behooves
man to endure hardships.  For hardships train man for higher efficiency.  Ease
and pleasure are becoming to the basest of the multitude.  No one who has the
least particle of Faith in God seeks the least degree of ease and indolence.
Were ease and pleasure and freedom from hardships to be considered the highest
result of human life, no man could equal in this the cattle.  For even when a
man becomes the master of great wealth and attains the loftiest honor in the
world, a mere cow grazing on the hill-side will by far surpass him in ease and
contentment.  For the cow enjoys the whole pasture as her sole property, while
a man of wealth wrestles with obstacles and hardships and his labors benefit
others.  Even a little bird perched upon the loftiest branch of a tree on a
hill-top commands a view and occupies a height that Kings might envy.  He has
no troubles or trials.  But such freedom and loftiness are of no consequence;
while a man who endures trials, and sacrifices ease and comfort to great
achievements, is endowed with true independence."

                            ***********************

     In bidding farewell to a body of departing pilgrims He said:  "Though I
had not time to answer all the letters you brought from your cities, you are
the true letters that I send unto them as answer.  For there are two kinds of
letters:  Written and creative.  Creative letters are the beloved of God, for
they are the manifest book in which the mysteries of creation are read.  Those
who act in accord with the Exhortations of the Blessed Perfection are as
eloquent books which no reading can ever exhaust."

                                 ************

     "Baha'u'llah has said that whoever has an art or handicraft, it is
incumbent upon him to endeavor to develop it to the point of perfection -- even
though that art be as humble as that of weaving coarse straw matting.  For it
is said by His Holiness the Bab that the degree of Perfection reached by a
thing is its Paradise. That is, when a thing is developed to the highest point
possible for it, it has reached its paradise; while its failure is its hell."

                               ****************
 
     On Friday, July 6, 1906, in the evening, Abdu'l-Baha was seated in the
reception room downstairs, surrounded by believers.  He sent for me and gave me
a letter to translate.  When we were all seated, He spoke concerning the
necessity of continuing firm, and steadfast in the Cause of God under all
circumstances.  He said in part:  "The believers must not be influenced by the
conditions in Akka, be Akka in a state of calm or confusion.  No matter what
happens in Akka, the believers in ever country must look upon the Cause of God
which is increasingly Calm and Mighty -- even if Akka is in turmoil.  Last year
when Akka was disturbed, the believers became agitated everywhere.  The only
place where the believers kept their poise was Tihran, where they attended to
teaching the Truth and to their duties in the Cause as usual.  Akka is the Most
Great Prison of the Blessed Perfection; it is therefore bound to experience
sudden changes and various conditions -- to be calm and cheering for a time,
then to be n trouble, now to be in peace and quiet and again fall into turmoil
and agitation.  But the Beloved of God must look to the Cause of God which is
unchanging in its general aspect; that is, they must be in great enthusiasm and
devotion, and act in accord with the Laws and Exhortations of Baha'u'llah.

     "The main purpose is that all should be wholly attached to the Cause of
God.  They should not suppose that the greatness of number is necessary to
accomplish the Mission of the Cause.  Nay, I swear by God, than whom there is
no other God, that if five persons arise and act wholly and literally in accord
with the laws and commandments of the Blessed Perfection, they would equal five
million souls in efficiency.  Thus, the believers must adorn themselves with
good deeds and pure actions, and obey the Law."  Then pointing to the lamp in
the room, He said:  "This lamp is efficient through its light, so the light of
men is their deeds.  To be brief:  Whatever may happen in Akka, the believers
throughout the world must not become lax in their duties; nay, they must serve
the Cause which is of the utmost importance.  When His holiness the Spirit
(Christ) was martyred, the only one who was not disturbed at all was Mary
Magdalene.  For the rest of the disciples were confused and discouraged.  When
Mary became a believer, and fell upon the feet of Christ, although she was a
villager of no good repute, Christ did not withhold His feet from her.  This
caused many of His followers, as well as many among the Jews, to turn away from
Him.  But Christ heeded them not, and said to Mary:  'Arise, thy sins are
forgiven.'  Then Mary arose and repented; and from that time on devoted herself
to the service of the Cause.  Mary had a friend among the Roman officers (who
at that time were Masters of the Holy Lands).  He was the one who protected her
from enemies after the death of Christ.  When she had brought the disciples
together and confirmed them ion the service and inspired them with courage
after the Crucifixion, she herself went to rome into the presence of the
Emperor.  How marvellous indeed were the words she spoke to him!  She said to
the Emperor:  'I have come on behalf of the Christians to bring to your notice
the fact that herod and Pilate martyred the Christ at the instigation of the
Jews.  But now they have both repented of their deed.  For they were Roman
Governors and to them Jews and Christians made no difference.  For, indeed it
was not the Romans, but the Jews who were the chief antagonists of Christ.  Now
that they have realized the wrong they have done and have repented, they are
engaged in punishing and suppressing the Jews for instigating them to commit
this act.  But I have come to appeal to the Emperor to prevent Herod and Pilate
from punishing the Jews.  For neither Christ nor we Christians are pleased that
the Romans punish the Jews because of their condemnation of Christ!'  The
Emperor was greatly impressed by these words, and he praised Mary highly.  This
was why in those days the Christians did not suffer persecution in those lands,
and engaged in spreading the Gospel.

