Not formatted or fully proofread. See http://bahai-library.com/uhj_bahai_world_15 ---------- [p1] THE BAHA'I WORLD VOLUME XV 125, 126, 127, 128 and 129 OF THE BAHA'I ERA 1968 Ñ 1973 [p2] [p3] [p4] His Highness Malietoa Tanumafihi II of Western Samoa [p5] [p6] [p7] THE BAHA'I WORLD AN INTERNATIONAL RECORD Prepared under the supervision of The Universal House of Justice VOLUME XV 125, 126, 127, 128 and 129 OF THE BAHA'I ERA 1968 Ñ 1973 BAHA'I WORLD CENTRE HAIFA 1976 [p8] 1975 The Universal House of Justice World Rights Reserved NOTE: The spelling of the Oriental words and proper names used in this volume of The Baha'i World is according to the system of transliteration established at one of the International Oriental Congresses. ISBN 0 85398 059 4 Printed in Great Britain at the University Press, Oxford by Vivian Ridler Printer to the University Typesetting andpage layout by The Broadwater Press Limited Weiwyn Garden City, Hertfordsh ire [p5] PREFACE THE successive volumes of The Baha'i World have come to be anticipated by Baha'is as the record of their own collective endeavours on behalf of their Faith, of the establishment t and development of its administrative order throughout the world and as the source of data, both historical and statistical, relating to the rise of that Faith during its formative e age. By librarians and students The Baha'i World is becoming ever more widely known as a source of authentic information about the aims, tenets, history, activities, organization and growth of the Baha'i Faith. The editors therefore have always in mind the preservation n of an even balance between the presentation of material of supreme interest to believers and of a fair and objective picture to enquirers. In this they are guided by the policy of Shoghi Effendi, Guardian of the Baha'i Faith, who directed the compilation of the successive volumes from Ito XII covering the years 1925 to 1954. The first volume, known as Baha'i Year Book, was in fact a one-year survey; the next seven volumes were biennial, terminating in 1940; volume IX recorded the four years from 1940 to 1944; volume X was again biennial and volumes XI and XII presented the periods 1946 Ñ 1950 and 1950 Ñ 1954 respectively. All these volumes were published in the United States under the aegis of the National Spiritual Assembly, volume I being compiled by an editorial committee of American Baha'is, and the remainder by an international board of editors, all under the supervision of the Guardian of the Faith. Volume XIII, which recorded the passing of the Guardian and the course and completion of his Ten Year Crusade, covered the entire period from 1954 to 1963 and was produced under the supervision of the Universal House of Justice, which thenceforth assumed responsibility for publication. Volume XLV, 1963 Ñ 1968, dealt with the historic centennial of the "announcement and initial proclamation by Baha'u'llah of His Mission" and with the completion, by the election of the Universal House of Justice, of the administrative structure of Baha'u'llah's s World Order. This volume, XV, relating to the years 1968 Ñ 1973, records the centenary celebrations of Baha'u'llah's arrival in the Holy Land and of His revelation of the Kitab-i-Aqdas, the "Most Holy Book" of the Baha'i Faith, and reflects an accelerating development and expansion of the Faith. It also records the publication by the Universal House of Justice of A Synopsis and Codification of the Laws and Ordinances of the Kitd b-i-A qdas and the adoption of the Constitution of the Universal House of Justice. [p6] [p7] CONTENTS * Introduction Page AIMS AND PURPOSES OF THE BAHA'I FAiTH, by David Hofman 1 PART ONE THE BAHA'I REVELATION I. EXCERPTS FROM THE BAHA'I SACRED WRITINGS 1. Baha'u'llah 7 2. The Bab 15 3. 'Abdu'l-Baha 29 II. EXCERPTS FROM THE WRITINGS OF SHOGHI EFFENDI I. A Summary of the Xitdb-i-Aqdas 45 PART TWO THE COMMEMORATION OF HISTORIC ANNIVERSARIES 1. THE CENTENARY OF THE ARRIVAL OF BAHA'U'LLAH IN THE HOLY LAND 1. Baha'u'llah's Incarceration in 'Akka 53 2. The First Oceanic Conference Ñ Palermo, Sicily 73 3. The Commemoration at the World Centre of the Centenary of the Arrival of Baha'u'llah in the Holy Land 81 II. THE CENTENARY OF THE REVELATION OF THE KIT/B-I-A QDAS 1.Announcement of Publication by the Universal House of Justice of A Synopsis and Codification of the Laws and Ordinances of the Kitab-i-Aqdas 87 2.Introduction to A Synopsis and Codification of the Laws and Ordinances of the Kitab-i-Aqdas, by the Universal House of Justice 87 3.A Synopsis and Codification of the Laws and Ordinances of the Kitab-i-Aqdas 93 III. THE FIFTIETH ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA BAHA 1. The Station and Titles of 'Abdu'l-Baha 107 2. An Account of the Passing of 'Abdu'l-Baha 113 3. The Commemoration of the Fiftieth Anniversary of the Passing of'Abdu'1-Bahtt 125 4. The Close of the Heroic Age Ñ Excerpts from God Passes By 129 5. The Will and Testament of Abdu'l-Baha A. ByShoghiEffendi 133 H. ByH.M.Balyuzi 135 vii [p8] viii CONTENTS Page 6.Six Books About 'Abdu'l-Baha, reviewed by Kazem Kazemzadeh and Firuz Kazemzadeh 139 7.The Significance of the Formative Age Ñ Excerpts from the writings of Shoghi Effendi 152 IV. THE CENTENARY OF THE PASSING OF MIRZA MIHDI, THE PUREST BRANCH 1. The Testimony of Baha'u'llah 159 2. The Testimony of Shoghi Effendi 159 3. The Message of the Universal House of Justice Ñ A call for Prayer 162 4. The Commemoration at the World Centre 163 PART THREE INTERNATIONAL SURVEY OF CURRENT BAHA'I ACTIVITIES 1968 Ñ 1973 I. INTERNATIONAL SURVEY OF CURRENT BANAl ACTIVITIES 167 1. The World Centre 169 2. First Head of State Embraces the Cause of Baha'u'llah 180 3. Survey by Continents A. Africa 184 H. The Americas 211 c. Asia 243 D. Australasia and the Pacific Islands 263 E. Europe 277 4. Expansion and Consolidation of the Baha'i Faith in the Nine Year Plan Ñ Information Statistical and Comparative 291 A. Africa 291 B. The Americas 292 c. Asia 292 D. Australasia and the Pacific Islands 293 E. Europe 293 F.BahA'i National Spiritual Assemblies, Rig1v~n 1973 294 II. EIGHT OCEANIC AND CONTINENTAL CONFERENCES 1. Unity in Diversity Ñ A Pictorial Report 296 2. Messages of the Universal House of Justice to the Eight Oceanic and Continental Conferences A. La Paz, Bolivia; Rose Hill, Mauritius 317 B. Monrovia, Liberia 318 c. Singapore 319 D. Kingston, Jamaica 320 E. Suva, Fiji 320 F. Sapporo, Japan 321 G. Reykjavik, Iceland 322 III. YOUTH ACTIVITY 1. International Survey of Youth Activity 324 2. The Laws Governing the Spiritual Life Ñ Excerpts from a letter written by the Universal House of Justice 348 [p9] Page 352 358 360 364 366 376 378 389 397 CONTENTS 3. Impressions of a Baha Youth from a Journey Round the World, by Gregory C. Dahi IV. THE BAHA'I FAITH AND TIlE UNITED NATIONS 1. The Beginnings of Baha Relationship with United Nations 2. The Baha International Community and the United Nations 3. Development of the Relationship Between the Baha'i International Community and the United Nations Ñ 1963 Ñ 1968 4. The Baha'i International Community and the United Nations Ñ 19681 973 5. Baha'i Proposals to the United Nations for Charter Revision V. RECOGNITION OF THE BAHA'I FAITII Ñ DOCUMENTATION 1. Incorporation of National Spiritual Assemblies 2. Incorporation of Local Spiritual Assemblies 3. A Selection of Other Documents Recording Official Recognition of the Baha'i VI. IN MEMORIAM 'A1A'f, Ni'mat Alexander, Agnes Baldwin Allen, Jeanne Gwendolin Almond, Percy Meade Baha'u'llah, Richard Bantini, Musa Baxter, Evelyn Bergamaschi, Napoleon Blue Blue Mountain, Pacora Blum, Alvin J Bode, Mary Hotchkiss Bolton, Mariette Germaine. Bosio, Maud Bouchoucha, Mustapha Brown, Ruth Randall Bullock, Matthew W Burton, Esmie Bushra'f Badi' Chee, Leong Tat Christian, Roberta K Collison, Mary Gale Coppock, William Paul Corbin, Doris Foye Dean, Martha Ross Dean, Sidney I Earl, Joy Hill Evans, Winston Fantom, Mary Tilton Fitzner, Harold Thomas Fur6g~f, Parviz Graeffe, Etty Grossmann, Hermann ilakim, Lu;fu'1I&h Page 448 423 458 489 525 421 456 503 466 439 460 435 443 462 463 535 505 545 527 497 486 517 461 507 508 531 540 529 449 514 453 416 430 410 Hamdi, Abmad Hannen, Carl A Himmati, Buzurgmihr Holmes, Ethel May Bowman Holmiund, Marie Ciocca Jankko, Greta Kabu, Tommy Kelsey, Curtis DeMude Kelsey, Harriet Morgan Kenny, Sara M Kevorkian, Haik KMvari Ishr&q Koestlin, Anna Kruka, Aminda Josephine Lamprill, Gretta Stevens Lawrence, Loyce Drugan Little, Marion Matthisen, Andrew F Matthisen, Nina B Meyer, Eugenie Montenegro, Luis Mu'ayyad, habib Muqbil, Kaykhusraw Murray, Ethel Nordstrom, Addie Otiniera, Barere Parke, Gladys Irene Quant, Ella C RawbAni, 'Abdu'1-VahhAb Rawb~ni, Mura~a' Roberts, Charley Rutfj&11, Nils ~~diqf, Parviz 496 510 513 523 437 543 459 468 468 441 483 518 511 493 534 446 547 529 529 524 550 501 445 520 444 516 457 506 539 499 454 483 514 [p10] x CONTENTS Page Samandari, Tar~zu'I1Ah 410 Thiele, Paul Fred 522 Schopflocher, Florence (Lorol) 488 Ullrich, Clarence 465 Seto, Mamie Loretta479 Vujd~ni, Far~marz 514 ~hayd~n-Shf di Abu'1-QAsim 509 Walsh, Laura 501 Simple, Peter 498 Ward, Forsyth 451 Smith, Elton Mason504 Weeden, Benjamin Dunham 478 Snider, Howard J 481 Wright, Jonita 434 Stamp, Elizabeth 490 Wrout, Stanley 485 Steinmetz, Elsa 475 Yen, Hilda Yank Sing476 Sunshine, Rezsi 473 YagAnagi, Isfandfy~r492 PART FOUR THE WORLD ORDER OF BAHA'U'LLAH I. THE UNIVERSAL HOUSE OF JUSTICE 1. The Constitution of the Universal House of Justice 555 2. The Second International Convention for the Election of the Universal House of Justice 565 3. The Relationship of the Institutions of the Guardianship and the Universal House of Justice 569 II. THE HANDS OF THE CAUSE OP GOD 1. The Hands of the Cause of God 573 2. The Work and Travels of the Hands of the Cause 577 3. The Travels of Amatu'I-Bah& R6liiyyih Khinum during the Nine Year Plan 589 4. Hands of the Cause who Represented the Universal House of Justice at Conferences nces and Dedications 608 5. Hands of the Cause who Represented th~ Universal House of Justice at Conventions ions for the election of National Spiritual Assemblies 610 6. The Establishment of the Continental Boards of Counsellors 611 7. The Relationship of Continental Boards of Counsellors to National Spiritual Assemblies, by Edna M. True 621 III. THE INSTITUTION OF THE MASHRIQU'L-ADHKAR 1. Foreword, by Horace ilolley 629 2. The Spiritual Significance of the Mashriqu'l-Adhkar 630 3. Dedication of the Mother Temple of Latin America and the International Teaching Conference, Panama 633 4. La Inauguraci6n Del Templo Madre De Am&ica Latina 641 5. The History of the Panama TempleÑ Address by Robert W. McLaughlin 643 6. Panama Temple Data and Statistics 647 IV. THE INSTITUTION OF THE NATIONAL SPIRITUAL ASSEMBLY 1. Introduction, by Horace Holley 651 2.A Model Declaration of Trust and ByLaws for a National Spiritual Assembly 653 3.A Procedure for the Conduct of the Annual Baha'i Convention 661 V. THE LOCAL SPIRITUAL ASSEMBLY 1. The Institution and Its Significance 663 2. ByLaws of a Local Spiritual Assembly 675 [p11] CONTENTS Xi Page VI. THE NONPOLITICAL CHARACTER OF THE BAHA'I FAITH. 679 VII. BAHA'IS AND MILITARY SERVICE 685 1. The Baha'i View of Pacifism 685 2. The Baha Position on Military Service 685 3. Loyalty to Government 686 4. Summary of the Guardian's Instructions on the Obligation of Baha in connection ion with Military Service 687 VIII. BAHA'I CALENDAR, FESTIVALS AND DATES OF HISTORICAL SIGNIFICANCE 1. Foreword, by Dr J. B. Esslemont 688 2. Baha'i Feasts, Anniversaries and Days of Fasting 688 3. Baha'i Holy Days on which Work should be Suspended 689 4. Additional Material Gleaned from Nabil's Narrative (vol. II), regarding the Baha Calendar 689 5. Historical Data Gleaned from Nabil's Narrative (vol. II), regarding Baha'u'llah 692 6. Dates of Historical Significance in the Rise of the Baha Faith 696 PART FIVE DIRECTORY, BIBLIOGRAPHY, GLOSSARY I. BAHA'I DIRECTORY 19681973 1. The Universal House of Justice 701 2. The Hands of the Cause 701 3. Continental Boards of Counsellors 701 4. Baha'i International Community 702 5. National Spiritual Assemblies 702 6. Baha Publishing Trusts 703 II. BAHA'I BIBLIOGRAPHY 1. Baha'u'llah's BestKnown Works 705 2. The Bab's BestKnown Works 706 3. 'Abdu'l-Baha's BestKnown Works in Persian and Arabic 707 4. Some Compilations from the Writings of Baha'u'llah and 'Abdu'l-Baha 708 5. Shoghi Effendi's BestKnown Works 708 6. Languages Into Which Baha'i Literature has been Translated 709 A. Africa 709 B. The Americas 711 c. Asia 712 D. Australasia and the Pacific Islands 714 E. Europe 715 F. Invented Languages 716 G. Total by Continents 716 7. TheShort Obligatory Prayer in Two-Hundred and Ninety-Five Languages 717 8. Major Works and Partial List of Languages in which they are available 751 A. Works of Baha'u'llah 751 B. Works of 'Abdu'l-Baha 751 c.Works Compiled from the Writings of Baha'u'llah, the Bab and 'Abdu'l-Baha Baha 751 D. Works of Shoghi Effendi 751 [p12] xii CONTENTS Page 9. A Selection of Introductory and Expository Works 753 A. General 753 B. For Children 754 C. Periodicals 754 D. International Record 754 III. ORIENTAL TERMS 1. Transliteration of Oriental Words Frequently used in Baha Literature 755 2. Guide to Transliteration and Pronunciation of the Persian Alphabet 757 3. Notes on the Pronunciation of Persian Words 757 4. Definitions of Some of the Oriental Terms used in Baha'i Literature 759 PART SIX LITERARY AND MUSICAL WORKS I. ESSAYS AND REVIEWS 1. Three Momentous Years of the Heroic Age Ñ I 868 Ñ 1870, by Adib T&hirz&dih 767 2. The Spiritual Revolution, by Douglas Martin 773 3. The Writings of 'Abdu'l-Baha, by Amin Ban6nf 780 II. VERSE 785 III. MUSIC 794 [p13] LIST OF ILLUSTRATIONS Page Frontispiece One: His Highness Malietoa Tanumafihi II of Western Samoa Frontispiece Two: One of Mi~hkin-QaIam's Illuminated Designs of "The Greatest Name" Aerial view of presentday 'Akka 13 Upper chamber, House of the Bab Shfr&z 17 A view of the house of the ImAm-Jum'ih, hfThAn 20 Presentday view of MAh-K6, 'AilhirMyjAn 23 The fortress of Chihriq 26 Interior view of the Masjid-i-Vakfl Shir~z 27 Pulpit of the Masjid-i-Vakil 28 A photograph of 'Abdu'l-Baha taken in Adrianople 33 Dr. Auguste Henri Forel 39 The upper rooms at No. 7 Persian (Haparsim) St., HThe resting place of Shoghi Effendi, Great Northern London Cemetery, New SouthgaThe FarmAn banishing Baha'u'llah to 'Akka, Palestine The Bay of 'Akka viewed from Mt. Carmel The Bay of 'Akka with Mt. Carmel in the distance 'Akka viewed from the mouth of the River Belus 'Akka viewed from the northeast A typical mule-driven water wheel A view of the land gate, 'Akka An early photograph taken looking through the land gate, 'Akka A view of the sea gate, 'Akka A view of the prison at 'Akka showing the room occupied by Baha'u'llah distant view of 'Akka, from the northeast Engraving dated 1877 showing the German Templar colony, Mt. Carmel, HaMap showing the voyage of Baha'u'llah from Adrianople to the Holy Land 72 Baha'is gathering at the site of the Mediterranean Conference, Palermo, Sicily 75 The Hand of the Cause Ugo Giachery addressing the Mediterranean Conference 76 Interior view of the hail where the Mediterranean Conference was held 77 A view of the Shrine of the Bab as seen from the Bay of Haifa 79 A group of believers disembarking at Palermo 80 A group of Baha'i pilgrims at the Most Great Prison, 'Akka 80 The Hands of the Cause who attended the commemoration observance in the Holy Land marking the centenary of the arrival of Baha'u'llah 82 The Baha gathered at Babji for the commemoration observance 82 Baha'is circumambulating the Shrine of Baha'u'llah Baha'is ascending the terraces leading to the Shrine of the Bab 84 Members of the Universal House of Justice with Baha'i youth volunteers during the centenary ry observance 85 Hands of the Cause and members of the Universal House of Justice bearing the casket of the Hand of the Cause Tar~zu'1IAh Samandari 86 An early photograph of the House of 'Abbhd 89 The room where Baha'u'llah revealed the KiM b-i-A qdas, House of 'Abbiid 91 Facsimile of a page of Shoghi Effendi's handwritten outline of a synopsis and codification of the laws and ordinances of the Kitab-i-Aqdas 92 A photograph of 'Abdu'l-Baha taken in Paris in 1911 106 A Tablet in the handwriting of 'Abdu'l-Baha 109 A calligraphic arrangement by Mishkin-Qalam of titles conferred upon 'Abdu'l-Baha or mentioned in various Tablets 111 The funeral procession leaving 'Abdu'l-Baha's home, November 29, 1921 112 xiii [p14] Page 112 115 116 119 121 122 124 127 XIV LIST OF ILLUSTRATIONS The funeral of 'Abdu'l-Baha The room occupied by 'Abdu'l-Baha and in which He passed away Funeral cort&ge ascending Mt. Carmel Some of those attending the funeral of 'Abdu'l-Baha A view of the train of mourners Corn being distributed to the poor at the home of 'Abdu'l-Baha The inner Shrine of 'Abdu'l-Baha Three glimpses of 'Abdu'l-Baha National Spiritual Assemblies formed between 1968 and 1973 Burundi and Rwanda (1969) Papua and New Guinea (1969) Botswana (1970) Dahomey, Togo and Niger (1970) Ghana (1970) Guyana, Surinam and French Guiana (1970) Malawi (1970) Ñ inaugural Convention Near Fast (1970) Samoa (1970) Tonga and the Cook Islands (1970) Upper West Africa (1970) Zayre (1970) Central African Republic (1971) Chad (1971) Congo (Brazzavifle) and Gabon (1971) Lesotho (1971) Ivory Coast, Mali and Upper Volta (1971) Page 142 142 144 144 144 144 146 146 146 146 147 147 148 148 148 148 South West Pacific Ocean (1971) Sudan (1971) Trinidad and Tobago (1971) Afg~Anist6n (1972) Arabian Peninsula (1972) Bangladesh (1972) Iceland (1972) Republic of Ireland (1972) Malagasy Republic (1972) Nepal (1972) North West Pacific Ocean (1972) Puerto Rico (1972) R&nion (1972) Rwanda (1972) Seychelles (1972) Singapore (1972) Windward Islands (1972) 150 150 150 151 151 153 153 153 153 155 155 155 155 157 157 157 157 150 Bronze plaque marking the resting place of Mirza Mihdi, the Purest Br&nch Mirza Mihdi, the Purest Branch The Shrines of the Purest Branch and his mother, Navv6is A view of the Mansion of MazAerial view of gardens at Babji A new garden in the vicinity of the Shrine of the Bab Obelisk marking the site of the future Ma~riqu'1-A~hk6r, Mt. Carmel New gate at the western approach to the Mansion of Baha New gate at the southwestern approach to the Shrine of the Bab His Highness Malietoa Tanumafihi H of Western Samoa with Baha friends attending the Annual Convention Map of Western Samoa Ma~ of Africa Map of North East Africa Baha'i Teaching Conference, Ethiopia Map of North West Africa The President of Dahoiney receiving Baha literature The President of Togo receiving Baha'i literature The President of Niger on the occasion of the signing of the official decree granting recognition ion to the Baha'i Faith in Niger 158 161 162 170 175 175 177 178 179 181 182 185 186 187 188 190 191 191 [p15] LIST OF ILLUSTRATIONS xv Page The Vice-President of Liberia with Hands of the Cause and Counsellors; Continental Conference, Monrovia, Liberia 194 The National Ija4ratu'1-Quds, Monrovia, Liberia 194 Map of South and West Africa The Hands of the Cause who attended the Oceanic Conference, Rose Hill, Mauritius 197 First Annual Convention for the election of the National Spiritual Assembly of the Baha of the Malagasy Republic (Madagascar) 198 Her Royal Highness Princess Ucinaphi of Swaziland at the opening of the Leroy Joas Baha'i Teacher Training Institute 202 Map of Central and Fast Africa 203 Fourth Annual Convention for the election of the National Spiritual Assembly of the Baha of Tanzania 208 Semiannual Conference of the Continental Board of Counsellors and Auxiliary Board members, Bangul, Central African Republic 209 Map of the Americas 210 Map of Central America and the Caribbean 211 Baha'i International Teaching Conference, El Salvador 213 First Baha'i College Club of Latin America; Puebla, Mexico 215 Regional Baha'i Conference, Port-au-Prince, Haiti219 Map of North America 221 The Hand of the Cause JalAl KhAzeh with the National Spiritual Assembly of the Baha of Alaska and members of the Auxiliary Board 223 National Haziratu'1-Quds of Canada; Willowdale, Ontario 225 Silver Anvil Trophy presentation to North American Baha Office for Human Rights 227 Baha exhibit at annual convention of the NationalAssociation of Human Rights Workers; Tulsa, Oklahoma 229 Map of South America 230 The Hand of the Cause Abdu'l-Baha R6~fyyihnum presenting Baha literature to the President of Bolivia 233 Commemorative Congress in observance of the fiftieth anniversary of the establishment of the Baha'i Faith in Brazil 234 The Hand of the Cause Enoch Olinga with some Colombian BahA'isSome of the children who attended Baha Children's School; Esmeraldas, EcuadoBah~'i group at the Teaching Institute held in the Chaco, Paraguay Baha teacher presenting a study lesson; Racchi, Peru 240 A group of Baha'is attending a Baha Teaching Institute held in the Guajira, Venezuela 242 Map of Western Asia 243 The Vice-President of India receiving Hands of the Cause and a member of the National Spiritual Assembly of the Baha of India 245 The Hand of the Cause Dr. Adelbert Mtihlschlegel with Baha'i friends; Andlira Pradesh, India 246 The Hand of the Cause William Sears at Baha'i Summer School of Persia 247 The Hand of the Cause 'Au Akbar Funlian with Baha'i friends at the first Annual Convention on for the election of the National Spiritual Assembly of the Baha of Nepal 248 Some Baha'is gathered at the site of the future Mashriqu'l-Adhkar of Ceylon 249 Baha Summer School of Turkey 251 Map of South East Asia 252 Mr. Yan Kee Leong of the Continental Board of Counsellors with the first two Chinese to accept the Baha'i Faith in Burma 253 The Hand of the Cause JaI6i Kh&zeh with Baha friends at the first Annual Convention for the election of the National Spiritual Assembly of the Baha'is of Eastern Malaysia and Brunei 254 [p16] xvi LIST OF ILLUSTRATIONS Page The Hand of the Cause H. Collis Featherstone with some Baha'is of Vientiane, Laos 255 Map of North East Asia 259 The Hand of the Cause Enoch Olinga with some Baha of Hokkaido, Japan 261 The Hand of the Cause H. Collis Featherstone presenting Baha'i literature to the Mayor of Taipei, Taiwan 262 Map of Australasia and the Pacific Islands 263 Friends attending the dedication of the Baha Teaching Institute; Madina, New Guinea 265 Map of the Pacific Islands 266 Map of the North West Pacific Ocean 268 Map of the South West Pacific Ocean 269 The Hand of the Cause Enoch Olinga visiting the Solomon Islands 270 Baha'i Teaching Conference; Port-Vila, New Hebrides271 Map of islands of the South Pacific 272 The National I aziratu'I-Quds and Baha'i Teaching Institute; Tarawa, Gilbert and Ellice Islands 273 Float entered by Samoan Baha'is in Independence Day celebrations 274 Map of Europe 276 The Hand of the Cause Dr. Ugo Giachery with Baha friends of Malta 277 Baha Summer School; Orleans, France 280 The Hand of the Cause John Robarts at the North Atlantic Oceanic Conference; Reykjavik, Iceland 281 The Hand of the Cause William Sears presenting Baha'i literature to the President of the Republic of Ireland 282 The Annual Convention for the election of the National Spiritual Assembly of the Baha'is of Italy 283 The first of a series of proclamation posters produced by the Baha'is of the Netherlands 285 The Hand of the Cause Enoch Olinga with friends at the Baha'i Summer School of Norway 286 The Hand of the Cause Dr. Ugo Giachery with members of the National Spiritual Assembly of the Baha'is of Portugal 287 National Baha'i Teaching Conference, Uppsala, Sweden 288 Baha'i exhibition and literature display; Basel, Switzerland Eight Oceanic and Continental Conferences; A Pictorial Report 296 Ñ 316 The Hands of the Cause and some of the friends who attended the North Atlantic Oceanic Conference 323 First National Youth Conference of the Baha'is of the United States 325 Regional Baha Youth Conference; Seoul, Korea 326 First National Youth Conference of the Baha of Australia 328 First Pacific Area Baha Youth Conference; Apia, Western Samoa 330 European Baha'i Youth Conference; Salzburg, Austria332 International Baha Youth Conference; Oteppe-Namur, Belgium 333 Baha'i Youth Conference; Da-nang, Vietnam 334 The Hand of the Cause Abdu'l-Baha Rfiljiyyih K12&num with some of those who attended the European Baha'i Youth Conference; Fiesch, Switzerland 337 European Baha Youth Conference; Padova, Italy 339 "The Dawn-Breakers" singing group of Italy performing at the Baha'i Youth Conference; Dortmund, Germany 339 Baha Youth Conference; La Vega, Dominican Republic340 First Baha Youth Summer School of Southern Africa; Swaziland 340 First National Youth Conference of the Baha'is of P~kist~n 341 International Baha'i Youth Conference; Cali, Colombia 342 International Baha Youth Conference; Argentina 343 "Great Day", the first Baha'i Youth singing group of the Netherlands 344 [p17] LIST OF ILLUSTRATIONS xvii Page "The Dawn-Breakers of Europe" performing A Plea for One World 345 "Windflower" Ñ Baha'i Youth singing group of Alaska346 American Baha Youth team who participated in the "Hand in Hand" teaching project in Norway Baha'i Youth who participated in the InterFaith devotional service sponsored by the United Nations Association of Australia 350 A Ponapean Baha'i Youth with visiting Baha'i teacher 353 Baha'i Teacher Training Institute in a village in southern Korea 353 Baha'i Youth at the National laratu'1-Quds; Singapore 354 Three Baha'i Youth departing on a teaching trip to Cameroon and Chad 355 Partial view of the audience at the Baha'i Youth Conference; Padova, Italy 356 Partial view of skyline of New York showing the United Nations complex 358 Annual Conference of NonGovernmental Organizations; New York 359 Dr. Victor de Araujo, accredited representative of the Baha'i International Community to the United Nations, seen in his office 365 Mrs. Mary Sawicki, Administrative Assistant to Dr. Victor de Araujo, seen in the offices of the Baha International Community 369 The conference room, offices of the Baha'i International Community 370 Conference of NonGovernmental Organizations; Addis Ababa, Ethiopia 371 The Hand of the Cause Dr. Ugo Giachery, observer for the Baha'i International Community, at the United Nations Seminar on "The Danger of Recrudescence of Intolerance"; Nice 373 United Nations Seminar on "The Evils of Racial Discrimination"; Yaound~, Federal Republic of Cameroon 377 Certificate issued by the Minister of Justice granting recognition to the National Spiritual Assembly of the Baha'is of Spain 379 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of Papua and New Guinea 380 Certificate of Registration of the National Spiritual Assembly of the Baha'is of Jamaica 381 Certificate of Registration of the National Spiritual Assembly of the Baha'is of Taiwan 382 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of Nigeria 383 Certificate of Registration of the National Spiritual Assembly of the Baha'is of Bangladesh 384 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of Puerto Rico 385 Certificate of the Department of Justice granting recognition to the National Spiritual Assembly of the Baha'is of Rwanda 386 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of Seychelles 387 Certificate of Incorporation of the National Spiritual Assembly of the Baha'is of Uruguay 388 Act of the Parliament of Trinidad and Tobago for the incorporation of the Local Spiritual Assembly of the Baha'is of Port-of Spain 390 Certificate of Incorporation of the Local Spiritual Assembly of the Baha'is of Stavanger, Norway 391 Certificate of Incorporation of the Local Spiritual Assembly of the Baha of Uma, Fiji 392 Certificate of Incorporation of the Local Spiritual Assembly of the Baha'is of Port-Vila, New Hebrides 393 Certificate of Incorporation of the Local Spiritual Assembly of the Baha'is of Bwitengi, Tanzania 394 Certificate of Incorporation of the Local Spiritual Assembly of the Baha of Concepci6n, Belize 395 Act of the Parliament of the Republic of Liberia for the Incorporation of the Local Spiritual Assembly of the Baha'is of Gbota, Bong County 396 Certificate of Registration of a Baha'i symbol granted to the National Spiritual Assembly of the Baha of France 398 Certificate of Baha marriage, Malaysia 399 [p18] 470 471 474 475 476 478 480 482 483 484 486 487 489 490 491 492 494 496 498 499 500 501 502 504 505 507 508 509 510 xviii LIST OF ILLUSTRATIONS Page Circular No. 1, 1970, of The United Republic of Tanzania, granting leave of absence on Baha'i Holy Days to Baha'is in government service400 Amendment enacted by the Legislature of the State of Hawaii recording recognition of Nawruz as a Baha Holy Day 401 Licence authorizing Baha'i marriages under The Law of Marriage Act, 1971, Section 30; The United Republic of Tanzania 402 Senate Bill No. 39 of the Legislature of the State of West Virginia, U.S.A., recognizing the legality of Baha marriage 403 Extract from the Government Gazette of the Republic of Singapore giving recognition to Baha Holy Days 404 Circular of the Department of Education, Gilbert and Ellice Islands, permitting children of Baha parents to absent themselves from school on Baha'i Holy Days 405 Licence authorizing Baha'i marriages, Western Samoa406 Letter from the Commissioner of the Public Service of Australia granting leave of absence on Baha Holy Days to Baha'is in government service 407 English translation of a letter from the Ministry of Educational Affairs, Iceland, permitting Baha students to absent themselves from school on Baha'i Holy Days 408 House Concurrent Resolution No. 128 of the Legislature of the State of Michigan, U.S.A. commending the Detroit Baha Spiritual Assembly and the Wayne State University Baha'i Club Tar6zu'IlAh Samandari Hermann Grossmann M6sA Ban~ni Agnes Baldwin Alexander Dr. Lutfu'IlAh Hakim Jonita Wright Mariette Germaine Bolton Marie Ciocca Hoimlund Alvin J. Blum Sara M. Kenny Maud Bosio Addie Nordstrom Kay~husraw Muqbil Loyce Drugan Lawrence Ni'mat 'Ah'i Harold Thomas Fitzner Forsyth Ward Etty Graeffe Charley Roberts Evelyn Baxter Gladys Irene Parke Jeanne Gwendolin Allen Tommy Kabu Mary Hotchkiss Bode Doris Foye Corbin Mustapha Bouchoucha Ruth Randall Brown Clarence Ulirich Pacora Blue Mountain Page 412 417 422 424 431 435 436 438 440 442 444 445 446 447 449 450 452 454 455 456 457 459 460 461 462 463 464 466 467 Curtis DeMude Kelsey Harriet Morgan Kelsey Rezsi Sunshine Elsa Steinmetz Hilda Yank Sing Yen Benjamin Dunham Weeden Mamie Loretta Seto Howard J. Snider Nils Rutfjall ilaik Kevorkian Stanley Wrout Mary Gale Collison Florence Evaline (Lorol) Schopflocher Percy Meade Almond Elizabeth Stamp IsfandiyAr Yag6nagf Aminda Josephine Kruka Abmad Ijamdi Roberta K. Christian Peter Simple Murassa' (Yazdi) RawbAni Laura Walsh habib Mu'ayyad Napoleon Bergamaschi Elton Mason Smith Ella C. Quant Martha Ross Dean Sidney I. Dean hAil Abu'1-QAsim ShaydAn-Shidi [p19] LIST OF ILLUSTRATIONS xix Carl A. Hannen Anna Koestlin Buzurgmihr Himmati Parviz ~Adiqi Far~marz VujdAnf Parviz Fur6ghi Barere Otiniera William Paul Coppock IshrAq Kb~vari Ethel Murray Paul Fred Thiele Eugenie Meyer Richard Baha'u'llah Page 511 512 514 515 515 515 516 517 518 521 522 525 526 Leong Tat Chee Mary Tilton Fantom Andrew F. Matthlsen Nina B. Matthisen Joy Hill Earl Gretta Stevens Lamprill Matthew W. Bullock 'Abdu'1-VahhAb Rawb6~ni Winston Evans Greta Jankko Badi' Bushr6'i Marion Little Luis Montenegro The members of the Universal House of Justice elected at RPSvAn, 1968 Site of the future seat of the Universal House of Justice Interior view of Beit Harofe Auditorium, Haifa, where the general sessions of the second International Convention were held Delegates casting ballots for the election of the Universal House of Justice Partial view of interior of IBeit Harofe Auditorium during a session of the International Convention The Hand of the Cause Enoch Olinga with delegates representing the National Spiritual Assembles of the United States, Kenya and Nicaragua Delegates representing the National Spiritual Assemblies of Peru, Brunei, Botswana and Alaska Exterior view of No. 10 Haparsim Street, Haifa The Hands of the Cause and members of the Universal House of Justice gathered in the Baha'i gardens Page 527 529 530 530 532 534 536 540 541 543 546 548 550 557 558 564 566 566 567 567 568 572 The Hands of the Cause Amatu'I-Bah~ Rfl$iyyih KMnum Ugo Giachery Tarazu'lIah Samandari 'AII-Akbar Furhtan Hermarin Grossmann Dhikru'lhh KhAdem Shu'~'u'11Ah 'AT&'i Mas~i BanAni Adelbert MUhlschlegel Jaldi KhAzeh Paul E. Haney Page 573 573 573 573 574 574 574 574 574 574 574 'Ali-Mutiammad VarqA Agnes B. Alexander Enoch Olinga William Sears John Robarts }jlasan M. Baha'i John Ferraby II. Collis Featherstone Rabmatu'llAh Mirza Abu'1-Q~sim Faizf The Hand of the Cause Dr. Ugo Giachery with some of the friends attending the first Icelandic Baha Summer School The Hand of the Cause TarAzu'IIAh Samandari with some of the friends attending the Baha Summer School of Turkey Baha'i Conference sponsored by the Continental Board of Counsellors in North America; Alaska The Hand of the Cause Dhikru'IlAh Kh6dem with some Jamacian friends at the Caribbean Conference 574 574 575 575 575 575 575 575 575 575 576 576 578 579 [p20] xx LIST OF ILLUSTRATIONS Page The Hand of the Cause JaM Kh~zeh participating in the Indian Ocean Conference 580 The Hand of the Cause Adelbert Miihlschlegel accepting floral tributes from the Baha'is of Secunderabad 581 The Hand of the Cause Paul Haney with four members of the Continental Board of Counsellors rs in Central and East Africa 582 The Hand of the Cause 'Au-Muhammad VarqA with friends attending the first Annual Convention for the election of the National Spiritual Assembly of the Baha'is of the Central African Republic 583 The Hand of the Cause Enoch Olinga with some Baha'is of Stavanger, Norway 584 The Hand of the Cause Enoch Olinga with some Baha'is of Fiji 584 The Hand of the Cause William Sears with some of the friends attending the Baha Summer School of Persia 585 The Hand of the Cause Abu'I-Q4sim Faizi with some members of the National Spiritual Assembly of Central Africa 586 The Hand of the Cause Abdu'l-Baha RflljiyyihKhAnum photographed with the vehicle she drove during "The Great Safari" 588 Abdu'l-Baha Rfil)iyyih Kh&num paying an official call on the Acting Governor-General of Trinidad 590 The Hands of the Cause Abdu'l-Baha Ralgyyih KhAnum and Enoch Olinga with friends who attended a devotional service at the Mother Temple of Africa; Kampala, Uganda 591 Baha'i meeting in Kibisi Settlement Scheme, Kenya592 Map depicting the four journeys in "The Great Safari" 593 Abdu'l-Baha R6~iyyih Kli&num with His Highness the Asantehene, Otumfuo Opoku Ware II of the Asante; Kumasi, Ghana 594 Abdu'l-Baha RPbfyyih KhAnum with some Ethiopian Baha'is 595 Abdu'l-Baha R4l3iyyih KNnum turning the earth for the foundation stone of the future Baha'i Centre of Gemeto, Ethiopia 595 Abdu'l-Baha Rflbfyyih KhAnum with the President of the Ivory Coast 596 Abdu'l-Baha Rfi]iiyyih Kh&num with the Mayor of Timbuktu 597 Abdu'l-Baha R6~iyyih KMnum with the President of Liberia 597 Abdu'l-Baha Rflbfyyih KhAnum with Baha friends of Gbendebou, Sierra Leone 598 A casual Baha meeting in Malekel Village, Sierra Leone 598 Abdu'l-Baha R61)fyyih KhAnum with Baha'is in ceremonial dancing costumes; Akpabys, Nigeria 599 Abdu'l-Baha Rfihfyyih KhAnum with friends at the boundary of Upper Banyang, West Cameroon 600 Abdu'l-Baha Rfl~iyyih KhAnum with the Fon of Mankon; Bamenda District, United Republic of Cameroon 601 Abdu'l-Baha Rhljiyyih KhAnum with some Chiefs and sub-Chiefs who entertained her in Ishamba Village, Occidental Kasai, Zaire 602 Abdu'l-Baha RiM~iyyihKh~num addressing a Baha'i Children's Class; Salisbury, Rhodesia 603 Abdu'l-Baha Rahfyyih KhAnum being presented with the gift of a clay pot; Givogi, Kenya 604 Abdu'l-Baha R6ljiyyih 6num with a group of Masai women; Geteri market, Kisil, Kenya 605 The Hand of the Cause John Robarts as he appeared at the North Atlantic Oceanic Conference ce 609 Dr. Chellie J. Sundram of the Continental Board of Counsellors in Southeastern Asia with the Hands of the Cause and guests visiting the Baha Exhibition at the Oceanic Conference of the South China Seas 609 [p21] Page 622 623 623 625 627 LIST OF ILLUSTRATIONS xxi Northwestern Africa Central and East Africa Southern Africa North America Central America South America 619 The Continental Boards of Counsellors Page 614 615 615 618 619 Western Asia Southeastern Asia Northeastern Asia Australasia Europe The Mother Temple of Latin America, on Cerro Sonsonate, Panama Ñ coloured photograph between pp. 638 Ñ 639 631 Aerial view of the Mother Temple of North America; Wilmette, Illinois Aerial view of the Mother Temple of Latin America; Cerro Sonsonate, near Panama City, Panama Baha'is gathering for the dedication of the Panama Temple Mr. Athos Costas of the South American Board of Counsellors reading a Spanish translation of the dedicatory address A Guaymi believer presenting a devotional reading at the dedication service Amatu'I-Bah~ Rimiyyih KhAnum as she appeared at the dedication service Some of the Indian Baha'is who attended the dedication service "The Jin-ai Singers" of Washington performing at a public meeting during the International Baha'i Teaching Conference; Panama A view of the Panama Temple during construction Three views of the Panama Temple during construction Mr. Robert W. McLaughlin, Mr. Peter Tillotson and others attending a reception at the time of the dedication of the Panama Temple Some Indian believers who participated in the Temple dedication and International Teaching Conference; Panama Another view of the Mother Temple of Latin America Baha'is gathering for the dedication of the Mother Temple of Latin America 632 632 635 636 636 637 639 640 642 644 645 647 649 Some Local Spiritual Assemblies formed between 1968 and 1973 Savolinna, Finland (1972) Falkiand Islands (1972) Shaft IrAn (1972) Mathibatsela, Botswana (1973) Cayenne, French Guiana (1968) San Pablo Jocopilas, Guatemala (1971) Page 650 650 660 666 666 674 Bhutan, Eastern Himalayas (1972). Kimo, New Guinea (1968) Kirkwall, Orkney Islands (1969) Fort Qu'Appelle, Saskatchewan, Canada ada (1968) Bohicon, Dahomey (1970) Facsimile of the Short Obligatory Prayer in Braille (English) Grade IL Baha'i literature display aboard the Se'intis; Landestag Burkliplatz, Zurich A selection of Baha'i literature in some of the 589 languages in which it is available Baha'i exhibition and literature display; Basel, Switzerland Mishkin-Qalam, outstanding calligrapher of Persia The first and last Verses of Baha'u'llah's The Hidden Words (Arabic) arranged and written in three different styles of calligraphy by Mishkin-Qalam 674 678 684 686 687 750 750 752 752 758 763 [p22] [p1] INTRODUCTION AIMS AND PURPOSES OF THE BAHA'I FAITH By DAVID HOFMAN RELIGION has two objectives, the regeneration of men and the advancement of mankind. "A ii men have been created to carry forward an ever advancing civilization" proclaims Baha'u'llah, and "The purpose of the one true God, exalted be His glory, in revealing Himself unto men is to lay bare those gems that lie hidden within the mine of their true and inmost selves." These aims of religion, universal and eternal, nevertheless have been conditioned to the capacities of each age or dispensation and the great religions of the past have developed their social orders within generally definable times and areas. Judaism, for instance, attained its peak under Solomon and was confined, before the dispersion, to the Near East; Zoroastrianism remained Persian until the Arab conquest and the settlement of a remnant in Western India; Christianity became the religion of European civilization; the building of the nation state undertaken by IslAm remained a Muslim experiment until feudal Europe learned the lesson and its city states gave way to and adopted the more advanced order. It has remained for the Baha religion to declare and promote the cause of world order Ñ the sine qua non of its existence Ñ and to disclose the concomitant unities of religion, of mankind and of historical purpose. "Unity of family, of tribe, of city-state, and nation have been successively attempted and fully established. World unity is the goal towards which a harassed humanity is striving. Nation-building has come to an end. The anarchy inherent in state sovereignty is moving towards a climax. A world, growing to maturity, must abandon this fetish, recognize the oneness and wholeness of human relationships, and establish once for all the machinery that can best incarnate this fundamental principle of its life."' Religion sees the course of history as an organic process, moving towards the full realization of all the potentialities implanted in man. The vicissitudes, the great advances, the hiatuses it regards as the natural unfoldment of that process just as the succession of bud, leaf, flower and fruit is the natural unfoldment in the life of a tree; or infancy, childhood, youth and maturity in that of a man. Indeed, Baha'i scripture explains, the process is the same. The sun is the effective agent in the organic life of the earth; religion in that of humanity. "The sun of truth is the Word of God, upon which depends the training of the people of the country of thought."' The creative Word, revealed in each stage of human progress by a Manifestation of God, and conditioned to the requirements of the time, is the effective agent in the long, single process of humanity's development from infancy to World Order. This truth is enshrined in all revealed religion although it needs the illumination of Baha'u'llah's revelation to enable men to perceive it. "The first picture presented in the Bible is that of human unity in its simplest form; that of a single family. The last picture is that of a unity manifold and universal in which all kindreds and tongues and peoples and nations are gathered into one and unified in the enjoyment of a common worship, a common happiness, a common glory. "The great problem which, according to the Bible, confronts the human race in its progress is that of advancing from the barest, baldest 1 Shoghi Effendi, Guardian of the Baha Faith, The Unfoldment of World Civilization, 1936. 2 Baha'u'llah, Words of Wisdom. 1 [p2] 2 THE BAHA'I WORLD unity through a long experience of multiplying diversities till ultimately a balance between the two principles is struck, poise is gained and the two forces of variety and unity are blended in a multiple, highly developed world fellowship, the perfection of whose union was hardly suggested in the primitive simplicity of early man."' This spiritual view of evolution is the constant theme of religion. Each revelation refers to the past, looks forward to the future and concentrates upon the immediate need for spiritual regeneration and enlightenment. The Prophet evokes in human hearts a sacrificial love which transcends self-interest and causes the early believers to dedicate themselves entirely to the practice and diffusion of the new message. As it spreads it works like leaven in society, reforming its morals, uplifting its vision and promoting a greater diffusion of love in social action. "World history at its core and in its essence is the story of the spiritual evolution of mankind. From this all other activities of man proceed and round it all other activities revolve."2 Unlike the revelations of the past, the Baha revelation releases not only the creative Word necessary to the renewal of spiritual vitality in the human spirit, but embodies that divine energy in an administrative order capable of bringing within its shade all the diversified ethnic groups and myriad types of the human race, who may find within its wide embrace a full, happy and purposeful life. Baha'i activity therefore is directed not only, as in the past, to the spreading of the Word, but to the establishment of the fabric of that Order which, enshrined within the creative Word itself, becomes the chief instrument for the further diffusion and social application of the Divine Message. This World Order, which the Baha'i Faith exists to establish, is none other than that long-promised Kingdom in which peace, justice and brotherhood shall prevail universally and "the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea."3 The establishment of this World Order is dependent upon the regeneration of mankind which must turn again to God and recognize His purpose. The two aims of religion are, therefore, interacting and interdependent. George Townshend, The Heart of the Gospel, 1939. 2 ibid. ~ Habakknk 2:14 Such a world-shaking transformation cannot be brought about by any movement of reform, however disinterested, nor by any unaided human effort. Modern man has turned away from God, and bereft of his traditional sanctions, has inevitably wrecked his old order which, in truth, is lamentably inadequate to modern conditions and is not susceptible of repair. "Soon," is Baha'u'llah's prophetic view of our day, "will the presentday order be rolled up, anda new one spread out in its stead." Likewise, "The signs of impending convulsions and chaos can now be discerned, inasmuch as the prevailing order appears to be lamentably defective." The current aim of religion, embodied in the aims and purposes of the Baha'i Faith, is the initiation and development of the next stage in the organic process of human evolution, which may be regarded as the coming of age of the human race. The signs of this maturity will be, inwardly the complete and utter acceptance as the basic axioms of human life of the oneness of mankind and the oneness of religion, and outwardly the unification of mankind in a single all-embracing world order, the objectification of Baha'u'llah's statement" the earth is bitt one country and mankind its citizens." The energies of the Baha'is therefore, in pursuance of this aim, flow in three major channels; individual spiritual development, conveying the message of Baha'u'llah to others, and developing the pattern of world society embodied in the Baha'i administrative order. All these activities derive from the sacred text and it is the unique feature of the Baha revelation that whereas the first two are common to all revealed religions it is only Baha'u'llah who creates the institutions and reveals the laws, delineates the social order and establishes the principles of the civilization to which His revelation will give rise. Neither Moses nor Christ, Muhammad, Buddha, Zoroaster or Krishna did this, although They all foretold that it would be done by Him Who would take the government upon His shoulders and establish the Kingdom in peace and righteousness. None of the traditional motives operates to create the Baha community, neither former associations, political or economic identity of interest, racial or patriotic grouping. Only the recognition and love of Baha'u'llah brings into close relatedness and cooperative action people [p3] INTRODUCTION 3 from every human background, of all types of character and personality, divergent and diversified interest. Through their brotherhood in Baha'u'llah the old crystallized forms of human divisiveness to which they formerly belonged, whether of class, race, religion, occupation, temperament or degree of civilization lose their rigidity and eventually disintegrate. The growing Baha'i community on the other hand is essentially based on love, is a brotherhood, a family, each member delighting in the diversity of its membership, welcoming the former pariah or outcast as a new flower in the garden, each as proud of his humanity as was ever the former chauvinist of his country. Within such a community the sun of Baha'u'llah's revelation can evoke new morals, new attitudes, new conventions, new hopes and visions, all enshrined within the text of the revelation itself and which provide the spiritual atmosphere and distinctive culture of the new day. Such a community, as it grows, becomes more and more a true social order, providing a soil to human life, a climate for its best development, an arena for the practice of its highest aspirations, and a beacon light to attract and guide the disillusioned, spiritually impoverished, frenetic and frustrated peoples of the earth. The energies of this new culture, guided and conserved to the service of human welfare by the agencies of Baha'u'llah's World Order will result in the proliferation of new arts and sciences, new social and economicrelationships, new educational methods and a general accession of wellbeing and felicity. The vision of the Baha'i Faith, though glorious, is a practical one, and the number of its dedicated promoters grows with increasing speed. It is summarized in the following words by the Guardian of the Baha'i Faith in his essay The Unfoldment of World Civilization: "The unity of the human race, as envisaged by Baha'u'llah, implies the establishment of a world commonwealth in which all nations, races, creeds and classes are closely and permanently united, and in which the autonomy of its state members and the personal freedom and initiative of the individuals that compose them are definitely and completely safeguarded. This commonwealth must, as far as we can visualize it, consist of a world legislature, whose members will, as the trustees of the whole of mankind, ultimately control the entire resources of all the component nations, and will enact such laws as shall be required to regulate the life, satisfy the needs and adjust the relationships of all races and peoples. A world executive, backed by an international Force, will carry out the decisions arrived at, and apply the laws enacted by, this world legislature, and will safeguard the organic unity of the whole commonwealth. A world tribunal will adjudicate and deliver its compulsory and final verdict in all and any disputes that may arise between the various elements constituting this universal system. A mechanism of world intercommunication will be devised, embracing the whole planet, freed from national hindrances and restrictions, and functioning with marvel-bus swiftness and perfect regularity. A world metropolis will act as the nerve centre of a world civilization, the focus towards which the unifying forces of life will converge and from which its energizing influences will radiate. A world language will either be invented or chosen from among the existing languages and will be taught in the schools of all the federated nations as an auxiliary to their mother tongue. A world script, a world literature, a uniform and universal system of currency, of weights and measures, will simplify and facilitate intercourse and understanding among the nations and races of mankind. In such a world society, science and religion, the two most potent forces inhuman life, will be reconciled, will cooperate, and will harmoniously develop. The press will, under such a system, while giving full scope to the expression of the diversified views and convictions of mankind, cease to be mischievously manipulated by vested interests, whether private or public, and will be liberated from the influence of contending governments and peoples. The economic resources of the world will be organized, its sources of raw materials will be tapped and fully utilized, its markets will be coordinated and developed, and the distribution of its products will be equitably regulated. "National rivalries, hatreds, and intrigues will cease, and racial animosity and prejudice will be replaced by racial amity, understanding and cooperation. The causes of religious strife will be permanently removed, economic barriers and restrictions will be completely abolished, and the inordinate distinction be [p4] THE BAHA'I WORLD tween classes will be obliterated. Destitution on the one hand, and gross accumulation of ownership on the other, will disappear. The enormous energy dissipated and wasted on war, whether economic or political, will be consecrated to such ends as will extend the range of human inventions and technical development, to the increase of the productivity of mankind, to the extermination of disease, to the extension of scientific research, to the raising of the standard of physical health, to the sharpening and refinement of the human brain, to the exploitation of the unused and unsuspected resources of the planet, to the prolongation of human life, and to the furtherance of any other agency that can stimulate the intellectual, the moral, and spiritual life of the entire human race. "A world federal system, ruling the whole earth and exercising unchallengeable authority over its unimaginably vast resources, blending and embodying the ideals of both the East and West, liberated from the curse of war and its miseries, and bent on the exploitation of all the available sources of energy on the surface of the planet, a system in which Force is made the servant of Justice, whose life is sustained by its universal recognition of one God and by its allegiance to one common Revelation Ñ such is the goal towards which humanity, impelled by the unifying forces of life is moving." [p5] PART ONE THE BAHA'I REVELATION [p6] [p7] EXCERPTS FROM THE BAHA'I SACRED WRITINGS i. BAHA'U'LLAH (Passages from the KITAB-I-AQDAS translated by Snoorn EFFENDI) 1. The first duty prescribed by God for His servants is the recognition of Him Who is the Dayspring of His Revelation and the Fountain of His laws, Who representeth the Godhead in both the Kingdom of His Cause and the world of creation. Whoso achieveth this duty hath attained unto all good; and whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed. It behoveth every one who reacheth this most sublime station, this summit of transcendent glory, to observe every ordinance of Him Who is the Desire of the world. These twin duties are inseparable. Neither is acceptable without the other. Thus hath it been decreed by Him Who is the Source of Divine inspiration. They whom God hath endued with insight will readily recognize that the precepts laid down by God constitute the highest means for the maintenance of order in the world and the security of its peoples. He that turneth away from them is accounted among the abject and foolish. We, verily, have commanded you to refuse the dictates of your evil passions and corrupt desires, and not to transgress the bounds which the Pen of the Most High hath fixed, for these are the breath of life unto all created things. The seas of Divine wisdom and Divine utterance have risen under the breath of the breeze of the All-Merciful. Hasten to drink your fill, 0 men of understanding! They that have violated the Covenant of God by breaking His commandments, and have turned back on their heels, these have erred grievously in the sight of God, the All-Possessing, the Most High. 0 ye peoples of the world! Know assuredly that My commandments are the lamps of My loving providence among My servants, and the keys of My mercy for My creatures. Thus hath it been sent down from the heaven of the Will of your Lord, the Lord of Revelation. Were any man to taste the sweetness of the words which the lips of the All-Merciful have willed to utter, he would, though the treasures of the earth be in his possession, renounce them one and all, that he might vindicate the truth of even one of His commandments, shining above the Dayspring of His bountiful care and lovingkindness. Say: From My laws the sweet smelling savour of My garment can be smelled, and by their aid the standards of Victory will be planted upon the highest peaks. The Tongue of My power bath, from the heaven of My omnipotent glory, addressed to My creation these words: "Ob-serve My commandments, for the love of My beauty." Happy is the lover that hath inhaled the divine fragrance of his Best-Beloved from these words, laden with the perfume of a grace which no tongue can describe. By My life! He who hath drunk the choice wine of fairness from the hands of My bountiful favour, will circle around My commandments that shine above the Dayspring of My creation. Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which the Pen of Revelation hat revealed. Meditate upon this, 0 men of insight! 2. Whenever My laws appear like the sun in the heaven of Mine utterance, they must be faithfully obeyed by all, though My decree be such as to cause the heaven of every religion to be cleft asunder. He doth what He pleaseth. He chooseth; and none may question His choice. 7 [p8] 8 T HE B A HA'i WORLD Whatsoever He, the Well-Beloved, ordaineth, the same is, verily beloved. To this He Who is the Lord of all creation beareth Me witness. Whoso hath inhaled the sweet fragrance of the All-Merciful, and recognized the Source of this utterance, will welcome with his own eyes the shafts of the enemy, that he may establish the truth of the laws of God amongst men. Well is it with him that hath turned thereunto, and apprehended the meaning of His decisive decree. 3. We have commanded you to pray and fast from the beginning of maturity; this is ordained by God, your Lord and the Lord of your forefathers. He has exempted from this those who are weak from illness or age, as a bounty from His Presence, and He is the Forgiving, the Generous. 4.. We have enjoined upon you fasting during a brief period, and at its close have designated for you Nawruz as a feast. The traveller, the ailing, those who are with child or giving suck, are not bound by the fast. Abstain from food and drink, from sunrise to sundown, and beware lest desire deprive you of this grace that is appointed in the Book. 5. The Lord bath ordained that in every city a House of Justice be established wherein shall gather counsellors to the number of Baha, and should it exceed this number it does not matter. • It behoveth them to be the trusted ones of the Merciful among men and to regard themselves as the guardians appointed of God for all that dwell on earth. It is incumbent upon them to take counsel together and to have regard for the interests of the servants of God, for His sake, even as they regard their own interests, and to choose that which is meet and seemly. Thus hath the Lord your God commanded you. Beware lest ye put away that which is clearly revealed in His Tablet. Fear God, 0 ye that perceive. 6. 0 ye servants of the Merciful One! Arise to serve the Cause of God, in such wise that the cares and sorrows caused by them that have disbelieved in the Dayspring of the Signs of God may not afflict you. At the time when the Promise was fulfilled and the Promised One made manifest, differences have appeared amongst the kindred of the earth and each people hath followed its own fancy and idle imaginings. Whoso layeth claim to a Revelation direct from God, ere the expiration of a full thousand years, such a man is assuredly a lying imposter. We pray God that He may graciously assist him to retract and repudiate such claim. Should he repent, God will, no doubt, forgive him. If, however, he persisteth in his error, God will, assuredly, send down one who will deal mercilessly with him. Terrible, indeed, is God in punishing! Whosoever interpreteth this verse otherwise than its obvious meaning is deprived of the Spirit of God and of His mercy which encompasseth all created things. Fear God, and follow not your idle fancies. Nay, rather follow the bidding of your Lord, the Almighty, the All-Wise, Be not dismayed, 0 peoples of the world, when the Daystar of My beauty is set, and the heaven of My tabernacle is concealed from your eyes. Arise to further My Cause, and to exalt My Word amongst men. We are with you at all times, and shall strengthen you through the power of truth. We are truly almighty. Whoso hath recognized Me, will arise and serve Me with such determination that the powers of earth and heaven shall be unable to defeat his purpose. The peoples of the world are fast asleep. Were they to wake from their slumber, they would hasten with eagerness unto God, the All-Knowing, the All-Wise. They would cast away everything they possess, be it all the treasures of the earth, that their Lord may remember them to the extent of addressing to them but one word. Such is the instruction given you by Him Who holdeth the knowledge of things hidden, in a Tablet which the eye of creation bath not seen, and which is revealed to none except His own SeW the omnipotent Protector of all worlds. So bewildered are they in the drunkenness of their evil desires, that they are powerless to recognize the Lord of all being, Whose voice calleth aloud from every direction: "There is none other God but Me, the Mighty, the All-Wise." Say: Rejoice not in the things ye possess; tonight they are yours, tomorrow others will possess them. Thus warneth you He Who is the All-Knowing, the All-Informed. Say: Can ye claim that what ye own is lasting or secure? Nay! By Myself, the All-Merciful. The days of your [p9] THE BAHA' I SACRED WRITINGS 9 life flee away as a breath of wind, and all your pomp and glory shall be folded up as were the pomp and glory of those gone before you. Reflect, 0 people! What hath become of your bygone days, your lost centuries? Happy the days that have been consecrated to the remembrance of God, and blessed the hours which have been spent in praise of Him Who is the All-Wise. By My life! Neither the pomp of the mighty, nor the wealth of the rich, nor even the ascendancy of the ungodly will endure. All will perish, at a word from Him. He, verily, is the All-Powerful, the All-Compelling, the Almighty. What advantage is there in the earthly things which men possess? That which shall profit them, they have utterly neglected. Ere long, they will awake from their slumber, and find themselves unable to obtain that which hath escaped them in the days oftheir Lord, the Almighty, the All-Praised. Did they but know it, they would renounce their all, that their names may be mentioned before His throne. They, verily, are accounted among the dead. 7. Lament not in your hours of trial, neither rejoice therein; seek ye the Middle. Way which is the remembrance of Me in your afflictions and reflection over that which may befall you in future. Thus informeth you, He Who is the Omniscient, He Who is Aware. 8. Unto every father hath been enjoined the instruction of his son and daughter in the art of reading and writing and in all that hath been laid down in the Holy Tablet. He that putteth away that which is commanded unto him, the Trustees are then to take from him that which is required foi their instruction, if be be wealthy, and if not the matter devolveth upon the House of Justice. Verily, have We made it a shelter for the poor and needy. He that bringeth up his son or the son of another, it is as though he hath brought up a son of Mine; upon him rest My Glory, My loving kindness, My Mercy, that have compassed the world. 9. 0 ye Men of Justice! Be ye in the realm of God shepherds unto His sheep and guard them from the ravening wolves that have appeared in disguise, even as ye would guard your own sons. Thus exhorteth you the Counsellor, the Faithful. 10. Let not your hearts be perturbed, 0 people, when the glory of My Presence is withdrawn, and the ocean of My utterance is stilled. In My presence amongst you there is a wisdom, and in My absence there is yet another, inscrutable to all but God, the Incomparable, the All-Knowing. Verily, We behold you from Our realm of glory, and shall aid whosoever will arise for the triumph of Our Cause with the hosts of the Concourse on high and a company of Our favoured angels. 0 peoples of the earth! God, the Eternal Truth, is My witness that streams of fresh and soft-flowing waters have gushed from the rocks, through the sweetness of the words uttered by your Lord, the Unconstrained; and still ye slumber. Cast away that which ye possess, and, on the wings of detachment, soar beyond all created things. Thus biddeth you the Lord of creation, the movement of Whose Pen hath revolutionized the soul of mankind. Know ye from what heights your Lord, the All-Glorious, is calling? Think ye that ye have recognized the Pen wherewith your Lord, the Lord of all names, commandeth you? Nay, by My life! Did ye but know it, ye would renounce the world, and would hasten with your whole hearts to the presence of the Well-Beloved. Your spirits would be so transported by His Word as to throw into commotion the Greater World Ñ how much more this small and petty one! Thus have the showers of My bounty been poured down from the heaven of My lovingkindness, as a token of My grace; that ye may be of the thankful. 11. Beware lest the desires of the flesh and of a corrupt inclination provoke divisions among you. Be ye as the fingers of one hand, the members of one body. Thus counselleth you the Pen of Revelation, if ye be of them that believe. Consider the mercy of God and His gifts. He enjoineth upon you that which shall profit you, though He Himself can well dispense with all creatures. Your evil doings can never harm Us, neither can your good works profit Us. We summon you wholly for the sake of God. To this every man of understanding and insight will testify. 12. Enter into wedlock, 0 people, that ye may bring forth one who will make mention of Me... 13. 0 kings of the earth! He Who is the sow ereign Lord of all is come. The Kingdom is [p10] 10 THE BAHA'! WORLD God's, the omnipotent Protector, the Self-Subsisting. Worship none but God, and, with radiant hearts, lift up your faces unto your Lord, the Lord of all names. This is a Revelation to which whatever ye possess can never be compared, could ye but know it. We see you rejoicing in that which ye have amassed for others and shutting out yourselves from the worlds which naught except My guarded Tablet can reckon. The treasures ye have laid up have drawn you far away from your ultimate objective. This ill beseemeth you, could ye but understand it. Wash from your hearts all earthly defilements, and hasten to enter the Kingdom of your Lord, the Creator of earth and heaven, Who caused the world to tremble and all its peoples to wail, except them that have renounced all things and clung to that which the Hidden Tablet hath ordained. This is the Day in which He Who held converse with God hath attained the light of the Ancient of Days, and quaffed the pure waters of reunion from this Cup that hath caused the seas to swell. Say: By the one true God! Sinai is circling round the Dayspring of Revelation, while from the heights of the Kingdom the Voice of the Spirit of God is heard proclaiming: "Bestir yourselves, ye proud ones of the earth, and hasten ye unto Him." Carmel hath, in this Day, hastened in longing adoration to attain His court, whilst from the heart of Zion there cometh the cry: "The promise is fulfilled. That which had been announced in the holy Writ of God, the most Exalted, the Almighty, the Best-Beloved, is made manifest." 0 kings of the earth! The Most Great Law hath been revealed in this Spot, this scene of transcendent splendour. Every hidden thing bath been brought to light, by virtue of the Will of the Supreme Ordainer, He Who bath ushered in the Last Hour, through Whom the Moon hath been cleft, and every irrevocable decree expounded. Ye are but vassals, 0 kings of the earth! He Who is the King of Kings bath appeared, arrayed in His most wondrous glory, and is summoning you unto Himself, the Help in Peril, the Self-Subsisting. Take heed lest pride deter you from recognizing the Source of Revelation, lest the things of this world shut you out as by a veil from Him Who is the Creator of heaven. Arise, and serve Him Who is the Desire of all nations, Who hath created you through a word from Him, and ordained you to be, for all time, the emblems of His sovereignty. By the righteousness of God! It is not Our wish to lay hands on your kingdoms. Our mission is to seize and possess the hearts of men. Upon them the eyes of Baha are fastened. To this testifieth the Kingdom of Names, could ye but comprehend it. Whoso followeth his Lord will renounce the world and all that is therein; how much greater, then, must be the detachment of Him Who holdeth so august a station! Forsake your palaces, and haste ye to gain admittance into His Kingdom. This, indeed, will profit you both in this world and in the next. To this testifieth the Lord of the realm on high, did ye but know it. How great the blessedness that awaiteth the king who will arise to aid My Cause in My Kingdom, who will detach himself from all else but Me! Such a king is numbered with the companions of the Crimson Ark Ñ the Ark which God hath prepared for the people of Bah~. All must glorify his name, must reverence his station, and aid him to unlock the cities with the keys of My Name, the omnipotent Protector of all that inhabit the visible and invisible kingdoms. Such a king is the very eye of mankind, the luminous ornament on the brow of creation, the fountainhead of blessings unto the whole world. Offer up, 0 people of Baha, your substance, nay your very lives, for his assistance. 0 Emperor of Austria! He Who is the Dayspring of God's Light dwelt in the prison of 'Akka, at the time when thou didst set forth to visit the AqsA Mosque.' Thou passed Him by, and inquired not about Him, by Whom every house is exalted, and every lofty gate unlocked. We, verily, made it' a place whereunto the world should turn, that they might remember Me, and yet thou hast rejected Him Who is the Object of this remembrance, when He appeared with the Kingdom of God, thy Lord and the Lord of the worlds. We have been with thee at all times, and found thee clinging unto the Branch and heedless of the Root. Thy Lord, verily, is a witness unto what I say. We grieved to see thee circle round Our Name, whilst unaware of Us, though We were before thy face. Open thine eyes, that thou mayest behold this glorious Vision, and recognize Him Whom 1 Jerusalem. [p11] THE BAHA I SACRED WRITINGS 11 thou invokest in the daytime and in the night season, and gaze on the Light that shineth above this luminous Horizon. Say: 0 King of Berlin! Give ear unto the Voice calling from this manifest Temple: Verily, there is none other God but Me, the Everlasting, the Peerless, the Ancient of Days. Take heed lest pride debar thee from recognizing the Dayspring of Divine Revelation, lest earthly desires shut thee out, as by a veil, from the Lord of the Throne above and of the earth below. Thus counselleth thee the Pen of the Most High. He, verily, is the Most Gracious, the All-Bountiful. Do thou remember the one' whose power transcended thy power, and whose station excelled thy station. Where is he? Whither are gone the things he possessed? Take warning, and be not of them that are fast asleep. He it was who cast the Tablet of God behind him, when We made known unto him what the hosts of tyrarniy had caused Us to suffer. Wherefore, disgrace assailed him from all sides, and he went down to dust in great loss. Think deeply, 0 King, concerning him, and concerning them who, like unto thee, have conquered cities and ruled over men. The All-Merciful brought them down from their palaces to their graves. Be warned, be of them who reflect. We have asked nothing from you. For the sake of God We, verily, exhort you, and will be patient as We have been patient in that which hath befallen Us at your hands, 0 concourse of kings! Hearken ye, 0 Rulers of America and the Presidents of the Republics therein, unto that which the Dove is warbling on the Branch of Eternity: There is none other God but Me, the Ever-Abiding, the Forgiving, the All-Bountiful. Adorn ye the temple of dominion with the ornament of justice and of the fear of God, and its head with the crown of the remembrance of your Lord, the Creator of the heavens. Thus counselleth you He Who is the Dayspring of Names, as bidden by Him Who is the All-Knowing, the All-Wise. The Promised One bath appeared in this glorified Station, whereat all beings, both seen and unseen, have rejoiced. Take ye advantage of the Day of God. Verily, to meet Him is better for you than all that whereon the sun shineth, could ye but know it. 0 concourse of rulers! Give ear unto 'Napoleon III. that which bath been raised from the Dayspring of Grandeur: Verily, there is none other God but Me, the Lord of Utterance, the All-Knowing. Bind ye the broken with the hands of justice, and crush the oppressor who flourisheth with the rod of the commandments of your Lord, the Ordainer, the All-Wise. ... 0 Spot2 that art situate on the shores of the two seas! The throne of tyranny bath, verily, been established upon thee, and the flame of hatred hath been kindled within thy bosom, in such wise that the Concourse on high and they who circle around the Exalted Throne have wailed and lamented. We behold in thee the foolish ruling over the wise, and darkness vaunting itself against the light. Thou art indeed filled with manifest pride. ilath thine outward splendour made thee vainglorious? By Him Who is the Lord of mankind! It shall soon perish, and thy daughters and thy widows and all the kindreds that dwell within thee shall lament. Thus informeth thee the All-Knowing, the All-Wise. O banks of the Rhine! We have seen you covered with gore, inasmuch as the swords of retribution were drawn against you; and you shall have another turn. And We hear the lamentations of Berlin, though she be today in conspicuous glory. Let nothing grieve thee, 0 Land of TA,3 for God hath chosen thee to be the source of the joy of all mankind. He shall, if it be His Will, bless thy throne with one who will rule with justice, who will gather together the flock of God which the wolves have scattered. Such a ruler will, with joy and gladness, turn his face towards, and extend his favours unto, the people of Bah&. He indeed is accounted in the sight of God as a jewel among men. Upon him rest forever the glory of God, and the glory of all that dwell in the kingdom of His revelation. Rejoice with great joy, for God hath made thee "the Dayspring of His light", inasmuch as within thee was born the Manifestation of His Glory. Be thou glad for this name that hath been conferred upon thee Ñ a name through which the Daystar of grace hath shed its splendour, through which both earth and heaven have been illumined. Fre long will the state of affairs within thee be changed, and the reins of power fall into the 2 Constantinople. Tihrdn. [p12] 12 THE BAHA'I WORLD hands of the people. Verily, thy Lord is the All-Knowing. His authority embraceth all things. Rest thou assured in the gracious favour of thy Lord. The eye of His lovingkindness shall everlastingly be directed towards thee. The day is approaching when thy agitation will have been transmuted into peace and quiet calm. Thus hath it been decreed in the wondrous Book. 14. Say: 0 leaders of religion! Weigh not the Book of God with such standards and sciences as are current amongst you, for the Book itself is the unerring balance established amongst men. In this most perfect balance whatsoever the peoples and kindreds of the earth possess must be weighed, while the measure of its weight should be tested according to its own standard, did ye but know it. The eye of My lovingkindness weepeth sore over you, inasmuch as ye have failed to recognize the One upon Whom ye have been calling in the daytime and in the night season, at even and at morn. Advance, 0 people, with snow-white faces and radiant hearts, unto the blest and crimson Spot, wherein the Sadratu'1-MuntahA is calling: "Verily, there is none other God beside Me, the Omnipotent Protector, the Self-Subsisting!" 0 ye leaders of religion! Who is the man amongst you that can rival Me in vision or insight? Where is he to be found that dareth to claim to be My equal in utterance or wisdom? No, by My Lord, the All-Merciful! All on the earth shall pass away; and this is the face of your Lord, the Almighty, the Well-Beloved. We have decreed, 0 people, that the highest and last end of all learning be the recognition of Him Who is the Object of all knowledge; and yet, behold how ye have allowed your learning to shut you out, as by a veil, from Him Who is the Dayspring of this Light, through Whom every hidden thing hath been revealed. Could ye but discover the source whence the splendour of this utterance is diffused, ye would cast away the peoples of the world and all that they possess, and would draw nigh unto this most blessed Seat of glory. Say: This, verily, is the heaven in which the Mother Book is treasured, could ye but comprehend it. He it is Who hath caused the Rock to shout, and the Burning Bush to lift up its voice, upon the Mount rising above the Holy Land, and proclaim: "The Kingdom is God's, the sovereign Lord of all, the All-Powerful, the Loving!" We have not entered any school, nor read any of your dissertations. Incline your ears to the words of this unlettered One, wherewith He summoneth you unto God, the Ever-Abiding. Better is this for you than all the treasures of the earth, could ye but comprehend it. Whoso interpreteth what hath been sent down from the heaven of Revelation, and al-tereth its evident meaning, he, verily, is of them that have perverted the Sublime Word of God, and is of the lost ones in the Lucid Book. 15. The Lord hath granted leave to whosoever desireth it that he be instructed in the divers tongues of the world that he may deliver the Message of the Cause of God throughout the East and throughout the West, that he make mention of Him amidst the kindreds and peoples of the world in such wise that hearts may revive and the mouldering bone be quickened. 16. Adorn your heads with the garlands of trustworthiness and fidelity, your hearts with the attire of the Fear of God, your tongues with absolute truthfulness, your bodies with the yes Ñ ture of courtesy. These are in truth seemly adornings unto the temple of man, if ye be of them that reflect. Cling, 0 ye people of Baha, to the cord of servitude unto God, the True One, for thereby your stations shall be made manifest, your names written and preserved, your ranks raised and your memory exalted in the Preserved Tablet. Beware lest the dwellers on earth hinder you from this glorious and exalted station. Thus have We exhorted you in most of our Epistles and now in this, Our Holy Tablet, above which hath beamed the Daystar of the Laws of the Lord, your God, the Powerful, the All-Wise. When the ocean of My presence hath ebbed and the Book of My Revelation is ended, turn your faces toward Him Whom God hath purposed, Who hath branched from this Ancient Root. Consider the pettiness of men's minds. They ask for that which injureth them, and cast away the thing that profiteth them. They are, indeed, of those that are far astray. We find some men desiring liberty, and priding themselves therein. Such men are in the depths of ignorance. [p13] THE BAHA'I SACRED WRITINGS 13 Aerial view of presentday 'Akka. The structure with arched windows, centre foreground, is the House of 'Abbild where Baha'u'llah revealed the Kitab-i-Aqdas, circa 1873. Liberty must, in the end, lead to sedition, whose flames none can quench. Thus warneth you He Who is the Reckoner, the All-Knowing. Know ye that the embodiment of liberty and its symbol is the animal. That which beseemeth man is submission unto such restraints as will protect him from his own ignorance, and guard him against the harm of the mischief-maker. Liberty causeth man to overstep the bounds of propriety, and to infringe on the dignity of his station. It debaseth him to the level of extreme depravity and wickedness. Regard men as a flock of sheep that need a shepherd for their protection. This, verily, is the truth, the certain truth. We approve of liberty in certain circumstances, and refuse to sanction it in others. We, verily, are the AII.Knowing. Say: True liberty consisteth in man's submission unto My commandments, little as ye know it. Were men to observe that which We have sent down unto them from the Heaven of Revelation, they would, of a certainty, attain unto perfect liberty. Happy is the man that hath apprehended the Purpose of God in whatever Lie hath revealed from the Heaven of His Will, that pervadeth all created things. Say: The liberty that profiteth you is to be found nowhereexcept in complete servitudeunto God, the Eternal Truth. Whoso hath tasted of its sweetness will refuse to barter it for all the dominions of earth and heaven. 17. Consort with all religions with amity and concord, that they may inhale from you the sweet fragrance of God. Beware lest amidst men the flame of foolish ignorance overpower you. All things proceed from God and unto Him they return. He is the source of all things and in Him all things are ended. IS Blessed is the man that hath acknowledged his belief in God and in His signs, arid recognized that "He shall not be asked of His doings." Such a recognition hath been made by God the ornament of every belief, and its very foundation. Upon it must depend the acceptance of every goodly deed. Fasten your eyes upon it, that hardy the whisperings of the rebellious may not cause you to slip. Were He to decree as lawful the thing which from time immemorial had been forbidden, and [p14] 14 THE BAHA'I WORLD forbid that which had, at all times, been regarded as lawful, to none is given the right to question His authority. Whoso will hesitate, though it be for less than a moment, should be regarded as a transgressor. Whoso bath not recognized this sublime and fundamental verity, and hath failed to attain this most exalted station, the winds of doubt will agitate him, and the sayings of the infidels will distract his soul. He that hath acknowledged this principle will be endowed with the most perfect constancy. All honour to this all-glorious station, the remembrance of which adorneth every exalted Tablet. Such is the teaching which God bestoweth on you, a teaching that will deliver you from all manner of doubt and perplexity, and enable you to attain unto salvation in both this world and in the next. He, verily, is the Ever-Forgiving, the Most Bountiful. 19. 0 concourse of divines! When My verses were sent down, and My clear tokens were revealed, We found you behind the veils. This, verily, is a strange thing... We have rent the veils asunder. Beware lest ye shut out the people by yet another veil. Pluck asunder the chains of vain imaginings, in the name of the Lord of all men, and be not of the deceitful. Should ye turn unto God, and embrace His Cause, spread not disorder within it, and measure not the Book of God with your selfish desires. This, verily, is the counsel of God aforetime and hereafter. Had ye believed in God, when He revealed Himself, the people would not have turned aside from Him, nor would the things ye witness today have befallen Us. Fear God, and be not of the heedless... This is the Cause that hath caused all your superstitions and idols to tremble.. 0 concourse of divines! Beware lest ye be the cause of strife in the land, even as ye were the cause of the repudiation of the Faith in its early days. Gather the people around this Word that hath made the pebbles to cry out: "The Kingdom is God's, the Dawning-Place of all signs !" ... Tear the veils asunder in such wise that the inmates of the Kingdom will hear them being rent. This is the command of God, in days gone by, and for those to come. Blessed the man that observeth that whereunto he was bidden, and woe betide the negligent. 20. Happy are ye, 0 ye the learned ones in Baha By the Lord! Ye are the billows of the Most Mighty Ocean, the stars of the firmament of Glory, the standards of triumph waving betwixt earth and heaven. Ye are the manifestations of steadfastness amidst men and the daysprings of Divine Utterance to all that dwell on earth. Well is it with him that turneth unto you and woe betide the froward. This day, it behoveth whoso hath quaffed the Mystic Wine of Everlasting Life from the Hands of the lovingkindness of the Lord his God, the Merciful, to pulsate even as the throbbing artery in the body of mankind, that through him may be quickened the world and every crumbling bone. When the Mystic Dove will have winged its flight from its Sanctuary of Praise and sought its far-off goal, its hidden habitation, refer ye whatsoever ye understand not in the Book to Him Who hath branched from this mighty Stock. 21. The world's equilibrium hath been upset through the vibrating influence of this most great, this new World Order. Mankind's ordered life hath been revolutionized through the agency of this unique, this wondrous System Ñ the like of which mortal eyes have never witnessed. Immerse yourselves in the ocean of My words, that ye may unravel its secrets, and discover all the pearls of wisdom that lie hid in its depths. Take heed that ye do not vacillate in your determination to embrace the truth of this Cause Ñ a Cause through which the potentialities of the might of God have been revealed, and His sovereignty established. With faces beaming withjoy, hasten ye unto Him. This is the changeless Faith of God, eternal in the past, eternal in the future. Let him that seeketh, attain it; and as to him that hath refused to seek it Ñ verily, God is Self-Sufficient, above any need of His creatures. Say: This is the infallible Balance which the Hand of God is holding, in which all who are in the heavens and all who are on the earth are weighed, and their fate determined, if ye be of them that believe and recognize this truth. Say: Through it the poor have been enriched, the learned enlightened, and the seekers enabled to ascend unto the presence of God. Beware, lest ye make it a cause of dissension amongst you. Be ye as firmly settled as the immovable mountain in the Cause of your Lord, the Mighty, the Loving. [p15] THE BAHA I SACRED WRITINGS 15 2. THE Bab (Passages from the Writings of the Bell, translated and commented upon by SHOGHI EFFENDI, compiled by BEATRICE ASHTON) S HO GHI EFFENDI, the Guardian of the Baha'i Faith, has mentioned in God Passes By, his history of the first hundred years of the Faith, certain Writings of the BTh, in particular, which came to be well known and had a profound effect on the scholars and officials of Persia, not only during the six years of the Bab's ministry (1844 Ñ 1850) but in succeeding years as well. In order that "the people of the West" may become better acquainted with some of these Writings of the Bab, excerpts from them are presented here, chronologically, as they have been identified and made available in translations by Shoghi Effendi, together with historical information concerning them given by the Guardian in his books and by Nabil in his narrative, The Dawn-Breakers. Concerning the Writings of the Bab Shoghi Fifendi states: "Alike in the magnitude of the writings emanating from His pen, and in the diversity of the subjects treated in those writings, His Revelation stands wholly unparalleled in the annals of any previous religion. He Himself affirms, while confined in M~h-K6, that up to that time His writings, embracing highly diversified subjects, had amounted to more than five hundred thousand verses. 'The verses which have rained from this Cloud of Divine mercy,' is Baha'u'llah's testimony in the Kitdb-i-!qdn, 'have been so abundant that none kwh yet been able to estimate their number. A score of volumes are now available. How many still remain beyond our reach! How many have been plundered and have fallen into the hands of the enemy, the fate of which none knoweth!' No less arresting is the variety of themes presented by these voluminous writings, such as prayers, homilies, orations, Tablets of visitation, scientific treatises, doctrinal dissertations, exhortations, commentaries on the Qur'ttn and on various traditions, epistles to the highest religious and ecclesiastical dignitaries of the realm, and laws and ordinances for the consolidation of His Faith and the direction of its activities."' 1 GodPasses By, pp.22 Ñ 23. THE QAYYOMU'L-ASMA' The Qayyamu'1-Asmd' (Commentary on the Qur'an Sikrih of Joseph) was revealed in Arabic, in Shfr&z. The first chapter was revealed "in its entirety" in the presence of Mulh Ijusayn on "that memorable night" when the Bab declared His Mission, May 23, 1844. It was characterized by Baha'u'llah in His Kitdb-i-Iqdn as "the first, the greatest and mightiest of all books" in the BThi Dispensation.2 Its "fundamental purpose was to forecast what the true Joseph (Baha'u'llah) would, in a succeeding Dispensation, endure at the hands of one who was at once His archenemy and blood brother. This work, comprising above nine thousand three hundred verses, and divided into one hundred and eleven chapters, each chapter a commentary on one verse of the abovementioned shrih, opens with the Bab's 2 ibid., p. 23. clarion-call and dire warnings addressed to the concourse of kings and of the sons of kings'; forecasts the doom of Mubammad Shah commands his Grand Vazir, ikif Mirza AqAsi, to abdicate his authority; admonishes the entire Muslim ecclesiastical order; cautions more specifically the members of the Shfah community; extols the virtues, and anticipates the coming, of Baha'u'llah, the 'Remnant of God', the 'Most Great Master'; and proclaims, in unequivocal language, the independence and universality of the BAN Revelation, unveils its import, and affirms the inevitable triumph of its Author. It, moreover, directs the 'people of the West' to 'issue forth from your cities and aid the Cause of God'; warns the peoples of the earth of the 'terrible, the most grievous vengeance of God'; threatens the whole Islamic world with 'the Most Great Fire' were they to turn aside [p16] 16 THE BAHA'I WORLD from the newly-revealed Law; foreshadows the Author's martyrdom; eulogizes the high station ordained for the people of Baha, the 'Companions of the crimson-coloured ruby Ark'; prophesies the fading out and utter obliteration of some of the greatest luminaries in the firmament of the B&bi Dispensation; and even predicts 'afflictive torment', in both the 'Day of Our Return' and in 'the world which is to come', for the usurpers of the Imamate, who 'waged war against Ijusayn (Im~m Ijusayn) in the Land of the Euphrates.' "It was this Book which the Bab's universally regarded, during almost the entire ministry of the Bib, as the Qur'an of the people of the BayAn; whose first and most challenging chapter was revealed in the presence of MullA Ijusayn, on the night of its Author's Declaration; some of whose pages were borne, by that same disciple, to Baha'u'llah, as the first fruits of a Revelation which instantly won His enthusiastic allegiance; whose entire text was translated into Persian by the brilliant and gifted TThirih; whose passages inflamed the hostility of Ijusayn KhAn [the governor of the province of F6rs] and precipitated the initial outbreak of persecution in ShirAz; a single page of which had captured the imagination and entranced the soul of ~Iujj at; and whose contents had set afire the intrepid defenders of the Fort of $haykh Tabarsi and the heroes of Nayriz and ZanjAn."1 In this book, moreover, the Rib refers to His wife and to His little son.2 "'I am the Mystic Fane,' the BTh thus proclaims His station in the Qayyamu'1-Asmd', 'which the Hand of Omnipotence bath reared. I am the Lamp which the Finger of God liath lit within its niche and caused to shine with deathless splendour. I am the Flame of that supernal Light that glowed upon Sinai in the gladsorne Spot, and lay concealed in the midst of the Burning Bush.' "'0 Qurratu'l-'Ayn!' He, addressing Himself in that same commentary, exclaims, 'I recognize in Thee none other except the "Great Announcement" Ñ tlie Announcement voiced by the Concourse on high. By this name, I bear witness, they that circle the Throne of Glory have ever known Thee.' "'With each and every Prophet, Whom We have sent down in the past,' He further adds, God Passes By, pp. 23 Ñ 24. 2 Dawn-Breakers, p. 76, notes 3 and 4; p. 81, note 2. 'We have established a separate Covenant concerning the "Remembrance of God" and His Day. Manifest, in the realm of glory and through the power of truth, are the "Remembrance of God" and His Day bejbre the eyes of the angels that circle His mercy-seat.' 'Should it be Our wish,' He again affirms, 'it is in Our power to compel, through the agency of but one letter of Our Revelation, the world and all that is therein to recognize, in less than the twinkling of an eye, the truth of Our Cause."'3 In this commentary on the Sflrih of Joseph "we read the following references to Baha'u'llah: 'Out of utter nothingness, 0 great and omnipotent Master, Thou heist, through the celestial potency of Thy might, brought me forth and raised me up to proclaim this Revelation. I have made none other but Thee my trust; I have clung to no will but Thy will. 0 Thou Remnant of God! I have sacrificed myself wholly for Thee; I have accepted curses for Thy sake, and have yearned for naught but martyrdom in the path of Thy love. Sufficient witness unto me is God, the Exalted, the Protector, the Ancient of Days.' 'And when the appointed hour hatli struck,' He again addresses Baha'u'llah in that same commentary, 'do Thou, by the leave of God, the All-Wise, reveal from the heights of the Most Lofty and Mystic Mount afaint, an infinitesimal glimmer of Thy impenetrable Mystery, that they who have recognized the radiance of the Sinaic Splendour may faint away and die as they catch a lightning glimpse of the fierce and crimson Light that envelops Thy Revelation."'4 "'As to those who deny Him Who is the Sublime Gate of God,' the Bab, for His part, has affirmed in the Qayyflmu'l-Asmd', 'for them We have prepared, as justly decreed by God, a sore torment. And He, God, is the Mighty, the Wise.' And further, '0 peoples of the earth! I swear by your Lord! Ye shall act as former generations have acted. Warn ye, then, yourselves of the terrible, the most grievous vengeance of God. For God is, verily, potent over all things.' And again: 'By My glory! I will make the infidels to taste, with the hands of My power, retrihutions unknown of any one except Me, and will waft over the faithful those musk-scented breaths which I have nursed in the midmost heart of My throne."'5 World Order of Bahd'u' lid/i, by Shoghi Effendi, p. 126. ibid., p. 101. The Promised Day is Come, by Shoghi Effendi, p.2. [p17] THE BAHA'I SACRED WRITINGS 17 Upper chamber of the House of the Bab in Shirdz where He announced His Mission to Mulid Jflusa.vn. [p18] 18 THE BAHA'I WORLD In this same commentary the B~~b "has issued this stirring call to the kings and princes of the earth: "'0 concourse of kings and of the sons of kings! Lay aside, one and all, your dominion which belongeth unto God... Vain indeed is your dominion, for God bath set aside earthly possessions for such as have denied Him..~ 0 concourse of kings! Deliver with truth and in all haste the verses sent down by Us to the peoples of Turkey and of India, and beyond them, with power and with truth, to lands in both the East and the West. By God! If ye do well, to your own behoof will ye do well; and if ye deny God and His signs, We, in very truth, having God, can well dispense with all creatures and all earthly dominion.' "And again: 'Fear ye God, 0 concourse of kings, lest ye remain afar from Him Who is His Remembrance (the Bab), after the Truth hath come unto you with a Book and signs from God, as spoken through the wondrous tongue of Him Who is His Remembrance. Seek ye grace from God, for God hath ordained for you, after ye have believed in Him, a Garden the vastness of which is as the vastness of the whole of Paradise.' "~ Addressing Mu1~ammad Shah: "0 King of IsidmI Aid thou, with the truth, after having aided the Book, Him Who is Our Most Great Remembrance, for God liath, in very truth, destined for thee, and for such as circle round thee, on the Day of Judgement, a responsible position in His Path. I swear by God 0 Shdh' If thou showest enmity unto Him Who is His Remembrance, God will, on the Day of Resurrection, condemn thee, before the kings, unto hellfire, and thou shalt not, in very truth,find on that Day any helper except God, the Exalted. Purge thou, o Shdh the Sacred Land (Tihifin) from such as have repudiated the Book, ere the day whereon the Remembrance of God cometh, terribly and of a sudden, with His potent Cause, by the leave of God, the Most High. God, verily, hath prescribed to thee to submit unto Him Who is His Remembrance, and unto His Cause, and to subdue, due, with the truth and by His leave, the countries, for in this world thou hast been mercifully invested with sovereignty, and will, in the next, dwell, nigh unto the Seat of Holiness, with the inmates of the Paradise of His good-pleasure. Let not th~v sovereignty deceive thee 0 ShiIi,for every soul shall taste of death,' and this, in very truth, hath been written down as a decree of God."2 To the Shi'ih clericals "who, as Baha'u'llah declared, had they not intervened, Persia would have been subdued by the power of God in hardly more than two years" the BTh addressed the following words: "0 concourse of divines! Fear God Irom this day onwards in the views ye advance, for He Who is Our Remembrance in your midst, and Who cometh from Us, is, in very truth, the Judge and Witness. Turn away from that which ye lay hold of, and which the Book of God, the True One, hath not sanctioned, Jbr on the Day of Resurrection ye shall, upon the Bridge, be, in very truth, held answerable for the position ye occupied."3 "0 concourse of 5i~i'ihs!Fearye God, and Our Cause, which concernetli Him Who is the Most Great Remembrance of God. For great is its/ire, as decreed in the Mother-Book.' "0 people of the Qur'an! Ye are as nothing unless ye submit unto the Remembrance of God and unto this Book. If yelbllow the Cause of God, We will Jbr-give you your sins, and if ye turn aside from Our command, We will, in truth, condemn your souls in Our Book, unto the Most Great Fire. We, verily, do not deal unjustly with men, even to the extent of a speck on a date-stone." "And finally, in that same Commentary, this startling prophecy is recorded: 'Erelong We will, in very truth, torment such as waged war against ~usayn (Im~m Ijusayn), in the Land of the Euphrates, with the most afflictive torment, and the most dire and exemplary punishment.' 'Erelong,' He also, referring to that same people, in that same Book, has written, 'will God wreak His vengeance upon theni, at the time of Our Return, and He hath, in very truth, prepared for them, in the world to come, a severe torment.' "~ 'ThePromised Day is Come, by Shoghi Effendi, p.27. 2ibid.,p.43. 3ibid.,p. 88. 4ibid.,p. 89. [p19] THE BAHA'I SACRED WRITINGS 19 THE SAIJIFJY-I-BAYNU'L-HARAMAyN The "Epistle between the Two Shrines" was "revealed between Mecca and Medina, in answer to questions posed by Mirza Muhft-i-KirmAni", a S~aykhi leader, who had presented many questions to the Bab while in Mecca. This Epistle was revealed in January, 1845.' Shoghi Effen~ii states that the visit of the 13Th to Ijij& "was marked by two episodes of particular importance. The first was the declaration of His mission and His open challenge to the haughty Mirza Mul2ft-i-.Kirm&nf, one of 'GodPasses By, p. 24; Dawn-Breakers, pp. 136 Ñ 137, 140. the most outstanding exponents of the ~haykhi school, who at times went so far as to assert his independence of the leadership of that school assumed after the death of Siyyid K~zim by IJAJI Mul3ammad Karim KhAn, a redoubtable enemy of the Bab Faith. The second was the invitation, in the form of an Epistle, conveyed by Quddfis, to the Sherif of Mecca, in which the custodian of the House of God wa's called upon to embrace the truth of the new Revelation. ''2 2 GodPasses By, p.9. EPISTLE TO THE SHERIF OF MECCA "No sooner had the B&b performed the last of the observances in connection with His pilgrimage to Mecca than He addressed an epistle to the Sherif of that holy city, wherein He set forth, in clear and unmistakable terms, the distinguishing features of His mission, and called upon him to arise and embrace His Cause. This epistle, together with selections from His other writings, He delivered to Quddas, and instructed him to present them to the Sherif. The latter, however, too absorbed in his own material pursuits to incline his ear to the words which had been addressed to him by the Rib, failed to respond to the call of the Divine Message."3 "Seven years later, wheh in the course of a conversation with a certain lJ4ji Nfy~z-i-Bag~d&df, this same Sherif was informed of the circumstances attending the mission and martyrdom of the Prophet of ~hfr~z, he listened attentively to the description of those events and expressed his indignation at the tragic fate that had overtaken Him."4 Dawn-Breakers, p. 138. God Passes By,p.9. KITABU'R-RUH This work of the B&b, "comprising seven period before His banishment to the fortress hundred siarihs",5 was also revealed in the prison of M6ih-Ka. GodPasses By, p. 24. KHASA' IL-J-SAB' IH The Khasd'iI-i-Sab'ih (meaning literally "The Seven Qualifications") "enjoined the alteration of the formula of the adMn" (the Muslim call to prayer). This was a treatise in which the Bab had "set forth the essential requirements for those who had attained to the knowledge of the new Revelation and had recognized its claim". A copy was entrusted by the BTh to Quddas when he departed from Biishihr to Shfr~z. Quddiis, soon after arriving in Shir~z, gave it to MuII& SAdiq-i-KhurAs&ni, and "stressed the necessity of putting into effect immediately all its provisions". Mu1k~ %diq, "among the first believers who identified themselves with the Messageproclaimed by the Bab", "impelled by the injunction of the Bab in the Khasd'iI-i-Sab'ih to alter the sacrosanct formula of the adhAn sounded it in its amended form before a scandalized congregation in Shir~z and was instantly arrested, reviled, stripped of his garments, and scourged with a thousand ."~ 6 ibid., pp.24, 10 Ñ 11; Dawn-Breakers, pp. 143 Ñ 144. [p20] 20 THE BAHA'I WORLD View of the house where the BeTh spent forty days of His sojourn in Iyfdhdn in 1846 as the guest of the Imdm-Jum'ih, "one of the principal ecclesiastical dign itaries of the realm, in accordance with the instructions of the governor of the city, Manzichihr Khdn. who had received from the BeTh a letter requesting him to appoint the place where He should dwelt" RJSALJY-J-FURU'-I-'ADLJYYJH Written originally in Arabic, this work of the was staying at the residence of the ImAm-BAb b was "rendered into Persian by Mu11~ Jum'ih in IsfAMn.' Mu~ammad-Taqiy-i-HarAti" while the Bab 'GodPasses By, p.24; Dawn-Breakers, p.208. COMMENTARY ON THE SIJRIH OF KAWTHAR The Commentary on the Siirih of Kawthar (Qur'an, 108) was revealed by the Bab during the third interview held with Him by Siyyid Ya~yAy-i-D~r~bi, surnamed Vabid, sent by Muhammad Shah, "to investigate and report to him the true situation~~ concerning the B~b's claims. Yatiid was "one of the most erudite, eloquent and influential" of the subjects of the SMh. "Broad-minded, highly imaginative, zealous by nature, intimately associated with the court, he, in the course of three interviews, was completely won over by the arguments and personality of the Bab. During the third interview the circumstances attending the revelation of the Bab's c ommen-tary on the Stirih of Kawthar, comprising no less than two thousand verses, so overpowered the delegate of the ShAh that he, contenting himself with a mere written report to the Court Chamberlain, arose forthwith to dedicate his entire life and resources to the service of a Faith that was to requite him with the crown of martyrdom during the Nayriz upheaval." The one in whose soul this commentary of the Bab's "effected such a transformation" was designated by Baha'u'llah in His Kitdb-i-Iqdn "that unique and peerless figure of his age." He was "a man of immense erudition and the most preeminent figure to enlist under the banner of the new Faith." To his "talents and saintliness" and "high attainments in the realm of science and phi losophy" the Bab testified in His Dald'il-i-Sab'ih ("Seven Proofs").2 2 God Passes By, pp. 11 Ñ 12, 24, 50. [p21] THE BAHA'I SACRED WRITINGS 21 COMMENTARY ON THE SURIH OF VA'L-'ASR The Commentary on the Siirih of Va'1-'A~r (Qur'an, 103) was revealed by the Bab during the first forty days of His sojourn in IsfAhAn when he was "the guest of Mirza Siyyid Mubammad, the SultAnu'1-'UIamA, the Im&m-Jum'ih, one of the principal ecclesiastical dignitaries of the realm, in accordance with the instructions of the governor of the city, Mane-chihr KhAn, the Mu'tamidu'd-Dawlih, who had received from the Bab a letter requesting him to appoint the place where He should dwell." This wellknown commentary was revealed "one night, after supper" at the request of the ImAm-Jum'ih. The Nb, "writing with astonishing rapidity. in a few hours, had devoted to the exposition of the significance of only the first letter of that si~rih Ñ a letter which Shaykh Abmad-i-Ahs&'i had stressed, and which Baha'u'llah refers to in the Kitab-i-Aqdas Ñ verses that equalled in number a third of the Qur'an, a feat that called forth such an outburst of reverent astonishment from those who witnessed it that they arose and kissed the hem of His robe."1 1 GodPasses By,pp. 14,24; Dawn-Urea kers,p. 201. DISSERTATION ON THE SPECIFIC MISSION OF MUHAMMAD Written at the request of Manfichihr Khdn, the governor of IsfAh~n, "a Georgian by origin and a Christian by birth," the Dissertation on the Specific Mission of Mul:iammad was revealed also in the house of the Im~m-Jum'ih. "Before a brilliant assemblage of the most accomplished divines" the Mu'tamid "re-quested the flAb to expound and demonstrate the truth of Mubammad's specific mission. To this request, which those present had felt compelled to decline, the B~b readily responded. In less than two hours, and in the space of fifty pages, He had not oniy revealed a minute, a vigorous and original dissertation on this noble theme, but had also linked it with both the coming of the Qai'im and the return of the Im&m Ijusayn Ñ an exposition that prompted Mantichihr Kh~n to declare before that gathering his faith in the Prophet of IslAm, as well as his recognition of the supernatural gifts with which the Author of so convincing a treatise was endowed~"2 2 God Passes By, pp. 14 Ñ 15; Dawn-Breakers, pp. 202 Ñ 204. As Shoghi Effendi points out, "The great bulk of the writings emanating from the Bab's prolific mind was, however, reserved for the period of His confinement in Mt±h-Ka and Chihriq. To this period must probably belong the unnumbered Epistles which, as attested by no less an authority than Baha'u'llah, the Bab specifically addressed to the divines of every city in Persia, as well as to those residing in Najaf and KarbilA, wherein He set forth in detail the errors committed by each one of them. It was during His incarceration in the fortress of MTh-Kfi that He, according to the testimony of Shay~~ $asan-i-Zunfizi, who transcribed during those nine months the verses dictated by the Nb to His amanuensis, revealed no less than nine commentaries on the whole of the Qur'an Ñ commentaries whose fate, alas, is unknown, and one of which, at least the Author Himself affirmed, surpassed in some respects a book as deservedly famous as the Qayyiimu'1-GodPasses GodPasses By, p.24. THE PERSIAN BAHA'I "Within the walls of that as His warning regarding, same fortress [MAh-K~J 'Him Whom God will make the BayAn (Exposition) Ñ thatman ifest' Ñ was revealed. monumental repository Peerless among the doctrinal of the laws and precepts works of the Founder of the new Dispensation of the Bab Dispensation; and the treasury enshriningconsisting of nine VAlrids most of the Bab's references(Uni-ties) of nineteen and tributes to, as well chapters each, except the last [p22] 22 THE Wbid, comprising only ten chapters; not to be confounded with the smaller and less weighty Arabic Bay6.n, revealed during the same period; fulfilling the Mubanimadan prophecy that 'a Youth from Bani-HAshim. will reveal a new Book and promulgate a new Law'; wholly safeguarded from the interpolation and corruption which has been the fate of so many of the Bab's lesser works, this Book, of about eight thousand verses, occupying a pivotal position in Bab literature, should be regarded primarily as a eulogy of the Promised One rather than a code of laws and ordinances designed to be a permanent guide to future generations. This Book at once abrogated the laws and ceremonials enjoined by the Qur'an regarding prayer, fasting, marriage, divorce and inheritance, and upheld, in its integrity, the belief in the prophetic mission of Mubammad, even as the Prophet of IslAm before Him had annulled the ordinances of the Gospel and yet recognized the Divine origin of the Faith of Jesus Christ. It moreover interpreted in a masterly fashion the meaning of certain terms frequently occurring in the sacred Books of previous Dispensations, such as Paradise, Hell, Death, Resurrection, the Return, the Balance, the Hour, the Last Judgement, and the like. Designedly severe in the rules and regulations it imposed, revolutionizing in the principles it instilled, calculated to awaken from their agelong torpor the clergy and the people, and to administer a sudden and fatal blow to obsolete and corrupt institutions, it proclaimed, through its drastic provisions, the advent of the anticipated Day, the Day when 'the Summoner shall summon to a stern business,' when He will 'demolish whatever hath been before Him, even as the Apostle of God demolished the ways of those that preceded Him.' "...Unlike the Prophets gone before Him, Whose Covenants were shrouded in mystery, unlike Baha'u'llah, Whose clearly defined Covenant was incorporated in a specially written Testament, and designated by Him as 'the Book of My Covenant', the Bab chose to intersperse His Book of Laws, the Persian Bay~n, with unnumbered passages, some designedly obscure, mostly indubitably clear and conclusive, in which He fixes the date of the promised Revelation, extols its virtues, asserts its preeminent character, assigns to it unlimited powers and prerogatives, and tears down every barrier that might be an obstacle to its recognition. 'He, verily,' Baha'u'llah, referring to the Bab in His Kitd biB adi', has stated, 'bath not fallen short of His duty to exhort the people of the Baydn and to deliver unto them His Message. In no age or dispensation liath any Manifestation made mention, in such detail and in such explicit language, of the Manifestation destined to succeed '"' in the third VAbid of this Book there occurs a passage which, alike in its explicit reference to the name of the Promised One, and in its anticipation of the Order which, in a later age, was to be identified with His Revelation, deserves to rank as one of the most significant statements recorded in any of the Bab's writings. 'Well is it with him,' is His prophetic announcement, 'who Jixeth his gaze upon the Order of Baha'u'llah, and rendereth thanks unto his Lord. For He will assuredly be made marnfrst. God hath indeed irrevocably ordained it in the Baydn.'"2 "The germ that holds within itself the po ten-tialities of the Revelation that is to come is endowed with a potency superior to the combined forces of all those who follow Me." "Of all the tributes I have paid to Him Who is to come after Me, the greatest is this, My written confession, that no words of Mine can adequately describe Him, nor can any reference to Him in My Book, the Baydn, do justice to His Cause."3 "The Baydn and whosoever is therein revolve round the saying of 'Rim Whom God shall make manifest', even as the Alif (the Gospel) and whosoever was therein revolved round the saying of Mukammad, the Apostle of God." "A thousand perusals of the Baydn cannot equal the perusal of a single verse to be revealed by 'Him Whom God shall make manifest'... Today the Baydn is in the stage of seed; at the beginning of the manifestation of 'Him Whom God shall make manifest' its ultimate perfection will become apparent ... The Baydn and such as are believers therein yearn more ardently after Him than the yearning of any lover after his beloved. The Baydn deriveth all its glory from 'Him Whom God shall make manifest'. All blessing be upon him who believeth in Him and woe betide him that re-jecteth His truth."4 "It is clear and evident that the object of all 1 GodPasses By,pp.24 Ñ 25,28. 2 ibid.,p. 25. ~ WorldOrderofBahd'u'lldh, byShoghi Effendi, p.100. ~ ibid., pp. 100 Ñ 101. [p23] THE BAHA'I SACRED WRITINGS 23 A presentday view of Mdh-Kt~ ~A~dhirbdyjdn, where the BeTh was confined for nine consecutive months commencing in the summer of1847. The castle is seen at the base of the overhanging rock above the village. preceding Dispensations hath been to pave the way for the advent of Mukammad, the Apostle of God. These, including the Muhammadan Dispensation, have had, in their turn, as their objective the Revelation proclaimed by the Qd'im. The purpose underlying this Revelation, as well as those that preceded it, has, in like manner, been to announce the advent of the Faith of Him Whom God will make man West. And this Faith Ñ the Faith of Him Whom God will make mani-Jest Ñ in its turn, together with all the Revelations gone before it, have as their object the Manifestation destined to succeed it. And the latter, no less than all the Revelations preceding it, prepare the way for the Revelation which is yet to follow. The process of the rise and setting of the Sun of Truth will thus indefinitely continue Ñ a process that hath had no beginning and will have no end."' "'The Bayain,' the Bab in that book, referring to the Promised One, affirms, 'is,from beginning to end, the repository of all of His attributes, and the treasury of both His fire and His World Order of Baha'u'llah, by Shoghi Effendi, p. 117. light.' 'If thou attainest unto His Revelation,' He, in another connection declares, 'and obey-est Him, thou wilt have revealed the fruit of the Baydn; if not, thou art unworthy of mention before God.' "'0 people of the Baydn!' He, in that same Book, thus warns the entire company of His followers, 'act not as the people of the Qur'an have acted, for if ye do so, the fruits of your night will come to naught.' 'Suffer not the Baydn,' is His emphatic injunction, 'and all that hat/i been reveakd therein to withhold you from that Essence of Being and Lord of tire visibk and invisible.' "2 "And finally is this, His moving invocation to God: 'Bear Thou witness that, through this Book, I have covenanted with all created things concerning the mission of Him Whom Thou shalt make manifest, ere the covenant concerning My own mission had been established. Sufficient witness art Thou and they that have believed in Thy signs.' "~ "'How veiled are ye, 0 My creatures,' He, 2 GodPasses By,p.29. ~ ibid.,p. 30. [p24] 24 THE BAHA'I WORLD speaking with the voice of God, has revealed in the BayAn, ' who, without any right, have consigned Him unto a mountain (M~h-K~), not one of whose inhabitants is worthy of mention... With Him, which is with Me, there is no one except him who is one of the Letters of the Living of My Book. In His presence, which is My Presence, there is not at night even a lighted lamp! And yet, in places (of worship) which in varying degrees reach out unto film, unnumbered lamps are shining! All that is on earth bath been created for Him, and all partake with delight of His benefits, and yet they are so veiled from Him as to refuse Him even a lamp!' 'ThePromised Day Is Come, p.7. THE ARABIC BAHA'I The "smaller and less weighty Arabic Bay~n" was also revealed during the B&b's confinement in M6h-Ka.2 2 God Passes By, p. 25. TABLETS TO MUHAMMAD SHAH The first Tablet of the BTh to Muijammad Sh6.h was written following the Commentary on the SPrih of Joseph, and the second Tablet some two years later, after the Bab's Dissertation on the Specific Mission of Mubammad, revealed in IsfAhAn. In the second Tablet to Muliammad SMh, the BTh wrote "craving an audience in which to set forth the truths of the new Revelation, and dissipate his doubts".3 "The BTh was still in MAh-Kfl when He wrote the most detailed and illuminating of His Tablets to Mubammad Shah. Prefaced by a laudatory reference to the unity of God, to His Apostles and to the twelve Im~ms; unequivocal in its assertion of the divinity of its Author and of the supernatural powers with which His Revelation had been invested; precise in the verses and traditions it cites in confirmation of so audacious a claim; severe in its condemnation of some of the officials and representatives of the ShAh's administration, particularly of the ' wicked and accursed' Ijusayn KhAn moving in its description of the humiliation and hardships to which its writer had been subjected, this historic document resembles, in many of its features, the LawA-i-SuI.tdn, the Tablet addressed, under similar circumstances, from the prison fortress of 'Akka by Baha'u'llah to NA~iri'd-Din ShAh, and constituting His lengthiest epistle to any single sovereign. The BTh was confined in the fortress of MAh-Ka for nine months, about July, 1847 to April, 1848.~ From this mountain fortress He thus addressed Muhammad Sh6h: ibid., p.24. ibid., p.26. 5ibid., pp. 17 Ñ 19. "I am the Primal Point from which have been generated all created things. I am the Countenance of God Whose splendour can never be obscured, the Light of God Whose radiance can never fade. All the keys of heaven God hat/i chosen to place on My right hand, and all the keys of hell on My left... lam one of the sustaining pillars of the Primal Word of God. Whosoever bath recognized Me, kwh known all that is true and right, and hatli attained all that is good and seemly. The substance wherewith God bath created Me is not the clay out of which others have been formed. He bath conferred upon Me that which the worldly-wise can never comprehend, nor the faithful discover... "By My life! But for the obligation to acknowledge the Cause of Him Who is the Testimony of God... I would not have announced this unto thee. In that same year (year 60) I despatched a messenger and a book unto thee, that thou mightest act towards the Cause of Him Who is the Testimony of God as befitteth the station of thy sovereignty... "I swear by the truth of God! Were he who hath been willing to treat Me in suck a manner to know who it is whom he hatli so treated, he, verily, would never in his life be happy. Nay Ñ I, verily, acquaint thee with the truth of the matter Ñ it is as if he bath imprisoned all the Prophets, and all the men of truth, and all the chosen ones... Woe betide him from whose hands floweth evil, and blessed the man from whose hands floweth good... "I swear by God! I seek no earthly goods from thee, be it as much as a mustard seed. I swear [p25] THE BAHA' I SACRED WRITINGS 25 by the truth of God! Wert thou to know that which I know, thou wouldst Ibrego the sovereignty of the world and of the next, that thou mightest attain My good-pleasure, through thine obedience unto the True One.. Wert thou to refuse, the Lord of the world would raise up one who will exalt His Cause, and the Command of God will, verily, be carried into effect."' "I swear by God! Shouldst thou know the things which in the space of these four years have befallen Me at the hands of thy people and thine army, thou wouldst hold thy breath from fear of 'ThePromised Day Is Come, pp. 43 Ñ 44. God. Alas, alas, br the things which have touched Me! I swear by the Most Great Lord! Wert thou to be told in what place I dwell, the first person to have mercy on Me would be thyself In the heart of a mountain is a Ibrtress (M~h-K~)... the inmates of which are confined to two guards and four dogs. Picture, then, My plight.. In this mountain Ihave remained alone, and have come to such a pass that none of those gone before Me have suffered what I have suf-Jered, nor any transgressor endured what I have endured!" 2 2 ibid., pp. 6 Ñ 7. DALA'JL-I-SAB'IH (SEVEN PROOFS)~ "The most important of the polemical works of the Bib", the Dald'il-i-Sab'ih was also revealed during the Bab's confinement in M~ih-Ki~i. "Remarkably lucid, admirable in its precision, original in conception, unanswerable in its argument, this work, apart from the many and divers proofs of His mission which it adduces, is noteworthy for the blame it assigns to the 'seven powerful sovereigns ruling the world' in His day, as well as for the manner in which it stresses the responsibilities, and censures the conduct, of the Christian divines of a former age who, had they recognized the truth of Mul:iammad's mission, He contends, would have been followed by the mass of their co-"'Gracious God!' writes the B~b with reference to the 'seven powerful sovereigns ruling the world' in His day, 'None of them hat/i been informed of His (the Bib's) Manifestation, and if informed, iwne hath believed in Him. Who knowetli they may leave this world below full of desire, and without having realized that the thing for which they were waiting had come to For the translation into the French, by A. L. M. Nicolas of excerpts from this Tablet, see The Baha'i World, vol. VII[, p.205. God Passes By, p.26. pass. This is what happened to the monarchs that held fast unto the Gospel. They awaited the coming of the Prophet of God (Mul:iammad), and when He did appear, they failed to recognize Him. Behold how great are the sums which these sovereigns expend without even the slightest thought c/appointing an official charged with the task of acquainting them in their own realms with the Manifestation of God! They would thereby have Julfihled the purpose for which they have been created. All their desires have been and are stilifixed upon leaving behind them traces of their names.' "The Bab, moreover, in that same treatise, censuring the failure of the Christian divines to acknowledge the truth of Mubammad's mission, makes this illuminating statement: 'The blame falleth upon their doctors, for Wthese had believed, they would have been followed by the mass of their countrymen. Behold, then, that which hath come to pass! The learned men of Christendom are held to be learned by virtue of their safeguarding the teaching of Christ, and yet consider how they themselves have been the cause of men's failure to accept the Faith and attain unto salvation!' "~ The Promised Day is Come, p. 17. LAWH-J-HURLiFAT (TABLET OF THE LETTERS) "During the Bab's confinementscience of divination, in the fortress of Chihriq,was later recognized where He spent almost to have unravelled, on the whole of the two remainingthe one hand, the mystery of years of His life, the the Musta~hAth, and to Lawh-i-~Iuri~fdt (Tablet have abstrusely alluded, of the Letters) was revealed,on the other, to the in honour of Dayy~n Ñ a Tabletnineteen years which must which, however misconstruedneeds elapse between at first as an exposition the Declaration of the of the B~b and that of Baha'u'llah... [p26] 26 THE BAHA'I WORLD The ]ortress of ~?izihriq, near Uri~miyyih (known today as Rig'd'iyyih). The Bab was transferred to Chihriq, surnamed by Him "the Grievous Mountain", about April 10, 1848. "To this period of incarceration in the fortresses of M~h-Kii and Chihriq Ñ a period of unsurpassed fecundity, yet bitter in its humiliations and ever-deepening sorrows Ñ belong almost all the written references, whether in the form of warnings, appeals or exhortations, which the BTh, in anticipation of the approaching hour of His supreme affliction, felt it necessary to make to the Author of a Revelation that was soon to supersede His own."' This Tablet was revealed for "a prominent official of high literary ability later surnamed Dayy~n by the B~b",2 on whom "He conferred the title of 'the third Letter to believe in Him Whom God shall make manifest'." According to Nabil, "The mystery of the Mustagh64h [literally, "He Who is invoked"] had long baffled the most searching minds among the people of the Bay~n and had proved an insurmountable obstacle to their recognition of the Promised One. The Bab had Himself in that Tablet unravelled that mystery; no one, however, was able to understand the explanation which He had given. It was left to Baha'u'llah to unveil it to the eyes of all men."4 1 God Passes By, p. 27. 2 The Dawn-Breakers, p. 303. 8 GodPasses By, p.28. The Dawn-Breakers, pp. 304 Ñ 305. Baha'u'llah, in His Epistk to the Son of the Woll; cites a passage from the Tablet of the B~b to Dayy~n, prefacing it with these words: "Dayydn, who, according to the words of Him Who is the Point... is the repository of the trust of the one true God. and the treasury of the pearls of His knowledge, was made by them to suffer so cruel a martyrdom that the Concourse on high wept and lamented. He it is whom He (the Bib) had taught the hidden and preserved knowkdge and entrusted him therewith, through His words: '0 thou who art named Dayydn! This is a hidden and preserved Knowledge. We have entrusted it unto thee, and bro ught it to thee, as a mark of honour from God, inasmuch as the eye of thine heart is pure. Thou wilt appreciate its value, and wilt cherish its excellence. God, verily, hath deigned to bestow upon the Point of the Baydn a hidden and preserved Knowledge, the like of which God hath not sent down prior to this Revelation. More precious is it than any other knowledge in the estimation of God Ñ glorified be He! He, verily, hath made it His testimony, even as He hath made the verses to be His testimony.' "~ op cit., pp. 174 Ñ 175. [p27] THE BAHA'I SACRED WRITINGS 27 DENUNCIATORY TABLET TO HAjI MIRZA. AQASI "It was during these years Ñ years darkened throughout by the rigours of the BTh's captivity, by the severe indignities inflicted upon Him, and by the news of the disasters that overtook the heroes of M~zindardn and Nayriz Ñ that He revealed, soon after His return from Tabrfz, His denunciatory Tablet to IjJ&ji Mirza AqAsi. Couched in bold and moving language, unsparing in its condemnation, this epistle was forwarded to the intrepid Ijujiat, who, as corroborated by Baha'u'llah, delivered it to that wicked minister"' [Grand Vazir of Mubam-mad ShAh]. This Tablet was given the name of the Khutbiy-i-Qahriyyih (literally, "Sermon of Wrath"). 2 1 GodPasses Ry, p.27. 2 The Dawn-Breakers, p.323. KITAB-I-PANJ-SHA'N "In the Kitdb-i-Panj-Sha'n, one of His last works, He had alluded to the fact that the sixth Naw-Rflz after the declaration of His mission would be the last lie was destined to celebrate on earth. to 'Azim He divulged, in the Kitdb-i-Panj-Sha'n, the name, and announced the approaching advent, of Him Who was to ~ GodPasses By, p. 51. consummate His own Revelation 'Wait thou,' is His statement to 'Azim, 'until nine will have elapsed from the time of the Baydn. Then exclaim: "Blessed, therefore, be God, the most excellent of Vlakers!"' "~ ibid., pp. 28, 29. MuIIA $haykh 'Au, surnam~d 'A4m (literally, "great") by the Bab, was one of the "outstanding figures among the ecclesiastical leaders of Khur~s~n" (Dawn-Breakers, p. 125). N A~1 Interior view of the Masjid-i-Vakil, £Liirdz. [p28] I A 28 THE BAHA'I WORLD Pulpit of the Masjid-i-Vakil, Shirdz, from which the Bab addressed the congregation in 1845. [p29] THE BAHA'I SACRED WRITINGS 29 3. 'ABDU'L-BAHA Tablet to the Central Organization for a Durable Peace, The Hague 'Abdu'l-Baha's reply to a communication addressed to Him by the Executive Committee of the Central Organization for a Durable Peace, despatched to it at The Hague by the hands of a special delegation, a Tablet described by Shoghi Effendi in God Passes By as being of 'far reaching importance December 17, 1919 0 YE esteemed ones who are pioneers among the well-wishers of the world of humanity! The letters which ye sent during the war were not received, but a letter dated February 11th, 1916, has just come to hand, and immediately an answer is being written. Your intention deserves a thousand praises, because you are serving the world of humanity, and this is conducive to the happiness and welfare of all. This recent war has proved to the world and the people that war is destruction while Universal Peace is construction; war is death while peace is life; war is rapacity and bloodthirstiness while peace is beneficence and humaneness; war is an appurtenance of the world of nature while peace is of the foundation of the religion of God; war is darkness upon darkness while peace is heavenly light; war is the destroyer of the edifice of mankind while peace is the everlasting life of the world of humanity; war is like a devouring wolf while peace is like the angels of heaven; war is the struggle for existence while peace is mutual aid and cooperation among the peoples of the world and the cause of the good-pleasure of the True One in the heavenly realm. There is not one soul whose conscience does not testify that in this day there is no more important matter in the world than that of Universal Peace. Every just one bears witness to this and adores that esteemed Assembly because its aim is that this darkness may be changed into light, this bloodthirstiness into kindness, this torment into bliss, this hardship into ease and this enmity and hatred into fellowship and love. Therefore, the effort of those esteemed souls is worthy of praise and commendation. But the wise souls who are aware of the essential relationships emanating from the realities of things consider that one single matter cannot, by itself, influence the human reality as it ought and should, for until the minds of men become united, no important matter can be accomplished. At present Universal Peace is a matter of great importance, but unity of conscience is essential, so that the foundation of this matter may become secure, its establishment firm and its edifice strong. Therefore His Holiness Baha'u'llah, fifty years ago, expounded this question of Universal Peace at a time when He was confined in the fortress of 'Akka and was wronged and imprisoned. He wrote about this important matter of Universal Peace to all the great sovereigns of the world, and established it among His friends in the Orient. The horizon of the East was in utter darkness, nations displayed the utmost hatred and enmity towards each other, religions thirsted for each other's blood, and it was darkness upon darkness. At such a time His Holiness Baha'u'llah shone forth like the sun from the horizon of the East and illumined Persia with the lights of these teachings. Among His teachings was the declaration of Universal Peace. People of different nations, religions and sects who followed Him came together to such an extent that remarkable gatherings were instituted consisting of the various nations and religions of the East. Every soul who entered these gatherings saw but one nation, one teaching, one pathway, one order, for the teachings of His Holiness Baha'u'llah were not limited to the establishment of Universal Peace. They embraced many teachings which supplemented and supported that of Universal Peace. Among these teachings was the independent [p30] 30 THE BAHA'I WORLD investigation of reality so that the world of humanity may be saved from the darkness of imitation and attain to the truth; may tear off and cast away this ragged and outgrown garment of 1 ,OOO years ago and may put on the robe woven in the utmost purity and holiness in the loom of reality. As reality is one and cannot admit of multiplicity, therefore different opinions must ultimately become fused into one. And among the teachings of His Holiness Baha'u'llah is the oneness of the world of humanity; that all human beings are the sheep of God and He is the kind Shepherd. This Shepherd is kind to all the sheep, because He created them all, trained them, provided for them and protected them. There is no doubt that the Shepherd is kind to all the sheep and should there be among these sheep ignorant ones, they must be educated; if there be children, they must be trained until they reach maturity; if there be sick ones, they must be cured. There must be no hatred and enmity, for as by a kind physician these ignorant, sick ones should be treated. And among the teachings of His Holiness Baha'u'llah is, that religion must be the cause of fellowship and love. If it becomes the cause of estrangement then it is not needed, for religion is like a remedy; if it aggravates the disease then it becomes unnecessary. And among the teachings of Baha'u'llah is, that religion must be in conformity with science and reason, so that it may influence the hearts of men. The foundation must be solid and must not consist of imitations. And among the teachings of Baha'u'llah is, that religious, racial, political, economic and patriotic prejudices destroy the edifice of humanity. As long as these prejudices prevail, the world of humanity will not have rest. For a period of 6,000 years history informs us about the world of humanity. During these 6,000 years the world of humanity has not been free from war, strife, murder and bloodthirstiness. In every period war has been Waged in one country or another and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice. It has therefore been ascertained and proved that all prejudices are destructive of the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant, and bloodthirstiness and rapacity continue. Therefore, re, even as was the case in the past, the world of humanity cannot be saved from the darkness of nature and cannot attain illumination except through the abandonment of prejudices and the acquisition of the morals of the Kingdom. If this prejudice and enmity are on account of religion consider that religion should be the cause of fellowship, otherwise it is fruitless. And if this prejudice be the prejudice of nationality consider that all mankind are of one nation; all have sprung from the tree of Adam, and Adam is the root of the tree. That tree is one and all these nations are like branches, while the individuals of humanity are like leaves, blossoms and fruits thereof Then the establishment of various nations and the consequent shedding of blood and destruction of the edifice of humanity result from human ignorance and selfish motives. As to the patriotic prejudice, this is also due to absolute ignorance, for the surface of the earth is one native land. Every one can live in any spot on the terrestrial globe. Therefore all the world is man's birthplace. These boundaries and outlets have been devised by man. In the creation, such boundaries and outlets were not assigned. Europe is one continent, Asia is one continent, Africa is one continent, Australia is one continent, but some of the souls, from personal motives and selfish interests, have divided each one of these continents and considered a certain part as their own country. God has set up no frontier between France and Germany; they are continuous. Yea, in the first centuries, selfish souls, for the promotion of their own interests, have assigned boundaries and outlets and have, day by day, attached more importance to these, until this led to intense enmity, bloodshed and rapacity in subsequent centuries. In the same way this will continue indefinitely, and if this conception of patriotism remains limited within a certain circle, it will be the primary cause of the world's destruction. No wise and just person will acknowledge these imaginary distinctions. Every limited area which we call our native country we regard as our motherland, whereas the terrestrial globe is the motherland of all, and not any restricted area. In short, for a few days we live on this earth and eventually we are buried in it, it is our eternal tomb. Is it worth while that we should engage in bloodshed and tear one another to pieces for this eternal tomb? Nay, [p31] THE BAHA I SACRED WRITINGS 31 far from it, neither is God pleased with such conduct nor would any sane man approve of it. Consider! The blessed animals engage in no patriotic quarrels. They are in the utmost fellowship with one another and live together in harmony. For example, if a dove from the East and a dove from the West, a dove from the North and a dove from the South chance to arrive, at the same time, in one spot, they immediately associate in harmony. So is it with all the blessed animals and birds. But the ferocious animals, as soon as they meet, attack and fight with each other, tear each other to pieces and it is impossible for them to live peaceably together in one spot. They are all unsociable and fierce, savage and combative fighters. Regarding the economic prejudice, it is apparent that whenever the ties between nations become strengthened and the exchange of commodities accelerated, and any economic principle is established in one country, it will ultimately affect the other countries and universal benefits will result. Then why this prejudice? As to the political prejudice, the policy of God must be followed and it is indisputable that the policy of God is greater than human policy. We must follow the Divine poLicy and that applies alike to alI individuals, He treats all individuals alike: no distinction is made, and that is the foundation of the Divine Religions. And among the teachings of His Holiness Baha'u'llah is the origination of one language that may be spread universally among the people. This teaching was revealed from the pen of His Holiness Baha'u'llah in order that this universal language may eliminate misunderstandings from among mankind. And among the teachings of His Holiness Baha'u'llah is the equality of women and men. The world of humanity has two wings Ñ one is women and the other men. Not until both wings are equally developed can the bird fly. Should one wing remain weak, flight is impossible. Not until the world of women becomes equal to the world of men in the acquisition of virtues and perfections, can success and prosperity be attained as they ought to be. And among the teachings of Baha'u'llah is voluntary sharing of one's property with others among mankind, This voluntary sharing is greater than equality, and consists in this, that man should not prefer himself to others, but rather should sacrifice his life and property for others, But this should not be introduced by coercion so that it becomes a law and man is compelled to follow it. Nay, rather, man should voluntarily and of his own choice sacrifice his property and life for others, and spend willingly for the poor, just as is done in Persia among the Baha. And among the teachings of His Holiness Baha'u'llah is man's freedom, that through the ideal Power he should be free and emancipated from the captivity of the world of nature; for as long as man is captive to nature he is a ferocious animal, as the struggle for existence is one of the exigencies of the world of nature. This matter of the struggle for existence is the fountainhead of all calamities and is the supreme affliction. And among the teachings of Baha'u'llah is that religion is a mighty bulwark. If the edifice of religion shakes and totters, commotion and chaos will ensue and the order of things will be utterly upset, for in the world of mankind there are two safeguards that protect man from wrongdoing. One is the law which punishes the criminal; but the law prevents only the manifest crime and not the concealed sin; whereas the ideal safeguard, namely, the religion of God, prevents both the manifest and the concealed crime, trains man, educates morals, compels the adoption of virtues and is the all-inclusive power which guarantees the felicity of the world of mankind. But by religion is meant that which is ascertained by~ investigation and not that which is based on mere imitation, the foundation of Divine Religions and not human imitations. And among the teachings of Baha'u'llah is that although material civilization is one of the means for the progress of the world of mankind, yet until it becomes combined with Divine civilization, the desired result, which is the felicity of mankind, will not be attained. Consider! These battleships that reduce a city to ruins within the space of an hour are the result of material civilization; likewise the Krupp guns, the Mauser rifles, dynamite, submarines, torpedo boats, armed aircraft and bombing aeroplanes Ñ all these weapons of war are the malignant fruits of material civilization. Had material civilization been combined with Divine civilization, these fiery weapons would [p32] 32 THE BAHA'I WORLD never have been invented. Nay, rather, human energy would have been wholly devoted to useful inventions and would have been concentrated on praiseworthy discoveries. Material civilization is like a lamp-glass. Divine civilization is the lamp itself and the glass without the light is dark. Material civilization is like the body. No matter how infinitely graceful, elegant and beautiful it may be, it is dead. Divine civilization is like the spirit, and the body gets its life from the spirit, otherwise it becomes a corpse. It has thus been made evident that the world of mankind is in need of the breaths of the lloiy Spirit. Without the spirit the world of mankind is lifeless, and without this light the world of mankind is in utter darkness. For the world of nature is an animal world. Until man is born again from the world of nature, that is to say, becomes detached from the world of nature, he is essentially an animal, and it is the teachings of God which convert this animal into a human soul. And among the teachings of Baha'u'llah is the promotion of education. Every child must be instructed in sciences as much as is necessary. If the parents are able to provide the expenses of this education, it is all right, otherwise the community must provide the means for the teaching of that child. And among the teachings of His Holiness Baha'u'llah is justice and right. Until these are realized on the plane of existence, all things shall be in disorder and remain imperfect. The world of mankind is a world of oppression and cruelty, and a realm of aggression and error. In fine, such teachings are numerous. These manifold principles, which constitute the greatest basis for the felicity of mankind and are of the bounties of the Merciful, must be added to the matter of Universal Peace and combined with it, so that results may accrue. Otherwise the realization of Universal Peace by itself in the world of mankind is difficult. As the teachings of His Holiness Baha'u'llah are combined with Universal Peace, they are like a table provided with every kind of fresh and delicious food. Every soul can find, at that table of infinite bounty, that which he desires. If the question is restricted to Universal Peace alone, the remarkable results which are expected and desired will not be attained. The scope of Universal Peace must be such that all the communities and religions may find their highest wish realized in it. At present the teachings of His Holiness Baha'u'llah are such that all the communities of the world, whether religious, political or ethical, ancient or modern, find in the teachings of Baha'u'llah the expression of their highest wish. For example, the people of religions find, in the teachings of His Holiness Baha'u'llah, the establishment of Universal Religion Ñ a religion that perfectly conforms with present conditions, which in reality effects the inimedi-ate cure of the incurable disease, which relieves every pain, and bestows the infallible antidote for every deadly poison. For if we wish to arrange and organize the world of mankind in accordance with the present religious imitations and thereby to establish the felicity of the world of mankind, it is impossible and impracticable Ñ for example, the enforcement of the laws of the Old Testament (Torah) and also of the other religions in accordance with present imitations. But the essential basis of all the Divine Religions which pertains to the virtues of the world of mankind and is the foundation of the welfare of the world of man, is found in the teachings of His Holiness Baha'u'llah in the most perfect presentation. Similarly, with regard to the peoples who clamour for freedom: the moderate freedom which guarantees the welfare of the world of mankind and maintains and preserves the universal relationships, is found in its fullest power and extension in the teachings of His Holiness Baha'u'llah. So with regard to political parties: that which is the greatest policy directing the world of mankind, nay, rather, the Divine policy, is found in the teachings of His Holiness Baha'u'llah. Likewise with regard to the party of "eqila-lity" which seeks the solution of the economic problems: until now all proposed solutions have proved impracticable except the economic proposals in the teachings of His Holiness Baha'u'llah which are practicable and cause no distress to society. So with the other parties: when ye look deeply into this matter, ye will discover that the highest aims of those parties are found in the teachings of Baha'u'llah. These teachings constitute the all-inclusive power among all men and are practicable. But there are some teachings of the past, such as those of the Torah, which cannot be carried out at the present day. [p33] THE BAHA'I SACRED WRITINGS Photograph of 'Abdu'l-Baha taken in Adrianopk, circa 1868. [p34] 34 THE BAHA'I WORLD It is the same with the other religions and the tenets of the various sects and the different parties. For example, the question of Universal Peace, about which His Holiness Baha'u'llah says that the Supreme Tribunal must be established: although the League of Nations has been brought into existence, yet it is incapable of establishing Universal Peace. But the Supreme Tribunal which His Holiness Baha'u'llah has described will fulfil this sacred task with the utmost might and power. And His plan is this: that the national assemblies of each country and nation Ñ that is to say parliaments Ñ should elect two or three persons who are the choicest men of that nation, and are well informed concerning international laws and the relations between governments and aware of the essential needs of the world of humanity in this day. The number of these representatives should be in proportion to the number of inhabitants of that country. The election of these souls who are chosen by the national assembly, that is, the parliament, must be confirmed by the upper house, the congress and the cabinet and also by the president or monarch so these persons may be the elected ones of all the nation and the government. From among these people the members of the Supreme Tribunal will be elected, and all mankind will thus have a share therein, for every one of these delegates is fully representative of his nation. When the Supreme Tribunal gives a ruling on any international question, either unanimously or by majority-rule, there will no longer be any pretext for the plaintiff or ground of objection for the defendant. In case any of the governments or nations, in the execution of the irrefutable decision of the Supreme Tribunal, be negligent or dilatory, the rest of the nations will rise up against it, because all the governments and nations of the world are the supporters of this Supreme Tribunal. Consider what a firm foundation this is! But by a limited and restricted League the purpose will not be realized as it ought and should. This is the truth about the situation, which has been stated. Consider how powerful are the teachings of His Holiness Baha'u'llah. At a time when His Holiness was in the prison of 'Akka and was under the restrictions and threats of two bloodthirsty kings, notwithstanding this fact, His teachings spread with all power in Persia and other countries. Should any teaching, or any principle, or any community fall under the threat of a powerful and bloodthirsty monarch it will be annihilated within a short space of time. At present for fifty years the Baha'is in Persia and most regions have been under severe restrictions and the threat of sword and spear. Thousands of souls have given their lives in the arena of sacrifice and have fallen as victims under the swords of oppression and cruelty. Thousands of esteemed families have been uprooted and destroyed. Thousands of children have been made fatherless. Thousands of fathers have been bereft of their sons. Thousands of mothers have wept and lamented for their boys who have been beheaded. All this oppression and cruelty, rapacity and bloodthirstiness did not hinder or prevent the spread of the teachings of Baha'u'llah. They spread more and more every day, and their power and might became more evident. It may be that some foolish person among the Persians will affix his name to the contents of the Tablets of His Holiness Baha'u'llah or to the explanations given in the letters [Tablets] of 'Abdu'l-Baha and send it to that esteemed Assembly. Ye must be aware of this fact, for any Persian who seeks fame or has some other intention will take the entire contents of the Tablets of His Holiness Baha'u'llah and publish them in his own name or in that of his community, just as happened at the Universal Races Congress in London before the war. A Persian took the substance of the Epistles of His Holiness Baha'u'llah, entered that Congress, gave them forth in his own name and published them, whereas the wording was exactly that of His Holiness Baha'u'llah. Some such souls have gone to Europe and have caused confusion in the minds of the people of Europe and have disturbed the thoughts of some Orientalists. Ye must bear this fact in mind, for not a word of these teachings was heard in Persia before the appearance of Baha'u'llah. Investigate this matter so that it may become to you evident and manifest. Some souls are like parrots. They learn any note which they may hear, and sing it, but they themselves are unaware of what they utter. There is a sect in Persia at present made up of a few souls who are called Bab's, who claim to be followers of His Holiness the BTh, whereas they are utterly unaware of His Holiness. They have some secret teachings [p35] THE BAHA I SACRED WRITINGS 35 which are entirely opposed to the teachings of Baha'u'llah and in Persia people know this. But when these souls come to Europe, they conceal their own teachings and utter those of His Holiness Baha'u'llah, for they know that the teachings of His Holiness Baha'u'llah are powerful and they therefore declare publicly those teachings of Baha'u'llah in their own name. As to their secret teachings, they say that they are taken from the Book of Baydn, and the Book of Baydn is from His Holiness the Nib. When ye get hold of the translation of the Book of Baydn, which has been translated in Persia, ye will discover the truth that the teachings of Baha'u'llah are utterly opposed to the teachings of this sect. Beware lest ye disregard this fact. Should ye desire to investigate the matter further, enquire from Persia. In fine, when travelling and journeying throughout the world, wherever one finds construction, it is the result of fellowship and love, while everything that is in ruin shows the effect of enmity and hatred. Notwithstanding this, the world of humanity has not become aware and has not awakened from the sleep of heedlessness. Again it engages in differences, in disputes and wrangling, that it may set up ranks of war and may run to and fro in the arena of battle and strife. So is it with regard to the universe and its corruption, existence and nonexistence. Every contingent being is made up of different and numerous elements and the existence of everything is a result of composition. That is to say, when between simple elements a composition takes place a being arises; the creation of beings comes about in this way. And when that composition is upset, it is followed by decomposition, the elements disintegrate, and that being becomes annihilated. That is to say, the annihilation of everything consists in the decomposition and the separation of elements. Therefore, every composition among the elements is the cause of life, while dissociation and separation are the cause of death. In short, attraction and harmony of things are the cause of the production of fruits and useful results, while repulsion and inharmony of things are the cause of disturbance and annihilation. From harmony and attraction, all living contingent beings, such as plant, animal and man, are realized, and from inharmony and repulsion decay sets in and annihilation becomes manifest. Therefore whatever is the cause of harmony, attraction and union among men is the life of the world of humanity, and whatever is the cause of difference, of repulsion and of separation is the cause of the death of mankind. And when you pass by a garden wherein vegetable beds and plants, flowers and fragrant herbs are all combined so as to form a harmonious whole, this is an evidence that this plantation and this rose garden have been cultivated and arranged by the care of a perfect gardener, while when you see a garden in disorder, lacking arrangement and confused, this indicates that it has been deprived of the care of a skilful gardener, nay, rather, it is nothing but a mass of weeds. It has therefore been made evident that fellowship and harmony are indicative of the training by the real Educator, while separation and dispersion prove wildness and deprivation of Divine training. Should any one object that, since the communities and nations and races and peoples of the world have different formalities, customs, tastes, temperaments, morals, varied thoughts, minds and opinions, it is therefore impossible for ideal unity to be made manifest and complete union among men to be realized, we say that differences are of two kinds: One leads to destruction, and that is like the difference between warring peoples and competing nations who destroy one another, uproot each other's families, do away with rest and comfort and engage in bloodshed and rapacity. That is blameworthy. But the other difference consists in variation. This is perfection itself and the cause of the appearance of Divine bounty. Consider the flowers of the rose garden. Although they are of different kinds, various colours and diverse forms and appearances, yet as they drink from one water, are swayed by one breeze and grow by the warmth and light of one sun, this variation and this difference cause each to enhance the beauty and splendour of the others. The differences in manners, in customs, in habits, in thoughts, opinions and in temperaments is the cause of the adornment of the world of mankind. This is praiseworthy. Likewise this difference and this variation, like the difference and variation of the parts and members of the human body, are the cause of the appearance of beauty and perfection. As these different parts and members are under the control of the dominant spirit, and the spirit [p36] 36 THE BAHA I WORLD permeates all the organs and members, and rules all the arteries and veins, this difference and this variation strengthen love and harmony and this multiplicity is the greatest aid to unity. If in a garden the flowers and fragrant herbs, the blossoms and fruits, the leaves, branches and trees are of one kind, of one form, of one colour and of one arrangement, there is no beauty or sweetness, but when there is variety, each will contribute to the beauty and charm of the others and will make an admirable garden, and will appear in the utmost loveliness, freshness and sweetness. Likewise, when difference and variety of thoughts, forms, opinions, characters and morals of the world of mankind come under the control of one Supreme Power, and the influence of the Word of the One True God, they will appear and be displayed in the most perfect glory, beauty, exaltation and perfection. Today nothing but the power of the Word of God which encompasses the realities of things can bring the thoughts, the minds, the hearts and the spirits under the shade of one Tree. He is the potent in all things, the vivifier of souls, the preserver and the controller of the world of mankind. Praise be to God, in this day the light of the Word of God has shone forth upon all regions, and from all sects, communities, nations, tribes, peoples, religions and denominations, souls have gathered under the shadow of the Word of Oneness and have in the most intimate fellowship united and harmonized! Some time ago, during the war, a letter [Tablet] was written regarding the teachings of His Holiness Baha'u'llah which may appropriately be appended to this epistle. 0 people of the world! The dawn of the Sun of Reality is assuredly for the illumination of the world and for the man4fkstation of mercy. In the assemblage of the ffimily of Adam results and fruits are praiseworthy, and the holy besrowals of every bounty are abundant. It is an absolute mercy and a complete bounty, the illumination of the world, fellowslu] and harmony, love and union; nay, rather, mercifulness and oneness, the elimina-don of discord and the unity of whomsoever are on the earth in the utmost of freedom and dignity. The Blessed Beauty Baha'u'llah said: "All are thefruits of one treeandtheleavesofone branch." He likened the world of existence to one tree and all the souls to leaves, blossoms and fruits. Therefore all the branches, leaves, blossoms and fruits must be in the utmost ofiresliness, and the bringing about of this delicacy and sweetness depends upon union and frllowship. Therefore they must ass jst each other with all their power and seek everlasting life. Thus the friends of God must manifrst the mercy of the Compassionate Lord in the world of existence and must show forth the bounty of the visible and invisible King. They must purify their sight, and look upon mankind as the leaves, blossoms and fruits of the tree of creation, and must always be thinking of doing good to someone, of love, consideration, affection and assistance to somebody. They must see no enemy and count no one as an ill wisher. They must consider every one on the earth as a friend; regard the stranger as an intimate, and the alien as a companion. They must not be bound by any tie, nay, rather, they should be free from every bond. In this day the one who is favoured in the threshold of grandeur is the one who offers the cup of faithfulness and bestows the pearl of gift to the enemies, even to the fallen oppressor, lends a helping hand, and considers every bitter foe as an aft a'ctionate friend. These are the commands of the Blessed Beauty, these are the counsels of the Greatest Name. 0 ye dear friends! The world is engaged in war and struggle, and mankind is in the utmost conflict and danger. The darkness of unfaithfulness has enshrouded the earth and the illumination of faithfulness has become concealed. All nations and tribes of the world have sharpened their claws and are warring and fighting with each other. The edifice of man is shattered. Thousandsoffamiliesare wandering disconsolate. Thousands of thousands of souls are besmeared with dust and blood in the arena of battle and struggle every year, and the tent of happiness and life is overthrown. The prominent men become commanders and boast of bloodshed, and glory in destruction. One says: "I have severed with my sword the necks of a nation," and one: "I have levelled a kingdom to the dust"; and another: "I have overthrown the foundation of a government." This is the pivot around which the pride and glory of mankind are revolving. In all regions friendship and uprightness are denounced and reconciliation and regard for truth are despised. The herald ofpeace, rejbrmation, love and reconciliation is the Religion of the Blessed [p37] THE BAHA'I SACRED WRITINGS 37 Beauty which has pitched its tent on the apex of the world and proclaimed its summons to the people. Then, 0 ye friends of God! Appreciate the value of this precious Revelation, move and act in accordance with it and walk in the straight path and the right way. Show it to the people. Raise the melody of the Kingdom and spread abroad the teachings andordinances of the loving Lord so that the world may become another world, the darkened earth may become illumined and tI'ze dead body of the people may obtain new life. Every soul may seek everlasting life through the breath of the Merciful. Life in this mortal world will quickly come to an end, and this earthly glory, wealth, comfort, and happiness will soon vanish and be no more. Summon ye the people to God and call the souls to the manners and conduct of the Supreme Concourse. To the orphans be ye kind fathers, and to the unlor-tunate a refuge and shelter. To the poor be a treasure of wealth, and to the sick a remedy and healing. Be a helper c/every oppressed one, the protector of every destitute one, be ye ever mindful to serve any soul of mankind. Attach no importance to self-seeking, rejection, arrogance, oppression and enmity. Heed them not. Deal in the contrary way. Be kind in truth, not only in appearance and outwardly. Every soul of the friends of God must concentrate his mind on this, that he may manifest the mercy of God and the bounty of the Forgiving One. He must do good to every soul whom he encounters, and render benefit to him, becoming the cause of improving the morals and correcting the thoughts so that the light of guidance may shine forth and the bounty of His Holiness the Merciful One may encompass. Love is light in whatsoever house it may shine and enmity is darkness in whatsoever abode it dwell. 0 friends of God! Strive ye so that this darkness may be utterly dispelled and the Hidden Mystery may be revealed and the realities of things made evident and manifest. Tablet to Dr. Auguste Henri Forel' o REVERED personage, lover oftruth! Thy letter dated July 28, 1921, hath been received. The contents thereof were most pleasing and indicated that, praised be the Lord, thou art as yet young, and searchest after truth, that thy power of thought is strong and the discoveries of thy mind manifest. Numerous copies of the epistle I had written to Dr. Fisher are spread far and wide and every one knoweth that it hath been revealed in the year 1910. Apart from this, numerous epistles have been written before the war upon the same theme, and reference, too, hath been made to these questions in the Journal of the San Francisco University,2 the date whereof is known beyond any doubt. In like manner have the philosophers of broad vision praised highly the discourse eloquently delivered in the above-named University. A copy of that paper is thus enclosed and forwarded. Thy works are no 1 Dr. Auguste Henri Forel of Zurich was born in 1848 and became a Baha'i in 1920. His special field was entomology and psychology. For many years he held the chair of psychiatry at Zurich. "By his tireless research Dr. Forel greatly augmented scientific knowledge and rendered inestimable service to mankind." ("In Memoriam", The Baha'i World, vol. v, p. 420.) This Tablet was written in 1921. 