     "Later the Roman officer who protected Mary asked her to marry him.  She
answered that, as a follower of Christ, she would not marry him unless he
believed in Christ also.  Thus he was converted and then joined to Mary
according to the ceremonies of a Christian marriage.  By relating this, it was
meant to illustrate the steadfastness and firmness which was manifested by Mary
after Christ's Crucifixion.  Now the beloved of God must live up to their own
duties and serve the Cause, and they must continue firm and steadfast no matter
what may happen in Akka.  They must gaze toward the horizon of the Cause and
obey the Laws of Baha'u'llah."

                            **********************

     One evening Abdu'l-Baha said that "both Peter and Paul suffered
martyrdom with all steadfastness by the order of Nero."  He said, "This is a
clear and indisputable fact."  This statement proved of great benefit to me;
for I had not yet seen any text in the revealed words of this Manifestation in
regard to the martyrdom of St. Paul.

                          **************************

     Concerning sufferings and hardships, Abdu'l-Baha said:  "Men are
trained and developed through these; that is, through poverty, vicissitudes and
want.  Otherwise, God would have ordered that His friends and Saints become
endowed with great wealth and every material means.  All must beg of God for
real severance and detachment from the world.  For this is of the utmost
importance."

                            ***********************

     One evening Abdu'l-Baha addressed the pilgrims n part:  "Those who
first arose to persecute us and plotted against us are now seeking a means for
reconciliation.  We have no quarrel with anyone, nor have ever had any.  Praise
be to God, the Blessed Perfection made us free and blessed us with peace.  He
forbade us all conflict and strife and commanded us to show love and kindness
to all in the world.  Strife is to be shunned as the worst of things, for it
diminishes man's spiritual powers and ruins the soul; and it keeps one
subjected to constant torture."

     We spoke of the Feasts and how the food served was delicious.
Abdu'l-Baha said in part:  "A food that is prepared in love and partaken of
in love gives one great delight.  Nay, whatever is done with love imparts great
delight. When we were in Baghdad, there was a poor man living in the desert who
used to earn a scantly living by digging up thorns and selling them in the
city.  He was a very devoted believer.  Often he had invited me to take a meal
with him at his house.  Finally we agreed to go with some of the believers.  He
lived about twenty miles away from Baghdad.  The day was hot and we walked the
whole distance until we reached his dwelling.  It was a very small humble hut
made with reeds put together in triangular shape with a small entrance to it.
He was alone wit his wife -- a very old woman -- located in a lonely desert.
He asked us to enter the hut.  We found it so narrow and the heat there was so
excessive that all decided to leave the hut for the open; but having no shelter
from the darting rays of the hot sun, we were all obliged to reenter it and
make the best of the shelter.  Then the man dug a little hole in the ground and
set fire to a few thorn bushes.  Having made the fire, he threw upon it some
lumps of dough which he made before us with no yeast to raise it.  This was
his bread which he threw upon the fire to bake by covering it with ashes!
After a few minutes he took the lumps out of the fire.  The outside was burnt
while the inside was plain dough.  Then he brought some dates and served us
with the bread.  Because he was a true believer and had a great love, that
plain coarse food tasted so delicious that we all enjoyed it.  He had great
faith and our presence filled him with joy.  The food in that humble hut gave
such a good taste that I can still relish it in memory.