2 Stanford University, Palo Alto, California, 1912. doubt of great benefit, and if published, send us a copy of each. By materialists, whose belief with regard to Divinity hath been explained, is not meant philosophers in general, but rather that group of materialists of narrow vision that worship that which is sensed, that depend upon the five senses only, and whose criterion of knowledge is limited to that which can be perceived by the senses. All that can be sensed is to them real, whilst whatever falleth not under the power of the senses is either unreal or doubtful. The existence of the Deity they regard as wholly doubtful. It is as thou hast written, not philosophers in general but narrow-minded materialists that are meant. As to deistic philosophers, such as Socrates, Plato and Aristotle, they are indeed worthy of esteem and of the highest praise, for they have rendered distinguished services to mankind. In like manner we regard the materialistic, accomplished, moderate philosophers, that have been of service (to mankind). We regard knowledge and wisdom as the foundation of the progress of mankind, and extol philosophers that are endowed with [p38] 38 THE BAHA'I WORLD broad vision. Peruse carefully the San Francisco University Journal that the truth may be revealed to thee. Now concerning mental faculties, they are in truth of the inherent properties of the soul, even as the radiation of light is the essential property of the sun. The rays of the sun are renewed but the sun itself is ever the same and unchanged. Consider how the human intellect develops and weakens, and may at times come to naught, whereas the soul changeth not. For the mind to manifest itself, the human body must be whole; and a sound mind cannot be but in a sound body, whereas the soul dependeth not upon the body. It is through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the soul limitless. It is by the aid of such senses as those of sight, hearing, taste, smell and touch, that the mind comprehendeth, whereas, the soul is free from all agencies. The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. The mind, moreover, understandeth not whilst the senses have ceased to function, and in the embryonic stage and in early infancy the reasoning power is totally absent, whereas the soul is ever endowed with full strength. In short, the proofs are many that go to show that despite the loss of reason, the power of the soul would still continue to exist. The spirit however possesseth various grades and stations. As to the existence of spirit in the mineral: it is indubitable that minerals are endowed with a spirit and life according to the requirements of that stage. This unknown secret, too, hath become known unto the materialists who now maintain that all beings are endowed with life, even as He saith in the Qur'an, "All things are living." In the vegetable world, too, there is the power of growth, and that power of growth is the spirit. In the animal world there is the sense of feeling, but in the human world there is an all-embracing power. In all the preceding stages the power of reason is absent, but the soul existeth and revealeth itself The sense of feeling under-standeth standeth not the soul, whereas the reasoning power of the mind proveth the existence thereof. In like manner the mind proveth the existence of an unseen Reality that embraceth all beings, and that existeth and revealeth itself in all stages, the essence whereof is beyond the grasp of the mind. Thus the mineral world un-derstandeth neither the nature nor the perfections of the vegetable world; the vegetable world understandeth not the nature of the animal world, neither the animal world the nature of the reality of man that discovereth and embraceth all things. The animal is the captive of nature and cannot transgress the rules and laws thereof. In man, however, there is a discovering power that transcendeth the world of nature and con-trolleth and interfereth with the laws thereof. For instance, all minerals, plants and animals are captives of nature. The sun itself with all its majesty is so subservient to nature that it hath no will of its own and cannot deviate a hair'sbreadth from the laws thereof In like manner all other beings, whether of the mineral, the vegetable or the animal world, cannot deviate from the laws of nature, nay, all are the slaves thereof. Man, however, though in body the captive of nature is yet free in his mind and soul, and hath the mastery over nature. Consider: according to the law of nature man liveth, moveth and hath his being on earth, yet his soul and mind interfere with the laws thereof, and, even as the bird he flieth in the air, saileth speedily upon the seas and as the fish soundeth the deep and discovereth the things therein. Verily this is a grievous defeat inflicted upon the laws of nature. So is the power of electrical energy: this unruly violent force that cleaveth mountains is yet imprisoned by man within a globe! This is manifestly interfering with the laws of nature. Likewise man discovereth those hidden secrets of nature that in conformity with the laws thereof must remain concealed, and trans-fereth them from the invisible plane to the visible. This, too, is interfering with the law of nature. In the same manner he discovereth the inherent properties of things that are the secrets of nature. Also he bringeth to light the past events that have been lost to memory, and foreseeth by his power of induction future happenings that are as yet unknown. Furthermore, communication and discovery are limited by [p39] THE BAHA'I SACRED WRITINGS 39 Dr. Auguste Henri Forel. the laws of nature to short distances, whereas man, through that inner power of his that dis-covereth the reality of all things, connecteth the East with the West. This, too, is interfering with the laws of nature. Similarly, according to the law of nature all shadows are fleeting, whereas man fixeth them upon the plate, and this, too, is interference with a law of nature. Ponder and reflect: all sciences, arts, crafts, inventions and discoveries, have been once the secrets of nature and in conformity with the laws thereof must remain hidden; yet man through his discovering power interfereth with the laws of nature and transfereth these hidden secrets from the invisible to the visible plane. This again is interfering with the laws of nature. In fine, that inner faculty in man, unseen of the eye, wresteth the sword from the hands of nature, and giveth it a grievous blow. All other beings, however great, are bereft of such perfections. Man hath the powers of will and understanding, but nature hath them not. Nature is constrained, man is free. Nature is bereft of understanding, man understandeth. Nature is unaware of past events, but man is aware of them. Nature forecasteth not the future; man by his discerning power seeth that which is to come. Nature hath no consciousness of itself, man knoweth about all things. Should any one suppose that man is but a part of the world of nature, and he being endowed with these perfections, these being but manifestations of the world of nature, and thus nature is the originator of these perfections and is not deprived therefrom, to him we make reply and say: the part dependeth upon the whole; the part cannot possess perfections whereof the whole is deprived. By nature is meant those inherent properties and necessary relations derived from the rca-lities of things. And these realities of things, though in the utmost diversity, are yet intimately connected one with the other. For these diverse realities an all-unifying agency is needed that shall link them all one to the other. For instance, the various organs and members, the parts and elements, that constitute the body of man, though at variance, are yet all connected one with the other by that all-unifying agency known as the human soul, that causeth them to function in perfect harmony and with absolute regularity, thus making the continuation of life possible. The human body, however, is utterly unconscious of that all-unifying agency, and [p40] 40 THE BAHA'I WORLD yet acteth with regularity and dischargeth its functions according to its will. Now concerning philosophers, they are of two schools. Thus Socrates the wise believed in the unity of God and the existence of the soul after death; as his opinion was contrary to that of the narrow-minded people of his time, that divine sage was poisoned by them. All divine philosophers and men of wisdom and understanding, when observing these endless beings, have considered that in this great and infinite universe all things end in the mineral kingdom, that the outcome of the mineral kingdom is the vegetable kingdom, the outcome of the vegetable kingdom is the animal kingdom and the outcome of the animal kingdom the world of man. The consummation of this limitless universe with all its grandeur and glory hath been man himself, who in this world of being toileth and suffereth for a time, with divers ills and pains, and ultimately disintegrates, leaving no trace and no fruit after him. Were it so, there is no doubt that this infinite universe with all its perfections has ended in sham and delusion with no result, no fruit, no permanence and no effect. It would be utterly without meaning. They were thus convinced that such is not the case, that this Great Workshop with all its power, its bewildering manificence and endless perfections, cannot eventually come to naught. That still another life should exist is thus certain, and, just as the vegetable kingdom is unaware of the world of man, so we, too, know not of the Great Life hereafter that followest the life of man here below. Our non-comprehension of that life, however, is no proof of its non-exist-ence. The mineral world, for instance, is utterly unaware of the world of man and cannot comprehend it, but the ignorance of a thing is no proof of its nonexistence. Numerous and conclusive proofs exist that go to show that this infinite world cannot end with this human life. Now concerning the essence of Divinity: in truth it is on no account determined by anything apart from its own nature, and can in nowise be comprehended. For whatsoever can be conceived by man is a reality that hath limitations and is not unlimited; it is circumscribed, not all-embracing. It can be comprehended by man, and is controlled by him. Similarly it is certain that all human conceptions are contingent, not absolute; that they have a mental existence, not a material one. Moreover, differentiation of stages in the contingent world is an obstacle to understanding. How then can the contingent conceive the Reality of the absolute? As previously mentioned, differentiation of stages in the contingent plane is an obstacle to understanding. Minerals, plants and animals are bereft of the mental faculties of man that discover the realities of all things, but man himself comprehendeth all the stages beneath him. Every superior stage comprehendeth that which is inferior and discovereth the reality thereof, but the inferior one is unaware of that which is superior and cannot comprehend it. Thus man cannot grasp the Essence of Divinity, but can, byhis reasoningpower, by observation, by his intuitive faculties and the revealing power of his faith, believe in God, discover the bounties of His Grace. He becometh certain that though the Divine Essence is unseen of the eye, and the existence of the Deity is intangible, yet conclusive spiritual proofs assert the existence of that unseen Reality. The Divine Essence as it is in itself is however beyond all description. For instance, the nature of ether is unknown, but that it existeth is certain by the effects it produceth, heat, light and electricity being the waves thereof By these waves the existence of ether is thus proven. And as we consider the outpourings of Divine Grace we are assured of the existence of God. For instance, we observe that the existence of beings is conditioned upon the coming together of various elements and their nonexistence upon the decomposition of their constituent elements. For decomposition causes the dissociation of the various elements. Thus, as we observe the coming together of elements giveth rise to the existence of beings, and knowing that beings are infinite, they being the effect, how can the Cause be finite? Now, formation is of three kinds and of three kinds only: accidental, necessary and voluntary. The coming together of the various constituent elements of beings cannot be accidental, for unto every effect there must be a cause. It cannot be compulsory, for then the formation must be an inherent property of the constituent parts and the inherent property of a thing can in nowise be dissociated from it, such as light that is the revealer of things, heat that causeth the expansion of elements and the solar rays which are the essential property of [p41] THE BAHA'I SACRED WRITINGS 41 the sun. Thus under such circumstances the decomposition of any formation is impossible, for the inherent properties of a thing cannot be separated from it. The third formation re-maineth and that is the voluntary one, that is, an unseen force described as the Ancient Power, causeth these elements to come together, every formation giving rise to a distinct being. As to the attributes and perfections such as will, knowledge, power and other ancient attributes that we ascribe to that Divine Reality, these are the signs that reflect the existence of beings in the visible plane and not the absolute perfections of the Divine Essence that cannot be comprehended. For instance, as we consider created things we observe infinite perfections, and the created things being in the utmost regularity and perfection we infer that the Ancient Power on whom dependeth the existence of these beings, cannot be ignorant; thus we say He is All-Knowing. It is certain that it is not impotent, it must be then All-Powerful; it is not poor, it must be All-Possessing; it is not nonexistent, it must be Ever-Living. The purpose is to show that these attributes and perfections that we recount for that Universal Reality are only in order to deny imperfections, rather than to assert the perfections that the human mind can conceive. Thus we say His attributes are unknowable. In fine, that Universal Reality with all its qualities and attributes that we recount is holy andexalted aboveallrnindsandunderstandings. As we, however, reflect with broad minds upon this infinite universe, we observe that motion without a motive force, and an effect without a cause are both impossible; that every being hath come to exist under numerous influences and continually undergoeth reaction. These influences, too, are formed under the action of still other influences. For instance, plants grow and flourish through the outpourings of vernal showers, whilst the cloud itself is formed under various other agencies and these agencies in their turn are reacted upon by still other agencies. For example, plants and animals grow and develop under the influence of what the philosophers of our day designate as hydrogen and oxygen and are reacted upon by the effects of these two elements; and these in turn are formed under still other influences. The same can be said of other beings whether they affect other things or be affected. Such process of causation goes on, and to maintain that this process goes on indefinitely is manifestlyabsurd. Thus such a chain of causation must of necessity lead eventually to Him who is the Ever-Living, the All-Powerful, who is Self-Depen-dent and the Ultimate Cause. This Universal Reality cannot be sensed, it cannot be seen. It must be so of necessity, for it is All-Embracing, not circumscribed, and such attributes qualify the effzct and not the cause. And as we reflect, we observe that man is like unto a tiny organism contained within a fruit; this fruit hath developed out of the blossom, the blossom hath grown out of the tree, the tree is sustained by the sap, and the sap formed out of earth and water. How then can this tiny organism comprehend the nature of the garden, conceive of the gardener and comprehend his being? That is manifestly impossible. Should that organism understand and reflect, it would observe that this garden, this tree, this blossom, this fruit would in nowise have come to exist by themselves in such order and perfection. Similarly the wise and reflecting soul will know of a certainty that this infinite universe with all its grandeur and perfect order could not have come to exist by itself Similarly in the world of being there exist forces unseen of the eye, such as the force of ether previously mentioned, that cannot be sensed, that cannot be seen. However, from the effects it produceth, that is from its waves and vibrations, light, heat, electricity appear and are made evident. In like manner is the power of growth, of feeling, of understanding, of thought, of memory, of imagination and of discernment; all these inner faculties are unseen of the eye and cannot be sensed, yet all are evident by the effects they produce. Now as to the infinite Power that knoweth no limitations; limitation itself proveth the existence of the unlimited, for the limited is known through the unlimited, just as weakness itself proveth the existence of power, ignorance the existence of knowledge, poverty the existence of wealth. Without wealth there would be no poverty, without knowledge no ignorance, without light no darkness. Darkness itself is a proof of the existence of light for darkness is the absence of light. Now concerning nature, it is but the essential properties and the necessary relations inherent in the realities of things. And though [p42] 42 THE BAHA'I WORLD these infinite realities are diverse in their character yet they are in the utmost harmony and closely connected together. As one~s vision is broadened and the matter observed carefully, it will be made certain that every reality is but an essential requisite of other realities. Thus to connect and harmonize these diverse and infinite realities an all-unifying Power is necessary, that every part of existent being may in perfect order discharge its own function. Consider the body of man, and let the part be an indication of the whole. Consider how these diverse parts and members of the human body are closely connected and harmoniously united one with the other. Every part is the essential requisite of all other parts and has a function by itself It is the mind that is the all-unifying agency that so uni-teth all the component parts one with the other that each dischargeth its specific function in perfect order, and thereby cooperation and reaction are made possible. All parts function under certain laws that are essential to existence. Should that all-unifying agency that directeth all these parts be harmed in any way there is no doubt that the constituent parts and members will cease functioning properly; and though that all-unifying agency in the temple of man be not sensed or seen and the reality thereof be unknown, yet by its effects it manifesteth itself with the greatest power. Thus it hath been proven and made evident that these infinite beings in this wondrous universe will discharge their functions properly only when directed and controlled by that Universal Reality, so that order may be established in the world. For example, interaction and cooperation between the constituent parts of the human body are evident and indisputable, yet this does not suffice; an all-unifying agency is necessary that shall direct and control the component parts, so that these through interaction and cooperation may discharge in perfect order their necessary and respective functions. You are well aware, praised be the Lord, that both interaction and cooperation are evident and proven amongst all beings, whether large or small. In the case of large bodies interaction is as manifest as the sun, whilst in the case of small bodies, though interaction be unknown, yet the part is an indication of the whole. All these interactions therefore are connected with that all-embracing power which is their pivot, theircentre, their source and their motive power. For instance, as we have observed, co-opera-tion among the constituent parts of the human body is clearly established, and these parts and members render services unto all the component parts of the body. For instance, the hand, the foot, the eye, the ear, the mind, the imagination all help the various parts and members of the human body, but all these interactions are linked by an unseen, all-embracing power, that causeth these interactions to be produced with perfect regularity. This is the inner faculty of man, that is his spirit and his mind, both of which are invisible. In like manner consider machinery and workshops and the interaction existing among the various component parts and sections, and how connected they are one with the other. All these relations and interactions, however, are connected with a central power which is their motive force, their pivot and thefr source. This central power is either the power of steam or the skill of the mastermind. It bath therefore been made evident and proved that interaction, cooperation and interrelation amongst beings are under the direction and will of a motive Power which is the origin, the motive force and the pivot of all interactions in the universe. Likewise every arrangement and formation that is not perfect in its order we designate as accidental, and that which is orderly, regular, perfect in its relations and every part of which is in its proper place and is the essential requisite of the other constituent parts, this we call a composition formed through will and knowledge. There is no doubt that these infinite beings and the association of these diverse elements arranged in countless forms must have proceeded from a Reality that could in no wise be bereft of will or understanding. This is clear and proven to the mind and no one can deny it. It is not meant, however, that that Universal Reality or the attributes thereof have been comprehended. Neither its Essence nor its true attributes bath any one comprehended. We maintain, however, that these infinite beings, these necessary relations, this perfect arrangement must of necessity have proceeded from a source that is not bereft of will and understanding, and this infinite composition cast into infinite forms must have been caused by an all-embracing Wisdom. This none can dispute save [p43] THE BAHA'I SACRED WRITINGS 43 he that is obstinate and stubborn, and denieth the clear and unmistakable evidence, and becometh the object of the blessed Verse: "They are deaf, they are dumb, they are blind arid shall return no more." Now regarding the question whether the faculties of the mind and the human soul are one and the same. These faculties are but the inherent properties of the soul, such as the power of imagination, of thought, of understanding; powers that are the essential requisites of the reality of man, even as the solar ray is the inherent property of the sun. The temple of man is like unto a mirror, his soul is as the sun, and his mental faculties even as the rays that emanate from that source of light. The ray may cease to fall upon the mirror, but it can in no wise be dissociated from the sun. In short, the point is this, that the world of man is supernatural in its relation to the vegetable kingdom, though in reality it is not so. Relatively to the plant, the reality of man, his power of hearing and sight, are all supernatural, and for the plant to comprehend that reality and the nature of the powers of man's mind is impossible. In like manner for man to comprehend the Divine Essence and the nature of the great Hereafter is in no wise possible. The merciful outpourings of that Divine Essence, however, are vouchsafed unto all beings and it is incumbent upon man to ponder in his heart upon the efl'usions of the Divine Grace, the soul being counted as one, rather than upon the Divine Essence itself. This is the utmost limit for human understanding. As it hath previously been mentioned, these attributes and perfections that we recount of the Divine Essence, these we have derived from the existence and observation of beings, and it is not that we have comprehended the essence and perfection of God. When we say that the Divine Essence understandeth and is free, we do not mean that we have discovered the Divine Will and Purpose, but rather that we have acquired knowledge of them through the Divine Grace revealed and manifested in the realities of things. Now concerning our social principles, namely the teachings of His Holiness Baha'u'llah spread far and wide fifty years ago, they verily comprehend all other teachings. It is clear and evident that without these teachings progress and advancement for mankind are in no wise possible. Every community in the world findeth in these Divine Teachings the realization of its highest aspirations. These teachings are even as the tree that beareth the best fruits of all trees. Philosophers, for instance, find fn these heavenly teachings the most perfect solution of their social problems, and similarly a true and noble exposition of matters that pertain to philosophical questions. In like manner men of faith behold the reality of religion manifestly revealed in these heavenly teachings, and clearly and conclusively prove them to be the real and true remedy for the ills and infirmities of all mankind. Should these sublime teachings be diffused, mankind shall be freed from all perils, from all chronic ills and sicknesses. In like manner are the Baha economic principles the embodiment of the highest aspirations of all wage-earning classes and of economists of various schools. In short, all sections and parties have their aspirations realized in the teachings of Baha'u'llah. As these teachings are declared in churches, in mosques and in other places of worship, whether those of the followers of Buddha or of Confucius, in political circles or amongst materialists, all shall bear witness that these teachings bestow a fresh life upon mankind and constitute the immediate remedy for all the ills of social life. None can find fault with any of these teachings, nay rather, once declared they will all be acclaimed, and all will confess their vital necessity, exclaiming, "Verily this is the truth and naught is there beside the truth but manifest error." In conclusion, these few words are written, and unto everyone they will be a clear and conclusive evidence of the truth. Ponder them in thine heart. The will of every sovereign pre-vaileth during his reign, the will of every philosopher findeth expression in a handful of disciples during his lifetime, but the Power of the Holy Spirit shineth radiantly in the realities of the Messengers of God, and strengtheneth Their will in such wise as to influence a great nation for thousands of years and to regenerate the human soul and revive mankind. Consider how great is this power! It is an extraordinary Power, an all-sufficient proof of the truth of the mission of the Prophets of God, and a conclusive evidence of the power of Divine inspiration. The Glory of Glories rest upon thee. [p44] 44 THE BAHA'I WORLD The upper rooms at No. 7 Persian Street, Haifa, where Slioghi Effendi did much of his writing. [p45] EXCERPTS FROM THE WRITINGS OF SHOGHI EFFENDI ~. A SUMMARY OF THE 1(1 TAB-I-A QDAS (Excerpts from God Passes By) UNIQUE and stupendous as was this Proclamation,1 it proved to be but a prelude to a still mightier revelation of the creative power of its Author, and to what may well rank as the most signal act of His ministry Ñ the promulgation of the Kitab-i-Aqdas. Alluded to in the Kitcib-i-Iqdn; the principal repository of that Law which the Prophet Isaiah had anticipated, and which the writer of the Apocalypse had described as the "new heaven" and the "new earth", as "the Tabernacle of God", as the "Holy City", as the "Bride", the "New Jerusalem coming down from God", this "Most Holy Book", whose provisions must remain inviolate for no less than a thousand years, and whose system will embrace the entire planet, may well be regarded as the brightest emanation of the mind of Baha'u'llah, as the Mother Book of His Dispensation, and the Charter of His New World Order. Revealed soon after Baha'u'llah had been transferred to the house of 'tdi Khamm6r (circa 1873), at a time when He was still encompassed by the tribulations that had afflicted Him, through the acts committed by His enemies and the professed adherents of His Faith, this Book, this treasury enshrining the priceless gems of His Revelation, stands out, by virtue of the principles it inculcates, the administrative institutions it ordains and the function with which it invests the appointed Successor of its Author, unique and incomparable among the world's sacred Scriptures. For, unlike the Old Testament and the Holy Books which preceded it, in which the actual precepts uttered by the Prophet Himself are nonexistent; unlike the Gospels, in which the few sayings attributed to Jesus Christ afford no 'The Proclamation by Baha'u'llah of His Mission. clear guidance regarding the future administration of the affairs of His Faith; unlike even the Qur'an which, though explicit in the laws and ordinances formulated by the Apostle of God, is silent on the all-important subject of the succession, the Kitab-i-Aqdas, revealed from first to last by the Author of the Dispensation Himself, not only preserves for posterity the basic laws and ordinances on which the fabric of His future World Order must rest, but ordains, in addition to the function of interpretation which it confers upon His Successor, the necessary institutions through which the integrity and unity of His Faith can alone be safeguarded. In this Charter of the future world civilization its Author Ñ at once the Judge, the Lawgiver, the Unifier and Redeemer of mankind Ñ announces to the kings of the earth the promulgation of the "Most Great Law"; pro-flounces them to be His vassals; proclaims Himself the "King of Kings"; disclaims any intention of laying hands on their kingdoms; reserves for Himself the right to "seize and possess the hearts of men"; warns the world's ecclesiastical leaders not to weigh the "Book of God" with such standards as are current amongst them; and affirms that the Book itself is the "Unerring Balance" established amongst men. In it He formally ordains the institution of the "House of Justice", defines its functions, fixes its revenues, and designates its members as the "Men of Justice", the "Deputies of God", the "Trustees of the AIl-Mercitkl", alludes to the future Centre of His Covenant, and invests Him with the right of interpreting His holy Writ; anticipates by implication the institution of Guardianship; bears witness to the revolutionizing effect of His World Order; enunciates 45 [p46] 46 THE BAHA'I WORLD the doctrine of the "Most Great Infallibility" of the Manifestation of God; asserts this infallibility to be the inherent and exclusive right of the Prophet; and rules out the possibility of the appearance of another Manifestation ere the lapse of at least one thousand years. In this Book He, moreover, prescribes the obligatory prayers; designates the time and period of fasting; prohibits congregational prayer except for the dead; fixes the Qiblih; institutes the Ijuq6qu'llAh (Right of God); formulates the law of inheritance; ordains the institution of the Mashriqu'l-Adhkar establishes the Nineteen Day Feasts, the Baha'i festivals and the Intercalary Days; abolishes the institution of priesthood; prohibits slavery, asceticism, mendicancy, monasticism, penance, the use of pulpits and the kissing of hands; prescribes monogamy; condemns cruelty to animals, idleness and sloth, backbiting and calumny; censures divorce; interdicts gambling, the use of opium, wine and other intoxicating drinks; specifies the punishments for murder, arson, adultery and theft; stresses the importance of marriage and lays down its essential conditions; imposes the obligation of engaging in some trade or profession, exalting such occupation to the rank of worship; emphasizes the necessity of providing the means for the education of children; and lays upon every person the duty of writing a testament and of strict obedience to one's government. Apart from these provisions Baha'u'llah exhorts His followers to consort, with amity and concord and without discrimination, with the adherents of all religions; warns them to guard against fanaticism, sedition, pride, dispute and contention; inculcates upon them immaculate cleanliness, strict truthfulness, spotless chastity, trustworthiness, hospitality, fidelity, courtesy, forbearance, justice and fairness; counsels them to be "even as the fingers of one hand and the limbs of one body"; calls upon them to arise and serve His Cause; and assures them of His undoubted aid. He, furthermore, dwells upon the instability of human affairs; declares that true liberty consists in man's submission to His commandments; cautions them notto be indulgent in carrying out His statutes; prescribes the twin inseparable duties of recognizing the "Dayspring of God's Revelation" and of observing all the ordinances revealed by Him, neither of which, He affirms, is acceptable without the other. The significant summons issued to the Presidents of the Republics of the American continent to seize their opportunity in the Day of God and to champion the cause of justice; the injunction to the members of parliaments throughout the world, urging the adoption of a universal script and language; His warnings to William I, the conqueror of Napoleon III; the reproof He administers to Francis Joseph, the Emperor of Austria; His reference to "the lamentations of Berlin" in His apostrophe to "the banks of the Rhine"; His condemnation of "the throne of tyranny" established in Constantinople, and His prediction of the extinction of its "outward splendour" and of the tribulations destined to overtake its inhabitants; the words of cheer and comfort He addresses to His native city, assuring her that God had chosen her to be "the source of the ]oy of all mankind"; His prophecy that "the voice of the heroes of Klwrdsdn" will be raised in glorification of their Lord; His assertion that men "endued with mighty valour" will be raised up in Kirm6.n who will make mention of Him; and finally, His magnanimous assurance to a perfidious brother who had afflicted Him with such anguish, that an "ever-forgiving, all-bounteous" God would forgive him his iniquities were he only to repent Ñ all these further enrich the contents of a Book designated by its Author as "the source of true felicity", as the "Unerring Balance", as the "Straight Path" and as the "quickener of mankind". The laws and ordinances that constitute the major theme of this Book, Baha'u'llah, moreover, has specifically characterized as "the breath of life unto all created things", as "the mightiest stronghold", as the "fruits" of His "Tree", as "the highest means for the maintenance of order in the world and the security of its peoples", as "the lamps of His wisdom and loving-providence", as "the sweet smelling savour of His garment", as the "keys" of His "mercy" to His creatures. "This Book," lie Himself testifies, "is a heaven which We have adorned with the stars of Our commandments andprohibitions." "Blessed the man," He, moreover, has stated, "who will read it, and ponder the verses sent down in it by God, the Lord of Power, the Almighty. Say, 0 men! Take hold of it with the hand of resignation... By My life! [p47] WRITINGS OF SHOGHI EFFENDI 47 It hath been sent down in a manner that amazeth the minds of men. Verily, it is My weightiest testimony unto all people, and the proof of the All-Merciful unto all who are in heaven and all who are on earth." And again: "Blessed the palate that savoureth its sweetness, and the perceiving eye that recognizeth that which is treasured therein, and the understanding heart that comprehendeth its allusions and mysteries. By God! Such is the majesty of what hath been revealed therein, and so tremendous the revelation of its veiled allusions that the loins of utterance shake when attempting their description." And finally: "in such a manner hath the Kitab-i-Aqdas been revealed that it attractetli and em-braceth all the divinely appointed Dispensations. Blessed those who peruse it! Blessed those who apprehend it! Blessed those who meditate upon it! Blessed those who ponder its meaning! So vast is its range that it hath encompassed all men ere their recognition of it. Erelong will its sovereign po wer, its pervasive influence and the greatness of its might be manifested on earth." The formulation by Baha'u'llah, in His Kitd b-i-A qdas, of the fundamental laws of His Dispensation was followed, as His Mission drew to a close, by the enunciation of certain precepts and principles which lie at the very core of His Faith, by the reaffirmation of truths He had previously proclaimed, by the elaboration and elucidation of some of the laws He had already laid down, by the revelation of further prophecies and warnings, and by the establishment of subsidiary ordinances designed to supplement the provisions of His Most 11oiy Book. These were recorded in unnumbered Tablets, which He continued to reveal until the last days of His earthly life, among which the Ishrdqdt (Splendours), the Bishdrdt (Glad Tidings), the "Tardzdt" (Orna-ments), the "Ta]alliy~~t" (Effulgences), the Kalimdt-i-Firdawsiyyih (Words of Paradise), the Lawh-i-Aqdas (Most Holy Tablet), the "Lawk-i-Dunyd" (Tablet of the World), the Lawh-i-Maqsad (Tablet of Maqsi~id), are the most noteworthy. These Tablets Ñ mighty and final effusions of His indefatigable pen Ñ must rank among the choicest fruits which His mind has yielded, and mark the consummation of His forty-year-long ministry. Of the principles enshrined in these Tablets the most vital of them all is the principle of the oneness and wholeness of the human race, which may well be regarded as the hallmark of Baha'u'llah's Revelation and the pivot of His teachings. Of such cardinal importance is this principle of unity that it is expressly referred to in the Book of His Covenant, and He unreservedly proclaims it as the central purpose of His Faith. "We, verily," He declares, "have come to unite and weld together all that dwell on earth." "So potent is the light of unity," He further states, "that it can illuminate the whole earth." "At one time," He has written with reference to this central theme of His Revelation, "We spoke in the language of the lawgiver, at another in that of the truth seeker and the mystic, and yet Our supreme purpose and highest wish hath always been to disclose the glory and sublimity of this station." Unity, He states, is the goal that "excelleth every goal" and an aspiration which is "the monarch of all aspirations". "The world," He proclaims, "is but one country, and mankind its citizens." He further affirms that the unification of mankind, the last stage in the evolution of humanity towards maturity, is inevitable, that "soon will the present day order be rolled up, anda new one spread out in its stead", that "the whole earth is now in a state of pregnancy", that "the day is approaching when it wilt have yielded its noblest fruits, when from it will have sprung forth the loftiest trees, the most enchanting blossoms, the most heavenly blessings." He deplores the defectiveness of the prevailing order, exposes the inadequacy of patriotism as a directing and controlling force in human society, and regards the "love of mankind" and service to its interests as the worthiest and most laudable objects of human endeavour. He, moreover, laments that "the vitality of men's belief in God is dying out in every 1and~" that the "face of the world" is turned towards "waywardness andunbelief"; proclaims religion to be "a radiant light and an impregnable stronghold for the protection and welfare of the peoples of the world" and "the chief instrument for the establishment of order in the world"; affirms its fundamental purpose to be the promotion of union and concord amongst men; warns lest it be made "a source of dissension, of discord and hatred"; commands that its principles be taught to children in the schools of the world, in a manner that would not be productive of either prejudice or fanaticism; attributes "the waywardness of the ungodly" to the "decline of religion"; and predicts "convulsions" [p48] 48 THE BAHA'I WORLD of such severity as to "cause the limbs of mankind to quake". The principle of collective security He unreservedly urges; recommends the reduction in national armaments; and proclaims as necessary and inevitable the convening of a world gathering at which the kings and rulers of the world will deliberate for the establishment of peace among the nations. Justice He extols as "the light of men" and their "guardian", as "the revealer of the secrets of the world of being, and the standard-bearer of love and bounty"; declares its radiance to be incomparable; affirms that upon it must depend "the organization of the world and the tranquillity of mankind". He characterizes its "two pillars" Ñ ' 'reward and punishment " Ñ as "the sources of lifr" to the human race; warns the peoples of the world to bestir themselves in anticipation of its advent; and prophesies that, after an interval of great turmoil and grievous injustice, its daystar will shine in its full splendour and glory. He, furthermore, inculcates the principle of "moderation in all things"; declares that whatsoever, be it "Liberty, civilization and the like", "passeth beyond the limits of moderation" must "exercise a pernicious influence upon men"; observes that western civilization has gravely perturbed and alarmed the peoples of the world; and predicts that the day is approaching when the "flame" of a civilization "carried to excess" "will devour the cities". Consultation He establishes as one of the fundamental principles of His Faith; describes it as "the lamp of guidance", as "the bestower of understanding", and as one of the two "luminaries" of the "heaven of Divine wisdom". Knowledge, He states, is "as wings to man's life and a ladder ]br his ascent"; its acquisition He regards as "incumbent upon everyone"; considers "arts, crafts and sciences" to be conducive to the exaltation of the world of being; commends the wealth acquired through crafts and professions; acknowledges the indebtedness of the peoples of the world to scientists and craftsmen; and discourages the study of such sciences as are unprofitable to men, and "begin with words and end with words". The injunction to "consort with all men in a spirit of friendliness andJkllowsl4p" He further emphasizes, and recognizes such association to be conducive to "union and concord", which, He affirms, are the establishers of order in the world and the quickeners of nations. The necessity of adopting a universal tongue and script He repeatedly stresses; deplores the waste of time involved in the study of divers languages; affirms that with the adoption of such a language and script the whole earth will be considered as "one city and one land"; and claims to be possessed of the knowledge of both, and ready to impart it to any one who might seek it from Him. To the trustees of the House of Justice He assigns the duty of legislating on matters not expressly provided in His writings, and promises that God will "inspire them with whatsoever He willetli". The establishment of a constitutional form of government, in which the ideals of republicanism and the majesty of kingship, characterized by Him as "one of the signs of God", are combined, He recommends as a meritorious achievement; urges that special regard be paid to the interests of agriculture; and makes specific reference to "the swiftly appearing newspapers", describes, them as "the mirror of the world" and as "an amazing and potent phenomenon", and prescribes to all who are responsible for their production the duty to be sanctified from malice, passion and prejudice, to be just and fair-minded, to be painstaking in their inquiries, and ascertain all the facts in every situation. The doctrine of the Most Great Infallibility He further elaborates; the obligation laid on His followers to "behave towards the government of the country in which they reside with loyalty, honesty and truthfulness", He reaffirms; the ban imposed upon the waging of holy war and the destruction of books He reemphasizes; and He singles out for special praise men of learning and wisdom, whom He extols as "eyes" to the body of mankind, and as the "greatest gifts" conferred upon the world. [p49] WRITINGS OF SHOGI-IT EFFENDI The resting place of Shoghi Effendi, Guardian of the Baha'i Faith, in the Great Northern London Cemetery, New Southgate. [p50] / '1< .~, ~.A ~ ' - 49'A~-< ~ ~~/{•;y'~-;J--A A ~ ~ r~i // , . •~// './•. .1 J.. Ky Ky ~ , zig' Text of the Farmdn issued by Sui.tdn 'Abdu'1-'Aziz on July 26, 1868 banishing Baha'u'llah to 'Akka, Palestine. [p51] PART TWO THE COMMEMORATION OF HISTORIC ANNIVERSARIES [p52] [p53] THE CENTENARY OF THE ARRIVAL OF BAHA'U'LLAH IN THE HOLY LAND BAHA'U'LLAH'S INCARCERATION IN 'AKKA by SHOGHI EFFENDI THE arrival of Baha'u'llah in 'Akka' marks the opening of the last phase of His forty-year-long ministry,2 the final stage, and indeed the climax, of the banishment in which the whole of that ministry was spent. A banishment that had, at first, brought Him to the immediate vicinity of the strongholds of ~iii'ah orthodoxy and into contactwith its outstanding exponents, and which, at a later period, had carried Him to the capital of the Ottoman empire, and led Him to address His epochmaking pronouncements to the Sult6n, to his ministers and to the ecclesiastical leaders of Sunni Is1~m, had now been instrumental in landing Him upon the shores of the Jloiy Land Ñ the Land promised by God to Abraham, sanctified by the Revelation of Moses, honoured by the lives and labours of the Hebrew patriarchs, judges, kings and prophets, revered as the cradle of Christianity, and as the place where Zoroaster, according to 'Abdu'l-Baha's testimony, had "held converse with some of the Prophets of Israel", and associated by 1s16.m with the Apostle's night-journey, through the seven heavens, to the throne of the Almighty. Within the confines of this holy and enviable country, "the nest of all the Prophets of God", "the Vale of God's unsearchable Decree, the snowwhite Spot, the Land of unfading splendour" was the Exile of Bag~d~d, of Constantinople and Adria-nople condemned to spend no less than a third of the allotted span of His life, and over half of the total period of His Mission. "It is difficult," declares 'Abdu'l-Baha, "to understand how Baha'u'llah could have been obliged to leave Persia, and to pitch His tent in this Holy Land, 1 On August 31. 1868, with members of His family and other companions, "numbering about seventy", who shared His exile. 2 1853 Ñ 1892. but for the persecution of His enemies, His banishment and exile." Indeed such a consummation, He assures us, had been actually prophesied "through the tongue of the Prophets two or three thousand years before". God, "faithfid to His promise", had, "to some of the Prophets" "revealed and given the good news that the 'Lord of Hosts should be manifested in the Holy Land."' Isaiah had, in this connection, announced in his Book: "Get thee up into the high mountain, 0 Zion that bring-en good tidings; lift up thy voice with strength, 0 Jerusalem, that bringest goodtidings. Lift it up, be not afraid; say unto the cities of Judah: 'Behold your God! Behold the Lord God will come with strong hand, and His arm shall rule Jbr Him."' David, in his Psalms, had predicted: "Lift up your heads, 0 ye gates; even lift them up, ye everlasting doors; and the King of Glory shall come in. Who is this King of Glory? The Lord of Hosts, He is the King of Glory." "Out of Zion, the perfection of beauty, God hat/i shined. Our God shall come, and shall not keep silence." Amos had, likewise, foretold His coming: "The Lord will roar from Zion, and utter His voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmeishall wither." 'Akka, itself, flanked by the "glory of Lebanon", and lying in full view of the "splendour of Carmel", at the foot of the hills which enclose the home of Jesus Christ Himself, had been described by David as "the Strong City", designated by Hosea as "a door of hope", and alluded to by Ezekiel as "the gate that looketh towards the East", whereunto "the glory of the God of Israel came from the way of the East," His voice "like a noise of many waters". To it the Arabian Prophet had referred as "a city in 53 [p54] 54 THE BAHA 'I WORLD Syria to which God hat/i shown His special mercy", situated "betwixt two mountains.. in the middle of a meadow", "by the shore of the sea... suspended beneath the Throne", "white, whose whiteness is pleasing unto God". "Blessed the man," He, moreover, as confirmed by Baha'u'llah, had declared, "that hat/i visited Akka, and blessed he that hath visited the visitor of Akka." Furthermore, "He that raiseth therein the call to prayer, his voice will be lifted up unto Paradise." And again: "The poor of~Akkd are the kibgs of Paradise and the princes thereof A month in 'Akka is better than a thousand years elsewhere." Moreover, in a remarkable tradition, which is contained in Shaykh lbnu'1-'Arabi's work, entitled Futaiidt-i-Makkiyyih, and which is recognized as an authentic utterance of Muhammad, and is quoted by Mirza Abu'1-Fa~I1 in his Fard'id, this significant prediction has been made: "All of them (the companions of the Q~i'im) shall be slain except One Who shall reach the plain of Akka, the Baha'u'llah of God." Baha'u'llah Himself, as attested by Nabfl in his narrative, had, as far back as the first years of His banishment to Adrianople, alluded to that same city in His Lawk-i-Sayydh, designating it as the "Vale of Nabil", the word Nabil being equal in numerical value to that of 'Akka. "Upon Our arrival," that Tablet had predicted, "We were welcomed with banners of light, whereupon the Voice of the Spirit cried out saying: 'Soon will all that dwell on earth be enlisted under these banners.'" The banishment, lasting no less than twenty-four years, to which two Oriental despots had, in their implacable enmity and short-sighted-ness, combined to condemn Baha'u'llah, will go down in history as a period which witnessed a miraculous and truly revolutionizing change in the circumstances attending the life and activities of the Exile Himself, will be chiefly remembered for the widespread recrudescence of persecution, intermittent but singularly cruel, throughout His native country and the simultaneous increase in the number of His followers, and, lastly, for an enormous extension in the range and volume of His writings. His arrival at the penal colony of 'Akka, far from proving the end of His afflictions, was but the beginning of a major crisis, characterized by bitter suffering, severe restrictions, and intense turmoil, which, in its gravity, surpassed even the agonies of the Siy~h-Ch~i of Tihr~n, and to which no other event in the history of the entire century can compare, except the internal convulsion that rocked the Faith in Adrianople. "Know thou," Baha'u'llah, wishing to emphasize the criticalness of the first nine years of His banishment to that prison-city, has written, "that upon Our arrival at this Spot, We chose to designate it as the ~Most Great Prison'. Though previously subjected in another land (Tihr~n) to chains and fetters, We yet refused to call it by that name. Say: Ponder thereon, 0 ye endued with understanding!" The ordeal He endured, as a direct consequence of the attempt on the life of N~siri'd-Din ~ was one which had been inflicted upon Him solely by the external enemies of the Faith. The travail in Adrianople, the effects of which all but sundered the community of the BTh's followers, was, on the other hand, purely internal in character. This fresh crisis which, during almost a decade, agitated Him and His companions, was, however, marked throughout not only by the assaults of His adversaries from without, but by the machinations of enemies from within, as well as by the grievous misdeeds of those who, though bearing His name, perpetrated what made His heart and His pen alike to lament. 'Akka, the ancient Ptolemais, the St. Jean d'Acre of the Crusaders, that had successfully defied the siege of Napoleon, had sunk, under the Turks, to the level of a penal colony to which murderers, highway robbers and political agitators were consigned from all parts of the Turkish empire. It was girt about by a double system of ramparts; was inhabited by a people whom Baha'u'llah stigmatized as "the generation of vipers" ; was devoid of any source of water within its gates; was flea-infested, damp and honeycombed with gloomy, filthy and tortuous lanes. "According to what they say," the Supreme Pen has recorded in the Lawii-i-Sultdn, "it is the most desolate of the cities of the world, the most unsightly of them in appearance, the most detestable in climate, and the foulest in water, it is as though it were the metropolis of the owl." So putrid was its air that, according to a proverb, a bird when flying over it would drop dead. Explicit orders had been issued by the Su1t~Yn and his ministers to subject the exiles, who were accused of having grievously erred and led [p55] BA HA' U' LLAH IN THE HOLY LAND 55 The Bay of 'Akka viewed from Mt. CarmeL Facsimile of engraving, circa 1880. others far astray, to the strictest confinement. Hopes were confidently expressed that the sentence of lifelong imprisonment pronounced against them would lead to their eventual extermination. The farm6n of Sult&n 'Abdu'1-'Azjz, dated the fifth of Rabi'u'th-Th~ni 1285 AM. (July 26, 1868), not only condemned them to perpetual banishment, but stipulated their strict incarceration, and forbade them to associate either with each other or with the local inhabitants. The text of the farmAn itself was read publicly, soon after the arrival of the exiles, in the principal mosque of the city as a warning to the population. The Persian Ambassador, accredited to the Sublime Porte, had thus assured his government, in a letter, written a little over a year after their banishment to 'Akka: "I have issued telegraphic and written instructions, forbidding that He (Baha'u'llah) associate with any one except His wives and children, or leave under any circumstances, the house wherein He is imprisoned. 'AbbAs-Qull KhAn, the Consul-General in Damascus... I have, three days ago, sent back, instructing him to proceed direct to 'Akka. confer with its governor regarding all necessary measures for the strict maintenance of their imprisonment.. and appoint, before his return to Damascus, a representative on the spot to insure that the orders issued by the Sublime Porte will, in no wise, be disobeyed. I have, likewise, instructed him that once every three months he should proceed from Damascus to 'Akka, and personally watch over them, and submit his report to the Legation." Such was the isolation imposed upon them that the Baha'is of Persia, perturbed by the rumours set afloat by the Azalis of I~fdh~n that Baha'u'llah had been drowned, induced the British Telegraph office in Ju1f~ to ascertain on their behalf the truth of the matter. Having, after a miserable voyage, disembarked at 'Akka, all the exiles, men, women and children, were, under the eyes of a curious and callous population that had assembled at the port to behold the "God of the Persians", conducted to the army barracks, where they were locked in, and sentinels detailed to guard them. "The first night," Baha'u'llah testifies in the [p56] 56 THE BAHA I WORLD Law Jz-i-Ra'is, "all were deprived of either/cod or drink.. They even begged for water, and were refused." So filthy and brackish was the water in the pooi of the courtyard that no one could drink it. Three loaves of black and salty bread were assigned to each, which they were later permitted to exchange, when escorted by guards to the market, for two of better quality. Subsequently they were allowed a mere pittance as substitute for the allotted dole of bread. All fell sick, except two, shortly after their arrival. Malaria, dysentery, combined with the sultry heat, added to their miseries. Three succumbed, among them two brothers, who died the same night, "locked", as testified by Baha'u'llah, "in each other's arms". The carpet used by Him He gave to be sold in order to provide for their winding-sheets and burial. The paltry sum obtained after it had been auctioned was delivered to the guards, who had refused to bury them without first being paid the necessary expenses. Later, it was learned that, unwashed and unshrouded, they had buried them, without coffins, in the clothes they wore, though, as affirmed by Baha'u'llah, they were given twice the amount required for their burial. "None," He Himself has written, "knoweth what befell Us, except God, the Almighty, the All-Knowing From the foundation of the world until the present day a cruelty such as this hat/i neither been seen nor heard of" "He hatli, during the greater part of His life," He, referring to Himself, has, moreover, recorded, "been sore-tried in the clutches of His enemies. His sufl~rings have now reached their culmination in this afflictive Prison, into which His oppressors have so un]ustly thrown Him." The few pilgrims who, despite the ban that had been so rigidly imposed, managed to reach the gates of the Prison Ñ some of whom had journeyed the entire distance from Persia on foot Ñ had to content themselves with a fleeting glimpse of the face of the Prisoner, as they stood, beyond the second moat, facing the window of His Prison. The very few who succeeded in penetrating into the city had, to their great distress, to retrace their steps without even beholding His countenance. The first The Bay of 'Akka with Mt. Carmel in the distance. Facsimile of engraving, circa 1880. [p57] BAHA'U'LLAH IN THE HOLY LAND 57 ___ ~ _____ Ñ Ñ . ~ ~ ~ 'Akka viewed from the mouth oJ the River Belus Facsimile of engraving, circa 1880 among them, the self-denying H~ji Abu'I-Uasan-i-Ardik~ni, surnamed Amin-i-I1~hi (Trusted of God), to enter His presence was only able to do so in a public bath, where it had been arranged that he should see Baha'u'llah without approaching Him or giving any sign of recognition. Another pilgrim, Ust~d Ism~'f1-i-K~shi, arriving from Mosul, posted himself on the far side of the moat, and, gazing for hours, in rapt adoration, at the window of his Beloved, failed in the end, owing to the feebleness of his sight, to discern His face, and had to turn back to the cave which served as his dwelling-place on Mt. Carmel Ñ an episode that moved to tears the Holy Family who had been anxiously watching from afar the frustration of his hopes. Nabil himself had to precipitately flee the city, where he had been recognized, had to satisfy himself with a brief glimpse of Baha'u'llah from across that same moat, and continued to roam the countryside around Nazareth. Haifa, Jerusalem and Hebron, until the gradual relaxation of restrictions enabled him to join the exiles. To the galling weight of these tribulations was now added the bitter grief of a sudden tragedy Ñ the premature loss of the noble, the pious Mirza Mihdi, the Purest Branch, 'Abdu'l-Baha's twenty-two year old brother, an amanuensis of Baha'u'llah and a companion of His exile from the days when, as a child, he was brought from Tihr~n to Baghdad to join his Father after His return from SuIaym~niyyih. He was pacing the roof of the barracks in the twilight, one evening, wrapped in his customary devotions, when he fell through the unguarded skylight onto a wooden crate, standing on the floor beneath, which pierced his ribs, and caused, twenty-two hours later, his death, on the 23rd of Rabi'u'1-Avval 1287 A.H. (June 23, 1 870).1 His dying supplication to a grieving Father was that his life might be accepted as a ransom for those who were prevented from attaining the presence of their Beloved. In a highly significant prayer, revealed by Baha'u'llah in memory of His son Ñ a prayer that exalts his death to the rank of those great acts of atonement associated with Abraham's intended sacrifice of His son, with the crucifixion of Jesus Christ and the martyrdom of the Im~m Ijusayn Ñ we read the following: "I have, 0 my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened, and all that dwell on earth be united." And, likewise, these prophetic words, addressed to His martyred son: "Thou art the Trust of God and His Treasure in this Land. Erelong will God reveal through thee that which He hath desired." After he had been washed in the presence of Baha'u'llah, he "that was created of the light of Baha," to whose "meekness" the Supreme Pen had testified, and of the "mysteries" of whose ascension that same Pen had made men1 1 See p. 159 for a report on the commemoration of the Centenary of the passing of Mirza Milidi, "the Purest Branch". [p58] 58 THE BAHA'I WORLD tion, was borne forth, escorted by the fortress guards, and laid to rest, beyond the city walls, in a spot adjacent to the shrine of NaN S6Jili, from whence, seventy years later, his remains, simultaneously with those of his illustrious mother, were to be translated to the slopes of Mt. Carmel, in the precincts of the grave of his sister, and under the shadow of the Nib's holy sepulcher. Nor was this the full measure of the afflictions endured by the Prisoner of 'Akka and His fellow-exiles. Four months after this tragic event a mobilization of Turkish troops necessitated the removal of Baha'u'llah and all who bore Him company from the barracks. He and His family were accordingly assigned the house of Malik, in the western quarter of the city, whence, after a brief stay of three months, they were moved by the authorities to the house of KhavvAm which faced it, and from which, after a few months, they were again obliged to take up new quarters in the house of RThi'ih, being finally transferred, four months later, to the house of 'IiTdi KhammAr, which was so insufficient to their needs that in one of its rooms no less than thirteen persons of both sexes had to accommodate themselves. Some of the companions had to take up their residence in other houses, while the remainder were consigned to a caravanserai named the KhAn-i-'AvAmid. Their strict confinement had hardly been mitigated, and the guards who had kept watch over them been dismissed, when an internal crisis, which had been brewing in the midst of the community, was brought to a sudden and catastrophic climax. Such had been the conduct of two of the exiles, who had been included in the party that accompanied Baha'u'llah to 'Akka, that He was eventually forced to expel them, an act of which Siyyid Mul2ammad did not hesitate to take the fullest advantage. Reinforced by these recruits, he, together with his old associates, acting as spies, embarked on a campaign of abuse, calumny and intrigue, even more pernicious than that which had been launched by him in Constantinople, calculated to arouse an already prejudiced and suspicious populace to a new pitch of animosity and excitement. A fresh danger now clearly threatened the life of Baha'u'llah. Though He Himself had stringently forbidden His followers, on several occasions, both verbally and in writing, any retaliatory acts against their tormentors, and had even sent back to Beirut an irresponsible Arab convert, who had meditated avenging the wrongs suffered by his beloved Leader, seven of the companions clandestinely sought out and slew three of their persecutors, among whom were Siyyid Mu$ammad and Aq~. Jttn. The consternation that seized an already oppressed community was indescribable. Baha'u'llah's indignation knew no bounds. "Were We," He thus voices His emotions, in a Tablet revealed shortly after this act had been committed, "to make mention of what befell Us, the heavens would be rent asunder and the mountains would crumble." "My captivity," He wrote on another occasion, "cannot harm Me. That which can harm Me is the conduct of those who love Me, who claim to be related to Me, and yet perpetrate what causetli My heart and My pen to groan." And again: "My captivity can bring on Me no shame. Nay, by My life, it conferretli on Me glory. That which can make Me ashamed is the conduct of such of My followers as profess to love Me, yet infactfollow the Evil One." He was dictating His Tablets to His amanuensis when the governor, at the head of his troops, with drawn swords surrounded His house. The entire populace, as well as the military authorities, were in a state of great agitation. The shouts and clamour of the people could be heard on all sides. Baha'u'llah was peremptorily summoned to the Governorate, interrogated, kept in custody the first night, with one of His sons, in a chamber in the KhAn-i-ShAvirdi transferred for the following two nights to better quarters in that neighbourhood, and allowed only after the lapse of seventy hours to regain His home. 'Abdu'l-Baha was thrown into prison and chained during the first night, after which He was permitted to join His Father. Twenty-five of the companions were cast into another prison and shackled, all of whom, except those responsible for that odious deed, whose imprisonment lasted several years, were, after six days, moved to the Kh6n-i-Sh6yirdi, and there placed, for six months, under confinement. "Is it proper," the Commandant of the city, turning to Baha'u'llah, after He had arrived at the Governorate, boldly inquired, "that some of your followers should act in such a manner ?" "If one of your soldiers," was the swift rejoinder, "were to commit a reprehensible act, [p59] BAHA' U' LLAH IN THE HOLY LAND 59 would you be held responsible, and be punished in his place ?" When interrogated, He was asked to state His name and that of the country from which He came. "It is more manifest than the sun," He answered. The same question was put to Him again, to which He gave the following reply: "Ideem it not proper to mention it. Refer to the farmdn of the government which is in your possession." Once again they, with marked deference, reiterated their request, whereupon Baha'u'llah spoke with majesty and power these words: "My name is Bahd'u' lid/i (Light of God), and My country is Nar (Light). Be ye apprised of it." Turning then, to the Mufti, He addressed him words of veiled rebuke, after which He spoke to the entire gathering, in such vehement and exalted language that none made bold to answer Him. Having quoted verses from the Sariy-i-MuMk, He, afterwards, arose and left the gathering. The Governor, soon after, sent word that He was at liberty to return to His home, and apologized for what had occurred. A population, already ill disposed towards the exiles, was, after such an incident, fired with uncontrollable animosity for all those who bore the name of the Faith which those exiles professed. The charges of impiety, atheism, terrorism and heresy were openly and without restraint flung into their faces. 'Abbfid, who lived next door to Baha'u'llah, reinforced the partition that separated his house from the dwelling of his now much-feared and suspected Neighbour. Even the children of the imprisoned exiles, whenever they ventured to show themselves in the streets during those days, would be pursued, vilified and pelted with stones. The cup of Baha'u'llah's tribulations was now filled to overflowing. A situation, greatly humiliating, full of anxieties and even perilous, continued to face the exiles, until the time, set by an inscrutable Will, at which the tide of misery and abasement began to ebb, signalizing a transformation in the fortunes of the Faith even more conspicuous than the revolutionary change effected during the latter years of Baha'u'llah's sojourn in Bag~d~id. The gradual recognition by all elements of the population of Baha'u'llah's complete innocence; the slow penetration of the true spirit of His teachings through the hard crust of their indifference and bigotry; the substitution of the sagacious and humane governor, A1~mad Big Tawfiq, for one whose mind had been hopelessly poisoned against the Faith and its followers; the unremitting labours of 'Abdu'l-Baha, now in the full flower of His manhood, Who, through His contacts with the rank and file of the population, was increasingly demonstrating His capacity to act as the shield of His Father; the providential dismissal of the officials who had been instrumental in prolonging the confinement of the innocent companions Ñ all paved the way for the reaction that was now setting in, a reaction with which the period of Baha'u'llah's banishment to 'Akka will ever remain indissolubly associated. Such was the devotion gradually kindled in the heart of that governor, through his association with 'Abdu'l-Baha, and later through his perusal of the literature of the Faith, which mischief-makers, in the hope of angering him, had submitted for his consideration, that he invariably refused to enter His presence without first removing his shoes, as a token of his respect for Him. It was even bruited about that his favoured counsellors were those very exiles who were the followers of the Prisoner in his custody. His own son he was wont to send to 'Abdu'l-Baha for instruction and enlightenment. It was on the occasion of a long-sought audience with Baha'u'llah that, in response to a request for permission to render Him some service, the suggestion was made to him to restore the aqueduct which for thirty years had been allowed to fall into disuse Ñ a suggestion which he immediately arose to carry out. To the inflow of pilgrims, among whom were numbered the devout and venerable Mu11~ SAdiq-i-Khur~s6ni and the father of BadP, both survivors of the struggle of Tabarsi, he offered scarcely any opposition, though the text of the imperial farmAn forbade their admission into the city. Mu~tafa Diy~ PA~h4, who became governor a few years later, had even gone so far as to intimate that his Prisoner was free to pass through its gates whenever He pleased, a suggestion which Baha'u'llah declined. Even the Mufti of 'Akka, ~hay~h Malimfld, a man notorious for his bigotry, had been converted to the Faith, and, fired by his newborn enthusiasm, made a compilation of the Mubammadan traditions related to 'Akka. Nor were the occasionally unsympathetic governors, despatched to that city, able, despite the arbitrary power they wielded, to check the forces which [p60] 60 THE BAHA'I WORLD were carrying the Author of the Faith towards His virtual emancipation and the ultimate accomplishment of His purpose. Men of letters, and even 'ulam6s residing in Syria,were moved, as the years rolled by, to voice their recognition of Baha'u'llah's rising greatness and power. 'Azfz Nsh6 who in Adrianople, had evinced a profound attachment to 'Abdu'l-Baha, and had in the meantime been promoted to the rank of VAil, twice visited 'Akka for the express purpose of paying his respects to Baha'u'llah, and to renew his friendship with One Whom he had learned to admire and revere. Though Baha'u'llah Himself practically never granted personal interviews, as He had been used to do in Baghdad, yet such was the influence He now wielded that the inhabitants openly asserted that the noticeable improvement in the climate and water of their city was directly attributable to His continued presence in their midst. The very designations by which they chose to refer to him, such as the "august leader", and "his highness" bespoke the reverence with which He inspired them. On one occasion, a European general who, together with the governor, was granted an audience by Him, was so impressed that he "remained kneeling on the ground near the door". Shay~~ 'Aliy-i-Miri, the Mufti of 'Akka, had even, at the suggestion of 'Abdu'l-Baha, to plead insistently that He might permit the ter mination of His nine-year confinement within the walls of the prison-city, before He would consent to leave its gates. The garden of Na'mayn, a small island, situated in the middle of a river to the east of the city, honoured with the appellation of RiQvAn, and designated by Him the "New Jerusalem" and "Our Verdant Isle", had, together with the residence of 'Abdu'llAh PAshA Ñ rented and prepared for Him by 'Abdu'l-Baha and situated a few miles north of 'Akka Ñ become by now the favourite retreats of One Who, for almost a decade, had not set foot beyond the city walls, and Whose sole exercise had been to pace, in monotonous repetition, the floor of His bedchamber. Two years later the palace of tdi Khammdr, on the construction of which so much wealth had been lavished, while Baha'u'llah lay imprisoned in the barracks, and which its owner had precipitately abandoned with his family owing to the outbreak of an epidemic disease, was rented and later purchased for Him Ñ a dwelling-place which He characterized as the "lofty mansion", the spot which "God liath ordained as the most sublime vision of mankind". 'Abdu'l-Baha's visit to Beirut, at the invitation of Midhat PAshd a former Grand Vizir of Turkey, occurring about this time; His association with the civil and ecclesiastical leaders of that city; His several interviews with the wellknown Shaykh Mul2ammad 'Abdu served to 'Akka viewed from the northeast. Facsimile of engraving, circa 1880. On the left is the aqueduct restored at the request of Baha'u'llah; on the right, the princf pal mosque of 'Akka. [p61] BAHA'U'LLAH IN THE HOLY LAND 61 in V A typical mule-driven water wheel described as being situated "in a garden near HaWa." Engraving, circa 1880. A similar water wheel exists in (lie Garden at Ri4vcin. enhance immensely the growing prestige of the community and spread abroad the fame of its most distinguished member. The splendid welcome accorded him by the learned and highly esteemed Shaykh Yflsuf, the Mufti of Nazareth, who acted as host to the v~1fs of Beirut, and who had despatched all the notables of the community several miles on the road to meet Him as He approached the town, accompanied by His brother and the Muftf of 'Akka, as well as the magnificent reception given by 'Abdu'l-Baha to that same Shay~h Ytisuf when the latter visited Him in 'Akka., were such as to arouse the envy of those who, only a few years before, had treated Him and His fellow-exiles with feelings compounded of condescension and scorn. The drastic farm~n of Su1t~n 'Abdu'1-'Aziz, though officially unrepealed, had by now become a dead letter. Though Baha'u'llah was still nominally a prisoner, "the doors of majesty and true sovereignty were," in the words of 'Abdu'l-Baha "flung wide open." "The rulers of Palestine," He moreover has written, "envied His influence and power. Governors and muti-~arr ifs, generals and local officials, would humbly request the honour qf attaining His presence Ñ a request to which He seldom acceded." It was in that same mansion that the distinguished Orientalist, Prof E. G. Browne of Cambridge, was granted his four successive interviews with Baha'u'llah, during the five days he was His guest at Baha (April 15 Ñ 20, 1890), interviews immortalized by the Exile's historic declaration that "these fruitless strifes, these ruinous wars shall pass away and the 'Most Great Peace' shall come." "The face of Him on Whom I gazed," is the interviewer's memorable testimony for posterity, "I can never forget, though I cannot describe it. Those piercing eyes seemed to read one's very soul; power and authority sat on that ample brow. No need to ask in whose presence I stood, as I bowed myself before one who is the object of a devotion and love which kings might envy and emperors sigh for in vain.~~ ''Here, the visitor himself has testified, "did I spend five most memorable days, during which I enjoyed [p62] 62 THE HAHA'I WORLD unparalleled and unhoped-for opportunities of holding intercourse with those who are the fountainheads of that mighty and wondrous spirit, which works with invisible but ever-increasing force for the transformation and quickening of a people who slumber in a sleep like unto death. It was, in truth, a strange and moving experience, but one whereof I despair of conveying any save the feeblest impression." In that same year Baha'u'llah's tent, the "Tabernacle of Glory", was raised on Mt. Carmel, "the Hill of God and His Vineyard", the home of Elijah, extolled by Isaiah as the "moun-tain of the Lord", to which "all nations shall flow". Four times He visited Haifa, His last visit being no less than three months long. In the course of one of these visits, when His tent was pitched in the vicinity of the Carmelite Monastery, He, the "Lord of the Vineyard", revealed the Tablet of Carmel, remarkable for its allusions and prophecies. On another occasion He pointed out Himself to 'Abdu'l-Baha, as He stood on the slopes of that mountain, the site which was to serve as the permanent resting-place of the Bab, and on which a befitting mausoleum was later to be erected. Properties, bordering on the lake associated with the ministry of Jesus Christ, were, moreover, purchased at Baha'u'llah's bidding, designed to be consecrated to the glory of His Faith, and to be the forerunners of those "noble and imposing structures" which He, in His Tablets, had anticipated would be raised "throughout the length and breadth" of the Holy Land, as well as of the "rich and sacred territories adjoining the Jordan and its vicinity", which, in those Tablets, He had permitted to be dedicated, "to the worship and service of the one true God". The enormous expansion in the volume of Baha'u'llah's correspondence; the establishment of a Baha agency in Alexandria for its despatch and distribution; the facilities provided by His staunch follower, Mubammad Mu~4afA, now established in Beirut to safeguard the interests of the pilgrims who passed through that city; the comparative ease with which a titular Prisoner communicated with the multiplying centres in Persia, 'Ir6q, Caucasus, Turkist~n, and Egypt; the mission entrusted by Him to Su1aym~n KJAn-i-Tanak6tunf, known as Jam6.1 Effendi, to initiate a systematic campaign of teaching in India and Burma; the appointment of a few of His followers as "Hands of the Cause of God"; the restoration of the Holy House in Shir&z, whose custodianship was now formally entrusted by Him to the BTh's wife and her sister; the conversion of a considerable number of the adherents of the Jewish, Zoroastrian and Buddhist Faiths, the first fruits of the zeal and the perseverance which itinerant teachers in Persia, India and Burma were so strikingly displaying Ñ conversions that automatically resulted in a firm recognition by them of the Divine origin of both Christianity and IslAm Ñ all these attested the vitality of a leadership that neither kings nor ecciesiasfics, however powerful or antagonistic, could either destroy or undermine. Nor should reference be omitted to the emergence of a prosperous community in the newly laid out city of 'I~hqThAd, in Russian Turkist6in, assured of the good will of a sympathetic government, enabling it to establish a Baha cemetery and to purchase property and erect thereon structures that were to prove the precursors of the first Mashriqu'l-Adhkar of the Baha'i world; or to the establishment of new outposts of the Faith in far-off Samarqand and Bukh~6, in the heart of the Asiatic continent, in consequence of the discourses and writings of the erudite F64i1-i-QA'inf and the learned apologist Mirza Abu'1-Fa~ll; or to the publication in India of five volumes of the writings of the Author of the Faith, including His "Most Holy Book"1 Ñ publications which were to herald the vast multiplication of its literature, in various scripts and languages, and its dissemination, in later decades, throughout both the East and the West. "Suitdn 'Abdu'I-'Aziz," Baha'u'llah is reported by one of His fellow-exiles to have stated, "banished Us to this country in the greatest abasement, and since his object was to destroy Us and humble Us, whenever the means of glory and ease presented themselves, We did not re]ect them." "No w,praise be to God," He, moreover, as reported by Nabil in his narrative, once remarked, "it has reached the point when all the people of these regions are manifesting their submissiveness unto Us." And again, as recorded in that same narrative: "The Ottoman Sultdn, without any justification, or reason, arose to 'Kitab-i-Aqdas; revealed in 'Akka, circa 1873. Passages from this work translated by Shoghi Effendi appear on pp. 7 Ñ 14. [p63] BAHA' U' LLP~H IN THE HOLY LAND 63 A view of the land gate, 'Akka. Engraving, circa 1880. oppress Us, and sent Us to the fortress of Akka. His imperial formt~n decreed that none should associate with Us, and that We should become the object of the hatred of every one. The hand of Divine power, therefore, swiftly avenged Us. It first loosed the winds of destruction upon his two irreplaceable ministers and confidants, 'All and Fu'dd, after which that Hand was stretched out to roll up the panoply of 'Aziz himself, and to seize him, as He only can seize, Who is the Mighty, the Strong." "His enemies," Abdu'l-Baha, referring to this same theme, has written, "intended that His imprisonment should completely destroy and annihilate the blessed Cause, but this prison was, in reality, of the greatest assistance, and became the means of its development." ". This illustrious Being," He, moreover has affirmed, "up-lified His Cause in the Most Great Prison. From this Prison His light was shed abroad, Ills fame conquered the world, and the proclamation of His glory reached the East and the West." "His light at first had been a star; now it became a mighty sun." "Until our time," He, moreover has affirmed, "no such thing has ever occurred." Little wonder that, in view of so remarkable a reversal in the circumstances attending the twenty-four years of His banishment to 'Akka., Baha'u'llah Himself should have penned these weighty words: "The Almighty hath transformed this Prison-House into the Most Exalted Paradise, the Heaven of Heavens." While Baha'u'llah and the little band that bore Him company were being subjected to the severe hardships of a banishment intended to blot them from the face of the earth, the steadily expanding community of His followers in the land of His birth were undergoing a persecution more violent and of longer duration than the trials with which He and His companions were being afflicted. Though on a far smaller [p64] 64 THE BAHA'I WORLD An early photograph taken looking through the land gate, 'Akka. Circa 1921. scale than the blood baths which had baptized the birth of the Faith, when in the course of a single year, as attested by 'Abdu'l-Baha, "more than four thousand souls were slain, and a great multitude of women and children left without protector and helper," the murderous and hor rible acts subsequently perpetrated by an insatiable satiable and unyielding enemy covered as wide a range and were marked by an even greater degree of ferocity. Baha'u'llah's incarceration in the prison-fortress fortress of 'Akka, the manifold tribulations He [p65] BAHA'U'LLAH IN THE HOLY LAND 65 endured, the prolonged ordeal to which the community of His followers in Persia was being subjected, did not arrest, nor could they even impede, to the slightest degree, the mighty stream of Divine Revelation, which, without interruption, had been flowing from His pen, and on which the future orientation, the integrity, the expansion and the consolidation of His Faith directly depended. Indeed, in their scope and volume, His writings, during the years of His confinement in the Most Great Prison, surpassed the outpourings of His pen in either Adrianople or BaghdAd. More remarkable than the radical transformation in the circumstances of His own life in 'Akka, more far-reaching in its spiritual consequences than the campaign of repression pursued so relentlessly by the enemies of His Faith in the land of His birth, this unprecedented extension in the range of His writings, during His exile in that Prison, must rank as one of the most vitalizing and fruitful stages in the evolution of His Faith. The tempestuous winds that swept the Faith at the inception of His ministry and the wintry desolation that marked the beginnings of His prophetic career, soon after His banishment from TihrTh, were followed during the latter part of His sojourn in Bag~d6d, by what may be described as the vernal years of His Mission Ñ years which witnessed the bursting into visible activity of the forces inherent in that Divine Seed that had lain dormant since the tragic removal of His Forerunner. With His arrival in Adrianople and the proclamation of His Mission the Orb of His Revelation climbed as it were to its zenith, and shone, as witnessed by the style and tone of His writings, in the plenitude of its summer glory. The period of His incarceration in 'Akka brought with it the ripening of a slowly maturing process, and was a period during which the choicest fruits of that mission were ultimately garnered. The writings of Baha'u'llah during this period, as we survey the vast field which they embrace, seem to fall into three distinct categories. The first comprises those writings which constitute the sequel to the proclamation of His Mission in Adrianople. The second includes the laws and ordinances of His Dispensation, which, for the most part, have been recorded in the Kitab-i-Aqdas, His Most Holy Book. To the third must be assigned those Tablets which partly enunciate and partly reaffirm the funda mental tenets and principles underJying that Dispensation. The Proclamation of His Mission had been, as already observed, directed particularly to the kings of the earth, who, by virtue of the power and authority they wielded, were invested with a peculiar and inescapable responsibility for the destinies of their subjects. It was to these kings, as well as to the world's religious leaders, who exercised a no less pervasive influence on the mass of their followers, that the Prisoner of 'Akka directed His appeals, warnings, and exhortations during the first years of His incarceration in that city. "Upon Our arrival at this Prison," He Himself affirms, "We purposed to transmit to the kings the messages of their Lord, the Mighty, the All-Praised. Though We have transmitted to them, in several Tablets, that which We were commanded, yet We do it once again, as a token of God's grace." To the kings of the earth, both in the East and in the West, both Christian and Muslim, who had already been collectively admonished and warned in the Sariy-i-Mulak revealed in Adria-noNe, and had been so vehemently summoned by the Rib, in the opening chapter of the Qayy~mu'l-Asmd', on the very night of the Declaration of His Mission, Baha'u'llah, during the darkest days of His confinement in 'Akka, addressed some of the noblest passages of His Most Holy Book. In these passages He called upon them to take fast hold of the "Most Great Law"; proclaimed Himself to be "the King of Kings" and "the Desire of all Nations"; declared them to be His "vassals" and "eni-Hems of His sovereignty"; disclaimed any intention of laying hands on their kingdoms; bade them forsake their palaces, and hasten to gain admittance into His Kingdom; extolled the king who would arise to aid His Cause as "the very eye olmankind"; and finally arraigned them for the things which had befallen Him at their hands. In His Tablet to Queen Victoria He, moreover, invites these kings to hold fast to "the Lesser Peace", since they had refused "the Most Great Peace"; exhorts them to be reconciled among themselves, to unite and to reduce their armaments; bids them refrain from laying excessive burdens on their subjects, who, He informs them, are their "wards" and "trea-sures"; enunciates the principle that should any one among them take up arms against another, [p66] 66 THE BAHA'I WORLD all should rise against him; and warns them not to deal with Him as the "King of Isk~m" and his ministers had dealt. To the Emperor of the French, Napoleon III, the most prominent and influential monarch of his day in the West, designated by Him as the "Chief of Sovereigns", and who, to quote His words, had "cast behind his back" the Tablet revealed for him in Adrianople, He, while a prisoner in the army barracks, addressed a second Tablet and transmitted it through the French agent in 'Akka. In this He announces the coming of "Him Who is the Unconstrained", whose purpose is to "quicken the world" and unite its peoples; unequivocally asserts that Jesus Christ was the Herald of His Mission; proclaims the fall of "the stars of the firmament of knowledge", who have turned aside from Him; exposes that monarch's insincerity; and clearly prophesies that his kingdom shall be "thrown into confusion", that his "empire shall pass" from his hands, and that "commotions shall seize all the people in that land", unless he arises to help the Cause of God and follow Him Who is His Spirit. In memorable passages addressed to "the Rulers of America and the Presidents of the Republics therein" He, in His Kitab iA qdas, calls upon them to "adorn the temple of dominion with the ornament of justice and of the fear of God, and its head with the crown of remembrance" of their Lord; declares that "the Promised One" has been made manifest; counsels them to avail themselves of the "Day of God"; and bids them "bind with the hands of lustice the broken" and "crush" the "oppressor" with "the rod of the commandments of their Lord, the Ordainer, the All-Wise". To Nicolaevitch Alexander II, the all-power-ful Czar of Russia, He addressed, as He lay a prisoner in the barracks, an Epistle wherein He announces the advent of the promised Father, Whom "the tongue of Isaiah hath extolled", and "with Whose name both the Torah and the Evangel were adorned"; commands him to "arise. and summon the nations unto God"; warns him to beware lest his sovereignty withhold him from "Him Who is the Supreme Sovereign"; acknowledges the aid extended by his Ambassador in Tihr~n; and cautions him not to forfeit the station ordained for him by God. To Queen Victoria He, during that same period, addressed an Epistle in which He calls upon her to incline her ear to the voice of her Lord, the Lord of all mankind; bids her "cast away all that is on earth," and set her heart towards her Lord, the Ancient of Days; asserts that "all that hath been mentioned in the Gospel hath been fulfilled"; assures her that God would reward her for having "forbidden the trading in slaves", were she to follow what has been sent unto her by Him; commends her for having "entrusted the reins of counsel into the hands of the representatives of the people"; and exhorts them to "regard themselves as the representatives of all that dwell on earth", and to judge between men with "pure justice". In a celebrated passage addressed to William I, King of Prussia and newly acclaimed emperor of a unified Germany, He, in His Kitab-i-Aqdas, bids the sovereign hearken to His Voice, the Voice of God Himself; warns him to take heed lest his pride debar him from recognizing "the Dayspring of Divine Revelation", and admonishes him to "remember the one (Napoleon III) whose power transcended" his power, and who "went down to dust in great loss". Furthermore, in that same Book, apostrophizing the "banks of the Rhine", He predicts that "the swords of retribution" would be drawn against them, and that "the lamentations of Berlin" would be raised, though at that time she was "in conspicuous glory". In another notable passage of that same Book, addressed to Francis-Joseph, the Austrian Emperor and heir of the Holy Roman Empire, Baha'u'llah reproves the sovereign for having neglected to inquire about Him in the course of a pilgrimage to Jerusalem; takes God to witness that He had found him "clinging unto the Branch and heedless of the Root"; grieves to observe his waywardness; and bids him open his eyes and gaze on "the Light that shinetli above this luminous Horizon". To 'Mi PAsh~, the Grand Vizir of the Su1I6~n of Turkey, He addressed, shortly after His arrival in 'Akka, a second Tablet, in which He reprimands him for his cruelty "that hath made hell to blaze and the Spirit to lament"; recounts his acts of oppression; condemns him as one of those who, from time immemorial, have denounced the Prophets as stirrers of mischief; prophesies his downfall; expatiates on His own sufferings and those of His fellow-exiles; extols their fortitude and detachment; predicts that God's "wrathful anger" will seize [p67] BAHA' U' LLAH IN THE HOLY LAND 67 ~j~1J I F~, JiL N A photograph of the sea gate, 'Akka, before alterations were undertaken. To the right can be seen the wall of the caravansarai Khdn-i-'A vd,nid (Inn of the Pillars), one room of which was occupied by 'Abdu'l-Baha who entertained guests and pilgrims there prior to leading them to the presence of Baha'u'llah. him and his government, that "sedition will be stirred up" in their midst, and that their "domin-ions will be disrupted"; and affirms that were he to awake, he would abandon all his possessions, and would "choose to abide in one of the dilapidated rooms of this Most Great Prison". In the Lawh-i-Fu'dd, in the course of His reference to the premature death of the Sult6n's Foreign Minister, Fu'~d P~sh~ He thus confirms His abovementioned prediction: "Soon will We dismiss the one ('Au P~tsh~i) who was like unto him and will lay hold on their Chief (SuIt~n 'Abdu'1-'Aziz) who ruleth the land, and I, verily, am the Almighty, the All-Compelling." No less outspoken and emphatic are the messages, some embodied in specific Tablets, others interspersed through His writings, which Baha'u'llah addressed to the world's ecclesiastical leaders of all denominations Ñ messages in which He discloses, clearly and unreservedly, the claims of His Revelation, summons them to heed His call, and denounces, in certain specific cases, their perversity, their extreme arrogance and tyranny. In immortal passages of His Kitab-i-Aqdas and other Tablets He bids the entire company of these ecclesiastical leaders to "fear God", to "rein in" their pens, "fling away idle fancies and imaginings, and turn then towards the Horizon of Certitude"; warns them to "weigh not the Book of God (Kitab-i-Aqdas) with such stand-aids and sciences as are current" amongst them; designates that same Book as the "Unerring Balance established amongst men"; laments over their blindness and waywardness; asserts His superiority in vision, insight, utterance and wisdom; proclaims His innate and God-given knowledge; cautions them not to "shut out the people by yet another veil", after He Himself had "rent the veils asunder"; accuses them of having been "the cause of the repudiation of the Faith in its early days"; and adjures them [p68] 68 THE BAHA'I WORLD to "peruse with fairness and justice that which hath been sent down" by Him, and to "nullijy not the Truth" with the things they possess. To Pope Pius IX, the undisputed head of the most powerful Church in Christendom, possessor r of both temporal and spiritual authority, He, a Prisoner in the army barracks of the penal-colony of 'Akka, addressed a most weighty Epistle, in which He announces that "He Who is the Lord of Lords is come overshadowed d with clouds," and that "the Word which the Son concealed is made manifest." He, moreover, warns him not to dispute with Him even as the Pharisees of old disputed with Jesus Christ; bids him leave his palaces unto such as desire them, "sell all the embellished ornaments" in his possession, "expend them in the path of God", abandon his kingdom unto the kings, "arise amidst the peoples of the earth",and summon them to His Faith. Regarding g him as one of the suns of the heaven of God's names, He cautions him to guard himself f lest "darkness spread its veils" over him; calls upon him to "exhort the kings" to "deal equitably with men"; and counsels him to walk in the footsteps of his Lord, and follow His example. To the patriarchs of the Christian Church He issued a specific summons in which He proclaims claims the coming of the Promised One; exhorts them to "fear God" and not to follow "the vain imaginings of the superstitious"; and directs them to lay aside the things they possess and "take fast hold of the Tablet of God by His sovereign power". To the archbishops of that Church He similarly declares that "He Who is the Lord of all men hath appeared," that they are "numbered with the dead", and that great is the blessedness of him who is "stirred by the breeze of God, and hath arisen from amongst the dead in this perspicuous Name". In passages addressed to its bishops He proclaims that "the Everlasting Father calleth aloud between earth and heaven," pronounces them to be the fallen stars of the heaven of His knowledge, and affirms that His body "yearn eth br the cross" A ~ 1tiI~ ~ A view of the prison at 'Akka, circa 1921. The two windows on the extreme right are those of the room occupied by Baha'u'llah. [p69] BAHA'U'LLAH IN THE HOLY LAND 69 and His head is "eager Jbr the spear in the path of the All-Merciful". The concourse of Christian priests He bids "leave the bells", and come forth from their churches; exhorts them to "proclaim aloud the Most Great Name among the nations"; assures them that whoever will summon men in His Name will "show forth that which is beyond the power of all that are on earth"; warns them that the "Day of Reckoning hat/i appeared"; and counsels them to turn with their hearts to their "Lord, the Forgiving, the Generous". In numerous passages addressed to the "concourse of monks" He bids them not to seclude themselves in churches and cloisters, but to occupy themselves with that which will profit their souls and the souls of men; enjoins them to enter into wedlock; and affirms that if they choose to follow Him He will make them heirs of His Kingdom, and that if they transgress against Him, He will, in His longsuffering, endure it patiently. And finally, in several passages addressed to the entire body of the followers of Jesus Christ He identifies Himself with the "Father" spoken of by Isaiah, with the "Comforter" Whose Covenant He Who is the Spirit (Jesus) had Himself established, and with the "Spirit of Truth" Who will guide them "into all truth"; proclaims His Day to be the Day of God; announces the conjunction of the river Jordan with the "Most Great Ocean"; asserts their heedlessness as well as His own claim to have opened unto them "the gates of the kingdom"; affirms that the promised "Temple" has been built "with the hands of the will" of their Lord, the Mighty, the Bounteous; bids them "rend the veils asunder", and enter in Ills name His Kingdom; recalls the saying of Jesus to Peter; and assures them that, if they choose to follow Him, He will make them to become "quickeners of mankind". To the entire body of Muslim ecciesiastics Baha'u'llah specifically devoted innumerable passages in His Books and Tablets, wherein He, in vehement language, denounces their cruelty; condemns their pride and arrogance; calls upon them to lay aside the things they possess, to hold their peace, and give ear to the words He has spoken; and asserts that, by reason of their deeds, "the exalted station of the people bath been abased, the standard of IsIdm hat/i been reversed, and its mighty throne bath fallen." To the "concourse of Persian divines" He more particularly addressed His condemnatory words in which He stigmatizes their deeds, and prophesies that their "glory will be turned into the most wretched abasement", and that they shall behold the punishment which will be inflicted upon them, "as decreed by God, the Ordainer, the All-Wise". To the Jewish people, He, moreover, announced that the Most Great Law has come, that "the Ancient Beauty ruleth upon the throne of David," Who cries aloud and invokes His Name, that "from Zion hatli appeared that which was hidden," and that "from Jerusalem is heard the Voice of God, the One, the Incomparable, the Omniscient." To the "high priests" of the Zoroastrian Faith He, furthermore, proclaimed that "the Incomparable Friend" is manifest, that He "speaketh that wherein lietli salvation", that "the Hand of Omnipotence is stretched forth from behind the clouds," that the tokens of His majesty and greatness are unveiled; and declared that "no man's acts shall be acceptable in this day unless heforsaketh mankind and all that men possess, and setteth his face towards the Omnipotent One." Some of the weightiest passages of His Epistle to Queen Victoria are addressed to the members of the British Legislature, the Mother of Parliaments, as well as to the elected representatives of the peoples in other lands. In these He asserts that His purpose is to quicken the world and unite its peoples; refers to the treatment meted out to Him by His enemies; exhorts the legislators to "take counsel together," and to concern themselves only "with that which profiteth mankind"; and affirms that the "sove-reign remedy" for the "healing of all the world" is the "union of all its peoples in one universal Cause, one common Faith", which can "in no wise be achieved except through the power of a skilled and all-powerful and inspired Physician". He, moreover, in His Most lloiy Book, has enjoined the selection of a single language and the adoption of a common script for all on earth to use, an injunction which, when carried out, would, as He Himself affirms in that Book, be one of the signs of the "coming of age of the Izumcn race". No less significant are the words addressed separately by Him to the "people of the Baydn", to the wise men of the world, to its poets, to its men of letters, to its mystics and even to its tradesmen, in which He exhorts them to be [p70] 70 THE BAHA'I WORLD A distant view of the ancient city of 'Akka ('Akka) viewed from the northeast. Facsimile of engraving, circa 1880. It was known to the Greeks and Romans as Ptolernais. attentive to His voice, to recognize His Day, and to follow His bidding. Such in sum are the salient features of the concluding utterances of that historic Proclamation, the opening notes of which were sounded during the latter part of Baha'u'llah's banishment to Adrianople, and which closed during the early years of His incarceration in the prison-fortress of 'Akka. Kings and emperors, severally and collectively; the chief magistrates of the Republics of the American continent; ministers and ambassadors; the Sovereign Pontiff himself; the Vicar of the Prophet of Ishm; the royal Trustee of the Kingdom of the Hidden Im~m; the monarchs of Christendom, its partiarchs, archbishops, bishops, priests and monks; the recognized leaders of both the Sunni and Shi'ah sacerdotal orders; the high priests of the Zoroastrian religion; the philosophers, the ecclesiastical leaders, the wise men and the inhabitants of Constantinople Ñ that proud seat of both the Sultanate and the Caliphate; the entire company of the professed adherents of the Zoroastrian, the Jewish, the Christian and Muslim Faiths; the people of the Bayttn; the wise men of the world, its men of letters, its poets, its mystics, its tradesmen, the elected representatives of its peoples; His own countrymen Ñ all have, at one time or another, in books, Epistles and Tablets, been brought directly within the purview of the exhortations, the warnings, the appeals, the declarations and the prophecies which constitute the theme of His momentous summons to the leaders of mankind Ñ a summons which stands unparalleled in the annals of any previous religion, and to which the messages directed by the Prophet of IslAm to some of the rulers among His contemporaries alone offer a faint resemblance. "Never since the beginning of the world," Baha'u'llah Himself affirms, "hath the Message been so openly proclaimed." "Each one of them," He, specifically referring to the Tablets addressed by Him to the sovereigns of the earth Ñ Tablets acclaimed by 'Abdu'l-Baha as a "miracle" Ñ has written, "bath been designated by a special name. The first hath been named 'The Rumbling', the second 'The Blow', the third 'The Inevitable', the Jburth 'The Plain', the fifth 'The Catastrophe', and the others 'The Stunning Trumpet-Blast', 'The Near Event', 'The Great Terror', 'The Trumpet', 'The Bugle', and the like, so that all the peoples of the earth may know, of a certainty, and may witness, with outward and inner eyes, that He Who is the Lord of Names hath prevailed, and will continue to prevail, under all conditions, over all men." The most important of these Tablets, together with the celebrated Sariy-i-Haykal (the S6rih of the Temple), He, moreover, ordered to be written in the shape of a pentacle, symbolizing the temple of man, and which He identified, when addressing the followers of the Gospel in one of His Tablets, with the "Temple" mentioned by the Prophet Zechariab, and designated as "the resplendent dawning-place of the All-Merciful", and which "the hands of the power of Him Who is the Causer of Causes" had built. Nor should a review of the outstanding features of Baha'u'llah's writings during the latter part of His banishment to 'Akka fail to include [p71] German Templar colony at the foot of Mt. Carmel, Haila. Engraving, 1877. The Templars, wrote ShoghiEffendiin God Passes By, "in anticipation of the ~comingof the Lord' , had/orsaken their homes and foregathered at the Ibot of that mountain, in the very year of Baha'u'llah's Declaration in Bag jiddd (1863). BAHA U' LLAH IN THE HOLY LAND 71 a reference to the Lawh-i-j-Iikrnat (Tablet of Wisdom), in which He sets forth the fundamentals of true philosophy, or to the Tablet of Visitation revealed in honour of the Im~im Ijusayn, whose praises He celebrates in glowing language; or to the "Questions and Answers" which elucidates the laws and ordinances of the Kitab-i-Aqdas; or to the Lawb-i-Burhdn (Tablet of the Proof) in which the acts perpetrated by ~haykh Muhammad-B~qir, surnamed "Dhi'b" (Wolf), and Mir Muhammad-Ijusayn, the Im~tm-Jum'ih of I~f~hAn, surnamed "Raq~kd" (She-Serpent), are severely condemned; or to the Lawii-i-Karmil (Tablet of Carmel) in which the Author significantly makes mention of "the City of God that hath de-scendedfroni heaven," and prophesies that "ere-long will God sail His Ark" upon that mountain, and "will manii~st the people of Baha". Finally, mention must be made of His Epistle1 to Shaykh Muhammad-Taqi, surnamed "Ibn-i-i'b" (Son of the Wolf), the last outstanding Tablet revealed by the pen of Baha'u'llah, in which He calls upon that rapacious priest to repent of his acts, quotes some of the most characteristic and celebrated passages of His own writings, and adduces proofs establishing the validity of His Cause. 'Translated into English by Shoglii Effendi and pub~ lished in 1941 under the title, Epistle to the Son of the Wolf With this book, revealed about one year prior to His ascension, the prodigious achievement as author of a hundred volumes, repositories of the priceless pearls of His Revelation, may be said to have practically terminated Ñ volumes replete with unnumbered exhortations, revolutionizing principles, world-shaping laws and ordinances, dire warnings and portentous prophecies, with soul-uplifting prayers and meditations, illuminating commentaries and interpretations, impassioned discourses and homilies, all interspersed with either addresses or references to kings, to emperors and to ministers, of both the East and the West, to eccksiastics of divers denominations, and to leaders in the intellectual, political, literary, mystical, commercial and humanitarian spheres of human activity. "We, verily," wrote Baha'u'llah, surveying in the evening of His life, from His Most Great Prison, the entire range of this vast and weighty Revelation, "have not fallen short of Our duty to exhort men, and to deliver that whereunto I was bidden by God~ the Almighty, the All-Praised". "Is there any excuse," He further has stated, "left for any one in this Revelation? No, by God, the Lord of the Mighty Throne! My signs have encompassed the earth, and my power enveloped all mankind." (God Passes By, chapters xi, xii.) [p72] THE VOYAGE OF BAHA'U'LLAH FROM THE LAND OF MYSTERY TO THE MOST GREAT PRISON IN THE HOLY LAND A UGUST 1868 THE BAHA'I WORLD Baha'u'llah left Adrianople on Wednesday 12th August 1868 AD. and]ourneyed via Uzan-Kupri and Kashdni/i to Gall Ipoli. This journey took about 4 days. After a few days' stoy in Gallipoli He sailed in an Ausfrian steamer belbre noon, arriving in Madelli about sunset, and leaving at night for Smyrna where He stayed 2 days. Smyrna Baha'u'llah reached Haifa in ~ f/re morning of 31sf August Ñ 1868, landed, and after afi'iv hours, left by sailing vessel: for Akka. Ñ Haifa Haifa Baha'u'llah left Jaffa at mid night. k Jaffa arrived i,, the morning the same night. [p73] BABA'U'LLXH IN THE HOLY LAND 73 2. THE FIRST OCEANIC CONFERENCE' Palermo, Sicily Ñ August 23 Ñ 25, 1968 ON November 12, 1967, the Universal House of Justice cabled the Baha'i world: OCCASION HUNDRED FIFTIETH ANNIVERSARY BIRTH BLESSED BEAUTY WE CONTEMPLATE WITH HEARTS OVERFLOWING GRATITUDE INESTIMABLE BOUNTIES CONFERRED BY GOD THROUGH HIS SUPREME MANIFESTATION ENSURING FULFILMENT GLORIOUS LONG PROMISED KINGDOM NOW EVOLVING WOMB TRAVAILING AGE DESTINED CONFER PEACE UNDREAMT FELICITY MANKIND STOP ANNOUNCE CONVOCATION TWENTYTHIRD TO TWENTY-FIFTH FIFTH AUGUST 1968 FIRST OCEANIC CONFERENCE BAHA WORLD PALERMO SICILY HEART SEA TRAVERSED GODS MANIFESTATION CENTURY AGO FROCFEDING INCARCERATION MOST GREAT PRISON STOP TWOFOLD PURPOSE CONFERENCE CONSIDER MOMENTOUS FULFILMENT AGEOLD PROPHECIES TRIUMPH GODS MESSENGER OVER EVERY GRIEVOUS CALAMITY AND CONSULT PLANS PROPAGATION CAUSE ISLANDS LANDS BORDERING MEDITERRANEAN SEA STOP PARTICIPANTS INVITED HOLY LAND IMMEDIATELY FOLLOWING CONFERENCE ATTEND COMMEMORATION ARRIVAL LORD HOSTS THESE SACRED SHORES RECONSECRATE THEMSELVES THRESHOLD HIS SHRINE PROSECUTION GLORIOUS TASKS AHEAD. More than 2,300 Baha'is from sixty-seven countries gathered in Palermo, soon filling all available hotel space in this city of 600,000. Large, colourful signs on public buildings directed the visitors to the garden site of the Mediterranean Fair in the eastern part of the city where the conference was held. Excitement mounted as each new group arrived to swell the attendance. A chartered liner brought 175 Persian friends from Piraeus, Greece, the ship to serve as a hotel during the conference, to move on to Haifa, and then return to Piraeus where the friends would depart for Iran. A family from northern Ireland sailed on a thirty-two-foot Bermuda cutter. One hundred and twenty believers attended from Canada, the National Spiritual Assembly being officially represented by Mr. Thomas Anaquod, its first Indian member. Approximately twenty-five special tour buses displaying "Baha Mediterranean Conference" signs transported the Baha from their hotels to the exposition grounds. The townspeople were drawn to the conference site and the bus drivers were found in conversation during the day with many of the Baha. PRELUDE In the airy meeting hail on the eve of the conference opening the friends from East and West chatted quietly, awaiting the beginning of the Unity Feast, renewing skeins of friendship woven through the years. At the end of the room, facing almost directly east, was the Greatest Name, black on a white background, standing out as if carved in relief. The platform was a radiant green, flanked with plants and shrubs and spear-pointed with crimson gladioli. Behind the scenes the friends who were working on service committees prepared for action: translators conferred, preparing to make simultaneous translations in English, Italian, Persian, Spanish, German and French; cameramen took readings, trying to assess the lighting for their shots. THE UNITY FEAST The conference proceedings opened on Thursday evening, August 22, with some 1,750 friends in attendance at the Unity Feast. The assemblage was honoured by the presence of the Hand of the Cause UgoGiachery, the representative of the Universal House of Justice, and the Hands of the Cause 'Ali-Akbar Fur6tan, Dhikru'116h KMdem, Adelbert Miihlschlegel, Ja]~i KNzeh, Paul E. Haney, Enoch Olinga, William Sears, John Ferraby, Rabmatu'llAh Mirza and Abu'1-QAsim Faizi. Professor Alessandro Bausani, Chairman of the National Spiritual Assembly of Italy, welcomed everyone. During the devotional session prayers were read and chanted in many languages, 'Adapted from a report by Hugh McKinley, U.S. Balzd'iNews, No. 451, October, 1968. [p74] 74 THE BAHA'I WORLD attesting the regenerating and unifying power of the Word of God. Groups of friends from each of the countries represented were introduced and welcomed. Mr. William Maxwell of the Continental Board of Counsellors for Northwestern Africa, chairman of the Feast programme, introduced the Hand of the Cause William Sears who spoke on "The Day of God". He traced the travels of Baha'u'llah and outlined what the friends would see when they visited the Holy Land. He uplifted the hearts and encouraged the Baha to realize the bounties we have that are not yet shared with the world. MESSAGE FROM THE UNIVERSAL HOUSE OF JUSTICE An even larger number of believers gathered the following day when the Hand of the Cause Ugo Giachery, the representative of the Universal House of Justice, read the message addressed "To the Hands of the Cause of God and the Baha Friends Assembled in Palermo, Sicily, at the First Baha'i Oceanic Conference": The event which we commemorate at this first Baha'! Oceanic Conference is unique. Neither the migration of Abraham from Ur of the Chaldees to the region of Aleppo, nor the journey of Moses towards the Promised Land, nor the flight into Egypt of Mary and Joseph with the infant Jesus, nor yet the hegira of Mul2ammad can compare with the voyage made by God's Supreme Manifestation one hundred years ago from Gallipoli to the Most Great Prison. Baha'u'llah's voyage was forced upon Him by the two despots who were His chief adversaries in a determined attempt to extirpate once and for all His Cause, and the decree of His fourth banishment came when the tide of ills prophetic utterance was in full flood. The proclamation of His Message to mankind had begun; the sun of His majesty had reached its zenith and, as attested by the devotion of His followers, the respect of the population and the esteem of officials and the representatives of foreign powers, His ascendancy had become manifest. At such a time He was confronted with the decree of final exile to aremote, obscure and pestilential outpost of the decrepit Turkish empire. Baha'u'llah knew, better than His royal persecutors, the magnitude of the crisis, with all its potentiality for disaster, which confronted Him. Consigned to a prison cell, debarred from access to those to whom His Message must be addressed, cut off from His followers save for the handful who were to accompany Him, and deprived even of association with them, it was apparent that by all earthly standards the ship of His Cause must founder, His mission wither and die. But it was the Lord of Hosts with Whom they were dealing. Knowing the sufferings which faced Him ills one thought was to instil confidence and fortitude into His followers, to whom He immediately despatched sublime Tablets asserting the power of His Cause to overcome all opp6sition. Should they attempt to conceal its light on the continent, is one of His powerful utterances on this theme, it will assuredly rear its head in the midmost heart of the ocean, and, raising its voice, proclaim: "I am the lifegiver of the, world!" All the afflictions which men could heap upon Him were thrown back from the rock of His adamantine will like spray from the ocean. His patient submission to the affronts of men, His fortitude, His divine genius transformed the sombre notes of disaster into the diapason of triumph. At the nadir of His worldly fortunes He raised His standard of victory above the Prison City and poured forth upon mankind the healing balm of His laws and ordinances revealed in His Most Holy Book. Until our time, comments 'Abdu'l-Baha, no such thing has ever occurred. Contemplating this awe-inspiring, supernal episode, we may obtain a clearer understanding of our own times, a more confident view of their outcome and a deeper apprehension of the part we are called upon to play. That the violent disruption which has seized the entire planet is beyond the ability of men to assuage, unaided by God's revelation, is a truth repeatedly and forcibly set forth in our Writings. The old order cannot be repaired; it is being rolled up before our eyes. The moral decay and disorder convulsing human society must run their course; we can neither arrest nor divert them. Our task is to build the Order of Baha'u'llah. Undeflected by the desperate expedients of those who seek to subdue the storm convulsing human life by political, economic, social or educational programmes, let us, with single-minded devotion and concentrating all our efforts on our objective, raise His Divine Sys [p75] BAHA' U' LLXH IN THE HOLY LAND 75 BAHA'I Ñ I Baha'is gathering at the site of the Baha'i Mediterranean Conference, Palermo, Sicily, August, 1968. tern and sheltered within its impregnable stronghold, safe from the darts of doubtfulness, demonstrate the Baha way of life. Wherever a Baha'i community exists, whether large or small, let it be distinguished for its abiding sense of security and faith, its high standard of rectitude, its complete freedom from all forms of prejudice, the spirit of love among its members and for the closely knit fabric of its social life. The acute distinction between this and present day society will inevitably arouse the interest of the more enlightened, and as the world's gloom deepens the light of Baha'i life will shine brighter and brighter until its brilliance must eventually attract the disillusioned masses and cause them to enter the haven of the Covenant of Baha'u'llah, Who alone can bring them peace and justice and an ordered life. The great sea, on one of whose chief islands you are now gathered, within whose hinterland and islands have flourished the Jewish, the Christian and Islamic civilizations is a befitting scene for the first Oceanic Baha Conference. Two millenniums ago, in this arena, the disciples of Christ performed such deeds of heroism and self sacrifice as are remembered to this day and are forever enshrined in the annals of His Cause. A thousand years later the lands bordering the southern and western shores of this sea witnessed the glory of Ishm's Golden Age. In the day of the Promised One this same sea achieved eternal fame through its association with the Heroic and Formative Ages of His Cause. It bore upon its bosom the King of kings Himself; the Centre of His Covenant crossed and recrossed it in the course of His epochmaking journeys to the West, during which He left the indelible imprint of His presence upon European and African lands; the Sign of God on earth frequently journeyed upon it. It enshrines within its depths the mortal remains of the Hand of the Cause of God Dorothy Baker and around its shores lies the dust of apostles, martyrs and pioneers. Forty-six Knights of Baha'u'llah are identified with seven of its islands and five of its territories. Through such and many other episodes, Mediterranean lands Ñ ancient home of civilizations Ñ have been endowed with spiritual potentiality to dissolve the encrustations of those once glorious but now moribund social orders and to radiate once again the light of Divine guidance. Through dedicated, heroic and sacrificial deeds during the course of the beloved Guardian's ministry, the Faith of Baha'u'llah was [p76] 76 THE BAHA'I WORLD established in this area. Eight pillars of the Universal House of Justice were raised, the first of an even larger number to be established now and during the course of future plans, to include, as envisioned by Shoghi Effendi, National Spiritual Assemblies in major islands of that historic sea. The timing of such exciting developments is dependent upon the outcome of the Nine Year Plan. At this midway point of that Plan, although great strides have been made, more than half the goals are still to be won. The greatest deficiencies are in the opening of new centres where Baha reside and the formation of Local Spiritual Assemblies, which inevitably affects the ability to establish National Spiritual Assemblies. A dramatic upsurge of teaching Ñ effective teaching Ñ is necessary to make up the leeway; pioneers are needed, teachers must travel, funds must be provided. It is our hope that there will be engendered at this Conference, through your enthusiasm, prayers and spirit of devotion, a great spiritual dynamic to reinforce that grand momentum which, mounting steadily during the next four years, must carry the community of the Most Great Name to overwhelming victory in 1973. Dear friends; within a few short days the observance of the Centenary of Baha'u'llah's arrival in the Holy Land will take place. The hearts and minds of the entire Baha'i world will be focused on the Most Holy Shrine, where those privileged to attend this commemoration will circumambulate that Holy Spot and raise their prayers to the Lord of the Age. Let them remember their fellow-believers at home and supplicate from the depths of their souls for such bounties and favours to descend upon the friends of God everywhere as to cause them to rise as one man to demonstrate their love for Him Who suffered for them, by such deeds of sacrifice and devotion as shall outshine the deeds of the past and sweep away every obstacle from the onward march of the Cause of God. The Hand of the Cause Abu'1-Q6sim Faizi recounted the exile of Baha'u'llah and gave many touching accounts of early believers in service to Baha'u'llah and the sacrifices they made to journey with and assist Him. Today we have the opportunity to spread the Word of God throughout the world, he said, and invited us to reflect upon the effect that would be produced if the believers attending the conference would depart from the World Centre, after their visit there, and raise the call lid Bahd'u'l-Abhd (0 Thou the Glory of Glories!) in all parts of the globe. I The Hand of the Cause Ugo Giachery, who represented the Universal House of Justice, addressing the Palermo Conference. [p77] BAHA'U'LLAH IN TIlE HOLY LAND PALERMO OFFICIALS WELCOMED A public meeting was held on Saturday night at Teatro delParco di Villa Castelnuovo. In the outdoor theatre among the jasmine trees, Professor IBausani spoke on the Baha Faith to an audience of Baha'is and guests including the officials of the city of Palermo. Highlighting the morning session on August 24 was a presentation to the Governor of the Province of Palermo, His Excellency Dr. Raval-Ii, by the Hand of the Cause Dr. Giachery. The Governor extended warm regards and words of welcome, saying "My heart is very much like Baha'i. This day will not be forgotten." The Governor received with appreciation a copy of The Proclamation of Baha'u'llah. THIS DAY OF JUSTICE The chairman of the session, Mr. Frik Blumenthal, of the Continental Board of Counsellors in Europe, then introduced the Hand of the Cause Paul II. Haney who addressed the friends on the worldwide proclamation campaign. He emphasized the significance of "This Day of Justice" and reiterated the statement of the Universal House of Justice that the purpose of Baha'u'llah's Message is to unify the human I a I I race and that other teaching plans will be launched continually until mankind is enlisted under the banner of Baha'u'llah. Our primary duty is to aid the Faith to emerge from obscurity, he said, and reminded the friends that they are not alone or helpless, that they draw strength from each other and from the power of the Administrative Order. Mr. Haney elaborated on the twin processes now so clearly observable in human affairs, one destructive of time-honoured but outworn institutions and traditions; the other constructive in providing a pattern of a new world order. In the midst of this turbulent age, he said, oniy the Baha'is look forWard hopefully to the future for only they can perceive the cause of the contemporary turmoil. PROCLAMATION PROGRAMMES CITED The morning programme continued with statements and reports of proclamation activities by representatives of the National Spiritual Assemblies of Canada, Switzerland, the United Kingdom, and the United States. On Saturday afternoon the Hand of the Cause Adelbert Mtihlschlegel served as chairman. Further re-A i Interior view of the hail in Palermo where the Mediterranean Conference was held. In the centre of the front row are seen a number of the Hands of the Cause. [p78] 78 THE BAHA'I WORLD ports were given by representatives of National Spiritual Assemblies primarily concerned with the devdopment of the Cause in the Mediterranean area: Austria, France, Germany, Italy, North Africa, North East Africa, North West Africa, Spain, Lebanon, Turkey and the United Kingdom. The programme closed with the reading of passages from Tablets of the Divine Plan, and from the writings of Shoghi Effendi related to the Mediterranean islands and territories. THE BAHA'I WORLD TODAY On Sunday morning, August 25, the Hand of the Cause Ugo Giachery spoke of "The Baha World Community One Century after Bah&u'-lIAh's Journey". As the representative of the Universal House of Justice he contemplated the magnitude of the accomplishments achieved by the community of the Greatest Name as witness to the power of Baha'u'llah's mighty Revelation. Foremost among these accomplishments, he said, is the birth and evolution of the Administrative Order, the nucleus and true pattern of the new world order, and at its head is the Universal House of Justice, the stupendous dome of an indestructible structure, resting on the pillars of eighty-one1 National Spiritual Assemblies throughout the world. Representation of the Faith in 314 countries, the 32,000 localities where Baha'is reside, the 6,000 Local Spiritual Assemblies and 26,000 Baha'i groups attest, he said, the awe-inspiring spread of the Faith during these past one hundred years, as do the Temple sites, national endowments, summer/winter schools, teaching institutes and educational schools established by the believers around the world. Another noteworthy accomplishment of this century is the representation of over one thousand races and tribes united in brotherhood and one purpose in the Faith of Baha'u'llah; and another is the publication of Baha'i literature in over four hundred languages. Dr. Giachery also outlined the growing prestige and recognition of the Faith evidenced by the achievement of incorporation within the laws of their respective countries of fifty-six of the eighty-one National Spiritual Assemblies, by an increase in the number of Local Spiritual By Rj~VAfl, 1973, a total of 113 National Spiritual Assemblies had been established. See p. 702 for list. Assemblies now incorporated, and by growing recognition in various states and localities of the legality of Baha'i marriage and the right of Baha'is to observe their Holy Days. The speaker then turned to consideration of the World Centre of the Faith, its infinite beauty, and its significance as the focal centre around which are developing the world-direct-ing administrative institutions ordained by Baha'u'llah Ñ the Universal House of Justice, the Hands of the Cause, the newly created Continental Board of Counsellors who have already assumed their important responsibilities, assisted by the members of the Auxiliary Boards. In conclusion, Dr. Giachery exhorted us to turn our grateful hearts in thought to the selfless deeds of those who have preceded us and made it possible for us to witness the greatness and triumph of the Cause of Baha'u'llah which will guide man's destiny for the next five thousand centuries. Mr. Paul Thiel, supervising engineer of the Panama Temple, then gave a brief r~sum~ of the initial steps, the unending frustrations, difficulties and obstacles, and the miraculous triumph over every barrier which has marked progress in the preparatory stages of the erection of the Mother Temple of Latin America. Construction is scheduled to begin in January, 1969, he said, and to proceed without pause until completion. As the conference moved to its climax, the Hand of the Cause Enoch Olinga informed the gathering that at that very moment the members of the Universal House of Justice were supplicating at the Shine of Baha'u'llah for the success of the conference. He called for those present to seize the opportunity to proclaim the Message of Baha'u'llah and to vow that the months ahead would be the zenith, the crowning point of their lives. He urged the friends to direct attention to the unachieved goals of the Nine Year Plan. In response to the call for pioneers, one hundred and twenty-six volunteers thronged to the platform. More than one hundred travelling teachers offered their services. Those who could not leave their homes were provided an opportunity to make financial contributions to the International Depu-tization Fund. Two of the beloved Hands, greatly moved by this threefold expression of willingness to serve, embraced, exclaiming [p79] BAHA'U'LLAH IN THE HOLY LAND 79 "Victory! Victory!" for truly the prayers of the Universal House of Justice were answered. BAHA'U'LLAH'S INCARCERATION IN 'AKKA On Sunday afternoon the Hand of the Cause 'AIi-Akbar Furatan spoke on the subject of "Baha'u'llah's Ministry in the Holy Land". He began with an outline of the 3,500-year history of 'Akka. Baha'u'llah wrote in the Lawh-i-Sultdn that 'Akka was said to be" the most desolate of the cities of the world, the most unsightly of them in appearance, the most detestable in climate, and the Jbulest in water". The Blessed Beauty was condemned to perpetual incarceration in the prison city in order to break His will and end His influence. Baha'u'llah responded by renewed proclamation. It was here that many of His most important writings, including the Kitab-i-Aqdas, were revealed and the flame of His light burned most brightly. The author of the farm&n which banished Baha'u'llah to 'Akka is now dead and forgotten but today thousands of Baha'is honour the Blessed Beauty and labour for the ultimate triumph of His Cause. The conclusion of the conference was befittingly glorious. Two believers from Vietnam, by travelling day and night, arrived in time to offer prayers in yet another tongue at the conclusion of the meeting. In his closing remarks, Professor Bausani of Italy mentioned that a number of Sicilians had told him that Palermo will not be the same as a result of this conference. He concluded with an expression of appreciation to the believers whose devoted work made the conference a success and with special thanks to Baha'u'llah for the spiritual bounties that had been showered upon the gathering. Speaking earlier in the day, the chairman had summed up the feelings of the friends: "Not by the words spoken, nor by the numbers attending shall we be remembered. This conference will be remembered by the practical results which flow from it." View of the Shrine of the Kb on Mt. Garmel as seen from the Bay of Hajz. In the foreground is the ship chartered by a group of Persian Baha'is to transport them to the Conference and serve as a hotel during their visit to Palermo and the Holy Land. [p80] THE BAHA'I WORLD I ~. ft 4C4 ~A A group of Persian believers disembarking at Palermo from the ship which carried them to the Mediterranean Confrrence, August, 1968. A group of Baha'is waiting their turn to visit the room occupied by Baha'u'llah in the Most Great Prison, 'Akka. [p81] BAHA'U'LLAH IN THE HOLY LAND 81 ~. THE COMMEMORATION AT THE WORLD CENTRE OF THE CENTENARY OF THE ARRIVAL OF BAHA'U'LLAH IN THE HOLY LAND1 August 26 Ñ 3], 1968 IT WAS a day not unlike any of the thousands of hot summer days which had come and gone in the Holy Land since the last day of August, 1868, when Baha'u'llah came ashore in Haifa near the end of His historic journey from Gallipoli to the prison city of 'Akka. Now, exactly one hundred years later, we drove down Vine Street past the very grove of trees where the Lord of Hosts pitched His tent on one of His visits to Haifa. Nearby was one of the square stone houses of the German colony which formerly housed one of the Templar families who came here in the 1 860s to await the return of Christ. The lintel above the door was inscribed "Der Herr ist nahe". Now on this day in 1968 there were almost two thousand of us Ñ from every continent, every background, every race Ñ united by the bond of His Word, coming as the kings of the earth will come in the future to pay homage to Baha'u'llah. Only days before the friends had assembled in Palermo, Sicily to hear words of inspiration and to share plans for spreading Baha'u'llah's healing balm to every corner of the world, to every stratum of its societies. In blazing early afternoon sun, buses from Haifa and the environs wound their way down the mountain slopes Ñ the golden dome of the Shrine of the Bab gleaming on levels above the blue arc of the Bay of Haifa. Past grey and beige stone buildings of this new yet ancient land, past the palm trees and the rosy bougain-villaca overhanging the winding walls, the buses rumbled through streets made quiet by observance of Shabbat, the Jewish sabbath. And unlike that unheralded arrival of Baha'u'llah in Haifa one hundred years ago, today bus radios announced in Hebrew the arrival of His followers Ñ the largest number ever gathered in the Holy Land Ñ to pay honour to Him. Through lovely massive iron gates we streamed to an expanse of lawn lined with rows upon rows of benches for the auspicious occasion. Stately cypress trees lined the paths of smooth white pebbles, and all along were circular patterns of shrubs and flowers and lines of eucalyptus and olive trees. And then there it was in all its beauty Ñ Babji Ñ the white arcade of its balconies, its blue shutters, its rose-tiled roof The Baha'is came in multicoloured garb Ñ a fascinating sight to onlookers whose eyes had never beheld such a gathering and whose ears had never heard such a multiplicity of languages. Quietly the friends waited in the shade of the trees in front of the Mansion where Baha'u'llah, after years of incomparably tormenting imprisonment, summoned to His presence the entire company of believers Ñ including several pilgrims Ñ before His ascension. Here it was that He spent the twelve final years of His life. Now on this day, cool breezes were wafted over the assemblage as from a breath on high, mitigating the heat of the sun. As four o'clock approached, all stood as the honoured Hands of the Cause and members of the august Universal House of Justice entered single file to be seated in front of the Baha Mansion, followed by the Hand of the Cause Abdu'l-Baha Rabiyyih Kh6num, widow of the beloved Guardian, attended by the Hand of the Cause Dr. Ugo Giachery. Missed from their midst was the Hand of the Cause Tar~zu'1IAh Samandari, who lay ill in a hospital. Signalling the beginning of the commemoration, Abdu'l-Baha RiXbiyyih KMnum brought greetings on behalf of the Hands of the Cause and the Universal House of Justice. Emphasizing the monumental significance of the occasion, she read, in Persian, words of 'Abdu'l-Baha about His Father. Characterizing the Cause as a great love affair, she cited God's love for His creatures and named Baha'u'llah as the greatest Beloved that the 1 Adapted from a report by Jean Norris, U.S. J3ahd'i News, No. 452, November, 1968. [p82] 82 THE BAHA'I WORLD The Hands of the Cause who attended the commemoration observance at Baha'i. On the right, Abdu'l-Baha Ri4iiyyih Khdnum escorted by Dr. Ugo Giachery. The Baha'is gathered at Baha for the commemoration observance. In the left foreground (backs to the camera) are seen the Hands of the Cause; in the right foreground the members of the Universal House of Justice. [p83] ', , BAHA U LLAH IN THE HOLY LAND world has ever known. Stressing, together with Baha'u'llah's majesty, His infinite kindness and mercy, she said, "We must come to feel Him as the nearest thing in our midst." Turning to Baha'u'llah's mission, she referred to His words to Professor Browne Ñ the only Westerner known to have left any record of attaining His presence Ñ in which Baha'u'llah stated that He sought the good of the world and the happiness of nations. She commented on the extent of the misery of the world, stating that no longer are oniy individuals unhappy but whole nations are engulfed by sorrows. She characterized Baha'u'llah's message as one of joy and fulfilment, emphasizing that the Baha who were present must become rededicated and take to the Baha at home and to the world the inspiration of the days of the commemoration of Baha'u'llah's journey to the Holy Land and the gathering of an unprecedented number of friends at the Shrines. Beloved Rabiyyih KMnum closed with a prayer in English (Prayers and Meditations, pp. 3 5 Ñ 39). Alternating among Persian, Arabic and English, other Hands of the Cause followed with readings and prayers. Dr. Ral)matu'lhh Mirza presented a prayer of 'Abdu'l-Baha in Persian; Mr. Paul Haney read extracts in English (pp. 64 Ñ 67) from the Writings of Baha'u'llah quoted in The Advent of Divine Justice. Mr. DhikrulTAh KhAdem then recited a eulogy of Baha'u'llah in Arabic from the writings of the beloved Guardian, followed by Mr. William Sears' recitation of a eulogy of Baha'u'llah in English Ñ quoting extracts from God Passes By (pp. 93 Ñ 100). Following the eulogies Mr. 'Alf-Akbar Furatan presented in Persian quotations from Lawk-i-Ra'is-Ñ The Tablet of Baha'u'llah to the Grand Vizir of the Su1t~n of Turkey. Mr. Enoch Olinga then read a meditation of Baha'u'llah (pp. 103 Ñ 106, Prayers and Meditations). While the entire assemblage faced the Shrine of Baha'u'llah, Mr. Abu'1-QAsim Faizi closed the verbal part of the commemoration with the recitation in Arabic of the Tablet of Visitation of Baha'u'llah. Then filing in solemn procession, the honoured Hands of the Cause, led by beloved Ralgyyih Kh~num and the members of the Universal House of Justice, began circumambulating the Shrine of Baha'u'llah, followed by the friends who had come by air and by sea for this unforgettable occasion. Struck with awe by the great beauty and the immensity of the ME liii;; Baha'is circumambulating the Shrine of Baha'u'llah during the commemoration of the centenary of Baha'u'llah's arrival in the Holy Land. [p84] 84 THE BAHA'I WORLD cypress-lined gardens, they streamed down the paths past the green, red and purple patterns of shrubs and flowers, Oniy the sound of footsteps, the singing of the trees, and whispered greetings of "A lIdIz-u-Abhd" could be heard as the continuous stream passed guides along the way Ñ youth from many countries who had come to serve at the World Centre for the period of commemoration. Then as twilight descended the last members of the long procession clinThed the steps leaving the gardens, returning past the Baha Mansion to the waiting buses. Another procession highlighted the next morning Ñ this time the steepest of ascents to the Shrine of the Bab, the route that the kings will take in the future to pay homage. At the foot of the mountain, oniy blocks from the home of 'Abdu'l-Baha and from the headquarters of the Universal House of Justice, the pilgrims assembled starting the ascent in the early morning heat of Haifa. Looking far up to the magnificent Shrine of the Bab above and looking back occasionally to the streets and the harbour below, the friends Ñ the old and the young Ñ mounted the steep path lined by towering cypress trees and bougainvillaea along the wall. Photographers along the way recorded the climb for a film that will seek to convey the beauty, the uniqueness and the universality of our beloved Faith. These days of commemoration, inspiration, and rededication shine forth as the friends scatter now to all corners of the world with the introductory words of Baha'u'llah's Tablet of Carmel in their hearts: A II glory be to this Day, the Day in which the fragrances of mercy have been wafted over all created things, a Day so blest that past ages and centuries can never hope to rival it, a Day in which the countenance of the Ancient of Days hatli turned towards His holy seat. Baha'i pilgrims ascending the nine terraces leading from Carmel Avenue to the Shrine of the Mb during the commemoration of the centenary of Baha'u'llah's arrival in the Holy Land. [p85] BAHA U LLAH IN THE HOLY LAND 85 THE PILGRIMAGE A few early arrivals registered for their pilgrimage on Monday, August 26 Ñ but the great bulk of the more than 1,800 who came arrived in Haifa much later. At the Old Technion campus, where registration headquarters had been set up, a crew of World Centre staff and volunteer youth helpers verified credentials and distributed tickets for buses which would transport the friends to the Holy Places in 'Akka and Baha and to the commemoration programme on August 31. Buses left from UNO Avenue near the Shrine of the Rib almost every hour from 8.00 in the morning until 4.00 in the afternoon. Forty-five minutes later they arrived at the Most Great Prison in 'Akka, and the pilgrims visited the cell where Baha'u'llah was imprisoned one hundred years ago. They were also permitted to see the House of 'Abbhd where Baha'u'llah stayed with His family for seven years, and to set foot in the room where the Kitab-i-Aqdas was revealed. In Baha both the Shrine of Baha'u'llah and the Mansion were open and the friends were able to pray at the lloiy Threshold and in the room where the Blessed Beauty ascended in 1892. Upon return to Haifa each one was permitted a brief visit to the International Archives building and was privileged to view the portraits of Baha'u'llah and the Rib. Arrangements were also made for the friends to visit the House of the Master in Haifa during the afternoons. The Shrine of the Rib was open from 8.00 am. until 8.00 p.m. and the gardens were open for two more hours each day. All were asked to pray silently so that everyone could meditate and be alone with his thoughts in this Sacred Spot. Mazra'ih and the Ri4vAn garden were not on the official tour, but many believers made special trips to see these historic sites while they were here A significant contribution to the success of the commemoration was made by some sixty youth volunteers from various countries who served as guides and in other capacities during the period of pilgrimage. In an article published in the October/November issue of the Baha'i Journal of the United Kingdom one of Members of the UniversalHouse ofJustice with some of the Baha'u'llah volunteers from various countries who served as guides during the centenary celebrations in August, 1968. [p86] 86 THE BAHA'I WORLD the British youth volunteers wrote: "So many important and significant events occurred from the very moment of our arrival that every day felt like a whole year of normal life. By the time we left, we felt as though we had lived in Haifa for years; as though our previous lives were oniy a dream, a distant shadow; our previous friendships but fleeting faces on a crowded street; the things that we had thought important before, merely ephemeral notions. For all of us these were undoubtedly the greatest days of our lives. None of us will ever have a greater experience or a greater bounty. For myself, I shall never forget one of those days Ñ they were priceless. As we departed, I was not sad, for I knew in my heart I was grateful to Baha'u'llah for allowing me to come to the Hoiy Land; and now it was my turn to try to repay what little IcantoHim. "The commemoration of the arrival of Baha'u'llah in the Holy Land was an occasion of great dignity and one at which all were very aware of the power and magnitude of the Cause. At Baha one could sense the unity of the whole Baha'i world, drawn together in prayer. It was particularly moving to see those hundreds of Baha'is from so many parts of the world Ñ many of them in national dress Ñ circumambulate the Shrine of Baha'u'llah in an atmosphere of humility and love. This was beautiful beyond the power of words to describe." C Hands of the Cause and members of the Universal House of Justice bearing the casket of the Hand of the Cause Tardzu'IIdIi Samandari who passed away on September 2, 1968. See "In Memoriam", p. 410. [p87] THE CENTENARY OF THE REVELATION OF THE KITAB-I-AQDAS i. Announcement of Publication by the Universal House of Justice of A ~nopsis and Cod~/i'cation of the Laws and Ordinances of the Kitab-i-Aqdas • the Kitab-i-Aqdas (The Most Holy Book), that priceless treasury enshrining for all time the brightest emanations of the mind of Baha'u'llah, the ChaTter of His World Order, the chief repository of His laws, the Harbinger of His Covenant, the Pivotal Work containing some of His noblest exhortations, weightiest pronouncements, , and portentous prophecies, and revealed during the full tide of His tribulations, at a time when the rulers of the earth had definitely forsaken Him.. ." SHOGHI EFFENDI, The Promised Day is Come. ON January 19, 1973, the Universal House of Justice addressed the following cable to all National Spiritual Assemblies: JOYFULLY ANNOUNCE COMPLETION SYNOPSIS CODIFICATION KITAB-I-AQDAS FOR PUBLICATION RIDVAN SYNCHRONIZING CELEBRATION HUNDREDTH ANNIVERSARY REVELATION MOST HOLY HOOK FULFILLING WORLD CENTRE GOAL NINE YEAR PLAN STOP CONFIDENT RELEASE THIS PUBLICATION ENVISAGED BY BELOVED GUARDIAN AND WHOSE MAIN FEATURES HE OUTLINED WILL CONSTITUTE ANOTHER SIGNIFICANT STEP PATH LEADING BANAl COMMUNITY FULL MATURITY ESTABLISHMENT WORLD ORDER HAHAULLAH. 2. Introduction to A Synopsis and Codification of the Laws and Ordinances of tke Kitab-i-Aqdas, by the Universal House of Justice Think not that We have revealed unto you a mere code of laws. Nay, rather, We have unsealed the choice Wine with the fingers of might and power. To this beareth witness that which thePen of Revelation hat/i revealed. Meditate upon this, Omen of insight! Baha'u'llah, Kitab-i-Aqdas. INTRODUCTION ONE hundred years ago, in a room over-tribulation. HisForerunnerhadbeenmartyred; looking a dusty square in the ancient seaport of His young Son, the Purest Branch, and some 'Ak1~, was penned a Book that will come to be twenty-thousand believers, men, women and recognized as the charter of world civilization, children, had given their lives that the new Its Author, Baha'u'llah, had for more than a Revelation might live. He Himself had been tor-quarter quarter of a century endured tribulation upon tured, imprisoned, despoiled of His worldly [p88] 88 THE BAHA'I WORLD goods, betrayed by His half-brother, and had been subjected, with His family and a small band of followers, to successive exiles and finally to incarceration in the pestilential Turkish prison-city of 'Akka. His enemies, determined to obliterate His Cause, had all unwittingly served to fulfil the ancient purpose of God by bringing to the Holy Land the One Who was destined to establish the Kingdom of God on earth. With His arrivaj the time for the revelation of the Law of that Kingdom had come. The circumstances surrounding the revelation of this Book, designated by its Author the Kitab-i-Aqdas (The Most Holy Book), are recounted by Shoghi Effendi in God Passes By, his history of the first hundred years of the Baha era. Having dwelt upon the world-shaking significance of Baha'u'llah's proclamation of His Faith, which had opened in 1867 with the revelation of the Sariy-i-Mulak (Tablet to the Kings), he continues, "Unique and stupendous as was this Proclamation, it proved to be but a prelude to a still mightier revelation of the creative power of its Author, and to what may well rank as the most signal act of His ministry Ñ the promulgation of the Kitab-i-Aqdas. Alluded to in the Kitdb-i-Iqcin; the principal respository of that Law which the Prophet Isaiah had anticipated, and which the writer of the Apocalypse had described as the 'new heaven' and the 'new earth', as 'the Tabernacle of God', as the 'Holy City', as the 'Bride', the 'New Jerusalem coming down from God', this 'Most Holy Book', whose provisions must remain inviolate for no less than a thousand years, and whose system will embrace the entire planet, may well be regarded as the brightest emanation of the mind of Baha'u'llah, as the Mother Book of His Dispensation, and the Charter of His New World order; "Revealed soon after Baha'u'llah had been transferred to the house of 'tJdi KhanmThr1 (circa 1873), at a time when He was still encompassed by the tribulations that had afflicted Him, through the acts committed by His enemies and the professed adherents of His Faith, this Book, this treasury enshrining the priceless gems of His Revelation stands out, 1 This house was later joined to the adjacent house of 'Abbtid, by which name both are now known. by virtue of the principles it inculcates, the administrative institutions it ordains and the function with which it invests the appointed Successor of its Author, unique and incomparable among the world's sacred Scriptures. For, ... the Kitab-i-Aqdas, revealed from first to last by the Author of the Dispensation Himself, not only preserves for posterity the basic laws and ordinances on which the fabric of His future World Order must rest, but ordains, in addition to the function of interpretation which it confers upon His Successor, the necessary institutions through which the integrity and unity of His Faith can alone be safeguarded." "The laws and ordinances that constitute the major theme of this Book, Baha'u'llah, moreover, has specifically characterized as the breath of life unto all created things', as the mightiest stronghold', as the 'fruits' of His 'Tree', as 'the highest means for the maintenance of order in the world and the security of its peoples', as 'the lamps of His wisdom and loving-providence', as 'the sweet smelling savour of His garment', as the 'keys' of His 'mercy' to His creatures. 'This Book,' He Himself testifies, 'is a heaven which We have adorned with the stars of Our commandments and prohibitions.' 'Say, 'Say, 0 men! Take hold of it with the hand of resignation... By My life! It hatli been sent down in a manner that amazeth the minds of men. Verily, it is My weightiest testimony unto all people, and the proof of the All-Merciful unto all who are in heaven and all who are on earth.' And again: 'Blessed the palate that savoureth its sweetness, and the perceiving eye that recognized-i that which is treasured therein, and the understanding heart that corn-prehendeth its allusions and mysteries. By God! Such is the ma festy of what hath been revealed therein, and so tremendous the revelation of its veiled allusions that the loins of utterance shake when attempting their des-crz]tion.' And finally: 'In such a manner bath the Kitab-i-Aqdas been revealed that it attracteth and embraceth all the divinely appointed Dispensations. So vast is its range that it hat/i encompassed all men ere their recognition of it. Erelong will its sovereign power, its pervasive influence and the greatness of its might be manzfrsted on earth."' [p89] REVELATION OF THE 'KITAB-I-AQDAS' 89 An early photograph ci the House of 'Abbid where Baha'u'llah "revealed His Book of Laws, the Kitab-i-Aqdas (circa 1873)." The carriage of 'Abdu'l-Baha is seen on the right. "For a number of years," Baha'u'llah states in one of His Tablets, "petitions reached the Most Holy Presence from various lands begging for the laws of God, but We held back the Pen ere the appointed time had come. Thereupon the Daystar of the laws and ordinances shone fort/i from above the horizon of the Will of God, as a token of His grace unto the peoples of the world. He, verily, is the Ever-Forgiving, the Most Generous." Not until twenty years from the intimation of His Revelation received by Him in the Siy~ih-Ch~U of Tihr~in did Baha'u'llah reveal the "Mother Book" of His Dispensation. In another Tablet He indicates that even after its revelation the Aqdas was withheld by Him for some time before it was sent to the friends in Persia. Shoghi Effendi recounts how "The formulation by Baha'u'llah, in His Kitab-i-Aqdas, of the fundamental laws of His Dispensation was followed, as His Mission drew to a close, by the enunciation of certain precepts and principles which lie at the very core of His Faith, by the reaffirmation of truths He had previously proclaimed, by the elaboration and elucidation of some of the laws He had already laid down, by the revelation of further prophecies and warnings, and by the establishment of subsidiary ordinances designed to supplement the provisions of His Most Holy Book. These were recorded in unnumbered Tablets, which He continued to reveal until the last days of His earthly life. Among such works is the Questions and Answers which constitutes an appendix to the Kitab-i-Aqdas and contains the answers revealed by Baha'u'llah to questions posed by one of His disciples about the laws. Notwithstanding the volume of His writings on His laws and ordinances, Baha'u'llah has, as Shoghi Effendi points out, deliberately left gaps to be filled subsequently by the Universal House of Justice. Concerning the implementation of the laws themselves Baha'u'llah wrote in one of His Tablets: "Indeed the laws of God are like unto the ocean and the children of men as fish, did they but know it. However, in observing them one must exercise tact and wisdom. Since most people are feeble andfar-rernoved from the purpose of God, therefore one must ohserve tact and prudence under all conditions, so that nothing might happen that could cause disturbance [p90] 90 THE BAHA'I WORLD and dissension or raise clamour among the heedless. Verily, His bounty hath surpassed the whole universe and His bestowals encompassed all that dwell on earth. One must guide mankind to the ocean of true understanding in a spirit of love and tolerance. The Kitd b-i-A qdas itself beareth eloquent testimony to the loving providence of God." This divinely-purposed delayin therevelation of the basic laws of God for this age, and the subsequent gradual implementation of their provisions, illustrate the principle of progressive revelation which applies, as Baha'u'llah Himself explained, even within the ministry of each Prophet. "Know of a certainty that in every Dispensation the light of Divine Reve-Ia Non hark been vouchsafed to men in direct proportion to their spiritual capacity. Consider the sun. How feeble its rays the moment it appeareth above the horizon. How gradually its warmth and potency increase as it approacheth its zenith, enabling meanwhile all created things to adapt themselves to the growing intensity of its light. How steadily it declineth until it reacheth its setting point. Were it all of a sudden to manifest the energies latent within it, it would no doubt cause injury to all created things... In like manner, if the Sun of Truth were suddenly to reveal, at the earliest stages of its manifistation, the full measure of the potencies which the providence of the Almighty ,bath bestowed upon it, the earth of human understanding would waste away and be consumed; for men's hearts would neither sustain the intensity of its revelation nor be able to mirror forth the radiance of its light. Dismayed and overpowered, they would cease to exist." 'Abdu'l-Baha followed this principle and concentrated His energies on the widespread dissemination of His Father's teachings and the elucidation of the far-reaching principles that they enshrined. At the same time He revealed interpretations which are of fundamental importance in understanding the laws of the Aqdas, culminating in the writing of His Will and Testament, "that immortal Document wherein He delineated the features of the Administrative Order which would arise after His passing, and would herald the establishment of that World Order, the advent of which the BTh had announced, and the laws and principles of which Baha'u'llah had already formulated". During the thirty-six years of his Guardianship, ship, Shoghi Effendi fixed the pattern and laid the foundations of the Administrative Order of Baha'u'llah, set in motion the implementation of the Divine Plan of 'Abdu'l-Baha for the spread of the Faith throughout the world, and, as these twin processes of administrative consolidation and widespread expansion progressed, started to apply and enforce, gradually and according to the progress of the Cause, those laws of the Kitab-i-Aqdas that in his estimation it was timely and practicable to apply and which were not in direct conflict with the civil law. At his instance the National Spiritual Assembly of the Baha'is of Egypt prepared a codification of the Baha'i laws of personal status relative to marriage, divorce and inheritance. The Guardian explained that an essential prelude to the publication of the Most Holy Book was the preparation of a synopsis and codification of its Laws and Ordinances. This would be followed in due time by a complete translation of the Book itself, made by a competent body of experts, and copiously annotated with detailed explanations. Such annotations will undoubtedly have to contain references to the many Tablets of Baha'u'llah which supplement the Aqdas, to the interpretations penned by 'Abdu'l-Baha as well as those from the writings of Shoghi Effendi, and will need to elucidate certain passages of the Book, or to amplify its religious, cultural and historical references. It is clear that such a Book, rich in allusion and referring to laws and practices of previous Dispensations, could easily be misconstrued by anyone unfamiliar with such laws and practices, insufficiently versed in the Teachings of Baha'u'llah and not thoroughly informed of His fundamental purposes. In particular, inadequate translations could be seriously misleading. During His own lifetime Baha'u'llah commented upon a translation of the Aqdas made by one of the believers: "Although the intention of the translator was good, such an action in these days will lead to differences and is therefore not permissible." Shoghi Effendi, towards the end of his life, adopted as one of the goals of the Ten Year Crusade the codification of the laws and ordinances of the Kitab-i-Aqdas, and he himself worked upon it, leaving an outline of a synopsis and codification in English, and notes in Persian. This constituted a great part of the task [p91] REVELATION OF THE 'KITAB-I-AQDAS' 91 which the Universal House of Justice included as a goal of the Nine Year Plan and which it then completed according to the pattern he had set. The number of laws at present binding upon Baha'is is not increased by the publication of this work. When the Universal House of Justice tice deems it advisable it will inform the friends what additional laws are binding upon them, and will provide whatever guidance and supplementary plementary legislation will be necessary for their application. Certain laws, however, as pointed out by the beloved Guardian, "have been formulated in anticipation of a state of society destined to emerge from the chaotic conditions ditions that prevail today." In this Most Holy Book Baha'u'llah de-dares: : "By My life, i/you knew what We have desired for you in revealing Our holy laws, you would offer up your souls for this sacred, mighty and lofty Cause." "This Book is none other than the ancient Lamp of God for the whole world and His undeviating Path amongst men. Say, it is verily the Dayspring of divine knowledge, , did ye but know it, and the Dawning-place e of the commandments of God, could ye but comprehend it." "Say, this is the spirit of the Scri~ptures breathed into the Pen of Glory, causing all creation to be dumbfounded, except those who are stirred by the vitalizing fragrance of My tender mercy and the sweet savours of My bounty which pervade all created things." THE UNIVERSAL HOUSE OF JUSTICE Haifa Ric~IvAn 130 (April 1973 AD.) A room once occupied by Baha'u'llah in the House of 'Abbt~d, 'Akka. In this room Baha'u'llah revealed the Kitab-i-Aqdas, "this treasury enshrining the priceless gems of His Revelation unique and incomparable among the world's sacred Scriptures." [p92] 92 THE BAHA'I WORLD Z~31 *M~ ) 0 ~-~A @~c& ~ }~~J~i (~) ~ ~ kt~h ~ ~ QLLX ~ ~ CC) ~ ~ ~dw~ k*u~ ~ ~k ~ CX~ O~ ~ ~ Facsimile of a page of Shoghi EJfr'ndi's handwritten outline of a synopsis and codification of the laws and ordinances of the KITAB-I-AQDAS. [p93] REVELATION OF THE 'KITAB-I-AQDAS' 93 3. A ~ynopsis and Cod fication of the Laws and Ordinances of the KITAB-I-AQDAS PREFACE TO THE PUBLISHED EDITION THIS Synopsis and Cod~ication offers a concise and comprehensive presentation tion of the laws, ordinances, exhortations and other subjects which appear in both the Kitab-i-Aqdas itself and in the Question~ and Answers which forms an appendix to that Book. Not all details are included, nor is it possible to give in such a circumscribed form an impression of the loftiness and magnificence of the language of Baha'u'llah. In order to provide readers with at least some intimation of this splendour of theme and language, there are included as a prelude to the Synopsis and Codification, and in the order in which they appear in the Kitab-i-Aqdas, das, those passages which have been translated into English by the Guardian of the Faith.' It will be the formidable task of future translators to match the beauty and accuracy of Shoghi Effendi's rendition. A number of additional details, explanations and references are given in notes. 