     "To be brief:  The world is full of delicious foods and rich meats.  But
that which is taken in love and served through love gives the most delicious
taste.  We spent the night with him, and next morning we returned to the city.
He was very happy to entertain us and we were delighted to visit him, for he
had a great love."

                              *******************

     Abdu'l-Baha spoke of the troubles in Akka in the preceding year, and
how Baha'u'llah protected him an the believers against the terrible seditions
of their enemies.  He said in part:  "our shelter is strong; our protector is a
Mighty One.  He protected us last year when the enemies made such false
representations which might have resulted n our destruction.  They accused us
before the government of such deeds which if any one had committed he should
deserve to be condemned to death.  For instance, they asserted that we had
founded a new dynasty and established a new religion.  The enemies even a made
a banner on which they displayed the Holy Words 'Ya Baha'ul-Abha', and sent
it to The Porte, saying that we had hoisted that banner and carried it through
the city among the tribes of the Arabs and incited the Arabs to rally around us
to raise a revolt.  They even said the Arabs had responded to our summons, had
all become Baha'is and were ready for action against the government!  They
even sent the absurd report that we had created a new Mecca, i.e., the Holy
Tomb of Baha'u'llah, and a new Medina, i.e., the tomb of the Bab on Mt.
Carmel!  They had represented us as men of revolt and sedition and as enemies
of law and order; while it is known clearly throughout the world that we seek
for peace and unity.  While Baha'u'llah has commanded us to love all mankind
and work for universal peace, and has forbidden us corruption and sedition, how
can we ever have committed such evil deeds?  I take refuge in God from such
false accusations!  We wish for the good of all.  The Blessed Perfection has
forbidden all to bear rancor, hatred or enmity towards anyone.  He has purged
our hearts from animosity and hatred.  He has blessed us with love toward all
men." ... Then in a gentle tone of voice, addressing Himself Baha'u'llah, He
chanted a few lines of poetry, the translation of one or two of which is the
following:

     "O Lord!  Let friendship exist between Thee and me.  I have no fear if the
whole world is my foe.  Let the whole earth abandon me, if Thou abide with me
as my Protector." etc....

                                  ***********

     On Friday, June 29, 1906, in the evening, Abdu'l-Baha addressed us (the
pilgrims) in the following words.  Pointing to the stars in the Heavens, He
said in part:

     "Were the whole world to act together in order to prevent these stars from
giving light -- verily they will fail to do so.  Now, see how unwise are the
enemies of the Cause -- who are endeavoring to resist this Truth and quench
this Light.  How senseless are they!  They do not see the Power of
Baha'u'llah who proves the Truth of Christ to unbelievers after nineteen
centuries, the Truth of Islam after thirteen centuries and the Truth of Abraham
after four thousand years!  They do not realize the Bounty of this
Manifestation in that it upholds the Truth of all the Religions and unifies
mankind upon the basis of faith in one God.  when Sultan Muhammad II besieged
Constantinople and was bombarding the walls o the city to enter it with his
triumphant army, one of the Ministers of State rushed to the residence of the
Christian Patriarch to report the critical condition and ask for advice.  He
found the Patriarch calmly seated at his desk engaged in writing.  The Minister
asked:  'What is your Eminence writings?'  'A book disproving the mission of
Muhammad,' answered the Patriarch.  The Minister rejoined with great emotion:
'Now is not the time to write against a Prophet, the army of whose followers
has already entered the city, and will in a little while control everything.'

     "Today the opposers of this Cause show the same heedlessness.  While the
Cause is spreading with the swiftness of lightning, and its great light is
blessing nations, its enemies attempt to resist its strength and prevent its
beneficent effects.  When Christ was crucified He left only eleven Disciples,
and yet see how Christianity encompassed the world!  Baha'u'llah at the time
of His Departure had from one to two hundred thousand followers.  While they
have already filled the world with His light, see how marvellous will be its
effect in the future!  When we were exiled to Constantinople from Baghdad, the
Persian Ambassador at the former city did his best to bring about our total
destruction.  Supposing he had succeeded in destroying us -- could he destroy
the Cause of God? They said they would wholly annihilate the Cause by
destroying the Bab. Could they do so?  No, the very martyrdom of the Bab
strengthened His Cause a thousand-fold. Now some people imagine that the Cause
of God depends upon my existence; and that by destroying me they could destroy
the Cause!  Verily, this is far from reality.  Nay, when I go, the Cause will
make great progress after me.  Remember this, Ye can destroy and finish me,
but ye can not destroy and finish the Cause of God."