1 Seepp.7 Ñ 14. SUMMARY OF CONTENTS I. THE APPOINTMENT OF 'ABDU'L-BAHA AS THE SUCCESSOR OF BAHA'U'LLAH AND INTERPRETER OF HIS TEACHINGS A. Turn towards Him B. Refer to Him II. ANTICIPATION OF THE INSTITUTION OF THE GUARDIANSHIP III. THE INSTITUTION OF THE HOUSE OE JUSTICE IV. LAWS, ORDINANCES AND EXHORTATIONS A. Prayer B. Fasting C. Laws of Personal Status D. Miscellaneous Laws, Ordinances and Exhortations V. SPECIFIC ADMONITIONS, REPROOES AND WARNINGS VI. MISCELLANEOUS SUBJECTS SYNOPSIS AND CODIFICATION I. TIxW APPOINTMENT OF 'ABDU'L-BAHA AS THE SUCCESSOR OF BAHA'U'LLAH AND INTERPRETER OF HIS TEACHINGS A. The faithful are enjoined to turn their faces towards the One "Whom God hat/i purposed, Who hath branched from this Ancient Root". B. The faithful are bidden to refer whatsoever they do not understand in the Baha'i writings to "Him Who hath branched from this mighty Stock". II. ANTICIPATION OF THE INSTITUTION OF GUARDIANSHIP III. THE INSTITUTION OF THE HOUSE OF JUSTICE' A. The House of Justice is formally ordained. B. Its functions are defined. C. Its revenues are fixed. IV. LAWS, ORDINANCES AND EXHORTATIONS A. Prayer2 (1) The sublime station occupied by the Obligatory Prayers in the Baha'i Revelation. (2) TheQiblih:3 (a) Identified by the BTh with "the One Whom God will make manifest". (b) The appointment made by the BTh is confirmed by Baha'u'llah. [p94] (c) Baha'u'llah ordains His resting-place as the Qiblih after His passing. (d) Turning to the Qiblili is mandatory while recitingthe ObligatoryPrayers. (3) The Obligatory Prayers are binding on men and women on attaining the age of maturity, which is fixed at 15. (4) Exemption from offering the Obligatory Prayers is granted to: (a) Those who are ill. (b) Those who are over 70. (c) Women in their courses provided they perform their ablutions4 and repeat a specifically revealed verse5 95 times a day. (5) The Obligatory Prayers should be offered individually. (6) The choice of one of the three Obligatory Prayers is permissible.6 (7) By "morning", "noon" and "evening", mentioned in connection with the Obligatory Prayers, is meant respectively the intervals between sunrise7 and noon, between noon and sunset, and from sunset till two hours after sunset. (8) The recital of the first (long) Obligatory Prayer, once in twenty-four hours is sufficient. (9) It is preferable to offer the third (short) Obligatory Prayer while standing. (10) Ablutions:4 (a) Ablutions must precede the recital of the Obligatory Prayers. (b) For every Obligatory Prayer fresh ablutions must be performed. (c) Should two Obligatory Prayers be offered at noon one ablution for both prayers is sufficient. (d) If water is unavailable or its use harmful to the face or hands, the repetition, five times, of a specifically revealed verse8 is prescribed. (e) Should the weather be too cold the use of warm water is recommended. (f) If ablutions have been performed for other purposes, their renewal prior to the recital of the Obligatory Prayer is not required. (g) Ablutions are essential whether a bath has been taken previously or not. (11) Determining the times fixed for Prayer: (a) Reliance on clocks is permissible in determining the times for offering the Obligatory Prayers. (b) In countries situated in the extreme north or south, where the duration of days and nights varies considerably, clocks and timepieces should be relied upon, without reference to sunrise or sunset. (12) In case of danger,9 whether when travelling or not, for every Obligatory Prayer not offered a prostration and the recital of a specific verse is enjoined, to be followed by the repetition, eighteen times, of another specific verse.10 (13) Congregational Prayer2 is forbidden except the Prayer for the Dead. (14) The recital, in its entirety, of the Prayer for the Dead" is prescribed except for those unable to read, who are commanded to repeat the six specific passages in that Prayer. (15) The Obligatory Prayer to be thrice repeated, three times a day, at morn, noon and evening, has been superseded by three Obligatory Prayers subsequently revealed.'2 (16) The Prayer of the Signs has been annulled, and a specifically revealed verse substituted for it. The recital of this verse is not however obligatory.'3 (17) Hair, sable, bones and the like do not nullify one's prayer.14 B. Fasting (1) The sublime station occupied by fasting in the Baha Revelation. (2) The period of fasting commences with the termination of the Intercalary Days and ends with the Naw-Rfiz Festival.15 (3) Abstinence from food and drink,'8 from sunrise to sunset, is obligatory. (4) Fasting is binding on men and women on attaining the age of maturity, which is fixed at 15. [p95] REVELATIO (5) Exemption from fasting is granted to: (a) Travellers i. Provided the journey exceeds 9 hours. ii. Those travelling on foot, provided thejourney exceeds 2 hours. iii. Those who break their journey for less than 19 days. iv. Those who break their journey during the Fast at a place where they are to stay 19 days are exempt from fasting only for the first three days from their arrival. v. Those who reach home during the Fast must commence fasting from the day of their arrival. (b) Those who are ill. (c) Those who are over 70. (d) Women who are with child. (e) Women who are nursing. (f) Women in their courses, provided they perform their ablutions and repeat a specifically revealed verse 95 times a day.5 (g) Those who are engaged in heavy labour, who are advised to show respect for the law by using discretion and restraint when availing themselves of the exemption. (6) Vowing to fast (in a month other than the one prescribed for fasting) is permissible. Vows which profit mankind are however preferable in the sight of God. C. Laws of Personal Status (1) Marriage: (a) Marriage is highly recommended but not obligatory. (b) Plurality of wives is forbidden.'7 (c) Marriage is conditioned upon both parties having attained the age of maturity which is fixed at 15. (d) Marriage is conditioned on the consent of both parties and their parents, whether the woman be a maiden or not. (e) It is incumbent upon both parties to recite a specifically revealed verse indicating their being content with the will of God.18 (f) Marriage with one's stepmother is forbidden. (g) All matters related to marriage with one's kindred are to be referred to the House of Justice. (h) Marriages with unbelievers is permitted. (i) Betrothal: i. The period of engagement must not exceed 95 days. ii. It is unlawful to become engaged to a girl before she reaches the age of maturity. (j) The Dowry: i. Marriage is conditioned on payment of a dowry. ii. The dowry is fixed at 19 miffiqAls'9 of pure gold for city-dwellers, and 19 mithq6is of silver for village-dwellers, depending on the permanent residence of the husband, and not of the wife. iii. It is forbidden to pay more than 95 mi1hq~is. iv. It is preferable that a man content himself with the payment of 19 mithqAls of silver. v. If the full payment of dowry is not possible the issue of a promissory note is permissible. (k) Should either party following the recital of the specifically revealed verse and the payment of the dowry, take a dislike to the other, before the marriage is consummated, the period of waiting2a is not necessary prior to a divorce. The taking back of the dowry, however, is not permitted. (1) The husband must fix for his wife the time of his return when intending to travel. If, for a legitimate reason, he is prevented from returning at the appointed time, he must inform her and strive to return to her. If he fads to fulfil either condition, she must wait 9 months, after which she may remarry, though it is preferable for her to wait longer. If news of his death or murder reaches her, and the news is confirmed by general report [p96] 96 or by 2 reliable witnesses, she may remarry after the lapse of 9 months. (m)If the husband departs without informing his wife of the date of his return, and is aware of the law prescribed in the Kitd b-i-A qdas, the wife may remarry after waiting a full year. If the husband is unaware of this law, the wife must wait until news of her husband reaches her. (n) Should the husband, after the payment of the dowry, discover that the wife is not a virgin, the refund of the dowry and of the expenses incurred may be demanded. (o) If the marriage has been conditioned on virginity the refund of the dowry and of the expenses incurred may be demanded and the marriage invalidated. To conceal the matter, however, is highly meritorious in the sight of God. (2) Divorce: (a) Divorce is strongly condemned. (b) If antipathy or resentment develop on the part of either the husband or the wife, divorce is permissible, only after the lapse of one full year. The beginning and end of the year of waiting must be testified by two or more witnesses. The act of divorce should be registered by the judicial officer representing the House of Justice. Intercourse during this period of waiting is forbidden and whoever breaks this law must repent and pay the House of Justice 19 mi~liqAIs'9 of gold. (c) A further period of waiting after divorce has taken place is not required. (d) The wife who is to be divorced as a result of her unfaithfulness forfeits the payment of the expenses during the waiting period. (e) Remarrying the wife whom one has divorced is permissible, provided she has not married another person. If she has, she must be divorced before her former husband can remarry her. (f) If at any time during the waiting period affection should recur, the marriage tie is valid. If this reconciliation is followed by estrangement and divorce is again desired, a new year of waiting-will have to be commenced. (g) Should differences arise between husband and wife while travelling, he is required to send her home, or entrust her to a dependable person, who will escort her there, paying her journey and her full year's expenses. (h) Should a wife insist on divorcing her husband rather than migrate to another country, the year of waiting is to be counted from the time they separate, either while he is preparing to leave, or upon his departure. (i) The Islamic Law regarding remarriage with the wife whom one has previously divorced is abrogated.21 (3) Inheritance: * (a) Inheritance falls into the following categories: (1) children 1,080 out of 2,520 shares (2) husband or wife 390 out of 2,520 shares (3) father 330 out of 2,520 shares (4) mother 270 out of 2,520 shares (5) brother 210 out of 2,520 shares (6) sister 150 out of 2,520 shares (7) teacher22 90 out of 2,520 shares (b) The share of the children, as allotted by the Bab is doubled by Baha'u'llah, and an equal portion correspondingly reduced from each of the remaining beneficiaries. (c) I. In cases where there is no issue the share of the children reverts to the House of Justice to be expended on orphans and widows and for whatever will profit mankind. The method of dividing the estate is to be applied in cases of intestacy. See item (o) in this section and note 25. [p97] REVELATION OF THE 'KITAB-I-AQDAS' 97 ii. If the son of the deceased be dead and kave issue, these will inherit the share of their father. If the daughter of the deceased be dead and leave issue, her share will have to be divided into the seven categories specified in the Most Holy Book. (d) Should one leave offspring but either part or all of the other categories of inheritors be nonexistent, two thirds of their shares reverts to the offspring and one third to the House of Justice. (e) Should none of the specified beneficiaries exist two thirds of the inheritance reverts to the nephews and nieces of the deceased. If these do not exist the same share reverts to the aunts and uncles; lacking these~ to their sons and daughters. In any case the remaining third reverts to the House of Justice. (f) Should one leave none of the aforementioned heirs, the entire inheritance reverts to the House of Justice. (g) The residence and the personal clothing of the deceased father pass to the male not to the female offspring.23 If there be several residences the principal and most important one passes to the male offspring. The remaining residences will together with the other possessions of the deceased have to be divided among the heirs. If there be no male offspring two thirds of the principal residence and the personal clothing of the deceased father will revert to the female issue and one third to the House of Justice. In the case of the deceased mother MI her used &Ioth-ing is to be equally divided amongst her daughters. Her unworn clothing, jewels and property must be divided among her heirs, as well as her used clothing if she leaves no daughter. (h) Should the children of the deceased be minors their share should either be entrusted to a reliable person or to a company for purposes of investment, until they attain the age of maturity. A share of the interest accrued should be assigned to the trustee. (i) The inheritance should not be divided until after the payment of the Huqfiqu'1IAh24 (The Right of God), of any debts contracted by the deceased and of any expenses incurred for a befitting funeral and burial. (I) If the brother of the deceased is from the same father he will inherit his full allotted share. If he is from another father he will inherit only two thirds of his share, the remaining one third reverting to the House of Justice. The same law is applicable to the sister of the deceased. (k) In case there are full brothers or full sisters, brothers and sisters from the mother's side do not inherit. (I) A nonBahA'i teacher does not inherit. If there should be more than one teacher the share allotted to the teacher is to be equally divided among them. (m)Non-BahA'i heirs do not inherit.25 (n) Aside from the wife's used clothing and gifts of jewellery or otherwise which have been proven to have been given her by her husband, whatever the husband has purchased for his wife are to be considered as the husband's possessions to be divided among his heirs. (o) Any person is at liberty to will his possessions as he sees fit provided he makes provisions for the payment of Uuqflqu'lhh and the discharge of his debts. D. Miscellaneous Laws, Ordinances and Exhortations (1) Miscellaneous Laws and Ordinances: (a) Pilgrimage26 (b) IjuqOqu'11Th24 (c) Endowments (d) The Mashriqu'l-Adhkar (e) Duration of the Baha'i Dispensa-tion2g [p98] 98 (f) Baha'i Festivals29 (g) The Nineteen Day Feast (h) The Baha'i Year (i) The Intercalary Days (j) The age of maturity (k) Burial of the dead30 (I) Engaging in a trade or profession is made obligatory and is exalted to the rank of worship31 (in) Obedience to government (n) Education of children (o) The writing of a testament (p) Tithes82 (q) Repetition of the Greatest Name 95 times a day33 (r) The hunting of animals34 (s) Treatment of female servants35 (t) The finding of lost property36 (u) Disposition of treasure trove (v) Disposal of objects held in trust37 (w)Manslaughter38 (x) Definition ofjust witnesses39 (y) Prohibitions: i. Interpretation of the Holy Writ ii. Slave trading iii. Asceticism iv. Monasticism v. Mendicancy40 vi. Priesthood vii. Use of pulpits viii. The kissing of hands ix. Confession of sins4' x. Plurality of wives17 xi. Intoxicating drinks xii. Opium xiii. Gambling xiv. Arson42 xv. Adultery42 xvi. Murder42 xvii. Theft42 xviii. Homosexuality43 xix. Congregational prayer, except for the dead2 xx. Cruelty to animals xxi. Idleness and sloth xxii. Backbiting THE BAHA'I WORLD xxiii. Calumny xxiv. Carrying arms unless essential xxv. Use of public pools in Persian baths44 xxvi. Entering a house without the owner's permission xxvii. Striking or wounding a person xxviii. Contention and conflict xxix. Muttering sacred verses in the street xxx. Plunging one's hand in food45 xxxi. Shaving one's head xxxii. Growth of men's hair beyond the lobe of the ear (2) Abrogation of specific laws and ordinances of previous Dispensations, which prescribed: (a) Destruction of books (b) Prohibition of the wearing of silk (c) Prohibition of the use of gold and silver utensils (d) Limitation of travel (e) Offering priceless gifts to the Founder of the Faith (f) Prohibition on questioning the Founder of the Faith (g) Prohibition against remarrying one's divorced wife2' (h) Penalizing whoever causes sadness to his neighbour (i) Prohibition of music (j) Limitations upon one's apparel and beard (k) Uncleanliness of divers objects and peoples46 (1) Uncleanliness of semen (m)Uncleanliness of certain objects for purposes of prostration (3) Miscellaneous Exhortations: (a) To associate with the followers of all religions with fellowship (b) To honour one's parents (c) Not to wish for others what one does not wish for one's self (d) To teach and propagate the Faith after the ascension of its Founder (e) To assist those who arise to promote the Faith [p99] (f) Not to depart from the Writings or to be misled by those who do (g) To refer to the Holy Writ when diP ferences arise (h) To immerse one's self in the study of the Teachings (i) Not to follow one's idle fancies and vain imaginations (j) To recite the holy verses at morn and at eventide (k) To recite the holy verses melodiously (I) To teach one's children to chant the holy verses in the Mashriqu'l-Adhkar (m)To study such arts and sciences as benefit mankind (n) To take counsel together (o) Not to be indulgent in carrying out the statutes of God (p) To repent to God of one's sins (q) To distinguish one's self through good deeds I. To be truthful ii. To be trustworthy iii. To be faithful iv. To be righteous and fear God v. To bejust and fair vi. To be tactful and wise vii. To be courteous viii. To be hospitable ix. To be persevering x. To be detached xi. To be absolutely submissive to the Will of God xii. Not to stir up mischief xiii. Not to be hypocritical xiv. Not to be proud xv. Not to be fanatical xvi. Not to prefer one's self to one's neighbour xvii. Not to contend with one's neighbour xviii. Not to indulge one's passions xix. Not to lament in adversity xx. Not to contend with those in authority xxi. Not to lose one's temper xxii. Not to anger one's neighbour (r) To be closely united (s) To consult competent physicians when ill (t) To respond to invitations (u) To show kindness to the kindred of the Founder of the Faith47 (v) To study languages for the furtherance of the Faith (w) To further the development of cities and countries for the glorification of the Faith (x) To restore and preserve the sites associated with the Founders of the Faith (y) To be the essence of cleanliness: i. To wash one's feet ii. To perfume one's self iii. To bathe in clean water iv. To cut one's nails v. To wash soiled things in clean water vi. To be stainless in one's dress vii. To renew the furnishing's of one's house48 V. SPECIFIC ADMONITIONS, REPROOFS AND WARNINGS Addressed to: 1. The entire human race 2. Crowned heads of the world49 3. The concourse ofecclesiasfics5o 4. The Rulers of America and Presidents of the Republics therein 51 5. William I, King ofPrussia52 6. Francis Joseph, Emperor of Austria~~ 7. The people of the Bay6n 8. Members of parliaments throughout the world VI. MISCELLANEOUS SUBJECTS 1. The transcendent character of the Baha'i Revelation 2. The exalted station of the Author of the Faith 3. The supreme importance of the Kitab-i-Aqdas, "The Most Holy Book" 4. The doctrine of the "Most Great Infallibility" [p100] 5. The twin duties of recognition, of the Manifestation and observance of His Laws, and their inseparability55 6. The end of all learning is the recognition of Him Who is the Object of all knowledge56 7. The blessedness of those who have recognized the fundamental verity "He shall not be asked of His doings"57 8. The revolutionizing effect of the Most Great Order"58 9. The selection of a single language and the adoption of a common script for all on earth to use: one of two signs of the maturity of the human race59 10. Prophecies of the 13Th regarding "He Whom God will make manifest" 11. Prediction relating to opposition to the Faith 12. Eulogy of the king who will profess the Faith and arise to serve it 60 13. The instability of human affairs6' 14. The meaning of true liberty62 15. The merit of all deeds is dependent upon God's acceptance 16. The importance of love for God as the motive of obedience to His Laws63 17. The importance of utilizing material means 18. Eulogy of the learned among the people of Baha" 19. Assurance of forgiveness to Mirza Ya~y~i should he repent65 20. Apostrophe addressed to TihrAn66 21. Apostrophe addressed to Constantinople and its peop]e67 22. Apostrophe addressed to the "banks of the Rhine"68 23. Condemnation of those who lay false claim to esoteric knowledge 24. Condemnation of those who allow pride in their learning to debar them from God 25. Prophecies relating to Khur6sAn6~ 26. Prophecies relating to Kirman70 27. Allusion to ~aykh Abmad-i-Al2sA'171 28. Allusion to the Sifter of Wheat72 29. Condemnation of IThji Mubammad-Karim KhTh78 30. Condemnation of ~hay~h Muliam-mad-Ljasan74 31. Allusion to Napoleon IH~ 32. Allusion to Siyyid-i-Mu~ammad-i-IsfAh6ni76 33. Assurance of aid to all those who arise to serve the Faith77 [p101] REVELATION OF THE 'KITAB-I-AQDAS' 101 4. Notes and References appended to A Synopsis and Cod fication of the Laws and Ordinances of the Kitab-i-Aqdas References to pages in these notes are to the original publication, e.g. Note 51 "Seepage 20". 1. In the Kitab-i-Aqdas Baha'u'llah ordains both the Universal House of Justice and the Local Houses of Justice. In many of His laws He refers simply to "the House of Justice" leaving open for later decision which level or levels of the whole institution each law would apply to. 2. Congregational prayer, in the sense of formal prayer which is to be recited in accordance with a prescribed ritual, is forbidden in the Baha Faith, with the exception of the Prayer Jbr the Dead (see note 11). Thus the three Daily Obligatory Prayers are to be recited privately, not in congregation. There is no prescribed way for the recital of the many other Baha'i prayers, and the friends are free to use them in gatherings or individually as they please, "But," as the Guardian explains, "although the friends are thus left free to follow their own inclination,.., they should take the utmost care that any manner they practise should not acquire too rigid a character, and thus develop into an institution. This is a point which the friends should always bear in mind, lest they deviate from the dear path indicated in the Teachings." 3. The Qiblih: the Point of Adoration, i.e. Baha, 'Akka. 4. Ablutions: washing the hands and face in preparation for prayer. 5. The specifically revealed verse, which is to be repeated 95 times a day between one noon and the next, is "Glorified be God, the Lord of Splendour and Beauty." 6. These three Obligatory Prayers are published in Prayers and Meditations of Baha'u'llah, Nos. CLXXXI, CLXXXII and CLXXXIII. 7. 'Abdu'l-Baha has stated that when saying the morning Obligatory Prayer it is permissible to do so asearly as dawn. 8. The specifically revealed verse to be recited five times under certain circumstances in place of ablutions is: "In the Name of God, the Most Pure, the Most Pure." 9. "Danger" here refers to a condition of insecurity which makes the saying of the Obligatory Prayers impossible. When asked whether this provision meant that obligatory prayer was to be completely suspended during travel, Baha'u'llah replied that this referred only to insecurity, and that if one could find a secure place in which to say the prayer one should do so. 10. In place of every Obligatory Prayer that has been missed the believer is to kneel and, bowing his forehead to the ground, say "Glorified be God, the Lord of Might and Majesty, of Grace and Bounty", or only "Glorified be God". After the requisite number of prostrations he is to sit cross-legged and repeat eighteen times "Glorified be God, the Lord of the Kingdoms of earth and heaven". 11. The Prayer for the Dead is published in Prayers and Meditations of Baha'u'llah, No. CLXVII. It is the only Baha'i obligatory prayer which is to be recited in congregation; it is to be recited by one believer while all present stand. There is no requirement to face the Qiblih when reciting this prayer. 12. The original Obligatory Prayer referred to had been revealed separately from the Kitab-i-Aqdas. The three Obligatory Prayers which superseded it are those which are now in use. Shortly after the Ascension of Baha'u'llah, the text of the superseded prayer was stolen by the Covenant-break-ers. 13. In Ishm a special prayer was ordained to be said in times of natural phenomena which cause fear, such as earthquakes. This has been annulled, and in its place a Baha'i [p102] 102 may say "Dominion is God's, the Lord of the seen and the unseen, the Lord of creation." 14. Baha'u'llah states that hair, sable, bones and the like do not nullify one's prayers, and points out that the belief that they did so was evolved by the 'u1am~ (Muslim religious leaders) and was not a teaching of the Qur'an. 15. As the Bab did not specifically define the place for the Intercalary Days in the calendar, the Bab's were at a loss as to how they should regard them. The Kitab-i-Aqdas resolved this problem. For further details see the section on the Baha'i calendar in any volume of The Baha'i World. 16. In one of His Tablets 'Abdu'l-Baha, after stating that fasting consists of abstinence from food and drink, categorically says that smoking is a form of "drink". (In Arabic the verb "drink" applies equally to smoking.) 17. The text of the Kitab-i-Aqdas upholds monogamy, but as it appears also to permit bigamy, the Guardian was asked for a clarification, and in reply his secretary wrote on his behalf: "Regarding Baha'i marriage; in the light of the Master's Tablet interpreting the provision in the Aqdas on the subject of the plurality of wives, it becomes evident that monogamy alone is permissible, since, as 'Abdu'l-Baha states, bigamy is conditioned upon justice, and as justice is impossible, it follows that bigamy is not permissible, and monogamy alone should be practised." 18. The specifically revealed verse is "We will all, verily, abide by the Will of God." 19. A mij~q6i is a weight designated by the Bab and is equivalent to a little over 3 ~ grammes 20. See section JV.C.(2)(b) on page 42 for the definition of the period of waiting. 21. This refers to a law of Ishm which decreed that under certain conditions a man could not remarry his divorced wife unless she had married and been divorced by another man. This provision has been abolished by the Aqdas. 22. When asked by an individual believer whether the term "teacher", referred to as one of the heirs, meant a specific individual teacher or teachers, or whether the term could be applied generally, i.e. to education and learning, the Guardian replied that the manner in which the law will be applied in this respect will be determined by the Universal House of Justice. 23. It has been explained by 'Abdu'l-Baha that the residence and personal clothing of the deceased father go to the eldest son, or if he has predeceased his father, to the second son, and so on. 24. IjuqPqu'lhh (The Right of God). If a person has possessions equal in value to at least 19 mithq6is in gold, it is a spiritual obligation for him to pay 19 per cent of the total amount, once only, as I5uq4qu'lhh. Certain categories of possessions, such as one's residence, are exempt from this. Thereafter, whenever his income, after all expenses have been paid, increases the value of his possessions by the amount of at least 19 mithq~i1s of gold, he is to pay 119 per cent of this increase, and so on for each further increase. 25. In a letter to the National Spiritual Assembly of the Baha of India the Guardian's secretary wrote on his behalf: "Although in the Questions and Answers Baha'u'llah has specifically stated that non-Bah&is have no right to inherit from their Baha'i parents or relatives, yet this restriction applies oniy to such cases when a Baha'i dies without leaving a will and when, therefore, his property will have to be divided in accordance with the rules set forth in the Aqdas. Otherwise, a Baha'i is free to bequeath his property to any person, irrespective of religion, provided however, he leaves a will, specifying his wishes. As you see therefore it is always possible for a Baha to provide for his nonBahA'i wife, children or relatives by leaving a will. And it is only fair that he should do so." 26. In the Kitab-i-Aqdas Baha'u'llah specifically ordains pilgrimage to the Most Great House in Bag~dttd and to the House of the 13Th in Shir~z. Details concerning these pilgrimages are given in other Tablets. In a Tablet to an individual believer 'Abdu'l-Baha commented on the general subject of visits to holy places: "You have asked about [p103] REVELATION OF THE 'KITAB-I-AQDAS' 103 visiting holy places and the observance of marked reverence toward these resplendent spots. Holy places are undoubtedly centres of the outpouring of Divine grace, because on entering the illumined sites associated with martyrs and holy souls, and by observing reverence, both physical and spiritual, one's heart is moved with great tenderness. But there is no obligation ]br everyone to visit such places, other than the three, namely. the Most Holy Shrine, the Blessed House in Bagiidddand the venerated House of the 13db in ShIrc~z. To visit these is obligatory if one can afford it and is able to do so, and i/no obstacle stands in one's way. Details are given in the Tablets. These three Holy Places are consecrated to pilgrimage. But as to the other resting places of martyrs and ho ly souls, it is pleasing and acceptable in the sight of God if a person desires to draw nigh unto Him by visiting them,' this, however, is not a binding obligation." 27. The Ma~hriqu'bA~hk~.r (The Dawning-Place of the Praise of God) comprises a central House ofWorship and, clustered around it, a number of dependencies which, in the words of Shoghi Effendi, "shall afford relief to the suffering, sustenance to the poor, shelter to the wayfarer, solace to the bereaved, and education to the ignorant". Within the central edifice there shall be read chanted or sung only the words of the Sacred Scriptures of the revealed religions, or hymns based upon those words. "Bkssed is he," wrote Baha'u'llah in the Kitab-i-Aqdas, "who directeth his steps towards the Mashriqu'l-Adhkar at the hour of dawn, communing with Him, attuned to His re-inembrance, imploring His Jbrgiveness. And having entered therein, let him sit in silence to hearken to the verses of God, the Sovereign, the Almighty, the All-Praised." 28. Concerning the duration of the Baha'i Dispensation see the quotation No. 6 on page 14. 29. In the Kitab-i-Aqdas Baha'u'llah establishes the festivals of Ri~~1v~tn (on the first, ninth and twelfth days of which work is to be suspended), the Declaration of the BTh, the Birthday of the BTh, the Birthday of Baha'u'llah, and Naw-Rtiz. In the days of Baha'u'llah the Martyrdom of the flAb was also commemorated and 'Abdu'l-Baha added the observance of the Ascension of Baha'u'llah as a corollary to these Holy Days, making nine in all. In addition to these nine days, the Day of the Covenant and the Anniversary of the Passing of 'Abdu'l-Baha are commemorated, but work is not suspended on these two days. See also the section on the Baha'i calendar in any volume of The Baha'i World. 30. Briefly the law for the burial of the dead states that it is forbidden to carry the body for more than one hour's journey from the place of death; that the body should be wrapped in a shroud of silk or cotton, and on its finger should be placed a ring bearing the inscription "I came forth from God, and return unto Him, detached from all save Him, holding fast to His Name, the Mercifid, the Compassionate"; and that the coffin should be of crystal, stone or hard fine wood. A specific Prayer for the Dead is ordained, to be said before interment (see note 11). It has been explained by 'Abdu'l-Baha and the Guardian that this law prohibits cremation of the dead. The formal prayer and the ring are meant to be used for those who have attained the age of maturity. 31 If a person is unable to earn his own living it is incumbent upon the House of Justice and the wealthy to provide for him. 32. In respect to tithes Baha'u'llah has ordained that what is prescribed in the Qur'an should be followed. In general the law imposes an obligation to give a por~ tion of one's assets for the relief of the poor, for various other charitable purposes, and to aid the Faith of God. The details of the application of this law are left to the Universal House of Justice to decide in future, and the Guardian has stated that in the meantime the believers may contribute regularly and according to their means to the Baha'i Fund. 33. The believer should perform his ablutions (see note 4), seat himself and then repeat "AI1~h-u-Abh~" ninety-five times. 34. Baha'u'llah warns against hunting to excess and prescribes laws prohibiting the eating of game if it is found dead in a trap or net. [p104] 35. Baha'u'llah states that a man may employ a maiden for domestic service. This was not permissible under Shi'ih Muslim practice unless the employer married her. 36. Concerns the ruling laid down to trace the owner of lost property. 37. Refers to the exchange of property held in trust in order to protect the owner against loss. 38. Deals with the question of compensation in case a person kills another without intention to do so. 39. When something is to be proved on the testimony of two just witnesses, the criterion for determining the justice of a witness is his reputation, irrespective of whether he is a Baha'i. 40. Baha'u'llah forbids both begging and giving to beggars, but exhorts the wealthy and the House of Justice to help the needy, and referring to the House of Justice He says, "Verily have We made it a shelter for the poor and needy." (cf. note 31). 41. Bah&u'1I h prohibits confession to, and seeking absolution of one's sins from, a human being, and enjoins the sinner, when alone, to repent before God, for it is He Who forgives. In this connection the Guardian's secretary wrote on his behalf to an individual believer: "We are forbidden to confess to any person, as do the Catholics to their priests, our sins and shortcomings or to do so in public, as some religious sects do. However, if we spontaneously desire to acknowledge we have been wrong in something, or that we have some fault of character, and ask another person's forgiveness or pardon, we are quite free to do so." 42. Punishments for arson, adultery, murder and theft are specified in the Aqdas, but they are intended for a future condition of society, when they will be supplemented and applied by the Universal House of Justice. 43. In a letter to an individual believer, the Guardian's secretary wrote on his behalf: "No matter how devoted and fine the love may be between people of the same sex, to let it find expression in sexual acts is wrong. Immorality of every sort is really forbidden by Baha'u'llah, and homosexuaL relationships hips He looks upon as such, besides being against nature." 44. In Persian baths it was formerly the custom for everyone to wash in the same water. 45. The prohibition against plunging one's hand in food refers to the manner of eating. 46. See God Passes By page 154. 47. In the Kitab-i-Aqdas Baha'u'llah writes that the injunction to show kindness to His Family does not give them a share of the properties of men. 48. Baha'u'llah states that the law requiring the renewal of the furnishings of one's house after nineteen years applies only if one is able to do so. 'Abdu'l-Baha has explained that the purpose of the law is that one should change those furnishings that become old, lost their lustre and provoke repugnance. It does not apply to such things as scarce or treasured articles, antiques or jewellery. 49. See page 17, No. 13. 50. See page 22, No. 14, and page 26, No. 19. 51. See page 20, No. 13. 52. See page 20, No. 13. 53. See page 19, No. 13. 54. See Some Answered Questions Chapter XLV and God Passes By page 214. 55. See page 11, No. 1. 56. See page 23, No. 14. 57. See page 25, No. 18. 58. See page 27, No. 21. 59. See God Passes By page 211. The other sign of maturity is cited in The Promised Day Is Come page 72. 60. See page 19, No. 13. 61. See page 15, No. 6. 62. See page 24, No. 16. 63. See page 12, No. 1. 64. See page 27, No. 20. 65. See God Passes By page 215. 66. See page 21, No.13. 67. See page 21, No. 13. 68. See page 21, No. 13. 69. See God Passes By page 215. 70. See God Passes By page 215. [p105] REVELATION OF THE 'KITAB-I-AQDAS' 71. See The Dawn-Breakers Chapter 1, and page 201 (B.P.T. Wilmette, 1962). 72. Mu11~ Muhammad Jai'ar-i-I~f~h6.ni. See The Dawn-Breakers page 99. 73. See the KitcTh-i-Iq~~n pages 184 Ñ 191 (B.P.T. Wilmette editions). 105 74. Shaykh Muhammad-Ilasan-i-Najafi, one of the leading Shi'ih ecciesiastics, who rejected the Bab. 75. See page 20, No. 13. 76. See God Passes By pages 164 Ñ 169. 77. See page 16, No. 10. [p106] THE BAHA'I WORLD 'ABDU ~ L-BAHA Photograph taken in 1911, studio of Boissonnas and Taponier, 12, rue de Ia Paix, Paris. [p107] IL' THE FIFTIETH ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA ~. THE STATION AND TITLES OF 'ABDU'L-BAHA By Snocun EFFENDI My name is 'Abdu'l-Baha. My qua4ficauion is 'Abdu'l-Baha. My reality is 'Abdu'l-Baha. My praise is 'Abdu'l-Baha. Thraldom to the Blessed Perfection is my glorious and refulgent diadem, and servitude to all the human race my perpetual religion... No name, no title, no mention, no commendation have I, nor will ever have, except 'Abdu'l-Baha. This is my longing. This is my greatest yearning. This is my eternal life. This is my everlasting glory. A N attempt i strongly feel should now be made to clarify our minds regarding the sta-don occupied by 'Abdu'l-Baha and the significance of His position in this holy Dispensation. It would be indeed difficult for us, who stand so close to such a tremendous figure and are drawn by the mysterious power of so magnetic a personality, to obtain a clear and exact understanding of the rdle and character of One Who, not only in the Dispensation of Baha'u'llah but in the entire field of religious history, fulfills a unique function. Though moving in a sphere of His own and holding a rank radically different from that of the Author1 and the Forerunner2 of the Baha'i Revelation, He, by virtue of the station ordained for Him through the Covenant of Baha'u'llah, forms together with them what may be termed the Three Central Figures of a Faith that stands unapproached in the world's spiritual history. He towers, in conjunction with them, above the destinies of this infant Faith of God from a level to which no individual or body ministering to its needs after Him, and for no less a period than a full thousand years, can ever hope to rise. To degrade His lofty rank by identifying His station with or by regarding it as roughly equivalent to, the position of those on whom the mantle of His authority has fallen would be an act of impiety as grave as the no less heretical 'Baha'u'llah. 2 The Rib. belief that inclines to exalt Him to a state of absolute equality with either the central Figure or Forerunner of our Faith. For wide as is the gulf that separates 'Abdu'l-Baha from Him Who is the Source of an independent Revelation, it can never be regarded as commensurate with the greater distance that stands between Him Who is the Centre of the Covenant and His ministers who are to carry on His work, whatever be their name, their rank, their functions or their future achievements. Let those who have known 'Abdu'l-Baha, who through their contact with His magnetic personality have come to cherish for Him so fervent an admiration, reflect, in the light of this statement, on the greatness of One Who is so far above Him in station. That 'Abdu'l-Baha is not a Manifestation of God, that, though the successor of His Father, He does not occupy a cognate station, that no one else except the BTh and Baha'u'llah can ever lay claim to such a station before the expiration of a full thousand years Ñ are verities which lie embedded in the specific utterances of both the Founder of our Faith and the Interpreter of His teachings... 'Abdu'l-Baha's own statements are no less emphatic and binding: My station is the station of servitude Ñ a servitude which is complete, pure and real, firmly established, enduring, obvious, explicitly revealed and sub]ect 107 [p108] 108 THE BAHA'I WORLD to no interpretation whatever... I am the Interpreter of the Word of God; such is my interpretation." From such clear and formally laid down statements, incompatible as they are with any assertion of a claim to Prophethood, we should not by any means infer that 'Abdu'l-Baha is merely one of the servants of the Blessed Beauty, or at best one whose function is to be confined to that of an authorized interpreter of His Father's teachings. Far be it from me to entertain such a notion or to wish to instill such sentiments. To regard Him in such a light is a manifest betrayal of the priceless heritage bequeathed by Baha'u'llah to mankind. Immeasurably exalted is the station conferred upon Him by the Supreme Pen above and beyond the implications of these, His own written statements. Whether in the Kitab-i-Aqdas, the most weighty and sacred of all the works of Baha'u'llah, or in the Kitdb-i-'Ahd, the Book of His Covenant, or in the S4riy-i-Qjzwvn (Tablet of the Branch), such references as have been recorded by the pen of Baha'u'llah Ñ references which the Tablets of His Father addressed to Him mightily reinforce Ñ invest 'Abdu'l-Baha with a power, and surround Him with a halo, which the present generation can never adequately appreciate. He is, and should for all time be regarded, first and foremost, as the Centre and Pivot of Baha'u'llah's peerless and all-enfolding Covenant, His most exalted handiwork, the stainless Mirror of His light, the perfect Exemplar of His teachings, the unerring Interpreter of His Word, the embodiment of every Baha'i ideal, the incarnation of every Baha'i virtue, the Most Mighty Branch sprung from the Ancient Root, the Limb of the Law of God, the Being "round Whom all names revolve", the Mainspring of the Oneness of Humanity, the Ensign of the Most Great Peace, the Moon of the Central Orb of this most holy Dispensation Ñ styles and titles that are implicit and find their truest, their highest and fairest expression in the magic name 'Abdu'l-Baha. He is, above and beyond these appellations, the "Mystery of God" Ñ an expression by which Baha'u'llah Himself has chosen to designate Him, and which, while it does not by any means justify us to assign to him the station of Prophethood, indicates how in the person of 'Abdu'l-Baha the incompatible characteristics of a human nature and superhuman human knowledge and perfection have been blended and are completely harmonized. "0 Thou Who art the apple of Mine eye!" Baha'u'llah, in His own handwriting, thus addresses 'Abdu'l-Baha, "My glory, the ocean of My lovingkindness, the sun of My bounty, the heaven of My mercy rest upon Thee. We pray God to illumine the world through Thy knowledge and wisdom, to ordain for Thee that which will gladden Thine heart and impart consolation to Thine eyes." "The glory of God rest upon Thee," He writes in another Tablet, "and upon whosoever serveth Thee and circieth around Thee. Woe, great woe, betide him that opposetli and in-jureth Thee. Well is it with him that swearetli fralty to Thee; the fire of hell torment him who is Thine enemy." "We have made Thee a shelter for all mankind," He, in yet another Tablet, affirms, "a shield unto all who are in heaven and on earth, a stronghold for whosoever bath believed in God, the Incomparable, the All-Kno wing. God grant that through Thee He may protect them, may enrich and sustain them, that He may inspire Thee with that which shall be a wellspring of wealth unto all created things, an ocean of bounty unto all men, and the dayspring of mercy unto all peoples." "Thou kno west, 0 my God," Baha'u'llah, in a prayer revealed in 'Abdu'l-Baha's honour, supplicates, "that I desire/or Him naught except that which Thou die/st desire, and have chosen Him for no purpose save that which Thou hadst intended for Him. Render Him victorious, therefore, through Thy hosts of earth and heaven. Ordain, I beseech Thee, by the ardour of My love for Thee and My yearning to manifest Thy Cause, for Him, as well as jbr them that love Him, that which Thou hast destined frr Thy Messengers and the Trustees of Thy Revelation. Verily, Thou art the A 1/night)', the All-Powerful." (The Dispensation of Bahd'u' 11db.) He alone had been accorded the privilege of being called "the Master", an honour from which His Father had strictly excluded all His other sons. Upon Him that loving and unerring Father had chosen to confer the unique title of "Sirru'llcih" (the Mystery of God), a designation so appropriate to One Who, though essentially human and holding a station radically and fundamentally different from that occupied by Baha'u'llah and His Forerunner, could still claim to be the perfect Exemplar of His Faith, to be endowed with superhuman [p109] ANNIVERSARY OF THE PASSING OF 'ABDU'L-J3AHX 109 A Tablet in the handwriting of 'Abdu'l-Baha revealedlbr5izayAiz K6~im, surnamed"Samandar", one of the nineteen Aposiks of Baha'u'llah and the father of the Hand of the Cause Tart~zu'llcTh Sarnandari. [p110] 110 THE BAHA'I WORLD knowledge, and to be regarded as the stainless mirror reflecting His light. To Him, whilst in Adrianople, that same Father had, in the Sariy-i-~jiu~n (Tablet of the Branch), referred as "this sacred and glorious Being, this Branch of Holiness", as "the Limb of the Law of God", as His "most great favour" unto men, as His "most perfect bounty" conferred upon them, as One through Whom "every mouldering bone is quickened," declaring that "wlioso turneth towards Him hath turned towards God," and that "they who deprive themselves of the shadow of the Branch are lost in the wilderness of error. To Him He, whilst still in the city, had alluded (in a Tablet addressed to H6Ji Muhammad lbmihim-i-KhaIil) as the one amongst His sons "from Whose tongue God will cause the signs of His power to stream forth", and as the one Whom "God hath specially chosen for His Cause". On Him, at a later period, the Author of the Kitab-i-Aqdas, in a celebrated passage, subsequently elucidated in the "Book of My Covenant", had bestowed the function of interpreting His Holy Writ, proclaiming Him, at the same time, to be the One "Whom God hath purposed, Who hath branched from this Ancient Root". To Him in a Tablet, revealed during that same period and addressed to Mirza Muhammad QuIiy-i-Sabziv~ri, He had referred as "the Gull that hath branched out of this Ocean that hath encompassed all created things", and bidden His followers to turn their faces towards it. To Him, on the occasion of His visit to Beirut, His Father had, furthermore, in a communication which He dictated to His amanuensis, paid a glowing tribute, glorifying Him as the One "round Whom all names revolve", as "the Most Mighty Branch of God", and as "His ancient and immutable Mystery". He it was Who, in several Tablets which Baha'u'llah Himself had penned, had been personally addressed as "the Apple c/Mine eye", and been referred to as "a shield unto all who are in heaven and on earth", as "a she iter for all mankind" and "a stronghold for whosoever hath believed in God". It was on His behalf that His Father, in a prayer revealed in His honour, had supplicated God to "render Him victorious", and to "ordain for Him, as well as for them that love Him", the things destined by the Almighty for His "Mes-sengers" and the "Trustees" of His Revelation. And finally in yet another Tablet these weighty words had been recorded: "The glory of God rest upon Thee, and upon whosoever serveth Thee and circieth around Thee. Woe, great woe, betide him that opposeth and injureth Thee. Well is it with him that sweareth fealty to Thee; the fire of hell torm ~nt him who is Thy enemy." And now to crown the inestimable honours, privileges and benefits showered upon Him, in ever-increasing abundance, throughout the forty years of His Father's ministry in Baghdad, in Adrianople and in 'Akka, He had been elevated to the high office of Centre of Baha'u'llah's Covenant, and been made the successor of the Manifestation of God Himself Ñ a position that was to empower Him to impart an extraordinary impetus to the international expansion of His Father's Faith, to amplify its doctrine, to beat down every barrier that would obstruct its march, and to call into being, and delineate the features of, its Administrative Order, the Child of the Covenant, and the Harbinger of that World Order whose establishment must needs signalize the advent of the Golden Age of the Baha'i Dispensation. The immediate effect of the ascension of Baha'u'llah had been ... to spread grief and bewilderment among his followers and companions, and to inspire its vigilant and redoubtable adversaries with fresh hope and renewed determination... Yet, as the appointed Centre of Baha'u'llah's Covenant and the authorized Interpreter of His teaching had Himself later explained, the dissolution of the tabernacle wherein the soul of the Manifestation of God had chosen temporarily to abide signalized its release from the restrictions which an earthly life had, of necessity, imposed upon it. Its influence no longer circumscribed by any physical limitations, its radiance no longer beclouded by its human temple, that soul could henceforth energize the whole world to a degree unapproached at any stage in the course of its existence on this planet. Baha'u'llah's stupendous task on this earthly plane had, moreover, at the time of His passing, been brought to its final consummation. His mission, far from being in any way inconclusive, had, in every respect, been carried through to a full end. The Message with which He had been entrusted had been disclosed to the gaze of all mankind. The summons He had been commissioned to issue to its leaders and rulers had been fearlessly voiced. The fundamentals of the doctrine destined to recreate its life, heal its [p111] ~J5vh~Ar~Yiwb ,,tUtuft A AoLz~e/ ~bJ Ñ j~.ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 111 A calligraphic arrangement by Mkhkin-Qalam of titles conferred upon 'Abdu'l-Baha or mentioned in various Tablets. sickness and redeem it from bondage and degradation had been impregnably established. The tide of calamity that was to purge and fortify the sinews of His Faith had swept on with unstemmed fury. The blood which was to fertilize the soil out of which the institutions of His World Order were destined to spring had been profusely shed. Above all the Covenant that was to perpetuate the influence of that Faith, ensure its integrity, safeguard it from schism, and stimulate its worldwide expansion, had been fixed on an inviolable basis. His Cause, precious beyond the dreams and hopes of men; enshrining within its shell that pearl of great price to which the world, since its foundation, had been looking forward; confronted with colossal tasks of unimaginable complexity and urgency, was beyond a peradventure in safe keeping. His own beloved Son, the apple of His eye, His vicegerent on earth, the Executive of His authority, the Pivot of His Covenant, the Shepherd of His flock, the Exemplar of His faith, the Image of His perfections, the Mystery of His Revelation, the Interpreter of His mind, the Architect of His World Order, the Ensign of His Most Great Peace, the Focal Point of His unerring guidance Ñ in a word, the occupant of an office without peer or equal in the entire field of religious history tory Ñ stood guard over it, alert, fearless and determined to enlarge its limits, blazon abroad its fame, champion its interests and consummate its purpose... The cloud of despondency that had momentarily settled on the disconsolate lovers of the Cause of Baha'u'llah was lifted. The continuity of that unerring guidance vouchsafed to it since its birth was now assured. The significance of the solemn affirmation that this is "the Day which shall not be Jbllowed by night" was now clearly apprehended. An orphan community had recognized in 'Abdu'l-Baha, in its hour of desperate need, its Solace, its Guide, its Mainstay and Champion. The Light that had glowed with such dazzling brightness in the heart of Asia, and had, in the lifetime of Baha'u'llah, spread to the Near East, and illuminated the fringes of both the European and African continents, was to travel, through the impelling influence of the newly proclaimed Covenant, and almost immediately after the death of its Author, as far West as the North American continent, and from thence diffuse itself to the countries of Europe, and subsequently shed its radiance over both the Far East and Australasia. (God Passes By, chapters xiv, xv.) [p112] 112 THE BAHA'I WORLD t The Jitneral procession leaving 'Abdu'l-Baha's home, No. 7 Persian (Haparsim) Street, Haifa, Tuesday, November 29, 192]. The funeral of 'Abdu'l-Baha, wrote Slwghi Effendi, was one "the like of which Haifa, nay Palestine itself, had surely never seen, so deep was the feeling that brought so many thousands of mourners together, representative of so many religions, races and tongues." [p113] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 113 2. AN ACCOUNT OF THE PASSING OF 'ABDU'L-BAHA' Extracts from the account written by SHOGHI EFFENDI and LADY BLOMFIELD IT is well known that the loved ones of'Abdu'1-BahA, in every part of the world, are anxiously waiting to receive some details of the closing events of His unique and wonderful life. For this reason the present account is being written. We have now come to realize that the Master knew the day and hour when, His mission on earth being finished, He would return to the shelter of heaven. He was, however, careful that His family should not have any premonition of the coming sorrow. It seemed as though their eyes were veiled by Him, with His ever-loving consideration for His dear ones, that they should not see the significance of certain dreams and other signs of the culminating event. This they now realize was His thought for them, in order that their strength might be preserved to face the great ordeal when it should arrive, that they should not be devitalized by anguish of mind in its anticipation. Out of the many signs of the approach of the hour when He could say of His work on earth, "It is finished," the following two dreams seem remarkable. Less than eight weeks before His passing the Master related this to His family: "I seemed to be standing within a great temple, in the inmost shrine, facing the east, in the place of the leader himself. I became aware that a large number of people were flocking into the temple; more and yet more crowded in taking their places in rows behind me, until there was a vast multitude. As I stood, I raised loudly the 'Call to Prayer'. Suddenly the thought came to me to go forth from the temple. "When I found myself outside I said within myself, 'For what reason came I forth, not having led the prayer? But it matters not; now 1 An abridged version of the compilation The Passing of'Abdu'I-Rahd published privately in 1922 by Lady Blomfield with the approval of Shoghi Effendi and reprinted with emendations in Baha'i Year Book (New York: Baha Publishing Committee, 1926),i, 19 Ñ 3 1. Lady Blomfield (see "In Memoriam", The Baha'i World, vol. viii, p. 651), became a Baha'i in Paris during the early years of this century and received 'Abdu'l-Baha in London in 1911. In 1921, she accompanied Shoghi Effendi, then studying at Balliol College, Oxford, to Haifa after the passing of 'Abdu'l-Baha. Lady Blomfield died in 1939. that I have uttered the call to prayer, the vast multitude will of themselves chant the prayer."' When the Master had passed away, His family pondered over this dream and interpreted it thus: He had called that same vast multitude Ñ all peoples, all religions, all races, all nations, and all kingdoms Ñ to unity and peace, to urn-versa] love and brotherhood; and, having called them, He returned to God the Beloved, at whose command He had raised the majestic call, had given the divine message. This same multitude Ñ the peoples, religions, races, nations and kingdoms Ñ would continue the work to which 'Abdu'l-Baha had called them, and would of themselves press forward to its accomplishment. A few weeks after the preceding dream the Master came in from the solitary room in the garden, which He had occupied of late, and said: "I dreamed a dream and behold the Blessed Beauty Baha'u'llah came and said unto me, 'Destroy this room!'" The family, who had been wishing that He would come and sleep in the house, not being happy that He should be alone at night, exclaimed, "Yes, Master, we think Your dream means that You should leave that room and come into the house." When He heard this from us, He smiled meaningly as though not agreeing with our interpretation. Afterwards we understood that by the "room" was meant the temple of His body. In the same week He revealed a Tablet to America, in which is the following prayer: "i'd Bahci'u'I-Abhd! [0 Thou the Glory of Glories] I have renounced the world and the people thereof and ani heartbroken and sorely afflicted because c/the unfaithful. In the cage of this world Il/utter even as afrigluened bird, and yearn every day to take my flight unto Thy king-dorn. "Yd Bahd'u'l-Abhd! Make me to drink of the cup of sacrifice and set me free. Relieve me from these woes and trials, from these qifijetions and [p114] 114 THE BAHA'I WORLD troubles. Thou art He that aideth, that succoureth, that protecteth, that stretcheth forth the hand of help."... After lunch He dictated some Tablets, His last ones, to RaN Effendi. When He had rested He walked in the garden. He seemed to be in a deep reverie. His good and faithful servant Ism6iiI Aq~, relates the following: "Some time, about twenty days before my Master passed away, I was near the garden when I heard Him summon an old believer saying: "'Come with me that we may admire together the beauty of the garden. Behold, what the spirit of devotion is able to achieve! This flourishing place was, a few years ago, but a heap of stones, and now it is verdant with foliage and flowers. My desire is that after I am gone the loved ones may all arise to serve the divine cause and, please God, so it shall be. Ere long men will arise who shall bring life to the world.'... "Three days before His ascension, whilst seated in the garden, He called me and said, 'I am sick with fatigue. Bring two of your oranges for me that I may eat them for your sake.' This I did, and He, having eaten them, turned to me, saying, 'Have you any of your sweet lemons?' He bade me fetch a few... Whilst I was plucking them, He came over to the tree, saying, 'Nay, but I must gather them with my own hands.' Having eaten of the fruit, He turned to me and asked 'Do you desire anything more?' Then with a pathetic gesture of His hands, He touchingly, emphatically, and deliberately said, 'Now it is finished, it is finished!' "These significant words penetrated my very soul. I felt each time He uttered them as if a knife were struck into my heart. I understood His meaning but never dreamed His end was so nigh." It was Ism6iiI Aq~ who had been the Master's gardener for well nigh thirty years and who, in the first week after his bereavement, driven by hopeless grief, quietly disposed of all his belongings, made his will, went to the Master's sister, and craved her pardon for any misdeeds he had committed. He then delivered the key of the garden to a trusted servant of the household and, taking with him means whereby to end his life at his beloved Master's tomb, walked up the mountain to that sacred place, three times circled round it, and would have succeeded in taking his life had it not been for the opportune arrival of a friend who reached him in time to prevent the accomplishment of his tragic intention... During the evening 'Abdu'l-Baha attended the usual meeting of the friends in His own audience chamber. In the morning of Saturday, November 26, He arose early, came to the tearoom, and had some tea. He asked for the fur-lined coat which had belonged to Baha'u'llah. He often put on this coat when He was cold or did not feel well, He so loved it. He then withdrew to His room, lay down on His bed, and said, "Cover me up. I am very cold. Last night I did not sleep well, I felt cold. This is serious, it is the beginning." After more blankets bad been put on, He asked for the fur coat He had taken off to be placed over Him. That day He was rather feverish. In the evening His temperature rose still higher, but during the night the fever left Him. After midnight He asked for some tea. On Sunday morning, November 27, He said, "I am quite well and will get up as usual and have tea with you in the tearoom." After He had dressed, He was persuaded to remain on the sofa in His room. In the afternoon He sent all the friends to the tomb of the Bab, where on the occasion of the anniversary of the declaration of the Covenant a feast was being held, offered by a PArsf pilgrim who had lately arrived from India. At four in the afternoon, being on the sofa in His room, He said, "Ask my sister and all the family to come and have tea with me." His four sons-in-law and Rfil2i Effendi came to Him after returning from the gathering on the mountain. They said to Him, "The giver of the feast was unhappy because You were not there". He said unto them: "But I was there, though my body was absent, my spirit was there in your midst. I was present with the friends at the tomb. The friends must not attach any importance to the absence of my body. Inspirit Jam, and shall always be, with the friends, even though I be far away." The same evening He asked after the health of every member of the household, of the pilgrims, and of the friends in Haifa. "Very good, very good," He said when told that none were ill. This was His very last utterance concerning His friends. [p115] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 115 The room occupied by 'Abdu'l-Baha and in which He passed away in the early morning hours of November 28, 1921. At eight in the evening He retired to bed after taking a little nourishment, saying, "I am quite well." He told all the family to go to bed and rest. Two of His daughters, however, stayed with Him. That night the Master had gone to sleep very calmly, quite free from fever. He awoke about 1.15 a.m., got up, and walked across to a table where He drank some water. He took off an outer night garment, saying, "I am too warm." He went back to bed; and, when His daughter RPh~i KMnum, later on, approached, she found Him lying peacefully; and, as He looked into her face, He asked her to lift up the net curtains saying: "I have difficulty in breathing, give me more air." Some rose water was brought of which He drank, sitting up in bed to do so, without any help. He again lay down, and as some food was offered Him, He remarked in a clear and distinct voice: "You wish me to take some food, and I am going?" He gave them a beautiful look. His face was so calm, His expression so serene, they thought Him asleep. He had gone from the gaze of His loved ones! The eyes that had always looked out with lovingkindness upon humanity, whether friends or foes, were now closed. The hands that had ever been stretched forth to give alms to the poor and the needy, the halt and the maimed, the blind, the orphan and the widow, had now finished their labour. The feet that, with untiring zeal, had gone upon the ceaseless errands of the Lord of Compassion were now at rest. The lips that had so eloquently championed the cause of the suffering sons of men, were now hushed in silence. The heart that had so powerfully throbbed with wondrous love for the children of God was now stilled. His glorious spirit had passed from the life of earth, from the persecutions of the enemies of righteousness, from the storm and stress of well nigh eighty years of indefatigable toil for the good of others. His long martyrdom was ended! Early on Monday morning, November 28, the news of this sudden calamity had spread over the city, causing an unprecedented stir and tumult, and filling all hearts with unutterable grief. The next morning, Tuesday, November 29, the funeral took place, a funeral the like of which Haifa, nay Palestine itselg had surely never seen, so deep was the feeling that brought [p116] 116 THE BAHA'I WORLD so many thousands of mourners together, representative of so many religions, races and tongues. The High Commissioner of Palestine, Sir Herbert Samuel, the Governor of Jerusalem, the Governor of Phoenicia, the chief officials of the government, the consuls of the various countries, resident in Haifa, the heads of the various religious communities, the notables of Palestine, Jews, Christians, Muslims, Druses, Egyptians, Greeks, Turks, Kurds, and a host of his American, European and native friends, men, women and children, both of high and low degree, all, about ten thousand in number, mourning the loss of their beloved One. This impressive, triumphal procession was headed by a guard of honour, consisting of the City Constabulary Force, followed by the Boy Scouts of the Muslim and Christian communities holding aloft their banners, a company of Muslim choristers chanting their verses from the Qur'Th, the chiefs of the Muslim community headed by the Mufti, a number of Christian priests, Latin, Greek, and Anglican, all preceding the sacred coffin, upraised on the shoulders of His loved ones. Immediately behind hind it came the members of His family, next to them walked the British High Commissioner, the Governor of Jerusalem, and the Governor of Phoenicia. After them came the consuls and the notables of the land, followed by the vast multitude of those who reverenced and loved Him. On this day there was no cloud in the sky, nor any sound in all the town and surrounding country through which they went, save only the soft, slow, rhythmic chanting of Ishm in the call to prayer, or the convulsed sobbing moan of those helpless ones, bewailing the loss of their one Friend, Who had protected them in all their difficulties and sorrows, Whose generous bounty had saved them and their little ones from starvation through the terrible years of the "Great Woe." "0 God, my God!" the people wailed with one accord, "Our father has left us, our father has left us!" O the wonder of that great throng! Peoples of every religion and race and colour, united in heart through the manifestation of servitude in the lifelong work of 'Abdu'l-Baha! As they slowly wended their way up Mount Funeral cort~ge ascending Mt. Carmel. [p117] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 117 Carmel, the Vineyard of God, the casket appeared in the distance to be borne aloft by invisible hands, so high above the heads of the people was it carried. After two hours walking, they reached the garden of the tomb of the BTh. Tenderly was the sacred coffin placed upon a plain table covered with a fair white linen cloth. As the vast concourse pressed around the tabernacle of His body, waiting to be laid in its resting place, within the vault, next to that of the BTh, representatives of the various denominations, Muslims, Christians, and Jews, all hearts being ablaze with fervent love of 'Abdu'l-Baha, some on the impulse of the moment, others prepared, raised their voices in eulogy and regret, paying their last homage of farewell to their loved one. So united were they in their acclamation of Him, as the wise educator and reconciler of the human race in this perplexed and sorrowful age, that there seemed to be nothing left for the Baha'is to say. The following are extracts from some of the speeches delivered on that memorable occasion. The Muslim voicing the sentiments of his coreligionists spoke as follows: "0 concourse of Arabians and Persians! Whom are ye bewailing? Is it He who but yesterday was great in this life and is today in His death greater still? Shed no tears for the one that hath departed to the world of eternity, but weep over the passing of virtue and wisdom, of knowledge and generosity. Lament for yourselves, for yours is the loss, whilst He, your lost one, is but a revered wayfarer, stepping from your mortal world into the everlasting home. Weep one hour for the sake of Him who, for well nigh eighty years, bath wept for you! Look to your right, look to your left, look East and look West and behold, what glory and greatness have vanished! What a pillar of peace bath crumbled! What eloquent lips are hushed! Alas! In this tribulation there is no heart but aches with anguish, no eye but is filled with tears. Woe unto the poor, for lo! goodness hath departed from them, woe unto the orphans, for their loving father is no more with them! Could the life of Sir 'Abdu'l-Baha 'Abbas have been redeemed by the sacrifices of many a precious soul, they of a certainty would gladly have offered up their lives for His life. But fate hath otherwise ordained. Every destiny is predetermined and none can change the divine decree. What am Ito set forth the achievements of this leader of mankind? They are too glorious to be praised, too many to recount. Suffice it to say, that He hath left in every heart the most profound impression, on every tongue most wondrous praise. And He that leaveth a memory so lovely, so imperishable, He, indeed, is not dead. Be solaced then, 0 ye people of Baha Endure and be patient; for no man, be he of the East or of the West, can ever comfort you, nay he himself is even in greater need of consolation." The Christian then came forward and thus spoke: "I weep for the world, in that my Lord hath died; others there are who, like unto me, weep the death of their Lord. 0 bitter is the anguish caused by this heartrending calamity! It is not only our country's loss but a world affliction. He hath lived for well-nigh eighty years the life of the messengers and apostles of God. He bath educated the souls of men, hat been benevolent unto them, hath led them to the way of Truth. Thus He raised His people to the pinnacle of glory, and great shall be His reward from God, the reward of the righteous! Hear me 0 people! 'Abbas is not dead, neither hath the light of BaM been extinguished! Nay, nay! this light shall shine with everlasting splendour. The Lamp of BaiTh, 'Abbas, hath lived a goodly life, bath manifested in Himself the true life of the Spirit. And now He is gathered to glory, a pure angel, richly robed in benevolent deeds, noble in His precious virtues. Fellow Christians! Truly ye are bearing the mortal remains of this ever lamented One to His last resting place, yet know of a certainty that your 'Abbas will live forever in spirit amongst you, through His deeds, His words, His virtues, and all the essence of His life. We say farewell to the material body of our 'Abbas and His material body vanisheth from our gaze, but His reality, our spiritual 'Abbas, will never leave our minds, our thoughts, our hearts, our tongues. "0 great revered Sleeper! Thou hast been good to us, Thou hast guided us, Thou hast taught us, Thou hast lived amongst us greatly, with the full meaning of greatness, Thou hast made us proud of Thy deeds and of Thy words. Thou hast raised the Orient to the summit of glory, hast shown loving kindness to the people, trained them in righteousness, and hast striven to the end, till Thou hast won the crown of [p118] 118 THE BAHA'I WORLD glory. Rest Thou happily under the shadow of the mercy of the Lord Thy God, and He, verily, shall well reward Thee." Yet another Muslim, the Mufti of Haifa, spoke as follows: "I do not wish to exaggerate in my eulogy of this great One, for His ready and helping hand in the service of mankind and the beautiful and wondrous story of His life, spent in doing that which is right and good, none can deny, save him, whose heart is blinded... "0 Thou revered voyager! Thou hast lived greatly and hast died greatly! This great funeral procession is but a glorious proof of Thy greatness in Thy life and in Thy death. But 0, Thou whom we have lost! Thou leader of men, generous and benevolent! To whom shall the poor now look? Who shall care for the hungry? And the desolate, the widow and the orphan? "May the Lord inspire all Thy household and Thy kindred with patience in this grievous calamity, and immerse Thee in the ocean of His grace and mercy! He, verily, is the prayer-hearing, prayer-answering God." The Jew when his turn came, paid his tribute in these words: "Dans un Si&cle de positivisme exag6r~ et de mat6rialisme effr~n& ii est dtonnant et rare de trouver un philosophe de grande envergure tel que le regrett6 'Abdu'l-Baha 'Abbas parler h notre coeur, ~i nos sentiments et surtout cher-cher ~ ~duquer notre flme en nous incuiquant les principes les plus beaux, reconnus comme 6tant Ia base de mute religion et de toute morale pure. Par ses 6crits, par sa parole, par ses entretiens familiers comme par ses colloques cdkbres avec les plus cultivds et les fervents adeptes des thdories sectaires, ii a su persuader, 1 In a century of exaggerated positivism and unbridled materialism, it is astonishing and rare to find a philosopher of great scope, such as the lamented 'Abdu'l-Baha 'Abbas, speak to our heart, to our feelings, and especially seek to educate our soul by inculcating in us the most beautiful principles, which are recognized as being the basis of all religion and of all pure morality. By His Writings, by His spoken Word, by His intimate conversations as well as by His famous dialogues with the most cultivated and the most fervent adepts of sectarian theories, He knew how to persuade; He was always able to win our minds. Living examples have a special power. His private and public life was an example of devotion and of forgetfulness of self for the happiness of others. . . His philosophy is simple, you will say, but it is great by that very simplicity, since it is in conformity with human character, which loses some of its beauty when it allows itself to be distorted by prejudices and superstitions... 'Abbas died in Haifa, Palestine, the Holy Land which produced the prophets. Sterile and ii a pu toujours convaincre. Les exemples vivants sont d'un autre pouvoir. Sa vie priv~e et publique ~tait un exemple de d~vouement et d'oubli de soi pour le bonheur des autres... "Sa philosophic est simple, direz-vous, mais cue est grande par cette m~me simplicit& 6tant conforme au caract&e humain qui perd de sa beaut& Iorsqu'iI se trouve fauss~ par les pr6-jug6s et les superstitions... 'Abbas est mort ~ Caiffa, en Palestine, Ia Terre Sacr6e qui a pro-duit les proph&es. Devenue st6rile et aban-donn& depuis tant de si&cles elle resuscite de nouveau et commence ~ reprendre son rang et sa renomm& primitive. Nous ne sommes pas les seuls ~ pleurer ce proph&te, nous ne sommes pas les seuls ~ le glorifier. En Europe, en Am&ique, que dis-je, dans tous pays habit6 par des hommes conscients de leur mission dans ce bas monde assoiff6 de justice sociale, de fra-ternit~, on le pleurera aussi. Ii est mort apr&s avoir souffert du despotisme, du fanatisme Ct de I'intol6rance. Acre, la Bastille turque, lui a servi de prison pendant des dizaines d'ann&s. Bagdad Ia capitale Abbasside a ~t6 aussi sa prison et celle de son pdre. La Perse, ancien berceau de Ia philosophie douce et divine, a chassd ses enfants qui ont conqu leurs iddes chez elle. Ne voit-on pas hi une volont6 divine et une pr6f6rence marquee pour Ta Terre Promise qui 6tait et sera le berceau de toutes les id&s g6n~reuses et nobles? Celui qui laisse apr~s Iui un pass6 aussi glorleux n'est pas mort. Celui qui a &rit d'aussi beaux principes a agrandi sa famille parmi tous ses lecteurs et a pass6 & la post&iM, couronn6 par 1'immor-ta1it~."1 The nine speakers having delivered their funeral orations, then came the moment when the casket which held the Pearl of loving servi-abandoned for so many centuries, it is coming back to life and is beginning to recover its rank and its original renown. We are not the only ones to grieve for this prophet; we are not the only ones to testify to His glory. In Europe, in America, yea, in every land inhabited by men conscious of their mission in this base world, athirst for social justice, for brotherhood, He will be mourned as well. He is dead after suffering from despotism, fanaticism, and intolerance. 'Akka, the Turkish Bastille, was His prison for decades. Baghd6d, the Abbassid capital, has also been His prison, and that of His Father. Persia, the ancient cradle of gentle and divine philosophy, has driven out her children, who brought forth their ideas within her. May one not see herein a divine will and a marked preference for the Promised Land which was and will be the cradle of all generous and noble ideas? He who leaves after Him so glorious a past is not dead. He who has written such beautiful principles has increased His family among all His readers and has passed to posterity, crowned with immortality. [p119] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 119 Some of those attending the funeral of 'Abdu'l-Baha. "A great throng had gathered together, sorro wing for His death, but rej'oicing also for His life," was the testimony of the High Commissioner, sioner, Sir Herbert Samuel. tude passed slowly and triumphantly into its simple,hallowed resting place. 0 the infinite pathos! that the beloved feet should no longer tread this earth! that the presence which inspired such devotion and reverence should be withdrawn! Of the many and diverse journals that throughout the East and West have given in their columns accounts of this momentous event, the following stand as foremost among them: Le Temps, the leading French paper, in its issue of December 19, 1921, under the title 'Un Conciliateur' (A Peacemaker), portrays graphically the life of 'Abdu'l-Baha... The London Morning Post, two days after His passing, among other highly favourable comments, concluded its report of the movement in the following words: "The venerated Baha'u'llah died in 1892 and the mantle of his religious insight fell on his son 'Abdu'l-Baha, when, after forty years of prison life, Turkish constitutional changes permitted him to visit England, France and America. His persistent messages as to the divine origin and unity of mankind were as impressive as the Messenger himself. He possessed singular courtesy. At his table Buddhist and Mohammedan, Hindu and Zoroastrian, Jew and Christian, sat in amity. 'Creatures', he said, 'were created through love; let them live in peace and amity."' The New York World of December 1, 1921, published the following: "Never before 'Abdu'l-Baha did the leader of an Oriental religious movement visit the United States. As recently as June of this year a special correspondent of the World who visited this seer thus described him: 'Having once looked upon 'Abdu'l-Baha, his personality is indelibly impressed upon the mind: the majestic venerable figure clad in the flowing 'abA, his head crowned with a turban white as his head and hair; the piercing deep set eyes whose glances shake the heart; the smile that pours its sweetness overall.'. "Even in the twilight of his life 'Abdu'l-Baha took the liveliest interest in world affairs. When General Allenby swept up the coast from Egypt he went for counsel first to 'Abdu'l-Baha. When Zionists arrived in their Promised Land they sought 'Abdu'l-Baha for advice. For Palestine he had the brightest hopes. 'Abdu'l-Baha believed that Bolshevism would prove an admonition to the irreligious world. He taught the equality of man and woman, saying: 'The world [p120] 120 THE BAHA'I WORLD of humanity has two wings, man and woman. Ifonewingisweak,the.. Nearly all representative American newspapers devoted attention to the passing of 'Abdu'l-Baha. The Evening Telegram, New York, December 4, 1921, found in the international peace movement a complete vindication for the Baha'i ideals. "In all countries of the world today can be found mourners of the prophet 'Abdu'l-Baha. Churches of all denominations in New York City and Chicago were thrown open to him for, unlike the leaders of many cults, he preached not the errors of present religions but their sameness." The New York Tribune on December 2 carried an editorial entitled 'Abdu'l-Baha. "A prophet, as his followers believe, and the son of a prophet, was 'Abdu'l-Baha, who is now at rest with all prophetic souls bygone. He lived to see a remarkable expansion of the quietist cult of which he was the head. Baha'u'llah over sixty years ago set forth a peace plan not dissimilar to the aspirations of today." The magazine Unity, published in Chicago, included an article on the Master in its issue of December 22. "'Abdu'l-Baha voiced and made eloquent the sacred aspiration that yearns dumbly in the hearts of men. He embodied in glorious, triumphant maturity that ideal which in others lies imprisoned behind the veil. Men and women of every race, creed, class, and colour are united in devotion to 'Abdu'l-Baha because 'Abdu'l-Baha has been a pure, selfless mirror reflecting only the noblest qualities of each." The Sphinx, of Cairo, Egypt, on December 17 described 'Abdu'l-Baha as a great leader of men. "In his personality and influence 'Abdu'l-Baha embodied all that is highest and most striking in both the Christian and Moslem faiths: living a life of pure altruism, he preached and worked for interracial and inter-religious unity. When in the presence of 'Abdu'l-Baha thoughtful inquirers soon realized that they were speaking to a man of unique personality, one endowed with a love and wisdom that had in it the divine quality." The Times cf India, in its issue of January 1922, opens one of its editorial articles as follows: "In more normal times than the present the death of 'Abdu'l-Baha, which was sorrowfully referred to at the Baha'i Conference in Born-bay, bay, would have stirred the feelings of many who, without belonging to the Baha brotherhood, sympathize with its tenets and admire the lifework of those who founded it. As it is we have learned almost by chance of this great religious leader's death, but that fact need not prevent our turning aside from politics and the turmoil of current events to consider what this man did and what he aimed at." Sketching then in brief an account of the history of the movement it concludes as follows: "It is not for us now to judge whether the purity, the mysticism and the exalted ideas of Bah&ism will continue unchanged after the loss of the great leader, or to speculate on whether Baha'ism will some day become a force in the world as great or greater than Christianity or Islam; but we would pay a tribute to the memory of a man who wielded a vast influence for good, and who, if he was destined to see many of his ideas seemingly shattered in the world war, remained true to his convictions and to his belief in the possibility of a reign of peace and love, and who, far more effectively than Tolstoy, showed the West that religion is a vital force that can never be disregarded." Out of the vast number of telegrams and cables of condolence that have poured in, these may be mentioned: His Britannic Majesty's Secretary of State for the Colonies, Mr. Winston Churchill, telegraphing to His Excellency the High Comims-sioner for Palestine, desires him "to convey to the Baha'! community, on behalf of His Majesty's Government, their sympathy and condolence on the death of Sir 'Abdu'l-Baha 'Abbas, K.B.E." On behalf of the Executive Board of the Baha'i American Convention, this message of condolence has been received: "He doeth whatsoever He willeth. Hearts weep at most great tribulation. American friends send through Unity Board radiant love, boundless sympathy, devotion. Standing steadfast, conscious of His unceasing presence and nearness. Viscount Allenby, the High Commissioner for Egypt, has wired the following message, through the intermediary of His Excellency the High Commissioner for Palestine, dated November 29, 1921: "Please convey to the relatives of the late Sir 'Abdu'l-Baha 'Abbas Effendi and to the Baha [p121] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 121 community my sincere sympathy in the loss of their revered leader." The loved ones in Germany assure the Greatest Holy Leaf of their fidelity in these terms: "All believers deeply moved by irrevocable loss of our Master's precious life. We pray for heavenly protection of Jloiy Cause and promise faithfulness and obedience to Centre of Covenant." An official message forwarded by the Coun-cii of Ministers in Bag~d~d, and dated December 8, 1921, reads as follows: "His Highness Sayed Abdurrahman, the Prime Minister, desires to extend his sympathy to the family of His Holiness 'Abdu'l-Baha in their bereavement." The Commander in Chief of the Egyptian Expeditionary Force sent through His Excellency the High Commissioner for Palestine these words of sympathy: "General Congreve begs that you will convey his deepest sympathy to the family of the late Sir 'Abbas aI-Bah&i." The Theosophical Society in London communicated as follows with one of the followers of the Faith in Haifa: "For the Holy Family Theosophical Society send affectionate thoughts." The thousands of Baha'is in Tihffrn, the capital of Persia, remembering their Western brethren and sisters in London and New York assure them of their steadfast faith in these words: "Light of Covenant transferred from eye to heart. Day of teaching, of union, of self sacrifice." And lastly, one of the distinguished figures in the academic life of the University of Oxford, a renowned professor and an accomplished scholar, whose knowledge of the Cause stands foremost among that of his colleagues, in the message of condolence written on behalf of himself and wife, expresses himself as follows: "The passing beyond the veil into fuller life must be specially wonderful and blessed for One Who has always fixed His thoughts on high and striven to lead an exalted life here be-'ow.,, On the seventh day after the passing of the Master, corn was distributed in His name to about a thousand poor of Haifa, irrespective of race or religion, to whom He had always been a friend and a protector. Their grief at losing the A view of the long train of mourners attending the funeral of'Abdu'I-Bahd. [p122] 122 THE BAHA'I WORLD Corn being distributed to the poor in the garden of the home of 'Abdu'l-Baha, No. 7 Persian (Haparsim) Street, Haifa, December 4, 1921. "Father of the Poor" was extremely pathetic. In the first seven days also from fifty to a hundred poor were daily fed at the Master's house, in the very place where it had been His custom to give alms to them. On the fortieth day there was a memorial feast, given to over six hundred of the people of Haifa, 'Akka and the surrounding parts of Palestine and Syria, people of various religions, races and colours. More than a hundred of the poor were also fed on this day. The Governor of Phoenicia, many other officials and some Europeans were present. The feast was entirely arranged by the members of the Master's household. The long tables were decorated with trailing branches of bougainvillea. Its lovely purple blooms mingled with the white narcissus, and with the large dishes of golden oranges out of the beloved Master's garden, made a picture of loveliness in those spacious lofty rooms, whose only other decoration was the gorgeous yet subdued colouring of rare Persian rugs. No useless trivial ornaments marred the extreme dignity of simplicity. The guests received, each and all, the same welcome. There were no "chief places". Here, as always in the Master's home, there was no respecting of persons. After the luncheon the guests came into the large central hail, this also bare of ornament, save only for the portrait of Him they had assembled to honour and some antique Persian tapestries hung upon one wall. Before this was placed a platform from which the speeches were made to the rapt and silent throng, whose very hearts were listening. The Governor of Phoenicia, in the course of his address, spoke the following: "Most of us here have, I think, a clear picture of Sir 'Abdu'l-Baha 'Abbas, of His dignified figure walking thoughtfully in our streets, of His courteous and gracious manner, of His kindness, of His love for little children and flowers, of His generosity and care for the poor and suffering. So gentle was He, and so simple that, in His presence, one almost forgot that He was also a great teacher and that His writings and His conversations have been a solace and an inspiration to hundreds and thousands of people in the East and in the West." His ['Abdu'1-BahA's) detailed and powerfully written Will and Testament reveals the following words of general counsel to all His friends: 0 ye beloved of the Lord/In this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of [p123] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 123 God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightjbrwardness and sincere kindliness unto all the peoples and kindreds of the world, be they friends or strangers. So intense must be the spirit of love and lovingkindness, that the stranger may find himself a friend, the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations are earthly. Thus man must strive that his reality may manifest virtues and perfrc-lions, the light whereof may shine upon every one. The light of the sun shineth upon all the world and the nierciful showers of Divine Providence fall upon al/peoples. The vivijjing breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and lovingkindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted. Wherefore, 0 my loving friends! Consort with all the peoples, kindreds and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill andfriendliness, that all the world of being may be filled with the holy ecstasy of the grace of Bah~, that ignorance, enmity, hate and rancour may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unlust toward you show justice towards them, should they keep aiooffrom you attract them to yourselves, should they show their enmity be friendly towards them, should they poison your lives, sweeten their souls should they inflict a wound upon you, be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful! 0 ye beloved of the Lord! Strive wit/i all your heart to shield the Cause of God from the onslaught of the insincere, for souls such as these cause the straight to become crooked and all benevolent efforts to produce contrary results. He prays for the protection of His friends: O Lord, my God! Assist Thy loved ones to be firm in Thy Faith, to walk in Thy ways, to be steadfrist in Thy Cause. Give them Thy grace to withstand the onslaught of self and passion, to follow the light of Divine Guidance. Thou art the Powerful, the Gracious, the Self Subsisting, the Bestower, the Compassionate, the Almighty, the All-Bountiful! For His enemies this is His prayer: I call upon Thee, 0 Lord, my God! with my tongue and with all my heart, not to requite them for their cruelty and their wrongdoings, their craft and their mischief, for they are foolish and ignoble and know not what they do. They discern not good from evil, neither do they distinguish right from wrong, nor justice from injustice. They follow their own desires and walk in the footsteps of the most irnperfrct and foolish amongst them. 0 my Lord! Have mercy upon them, shield them from all afflictions in these troubled times and grant that all trials and hardships may be the lot of this Thy servant, that hath fallen into this darksonie pit. Single me out Jbr every woe and make me a sacrifice for all Thy loved ones! 0 Lorch Most High! May my soul, my life, my being, my spirit, my all be offered up for them! 0 God, my God!Lowly, suppliant and/allen upon my face, I beseech Thee with all the ardour of my invocation to pardon whosoever hath hurt me, to forgive him that hath conspired against me and offended me, and to wash away the misdeeds of them that have wrought inlustice upon me. Vouchsafr unto them Thy goodly gifts, give them joy, relieve them from sorrow, grant them peace and prosperity, give them Thy bliss and pour upon them Thy bounty. Thou art the Powerful, the Gracious, the Help in Peril, the Self-Subsisting. And now, what appeal more direct, more moving, with which to close this sad yet stirring account of His last days, than these His most touching, most inspiring words? Friends! The time is coming when I shall be no longer with you. I have done all that could be done. 1 have served the Cause of Baha'u'llah to the utmost of my ability. I have laboured night and day, all the years of my life. 0 how I long to see the loved ones taking upon themselves the responsibilities of the Cause! Now is the time to proclaim the Kingdom of Bah~! Now is the hour of love and union! This is the day of the spiritual harmony of the loved ones of God! All the resources of my physical strength I have exhausted, and the spirit of my life is the welcome tidings of the unity of the people of Baha. I am straining my ears toward the East and toward the West, toward the North and toward the South that haply I may hear the songs of love and fellowship [p124] 124 THE BAHA'I WORLD chanted in the meetings of the faithful. My days are numbered, and, but for this, there is no joy left unto me. 0 how I yearn to see the friends united even as a string of gleaming pearls, as the brilliant Pie jades, as the rays of the sun, as the gazelles of one meadow! The mystic nightingale is warbling for them all; will they not listen? The bird of paradise is singing; will they not heed? The angel of Abh~i is calling to them; will they not hearken? The herald of the Covenant is pleading, will they not obey? Ah me, lam waiting, waiting, to hear the joyful tidings that the believers are the very embodiment of sincerity and truthfulness, the incarnation of love and amity, the living symbols of unity and concord. Will they not gladden my heart? Will they not satisfy my yearning? Will they not manifest my wish? Will they not fulfil my heart's desire? Will they not give ear to my call? lam waiting, Jam patiently waiting. The inner Shrine of Abdu'l-Baha. [p125] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 125 3. THE COMMEMORATION OF THE FIFTIETH ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA IN its message to the Baha'is of the world at Ridvan, 1971, the Universal House of Justice said: On November 28, 1971, the Baha'i World will commemorate the fiftieth anniversary of the passing of 'Abdu'l-Baha, the Centre of the Covenant, the Ensign of the Oneness of Mankind, the Mystery of God, an event which signalized at once the end of the Heroic Age of our Faith, the opening of the Formative Age and the birth of the Administrative Order, the nucleus and pattern of the World Order of Baha'u'llah. As we contemplate the fruits of the Master's ministry harvested during the first fifty years of the Formative Age, a period dominated by the dynamic and beloved figure of Shoghi Effendi, whose life was dedicated to the systematic implementation of the provisions of the Will and Testament of 'Abdu'l-Baha and of the Tablets of the Divine Plan Ñ the two charters provided by the Master for the administration and the teaching of the Cause of God Ñ we may well experience a sense of awe at the prospect of the next fifty years. That first half-century of the Formative Age has seen the Baha'i Community grow from a few hundred centres in thirtyfive countries in 1921, to over 46,000 centres in 135 independent states and 182 significant territories and islands at the present day, has been marked by the raising throughout the world of the framework of the Administrative Order, which in its turn has brought recognition of the Faith by many governments and civil authorities and accreditation in consultative status to the Economic and Social Council of the United Nations, and has witnessed the spread to many parts of the world of that "entry by troops" promised by the Master and so long and so eagerly anticipated by the friends. A new horizon, bright with intimations of thrilling developments in the unfolding life of the Cause of God, is now discernible. The approach to it is complete victory in the Nine Year Plan. For we should never forget that the beloved Guardian's Ten Year Crusade, the current Nine Year Plan, other plans to follow throughout successive epochs of the Formative Age of the Faith, are all phases in the implementation of the Divine Plan of 'Abdu'l-Baha, set out in fourteen of His Tablets to North America. The Universal House of Justice wrote to all national communities in July, 1971: We have noted with deep satisfaction that some National Spiritual Assemblies have already initiated plans to befittingly commemorate the Fiftieth Anniversary of the passing of 'Abdu'l-Baha and the inception of the Formative Age of the Baha Dispensation. We feel it would be highly fitting for the three days, November 26 to 28, during which the Day of the Covenant and the anniversary of the ascension of 'Abdu'l-Baha occur, to be set aside this year by all National Spiritual Assemblies for specially arranged gatherings and conferences, convened either nationally or locally or both, on the three following main themes: The Baha Covenant, The Formative Age and The Life of 'Abdu'l-Baha. We hope that these gatherings will serve to intensify the consecration of the workers in the Divine Vineyard in every land, and provide them with the opportunity, especially in the watches of the night of that ascension, when they will be commemorating the passing hour of our Beloved Master, to renew their pledge to Baha'u'llah and to rededicate themselves to the accomplishment of the as yet unfulfilled goals of the Nine Year Plan. The Hands of the Cause in the Holy Land, the members of the Universal House of Justice, and all resident and visiting believers at the World Centre will, on that memory-laden night, visit the Shrine of that Mystery of God on behalf of the entire community of the Blessed Beauty and will supplicate for the stalwart champions of the Faith labouring in the forefront of so many fields of service and winning [p126] 126 THE BAHA'I WORLD fresh triumphs in Ills Name, for the self sacrificing believers without whose support and sustained assistance most of these victories could not be achieved, and for those who will be inspired to join the ranks of the active and dedicated promoters of His glorious Cause at this crucial stage in the development of the Plan, that we may all meet our obligations and discharge our sacred trust, thus making it possible in the latter months of the Plan for our entire resources to be devoted to an even greater expansion of the Faith in its onward march towards the spiritual conquest of the planet. At the World Centre the Hands of the Cause, the members of the Universal House of Justice, Baha'i pilgrims from the Malagasy Republic, Swaziland, Panama, the Philippine Islands, Canada, New Zealand, Scotland, England, Alaska, Norway, the Hawaiian Islands, the United States and Persia, with members of the World Centre staff, enjoyed the privilege of visiting the room in which the Master ascended in His home at No. 7 Haparsim Street, Haifa. The friends gathered in a reverent atmosphere for prayers at His bedside and then made their way to the Pilgrim House where a service was held and prayers were offered in unison with the believers all over the world. Following the readings and a visit to the Shrine of the BTh, the friends went quietly into the Shrine of the Master and in that sacred spot the Tablet of Visitation of 'Abdu'l-Baha was chanted at 1 am. The Jerusalem Post, an English-language newspaper read throughout Israel, devoted two pages of its issue of November 26, 1971, to a review of the newly published book 'Abdu'l-Baha, by the Hand of the Cause H. M. Baha'i (London, George Ronald, 1971), part of his splendid trilogy of the lives of the Central Figures of the Faith.' This work, the publication of which was timed to commemorate the fiftieth anniversary of 'Abdu'l-Baha's passing, "owes its inception to a gracious remark by Shoghi Effendi", the author states in his foreword and represents the completion of a task begun in 1939. The review carried in The Jerusalem Post was written by a Baha'i youth, Mrs. Baha'i 1 See Bahd'u' lid/i, by H. M. Baha'i, abridged in The Baha'i World, vol. xiv, pp. 587 Ñ 611. Adams and embellished with excellent photographs. Accompanying the review was an article about the Faith written in most sympathetic terms by a prominent Israeli journalist. Some of the Hebrew-language newspapers in the Holy Land also carried brief accounts of the life and passing of the Master. In the days that followed the commemoration, the World Centre was flooded with cablegrams, newspaper clippings, magazine articles, letters and reports describing the worldwide observance of the passing of'Abdu'1-BaM Whose "magic name"2 Ñ today no less than during His lifetime Ñ evokes in the heart of every Baha'i a wave of love and tenderness and stirs within them a resolve to gladden His soul in the immortal realm by befittingly discharging the divine mandate He established among them to plant the banner of His Father's Faith in every corner of a sore-tried world. The following is a diminutive summary of representative activities and features of the commemoration observances held throughout the world, gleaned from reports received at the World Centre: Canada: The Hand of the Cause John Robarts addressed a gathering of approximately four hundred friends who gathered in the Maxwell home, where 'Abdu'l-Baha had stayed during His visit in 1912. The friends were able to visit the bedroom occupied by the Master, and there pray and meditate. For the first time the entire proceedings of a national meeting were in French and English Ñ of symbolic significance because of the importance attached by 'Abdu'l-Baha to the establishment of the Cause among French-speaking Canadians. "Elsewhere in the country," the report states, "the friends gathered in homes and in halls, in open country, on Indian Reservations, in cities and in towns, filled anew with love for 'Abdu'l-Baha and gratitude for the life of our beloved Exemplar." Colombia: Almost four thousand believers, some in remote and distant areas, were visited in this period and presented with a small booklet about the life of 'Abdu'l-Baha. Fiji Islands: "At 1 a.m.," one community writes, "we gathered quietly together for our service of commemoration. A large spotlight 2 Shoghi Effendi, The Dispensation of Bahd'u' 114/i. [p127] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 127 Three glimpses of 'Abdu'l-Baha. The small room shown in the upper right-hand photograph, known as "The Master's workshop", is adlacent to No. 7 Persian Street, Haija. Some of the Tablets of the Divine Plan were revealed in this room. had been fixed on a large and beautiful baka tree and there, under God's sky, as vast as the Master's love for us, prayers were read for our rededication The Fiji Times carried a lengthy article on the Master's life. Germany: The entire October issue of Baha'i Briefe was dedicated to 'Abdu'l-Baha and contained reproductions of His photograph, and extracts from His Tablets. Guyana: The Continental Board of Counsellors sponsored a threeday deepening conference dedicated to 'Abdu'l-Baha and related to a study of the Covenant of Baha'u'llah. Hawaiian islands: A commemorative newspaper was produced, bearing the headline: "'Abdu'l-Baha Heralds World Peace". The special issue contained many photographs, articles about the Master, an outline of His life and service and a r~sum6 of the Baha Teachings. India: In addition to countless meetings held through the country the Illustrated Weekly devoted one full page to the life of 'Abdu'l-Baha. The wellwritten article was accompanied by photographs. The Publishing Trust of India produced an exquisite, handsomely designed compilation entitled The Mystery of God containing Writings of the Master and passages from Tablets of Baha'u'llah about 'Abdu'l-Baha. Malaysia: Regional conferences were held in three languages throughout the area of the jurisdiction of this National Spiritual Assembly and [p128] 128 THE BAHA'I WORLD an attractive souvenir publication on the life of 'Abdu'l-Baha was printed and widely distributed. Panama: A threeday Institute was held and on the evening of the anniversary of 'Abdu'l-Baha's passing the friends gathered for readings and talks to prepare themselves for the sacred hour of the Master's ascension. Papua and New Guinea: The November issue of BaTh?! Kundu, a journal printed in Papuan Pidgin, had a supplement with photographs of the Master and the story of His life, which was distributed throughout all centres. South Africa: The National Spiritual Assembly of South and West Africa commemorated the passing of 'Abdu'l-Baha through the publication of an Afrikaans translation of 'Abdu'l-Baha the Pet-fret Exemplar. In addition, meetings and conferences were held throughout the territories under the jurisdiction of the Assembly. The Hand of the Cause of God Enoch Olinga was the source of happiness of the believers through his participation in a conference held at Umgababa, Natal. Sri Lanka: A special presentation booklet, tastefully designed and attractively printed, was made available to the friends. The compilation consisted of thirty pages and was enhanced by a photograph of 'Abdu'l-Baha. United Kingdom: The British Publishing Trust commemorated the anniversary by reprinting The Passing of 'Abdu'l-Baha, by Shoghi Effendi and Lady Blomfield (published privately in 1922 by Lady Blomfield with the approval of the Guardian).' See p. 11 3 for extracts. Special selections of books by or about 'Abdu'l-Baha were sent to the places He visited while He was in the British Isles, to be made available at the commemorative functions in those places. "All over the country people gathered for commemorative meetings," a Baha'i youth reported. "The Oxford community held theirs in the actual college at which 'Abdu'l-Baha spoke. We visited the college library in which the Master gave His address, as well as the library of Dr. Carpenter who had arranged for the Master to speak there. This library contains many Baha books." A characteristic observance was that held by the friends of the Liverpool and Kirkby communities where roses, a universal symbol of love forever associated with 'Abdu'l-Baha were distributed to the friends. United States: The entire FaIl 1971 issue of World Order magazine was devoted to 'Abdu'l-Baha in commemoration of the anniversary of His passing. The believers in New York were privileged to tour some of the major sites visited by the Master during His stay in that city. A motorcade carried more than two hundred believers to the Church of the Ascension where He made His first public address in America; the Bowery Mission, where he addressed a large group of outcasts; two hotels where He stayed while in that city and a Harlem church where He had spoken. The pilgrimage continued the following day and brought publicity in newspapers throughout the city. In addition, services were held in Baha'i centres throughout the entire country, in a spirit of reverence and dedication. [p129] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 129 ~. THE CLOSE OF THE HEROIC AGE B~ SHOGHI EFFENDI As the ministry of 'Abdu'l-Baha drew to a close signs multiplied of the resistless and manifold unfoldment of the Faith both in the East and in the West, both in the shaping and consolidation of its institutions and in the widening range of its activities and its influence. In the city of 'Ishqabad the construction of the Mashriqu'l-Adhkar, which He Himself had initiated, was successfully consummated. In Wilmette the excavations for the Mother Temple of the West were carried out and the contract placed for the construction of the basement of the building. In BaghdAd the initial steps were taken, according to His special instructions, to reinforce the foundations and restore the Most Great House associated with the memory of His Father. In the Holy Land an extensive property east of the Bab's Sepulchre was purchased through the initiative of the Holy Mother with the support of contributions from Baha'is in both the East and the West to serve as a site for the future erection of the first Baha school at the world Administrative Centre of the Faith. The site for a Western Pilgrim House was acquired in the neighbourhood of 'Abdu'l-Baha's residence, and the building was erected soon after His passing by American believers. The Oriental Pilgrim House, erected on Mt. Carmel by a believer from 'Ishq~Md, soon after the entombment of the Bab's remains, for the convenience of visiting pilgrims, was granted tax exemption by the civil authorities (the first time such a privilege had been conceded since the establishment of the Faith in the Holy Land). The famous scientist and entomologist, Dr. Auguste Forel, was converted to the Faith through the influence of a Tablet sent him by 'Abdu'l-Baha one of the most weighty the Master ever wrote. Another Tablet of far-reaching importance was His reply to a communication addressed to Him by the Executive Committee of the "Central Organization for a Durable Peace", which He dispatched to them at The Hague by the hands of a special delegation.1 A new continent was opened to the Cause when, in response to the Tablets of the 'The texts of these two Tablets appear on pp.29 Ñ 43. Divine Plan unveiled at the first Convention after the war, the greathearted and heroic Hyde Dunn, at the advanced age of sixty-two, promptly forsook his home in California, and, seconded and accompanied by his wife, settled as a pioneer in Australia, where he was able to carry the Message to no less than seven hundred towns throughout that Commonwealth. A new episode began when, in quick response to those same Tablets and their summons, that star-servant of Baha'u'llah, the indomitable and immortal Martha Root, designated by her Master "herald of the Kingdom" and "harbinger of the Covenant", embarked on the first of her historic journeys which were to extend over a period of twenty years, and to carry her several times around the globe, and which ended only with her death far from home and in the active service of the Cause she loved so greatly. These events mark the closing stage of a ministry which sealed the triumph of the Heroic Age of the Baha Dispensation, and which will go down in history as one of the most glorious and fruitful periods of the first Baha'i century. 'Abdu'l-Baha's great work was now ended. The historic Mission withwhich His Father had, twenty-nine years previously, invested Him had been gloriously consummated. A memorable chapter in the history of the first Baha century had been written. The Heroic Age of the Baha'i Dispensation, in which He had participated since its inception, and played so unique a rOle, had drawn to a close. He had suffered as no disciple of the Faith, who had drained the cup of martyrdom, had suffered, He had laboured as none of its greatest heroes had laboured. He had witnessed triumphs such as neither the Herald of the Faith nor its Author had ever witnessed.. Thus was brought to a close the ministry of One Who was the incarnation, by virtue of the rank bestowed upon Him by His Father, of an institution that has no parallel in the entire field of religious history, a ministry that marks the final stage in the Apostolic, the Heroic and most glorious Age of the Dispensation of Baha'u'llah. Through Him the Covenant, that "excellent [p130] 130 THE BAHA'I WORLD and priceless Heritage" bequeathed by the Author of the Baha Revelation, had been proclaimed, championed and vindicated. Through the power which that Divine Instrument had conferred upon Him the light of God's infant Faith had penetrated the West, had diffused itself as far as the islands of the Pacific, and illumined the fringes of the Australian continent. Through His personal intervention the Message, Whose Bearer had tasted the bitterness of a lifelong captivity, had been noised abroad, and its character and purpose disclosed, for the first time in its history, before enthusiastic and representative audiences in the chief cities of Europe and of the North American continent. Through His unrelaxing vigilance the holy remains of the BTh, brought forth at long last from their fifty-year concealment, had been safely transported to the I-Ioiy Land and permanently and befittingly enshrined in the very spot which Baha'u'llah Himself had designated for them and had blessed with His presence. Through His bold initiative the first Mashriqu'l-Adhkar of the Baha world had been reared in Central Asia, in Russian TurkistAn, whilst through His unfailing encouragement a similar enterprise, of still vaster proportions, had been undertaken, and its land dedicated by Himself in the heart of the North American continent. Through the sustaining grace overshadowing Him since the inception of His ministry His royal adversary had been humbled to the dust, the arch-breaker of His Father's Covenant had been utterly routed, and the danger which, ever since Baha'u'llah had been banished to Turkish soil, had been threatening the heart of the Faith, definitely removed. In pursuance of His instructions, and in conformity with the principles enunciated and the laws ordained by His Father, the rudimentary institutions, heralding the formal inauguration of the Administrative Order to be founded after His passing, had taken shape and been established. Through His unremitting labours, as reflected in the treatises He composed, the thousands of Tablets He revealed, the discourses He delivered, the prayers, poems and commentaries He left to posterity, mostly in Persian, some in Arabic and a few in Turkish, the laws and principles, constituting the warp and woof of His Father's Revelation, had been elucidated, its fundamentals restated and interpreted, its tenets given detailed application and the validity and indispensability of its verities fully and publicly demonstrated. Through the warnings He sounded, an unheeding humanity, steeped in materialism and forgetful of its God, had been apprised of the perils threatening to disrupt its ordered life, and made, in consequence of its persistent perversity, to sustain the initial shocks of that world upheaval which continues, until the present day, to rock the foundations of human society. And lastly, through the mandate He had issued to a valiant community, the concerted achievements of whose members had shed so great a lustre on the annals of His own ministry, He had set in motion a Plan which, soon after its formal inauguration, achieved the opening of the Australian continent, which, in a later period, was to be instrumental in winning over the heart of a royal convert1 to His Father's Cause, and which, today,~ through the irresistible unfoldment of its potentialities, is so marveHously quickening the spiritual life of all the Republics of Latin America as to constitute a befitting conclusion to the records of an entire century. Nor should a survey of the outstanding features of so blessed and fruitful a ministry omit mention of the prophecies which the unerring pen of the appointed Centre of Baha'u'llah's Covenant has recorded. These foreshadow the fierceness of the onslaught that the resistless march of the Faith must provoke in the West, in India and in the Far East when it meets the time-honoured sacerdotal orders of the Christian, the Buddhist and Hindu religions. They foreshadow the turmoil which its emancipation from the fetters of religious orthodoxy will cast in the American, the European, the Asiatic and African continents. They foreshadow the gathering of the children of Israel in their ancient homeland; the erection of the banner of Baha'u'llah in the Egyptian citadel of Sunni IslAm; the extinction of the powerful influence wielded by the Shi'ah ecciesiastics in Persia; the load of misery which must needs oppress the pitiful remnants of the breakers of Baha'u'llah's Covenant at the world centre of His Faith; the splendour of the institutions which that triumphant Faith must erect on the slopes of a mountain, destined to be so linked 1 Dowager Queen Marie of Rumania; see The Baha'i World, vol. VI. 2 Written in 1944. [p131] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 131 with the city of 'Akka that a single grand metropolis will be formed to enshrine the spiritual as well as the administrative seats of the future Baha'i Commonwealth; the conspicuous honour which the inhabitants of Baha'u'llah's native land in general, and its government in particular, must enjoy in a distant future; the unique and enviable position which the community of the Most Great Name in the North American continent must occupy, as a direct consequence of the execution of the world mission which He entrusted to them: finally they foreshadow, as the sum and summit of all, the "hoisting of the standard of God among all nations" and the unification of the entire human race, when "all men will adhere to one religion will ill be blended into one race, and become a single people." Nor can the revolutionary changes in the great world which that ministry has witnessed be allowed to pass unnoticed Ñ most of them flowing directly from the warnings which were uttered by the BTh, in the first chapter of His Qayydrnu'l-Asind', on the very night of the Declaration of His Mission in ShirAz 1 and which were later reinforced by the pregnant passages addressed by Baha'u'llah to the kings of the earth and the world's religious leaders, in both the Sflriy-i-MuhW and the Kitab-i-Aqdas. The conversion of the Portuguese monarchy and the Chinese empire into republics; the collapse of the Russian, the German and Austrian empires, and the ignominious fate which befell their rulers; the assassination of NAsiri'd-Din ShAh the fall of SultAn 'Abdu'1-$amfd Ñ these may be said to have marked further stages in the operation of that catastrophic process the inception of which was signalized in the lifetime of Baha'u'llah by the murder of Sub4n 'Abdu'1-'Aziz, by the dramatic downfall of Napoleon III, and the extinc-lion of the Third Empire, and by the self-imposed imprisonment and virtual termination of the temporal sovereignty of the Pope himself. Later, after 'Abdu'l-Baha's passing, the same process was to be accelerated by the demise of the QAj~r dynasty in Persia, by the overthrow of the Spanish monarchy, by the collapse of both the Sultanate and the Caliphate in Turkey, by a swift decline in the fortunes of 'May 23, 1844. The "auspicious birth" of 'Abdu'l-Baha occurred that same night. See God Passes By, Shoghi Effendi, p. 240, Wilmette ed. Shi'ah Ishm and of the Christian Missions in the East, and by the cruel fate that is now overtaking so many of the crowned heads of Europe. Nor can this subject be dismissed without special reference to the names of those men of eminence and learning who were moved, at various stages of 'Abdu'l-Baha's ministry, to pay tribute not only to 'Abdu'l-Baha Himself but also to the Faith of Baha'u'llah. Such names as Count Leo Tolstoy, Prof. Arminius Vambery, Prof. Auguste Forel, Dr. David Starr Jordan, the Venerable Archdeacon Wilberforce, Prof Jowett of Balliol, Dr. T. K. Cheyne, Dr. Estlin Carpenter of Oxford University, Viscount Samuel of Carmel, Lord Lamington, Sir Valentine Chirol, Rabbi Stephen Wise, Prince Mul2ammad-'Ali of Egypt, Shaykh Mul3ammad 'Abdu, Midbat PAshA and Khurshid P~sh~i attest, by virtue of the tributes associated with them, the great progress made by the Faith of Baha'u'llah under the brilliant leadership of His exalted Son Ñ tributes whose impressiveness was, in later years, to be heightened by the historic, the repeated and written testimonies which a famous Queen, a granddaughter of Queen Victoria, was impelled to bequeath to posterity as a witness of her recognition of the prophetic mission of Baha'u'llah. As for those enemies who have sedulously sought to extinguish the light of Baha'u'llah's Covenant, the condign punishment they have been made to suffer is no less conspicuous than the doom which overtook those who, in an earlier period, had so basely endeavoured to crush the hopes of a rising Faith and destroy its foundations... With the passing of 'Abdu'l-Baha the first century of the Baha'i era, whose inception had synchronized with His birth, had run more than three quarters of its course. Behind the walls of the prison-fortress of 'Akka the Bearer of God's newborn Revelation had ordained the laws and formulated the principles that were to constitute the warp and woof of His World Order. He had, moreover, prior to His ascension, instituted the Covenant that was to guide and assist in the laying of its foundations and to safeguard the unity of its builders. Armed with that peerless and potent Instrument, 'Abdu'l-Baha, His eldest Son and Centre of His Covenant, had erected the standard of His [p132] 132 THE BAHA'I WORLD Father's Faith in the North American continent, and established an impregnable basis for its institutions in Western Europe, in the Far East and in Australia. He had, in His works, Tablets and addresses, elucidated its principles, interpreted its laws, amplified its doctrine, and erected the rudimentary institutions of its future Administrative Order. In Russia He had raised its first House of Worship, whilst on the slopes of Mt. Carmel He had reared a befitting mausoleum for its Herald, and deposited His remains therein with His Own hands. Through His visits to several cities in Europe and the North American continent He had broadcast Baha'u'llah's Message to the peoples of the West, and heightened the prestige of the Cause of God to a degree it had never previously experienced. And lastly, in the evening of His life, He had through the revelation of the Tablets of the Divine Plan issued His mandate to the community which He Himself had raised up, trained and nurtured, a Plan that must in the years to come enable its members to diffuse the light, and erect the administrative fabric, of the Faith throughout the five continents of the globe. The moment had now arrived for that undying, that world-vitalizing Spirit that was born in Shir~z that had been rekindled in TihrAn, that had been fanned into flame in Baglid~d and Adrianople, that had been carried to the West, and was now illuminating the fringes of five continents, to incarnate itself in institutions designed to canalize its outspreading energies and stimulate its growth. The Age that had witnessed the birth and rise of the Faith had now closed. The Heroic, the Apostolic Age of the Dispensation of Baha'u'llah, that primitive period in which its Founders had lived, in which its life had been generated, in which its greatest heroes had struggled and quaffed the cup of martyrdom, and its pristine foundations been established Ñ a period whose splendours no victories in this or any future age, however brilliant, can rival Ñ had now terminated with the passing of One Whose mission may be regarded as the link binding the Age in which the seed of the newborn Message had been incubating and those which are destined to witness its effiorescence and ultimate fruition. The Formative Period, the Iron Age, of that Dispensation was now beginning, the Age in which the institutions, local, national and international, of the Faith of Baha'u'llah were to take shape, develop and become fully consolidated, in anticipation of the third, the last, the Golden Age destined to witness the emergence of a world-embracing Order enshrining the ultimate fruit of God's latest Revelation to mankind, a fruit whose maturity must signalize the establishment of a world civilization and the formal inauguration of the Kingdom of the Father upon earth as promised by Jesus Christ Himself. To this World Order the flAb Himself had, whilst a prisoner in the mountain fastnesses of Adhirb6yjAn, explicitly referred in His Persian Bay6in, the Mother-Book of the Bab Dispensation, had announced its advent, and associated it with the name of Baha'u'llah, Whose Mission He Himself had heralded. "Well is it with Him," is His remarkable statement in the sixteenth chapter of the third VAhid, "who fixeth his gaze upon the Order of Baha'u'llah, and rendereth thanks unto his Lord! For He will assuredly be made manifest To this same Order Baha'u'llah Who, in a later period, revealed the laws and principles that must govern the operation of that Order, had thus referred in the Kirdb-i-Aqdas, the Mother-Book of His Dispensation: "The world's equilibrium hatli been upset through the vibrating influence of this Most Great Order. Mankind's ordered lift hath been revolutionized through the agency of this unique, this wondrous System, the like of which mortal eyes have never witnessed." Its features 'Abdu'l-Baha its great Architect, delineated in His Will and Testament, whilst the foundations of its rudimentary institutions are now being laid after Him by His Followers in the East and in the West in this, the Formative Age of the Baha'i Dispensation. (God Passes By, ch. xx, xxi, xxii.) [p133] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 133 ~. THE WILL AND TESTAMENT OF 'ABDU'L-BAHA A. Bj SHocan EFFENDI THE Last twenty-three years of the first Baha century may thus be regarded as the initial stage of the Formative Period of the Faith, an Age of Transition to be identified with the rise and establishment of the Administrative Order, upon which the institutions of the future Baha'i World Commonwealth must needs be ultimately erected in the Golden Age that must witness the consummation of the Baha'i Dispensation. The Charter which called into being, outlined the features and set in motion the processes of, this Administrative Order is none other than the Will and Testament of 'Abdu'l-Baha His greatest legacy to posterity, the brightest emanation of His mind and the mightiest instrument forged to ensure the continuity of the three ages which constitute the component parts of His Father's Dispensation. The Covenant of Baha'u'llah had been instituted solely through the direct operation of His Will and purpose. The Will and Testament of 'Abdu'l-Baha, on the other hand, may be regarded as the offspring resulting from that mystic intercourse between Him Who had generated the forces of a God-given Faith and the One Who had been made its sole Interpreter and was recognized as its perfect Exemplar. The creative energies unleashed by the Originator of the Law of God in this age gave birth, through their impact upon the mind of Him Who had been chosen as its unerring Expounder, to that Instrument, the vast implications of which the present generation, even after the lapse of twenty-three years,' is still incapable of fully apprehending. This Instrument can, if we would correctly appraise it, no more be divorced from the One Who provided the motivating impulse for its creation than from Him Who directly conceived it. The purpose of the Author of the Baha'i Revelation had, as already observed, been so thoroughly infused into the mind of 'Abdu'l-Baha, and His Spirit had so profoundly impregnated His being, and their aims and motives been so completely blended, that to dissociate the doctrine laid down by the former from the supreme act associated with the mission of the latter would 'Written in 1944. be tantamount to a repudiation of one of the most fundamental verities of the Faith. The Administrative Order which this historic Document has established, it should be noted, is, by virtue of its origin and character, unique in the annals of the world's religious systems. No Prophet before Baha'u'llah, it can be confidently asserted, not even Mu¼mmad Whose Book clearly lays down the laws and ordinances of the Islamic Dispensation, has established, authoritatively and in writing, anything comparable to the Administrative Order which the authorized Interpreter of Baha'u'llah's teachings has instituted, an Order which, by virtue of the administrative principles which its Author has formulated, the institutions He has established, and the right of interpretation with which He has invested its Guardian, must and will, in a manner unparalleled in any previous religion, safeguard from schism the Faith from which it has sprung. Nor is the principle governing its operation similar to that which underlies any system, whether theocratic or otherwise, which the minds of men have devised for the government of human institutions. Neither in theory nor in practice can the Administrative Order of the Faith of Baha'u'llah be said to conform to any type of democratic government, to any system of autocracy, to any purely aristocratic order, or to any of the various theocracies, whether Jewish, Christian or Islamic which mankind has witnessed in the past. It incorporates within its structure certain elements which are to be found in each of the three recognized forms of secular government, is devoid of the defects which each of them inherently possesses, and blends the salutary truths which each undoubtedly contains without vitiating in any way the integrity of the Divine verities on which it is essentially founded. The hereditary authority which the Guardian of the Administrative Order is called upon to exercise, and the right of the interpretation of the Holy Writ solely conferred upon him; the powers and prerogatives of the Universal House of Justice, possessing the exclusive right to legislate on matters not explicitly revealed in the Most Holy Book; the ordinance [p134] 134 THE BAHA'I WORLD exempting its members from any responsibility to those whom they represent, and from the obligation to conform to their views, convictions, or sentiments; the specific provisions requiring the free and democratic election by the mass of the faithful of the Body that constitutes the sole legislative organ in the worldwide Baha'i community Ñ these are among the features which combine to set apart the Order identified with the Revelation of Baha'u'llah from any of the existing systems of human government... The Document establishing that Order, the Charter of a future world civilization, which may be regarded in some of its features as supplementary to no less weighty a Book than the Kitab-i-Aqdas; signed and sealed by'Abdu'1-BahA; entirely written with His own hand; its first section composed during one of the darkest periods of His incarceration in the prison-fortress of 'Akka, proclaims, categorically and unequivocally, the fundamental beliefs of the followers of the Faith of Baha'u'llah; reveals, in unmistakable language, the twofold character of the Mission of the B6ii; discloses the full station of the Author of the Baha'i Revelation; asserts that "all others are servants unto Him and do His bidding"; stresses the importance of the Kitab-i-Aqdas; establishes the institution of the Guardianship as a hereditary office and outlines its essential functions; provides the measures for the election of the International House of Justice, defines its scope and sets forth its relationship to that Institution; prescribes the obligations, and emphasizes the responsibilities, of the Hands of the Cause of God; and extolls the virtues of the indestructible Covenant established by Baha'u'llah. That Document, furthermore, lauds the courage and constancy of the supporters of Baha'u'llah's Covenant; expatiates on the sufferings endured by its appointed Centre; recalls the infamous conduct of Mirza Yahy~ and his failure to heed the warnings of the Bab; exposes, in a series of indictments, the perfidy and rebellion of Mirza Muhammad-'Ali, and the complicity of his son Shu'A'u'116h and of his brother Mirza Baha'u'llah; reaffirms their excommunication, and predicts the frustration of all their hopes; summons the Afn6~n (the B6t's kindred), the Hands of the Cause and the entire company of the followers of Baha'u'llah to arise unitedly to propagate His Faith, to disperse far and wide, to labour tirelessly and to follow the heroic example of the Apostles of Jesus Christ; warns them against the dangers of association with the Covenant-breakers, and bids them shield the Cause from the assaults of the insincere and the hypocrite; and counsels them to demonstrate by their conduct the universality of the Faith they have espoused, and vindicate its high principles. In that same Document its Author reveals the significance and purpose of the Ijuqflqu'lhh (Right of God), already instituted in the Kitab-i-Aqdas; enjoins submission and fidelity towards all monarchs who are just; expresses His longing for martyrdom, and voices His prayers for the repentance as well as the forgiveness of His enemies. Obedient to the summons issued by the Author of so momentous a Document; conscious of their high calling; galvanized into action by the shock sustained through the unexpected and sudden removal of 'Abdu'l-Baha; guided by the Plan which He, the Architect of the Administrative Order, had entrusted to their hands; undeterred by the attacks directed against it by betrayers and enemies, jealous of its gathering strength and blind to its unique significance, the members of the widely-scat-tered Baha'i communities, in both the East and the West, arose with clear vision and inflexible determination to inaugurate the Formative Period of their Faith by laying the foundations of that world-embracing Administrative system designed to evolve into a World Order which posterity must acclaim as the promise and crowning glory of all the Dispensafions of the past. (God Passes By, cli. xxii.) [p135] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 135 THE WILL AND TESTAMENT OF 'ABDU'L-BAHA B. BJH.M.BALYUZI 'ABDU'L-BAHA wrote His Will and Testament, which is in three parts, at different times during the seven-year period (1901 Ñ 1908) of His incarceration within the city walls of 'Akka. Characterized by the Guardian of the Faith as 'this supreme, this infallible Organ for the accomplishment of a Divine Purpose', and as 'an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation', the Will and Testament of 'Abdu'l-Baha is manifestly a document of momentous and incalculable significance. It is not proposed here to scrutinize it closely. Much has been, much will be written in an effort to elucidate its far-reaching implications, for it is the founding Charter of the Administrative Order of Baha'u'llah Ñ the 'nucleus' and very pattern' of the Order 'destined to embrace in the fullness of time the whole of mankind'. In this document 'Abdu'l-Baha 'unveiled' the character of the Administrative Order of the Faith, 'reaffirmed its basis, supplemented its principles, asserted its indispensability, and enumerated its chief institutions'. But there are three provisions of the Will which must be mentioned here, for through them 'Abdu'l-Baha created infallible protection for the Cause of Baha'u'llah after His passing. Briefly, He appointed His successor, defended him from any possible challenge, and defined the means by which the Universal House of Justice, the supreme body instituted by Baha'u'llah, should come into being. The Will opens with this majestic passage: All praise to Him Who, by the Shield of His Covenant, hath guarded the Temple of His Cause from the darts of doubtfulness, Who by the Hosts of His Testament bath preserved the Sanctuary of His Most Beneficent Law and protected His Straight and Luminous Path, staying thereby the onslaught of the company of Covenant-breakers, that have threatened to subvert His Divine Edifice; Who bath watched over His Mighty Stronghold and All Ñ glorious Faith through the aid of men whom the slander of the slanderer affect not, whom no earthly calling, glory, and power can turn aside from the Covenant of God and His Testament, established firmly by His clear and manifest words, writ and revealed by His All-Glorious Pen and recorded in the Preserved Tablet. Salutation and praise, blessing and glory rest upon that primal branch of the Divine and Sacred Low-Tree, grown out, blest, tender, verdant, and flourishing from the Twin Holy Trees; the most wondrous, unique, and priceless pearl that dot/i gleam from out the Twin surging seas; upon the offshoots of the Tree of Holiness, the twigs of the Celestial Tree, they that in the Day of the Great Dividing have stoodjast ant/firm in the Covenant; upon the Hands (pillars) of the Cause of God that have difjksed widely the Divine Fragrances, declared His Proofs', proclaimed His Faith, published abroad His Law, detached themselves from all things but Him, stood Jbr righteousness in this world, and kindled the Fire of the Love q/ God in the very hearts and souls of His servants; upon them that have believed, rested assureef stood steadftzst in His Covenant, and ibliowed the Light that after my passing shi-neth from the Dayspring of Divine Guidance Ñ 1kw behold! he is the blest and sacred bough that hath branched out from the Twin Holy Trees.' Well is it with him that seeketh the shelter of his shade that shadoweth all mankind. Thus, at the very outset a succession was established and Baha'is knew to whom they had to turn. Later, in the first section of the Will and Testament, the successor was specifically named and his authority was elevated above that of all others: 0 my loving friends! After the passing away qf this wronged one, it is incumbent upon the Aghscin (Branches),2 the AJhdn (Twigs)3 of the Sacred Low-Tree, the Hands (pillars) of the Cause of God, and the loved ones of the Abhd Beauty to turn unto Shoghi EJfrndi Ñ tlze youth-Ad branch branched from the Two hallowed and sacred Lote-Trees and the fruit grown from the union of the Two offshoots of the Tree of Holiness 'A reference to Baha'u'llah and the B~t, from both of Whom Shoghi Effendi was descended. 2 Relatives of Baha'u'llah. ~ Relatives of the B~b. [p136] 136 THE BAHA'I WORLD Ñ as he is the sign of God, the chosen branch, the guardian of the Cause of God, he unto whom all the Agizsdn, the Afnein, the Hands of the Cause of God, and His lo ved ones must turn... The sacred and youthful branch, the guardian of the Cause of God as well as the Universal House of Justice, to be universally elected and established~ are both under the care and protection of the Abh~ Beauty, under the shelter and unerring guidance of His Holiness, the Exalted One (may my life be offered up for them both).1 Whatsoever they decide is of God. Whoso obeyeth him not, neither obeyeth them, hat/i not obeyed God. It is incumbent upon the House of Justice, upon all the members of the Agjisdn, the Afndn, the Hands of the Cause of God to show their obedience, submissiveness, and subordination unto the guardian of the Cause of God, to turn unto him and be lowly before him... It should be pondered that if the despotic ruler of the Ottoman Empire or any other adversary had terminated the life of 'Abdu'l-Baha during the period in which the Will was written, the Head of the Faith would have been a child of about ten years of age. Shoghi Effendi was born in 1896. Before specifically naming Shoghi Fifendi the Guardian of the Cause of God, 'Abdu'l-Baha related the story of Mirza Yaby6's rebellion against Baha'u'llah and then showed how and why His own half-brother Mirza Muhammad-'A1I, designated by Baha'u'llah in His Book of Testament as the Greater Branch, had forfeited his station and could not be the Head of the Faith: o ye that stand fast and firm in the Covenant! The Centre of Sedition, the Prime Mover of mischief Mirza Muliamn~ad-'A ii, hath passed out from under the shadow of the Cause, hatli broken the Covenant, Izatli falsified the Holy Text, hath inflicted a grievous loss upon the true Faith of God, hath scattered His people, hath with bitter rancour endeavoured to hurt 'Abdu'l-Baha, and hath assailed with the utmost enmity this servant of the Sacred Threshold. Every dart he seized and hurled to pierce the breast of this wronged servant, no wound did he neglect to grievously inflict upon me, no venom did he spare but he poisoned therewith the life of this hapless one. 'These terms refer to Baha'u'llah and the Bib, respectively, See H. M. Baha'i, Edward Granville Browne and The Baha'u'llah, for a full account. I swear by the most holy Abhd Beauty and by the Light shining from His Holiness, the Exalted One (may my soul be a sacrifice for their lowly servants), that because of this iniquity the dwellers in the Pavilion of the Abhd Kingdom have bewailed, the Celestial Concourse is lamenting... So grievous the deeds of this iniquitous person became that he struck with his axe at the root of the Blessed Tree, dealt a heavy blow at the Temple of the Cause of God, deluged with tears of blood the eyes of the loved ones of the Blessed Beauty, cheered and encouraged the enemies of the One True God~ by his repudiation of the Covenant turned many a seeker after Truth aside from the Cause of God, revived the blighted hopes of Yahyd's following, made himself detested, caused the enemies of the Greatest Name to become audacious and arrogant, put aside the firm and conclusive verses, and sowed the seeds of doubt. Had not the promised aid of the Ancient Beauty been graciously vouchsafrd at every moment to this one, unworthy though he be, he surely would have destroyed, nay exterminated, the Cause of God and utterly subverted the Divine Edifice. But, praised be the Lord, the triumphant assistance of the Abhd Kingdom was received, the hosts of the Realm above hastened to bestow victory. Now, that the true Faith of God may be shielded and protected, His Law guarded and preserved, and His Cause remain safe and secure, it is incumbent upon everyone to hold fast unto the Text of the clear and firmly established blessed verse, revealed about him. He (Baha'u'llah) sayeth, glorious and holy is His Word: "My Ibolish loved ones have regarded him even as my partner, have kindled sedition in the land and they verily are of the mischief-makers." Consider, how Ibolish are the people! They that have been in His (Baha'u'llah's) Presence and beheld His Countenance, have nevertheless noised abroad such idle talk, until, exalted be His explicit words, He said: "Should heforamoment pass out from under the shadow of the Cause, he surely shall be brought to naught." Reflect! What stress He layeth upon one moment's deviation: that is, were he to incline a hair's breadth to the right or to the left, his deviation would be clearly established and his utter nothingness made niani ....... What deviation can be greater than breaking the Covenant of God! What deviation can be greater than interpolating and falsifying the words and verses of the Sacred Text, even as testi [p137] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 137 fled and declared by Mirza Baha'u'llah! What deviation can be greater than calumniating the Centre of the Covenant himself! What deviation can be more glaring than spreading broadcast false and foolish reports touching the Temple of God's Testament! What deviation can be more grievous than decreeing the death of the Centre of the Covenant... 'Abdu'l-Baha mentioned next the details of the intrigues of Mirza Muhammad-'Ali and his associates, intrigues which had led to the dispatch of a Commission of Enquiry from Istanbul, and concluded: The Committee of Investigation hath approved and confirmed these calumnies of my brother and ill-wishers and submitted them to the presence of His Majesty the Sovereign. Now at this moment a fierce storm is raging around this prisoner who awaiteth, be it favourable or Un-]ivourable, tue gracious will of His Majesty, may the Lord aid him by His grace to be just. In whatsoever condition he may be, with absolute calm and quietness, 'Abdu'l-Baha is ready for self sacrifice and is wholly resigned and submitted to His Will. What transgression can be more abominable, more odious, more wicked than this! In like manner, the focal Centre of hate, hatli purposed to put 'Abdu'l-Baha to death and this is supported by the testimony written by Mirza Shu'd'u'lldh himself and is here enclosed... In short, 0 ye beloved of the Lord! The Centre of Sedji' ion, Mirza Mubammad-'AII, in accordance with the decisive words of God and by reason of his boundkss transgression, hath grievously fallen and been cut off from the Holy Tree. Verily, we wronged them not, but they have wronged themselves! Despite a thorough exposition of the evil deeds of the violators of the Covenant, in the second part of the Will and Testament, 'Abdu'l-Baha offered a prayer for them. "The breakers of the Covenant are consigned to the wrath of God, but for these same people, the contemptible enemies of 'Abdu'l-Baha, there is only this': I call upon Thee, 0 Lord my God! with my tongue and with all my heart, not to requite them for their cruelty and their wrongdoings, their craft and their mischief for they are foolish and ignoble and know not what they do. They discern not good from evil, neither do they distinguish rightikom wrong, noriustice from inlustice. They follow their own desires and walk in the footsteps of the most imperfect and foolish amongst them. 0 myLordlHave mercy upon them, shield them from all afflictions in these troubled times and grant that all trials dnd hardships may be the lot of this Thy servant that hath fallen into this darksonze pit. Single me out for every woe and make me a sacrifice for all Thy loved ones. 0 Lord, Most High! May my soul, my lifr, my being, my spirit, my all be offered up for them. o God, my God! Lowly, suppliant, and fallen upon my face, I beseech Thee with all the ardour of my invocation to pardon whosoever hat/i hurt me, forgive him that hath conspired against me and offended me, and wash away the misdeeds of them that have wrought injustice upon me. Vouchsafe unto them Thy goodly gifts, give them joy, relieve them from sorrow, grant them peace and prosperity, give them Thy bliss and pour upon them Thy bounty. Thou art the Powerful, the Gracious, the Help in Peril, the Self-Subsisting! And that prayer is immediately followed by these words: o dearly beloved friends! I am now in very great danger and the hope of even an hour's lift is lost to me. lam thus constrained to write these lines for the protection of the Cause of God, the preservation of His Law, the safeguarding of His Word and the safety of His Teachings. By the Ancient Beauty! This wronged one hatlz in no wise borne nor doth he bear a grudge against any one; towards none dot/i he entertain any ill-feeling and uttereth no word save for the good of the world. My supreme obligation, however, of necessity, pro nipteth me to guard and preserve the Cause of God... And this is the conclusion of the second part of 'Abdu'l-Baha's Will, written, as the above words testify, at the height of crisis both for Himself and for the Cause of God: o God, my God! I call Thee, Thy Prophets and Thy Messengers, Thy Saints and Thy Holy Ones, to witness that I have declared conclusively Thy Proofs unto Thy loved ones and set forth clearly all things unto them, that they may watch over Thy Faith, guard Thy Straight Path, and protect Thy Resplendent Law. Thou art, verily, the All-Kno wing, the All-Wise! ! [p138] 138 THE BAHA'I WORLD It should be noted that the authority of the Universal House of Justice is not derived from the Will and Testament of 'Abdu'l-Baha. That authority was conferred by Baha'u'llah. But the Will of 'Abdu'l-Baha clarified its station and instituted the electorate which would choose its members. And now, concerning the House of Justice which God hath ordained as the source of all good and freed from all error, it must be elected by universal suffrage, that is, by the believers. Its members must be manifestations of the fear of God and daysprings of knowledge and understanding, must be steadfast in God's faith and the well-wishers of all mankind. By this House is meant the Universal House of Justice, that is, in all countries, a secondary House of Justice must be instituted, and these secondary Houses of Justice must elect the members of the Universal one. Unto this body all things must be referred. It enacteth all ordinances and regulations that are not to befoundin the explicit Holy Text. By this body alithe difficult problems are to be resolved... Just as provisions concerning the Guardian of the Faith are included in the three sections of the Will, so, too, the authority of the Universal House of Justice is, in each part, asserted and underlined. The extract just quoted comes from the first part; here are extracts from parts two and three: ... Unto the Most Holy Book every one must turn and all that is not expressly recorded therein must be referred to the Universal House of Justice. That which this body, whether unanimously or by a malority doth carry, that is verily the Truth and the Purpose of God himself.. ... All must seek guidance and turn unto the Centre of the Cause and the Rouse of Justice. And he that turnetli unto whatsoever else is indeed in grievous error. The Will and Testament of'Abdu'1-BaM constitutes the "indissoluble link" between the Revelation of Baha'u'llah and the universal Order which it is the purpose of that Revelation to promote. It is the very Charter of that Order and compels the most persistent and earnest study of all who seek to understand the destiny of mankind in this age. In the words of the Guardian of the Faith, the Will and Testament of 'Abdu'l-Baha is "His greatest legacy to pos terity" and "the brightest emanation of His mind". The counsel contained in these lines, from the first part of 'Abdu'l-Baha's Testament, illumines the way through centuries unborn: 0 ye beloved of the Lord! In this sacred Dispensation, conflict and contention are in no wise permitted. Every aggressor deprives himself of God's grace. It is incumbent upon everyone to show the utmost love, rectitude of conduct, straightforwardness, and sincere kindliness unto all the peoples and kindreds of the world~ be they friends or strangers. So intense must be the spirit of love and loving kindness, that the stranger may find himself a friend~ the enemy a true brother, no difference whatsoever existing between them. For universality is of God and all limitations earthly. Thus man must strive that his reality may manifest virtues and perfections, the light whereof may shine upon everyone. The light of the sun shineth upon all the world and the merciful showers of Divine Providence fall upon all peoples. The vivifying breeze reviveth every living creature and all beings endued with life obtain their share and portion at His heavenly board. In like manner, the affections and loving kindness of the servants of the One True God must be bountifully and universally extended to all mankind. Regarding this, restrictions and limitations are in no wise permitted. Wherefore, 0 my loving friends! Consort with all the peoples, kindreds, and religions of the world with the utmost truthfulness, uprightness, faithfulness, kindliness, goodwill, and friendliness, that all the world of being may be filled with the holy ecstasy of the grace of Baha, that ignorance, enmity, hate, and rancour may vanish from the world and the darkness of estrangement amidst the peoples and kindreds of the world may give way to the Light of Unity. Should other peoples and nations be unfaithful to you show your fidelity unto them, should they be unjust toward you show lustice towards them, should they keep aloof from you attract them to yourself, should they show their enmity be friendly towards them, should they poison your lives sweeten their souls, should they inflict a wound upon you be a salve to their sores. Such are the attributes of the sincere! Such are the attributes of the truthful! (From 'Abdu'l-Baha, ch. 25; see p. 149.) [p139] ANNIVERSARY OF THE PASSING OF 'AHDU' L-BAHA 139 6. SIX BOOKS ABOUT ABDU'L-BAHA Reviewed & KAZEM KAZEMZADEH and FIRTJZ KAZEMZADER NOT until fifty years after the passing of 'Abdu'l-Baha did there exist a work dealing fully, or even adequately, with His life. The reasons for this are easy to discern. The necessary documentary materials were not yet available, much research remained to be done in the sources preserved in the various archives on at least three continents. The available material is in several languages, including Persian and Arabic, which limits their use to a relatively small number of potential biographers. Moreover, the basic concern of Baha'i writers over the years has been in spreading the Teachings of which 'Abdu'l-Baha was the Perfect Exemplar. Above all, it was the lack of perspective that doomed any attempt to write about 'Abdu'l-Baha to greater or lesser failure. Shoghi Effendi has written that: It would be indeed difficult for us, who stand so close to such a tremendous figure and are drawn by the mysterious power of so magnetic a personality, to obtain a clear and exact understanding of the rOle and character of One Who, not only in the Dispensation of Baha'u'llah but in the entire field of religious history, fulfils a unique function.' The first attempt to write a full-length study of 'Abdu'l-Baha in English was made in 1903 by a New York lawyer, Myron H. Phelps, who had early become attracted to the Faith, visited 'Abdu'l-Baha in Palestine, and studied the meagre literature then available in Western languages. Phelps lacked knowledge of Ishm and knew neither Persian nor Arabic, as was pointed out in the rather ungracious preface to Phelps' book written by the eminent Orientalist Edward G. Browne. Insufficient knowledge of the Faith and of its historical background led Phelps into a number of major and minor errors both of fact and of interpretation. However, his Life and Teachings of Abbas EjJkndi retains some interest to this day. Phelps, like so many others, fell in love with 'Abdu'l-Baha. Even when understanding failed him, his heart saw the truth, and he reported it 'Shoghi Effendi, The World Order of Baha'u'llah, Baha'i Publishing Trust, Wilmette, III., 1965, p. 131. as best he could. He gives us brief but memorable sketches of the Master: A door opens and a man comes out. He is of middle stature, strongly built. He wears flowing light-coloured robes. On his head is a light buff fez with a white cloth wound about it. He is perhaps sixty years of age. His long grey hair rests on his shoulders. His forehead is broad, full, and high, his nose slightly aquiline, his moustaches and beard, the latter full though not heavy, nearly white. His eyes are grey and blue, large, and both soft and penetrating. His bearing is simple, but there is a grace, dignity, and even majesty about his movements. He passes through the crowd, and as he goes utters words of salutation. We do not understand them, but we see the benignity and the kindliness of his countenance.2 Phelps tells of 'Abdu'l-Baha's love of mankind, of His charity, of His tolerance, generosity, and unfailing kindness. We read of a poor Afghan who for years accepted without thanks food and clothing given by the Master until one day he came to the Master's door and cried: "For twenty-four years I have done evil to you, for twenty-four years you have done good to me. Now I know that I have been in the wrong."3 We read of 'Abdu'l-Baha's refusing to take a private carriage and riding to Haifa in a stagecoach to the surprise of the driver. Upon arrival, while the Master was still in the coach, he was approached by a fisherwoman who had caught nothing that day and had to go home to a hungry family. "He gave her five francs, and turning to the stage-driver said: 'You now see the reason why I would not take a private carriage. Why should I ride in luxury when so many are starving?' "~ The most valuable portion of the book is the story of 'Abdu'l-Baha's life told by His sister, Baha'i KhAnum known to the Baha'is as the Greatest Holy Leaf. Those eighty odd pages of narrative are the book's marrow and its justification. Baha'i KMnurn is simple and direct: 2 Myron H. Phelps, Life and Teachings of Abbas Effendi, Putnam's, New York, 1904, p. 3. ibid., p. 10. ~ ibid., pp. 101 Ñ 102. [p140] 140 THE BAHA'I WORLD "My brother, Abbas Efl'endi, now our Lord, was born in Teheran in the spring of 1844, at midnight following the day upon which, in the evening, the BTh made his declaration. I was born three years later. He was therefore eight and I five, when in August, 1852, the attempt was made upon the life of the Shah of Persia by a young BaN, who through ungoverned enthusiasm had lost his mental balance. The events following this attempt are vividly impressed upon my mind. My mother, Abbas Effendi, myself, and my younger brother, then a babe, were at the time in Teheran. My father was temporarily in the country."' When Phelps reports his own observations and impressions, they ring true. As a guide to the Teachings, however, he is quite unreliable. He claims, for instance, that "The body of doctrine which Beha'ism teaches, is not put forward in any sense or particular as new, but as a unification and synthesis of what is best and highest in all other religions."2 Though the Baha'i Faith unifies and fulfils the great religions of the past, it does not synthesize. Moreover, the very basis on which its openness to and its acceptance of other religions rests Ñ the concepts of progressive revelation and of the relativity of religious truth Ñ is strikingly novel. Today one would not read Phelps to understand the Baha Faith, but one is still moved by the record of his encounter with the Master. Howard Colby Ives, a onetime pastor of a Unitarian church in New Jersey, set himself a more modest task than Phelps and achieved a much greater success. Ives did not attempt a biography of 'Abdu'l-Baha or a detailed exposition of the Teachings. His is a tale of a personal search. A "modern" Christian, Howard Colby Ives had lost faith in many of the old certainties of his religion. He was not even certain that anyone could know the meaning of the words of Christ. In the home of Mr. and Mrs. Kinney on Riverside Drive in New York he heard 'Abdu'l-Baha interpret those words in a way which differed sharply from accepted doctrine. Sceptical and impatient with the Master's assurance, he cried out, "That I cannot believe." Ives expected a rebuke. Instead, He looked at me a long moment before He spoke. His calm, beautiful eyes searched my soul with such love and understanding that all 1 ibid., pp. 12 Ñ 13. 2 ibid., p. 144. my momentary heat evaporated. He smiled as winningly as a lover smiles upon his beloved, and the arms of His spirit seemed to embrace me as He said softly that I should try my way and He would try His. It was as though a cool hand had been laid upon a fevered brow; as though a cup of nectar had been held to parched lips; as though a key had unlocked my hard-bolted, crusted and rusted heart. The tears started and my voice trembled, "I'm sorry," I murmured.3 Ives understood then that 'Abdu'l-Baha spoke to the soul. His logic was not the logic of the schoolman, ..... His slightest association with a soul was shot through with an illuminating radiance which lifted the hearer to a higher plane of consciousness."4 Daily 'Abdu'l-Baha demonstrated to this newfound disciple the all-encompassing nature of His love. The Master lived among men, yet He transcended their limitations and rose far above their prejudices. In America where the rot of racism had eaten deep even into man's subconscious, He taught lessons of unity. A group of boys from the Bowery came to see 'Abdu'l-Baha The last youngster to enter the room was about thirteen years old. He was quite dark and, being the only boy of his race among them, he evidently feared that he might not be welcome. When 'Abdu'l-Baha saw him His face lighted up with a heavenly smile. He raised His hand with a gesture of princely welcome and exclaimed in a loud voice so that none could fail to hear; that here was a black rose. This significant incident had given to the whole occasion a new complexion. The atmosphere of the room seemed now charged with subtle vibrations felt by every soul... To the few of the friends in the room the scene brought visions of a new world in which every soul would be recognized and treated as a child of God.5 Gradually Ives himself underwent a transformation. The Master challenged him to rise above his limitations and to follow Him in the service of God and humanity. 'Abdu'l-Baha at a wedding, 'Abdu'l-Baha speaking of peace in a Unitarian Church, 'Abdu'l-Baha travelling coast to coast, 'Abdu'l-Baha patiently listening Howard Colby Ives, Portals to Freedom, George Ronald, London, 1962, p. 37. ~ ibid., p. 39. ibid., pp. 65 Ñ 66. [p141] ANNIVERSARY OF THE PASSING OE 'ABDU'L-BAHA 141 to others Ñ and in His every word, His every gesture a profound lesson. Ives was beginning to reflect the spirit of love and servitude. He discovered in himself a strength of which he had not even been aware. When one sees with his own eyes human souls awakened, hearts touched with a divine afflatus, lives deeply affected by the Words taken from the prayers and explanations of these Divine Ones, and applied like a soothing ointment to the wounds of the soul, to doubt the Spirit from which they emanated would have been to doubt all the prophets of the past; would have been to cast discredit on the Sermon on the Mount If this is not of God," I said to myself, "then there is no foundation for faith in God. I would rather be wrong with this great Faith than seemingly right with all the doubters and cavilers in the world." From the very depths of my being there came the cry as uttered by the firm believers of old: "My Lord and my God~"1 Portals to Freedom "covers" a minute segment of 'Abdu'l-Baha's life. It recounts some fascinating stories and anecdotes of the days the Master spent on the East coast. The value of the book, however, lies not in what it chronicles but in what it points to: 'Abdu'l-Baha, emerging from forty years of prison and exile, a victim of bigotry and despotism, opening to a Unitarian minister from New Jersey the portals to freedom. Mirza Mabnmd-i-ZarqAnf, a learned Persian gentleman who accompanied 'Abdu'l-Baha on His historic travels in Europe and America, left posterity a precious record in two large volumes that constitute a full chronicle. Mirza Maiimiid was well prepared for his task. He had travelled and taught in the company of one of the greatest teachers of the Faith, IjAji Mirza Haydar 'All. On 'Abdu'l-Baha's request he visited India, learned UrdP, and was admired for his learning as Uakfm Mahmad-i-Ir~ni. Later the Master invited him to join the small group of secretaries and interpreters who accompanied 'Abdu'l-Baha on His Western travels. Mimi Mabmad kept copious notes, recording everything he saw and heard. Upon returning to Haifa, he was urged by ilAji 1ibid., pp. 230 Ñ 231. Mirza Ijaydar 'All to rework his notes into a book. The result was the Baddyi'u'I-A½dr (The Wondrous Annals). The first volume was pub-fished in Bombay in 1914, the second in 1921. 'Abdu'l-Baha came to America on the invitation of the American Baha'is. Arriving in New York in April 1912, he visited Washington, D.C., and many other cities, among them Cleveland, Pittsburgh, Chicago, Boston, Philadelphia, Minneapolis, Denver, San Francisco and Los Angeles. He sailed from New York aboard the Celtic on December 5. In Britain he visited Liverpool, London, Bristol. On the continent he stopped in Paris, Vienna, Budapest, Stuttgart, and Marseilles. Mirza Matmild was present at most of the meetings, parties, interviews, dinners and private conversations. His notes contain the texts of entire speeches taken down verbatim and later read and approved by the Master. Thus the book has exceptional value. Having been authenticated by 'Abdu'l-Baha Himself, it transcends the category of private memoirs and enters the rea]m of Baha'i literature as a primary source of first importance. Baddyi'u'1-Xtheir is a chronicle. (Some excerpts from it have long circulated among American Baha under the title of "MaIi-mud's Diary".) It does not analyse Ñ it reports, faithfully and in detail. The very nature of a chronicle makes a summary impossible. Every day brings a new episode, often seemingly unconnected with the previous ones, as 'Abdu'l-Baha and His entourage travel the length and breadth of the continent. In New Jersey a clergyman asked Him to write a few words in an album. He obliged and penned a beautiful prayer which Mirza Mal2-mPd instantly copied. At Stanford University He spoke to nearly two thousand students and faculty and received a standing ovation. In Nebraska He visited the wife of William Jennings Bryan, the latter being absent, campaigning for Woodrow Wilson. On another occasion 'Abdu'l-Baha commented on presidential elections, saying that the man worthy of the presidency should have no ambition to surpass others but should rather feel that he has no strength to carry such a great burden. If the purpose of the office is the good of the public, the president ought to be an altruist; and, if he is an egoist, his election is harmful to the nation. At Ella Cooper's home in Oakland, He re [p142] 142 THE BAHA'I WORLD minisced about the days of Baghd~id and said that, when Baha'u'llah disappeared one day (retreating into the Kurdish mountains) a certain n Aq~i Abu'I-Q~sim-i-Hamaddni, a fellow exile, also disappeared. Later he was robbed and killed by some horsemen on the road. The news reached Baghdad. When his will was read, it was discovered that he had bequeathed his worldly possessions to a Darvish Muhammad. Those who knew how close Abu'I-Qisim had been to Baha'u'llah concluded that Darvish Mul:iammad must be Baha'u'llah and that He must be somewhere in the area of Su1aym~iniy-yih. . Friends were sent to seek out Baha'u'llah and beg Him to return to Baghd~td. Once, seeing a man selling college pennants, 'Abdu'l-Baha asked for the banner of universal peace so that the world could march under it. Shortly before He departed from the United d States, a number of Baha'is in New York brought 'Abdu'l-Baha gifts of jewels for His family. Previously He had refused all presents. Now, however, He expressed His gratitude. "You have brought presents for members of my household. These are most acceptable. But better than these are the gifts of divine love which are preserved in the treasuries of the hearts." Jewels, He continued, must be put in boxes on shelves and will eventually be scattered. tered. The gifts of love will remain, and it is these that He will take back to His family. His household had no use for diamond rings and rubies. He had accepted the gifts but would leave the jewels in America to be sold and the money to be given for the construction of the temple in Chicago. When the friends continued to insist that He take the jewels to His family He said that He wanted a gift "that would remain main in the world of the eternal and ajewel that has to do with the treasury of the hearts. It is better thus."1 In Paris while speaking of world peace, 'Abdu'l-Baha said that every good action must be motivated by a spiritual force. Mere knowledge ledge of good and evil is insufficient. One may know the good but be dominated by passion or self-interest and do evil. When the representatives tatives of the various nations met at the Hague 1 MaI~m(id-i-Zarq~ni, Badc~yi'u'I-A~/yir, 2 vols. (Bom-bay, bay, 1914, 1921),i, 397. National Spiritual Assemblies formed Ridvan I96~ The National Spiritual Assembly of the Baha'is of Burundi and Rwanda, Ridvan, 1969. The National Spiritual Assembly of the Baha'is of Papua and New Guinea, Ri~jvdn, 1969. Miss Violet Hohnke, of the Ausi~ralasian Auxiliary Board, is seen third from the right. [p143] ANNIVERSARY OF THE PASSING or 'ABDU' L-BAHA 143 and made speeches about peace, 'Abdu'l-Baha compared them to wine merchants who talk about the evils of drinking and go on selling wine. Everywhere 'Abdu'l-Baha met numbers of famous people, including Theodore Roosevelt, Andrew Carnegie and Alexander Graham Bell. He also met three outstanding OrientaIfstS~ Edward G. Urowne, Ignatius Goldziher and Arminius Vambery. From Mirza Mahnv~d's unhurried narrative there emerges the panorama of 'Abdu'l-Baha's triumphal tour of the West. Here indeed is ~ rich record of that annus mirabilis when the Baha Faith made its first inipact upon the Christian world. No future historian will be able to ignore The Wondrous Annals. One may only wish that they might appear in a good English translation before long. Habib Mi&ayyad came to Haifa in 1907 and stayed there and in Beirut for several years, 'Abdu'l-Baha sent him to medical school aild took personal interest in his progress. Living close to the Master, Dr. Mu'ayyad felt the daily rhythms of His life, noted down details of His activities, and rccorded the cc~nhings ~nd goings of pilgrims, visitors, and guests. More personal and less systematic than Mirza Mabnmd's great chroniclee ~abib's Memoirs are full of fascinating observations. He describes the constnietion of the Eastern pilgrims' house on Mt. Carmel and tells of 'Abdu'l-Baha's solicitude for th~ comfort of the guests. He reports meeting the outstanding HahA'i teachers, the scholarly Mirza Abu'1 Fa4l, and the angelic IJ6Ji Mirza. Ijaydar 'Au. He tells how food was prepared for the pil-grimm and how the Master ate with them The pilgrims played an important role in the life of 'Abdu'l-Baha, especially after the Turkish revolution of 1908, when restrictions were removed and the Baha'i world gained a relatively free access to 'Akka and Haifa. All piP grims and visitors, Dr. Mu'ayyad writes, asked questions but no two questions were alike. Some visitors were materialists, others religious bigots. Some were aflame with patriotism, others were proponents of the brotherhood of man. Some were Asian, others European. Some spoke of women's liberation, others defended female slavery and polygamy. Some spoke of the proletariat and communism, some of literature and poetty, some of the iiadith,1 some of history and philosophy. Arabs talked of Arab independence. Jews talked of the future of Palestine. Hundreds of persons laid before Him their problems, All left satisfied, full of love and joy, their tongues praising Him. The poor could always count on 'Abdu'l-Baha's help. He gave even to ptofessional beggars whom He knew by name. Frequently He left His house alone early in the morning to visit the poor in their homes. Dr. Mu'ayyad here repeated the story of the Afghan whom the Master befriended and who remained hostile for a long time ~ut was finally won over, Dr. Mu'ayyad reports 'Abdu'l-Baha conversations with visitors and with His entourage. Long before World War I the M4ster told a group of pilgrims of Jewish background that the Jews would soon return to the Holy Land and would become a great people, envied by friend add foe alike. Such was the will of God and nothing could prevent this frQm happening. Palestipe wouki become a centre of science and industry, 'Akka and Haifa would grow into a single metropolis, and the desert itself would blooni2 As a medical doctor, Mu'ayyad was much interested in the Master's physical wellbeing, noting carefully His eating and working habits, and on one occasion giving 'Abdu'l-Baha a physical examination. The Master slept little and ate sparingly, His food consisting largely of bread, milk, cheese and herbs. Frequently He remained awake law at night, chanting in a low voice~ Listening outside the Master's room, the young doctor could make out only the words "0 my God and my Beloved", which were repeated again and again? 'Abdu'l-Baha's health was exceptionally good for a man of His age ~ ~ackgrotrnd. Years of prison, exile, and superhuman work had not sapped His strength. It is strange and thrillingtoreadDr. Mu'ayyad's matter-of-fact clinical report and to learn that the Master's hair was abundant and His eyes were so good that He seldom used eyeglasses. In spite of rather frequent head colds, His nose, throat, and ears were free of pathological changes. His teeth had no cavities, the heart and lungs were normal, as were His nervous reflexes. 'Abdu'l-Baha complained of occasional low ' Mtislimtraditions. 2 1-labib-i-Mu'ayyad, Khdtirdt-i-Habib (Tihr6n: 118 BE.), p. 53. [p144] 144 THE BAHA'I WORLD J'/ational Spiritual Assemblies formed Ridv an 1970 The National Spiritual Assembly of the Baha'is of Botswana (formerly Bechuanaland), Ri4vc~n, 1970; one member absent. The National Spiritual Assembly of the Baha'is of Dahomey, Togo ~nd Niger, Ridvan, 1970. The Hand of the Cause Jaldi Khdzeh is seen in the centre. Fourth from the right is Mr. Bahman Sddigzddih of the Northwestern western African Auxiliary Board. The National Spiritual Assembly of the Baha'is of Ghana, Rklvdn, 1970. The Hand of the Cause Jaldi Kheizeh is seen seated in the centre. The National Spiritual Assembly of the Baha'is of Guyana, Surinam and French Guiana, Ridvan, 1970. [p145] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 145 fevers but believed that these were caused by news of troubles in the Baha'i community. A bit of good news would quickly bring His temperature to normal. However, 'Abdu'l-Baha's physical strength and stamina were as nothing compared to the strength of His character and will. When the enemies plotted His downfall in 1908 and His life was in immediate danger, an opportunity presented itself to leave 'Akka aboard an Italian ship. Such a course of action was advocated by a group of friends who had consulted on the subject. Having heard them out, the Master replied: "No. This would not be good for the Cause of God." He refused to flee in the face of danger, thereby reaffirming His innocence of the wrongdoings of which His enemies had accused Him.' Like habib Mu'ayyad, YPnis KhAn-i-AfrPkhtih came to 'Akka as a young man. The trip from Persia was long and the route circuitous, taking him through Baku in Russian AdhirbdyjAn, Batumi on the Black Sea in Georgia, Constantinople, and Alexandria. From 1900 to 1904 he served 'Abdu'l-Baha as a translator and then, again like Mu'ayyad, was sent by the Master to study medicine in Beirut. Having become a doctor and travelled in Europe, he returned to Persia, his nine years of proximity to 'Abdu'l-Baha forever engraved on his memory. His Khdtirdt-i-Nuh-Sdlihy-i-'Akkd (Memor-ies of Nine Years in 'Akka) are outstanding. Though not as rich a collection of facts as Mirza Mabm6d's annals, nor as personal as Howard Colby Ives' confession, they surpass both in the power of observation, acuteness of analysis, and, most important, quality of expression. Yiinis Kh~in was a born writer whose art was formed under the influence of the Persian classics. Snatches of JjMiz, echoes of Ramf, add a literary dimension and grace absent from the writings of the others. Yet his style is free of that bane of modern Persian literature Ñ imitafiveness. The voice is cultivated but the song is fresh, the language almost colloquial and always vigorous and direct. In Yt'inis KhAn's memoirs, as in Mu'ayyad's, one reads of the coming of pilgrims, among them the distinguished French orientalist Hippolyte Dreyfus, Lua Getsinger, and Edith Sanderson. Yanis KhAn was present when 1 ibid., p. 153. 