     In bidding farewell to some departing pilgrims, Abdu'l-Baha said in
part:  "y came and visited the Holy Place and associated with the Beloved of
God.  It is hoped ye will carry with you the effect and result of this contact
as a present to your countrymen.  The result of this association is good deeds,
the glad tidings of the Love of God, devotion, enthusiasm, love towards
mankind, rectitude honesty, harmony, gentleness and benevolence.  do not look
to the world, their deeds and words, their enmity or unkindness.  Look to the
Blessed Perfection, and show love to all men for His sake.

     "If anyone does you harm with his tongue or his hands, be not grieved; but
smile and be rejoiced, and treat him in turn with utmost love and sincerity.
If in your hearing anyone reviles and execrates you, heed him not.  Say unto
him that you are commanded by the Blessed Perfection to wish good to those who
hate you, to love those who wish you evil, to consider the stranger as a
friend, and to have your gaze purified and sanctified from all that me do and
extended toward God whose Bounty comprehends all.  Say, ye are commanded to
speak not a single word of evil against any one nor against the Government.

     "In reality, Shah Mozaffar is very gentle in his action and it is not
indeed possible for him to show you more consideration than he does.  Besides,
God has now brought it about that the administration of affairs be in the hands
of both the Government and the people.  To be brief:  God willing, ye will be
+F29  This refers to the new Constitutional Regime in Persia.
assisted by the Confirmations of the Blessed Perfection and will be favored by
His protection and will attain to His Good Pleasure." etc....

                                 ************

     Florence Khanum asked Abdu'l-Baha concerning the training of children.
She asked:  "Should the parents train their children according to their own
wish and judgment, or should the children be trained along lines for which they
show a natural ability?"
 
     Abdu'l-Baha answered:  "Parents must find out as to that calling or
profession for the acquisition of which their children show the most aptitude
and natural desire -- and then they must train them in the same, by engaging
their attention in that direction.  For a child will sooner or later make
manifest his natural abilities and gifts.  To train his natural abilities in a
manner different from this is not right.  For it has often been found that
certain parents forced their child to study a certain line desired by them for
which, however, the child had not natural aptitude.  Thus the child lavished
years of his life in that line, with no progress whatever.  This shows that the
child's abilities were adapted to some other line of study."

     Then it was asked as to the early training of small children, as for
instance if it were allowable to punish children?  Abdu'l-Baha answered:
"If by punishing is meant striking, no, this is very bad for the child.
Children should be trained through love.  But if parents show them the utmost
love without requiring of them good behavior, and thus make them feel that in
any case the parents will treat them with love, such a feeling will lead the
child to rebellion and disobedience.  For he will see that, whether he behave
well or ill, the parents will love him.  A child must be so treated that even
though he is convinced of the parents' great love towards him, he may be still
more convinced that the parents have a greater love for lofty human qualities
and perfections. That is, they love the child because of the virtues of
faithfulness, godliness, truthfulness and devotion which he should show forth
in order to justify their love for him.  When the child sees that the parents
love him more for his good qualities than purely for his own self, then he will
endeavor to obey his parents by characterizing himself with noble qualities.
For he will know that by this means, his parents' love for him will increase,
and that to neglect this, he shall forfeit their greater love and affection.
If this course in training the child be overlooked, he will be raised
discourteous, disobedient and untrained.  These Arabs do not give their
children good training.  For when their children show no regard for good human
qualities and persist in disobedience, not only the parents fail to reprimand
or correct them but they will even feel displeased or resent it if other people
speak of their children's unenviable qualities.  Thus the Arab children grow up
disobedient and untrained.  To be brief, parents should so conduct themselves
that the child shall know that they love good character and noble qualities ;in
him more than they love the child himself.

     "But by no manner of means should the child be beaten.  For if by beating,
it is meant to correct and threaten the child no fear is greater to the child
than the feeling that he will offend the parents and forfeit their love through
disobedience and evil conduct.  This feeling should be developed in children."