'Abdu'l-Baha resolved a number of problems posed to Him by Laura Clifford Barney. The Master's casual discourses were later published as Some Answered Questions, a book that has become a basic Baha'i text. The effect of 'Abdu'l-Baha on the visitors, YOnis Kh&n writes, was related to their own personalities, and the degree of their own spiritual development. The Master was the Sea, and those who immersed themselves received the most. The Sea was never the same. At times It was agitated and full of waves, at other times It was tranquil. True believers did not have to press for answers. 'Abdu'l-Baha answered their unasked questions and solved their unstated problems. Finally there were those who had reached the station exemplified by an illumined soul in a story: They asked a gnostic (driQ, "What do you desire of God?" He replied, "I desire of God that I might desire nothing."2 But whether asked or not, the Master constantly taught the virtues of tolerance, forbearance, and love. The Baha'is must not return evil for evil but must shower love on all. With great evocative power Yanis KhAn describes a mournful procession marching to the shrine of Baha'u'llah on a November day to commemorate the passing of God's Messenger. 'Abdu'l-Baha walked at the head, followed by the Baha'is, each carrying a lighted candle and a vial of rose perfume. At the shrine they sprinkled the perfume among the flowers, set the candles in the ground, and stood still while 'Abdu'l-Baha chanted the Tablet of Visitation. As a medical doctor, Y6nis KhAn like Mu'ayyad, records his observations of 'Abdu'l-Baha's physical condition. His findings are almost identical with those of Mu'ayyad, who was to examine the Master several years later. Again like Mu'ayyad Y6nis KMn reports that the Master worked long hours, slept little, and ate sparingly (mostly bread, olives, cheese, and seldom meat). Life at 'Akka and Haifa in the reign of 'Abdu'1-llamid was full of tension and danger. Palestine was a tinder box. Tribes fought each other. Crime was rampant. The streets of 'Akka were too narrow for bandits to roam free, but in Haifa they were a constant threat. Shots were heard every night but murderers were never apprehended. Whenever 'Abdu'l-Baha was in 2 Yiinis M2dn-i-Afrlikhtih, J(itdb-i-Khdtirdt-i-NuIzSdlihy-i-'Akkd (Tihr~n: 109 BE.), pp. 256 Ñ 257. [p146] 146 THE BAHA'I WORLD (Above) The inaugural Convention for the election of the National Spiritual Assembly of the Baha'is of Malawi, Ridvan, 1970. The Hand of the Cause Paul E. Haney is seen seated in the centre of the second row. The National Spiritual Assembly of the Baha'is of the Near East, Ri~1vdn, 1970. The National Spiritual Assembly of the Baha'is of Samoa, Ri~jvdn, 1970. The National Spiritual Assembly of the Baha'is of Tonga and the Cook Islands, Rklvdn, 1970. [p147] ANNIVERSARY OF TIlE PASSING OF 'ABDU'L-JIAIIA 147 Haifa, the Baha feared for His life and watched His movements. Frequently lie went to visit the poor alone at night, refusing an escort or even a lantern-carrier. However, at a distance a Baha'i would secretly watch His progress to the very door of His house. One night it was Yiinis Kh~n's turn to follow the Master. 'Abdu'l-Baha was returning home past midnight when in the dark three shots rang out from a side street. Having become inured to the sound of gunfire, Yflnis Ki2~n paid no attention to the first shot. The flash of the second shot sent him running toward the Master. . He had reached the intersection when the third shot was fired and saw two men running away. He was now no more than a step behind d the Master. 'Abdu'l-Baha walked on without t changing His pace or turning His head. His tread was firm and dignified. He had paid no attention to what had occurred but quietly murmured d prayers as He walked. At the gate of His house He acknowledged YPnis Kh~n's presence, , turning to him and bidding him goodbye e ("ft amdni'lkIh" Ñ under God's protection).1 ibid., p. 166. If 'Abdu'l-Baha's life was in danger, so were the lives of uncounted thousands of BahA'u% 11&h's followers in Persia. In the years after the Persian revolution of 1906 both the Constitu-tionalists tionalists and the reactionaries courted and attacked the Baha simultaneously. Each realized that the Baha'is were potentially a significant nificant force, yet each knew that religious fanaticism could be easily evoked against them. When the Baha refused to serve either, both groups turned against them. The reactionaries claimed that the Baha advocated the establishment lishment of a republic, while the Constitution-alists alists accused them of favouring despotism. The massacre of 1903 in Yazd was stifi fresh in all memories. One can imagine how 'Abdu'l-Baha Baha felt, contemplating the possibility of both sides uniting against the Baha'is and exterminating minating the entire community. It was under such circumstances, YPnis Kh~n reports, that 'Abdu'l-Baha insistently urged the Baha to stay out of politics, abstaining even from opening their lips on subjects that agitated the nation) His position may have been mis2 2 ibid., pp. 532 Ñ 533. The National Spiritual Assembly of the Baha'is of Upper West Africa, Ridvan, 1970. The National Spiritual Assembly of the Baha'is of Zake (formerly Congo! Kinsliasa), Ridvan, 1970. [p148] 148 THE BAHA'I WORLD National Spiritual Assemblies formed Ridvan 1971 The National Spiritual Assembly of the Baha'is of the Central African Republic, Ridvan, 197]. The National Spiritual Assembly of the Baha'is of Chad, Ridvan, 197]. The National Spiritual Assembly of the Baha'is of Congo (Brazzaville), and Gabon, Riq'vdn, 1971; one member absent. The Hand of the Cause 'All-Muhammad Varqd is seen seated second from the right. Seated third from the right is Mr. Oloro Epyeru of the Continental Board of Counsellors in Central and East Africa. The National Spiritual Assembly ol the Baha'is of Lesotho (formerly Basuto land), Ri4ivdn, 197]. [p149] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 149 understood by B. G. Browne, who criticized the uninvolvement of the Baha'is in Persian politics, but it saved countless lives, and perhaps prolonged the life of the Constitutional movement by dissociating it from the Baha'i Faith. "How poor is the world's workshop of words," complained a Russian poet. "Where does one find the fitting ones ?" Myron Phelps, looking at 'Abdu'l-Baha across an ocean which stands for more than geographic distance; Howard Colby Ives, finding personal rebirth in the service of the Servant; Mirza Ma1im~Xd-i-ZarqAnf systematically recording the details of the Master's journeys; Ijabib-i-Mu'ayyad and YPnis KIh6n-i-Afr6khtih, young physicians privileged to listen to His heartbeat Ñ they all tried their best to capture 'Abdu'l-Baha for posterity, but He would not be captured. In these profiles, in the long and short accounts, in chronicles and personal memoirs He remains forever the Mystery of God. One can imagine few tasks as difficult as that of writing a biography of 'Abdu'l-Baha. His life was long, active, varied, tense, dangerous, full of pain and joy. No one was closer to Baha'u'llah, and no one paid so high a price for his devotion. Paradox was part of His daily existence. He loved all men indiscriminately, yet had to suffer hatred and ingratitude. He travelled four continents, yet spent most of His life as a prisoner and an exile. He was the incarnation of kindness and humility, but also of majesty and power. His disciples called Him the Master, yet lie wanted no other title than 'Abdu'l-Baha (Servant of Baha) and prayed for grace to serve man, for selflessness and for martyrdom in God's path. Now, fifty years after His passing, Mr. ilasan M. Baha'i in his 'Abdu'l-Baha: The Centre of the Covenant of Baha'u'llah (George Ronald, London, 1971) has achieved a large measure of Success. It must be stated at the outset that Mr. Ba]yuzi's achievement is not unqualified. The writing is rather stiff and pale, with a number of stylistic infelicities that could have been eliminated by a good copy editor. The structure of the book is not fully satisfactory, for the first fifty years of 'Abdu'l-Baha's life are covered in some fifty pages, while His eight months in America are allotted 168 pages. Indeed, the book could have been subtitled" 'Abdu'l-Baha and the West". There is little here about the progress of the Faith in the East and the Master's continuous involvement with Baha'i communities in Burma, India, Persia, the Caucasus, and Central Asia. Of course, the author is aware of the problem. He faces it squarely at the beginning as well as at the end of his book: "No description," he writes, "can measure up to the theme of a life which transcended every barrier to its total fulfilment. It lies beyond the range of assessment because every event in the life of the Son of Baha'u'llah carries a major accent." Having registered one's objections, one must admit immediately that they are minor, and the merits of Mr. Balyuzi's book far outweigh its shortcomings. Despite the neglect of the first fifty years of His life, this is the most comprehensive, the richest, the most penetrating and the most scholarly life of 'Abdu'l-Baha yet produced. No future biographer will be able to ignore it either as a source of factual information or of wise interpretation. Mr. Balyuzi's perceptions are clear, his judgements true, his love of the Master evident on every page. Shortsighted critics will cavil and accuse him of a lack of objectivity. If by objectiVity is meant indifference, Mr. Baha'i is guilty for he, as a Baha, cannot be indifferent. If, however, objectivity is to be understood as honesty and fairness, he is scrupulously objective. His work is not based on extensive research in archives and unpublished sources. It is rather a gathering and ordering of already available data. Mr. Ba]yuzi, however, deserves praise for the manner in which the data have been arranged. He uses several well known Persian sources inaccessible in the West. Those who read English will now learn many of the facts contained in the memoirs of luAu Mirza ~aydar 'All, Dr. Ydnis KhAn-i-Afrflkhtih, Dr. Ijabib-i-Mu'ayyad, and in the chronicle of Mimi MahmPd-i-Zarqani. In addition to these, Mr. Baha'i uses extensively the Writings of 'Abdu'l-Baha, themselves a veritable mine of biographical information, as well as the writings of Shoghi Effendi whose understanding and appreciation of the Master will never be equaled. Finally, he puts to excellent use the Star of the West, the venerable predecessor of the American Baha'i News. [p150] 150 THE BAHA'I WORLD The National Spiritual Assembly of the Baha'is of Ivory Coast, Mali and Upper Volta, Ri4vdn, 1971; one member absent. Seen seated in the centre is the If and of the Cause Abdu'l-Baha Rabiyyih Khdnum. Seated second from the left is Mr. Ijusayn Ardikdni of the Continental Board of Counsellors in Northwestern Africa. The National Spiritual Assembly of the Baha'is of the South West Pacific Ocean, Rkiv~n, 1971. The National Spiritual Assembly of the Baha'is of Sudan, Ridvan, 1971. The National Spiritual Assembly of the Baha'is of Trinidad and Tobago, Rklvtin, 1971. [p151] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 151 The book consists of three parts, each subdivided d into chapters. Part One, "Youth, Imprisonment, and Freedom", is the~ most fascinating for it deals with the less known period of Abdu'l-Baha's life. His greatness becomes s palpable to the reader who observes the Master emerging from the shadow of Baha'u'llah h after His passing in 1892. There follow the dark years of trial, embittered by conflict and betrayal within 'Abdu'l-Baha's own family. Some Baha find the topic of the defection of Mirza Mubammad-'Ali, the brother of'Abdu'1-BahA, , too painful for mention. Mr. Baha'i does not shrink from recounting the latter's malefactions. . Painful as it may be, the existence of evil growing in the shadow of good must be exposed to view and allowed to teach its inexorable lessons. The contents of Parts Two and Three, entitled d respectively "America from Coast to Coast" and "Europe and the Closing Years", are more familiar, though the chapters on the war years and the last years of 'Abdu'l-Baha's ministry contain some material unknown in the West. It is impossible in a brief review to convey the flavour of Mr. Balyuzi's book. Absorbing from its first page, it holds one's attention to the end. It tells many old stories of 'Abdu'l-Baha that the Baha'is love to hear again and again but adds several new ones. Whether familiar or not, each story provides a fresh insight into the character of 'Abdu'l-Baha In some instances the aUthor tantalizes the reader by referring to "another witness" and withholding the name. In other instances he records anecdotes he heard from the witnesses themselves, thus increasing the reader's sense of the reality of 'Abdu'l-Baha's Baha'is presence. Mr. Balyuzi's book will be widely read and used as a text in Baha study groups and summer mer schools and will occupy a place of honour in the growing literature on 'Abdu'l-Baha. National Spiritual Assemblies formed Ridvan '972 The National Spiritual Assembly of the Baha'is of Afghanistan, Ridvan, 1972. The National Spiritual Assembly of the Baha'is of the Arabian Peninsula, Rigvdn, 1972; two members absent. [p152] 152 THE BAHA'I WORLD 7. THE SIGNIFICANCE OF THE FORMATIVE AGE B~ Snocnn EFFENDI IN directing the attention of the Baha'is of the world to the significance of the passing of 'Abdu'l-Baha "an event which signalized at once the end of the Historic Age of our Faith, the opening of the Formative Age and the birth of the Administrative Order, the nucleus and pattern of the World Order of Baha'u'llah"' the Universal House of Justice called upon all National Spiritual Assemblies "to formulate and implement plans designed to educate the friends everywhere in their understanding of the significance of the Formative Age of our Faith", and "as an aid to this programme" distributed a compilation of extracts from the writings of Shoghi Effendi on this general theme, from which the following have been selected: Out of the pangs of anguish which His bereaved followers have suffered, amid the heat and dust which the attacks launched by a sleepless enemy had precipitated, theAdministration of Baha'u'llah's invincible Faith was born. The potent energies released through the ascension of the Centre of His Covenant crystallized into this supreme, this infallible Organ for the accomplishment of a Divine Purpose. The Will and Testament of 'Abdu'l-Baha unveiled its character, reaffirmed its basis, supplemented its principles, asserted its indispensability, and enumerated its chief institutions. "America and the Most Great Peace" Ñ April 21, 1933 The World Order of Bahd'u' lid/i Ñ p. 89 With 'Abdu'l-Baha's ascension, and more particularly with the passing of ills well-beloved and illustrious sister the Most Exalted Leaf Ñ the last survivor of a glorious and heroic age Ñ there draws to a close the first and most moving chapter of Baha'i history, marking the conclusion of the Primitive, the Apostolic Age of the Faith of Baha'u'llah. It was 'Abdu'l-Baha Who, through the provisions of His weighty Will and Testament, has forged the vital link which must for ever connect the age that has just expired with the one we now live in Ñ 1 The Universal House of Justice, letter dated April 15, 1971. the Transitional and Formative period of the Faith Ñ a stage that must in the fullness of time reach its blossom and yield its fruit in the exploits and triumphs that are to herald the Golden Age of the Revelation of Baha'u'llah. Dearly-beloved friends! The onrushing forces so miraculously released through the agency of two independent and swiftly successive Manifestations are now under our very eyes and through the care of the chosen stewards of a far-flung Faith being gradually mQstered and disciplined. They are slowly crystallizing into institutions that will come to be regarded as the hallmark and glory of the age we are called upon to establish and by our deeds immortalize. For upon our presentday efforts, and above all upon the extent to which we strive to remodel our lives after the pattern of sublime heroism associated with those gone before us, must depend the efficacy of the instruments we now fashion Ñ instruments that must erect the structure of that blissful Commonwealth which must signalize the Golden Age of our Faith. "Dispensation of Baha'u'llah" Ñ February 8, 1934 The World Order of Baha'u'llah Ñ p. 98 'Abdu'l-Baha, Who incarnates an institution for which we can find no parallel whatsoever in any of the world's recognized religious systems, may be said to have closed the Age to which He Himself belonged and opened the one in which we are now labouring. His Will and Testament should thus be regarded as the perpetual, the indissoluble link which the mind of Him Who is the Mystery of God has conceived in order to insure the continuity of the three ages that constitute the component parts of the Baha'i Dispensation. The period in which the seed of the Faith had been slowly germinating is thus intertwined both with the one which must witness its efflorescence and the subsequent age in which that seed will have •finally yielded its golden fruit. The creative energies released by the Law of Baha'u'llah, permeating and evolving within the mind of 'Abdu'l-Baha, have, by their [p153] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 153 K / The National Spiritual Assembly of the Baha'is of Iceland, Rijvdn, 1972. The Hand of the Cause Enoch Olinga is seen in the front row, centre. The National Spiritual Assembly of the Baha'is of Bangladesh (formerly East Pakistan), Ridvan, 1972. The National Spiritual Assembly of the Baha'is of the Republic of Ireland, Ridvan, 1972. The National Spiritual Assembly of the Baha'is of the Malagasy Republic (Madagascar), Ridvan, 1972. [p154] 154 THE BAHA'I WORLD very impact and close interaction, given birth to an Instrument which may be viewed as the Charter of the New World Order which is at once the glory and the promise of this most great Dispensation. The Will may thus be acclaimed as the inevitable offspring resulting from that mystid intercourse between Him Who communicated the generating influence of His divine Purpose and the One Who was its vehicle and chosen recipient. Being the Child of the Covenant Ñ the Heir of both the Originator and the Interpreter of the Law of God Ñ the Will and Testament of 'Abdu'l-Baha can no more be divorced from Him Who supplied the original and motivating impulse than from the One Who ultimately conceived it. Baha'u'llah's inscrutable purpose, we must ever bear in mind, has been so thoroughly infused into the conduct of 'Abdu'l-Baha, and their motives have been so closely wedded together, that the mere attempt to dissociate the teachings of the former from any system which the ideal Exemplar of those same teachings has established would amount to a repudiation of one of the most sacred and basic truths of the Faith. The Administrative Order, which ever since 'Abdu'l-Baha's ascension has evolved and is taking shape under our very eyes in no fewer than forty countries of the world, may be considered as the framework of the Will itself, the inviolable stronghold wherein this newborn child is being nurtured and developed. This Administrative Order, as it expands and consolidates itself, will no doubt manifest the potentialities and reveal the full implications of this momentous Document Ñ this most remarkable expression of the Will of One of the most remarkable Figures of the Dispensation of Baha'u'llah. It will, as its component parts, its organic institutions, begin to function with efficiency and vigour, assert its claim and demonstrate its capacity to be regarded not only as the nucleus but the very pattern of the New World Order destined to embrace in the fullness of time the whole of mankind. "Dispensation of Baha'u'llah" Ñ February 8, 1934 The World Order of Baha'u'llah Ñ pp. 143 Ñ 144 Dearly-beloved friends: Though the Revelation of Baha'u'llah has been delivered, the World Order which such a Revelation must needs beget is as yet unborn. Though the Heroic Age of His Faith is passed, the creative energies which that Age has released have not as yet crystallized into that world society which, in the fullness of time, is to mirror forth the brightness of His glory. Though the framework of His Administrative Order has been erected, and the Formative Period of the Baha'i Era has begun, yet the promised Kingdom into which the seed of His institutions must ripen remains as yet uninaugurated... The heights, Baha'u'llah Himself testifies, which, through the most gracious favour of God, mortal man can attain in this Day are as yet unrevealed to his sight. The world of being hatli never had, nor doth it yet possess, the capacity for such a revelation. The day, however, is approaching when the potentialities of so great a favour will, by virtue of His behest, be manifested unto men. For the revelation of so great a favour a period of intense turmoil and widespread suffering would seem to be indispensable. Resplendent as has been the Age that has witnessed the inception of the Mission with which Baha'u'llah has been entrusted, the interval which must elapse ere that Age yields its choicest fruit must, it is becoming increasingly apparent, be overshadowed by such moral and social gloom as can alone prepare an unrepentant humanity for the prize she is destined to inherit. As we view the world around us, we are compelled to observe the manifold evidences of that universal fermentation which, in every continent of the globe and in every department of human life, be it religious, social, economic or political, is purging and reshaping humanity in anticipation of the Day when the wholeness of the human race will have been recognized and its unity established. A twofold process, however, can be distinguished, each tending, in its own way and with an accelerated momentum, to bring to a climax the forces that are transforming the face of our planet. The first is essentially an integrating process, while the second is fundamentally disruptive. The former, as it steadily evolves, unfolds a System which may well serve as a pattern for that world polity towards which a strangely-disordered world is continually advancing; while the latter, as its disintegrating influence deepens, tends to tear down, with increasing violence, the anti [p155] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 155 The National Spiritual Assembly of the Baha'is of Nepal, Rklvdn, 1972. The National Spiritual Assembly of the Baha'is of the North West Pacific Ocean, Ridvan, 1972. The Hand of the Cause H. Collis Featherstone is seen in the back row, third from the left. Also in the back row, first on the left, is the representative of the National Spiritual Assembly of the Hawaiian Islands, Mr. Katsugi Tamanaha. The National Spiritual Assembly of the Baha'is of Puerto Rico, Ridvan, 1972. The National Spiritual Assembly of the Baha'is of R~union, Ri4vdn, 1972. (~ ~ [p156] 156 THE BAHA'I WORLD quated barriers that seek to block humanity's progress towards its destined goal. The constructive process stands associated with the nascent Faith of Baha'u'llah, and is the harbinger of the New World Order that Faith must erelong establish. The destructive forces that characterize the other should be identified with a civilization that has refused to answer to the expectation of a new age, and is consequently falling into chaos and decline. A titanic, a spiritual struggle, unparalleled in its magnitude yet unspeakably glorious in its ultimate consequences, is being waged as a re-suit of these opposing tendencies, in this age of transition through which the organized community of the followers of Baha'u'llah and mankind as a whole are passing. "The Unfoldment of World Civilization" Ñ March 11, 1936 The World Order of Baha'u'llah Ñ pp. 168 Ñ 171 The first seventy-seven years of the preceding century, constituting the Apostolic and Heroic Age of our Faith, fell into three distinct epochs, of nine, of thirty-nine and of twenty-nine years' duration, associated respectively with the BThI Dispensation and the ministries of Baha'u'llah and of 'Abdu'l-Baha. This Primitive Age of the Baha Fra, unapproached in spiritual fecundity by any period associated with the mission of the Founder of any previous Dispensation, was impregnated, from its inception to its termination, with the creative energies generated through the advent of two independent Manifestations and the estabIish~ ment of a Covenant unique in the spiritual annals of mankind. The last twenty-three years of that same century coincided with the first epoch of the second, the Iron and Fdrmative, Age of the Dispensation of Baha'u'llah Ñ the first of a series of epochs which must precede the inception of the last and Golden Age of that Dispensation Ñ a Dispensation which, as the Author of the Faith has Himself categorically asserted, must extend over a period of no less than one thousan4 years, and which will constitute the first stage in a series of Dispensations, to be established by future Manifestations, all deriving their inspiration from the Author of the Baha Revelation, and destined to last, in their aggregate, no less than five thousand centuries. During this Formative Age of the Faith, and in the course of present and succeeding epochs, the last and crowning stage in the erection of the framework of the Administrative Order of the Faith of Baha'u'llah Ñ the election of the Universal House of Justice Ñ will have been completed, the Kitab-i-Aqdas, the Mother-Book of His Revelation, will have been codified and its laws promulgated, the Lesser Peace will have been established, the unity of mankind will have been achieved and its maturity attained, the Plan conceived by 'Abdu'l-Baha will have been executed, the emancipation of the Faith from the fetters of religious orthodoxy will have been effected, and its independent religious status will have been universally recognized, whilst in the course of the Golden Age, destined to consummate the Dispensation itself, the banner of the Most Great Peace, promised by its Author, will have been unfurled, the World Baha'i Commonwealth will have emerged in the plenitude of its power and splendour, and the birth and efflorescence of a world civilization, the child of that Peace, will have conferred its inestimable blessings upon all mankind. "Challenging Requirements of the Present Hour" Ñ June 5,1947 Citadel of Faith Ñ pp. 5 Ñ 6 [p157] ANNIVERSARY OF THE PASSING OF 'ABDU'L-BAHA 157 The National Spiritual Assembly of the Baha'is of Rwanda, Rig' vcin, 1972. The Hand of the Cause Adelbert Miihlschlegel is seen in the front row, second from the right. The National Spiritual Assembly of the Baha'is of Seychelles, Rig'vdn, 1972. The Hand of the Cause Adelbert MiThisehiegel is seen seated in the centre. Mr. S. Appa of the Continental Board of Counsellors in Southern Africa is seen to the right. In the back row, second from the left, is the representative of the National Spiritual Assembly of the Indian Ocean, Mr. P. Sauboorah. OF SINCAPORE A RIL 2 I97~ The National Spiritual Assembly of the Baha'is of Singapore, Rklvdn, 1972. Seen seated in the front row, holding The Greatest Name, is the Hand of the Cause Jakd Khcizeh and (left to right) Mrs. Shirin Fozdar, Auxiliary Board member, Mr. K. Payman, Mr. Yan Kee Leong and Dr. Ghellie Sundram, members of the Continental Board of Counsellors in Southeastern Asia. The National Spiritual Assembly of the Baha'is of the Windward Islands, Ri4vdn, 1972. [p158] 158 THE BAHA'I WORLD Bronze plaque marking the resting place of Mirza Mihdi, the Purest Branch, (5 Ñ 27 of the Baha'i Era, 1848 Ñ 18 70), in monument gardens, Mt. Carmel, Haifa. [p159] THE CENTENARY OF THE PASSING OF MIRZA MIHDI, THE PUREST BRANCH '848 Ñ 1870 ~. THE TESTIMONY OF BAHA'U'LLAH "A T this very moment, My son is being washed before My face, after Our having sacrificed him in the Most Great Prison. Thereat have the dwellers of the Abhd Tabernacle wept with a great weeping, and such as have suffered imprisonment with this Youth in the path of God, the Lord of the promised Day, lamented. Under such conditions My Pen hath not been prevented from remembering its Lord; the Lord of all nations. It summoneth the people unto God~ the Almighty, the All-Bountiful. This is the day whereon he that was created of the light of Baha has suffered martyrdom, at a time when he lay iniprisonedat the hands of his enemies. "Upon thee, 0 Branch of God! be the remembrance of God and His praise, and the praise of all that dwell in the Realms of Immortality and of all the denizens of the Kingdom of Names. Happy art thou in that thou hast been faithful to the Covenant of God and His Testament, until Thou didst sacrifice thyself before the face of thy Lord, the Almighty, the Unconstrained. Thou, in truth, hast been wronged, and to this testi-fieth the Beauty of Him, the Self-Subsisting. Thou didst, in the first days of thy life, bear that which hat/i caused all things to groan, and made every pillar to tremble. Happy is the one that rernembereth thee, and draweth nigh, through thee, unto God, the Creator ~f the Morn." "Glorified art Thou, 0 Lord my God! Thou seest me in the hands of Mine enemies, and My son bloodstained before Thy face, 0 Thou in Whose hands is the kingdom of all names. I have, 0 my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened and alithat dwell on earth be united." "Blessed art thou, and blessed he that turneth unto thee, and visiteth thy grave, and draweth nigh, through thee, unto God, the Lord of all that was and shall be... I test ifi' that thou didst return in meekness unto thine abode. Great is thy blessedness and the blessedness of them that hold ffist unto the hem of thy outspread robe. Thou art, verily, the trust of God and His treasure in this land. Ere long will God reveal through thee that ivhich He hath desired. He, verily, is the Truth, the Knower of things unseen. When thou wast laid to rest in the earth, the earth itself trembled in its longing to meet thee. Thus hath it been decreed, and yet the people perceive not. Were We to recount the mysteries of thine ascension, they that are asleep would awaken, and all beings would be set ablaze with the lire of the remembrance of My Name, the Mighty, the Loving." 2. THE TESTIMONY OF SHOGHI EFFENDI ''17o the galling weight brought from Tihnin to of these tribulations was Baghd~id to join His father now added the bitter after His return from grief of a sudden tragedy Ñ theSu1aym~niyyih. He was premature loss of the pacing the roof of the noble, the pious Mirza barracks in the twilight, Mibdi, the Purest Branch, one evening, wrapped 'Abdu'l-Baha's twenty-two in his customary devotions, year old brother, an amanuensiswhen he fell through of Baha'u'llah and a companionthe unguarded skylight of His exile from the onto a wooden crate, standing days when, as a child, on the floor beneath, he was which pierced 159 [p160] 160 THE ~AHA I WORLD his ribs, and caused twenty-two hours later, his death, on the 23rd of Rabi'u'1-Avval 1287 A.H. (June 23, 1870). His dying supplication to a grieving Father was that his life might be accepted as a ransom for those who were prevented from attaining the presence of their Beloved. "In a highly significant prayer, revealed by Baha'u'llah in memory of His son Ñ a prayer that exalts his death to the rank of those great acts of atonement associated with Abraham's intended sacrifice of His son, with the crucifixion of Jesus Christ and the martyrdom of the Im~m Ijusayn Ñ we read the following: 'I have, 0 my Lord, offered up that which Thou hast given Me, that Thy servants may be quickened, and all that dwell on earth be united.' And, likewise, these prophetic words, addressed to His martyred son: 'Thou art the Trust of God and His Treasure in this Land. Ere long will God reveal through thee that which He hath desired.' "After he had been washed in the presence of Baha'u'llah, he 'that was created of the light of Baha', to whose 'meekness' the Supreme Pen had testified, and of the ~mysteries' of whose ascension that same Pen had made mention, was borne forth, escorted by the fortress guards, and laid to rest, beyond the city walls, in a spot adjacent to the shrine of Nabi S~1iI~, from whence, seventy years later, his remains, simultaneously with those of his illustrious mother, were to be translated to the slopes of Mt. Carmel, in the precincts of the grave of his sister, and under the shadow of the BTh's holy sepulchre." (God Passes By, pp. 188 Ñ 189.) "And lastly, there should be mentioned, as a further evidence of the blessings flowing from the Divine Plan, the transfer, a few years later, to that same hallowed spot, after a separation in death of above half a century, and notwithstanding the protests voiced by the brother and lieutenant of the arch-breaker of Baha'u'llah's Covenant, of the remains of the Purest Branch, the Martyred son of Baha'u'llah, 'created of the light of Baha', the 'Trust of God' and His 'Treasure' in the Lloiy Land, and offered up by his Father as a 'ransom' for the regeneration of the world and the unification of its peoples." (God Passes By, pp. 347 Ñ 348.) "The Purest Branch, the martyred son, the companion, and amanuensis of Baha'u'llah, that pious and holy youth, who in the darkest days of Baha'u'llah's incarceration in the barracks of 'Akka entreated, on his deathbed, his Father to accept him as a ransom for those of His loved ones who yearned for, but were unable to attain, His presence, and the saintly mother of 'Abdu'l-Baha, surnamed Navv~b by Baha'u'llah, and the first recipient of the honoured and familiar title of 'the Most Exalted Leaf', separated in death above half a century, and forced to suffer the humiliation of an alien burial-ground, are now at long last reunited with the Greatest Holy Leaf 1 with whom they had so abundantly shared the tribulations of one of the most distressing episodes of the Heroic Age of the Faith of Baha'u'llah." (Messages to America 1932 Ñ 1946, p. 31.) "The conjunction of these three resting-places, under the shadow of the B~~b's own Tomb, embosomed in the heart of Carmel, facing the snow-white city across the bay of 'Akka, the Qiblih of the Baha'i world, set in a garden of exquisite beauty, reinforces, if we would correctly estimate its significance, the spiritual potencies of a spot, designated by Baha'u'llah Himself the seat of God's throne. It marks, too, a further milestone in the road leading eventually to the establishment of that permanent world Administrative Centre of the future Baha'i Commonwealth, destined never to be separated from, and to function in the proximity of, the Spiritual Centre of that Faith, in a land already revered and held sacred alike by the adherents of three of the world's outstanding religious systems." (God Passes By.) "For such as might undertake, in the days to come, the meritorious and highly enviable pilgrimage to these blessed shrines, as well as for the benefit of the less privileged who, aware of the greatness of their virtue and the preeminence of their lineage, desire to commune with their spirits, and to strive to acquire an added insight into the glory of their position, and to follow in their footsteps, let these testimonies written by Baha'u'llah and 'Abdu'l-Baha be their inspiration and guidance in their noble quest." (Guidance Ibr Today and Tomorrow, p. 72.) 1 Baha'i KMnum, "well-beloved" sister of 'Abdu'l-Baha See "In Memoriam", The Baha'i World, vol. v, pp. 169 Ñ 188. [p161] CENTENARY OF THE PASSING OF MIRZA MIND! MIRZA MINDI The Purest Branch [p162] 162 THE BAHA'I WORLD The Shrines of the Purest Branch and his mother, Navvdb, decorated for the commemoration of the centenary of the passing of Mirza Mihdi, June 23, 1970. 3. THE MESSAGE OF THE UNIVERSAL HOUSE OF JUSTICE Ñ A CALL FOR PRAYER ON March 25, 1970, the Universal House of Justice addressed the following message to all National Spiritual Assemblies: In commemoration of the centenary of the martyrdom of the Purest Branch, which falls on June 23, 1970, we call upon the Baha'is of the world to unite in prayer for "the regeneration of the world and the unification of its peoples." During those days one hundred years ago Baha'u'llah was enduring His imprisonment in the Barracks of 'Akka. Upon the tribulations which weighed Him down was heaped the fatal accident which befell His young son, His companion and amanuensis, Mirza Mihdf, the Purest Branch, whose dying supplication to his Father was to accept his life "as a ransom for those of His loved ones who yearned for but were unable to attain His presence." In a Tablet revealed in that grievous hour Baha'u'llah sorrows that This is the day whereon he that was created of the light of Baha has suffered martyrdom, at a time when he lay imprisoned at the hands of his enemies. Yet He makes clear that the youth's passing has a far profounder meaning than His acceptance of the simple request, declaring that Thou art, verily, the trust of God and His treasure in this land. Ere long will God reveal through thee that which He hatli desired, In a prayer revealed for Vhs son He proclaims the purpose underlying the tragedy: I have, 0 my Lord, offered up that which Thou host given Me, that Thy servants may be quickened, and all that dwell on earth be united. Thus upon a youth of consummate devotion who demonstrated such beauty of spirit, and total dedication was conferred a unique station in the Cause of God. [p163] CENTENARY OF THE PASSING OF MIRZA MIRDI163 In your recalling the bereavement of Baha'u'llah upon the loss of His loved son, and han-ouring a highly significant event in the Faith, we leave it to the discretion of the Assemblies whether they choose to hold special gatherings of prayer. In the Holy Land at the World Centre on Mt. Carmel there will be an observance at the grave of Mirza Mihdi, at which time his pure example and sacrifice for all mankind will be remembered through the words of his glorious Father. ~. THE COMMEMORATION AT THE WORLD CENTRE ON the morning of June 23, 1970, the hundredth anniversary of the tragic death of Mirza Mihcli, the Purest Branch, the Hand of the Cause Paul Haney, and members of the Universal House of Justice, gathered at the barracks in the prison city of 'Aklai to offer prayers in the cell which Baha'u'llah had occupied for two years, two months and five days following His arrival in 'Akka in 1868. The scene of the martyrdom was also visited and a prayer chanted there. Immediately afterwards the party proceeded to Baha where they joined others serving at the World Centre and approximately eighty pilgrims who came from many countries. All walked around the Ijaram-i-Aqdas and down the path to the Shrine of Baha'u'llah where the Tablet of Visitation was recited. Towards sunset the friends assembled on Mt. Carmel at the twin monuments of the Purest Branch and his saintly mother, NavvTh, to conclude the programme commemorating the centenary of the martyrdom. Prayers and verses appropriate to the occasion were read and chanted. Thus at the spiritual heart of the Baha world was honoured the memory of a blessed youth whose life was offered up for the quickening of the spirits of the servants of Baha'u'llah and hastening of the unity and promised redemption of mankind. [p164] [p165] PART THREE INTERNATIONAL SURVEY OF CURRENT BAHA'I ACTIVITIES 1968 Ñ 1973 [p166] [p167] INTERNATIONAL SURVEY OF CURRENT BAHA'I ACTIVITIES 1968 Ñ 1973 "This flow [of reinforcements], moreover, will presage and hasten the advent of the day which, as prophesied by 'Abdu'l-Baha, will witness the entry by troops of peoples of divers nations and races into the Baha'i world Ñ a day which, viewed in its proper perspective, will be the prelude to that long-awaited hour when a mass conversion on the part of these same nations and races, and as a direct result of a chain of events, momentous and possibly catastrophic in nature, and which cannot as yet be even dimly visualized, will suddenly revolutionize the fortunes of the Faith, derange the equilibrium of the world, and reinforce a thousandfold the numerical strength as well as the material power and the spiritual authority of the Faith of Baha'u'llah." Shoghi Effendi THE last five years of of Local Spiritual Assemblies the Nine Year Plan were and nearly doubling the characterized by unprecedentednumber of National Assemblies during proclamation of the Faith,the course of the Nine a tremendous increase Year Plan. The Baha'i in the activities of BahA'iworld was poised for youth, the horizontal expansiona hard won victory celebration of the worldwide Baha'i as it observed the one community to the remotest hundredth anniversary parts of the earth, and of the Revelation of the beginnings of the Baha'u'llah's Most Floiy vertical expansion (i.e. Book (Kitab-i-Aqdas) a vast increase in numbers)during the closing days of that same community alludedof the Nine Year Plan. to by Shoghi Fifendi Two significant events in his letter to the Americanfurther highlighted the believers dated July importance of this five 18, 1953.' year period in the annals Mass teaching and "entry of Baha'i history: the by troops", witnessed dedication of the Panama earlier in such places House of Worship, the as India, Indonesia, Mother Temple of Latin the Philippines and Bolivia,America, and the public were now spreading to declaration of the first many other parts of the reigning monarch to embrace world, resulting in a the Teachings of Baha'u'llah more than sixfold increase2 H. H. Malietoa Tanumafihi in the number of Baha II, Head of State of Western centres, trebling the Samoa. Seep. 180. number 167 'Cited above. Shoghi Effendi, Citadel of Faith, p. 117. [p168] THE BAHA'I WORLD 16465 1953 1963 1968 1973 [p169] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 169 i. THE WORLD CENTRE The growth of the Faith throughout the world must necessarily be reflected at its World Centre Ñ a "Centre" which may be regarded as the very heart of the planet itself Thus when, on June 7, 1972, the Universal House of Justice announced that a building for its permanent seat would soon be erected above the Arc on the slopes of Mount Carmel a further evidence of the worldwide development of the Faith was at hand. At Ridvan, 1973, on the occasion of the third International Convention, the delegates from the Ibur corners of the planet would stand on this sacred ground and rededicate it to its holy purpose. THREE historic cables announcing important World Centre victories were sent to the Baha world during the closing five months of the Nine Year Plan: WITH GRATEFUL JOYOUS HEARTS ANNOUNCE ENTIRE BAHA WORLD ADOPTION PROFOUNDLY SIGNIFICANT STEP IN UNFOLDMENT MISSION SUPREME ORGAN BAHAI WORLD COMMONWEALTH THROUGH FORMULATION CONSTITUTION UNIVERSAL HOUSE JUSTICE STOP AFTER OFFERING HUMBLE PRAYERS GRATITUDE ON DAY COVENANT AT THR[E SACRED THRESHOLDS BAHA HAifA MEMBERS GATHERED COUNCIL CHAMBER PRECINCTS HOUSE BLESSED MASTER APPENDED THEIR SIGNATURES FIXED SEAL ON INSTRUMENT ENVISAGED WRITINGS BELOVED GUARDIAN HAILED BY HIM AS MOST GREAT LAW 1~AITH BAHA'U'LLAH STOP FULLY ASSURED MEASURE JUST TAKEN WILL FURTHER REINFORCE TIES BINDING WORLD CENTRE TO NATIONAL LOCAL COMMUNITIES THROUGHOUT WORLD RELEASE FRESH ENERGIES INCREASE ENTHUSIASM CONflDENCE VALIANT WORKERS HIS DIVINE VINEYARD LABOURING ASSIDUOUSLY BRING MANKIND UNDER SHELTER HIS ALL GLORIOUS COVENANT.1 26 November 1972 JOYFULLY ANNOUNCE COMPLETION SYNOPSIS CODIFICATION KITAB-I-AQDAS FOR PUBLICATION RIDVAN SYNCHRONIZING CELEBRATION HUNDREDTH ANNIVERSARY REVELATION MOST HOLY BOOK FULFILLING WORLD CENTRE GOAL NINE YEAR PLAN STOP CONFIDENT RELEASE THIS PUBLICATION ENVISAGED BY BELOVED GUARDIAN AND WHOSE MAIN FEATURES HE OUTLINED WILL CONSTITUTE ANOTHER SIGNIFICANT STEP PATH LEADING BAHA COMMUNITY See p. 555 for full text of the Constitution of the Universal House of Justice. FULL MATURITY ESTABLISHMENT WORLD ORDER BAHAULLAB 2 19 January 1973 OCCASION NAWRUZ 130 JOYOUSLY ANNOUNCE BAHAI WORLD ACQUISITION BY PURCHASE MANSION MAZRAIH RESULT SEVERAL YEARS PATIENT PERSISTENT DETERMINED NEGOTIATIONS THEREBY ADDING TO BAHAI FN-DOWMENTS HOLY LAND FIRST RESIDENCE BAHA'U'LLAH AFTER NINE YEARS SPENT WALLED PRISON CITY AKKA STOP CONTROL THIS HOLY SITE REACQUIRED BY BELOVED GUARDIAN AFTER LAPSE MORE THAN FIFTY YEARS WHEN HE SECURED LEASE MANSION 1950 EXTENDED TO PRESENT TIMP STOP PURCHASE INCLUDES LAND AREA APPROXIMATING TWENTYFOUR THOUSAND SQUARE METRES HIGHLY SUITABLE EXTENSION GARDENS CULTIVATION STOP OFFERING PRAYER THANKSGIVING SACRED THRESHOLD THIS GREATLY CHERISHED BOUNTY.3 15 March 1973 The first two of these cables announced the completion of two important World Centre goals; the third recorded one of the many supplementary achievements of the Plan. A summary of other World Centre achievements follows: DEVELOPMENT OF THE INSTITUTION OF THE HANDS OF THE CAUSE OF GOD At the end of October and early in November, 1964, the Universal House of Justice consulted with the Body of the Hands of the Cause of God and, after considering their views 2 See p. 7 for text of passages translated by Shoghi Effendi. See p. 170 for photograph. [p170] 170 THE BANA I WORLD A view of the Mansion of Mazra'ilz where Baha'u'llah spent approximately 2 years (circa 1877 Ñ 1879) after leaving the prison city of 'Akka. Seen in the background is part of the property surrounding the mansion. This extension was acquired in March, 1973. and recommendations, and studying the Sacred Texts, concluded that under the circumstances there is no way to appoint, or to legislate to make it possible to appoint Hands of the Cause of God. Accordingly, interim arrangements were made for the Hands of the Cause, with the assistance of their Auxiliary Boards, to carry out their functions of protection and propagation pending future developments. Following the second International Convention in 1968 the Universal House of Justice 6onsulted further with the Body of the Hands of the Cause of God and, after carefully considering their views and the relevant Texts, decided in June, 1968, to appoint eleven Continental Boards of Counsellors, three each for Africa, the Americas and Asia and one each for Australasia and Europe, to ensure the extension into the future of the functions of protection and propagation conferred upon the Hands of the Cause in the Sacred Texts.' The Hands of the Cause of God, freed from administrative 'See p. 611 for texts of communications announcing the establishment of the Continental Boards of Counsellors. duties in relation to the Auxiliary Boards, were thus enabled to discharge their appointed functions on a world scale and to operate individually in direct relationship to the Universal House of Justice. The Hands of the Cause Residing in the Holy Land, in addition to serving as liaison between the Continental Boards of Counsellors and the Universal House of Justice, were asked to assist the Universal House of Justice in the establishment of the International Teaching Centre in the Holy Land foreshadowed in the writings of the beloved Guardian. The Continental Boards of Counsellors were instructed to operate in a manner similar to that set forth by Shoghi Effendi for the Hands of the Cause, and their particular attention was drawn to the Guardian's letter of 4 June 1957. They were charged to work in close collaboration with the Hands of the Cause, to welcome them to their meetings and to share information with the Hands of the Cause residing in, or visiting, their respective areas. Authority for expulsion and reinstatement continued to be exercised by the Hands of the Cause, subject in [p171] INTERNATIONAL SURVEY OF HAHA'i ACTIVITIES 171 each instance to the approval of the Universal House of Justice. In addition to appointing and directing the members of their respective Auxiliary Boards, the Continental Boards of Counsellors were authorized to administer their respective Continental Funds, and a member of each Board was appointed Trustee, In 1969 the number of Counsellors was raised from thirty-six to thirty-eight and in 1970 to forty-one. The number of Auxiliary Board members was increased from seventy-two to 135 in 1964, and by a further forty-five at RiQvTh, 1970, bringing the total number of members of Auxiliary Boards to fifty-four for protection and 126 for propagation. The members of the eleven Continental Boards of Counsellors have served the Faith with distinction, devotion and in a spirit of loving self-sacrifice. They have ably assisted in bearing the responsibilities resting on the Hands of the Cause of God in the fields of protection and propagation and have demonstrated by their labours that the objective envisioned in this goal of the Nine Year Plan has been attained. The contribution of the Hands of the Cause themselves has been greatly enlarged. Many embarked on extensive journeys to remote parts of the world, lending their distinguished services to struggling national Baha'i communities labouring to win their respective goals. They have undertaken special missions for the Universal House of Justice, including serving as its official respresentatives at conferences and on other occasions. Some have been able to devote more of their time to literary pursuits and to other important works on behalf of the Faith. A deep debt of gratitude is owed the Standard Bearers of the Nine Year Plan for their wise counsel, their untiring devotion and their selfless labours.1 COLLATION AND CLASSIFICATION OF THE BAHA'I SACRED SCRIPTURES Thanks to the valued collaboration of the National Spiritual Assemblies, particularly of Persia and the United States, and the response of the friends throughout the world, remark-'See 'See pp.577 Ñ 587, 'The Work and Travels of the Hands of the Cause of God". able progress in fulfilling this goal has been achieved. The original Tablets of Baha'u'llah and 'Abdu'l-Baha, together with the original letters of Shoghi Effendi so far received, number some 10,900, of which nearly 2,600 are Tablets of Baha'u'llah, six thousand of 'Abdu'l-Baha, and 2,300 are letters of Shoghi Eftendi. Moreover, from both East and West there have been received authenticated copies of some 1,780 Tablets of Baha'u'llah, 4,690 Tablets of 'Abdu'l-Baha, and 12,130 letters of Shoghi Effendi, totalling some 18,600 documents. All these documents have been studied, important passages from them excerpted and classified, and the subject matter indexed for ready reference under four hundred titles. The work iii the Hoiy Land has been supported and enriched by the labours of a special committee appointed by the Persian National Spiritual Assembly which has been assiduously engaged in classifying the Holy Texts in fulfilment of the goal assigned to that National Spiritual Assembly. During the period of the Plan, 15 compilations from the Writings on various subjects have been prepared and all these have been shared either with all National Spiritual Assemblies or with National Assemblies in specific areas. Another important step undertaken has been the sorting into chronological order and classification according to subject matter of Shoghi Effendi's voluminous incoming mail. Among the various items are the specific letters to which he replied. These number some 26,000 letters: six thousand from the East and twenty thousand from the West. It has been found that a comparison of the texts of his answers with the original questions or reports presented to him results in a fuller understanding and deeper appreciation of the manifold implications of his replies. It is of profound interest to note that a large proportion of the letters Shoghi Effendi received from the East and answered, bear pen-cii notes written in his own hand on the margins of the letters, instructing his secretary how to phrase the answers. These marginal notes have been typed and added to the body of extracts from his writings. Shoghi Effendi also kept copies of all the telegrams he sent during his ministry which constitute another source of guidance for the Universal House of Justice. [p172] 172 THE BAHA'I WORLD EFFORTS TOWARD THE EMANCIPATION OF THS FAITH The Writings of the Faith clearly indicate that the full emancipation of the Faith from the fetters of religious orthodoxy is an objective to be pursued over a prolonged period and to culminate in the universal recognition of the Faith and the emergence of its World Order. In the course of this and subsequent plans throughout the Formative Age, this goal will have to be progressively pursued. The countries where the Faith has been persecuted or has suffered proscription are noted below, and the steps taken towards attaining this essential objective are set forth. MOROCCO One of the Moroccan believers was arrested and brought before the court on January 26, 1968 on the charges of having abused the sacredness of Ishm and using deceptive methods in converting the people to another religion. He was sentenced to three years' imprisonment. The appeal which was entered on October 24, 1968 resulted in the extension of his imprisonment to four years. Another Moroccan Baha imprisoned was a widowed mother of seven children. Her deceased Baha husband had been buried in the Baha cemetery and she duly applied for a certificate to confirm her legal custodianship of her children. When asked to give her religion she stated that she was a Baha'i, and when she refused to deny her faith, a court case was initiated against her. On October 9, 1969 she was sentenced to six months' imprisonment. Certain selected National Spiritual Assemblies were asked to send cables to the King of Morocco, and in countries where there were Moroccan Embassies Baha'i delegations called at the Embassies to explain the Baha position and to appeal for justice. Nevertheless, the two victims of this wave of persecution in Morocco were not released until they had each served their full terms of imprisonment. Both are now free. At this time the friends in Morocco are quietly pursuing their Baha activities, fully confident that the authorities will increasingly appreciate the Baha position on respect for IslAm, on loyalty to government and on noninterference in political affairs. ALGERIA After the Palermo Conference1 and the enthusiastic participation of a number of the new Algerian believers at that Conference, a wave of interrogation was initiated by the Algerian authorities. Sixteen of the Persian believers were subsequently expelled from Algeria and their properties and Baha holdings confiscated. Some three months later, one of the Persian believers working for the Algerian Government was arrested and beaten but was released. This was followed by the arrest of five local Algerian believers who were banished to towns in the interior but were allowed to meet with the members of their immediate families. Following several petitions presented to the government, both on behalf of the pioneers and the Baha'i community, the confiscated properties were returned, including the release of balances held in their banking accounts, but while the national tla4ratu'1-Quds was not returned, the local Haziratu'1-Quds in Algiers was leased by the authorities to one of the Baha'i families, enabling it to stay on the premises. The order of banishment affecting the five local believers was gradually relaxed and recently completely repealed, enabling these friends to reside wherever they wish. The spirit of the Algerian believers has been high and their devotion and fortitude exemplary. While the ban on organized Baha activities and the functioning of Baha'i institutions is still effective, these devoted friends are confident that the false allegation brought against them of meddling in political affairs Ñ an unfortunate misinterpretation of the operation of the Baha'i World Centre in the Hoiy Land Ñ will be eventually cleared up and their services to the Holy Threshold of Baha'u'llah will be resumed individually and collectively. EGYPT Ever since the Decree of the former President of the United Arab Republic in 1960 banning all Baha'i activities, the friends in Egypt have been subjected to a series of interrogations, arrests, imprisonments and fines, as well as abuse in the mass media of the country. At the present time five cases are pending before the local courts and although some ten score of the local believers have already been fined im-See p. 73 for full report. [p173] INTERNATIONAL SURVEY OF BA}{A'I ACTIVITIES 173 prisoned and subsequently rekased, the final verdicts by these courts have not yet been rendered, and at every appointed date the hearing has been postponed. The friends in Egypt submitted a petition on October 13,1971 to the Supreme Constitutional Court asking for redress and for justice to be upheld. Although on several occasions that Court met to consider the Baha petition, every time it chose to postpone its final verdict. The views of eminent French lawyers and professors have been sought and sent to the non-Bah&f lawyers who are presenting the Baha'i case. A recent significant development has been the publication of the opinion given by the Mandatory of the government who had been asked to study the Baha file. This commissioner stated that the 1960 Decree was unconstitutional. The final outcome of the various cases against the Egyptian Baha'is, and particularly the decision of the Supreme Constitutional Court will have considerable repercussions in all Arab countries, since Egypt is regarded as a centre for both the Arab and Muslim worlds. NEAR EAST In Lebanon, although for many years the Baha'is have owned a Baha'i cemetery, the Faith was not officially recognized. In August, 1969, upon application by the Local Spiritual Assembly of Beirut, its ByLaws were accepted by the authorities and the Assembly was legally incorporated. This was the first time that any Arab government had granted the Faith this kind of recognition. However, soon afterwards one of the departments in the government queried this recognition and although further study of the Baha'i file has been commissioned, no decision has yet been made whether to uphold or repeal the incorporation of the Assembly. In the meantime, the Assembly's legal status continues to be effective. In Jordan, where the local friends also had their own Baha cemeteries, a new piece of land was officially set aside in September, 1969 by the Prime Minister of the country to serve as the cemetery of the Baha'i community of Irbid. 'IRAQ In May, 1970, the 'Ir~qf government issued a decree disbanding all Baha'i institutions and banning all Baha'i activities. The local friends tried to explain the Baha position to the authorities to no avail. Although the government took no repressive measures physically against the Baha'is themselves, Baha bQoks belonging to the friends throughout the country were confiscated, the Ija4ratu'1-Quds in BaghdAd and in one of the villages were requisitioned, and in certain ouflying villages the local friends were threatened and forced in several instances to deny their faith. A selected number of National Spiritual Assemblies were called upon by the Universal House of Justice to present petitions to 'Ir6qi Embassies and Consulates throughout the world. Although contacts with 'Ir4qi officialdom abroad was usually cordial and promises were made to submit the Baha petition to the central authorities in Bag~d~d, unfortunately there has been no favourable decision to remove the ban. As law-abiding citizens, the friends in 'Ir6q are patiently expectant that the authorities will appreciate the Baha'i attitude and grant them freedom to pursue their Baha services and activities. PERSIA The National Spiritual Assembly of Persia on several occasions made representations to the ShTh and high authorities in Persia about the discrimination practised against the Baha of that land. There has been some improvement recently in some of the government offices towards relaxing employment restrictions affecting Baha. At the United Nations a number of officials have been briefed on the conditions in Persia affecting the Baha'i community. Discussions with the authorities in Persia are being pursued at the highest level in connection with confiscatory taxes on the Baha'i properties in that country. TURKEY For the registration of property and Holy Places in Turkey, a Baha'i endowment was proposed. After a very lengthy procedure, the civil court, on the grounds that the Baha Faith is a separate religion and not a sect of IslAm, gave its verdict that the Baha'i endowment is constitutionally permissible in Turkey. However, the Endowment Department of the Turkish government rejected the verdict of the court and appealed to the High Court on the grounds that the Baha Faith is not an independent religion. The High Court ruled that [p174] 174 THE BAHA I WORLD since the file did not include expert opinion on whether the Baha Faith is an independent religion or a sect of Isl&m, the case was to be referred back to the same court for re-adjudica-don. That court obtained the opinion of three university professors who unanimously stated that the Baha'i Faith is an independent religion. On the basis of this opinion, and after reexamining the previous verdict, the civil court confirmed the legality of the establishment of the Baha'i endowment and requested the Endowment Department to register it. This department again appealed to the High Court which, this time, without ruling on the nature of the Faith, raised the technical objection that the purpose of-the endowment was to legalize the Baha administration which, according to the court, was not possible under Turkish law. The interesting point is that the Chief Justice of the High Court ruled in favour of the Baha'i case, but was overruled by the other two judges. At present the Baha'i case is under consideration of the Assembly of High Court Judges. Meanwhile, the Baha'is of Turkey are taking other steps for the recognition of the Faith as an independent religion, and actions have also been taken to safeguard the Baha properties in Turkey. A number of iBahA'is have been successful in obtaining court rulings permitting them to change the designation on their birth certificates from "Muslim" to "Baha'i". INDONESIA The National and Local Spiritual Assemblies were forbidden to conduct any administrative activities under a ban imposed by former President Sukarno in 1964. This ban included a number of international organizations. Measures, both within and outside the country, were taken to clarify the position of the Faith and to remove all misunderstandings as to its true character. These measures were successful for a brief time, and the friends resumed their activities. However, although most of the high authorities in the Government are in favour of removing the ban against the Faith, one minister is vehemently against it, and he has so far been successful in thwarting the attempts of the friends to have the ban removed. A number of actions have been initiated internationally in the hope of persuading the government of Indonesia to consider favourably the Baha case. In conclusion, as will be noted in the reports on incorporation, the institutions of the Faith have been given legal standing in a number of countries where a single religion predominates. EXTENSION AND BEAUTIFICATION OF THE GARDENS AT THE WORLD CENTRE Plans for the development and beautification of the entire area of Baha'i property surrounding the Holy Shrines have been approved by the Universal House of Justice, and the gardens on Mount Carmel in the vicinity of the Shrine of the Bab and on the Temple land have been extended. As those who have visited the Holy Shrines in Baha and on Mount Carmel know, the Baha properties in those areas are very extensive, approximating 550,000 square metres. Less than half this total area has been developed into gardens. It must be realized that the full extension of the gardens and the beautification of the surroundings of the Shrines will call for vast financial resources and take many years, Developments at Baha The closing of the sand road which ran close by the Mansion of Baha'u'llah and the acquisition of a small strip of land to the northeast made further developments possible. To the east of the Mansion two new quadrants and a rectangle between have been developed and planted. To the south the gardens have been extended to 'Abdu'l-Baha's Tea House, with plantings and paths under the old olive trees. A new entrance path, some 400 metres in length, has been built from a gate on the northern boundary to the Collins Gate, and has been lined with shrubs, trees and 1amp~ posts, providing a majestic approach to the ijararn-i-Aqdas. A new western gate has also been built, leading to a car park outside the Ijaram-i-Aqdas, to serve a greatly increased number of pilgrims. Altogether more than 125,000 square metres have been developed. Developments on Mount C'armel The main lines of devel®ment of the land on Mount Carmel had long been laid down by 'Abdu'l-Baha and Shoghi Effendi: that there should be nine terraces below the Shrine of the 13Th and nine terraces above it; that the world administrative centre of the Faith should be [p175] 175 ' L. 4; INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES Aerial view showing the extension of the gardens surrounding the Shrine of Baha'u'llah and the Mansion of Baha; May, 1972. , Ñ ~ ~4~ A ~ ~i ;~ 1111k A new garden in the vicinity of the Shrine of the Bab, Mt. Carmel, July, 1971. [p176] 176 THE BAHA'I WORLD 6 MazraiI~ F BAHA'! HOLY PLACES iN AKKA AND HAIFA I Alodern Roads Ñ 6 &ih]f On His arrival in Akka Baha'u'llah was imprisoned in the Barracks Icr 2 years, 2 months, and 5 days. ft was towards rue end of this period that the Purest Branch sacrificed his life. On leaving the Barracks Baha'u'llah, after living ]~r a short rime in various houses, nioyed eventually to the House of Abb~~d in which He spent approximately 7 years, during which time the Klldb-i-Ar1das was revealed. "The Designated by 'Baha'u'llah 'the New Jerusale,n' and "Our Verdant Isle". * Baha'u'llah visited Haifa on 4 occasions, pitching His tent on Mount Cannel. On one of these vishs He revealed the Tablet of Carmel and on another He designated the site for ihe S/trifle of/he .8db. Ñ HAIFA [p177] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 177 Obelisk marking the site of the future Mashriqu'l-Adhkar on Mt. Carmel, erected in August, 197]. The obelisk is 10.856 metres in height and contains more than 20 tons of marble. Inside the south facing at the base is an inscrjption prepared by Shoghi Effendi stating that the stone is placed in dedication of the site. A small formal garden has been developed around the base of the structure. constructed around the far-flung arc centering on the resting places of the illustrious members of the lloiy Family; and that this centre should include, in addition to the International Archives Building, buildings for the Universal House of Justice, for the Study of the Texts, for the Thaching of the Faith, and for a Library. For a number of years a distinguished Baha architect has, at the request of the Universal House of Justice, been working on a detailed plan to realize this concept. This plan has now been adopted, and is being used as the basis of a Town Planning Scheme which is to be submitted to the Municipality of Haifa. Impelled by the rapid progress of the Faith around the world and its World Centre, the Universal House of Justice has also taken the initial steps to obtain a design for the building which will serve as its Seat on Mount Carmel. Along the southern side of UNO Avenue, between the Archives Building and the boundary of Baha'i property, a wall and a sidewalk have been constructed, and the hillside immediately above this wall has been covered with an informal rock-garden, pending the construction of the first terrace in this area. The Guardian's plan for floodlighting the Archives Building has been implemented, and the floodlighting of the Shrine of the Rib has been extended. Owing to the steady increase in the number of visitors to the Shrine, the main gate has been closed to vehicles, and a small car park for Baha visitors has been constructed behind the Pilgrim House. A new garden in the immediate vicinity and to the southwest of the Shrine of the BTh was completed in 1971, opening a new and beautiful view of the Shrine from UNO Avenue. At the same time a wrought iron gate was erected at the entrance to the path by which 'Abdu'l-Baha, at one time, used to approach the Shrine. An obelisk which had been fabricated in Italy on the instructions of Shoghi Effendi has been erected on the Temple land at the head of [p178] 178 THE BAHA'I WORLD New gate erected in April, 1973, at the western approach to the Mansion of Baha. Mount Carmel. A small garden has been made around it. DEVELOPMENT OF THE RELATIONSHIP BETWEEN THE BAnAl COMMUNITY AND THE UNITED NATIONS During the past decade we have witnessed a significant development in the relationship of the Baha International Community with the United Nations, the most important step being the obtaining of Consultative Status with the Economic and Social Council on May 27, 1970.1 THE HOLDING OF OCEANIC, CONTINENTAL AND INTERCONTINENTAL CONFERENCES As reported in The Baha'i World, vol. nv,2 six Intercontinental Conferences were held in October 1967. 1 See p. 366, "The Baha'i International Community and the United Nations", for a complete report. 2 The Baha'i World, vol. xxv, pp. 221 if. In August 1968, in commemoration of the one hundredth anniversary of the journey of Baha'u'llah on the Mediterranean Sea, the first Oceanic3 Conference was held in Palermo, Sicily. Afterwards, those who had attended the Conference were invited to journey to the Holy Land where, in the precincts of the Most Holy Shrine, the arrival of Baha'u'llah on the shores of the Holy Land was commemorated by over 2,000 believers. Finally, a series of eight Oceanic and Continental l Conferences was called :~ La Paz, Bolivia and Rose Hill, Mauritius Monrovia, Liberia and1970 Singapore Ñ J'anuary, 1971 Suva, Fiji and Kingston, Jamaica Ñ May, 1971 Reykiavik, Iceland and Sapporo, Japan Ñ September, 1971 A total of nearly 17,000 believers from all parts of the world attended the fifteen Continental, Intercontinental and Oceanic Conferences. 8 For complete report seep. 73. For complete report see p. 296. [p179] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 179 New gate erected in 1971 at the southwestern approach to the Shrine of the Bab, at the entrance to the path by which 'Abdu'l-Baha, at one time, used to approach the Shrine. [p180] 180 THE BAHA'I WORLD 2. FIRST HEAD OF STATE EMBRACES THE CAUSE OF BAHA'U'LLAH How great the blessedness that awaitetli the king who will arise to aid My Cause in My Kingdom, who will detach himself from all else but Mel Baha'u'llah, Kitab-i-Aqdas THAT His Highness Malietoa Tanumafihi II, the first reigning monarch to embrace the Cause of Baha'u'llah, should do so during the year marking the centenary of the revelation of the Sziriy-i-Mulak and that he should openly declare his faith to his fellow believers during the days marking the one hundredth anniversary of the revelation of the Kitab-i-Aqdas must surely be recognized as one of the most significant events in the evolution of the Formative Age. It is also most interesting that his country, Western Samoa, is located in the middle of the vast Pacific Ocean bringing to mind the prophecy of Baha'u'llah about His revelation that should they attempt to conceal its light on the continent, it willassuredly rear its head in the midmost heart of the ocean, and, raising its voice, proclaim; 'I am the life-giver of the world!' The events leading up to the acceptance of the Faith by His Highness began with the decision of the Universal House of Justice to present a deluxe edition of The Proclamation of Baha'u'llah to today's reigning monarchs and heads of state. The Malietoa was one of the one hundred and forty-one to receive this book, restating Baha'u'llah's Own announcement to the kings and rulers of His day. The Hand of the Cause Dr. Ugo Giachery, who was in Samoa on his return from the Intercontinental Conference in Sydney in October, 1967, was requested by the National Spiritual Assembly of the Baha'is of the South Pacific Ocean to present The Proclamation of Baha'u'llah to the head of state of Western Samoa, which he was glad to do. An appointment was made, and in the late afternoon of October 27, 1967, His Highness Mahetoa Tanumafihi II received Dr. Giachery and the National Spiritual Assembly representative, Mr. Virgil Wilson, at a newly built Samoan fate on a tiny offshore island at Letulatala Lefata. It was at this spot that His Highness had some years before been invested with the title "Malietoa". His Highness offered Dr. Giachery his chair and after exchanging courtesies the book was presented on behalf of the Universal House of Justice. The Malietoa was greatly pleased to receive it and thoughtfully leafed through its pages. The Hand of the Cause explained what the volume contained and drew attention to the list of kings and rulers to whom the original Tablets had been addressed. Throughout the conversation which lasted for almost ninety minutes many questions about the Faith were answered and His Highness expressed great interest in the Baha Teachings. As Dr. Giachery prepared to take his leave, the Malie-toa grasped his hands and expressed the hope that he would return some time for another visit. No one knew at that time how soon this hope was to be realized. In early December, 1967, Dr. Giachery reported that he had recently received two letters from the American pioneer, Mr. Virgil Wilson, in which he stated that on more than one occasion the Malietoa had stated his desire to join the Faith. Because of the importance of the possibility that one of so high a rank and occupying a station which had been so greatly exalted by Baha'u'llah would embrace the Cause, the Universal House of Justice asked the Hand of the Cause Dr. Ugo Giachery to return to Western Samoa to discuss this matter with His Highness. The first historic meeting with the Malietoa took place at his official residence in Vailima on Monday, January 16, 1968. Dr. Giachery reported, "On arrival at the main entrance a triumphal chant was heard and His Highness rushed in person to the automobile with outstretched hands bidding us welcome. After the exchange of greetings, he led us along the main staircase to the large reception hail where we were seated During the course of the conversation which followed, the Malietoa declared, "I am a Baha'i. I believe in Baha'u'llah." [p181] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 181 it '¾ His Highness Malielca Tanumafihi II of Western Samoa (centre, with lel) with Bahd'ifriends attending the Annual Convention of Samoa, held at the National Baha'i Teaching Institute; Lelata, Apia, Western Samoa. Afterward the Hand of the Cause cabled the Universal House of Justice: "HEARTY WELCOME JOYFUL CONVERSATION CONFIRM CONVICTION... It is noteworthy that it was this Malietoa's great-great-grandfather, Malietoa Tavita, who accepted Christianity in 1830 in response to the teaching work of John Williams of the London Missionary Society. On February 11, 1968, another meeting took place at the private residence of the Malietoa. His Highness showed keen interest and asked many questions as Dr. Giachery reviewed with him the principles of the Faith and its administration. Again he stated that he believed in Baha'u'llah and His Revelation. Within the hour, Dr. Giachery cabled the Universal House of Justice: "TODAYS INTERVIEW CONFIRMS HEARTFELT ACCEPTANCE... Later, on February 19, 1968, the Malietoa wrote the Universal House of Justice expressing appreciation for "the beautiful and precious volume containing some letters addressed by Baha'u'llah, the exalted Founder of the Baha'i Faith, to the rulers of His time., .", and added: "This gift is immensely appreciated because it has assisted me in better understanding the Teachings of Baha'u'llah, which I have hilly and wholeheartedly accepted. I do consider myself a member of the Baha Faith, even if at this time I do not deem it necessary to make a public declaration, but I do hope that your prayers at the Holy place of our Faith will attract upon me the divine assistance needed to carry on my duties and to increase my spiritual powers which will make of me a just and honored ruler.. The Universal House of Justice replied: "That the first ruling monarch should declare his wholehearted acceptance of Baha'u'llah during the centenary of Baha'u'llah's piocla-mation brought great happiness to our hearts. Our souls are filled with feelings of awe and wonderment as we contemplate the fulfilment, in this day, of some of the prophecies of Baha'u'llah regarding the kings and rulers of the world... "The historic significance of your membership in the Baha'i Faith has been recorded in [p182] 182 THE BAHA'I WORLD • Western Samoa is an independent sovereign Stevenson, at Vailima in Apia now serves as the State within the British Commonwealth consist-official residence of His Highness Malietoa ing of two main islands and several smaller ones Tanumafihi II. in the South Pacific Ocean. (See map above.) The tiny island, Letulatala Lefata, where His The chief town and administrative centre is Highness first met the Hand of the Cause Dr. Apia on the island of Upolu. The house built there Ugo Giachery, is located off the north shore of by the famous English author, Robert Louis Upolu west of Apia. [p183] INTERNATIONAL SURVEY OF BAHA ACTIVITIES 183 our annals. We fully appreciate your feeling not to make a public declaration at the present time. We shall await word from you before informing the Baha of the world of this momentous mentous event in the history of our Faith, which will fire their hearts with new zeal and enthusiasm enabling them to rise to new heights of endeavour in their God-given role in the quickening of mankind." Five years and one month later, His Highness made known to his fellow believers his faith in Baha'u'llah. His letter is reproduced below. GOVERNMENT OFTHI~ IN___ ~fNL~NT S V27 ~Iaro~ 31, 1975 (~i'eat1y esteemed nember~ of The Un±vor8al Rouse of Ju~tio~, mucl-~ admired sands o~ the Ca~i~ ~ Q0d~ respected Coun~e11or~ and ~a~ou~'e~ d~e1egate~ attending th~ Third Intern~tiona3. Conventicrn it i~ a joy ~or me ~nd f~r my £~3~1ow B~iJ~ati~ o±~ t~e ~amo~u~ Th1~ad~ in th~ heart of The Pacific, to be with you in s~iri± and wi2th t~e o±~ %~1 thro~hout the wor1d~ iu ~eiebrating this most ~ fi~t c~n½ry of th~ rev~Lation of the ICitab~-i Ñ Ag4a.s, The i2oat Holy Book cAl' ~at~.ll~ih. We pray £~r th~ ~uc~e~s of th~ historio oonv~ntion now being held j~ t~e shadow o~ ~ ~ounta~i ~f %~ iz~ th~ H&~ L~nd~ A1Th~ugh ~ ~ unab1~ t~ be with yox~ in per~rn on thi~ ~emo~ab1e occasion, ou~ he~rt~ s1~re ~•~t1~ you tLe~e never to be £Qrgotteu d&y~ and. the w~1ed~e of the trerf.erniQus victori~ won ~r th~ Faith of God, To t~e north~ to the ~out1~ to th~ east ~nd t~ the w~t~ to t1~ most popu1o~ and t~ th~ mast ~'e~t~ ~1ace~ we send our Thud greetjng~j ~ind ~~rid~d Jove, IQ~y th~ ~pirtt created by your ~thering at th0 iloly ~hriiie~ pave the ~y for the r&~id eatab1i~bment o±~ th~ ~Zin~d~m o±~ G]d on earth and t1~e ~xnity o~ a1~. the p~o~1~ of' th~ world, KLof~ tele atai 1~wa ii~atou urna i. Samoa n~i~ Nalietoa Tiii II [p184] 184 THE BAHA'I WORLD 3. SURVEY BY CONTINENTS A. AFRLCA OF the total increase of fifty-seven National Spiritual Assemblies in the world during the course of the Nine Year Plan, the continent of Africa provided twenty-six. Starting in 1963 with the four Regional National Assemblies outlined on the accompanying map, the regions were subdivided at RPJvAn, 1964, and again at RhJvAn, 1967, so that at the beginning of the period covered by this volume the following National Spiritual Assemblies had been established: 1. Cameroon Republic 2. Indian Ocean 3. Kenya 4. North Africa 5. North East Africa 6. North West Africa 7. South Central Africa 8. South and West Africa 9. Swaziland, Lesotho and Mozambique 10. Tanzania 11. Uganda and Central Africa 12. West Africa 13. West Central Africa 14. Zambia Africa, long dormant, was beginning to emerge into a period of great political, social and economic development. Clearly this was a time when the peoples of Africa, especially those south of the Sahara, would be searching for new thoughts and ideas Ñ a time when more and more of them would be receptive to the Teachings of Baha'u'llah. Taking advantage of this great opportunity to spread the Faith 239 pioneers from all over the world settled in African countries during the Nine Year Plan, the majority during its final five years, and scores of travelling teachers journeyed to that continent. The outstanding contribution in this field was that of the Hand of the Cause Abdu'l-Baha Rii~iyyih KhAnum who spent nearly four years crisscrossing the African continent by Land Rover.1 The services of the Hands of the 'See "The Travels ofAmatn'1-BahLRia~iyyihK~6.num During the Nine Year Plan: The Great Safari", p.594. Cause throughout the world are dealt with elsewhere in this volume and the following report does not represent a comprehensive survey of the activities of the Hands of the Cause who made their services available in Africa. The role played by the Continental Boards of Counsellors, acting in close collaboration with the African National Spiritual Assemblies, contributed effectively to the successful achievement of the goals of the Nine Year Plan. Tribute must be paid to the host of Baha'i youth from many countries whose travels in Africa hastened and ensured the success of the Nine Year Plan in that continent, and in particular to the international "rescue squad" of youth from Persia, India, the Philippines, Malaysia and other countries who in the closing hours of the Plan sealed its triumphant conclusion in Africa. As a result of consultations with the Universal House of Justice early in 1972, the Hand of the Cause Rahmatu'lldh Mirza visited Persia, India, Malaysia and the Philippine Islands raising a call for believers who could rush to the assistance of the hard-pressed believers in the three East African countries, as well as Swaziland, Chad and the Cameroon Republic. The response was immediate: forty teachers Ñ largely youth Ñ arose in Persia volunteering to serve wherever needed in Africa. India, Malaysia and the Philippines Ñ where the youth had already achieved such signal victories Ñ contributed eleven, six and four teachers respectively. Three of those from Malaysia were members of the National Spiritual Assembly of their home country. The delegation from the Philippines included a member of the National Spiritual Assembly and a member of the Auxiliary Board. Although not called upon to send teachers, the National Spiritual Assembly of the United States in that very hour wrote expressing its intention to send a contingent of volunteers, and other volunteers came from Canada. Mr. Sankaran-Nair Vasudevan, a member of the Board of Counsellors in Western Asia, arose and led the way, blazing an exemplary path, and the friends in Africa were later [p185] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 185 joined by the Hand of The friends in several the Cause Rabmatu'llAh Muh&jir.countries of Africa are also Spurred on by their example,indebted to the outstanding the visiting teachers services of Dr. 'Aziz and those in the African countries Ñ soNavidi, an international many of them youth Ñ worked shoulderlawyer and Baha'i International to shoulder and establishedCommunity Representative a dazzling record of service.for Africa, who assisted the Baha'i communities in these countries in obtaining official [p186] 186 THE BAHA'I WORLD recognition and performed other valuable services. Two of the eight Oceanic and Continental Conferences1 were held in Africa, one in Rose See "Unity in Diversity", p. 296. Hill, Mauritius (August, 1970) and the other in Monrovia, Liberia (January, 1971). A review of the development of the Faith in each of the four great regions of Africa in the quinquennium under consideration follows. North East Africa Although a number of countries are included in this region, because of certain difficulties and unfavourable circumstances in most of them the major share of the accomplishments was achieved in Ethiopia where a greater degree of religious freedom existed. While the goals assigned to the region may not have seemed large when compared with those given to other parts of the world, when one considers that for many years the opening of new centres in all countries, including Ethiopia, had almost reached stagnation, the fulfilment of the Nine Year Plan goals is a tremendous achievement. In 1968, in Ethiopia, a most unexpected and providential wave of events began. For example, in a small town some two hundred kilometres from the capital city, six Baha'i university students camped for ten days and taught the Faith to people living there and in the surrounding villages. Later an international Baha teacher and two believers from Addis Ababa went to these same villages and were bountifully rewarded by enroling twenty-five new believers. During the next year when the Hand of the Cause Abdu'l-Baha Rfl~iyyih KhAnum visited Ethiopia over a thousand new [p187] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 187 Baha'i Teaching Conference, Addis Ababa; June, 1971. Seen in the second row, centre, is Mr. 'Aziz Yazdi of the Continental Board of Counsellors in Central and East Africa. Mr. Beicte Worku, Auxiliary Board member, is seen fourth from the right, standing. Baha joined the ranks, and by 1971 the goal of twenty-five Local Spiritual Assemblies in Ethiopia had been attained. But this did not satisfy the friends; they went on, and by the end of the Plan they had exceeded that goal by 150 per cent. As the Nine Year Plan approached its close, this region also witnessed an unprecedented upsurge of teaching activities in the territories of Afars and Issas, and Somalia. In these areas, which had been almost unpenetrated and where conditions suggested that the friends should not actively engage in teaching activities, the Faith has now gained strongholds. The site for a National Ijaziratu'1-Quds has been acquired in Somalia where, in the last part of the Plan, the designated number of Local Spiritual Assemblies has been surpassed. A temple site was acquired in Addis Ababa, on a hill overlooking the city. The Sudan, formerly administered by the Regional National Spiritual Assembly of North East Africa, formed its own National Spiritual Assembly in 1971. A challenging project engaged the attention of Baha'is throughout North East Africa Ñ the construction of a National Jjazfratu'1-Quds in a beautiful and rapidly developing residential section of Addis Ababa, the location of many Embassies. The one-storey building is of modern design, simple and tasteful, and permits of expansion when needed in the future. The land for the building was donated by one of the friends and at the annual convention in 1970 the attendants pledged the cost of every item of construction and furnishing. In the first half of the Plan one of the believers contributed a large plot of land consisting of two million square meters in the southern part of Ethiopia, an area abounding in natural beauty Ñ greenery, forests, and natural water falls. A Baha'i Winter and Summer School was established here and named "BanAni House" to perpetuate the memory of the Hand of the Cause Mfls~ Baha'i whose passing in 1971 deprived the Baha'is of Africa of their "spiri-tual father". Mention must be made of the long established communities of Egypt and Libya which, although still experiencing recurrent periods of persecution and having been hindered in func-1 See "In Memoriam", p.421. [p188] 188 THE BAHA'I WORLD tioning as normal Baha'i communities in their teaching work, have been a great example and inspiration to the entire region of North East Africa due to their perseverance, staunchness of belief and their steadfast ability to withstand the devitalizing onslaughts inflicted upon them. Such is their example that their sister communities in Africa and throughout the world marvel at them. North West Africa ~6e ISlBfl~j~ S Port. GuiflE At Ri~1vAn, 1968, the National Spiritual Assemblies in North West Africa and the territories comprising them were as follows: The Cameroon Republic (with its seat in Victoria) North West Africa (with its seat in Tunis 1963 Ñ 1967; Rabat 1967 Ñ 1974) Morocco Mauritania Rio do Oro Spanish Sahara 'flu Madeira Canary Islands West Africa (with its seat in Monrovia) Liberia Sierra Leone Guinea Gambia S6n6gal Portuguese Guinea Cape Verde Islands [p189] INTE Ivory Coast Mali Upper Volta West Central Africa1 (with its seat in Victoria 1964 Ñ 1967; Lagos 1967 Ñ 1970) Spanish Guinea Fernando Pd Island Corisco Island Sao Tom6 and Principe Islands Nigeria Niger Dahomey Togo Ghana These areas were scenes of intense teaching activity and the following independent countries were to have their own National Spiritual Assemblies by the end of the Plan: Algeria2 Ghana The Central African Republic Nigeria Chad Tunisia Congo (Brazzaville) Zake Added to these were the Regional National Spiritual Assemblies of: Dahomey, Togo and Niger Ivory Coast, Mali and Upper Volta Upper West Africa West Africa CAMEROON REPUBLIC In its message to this national community at RiKivAn, 1967, the Universal House of Justice called upon the believers in the United Republic of Cameroon to accomplish nineteen specific goals in the remaining years of the Nine Year Plan. Among the most significant achievements of this young community during this period must 1 The National Spiritual Assembly of West Central Africa existed between 1964 Ñ 1970 and during part of that period had within its jurisdiction the Cameroon Republic, Spanish Guinea, Corisco Island, S~io Tom6 and Principe Island, Fernando P6 ls]and, Nigeria, Dahomey, Niger, Ghana and Togo. In 1967 the entity became known as the National Spiritual Assembly of the Cameroon Republic and the realigned Regional National Spiritual Assembly of West Central Africa, with its seat in Lagos, had within its jurisdiction Nigeria, Dahomey, Togo, Niger and Ghana. In 1970 it was dissolved with the formation of the three independent National Spiritual Assemblies of Nigeria; of Ghana; and of Dahomey, Toga and Niger. 2 This National Spiritual Assembly with its seat in Algiers, came into existence for a brief period, and comprised both Algeria and Tunisia. It had to be disbanded owing to unfavourablelocal circumstances. be listed the establishment of 179 Local Spiritual Assemblies in the Cameroon Republic, including at least one in each major administrative subdivision of the country and nineteen of which were incorporated; the establishment of three Local Spiritual Assemblies in Fernando P6 and one in Rio Muni; the acquisition of fourteen Local I3a~ratu'1-Quds; an increase to 640 in the number of localities where Baha'is resided, being forty in excess of the goal established; the acquisition by donation of two plots of land as national endowments, being situated respectively at Ebeagwa and Atebong Wire; the enrichment of Baha literature in the Douala, Basa, Ewondu and Kenyang languages, indigenous to the area; and the enrollment of three thousand new believers during the last year of the Plan alone. In the final years of the Plan a successful beginning was made in the important areas of stimulating activity among Baha youth and the adoption of means to ensure the education of Baha children. In addition, considerable strides were made in deepening the knowledge of believers throughout the country through institutes, classes and conferences. DAHOMEY, TOGO AND NIGER The final five years of the Nine Year Plan saw an influx of Hands of the Cause, travelling teachers and pioneers into Dahomey, Togo and Niger, and a subsequent burst of growth in all three countries. On January 1, 1968, the Official Journal of Dahomey published the recognition of the Faith by the Government, granted on November 24, 1967. Early in 1969 an intensive two-weeks teaching project resulted in the Dahomey Baha'is being granted audiences with the principal Dahomean authorities each of whom was presented with The Proclamation of Baha'u'llah and other Baha'i books. The Universal House of Justice authorized the formation of the National Spiritual Assembly of Dahomey, Togo and Niger at Rhjvtmn, 1970, with its seat in Cotonou. The Hand of the Cause JaIAI KhAzeh represented the Universal House of Justice on this occasion. The visits of the Hands of the Cause lent impetus to the teaching work and the guidance and encourage-merit of the Continental Board of Counsellors greatly assisted. [p190] 190 THE BAHA'I WORLD ~yr ~ a 4 The President of Daharney, His Excellency Sow-au Migan Apit/ty, (Presidential Councih Par-to Now) receiving Ba/nfl literature at his residence in Dahomey from Mrs. Meherangiz Munsiff Baha'i travelling teacher, who visited fourteen African countries in 1972. In September, 1971, a Baha'i delegation met with General Etienne Fyadema, President of the Republic of Togo where the Faith was officially recognized in February, 1973, largely due to the efforts of Dr. 'Aziz Navidi. Recognition of the Faith was obtained in Niger in April, 1972. Their Excellencies Sorou Migan Apithy and Justin Tometin Ahomadegbe of the Dahomean Presidential Council received Abdu'l-Baha Rti1~yyih Kh~num during her visit in 1971. His Excellency Mathieu K&6kou, President of Dahomey, in June, 1973, received a delegation of Baha who presented him with The Proclamation of Baha'u'llah, an event which was broadcast on the national radio network. Later in the year the Minister of Justice of Dahomey met with members of the National Spiritual Assembly and gave permission to the Attorney-General, Mr. Alexandre Durand, to speak at the Baha'i commemoration of the twenty-fifth anniversary of the declaration of Human Rights. Dahomey exceeded by five its goal of estab bushing twenty Local Spiritual Assemblies. The I aziratu'1-Quds was completed in 1971 Ñ 1972. A Teaching Institute was erected in Avarankou in 1972 and inaugurated on February 25, 1973, with the Prefect, Under-Prefect and Village Chief and over one hundred Baha in attendance, in 1972 a Temple site was purchased near Cotonou. A school was begun by the local believers in Tchedegb6 in 1970 with the assistance of the National Spiritual Assembly. Baha literature was published in French, Goun, Fan and Mina. Thirteen Local Spiritual Assemblies were formed in Togo, exceeding the goal by three. A local centre was erected in Agou~v~ in 1972. In 1972 a Temple site was acquired. Baha literature was enriched through the publication of a pamphlet in Ewe. Niger, assigned the task of forming five Local Spiritual Assemblies, established seven and acquired a teaching institute and an endowment, the latter a plot of land a few kiLometres from Niarney. Baha literature was published in three indigenous languages. The National [p191] INTER NATIONAL SURVEY OF BAHA'I ACTIVITIES 191 I, His Excellency General Etienne Eyaderna, President of Togo, receiving Baha'i literature from Mr. G. Ferdows, Baha'i travelling teacher; October, 1971. His Excellency Hamani Diori, President of Niger, (centre) photographed with Dr. 'Aziz Navidi (left) and Mr. L~opold Kaziende, a cabinet minister, on the occasion of the signing by the Presi~ dent of the official decree granting recognition to the Baha'i Faith in Niger, April, 1972. [p192] 192 THE BAHA'I WORLD Youth Committee published a journal Badi' which has maintained a vital link among the believers and established a high standard of quality. In all three countries a total of 133 localities were opened, surpassing the goal of one hundred. Children's classes were established in all three countries. The believers have been active in composing poems and songs with Baha'i themes in the languages of their countries. GHANA The National Spiritual Assembly of Ghana was formed in 1970 with its seat in Accra, its community having formerly been under the Regional National Spiritual Assemblies of North West Africa from 1956 to 1964, and of West Central Africa from 1964 to 1970. The Universal House of Justice was represented at the inaugural Convention by the Hand of the Cause Jal41 KhAzeh. At the time the National Assembly was formed there were thirteen Local Spiritual Assemblies in Ghana and the Faith was established in forty-nine localities. The believers numbered approximately four hundred. The first wide scale proclamation of the Faith occurred in 1971 when the Baha'is participated in the second Ghana International Trade Fair, where literature ~was distributed. During this same period at least fifty per cent of the population of two villages, Domi-abra and Amanfro, became Baha'is, it was reported. The National Spiritual Assembly achieved incorporation, as did five Local Spiritual Assemblies; a Temple site was acquired near Aburi, approximately twenty-five miles from Accra; governmental recognition was accorded Baha'i marriage and Baha Holy Days, the latter exempting Baha and their children from attending business or school on these days, and a quantity of Baha'i literature was translated and produced in a variety of local languages including Fante, Twi, Hausa, Dag-bani, Ga and Ewe. Village teaching was accelerated by the visits of Hands of the Cause. During her visit Abdu'l-Baha Rfllpiyyih KMnum was received by His Excellency Acting Prime Minister J. Kwesi Lamptey and His Highness the Asantehene, Otumfuo Opoku Ware II, to each of whom she presented The Proclamation of Baha'u'llah. The education of Baha'i children commenced in 1969 and is actively pursued in a number of localities. At Ri4lv6n, 1973, Ghana reported that forty-one Local Spiritual Assemblies had been formed and Baha resided in 157 localities. The number of Baha'is had increased to 1,721. NIGERIA The Baha community administered by the National Spiritual Assembly of Nigeria was formerly under the jurisdiction of the Regional National Spiritual Assemblies of North West Africa from 1956 to 1964 and of West Central Africa from 1964 to 1967. In 1968 the affairs of the Cause in Nigeria were administered by an emergency committee. The present National Spiritual Assembly describes the Cause as being in its infancy in Nigeria in this period, and there were only a few isolated believers scattered throughout the country. In 1969, due to civil war, activity was still restricted, but some work was done in the Calabar area in the southeastern region, and the believers were eager to expand their activities. The inaugural Convention cabled from Calabar on May 4, 1970 that twenty-four delegates and many observers were in attendance. Dr. William Maxwell of the Continental Board of Counsellors in Northwestern Africa represented the Universal House of Justice on this occasion. The Convention reported that five new Local Spiritual Assemblies had been formed and an entire village had accepted the Faiih. The year 1971 was marked by a rapid increase in the number of Local Spiritual Assemblies and a growing interest in the Cause among the Nigerian public. At Ri4v~in, 1972, it was reported that a National Haziratu'1-Quds had been acquired and a year later the Nine Year Plan was triumphantly concluded when it was reported that the National Assembly was incorporated, one Teaching Institute had been established, one National and three Local Ijaziratu'1-Quds had been obtained, and that the number of Local Spiritual Assemblies had been raised to eighty-eight, surpassing the goal of fifty, and the number of localities where Baha'is reside increased to 208, surpassing the [p193] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 193 goal of 180. In addition, Baha literature had been translated and/or published in a number of African languages indigenous to the area. IVORY COAST, MALI AND UPPER VOLTA Formerly under the jurisdiction of the Regional National Spiritual Assemblies of North West Africa, from 1956 to 1964, and of West Africa from 1964 to 1971 the Baha'i community of Ivory Coast, Mali and Upper Volta elected its National Spiritual Assembly at RijyTh, 1971, with its seat in Abidjan, Ivory Coast. Representing the Universal House of Justice on this occasion was the Hand of the Cause Abdu'l-Baha Rflbiyyih Kh6.num. At this time it was reported that there was one Local Spiritual Assembly in Mali, one in Upper Volta, twelve in the Ivory Coast, and that Baha'is resided in twenty-three localities in the last named country. The National Spiritual Assembly was assigned the tasks, among others, of raising the number of localities on the homefront to at least sixty-five and increasing the number of Local Spiritual Assemblies to ten in the Ivory Coast, three in Mali and three in Upper Volta. By the end of the Nine Year Plan, at Rhjv6n, 1973, the community had achieved an impressive record, having doubled the number of Local Spiritual Assemblies, and having almost trebled the number of localities. The property goab were achieved and Baha literature was produced in several local languages. UPPER WEST AFRICA The formation of the National Spiritual Assembly of Upper West Africa took place at RiQvAn, 1970, when the Hand of the Cause Enoch Olinga represented the Universal House of Justice. The inaugural Convention was held in Banjul, Gambia, where the Faith was first introduced in 1954 by the Knight of Baha'u'llah, Fariburz RPzbihyAn. The community launched a vigorous attack on the goals assigned to it in the Nine Year Plan and their efforts were supported by the visits of a number of Hands of the Cause, and pioneers and travelling teachers. A signal event was the rapid growth of the Faith among the Jola tribe in the Fonyi districts of the Gambia. By the end of the Plan the majority of the Local Assemblies in the Gambia were Jola settlements. The culmiiiation of teaching and proclamation was the West African Baha Youth Conference held in December, 1972, under the sponsorship of the Continental Board of Counsellors, with youth from nine West African countries participating, and climaxed with a public meeting attended by more than a hundred people including several dignitaries. In 1968, Baha localities totalled oniy twenty; by 1973, this increased to 117, only three short of the goal. There were less than four hundred believers in 1968 and more than 1,800 in 1973. Eight Local Assemblies were reported in 1968. There were eleven by 1970 and thirty-six by 1973; both Senegal and Mauritania surpassed their goals. In January, 1973, a letter from the Secretary-General of the Gambian Government advised the National Assembly that the Baha were "permitted freedom of worship in the Gambia". Literature in the indigenous languages was enriched during the Plan and commencing in 1971 an informative bilingual newsletter was published. In 1973 the National ljaziratu'1-Quds, purchased in 1970, was exempted from taxa-don. The National Assembly feels that the period 1968 Ñ 1973 marked considerable progress in the expansion of the Faith in its area and paved the way for greater consolidation. WEST AFRICA The National Spiritual Assembly of West Africa was established in 1964 with its seat in Monrovia, Liberia. The five years under review were marked by vigorous efforts to proclaim the Cause throughout this area. In June, 1968, The Proclamation of Baha'u'llah was presented to His Excellency W. V. S. Tubman, President of Liberia. After the passing of President Tubman, a similar presentation was made to his successor, His Excellency William R. Tolbert, Jr.; to His Excellency Sekou Toure, President of Guinea; and to The Hon. S. I. Koroma, Vice-President of Sierra Leone. Visits from various Hands of the Cause, members of the Continental Board of Counsellors and outstanding travelling teachers were a source of inspiration and their suggestions about teaching methods were of great help. Midway through the Plan, weekend Schools, [p194] 194 THE BAHA'I WORLD During the Continental Conference held in Monrovia, Liberia, in January, 197], His Excellency Dr. William R. Tolbert, Jr., Vice-President of Liberia, (second from right) was photographed with the Hands of the Cause Abdu'l-Baha Rt~iiiyyih Khdnum and Dr. Raiimatu'lldh Muh4iir. Dr. William Maxwell and Mr. Kolonario Oule of the Continental Board of Counsellors in Africa are seen at the far left and fourth from the left respectively. The National Ija~iratu'l-Quds, Monrovia, dedicated December 28, 1968. [p195] INTERNATIONAL SURVEY OF HAHA'i ACTIVITIES 195 Teaching Institutes and Conferences it was reported increased the capacity and understanding of the friends and heightened their determination to win the goals of the Plan. The West Africa Summer School building located at Bomi Hills, Liberia, was successfully completed in December, 1970, and as time went on attracted international teachers and students. The 1971 Continental Conference of Africa, called by the Universal House of Justice, was held in Monrovia January 1 Ñ 3, 1971 and exerted an incalculable influence on communities throughout West Africa. A special bounty was having present the Hands of the Cause Abdu'l-Baha Rflljiyyih 6num and Dr. Raiimatu'lhh MuhAjir, the official representative of the Universal House of Justice. A rapid increase in enrolments among youth was characteiistic of this period. In 1972 enthusiastically mounted and well organized youth projects, entirely planned by the Baha Youth Club, often including non-BahA'f participation, were conducted; one which achieved national attention was the "World Peace Essay Contest" held in both Liberia and Sierra Leone. The topic "The Role of Individual Youth in Achieving World Peace" attracted entries from youth of numerous high schools and various religious denominations. This event served to proclaim the Faith widely and was given unprecedented news coverage. While concentrating primarily on deepening and consolidation, West African communities took advantage of every opportunity to collaborate with the United Nations Association by sponsoring or participating in programmes. As many as two thousand persons including officials of the Government and many youth attended one such programme in 1971, which was broadcast live over the national radio network, and the masses heard the introductory remarks of the Secretary of the National Spiritual Assembly speaking about the teachings of Baha'u'llah relating to world peace. In addition to participating in a number of public meetings in observance of United Nations Day the community, in 1972, through association with the mass media, was able to take part in the production of a seventy-minute videotape on the United Nations. Of this time, thirtyfive minutes were allotted to the Baha'is. Mention was made of the Baha'! principles in relation to world problems, and the important contribution of the Baha'i International Community to the aims and programmes of the United Nations. On December 31, 1971, the Ministry of Education of Liberia gave official recognition to Baha Holy Days. By RhjwYn, 1972, thirteen new Local Spiritual Assemblies had been formed in Liberia, and four new ones in Sierra Leone. The goal of building two more Local I-Iazfratu'1-Quds in Liberia was accomplished by Ri4lvin, 1973. In March of 1973 the Liberian community achieved the incorporation of the Local Spiritual Assemblies of Gboweta, Mano River and Yekepa. At the conclusion of the Plan there were twenty-five Local Spiritual Assemblies and ninety localities where Baha resided in the territories under the jurisdiction of this national community. South and West Africa Before the Nine Year Plan this region was divided into three National Spiritual Assembly areas: The Indian Ocean South Central Africa South and West Africa In 1964 a further division was made resulting in the formation of the following National Spiritual Assemblies and areas of jurisdiction as at RiQv~n, 1968: Tbe National Spiritual Assembly of the Indian Ocean with its seat in Port Louis (Mauritius) Mauritius Chagos Archipelago Rodriguez Island Malagasy Republic (formerly Madagascar; name changed in 1958) Seychelles Islands Comoro Islands R6union Island [p196] 196 THE BAHA'I WORLD The National Spiritual Assembly of South Central Africa' with its seat in Salisbury (Rhodesia) Malawi (formerly Nyasaland; name changed in 1964) Southern Rhodesia Botswana (formerly Bechuanaland; name changed in 1966) The National Spiritual Assembly of South and West Africa with its seat in Johannesburg (Republic of South Africa) South Africa South West Africa Zululand Angola St. Helena Island Lesotho (formerly Basutoland; name changed in 1966) The National Spiritual Assembly of Swaziland, Lesotho and Mozambique with its seat in Mbabane (Swaziland) The National Spiritual Assembly of Zambia (known as Northern Rhodesia until 1964) with its seat in Lusaka 'Formerly under the jurisdiction of the Regional National Spiritual Assembly of South and West Africa (1956 Ñ 1964) this community in 1964 elected its National Spiritual Assembly which existed with various territorial changes until its dissolution in 1970 with the formation of the National Spiritual Assemblies of Botswana, of Malawi and of Rhodesia. By the end of the Plan, the following independent countries were to have their own National Spiritual Assemblies: Botswana Malawi Rhodesia Lesotho Mauritius Seychelles Malagasy Republic The Regional National Spiritual Assembly of Swaziland and Mozambique remained as did the Regional National Spiritual Assembly of South and West Africa, the latter with an altered area of jurisdiction comprising South Africa, South West Africa, Zululand, Angola and St. Helena. The National Spiritual Assembly of the Malagasy Republic was given jurisdiction over the Comoro Islands and the National Spiritual Assembly of the Seychelles had jurisdiction over the Chagos Archipelago and Agalega Island. SOUTH AND WEST AFRICA The National Spiritual Assembly of South and West Africa came into being in 1956 with its seat in Johannesburg and has existed since then, with various territorial changes. With the formation in 1967 of the National Spiritual [p197] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 197 Assembly of Swaziland, Lesotho and Mozambique the jurisdiction of the National Spiritual Assembly of South and West Africa included South Africa, South West Africa, Angola, St. Helena and Zululand. Despite seemingly overwhelming obstacles the hard-pressed believers of this area recorded statistical gains in the period under review and a qualitative, subtle but impressive strengthening of the foundations of the Cause in the regions within the jurisdiction of this National Assembly. At Rhjv~n, 1968, approximately fifty Local Spiritual Assemblies were in existence, scattered throughout South Africa and Zululand. By the end of the Plan the number had more than doubled, distributed throughout all areas of jurisdiction including Angola and St. Helena, and Baha'is resided in approximately five hundred localities throughout the region. Baha'i literature was enriched through material translated and/or published in Afrikaans, Zulu, Tswana and Xosa and a newsletter was published in South West Africa to meet the needs of the Ovambo believers. The community was further diversified through the enrolment of representatives of the ilerero tribe, in 1970, and of Shua Bushmen in 1971. THE INDIAN OCEAN To the east of the great African continent and south of the equator lie a number of islands which were the scenes of exciting Baha activity during the closing years of the Nine Year Plan. When one realizes that only two of them, Madagascar and Zanzibar, had been opened before the beloved Guardian's Ten Year Crusade, and that at the beginning of the Nine Year Plan most of these islands were included in the area of one Regional Spiritual Assembly, the achievement of establishing four National Spiritual Assemblies by RiQv&n, 1972, stands out as truly remarkable. During the last five years of the Plan the Indian Ocean area more than doubled the number of localities where Baha'is resided (from 113 to 288) and more than trebled the number of Local Spiritual Assemblies (from twenty-seven to eighty-nine). The tempo of teaching activity was heightened by the visits of Hands of the Cause and a The Hands of die Cause (left to right) Jaldi Khdzelz William Sears, representative of the Universal House of Justice, and Dr. Rahmatu'IldIz Muhdjir, photographed during the Oceanic Conference, Rose Hill, Mauritius; August, 1970. Seen standing to the right is Mr. Roe/dy Lutchmaya, a member of the National Spiritual Assembly of the Baha'is 9/the Indian Ocean. [p198] 198 THE BAHA'I WORLD number of travelling teachers who visited these islands. Abdu'l-Baha RtThiyyih Khttnum visited all the major islands and the Hands of the Cause Jal6iI Kh6zeh, Rabmatu'llAh MuhAjir, Adelbert MUhlschlegel and William Sears all visited the Indian Ocean during this period Ñ some of them more than once. But the outstanding event was the Oceanic Conference at Rose Hill, Mauritius, in August, 1970. More than one thousand believers attended representing twenty-seven countries, some coming from as far away as the United States France Italy, England, Japan and Australia. The Hand of the Cause William Sears who represented the Universal House of Justice at the Conference paid courtesy calls on the Governor-General and the Prime Minister, and many government officials and members of the diplomatic corps attended the official reception at the Conference. The press, radio and Iclevision provided much publicity for the Faith. But above all the inspiration and enthusiasm generated among the believers attending the Conference provided a springboard for the increased teaching activity necessary to win and, in many cases, surpass the goals of the Nine Year Plan. Many believers from different countries remained behind to participate in the teaching work. It should be mentioned that two National Spiritual Assemblies in the Indian Ocean (Mauritius and Seychelles) achieved their incorporations by Acts of the legislature. SEYCHELLES The friends in Seychelles were unusually successful in the field of radio. In early 1969 their efforts to obtain regular time on the local radio station met with success when the Broadcasting Manager agreed to allow fifteen minutes of time on ten different occasions, mostly on Baha'i Holy Days. Thus the Message of Baha'u'llah reached not only the people of the main island of Mah&, but also those on other islands of the Seychelles Archipelago. It was reported that everywhere people spoke of the Faith and that the children took up the singing of Baha'i songs which they heard on the radio. Not only was Seychelles the recipient of pioneers and teachers; this rapidly growing Baha'i community sent pioneers to Chagos, to Agalega Island and to R6union. There ~vas a great awakening among the youth of the The first Annual Convention for the election of the National Spiritual Assembly of the Baha'is of the Malagasy Republic (Madagascar); April, 1972. The Hand of the Cause Dr. Rakmatu'lIdh MuIzd/ir is seen seated in the centre of the second row. [p199] INTERNATIONAL SURVEY OF BAHA'I I ACTIVITIES 199 Seychelles who played a significant role in many teaching activities. Some of the songs composed by Baha singing groups found their way to Mauritius and the mainland of Africa. MALAGASY REPUBLIC The Nationail Spiritual Assembly of the Malagasy Republic was formed at Ri4v~n, 1972, with its seat in Tananarive The Hand of the Cause Raljmatu'lhh MuhAjir represented the Universal House of Justice on this occasion. The homefront territory consisted of the Malagasy Republic and Comoro Islands and at that time thirty-two localities had been opened to the Faith. There were eight Local Spiritual Assemblies in Malagasy and one in Comoro Islands. One of the Local Assemblies in Malagasy had achieved incorporation. A National Haziratu'1-Quds had been acquired in November, 1970, a Temple site in January, 1971, and a national endowment in April, 1972. Representatives of the Antaimoro, Antaifasy, Antambahoaka and Antaisaka tribes were enrolled enriching the membership of the community which already consisted of representatives of the Hova and Betsileo tribes and Comorians. By Rhjvtin, 1973, among the victories recorded in this national community, was the establishment of twenty-seven Local Spiritual Assemblies in the Malagasy Republic and two in the Comoro Islands, with a total of eighty-three localities where Baha resided. RtUNION The Hand of the Cause Rahmatu']hh Mirza was the representative of the Universal House of Justice when the believers of R6union formed their National Spiritual Assembly at Ri~v6n, 1972, with its seat in St. Pierre. At Ri4vAn, 1968, there was only one pioneer residing in R6union and three Local Spiritual Assemblies had been established. In April of that year recognition of the Spiritual Assembly of St. Pierre was published in the State official Gazette. Additional pioneers settled and assistance was received from travelling teachers. In November, 1968, the Local J3a4ratu'1-Quds of St. Pierre was acquired. A Summer School was held in that same year. The flow of visiting teachers increased in 1969 and subsequent years, and considerable assistance ance was received from the Continental Board of Counsellors and members of the Auxiliary Board. A youth meeting in 1969, held in Plaine des Cafres, sparked interest among young people. An active Regional Youth Committee was formed which held regular meetings. The Faith was proclaimed through a threeday exhibit in St. Pierre. In 1970 The Proclamation of Baha'u'llah was presented to the Prefect of R6union. Fjve Local Spiritual Assemblies existed at that time. The following year a series of successful public meetings was conducted and the Baha teachings were presented to several Mayors. At R4vAn, 1972, eight Local Spiritual Assemblies were formed. A visiting Baha'i teacher was interviewed by the press and appeared on radio and television, the first time these media devoted attention to the Faith. In November, a special programme was devoted to children. The State authorities of R&nion accorded official recognition to the National Spiritual Assembly in June, 1972. In January, 1973, an endowment was acquired in Bras-Creux and in March a Temple site was obtained. There were thirteen Local Spiritual Assemblies in existence by RhJvAn, 1973. Five Baha'i marriages were conducted in the period under review and a number of classes for children were established. BOTSWANA The Hand of the Cause Paul Haney represented the Universal House of Justice at the inaugural Convention at RhjvTh, 1970. The formation of this National Assembly, with its seat in Gaborone, was an achievement beyond the original goals set for the Nine Year Plan and was made possible by an increase in the number of Local Spiritual Assemblies and localities, as well as by the settlement of a small number of active pioneers, during the years immediately before 1970. The number of Local Assemblies grew from six, in 1968, to twelve in 1970. These communities were sustained by regular visits from members of Continental Board of Counsellors and the concerted efforts of the resident pioneers. The first year of the existence of the Botswana national Baha'i community saw extensive proclamation and teaching throughout the country in the form of public meetings in the villages, [p200] 200 THE BAHA'I WORLD often called by village Chiefs themselves. Local believers, travelling teachers and pioneers were used in this massive effort, resulting in open meetings in over eighty villages, contact with more than fifty chiefs, and distribution of Baha'i literature to more than five thousand people. The National Spiritual Assembly's own goal to achieve an all-BahWi village was accomplished in Bonwapitse. During a proclamation meeting several people became BaM is in Bonwapitse and after the village Chief, who had already embraced the Faith, attended a Conference at Gaborone and returned home fully confirmed in his belief, almost the entire population of one hundred at Bonwapitse accepted the Cause. During the following two years the specific goals of the Plan were focused upon and often surpassed. The goal of establishing twenty Local Spiritual Assemblies was exceeded by four; and instead of fifty localities, eighty-eight were recorded. All the property goals were accomplished, including acquisition of a Temple site, and a Teaching Institute at Mahalapye. The goal of acquiring one Local Uaziratu'1-Quds was met when local believers built one at Thamaga, and exceeded when another was built at Selebi-Pikwe. The legal incorporation of the National Spiritual Assembly was achieved as well as that of eight Local Assemblies, three more than called for in the Plan. Contact with the nomadic Bushmen of the Kalahari Desert was a goal of the Ten Year Crusade. This goal was inherited from the region of South and West Africa. A few individuals had been successfully contacted during the Crusade, but in terms of definite localities the goal was finally achieved in 1971. Following the visit of Abdu'l-Baha Ri~iyyih KhAnunV to the Bushmen in June, 1972, a singularly inspiring conference was held at the National Centre in Gaborone attended by nine Bushmen representing three distinct language groups. Soon thereafter eighty Bushmen entered the Faith in about fifteen localities, two of which, at Tshasane and Mathibatsela, have all-Bushmen Assemblies. Translation of Baha literature, including the creative Word, was accomplished in four of the Bushman "click" languages, requiring special phonetic notation. This was particularly significant in that the 1 See "The Travels of Abdu'l-Baha Rflhiyyih~~Anum Duringthe Nine Year Plan: The Great Safari", p.594. Baha'! Writings are the first words ever to have been written or put into print in these languages. MALAWI The National Spiritual Assembly was established with its seat in Limbe at RiJv~n, 1970, when the Hand of the Cause Paul Haney represented the Universal House of Justice. At that time there were nine Local Spiritual Assemblies established, eight of them in the southern region and one in the northern, (one of them having achieved incorporation), and Baha'is resided in eighty-nine localities, a figure which was revised within a few months to one hundred. In April, 1970, a Teaching Institute had been acquired at Amalika, near Blantyre. In 1971 Baha'i literature was enriched through the translation and/or publication of a number of titles in Cicewa and Tumbuka and by 1972 representatives of all the tribes of Malawi were enrolled in the Faith. In the six months, before the conclusion of the Nine Year Plan, spectacular victories were recorded: four new Local Spiritual Assemblies were established, bringing the total at Ri~v~n to twenty-seven; approximately two hundred new believers enrolled; and twenty-three additional localities were opened to the Faith bringing the total to a figure in excess of 225. In 1971 the Hand of the Cause Enoch Olinga paid a visit to Malawi where he was accorded gracious interviews by the Life President of Malawi, His Excellency Dr. Kamuzu Banda, and Mr. Albert Muwalo, Minister of State. RHODESIA In 1970, with the dissolution of the National Spiritual Assembly of South Central Africa and the formation of three independent National Spiritual Assemblies in Botswana, Mali and Rhodesia, the newly-formed Rhodesian National Spiritual Assembly was designated as the "mother" Assembly. The Nine Year Plan goals were divided among the three Assemblies and their accomplishment was the primary concern of the Rhodesian National Assembly. The most significant innovations in the teaching work within Rhodesia were the increased participation by the African believers and the shift of emphasis from urban to village teaching, innovations which originated from suggestions made by the Universal House of [p201] INTERNATIONAL SURVEY QE BAHA'I ACTIVITIES 201 Justice. The wisdom of this course soon became apparent when the first Rhodesian travelling teacher, Pande Sibanda, enrolled dozens of new believers, including Paramount Chiefs Chiweshe and Chaona. Encouraged by these initial successes, teacher training institutes were held for training additional teachers so that by the time the Hand of the Cause Rahmatu'IJTh MubAjir first visited Rhodesia, urging the acceleration of the process of mass teaching, a group of five trained teachers was available. All five of these teachers were sent to the Gokwe area where five hundred new Baha were enrolled, including Paramount Chief Nernangwe. Teachers based in this area also established contact with the remote Batonga tribes and soon established a Local Spiritual Assembly among them. Subsequent mass teaching efforts resulted in large scale enrolments in the Mtoko and Mrewa areas and even spilled over into the adjoining areas in Mozambique where four new Local Assemblies were formed in time to help the National Spiritual Assembly of Swaziland, Lesotho and Mozambique achieve their Nine Year Plan goals. Another major accomplishment was when Rhodesia sent its first pioneer to another country: Dennis Makiwa, school teacher, and Chairman of the National Spiritual Assembly, pioneered to Botswana. Two donations of land in memory of outstanding believers enabled Rhodesia to achieve its goals of acquiring a national endowment, several local endowments and a Temple site. Official recognition of the Faith was furthered by the incorporation of nine additional Local Spiritual Assemblies, and by the first officially registered Baha'i marriage in Rhodesia. The mass media devoted newspaper articles to the Faith and considerable publicity resulted from the memorable visit of the Hand of the Cause Abdu'l-Baha Ra~fyyih KhAnum reported elsewhere in this volume. By RhJv~in, 1973, the Baha'is of Rhodesia had accomplished the goals of the Nine Year Plan and ended the period with a community numbering close to five thousand Baha'is and fifty-seven Local Spiritual Assemblies. SWAZILAND, LESOTHO AND MOZAMBIQUE This National Spiritual Assembly was established in 1967 with its seat in Mbabane, Swazi land. In 1968 there were twelve Local Spiritual Assemblies and eight hundred believers in Swaziland, six Local Spiritual Assemblies and three hundred believers in Lesotho, and one Local Spiritual Assembly and less than 250 believers in Mozambique. The Nine Year Plan called for the establishment of fifty Local Spiritual Assemblies and 150 localities in Swaziland; fifty-seven Assemblies and 280 localities were recorded at RisivAn, 1973. Mozambique exceeded the Local Assembly goal by two, with twelve established, four of them in the Tete area which were assisted by travelling teachers from Rhodesia, and the balance in the southern part of Mozambique. After much work and many disappointments a lovely property was acquired near Mbabane. The property includes a Temple site, endowment land, a Ija4ratu'1-Quds, and a Teacher Training Institute named after the Hand of the Cause Leroy Joas. The dedication of the Institute was attended by a representative of His Majesty King Sobhuza II and by Her Royal Highness Princess Gcinaphi who planted a tree in honour of the occasion. The incorporation of the National Spiritual Assembly on July 14, 1969, was an outstanding victory and subsequently five Local Spiritual Assemblies obtained incorporation. Absence from school and work is permitted on Baha'i Holy Days and the Government confirmed and gazetted the appointment of a marriage officer, allowing him to conduct Baha'i weddings at the National Centre. A further goal of the Nine Year Plan was accomplished with the construction of a Local Ija4ratu'I-Quds at Mncitsini. A highlight of 1972 was the visit of the Hand of the Cause Abdu'l-Baha Rfibiyyih KhAnum who was received by His Majesty King Sobhuza II and was a guest at the Ceremonial Reed Dance of the Maidens (Umhlanga) and at the Independence Celebrations. Some excellent work was done among children and the youth work was outstanding. Three youth pioneers spearheaded proclamation meetings and assisted with many institutes at the National Baha Centre and in rural areas. On one occasion they addressed a meeting at a high school where three hundred people learned about the Faith. The translation and publication of Baha'i literature in Zulu, Siswati, Shimakhuwa and [p202] 202 THE BAHA I WORLD Her Royal Highness Princess Gcinaplui of Swaziland planted a tree at the dedication ceremony marking the opening of the Leroy Icas Baha'i Teacher Training Institute, Mbabane, Swaziland; December, 1970. Also seen are (left to right) Mrs. Helen Wilks, Auxiliary Board member; Mr. Mnisi, representative of His Majesty King Sobbuza II; Mr. S. Appa, of the Continental Board of Counsellors. Shimakhonde was achieved, the last mentioned being an accomplishment in excess of the goals of the Plan. LESOTHO The trials and difficulties of this young community, , whose National Spiritual Assembly was elected at Ri4v~n, 1971, with its seat in Maseru, were rapidly overcome through mature e and loving cooperation with the Continental l Board of Counsellors. The combined efforts of the two institutions led to victories at Riglwin, 1973, when thirty-three Local Spiritual l Assemblies were established, the Faith was reported to be rooted in 171 localities, a National Ija4ratu'1-Quds was acquired as well as a local one at Liphaleng, and the National Spiritual Assembly and five Local Spiritual Assemblies achieved incorporation. Baha'i literature was enriched and several conferences and training courses were held to deepen the knowledge and understanding of the friends in the divine teachings. ZAMBIA The Baha'i community which elected, in 1967, the National Spiritual Assembly of Zambia bia with its seat in Lusaka, had been under the jurisdiction of the Regional National Spiritual Assembly of South and West Africa (1956 Ñ 1964), and of South Central Africa (1964 Ñ 1967). The area known as Zambia was called Northern Rhodesia until 1964. The Zambian Baha'! community entered the last half of the Nine Year Plan with sixteen Local Spiritual Assemblies, believers residing in 251 localities, close to two thousand believers and one Local Ijaziratu'1-Quds. Through diligent gent effort they reported at Ri~An, 1973, the formation of seventy-two Local Spiritual Assemblies, the establishment of 581 localities where Baha'is reside, a community numbering in excess of 3,800, the incorporation of the National Spiritual Assembly, the acquisition of a National Hazfratu'1-Quds, a Temple site, and a national endowment and recognition by the authorities of Baha'i marriage. [p203] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 203 Central and East Africa At RiQv6n, 1964, the Regional National Spiritual Assembly of Central and East Africa was dissolved in order to form three new National Assemblies. Two countries, Kenya and Tanzania (the area known as Tanganyika prior to 1964, and Zanzibar) elected their own National Spiritual Assemblies. The rest of the region was under the jurisdiction of the newly created Regional National Spiritual Assembly of Uganda and Central Africa, comprising the following countries: Uganda Burundi Rwanda Congo Republic (Leopoldville) Ñ (name changed to Zaire in 1971) Congo Republic (BrazzaviHe) Gabon Central African Republic Chad By the end of the Nine Year Plan National Spiritual Assemblies had been formed in each of these countries with the sole exception of Burundi where, because of local conditions, the administrative institutions had to be dissolved. The name of the Congo Republic, the capital of which was Leopoidville, became known as ZaYre in 1971, and the name of Leopoidville was changed to Kinshasa. Three elements characterized most of the reports of the areas composing Central and East Africa in the period covered by this review: (a) They still had most of their teaching goals to complete, and were very apprehensive about their ability to achieve victory. (b) All were elated to be included in the Great Safari of the Hand of the Cause Abdu'l-Baha Rfl~fyyih Kh~num, and were thankful for the unique and valuable contribution she was able to make. [p204] 204 THE BAHA'I WORLD (c) Unanimously they voiced high praise and grateful thanks for the assistance rendered by youthful pioneers from a number of countries including Persia, India, Malaysia, the Philippines, the United States, Canada, and various countries of Europe during the last year of the Plan and whose services are described in the opening passages of this survey. UGANDA In addition to achieving the establishment of the independent National Spiritual Assemblies which came into existence in the latter half of the Plan in the areas under its jurisdiction, three Teacher Training Institutes were established, at Mbale, in the eastern region, at Gulu, in the northern region and in Kampala within the shadow of the Mother Temple of Africa. Throughout the period two Baha'i schools, at Tilling and Odusai, both named in memory of the Hand of the Cause Louis Gregory, functioned and were further developed. Each includes classrooms for primary students through Grade VII, staff houses, administration buildings, gardens and playing fields. A number of significant proclamation programmes advanced recognition of the Faith throughout the country. By Rk1v~n, 1970, the Faith was established in all districts except Madi and the Baha community of Uganda included representatives of all major tribes of the country including the Pygmies in the western region, some of whom were present at the National Convention that year. In 1971 youth activities gained prominence and a series of three seminars was conducted at Makerere University, with moderate success, followed by intensive youth activity. Participating in the seminars were the Hand of the Cause Enoch Olinga, Mrs. Isobel Sabri of the Board of Counsellors, Mrs. Zyipha Mapp and a panel of Baha'i youth. A regular newsletter came into being in 1971 which served as a vital link among the Ugandan Baha. The Baha'i relationship with the Government was enhanced through invitations extended to the Baha'is by His Excellency, General Idi Amin Dada, President, to participate in various religious conferences aimed at establishing a greater basis of religious unity in the country, and the Faith thus became more widely known as an independent universal religion. In Novem ber, 1971, the President accepted an invitation to attend a special service at the Baha'i House of Worship in Kampala commemorating the birthday of Baha'u'llah and in his address on that occasion warmly praised the Baha'is for their admirable principles and for upholding the tenets of their Faith, including noninterference in politics. Later the President was presented with The Proclamation of Bahd'u' 116 Ii. A conference held in Nairobi in June, 1972, under the aegis of the Continental Board of Counsellors, was attended by more than 250 Baha'is from Kenya, Tanzania and Uganda who considered what action was necessary to complete the remaining goals of the Plan. A Victory Conference held the following month in Uganda reinforced the spirit and dedication generated at the earlier gathering and led to the formulation by the National Youth Committee of Uganda of a ten-month plan under which more than one thousand youth were enrolled, proclamation programmes were conducted at secondary schools throughout the country, assistance was given to struggling or weakened Local Assemblies, teaching trips to the Ssese Islands and Seychelles were undertaken and projects with village youth were initiated. A popular youth newsletter The Trumpet was published, followup visits were made to schools and colleges, Baha'i clubs were established on campuses and Baha'i books were presented to school libraries. The Ugandan "Dawn-Breakers", a multiracial music group, was formed, travelled many miles teaching the Faith through music and song in villages and schools and on several occasions performed and were interviewed about the Faith on television. An all-women's institute, held in Mbale in October, 1970, the first of its kind in Uganda, tapped yet another potential source for spreading the Faith. An active women's group, the Kobwin Baha'i Women's Union, formed as a result of the Institute, redoubled its numbers within a short time and with the constant encouragement and guidance of Mrs. Elizabeth Olinga and Mrs. Lois Isimal held weekly meetings at the Louis Gregory Memorial Baha'i School at Tilling for prayers, handiwork and discussions about the Faith. Other women's classes were held sporadically and weekly discussion groups at Kalemen included many women. Mrs. Katherine Kabali and Mrs. Edith [p205] INTERNATIONAL SURVEY OF BAHA'I I AC rIVITIES 205 Senoga devoted much of their time to teaching, visiting outlying districts, committee service and to incre4sing the enrolment and participation of women. Teaching among children, apart from the work being done in the Baha'i schools, was reported as showing some progress in a few villages, and some youth were trained to assist in this programme. Shortly before RiJv~n, 1973, the goals of recognition of Baha'i marriage and incorporation of the National Spiritual Assembly were reported achieved, thus preparing the way for the incorporation of the Local Assemblies called for in the Plan. The expansion of the Baha'i Publishing Trust, including the enrichment of Baha'i literature, was undertaken, and under the able direction of Mrs. Maurine Kraus an impressive list of titles now exists. BURIJNDL AND RWANDA Known until 1962 as Ruanda-Urundi, the countries separated in 1962 at which time their names were changed to Rwanda and Burundi. They were formerly part of the area administered by the Regional National Spiritual Assembly of Central and East Africa (1956 Ñ 1964), of Uganda and Central Africa (1964 Ñ 1969) and in the latter year the National Spiritual Assembly of Burundi and Rwanda was formed. In 1972, when there were approximately forty Local Spiritual Assemblies in Burundi and the Faith was established in approximately fifty localities, independent National Assemblies were created in Burundi and Rwanda, the former with its seat in Bujumbura, but in that same year because of disturbances in the country the Spiritual Assembly of Burundi was dissolved and the affairs of the Faith placed under an administrative committee. At Ri41v~n, 1968, two Local Spiritual Assemblies existed in Rwanda; forty-seven were recognized at Ri4Iv&n, 1973, by which time Baha'is resided in a total of 191 localities. By 1971, even before the formation of the National Spiritual Assembly, literature had been tans-lated and published in the Kinyarwanda language, and a monthly newsletter designed to inform and deepen the friends commenced publication in 1972. Excellent progress was made with children's classes, open to the children of nonBahA'is as well as of believers, which re-suited in awakening the interest of many parents. The children assisted in teaching and were enthusiastic in learning prayers and the principles and history of the Faith. Ninety students aged from five to fourteen attended. Amatu'I-Bah& Rflbiyyih Khinum visited many centres during her Great Safari and was interviewed in French on radio, an event which broadly proclaimed the Cause. Progress was recorded in enrolling Pygmy Baha'is. A series of events early in 1973 brought the Plan to fulfilment: the acquisiton of national and local endowments and a Temple site; the acquisition of a Teaching Institute and the National ila4ratu'1-Quds; and governmental recognition of the Faith achieved in part through the assistance of Dr. 'Aziz Navidi. Significantly, local believers serving as chairman and secretary of each Local Spiritual Assembly attended classes on Baha'i administration early in April and played a key role in the formation of Local Spiritual Assemblies which marked the triumphant conclusion of the Plan at Ridvan, 1973. ZAIRE Known as the Belgian Congo until 1960 and as Congo (Kinshasa) during the period 1960 Ñ 1971, this country became known as ZaIre in the latter year. The National Spiritual Assembly was formed in 1970 with its seat in Kinshasa, formerly Leopoidville, at which time the Hand of the Cause Abu'1-Q6sim Faizi represented the Universal House of Justice. The majority of the Baha'is were resident in the eastern provinces of the country and it was important to broaden the base of the national community and develop the teaching work, particularly in the capital, Kinshasa, so that effective representation could be made to the authorities to obtain official recognition of the Faith. It soon became evident that no Baha activity could be conducted without this recognition. Dr. 'Azfz Navidi was summoned to the scene and with his characteristic determination and unique expertise in such matters and with the valuable support of the resident pioneers it was possible to explain and establish the true stature of the Faith and obtain recognition for its institutions. [p206] 206 THE BAHA'I WORLD As Soon as this prize was won, the National Spiritual Assembly undertook the task of achieving, in the nine remaining months of the Nine Year Plan, the goals it had been assigned since 1963. The accomplishments were truly remarkable. At RiQv~n, 1973, the National Spiritual Assembly reported a membership of 19,800 with 490 Local Spiritual Assemblies and 557 localities where Baha'is resided. In addition, the National Ija4ratu'1-Quds, the Temple site and a Teaching Institute were acquired. Nearly two hundred Local Spiritual Assemblies had either acquired local endowments or built their own local centres. CONGO REPUBLIC (AND GABON) The National Spiritual Assembly of Congo came into being in 1972 with its seat in Brazza-yule. A part of French Equatorial Africa, the Baha'i community had been under the Regional National Spiritual Assemblies of Central and East Africa from 1956 to 1964, of Uganda and Central Africa from 1964 to 1970, of Central Africa from 1970 to 1971 and was under the jurisdiction of the National Spiritual Assembly of Congo and Gabon during 1971 Ñ 1972 until, in the latter year, Gabon had to be separated from that region, leaving the National Spiritual Assembly of Congo as an independent entity. The semiannual statistical report of the "mother" National Assembly, that of Uganda and Central Africa, indicates that at Ri4lvAn, 1968, there were two Local Spiritual Assemblies in Congo (Brazzaville). With the settlement of dedicated pioneers, the administrative foundations of the Cause were strengthened and by Rht'An, 1970, seven Local Spiritual Assemblies had been securely established. When the Congo Republic was dissociated from Gabon and the National Spiritual Assembly of Congo (Brazzaville) came into being, there were sixteen Local SpirituaL Assemblies, six more than called for in the Nine Year Plan. The number of localities increased and also surpassed the assigned goal. The goM of achieving recognition of the Faith encountered many difficulties but due to devoted and untiring efforts over a protracted period by Dr. 'Aziz Navidi the Faith was recognized in March, 1972, by the Congolese State as an independent world religion whose aims are unity and brotherhood. The official recognition that was granted extended to all Local Spiritual Assemblies. In December, 1972, the property goals were realized Ñ acquisition of a Temple site, a site for a National Haziratu'1-Quds and national and local endowments. At Ri~vin the Congolese community triumphantly recorded that all goals of the Plan were not only achieved but amply exceeded. The Faith was established in more than eighty localities, twenty Local Spiritual Assemblies had been formed, and the number of Baha'is had increased more than twenty-five times. Meritorious undertakings since Ri~v6n, 1971, included the publication of a Nineteen Day Feast Newsletter and the publication, commencing in January, 1973, of a correspondence course for broadening the foundation bf the knowledge of the Congolese believers. CENTRAL AFRICAN REPUBLIC At Ri~1vTh, 1968, the situation in the Central African Republic was very little different from what it had been at the end of the Ten Year Crusade in 1963; there was one Local Spiritual Assembly, situated in Bangui, devotedly maintained over the intervening years by a handful of believers. Late in 1968 teaching work was undertaken in communities contiguous to Bangui and in the central part of the country with the result that by Ri4LvAn, 1969, four Local Spiritual Assemblies were established and there was recorded an increase in the number of believers and localities opened to the Faith. On instructions from the Universal House of Justice a Regional Administrative Committee was appointed in September, 1969, and charged with responsibility for governing the affairs of the Faith in the territories of Chad, Gabon, Congo (Brazzaville) and the Central African Republic, in preparation for the election, at Ridvan, 1970, of the first National Spiritual Assembly of the Baha of Central Africa with its seat in Bangui. During her ten day visit to the Bangui area in January, 1970, Abdu'l-Baha R6biyyih KhAxrnm did much to encourage and deepen the Baha in the several communities she visited, including a Pygmy village in the forest area. The inaugural Convention at Rid 1970, blessed by the presence of the Hand of the Cause Abu'1-Q~sim Faizi, was a happy event. Delegates and friends from all [p207] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 207 four countries converged on Bangui and a special bus brought more friends from Chad than had ever been welcomed at one time. The main goal of the year ahead was to prepare, in turn, for the division of the region into three new National Spiritual Assembly areas Ñ Chad, the Central African Republic, and Congo (Brazzaville)/Gabon. To this end the work of expansion and consolidation was continued. The encouragement provided by a visit of the Hand of the Cause Rahmatu'lIAh Muh6jir led to the purchase at Nawruz (New Year), 1971, of the National Ijaratu'1-Quds. Because of misrepresentations made to it about the true nature and purpose of the Faith the Government imposed a temporary ban on the activities of the believers extending from November, 1970, to February, 1971. Following a visit by Dr. 'Aziz ~Navidi, a special meeting of the Council of Ministers was called to study documents prepared in application for recognition and registration of the Faith. The application was granted on February 13 and that day, and for the next twenty-four hours, a special radio announcement was broadcast with each news bulletin, the first public proclamation of the Faith by radio in the country. Hindrances removed, the activities of the Baha'is increased and the Faith surged forward. At Ridvan, 1971, in the presence of the Hand of the Cause 'Au-Muhammad VarqA, and Counsellor Oloro Epyeru, the first Annual Convention of the Central African Republic elected its first National Spiritual Assembly. A Victory Conference led by Counsellor Isobel Sabri in October, 1971, focused on the outstanding goals of the Plan confronting the believers. In March of 1972 a Temple site of over five hectares was acquired on the outskirts of Bangul and at Ri4lvAn, 1972, the friends gathered at the second National Convention geared themselves for total victory. In September, 1972, a national endowment of more than eleven hectares was acquired in the vicinity of Bambari and in February, 1973, a two-hectare plot of land situated forty-seven kilometres from Bangui was acquired for a teaching institute. A further application for land for a local endowment was made for two hectares in the west of the country, near Baoro. By January, 1973, the Faith was established in 101 localities and there were more than nine hundred believers in the country. Most of the expansion goals had been surpassed. On April 1 the Baha'is obtained permission to present a regular weekly radio programme on the national broadcasting network. The programmes covered subjects including the history of the Faith, the lives of its Founders, Baha'i administrative principles, social teachings and ordinances, and Christian subjects, and served the dual purpose of acquainting the public with the Faith and broadening the knowledge of the believers. The enrolment of Baha'is accelerated and many youth embraced the Cause. Local believers translated Baha literature into Sango, the national language, and a small leaflet was published in Baya, another indigenous tongue. RPjvAn, 1973, dawned on a victorious community. There were twenty-two Local Spiritual Assemblies established and Baha resided in 115 localities scattered throughout twelve of the fourteen administrative divisions of the country. More than one thousand believers, many of them youth, were ready to carry forward the Faith which was now not only recognized by the authorities but had achieved equality of standing with other religions in the country. Most of the important property goals had been achieved and the remainder were well on the way to completion. Through the bounties of Baha'u'llah, the small sapling had grown, in five short years, from a tender shoot to a sturdy young tree producing its first fruits. CHAD This national community was administered by the Regional National Spiritual Assemblies of Central and East Africa from 1956 to 1964, of Uganda and Central Africa from 1964 to 1970, of Central Africa from 1970 to 1971, and at Ri~v~n, 1971, in a shelter of poles and straw matting constructed on land donated to the Faith by the Baha of the village of Gassi, the first National Spiritual Assembly of Chad came into being with its seat in Fort Lamy (known since 1973 as N'Djam6na). Representing the Universal House of Justice was the Hand of the Cause Enoch Olinga. At RidvTh, 1968, only three months after the settlement in Chad of two pioneers, there was but one Baha community, in the capital city of N'Djam6na. Immediately after RiQvAn of that year the Faith began to expand rapidly. [p208] 208 THE BAHA'I WORLD Ñ Ñ The fourth Annual Convention for the election of the Nationai SpiritualAssembly of the Baha'is of Tanzania held at the National Ha4ratu'l-Quds, Dar-es-Salaam; May 25 Ñ 26, 1968. The Hand of the Cause Enoch Olinga is seen third from the left, standing. Small rooms were rented in various areas of N'Djam~na, focal points from which the Message could be broadcast and the knowledge of the believers deepened. From among the Baha who attended study classes in these centres arose local teachers eager to carry the Faith into the villages to the south and east of the city. At Ri4vAn, 1969, thirteen Local Spiritual l Assemblies had been established, twenty-one e localities had been opened, and more than one thousand Baha'is enrolled. Aided by the visits of Hands of the Cause, Counsellors and international travelling teachers s the Faith continued to spread. Chadian teachers and pioneers established the Faith in three more areas of the country, Moundou, Bongor and Sarh.Local Spiritual Assemblies increased d to twenty-seven and the goal of seventy-five e localities was surpassed. Through the indefatigable e assistance of DriAziz Navidi the Chad Government officially recognized the Baha Faith as an independent religion and granted it full authority to function throughout Chad. With the establishment of the National Spiritual Assembly of Chad at Ri~v6n, 1971, new Nine Year Plan goals were assigned by the Universal House of Justice, with only two years of the Plan left in which to achieve them. Again there was an influx of Hands of the Cause, Counsellors, travelling teachers and pioneers. Chad also cooperated with its sister Assemblies. blies. In 1970, two African believers from Chad went as pioneers to the Republic of Congo. In December, 1972, six members of the Chad community participated in the first regional Youth Conference for the Central and East Africa zone held at Yaoundd, Cameroon. On their return from the conference, they taught and deepened in the French-speaking villages all the way to the Chad frontier. Thus the youth began to make a vital contribution to the teaching work. At RhjvAn, 1973, Chad was able to report victory in almost all its obtainable assigned goals under the Nine Year Plan. The number of Local Spiritual Assemblies had been increased from twenty-seven to fifty-two; 273 localities bad been opened to the Faith; the community [p209] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 209 numbered more than 3,500; seventy-five children had been instructed in the Baha'i principles at the school conducted by the National Spiritual Assembly at Gassi; and children's classes had been held in the Baha'i Centres at Moun-dou and Sarh. A Teaching Institute, National llazfratu'1-Quds, a national and five local endowments had been secured, the latter five through the generosity of village believers in Toukoura, Kalem-Kalern, Baijinba, Banda I and Manda. Translation of Baha'i literature was made in the Kanouri language. "Only the confirmations of the Blessed Beauty showered upon all those who arose to spread His world healing Message in Chad could have brought about such victories in the short space of five years," the National Spiritual Assembly reported. Semi~annual Conference of the Continental Board of Counsellors andAuxiliary Board members, Bangui, Central African Republic, March, 1972. Dr. Mihdi Samandari of the Western .4frica Board of Counsellors is seen on the far right. [p210] 210 THE BAHA'I WORLD The Americas [p211] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 211 B. THE AMERICAS Central America and the Caribbean With the formation in 1957 of two regional National Spiritual Assemblies in Central America and two in South America, the scope of the Ten Year World Crusade took on new dimensions. In both Central and South America emphasis was placed upon establishing a National Spiritual Assembly in each of the Republics. By 1961 this objective was largely achieved and in 1964 seven fledgling National Spiritual Assemblies in the Central region of the Americas joined forces with forty-nine sister National Spiritual Assemblies to meet the challenging tasks of the Nine Year Plan. Originally, Central America and the islands of the Caribbean were administratively joined together in a sprawling great Regional National Spiritual Assembly of Central America and the Antilles, formed in 1951. As a result of the establishment of various Regional National Spiritual Assemblies, the far-flung islands of the Caribbean have reached a level of administrative independence which offers a firm base for healthy growth. The Caribbean Baha'i communities, with their multiple languages (Spanish, English, French and Dutch), their small and unusually mountainous topography set in a vast sea area, their comparative underdevelopment as economic and social entities, have posed very special challenges for the settlement of pioneers, the circulation of travelling teachers, and the establishment of firmly rooted Baha'i communities. Great credit is due the few who have pioneered this scattered seagirt world of beautiful tropical islands inhabited by blacks and whites, Amerindians, East Indians and Chinese. Central America BELIZE The National Spiritual Assembly of Belize, with its seat in Belize city, came into being in 1967 and at Ri4lv6n, 1968, the community comprised thirteen Local Spiritual Assemblies and Baha'is resided in eighty-one localities. The rapid growth of the Faith in this area, the National Spiritual Assembly commented, is attributable in part to a steady stream of visiting Baha'i teachers including American Baha'i youth who participated in projects in two successive years and who "together with native youth and pioneers conducted energetic campaigns which resulted in numbers of new believers". Particularly appreciated were the visits of Dr. Arthur Dahi whose professional commitments brought him to the area on a number of occasions at which time he made his services available to the Baha friends. Noteworthy accomplishments of the Belize Baha'is in the period being surveyed are~ incorporation of the National Assembly by a [p212] 212 THE BAHA'I WORLD special Bill; the incorporation of four Local Assemblies; exemption from school attendance on Baha'i Holy Days; construction of a Teaching Jnstitute named in honour of the Hand of the Cause Enoch Olinga; acquisition of a National Ijaziratu'I-Quds; compilation and broadcasting of a regular series of weekly radio programmes; establishment of a correspondence course and the compilation and publication of lessons for Baha children's classes. COSTA RICA A part of the area administered by the Regional National Spiritual Assemblies of Central America and the Antilles (1951 Ñ 1957) and of Central America, from 1957, Costa Rica elected its first National Spiritual Assembly in 1961 with its seat in San Josd. Resounding success marked the efforts of the Costa Rican community in dealing with the goals of the Nine Year Plan: all the civil divisions of the country were opened to the Faith; Local Assembly goals were exceeded by thirteen; groups were exceeded by five; and by Rid 1973, fifty-one localities in excess of the goal of one hundred had Baha'is residing therein. The Guanacaste Baha'is completed their goal of establishing twenty-nine new Local Spiritual Assemblies within a two-year period. The believers of Talamanca, a mountainous area sparsely populated by various indigenous tribes, the National Spiritual Assembly reported, "are self-sufficient, responsible, devoted and engaged in active service to the Faith two Baha Centres were constructed with their own materials and labour." The Minister of Education authorized the Costa Rican school system to recognize Baha'i Holy Days and students are excused from classes with the written consent of their parents. Although Baha education for women has not commenced on a formal or regular basis there are outstanding women Baha'is active in various communities and some children' s classes are already in operation using materials prepared for this purpose. The National Youth Committee, the National AssenThly commented, "is extremely active, dedicated and of unusual capacity and activities have been initiated in the University." An international Youth Conference in December, 1972, sponsored by the Continental Board of Counsellors was an outstanding success, as were two intensive teaching projects. The first of these, held in 1971, resulted in one hundred new believers accepting the Faith and six new towns were opened in a short time. The second, spearheaded by Auxiliary Board member Ruth Pringle of Panama in January, 1972, and supported by devoted and gifted youth, attracted new believers of capacity who greatly reinforced the teaching efforts in Costa Rica. EL SALVADOR Like its neighbour, Costa Rica, El Salvador was part of the area of two successive Regional National Assemblies before establishing its own National Spiritual Assembly in 1961, with its seat in San Salvador. The early years of the Nine Year Plan, the National Spiritual Assembly reported, were a period when the "enrolling of one new believer was an occasion for considerable celebration a handful of be]ievers struggled against despair and worked to the point of exhaustion; there were many tests, much anguish and desperate prayer.., the nine localities and three Local Assemblies that were the frail pillars of the National Spiritual Assembly had not grown appreciably since 1961 and these had been sustained with so much self-sacrifice and effort that even modest goals appeared beyond reach." In 1968 these struggles and prayers began to bear wondrous fruits. "A new spirit was born in the community," the National Assembly commented, "which manifested itself particularly in the enrolment of new believers, especially among the youth. These, working side by side with members of the existing community and newly arrived pioneers of outstanding calibre led to victories on a scale not anticipated." In 1968, coinciding with a visit of the Hand of the Cause Ugo Giachery, the Baha'is prepared an exhibit for the El Salvador International Fair which was the occasion for the dissemination of 37,000 specially printed pamphlets. Similar participation was arranged in 1970 and 1972 when 71,000 and 108,000 pieces of informative literature were distributed at the International Fair and 490 specially prepared radio announcements were broadcast. Much free press coverage accompanied the most recent of these exhibitions. [p213] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 213 Baha'i International Teaching Confrrence, El Salvador; May, 1969. The Hand of the Cause Dr. Ra~matu'Ildh Muh4iir is seen standing jn the centre. Proclamation commenced in the villages making use of the considerable musical talents of a pioneer couple and many embraced the Cause. A crash programme of consolidation produced a series of quarter-yearly conferences. Regional youth institutes were also conducted and a correspondence course was launched with over four thousand subscribers. Weekend teaching trips using newly designed deepening material sustained and strengthened the faith of the new believers. More than one hundred participated in these trips in one year alone and in one three-month period more than ninety such weekend trips were reported. Two books, five pamphlets and various other teaching aids were produced and distributed to other Spanish speaking countries. Eight Salvadorean believers served as international travelling teachers and two pioneered abroad. The Proclamation of Baha'u'llah was presented to the President of the Republic. Many special projects were undertaken including one where thirty-six believers visited a mountain village, remained four days and enrolled ninety per cent of the population. In the five year period under discussion the Salvadorean Baha community grew twenty times in number and its teaching goals were far surpassed. Asked to establish one locality in each of the fourteen Departments of the country, the friends established two or more Local Spiritual Assemblies in all Departments but one; the goal of establishing nine Local Assemblies was far outdistanced through the establishment by Ri4lvTh, 1973, of fifty-five Local Assemblies; and 231 localities were opened to the Faith outstripping the goal of twenty-seven. GUATEMALA With the disbanding of the Regional National Spiritual Assembly of Central America in 1961, the National Spiritual Assembly of Guatemala was established with its seat in Guatemala City. By Ri4lv6n, 1968, there were nine Local Assemblies and the Faith was established in seventy-seven localities. The Teaching Institute in Chichicastenango, named after the Hand of the Cause Dorothy Baker, was the venue of a series of conferences, summer and winter schools and other activities designed to pave the way for community-wide participation in teaching. A youth group from the United States visited in June, 1969, were housed at the Institute, and intensified the involvement of local Baha'i youth. A series of [p214] 214 THE BAHA'I WORLD international teaching conferences for youth reinforced this effort and in the summer of 1972 a youth project group from the United States spent some time in Guatemala. An important development of the period under scrutiny was the teaching and enthusiastic reception of the Faith by the black minority of Guatemala concentrated on the east coast, in Livingston where the local believers, using native materials, constructed a Baha'i Centre, permission for the use of the land and construction having been granted by the municipal authorities, The building was dedicated in February, 1972, named after the Hand of the Cause Enoch Olinga, and has served both as a Baha'i Centre and kindergarten. Literature was translated and published in four indigenous languages. In 1971 Baha children were exempted from attending school on Baha'i Holy Days. Concentrated teaching among youth in 1972 in Barberena, Ciudad Vieja, Esquintla and Asun-ci6n Mita proved rewarding and at the conclusion of the Plan, twenty-two per cent of the Baha'is of Guatemala were youth. Resounding successes were registered at RhJv~n, 1973: total Baha'i membership had almost quadrupled between 1968 Ñ 1973; believers resided in 264 localities, with at least one locality in each Department; and the number of Local Assemblies had grown to twenty-seven, At least six communities were holding regular children's classes, Typical of Baha'i community life in Guatemala, the National Spiritual Assembly stated, is Palmira Vieja, a mountainous pueblo bordering Mexico, where the Faith flourishes without a resident pioneer and where the believers hold regular meetings, deepening sessions, children's classes and are in regular communication with the National Spiritual Assembly. HONDURAS In 1961 the National Spiritual Assembly of Honduras was formed, with its seat in Tegucigalpa, and its jurisdiction embracing Islas de Baha. A greater receptivity to and acceptance of the Faith was noted by the National Spiritual Assembly in the five year period included in this survey. Institutes and proclamation projects were held in a number of centres throughout the country and two significant youth conferences, ences, one in La Ceiba and one in KarbilA.' The Baha'is participated in radio and television programmes and in the villages were able to present the Faith through slides, musical presentations and visual aids. Mr. and Mrs. M. Dreyer and "The New Era Trio" made valuable contributions and four youth projects involving American Baha youth resulted in opening new areas to the Faith and carrying the Teachings to the masses, Children's classes were