     It was asked, "How should little children, such as ours (then one year
old), be treated in order to be trained?"  Abdu'l-Baha said:  "Children are
of two kinds:  Those capable of distinguishing and those incapable of
distinguishing (right and wrong).  Now, this child is too young to have the
power of distinguishing and his sense or feeling has not yet developed.  He
should therefore be allowed to remain as he is until he grows older and
develops capability and adaptability to training.

     "In training children, it is essential that the parents never speak to
them anything but the truth, and never try to cheat or appease the child
through untrue words or promises.  For instance, when the parents wish to go to
the garden and prefer that the child remain at home, they should not try to
cheat him by saying that they are not going to the garden but to the bath or
to any other place not loved by him.  No, if it is not advisable that they take
the child with them, they should tell the child the truth that they are going
to the garden but that, because of this or other justifiable reason, it is not
allowable for him to accompany them.  For if the parents start for the garden,
and tell the child that they are bound for another place -- then when they
return home and may have by chance a rose or a flower in their hand, the child
noting it will detect their falsehood and thus learn to disbelieve them.

     "Likewise, a child should not be frightened into good behavior by the
mention of a wolf (or any improbable object), for when he once noticed that the
wolf did not come, he would know that the parents did not tell the truth.  This
will make him discredit their words, will diminish his respect for the, and
finally will lead to his ill-training and bad behavior.  To sum up, parents
must so behave before their children that they may be noble examples to them in
words and deeds."

                              ******************

     In answer to the message which I brought from a believer, Abdu'l-Baha
dictated the words which I translate as follows:

     "Inquire after Miss Farmer's health on my behalf and convey to her my
greeting and say:  'Many ideas are conceived by the human mind, some of which
are based on truth and others on untruth.  Each one of those ideas which is
reflected from the light of truth becomes realized and attains a tangible
existence; whereas ideas not based on truth, which haunt the human mind, come
and go, producing no tangible result, like unto waves on the sea of
imagination.  Such ideas are never realized in the world of existence.

     "'Siimiliarly, numerous assemblages and gatherings have been organized
during past ages and early periods, all of which however produced no result or
fruit.  Only such assemblages which render unmixed service to the Light of
Truth flourished and conferred great results upon the world.

     "'For instance, consider how thousands of gatherings religious, political
and literary, were organized during past ages in India, Persia, Turkistan, the
lands of China, and in short, throughout all Asia.  None of these gatherings
produced any result, except the little gathering of the Apostles upon the
Mount, fifty days after the Crucifixion of Christ.  All that transpired in
Christianity through the diffusion of the  pure Fragrance of Christ and the
promotion of His Gospel in uplifting humanity and training and guiding the
souls in the pursuit of a noble life -- are traceable to the effects of that
early reunion of the Disciples.  Nay, the results of that gathering have
continued even to the present day.

     "'Similarly if in this day praiseworthy results and ever-lasting effects
are sought after, it is necessary that Green Acre shall be made a gathering
place for the Word of God and an assemblage for heaven-aspiring spiritual
souls.

     "'The fossilized, two-thousand-years-old superstitions of heedless and
ignorant multitudes of Asia or Europe should not be spread in that
gathering-place.  Otherwise, it must be known for a certainty that that
Assemblage wil produce no result whatsoever.  Nay, it will before long be
abandoned and forgotten, even as did the above-mentioned assemblages of the
past.

     "I beg of God that that esteemed maid-servant of God may become the cause
of spreading the Word of God, so that the Light of Truth may shine forth and
the world be illumined.  When you consider attentively, you will realize that
what has been said here is but the truth, while all else beside this is pure
imagination and superstition, which is vanishing and unenduring.
 
     "'A tree must possess roots, in order that it ;may bear fruit.  The trees
of the forests of Asia have imparted no fruit for thousands of years.  But the
Blessed Trees of the Divine Manifestations have each so flourished and
developed that they have fed and trained the whole world with fruits and
yields.  Upon thee be greeting and praise!'"

                     (Sig.)  Abdu'l-Baha Abbas.

     The following Six Tablets revealed in my name are translated here for the
benefit of readers as they contain highly instructive points.  These are
translated in full or in extracts: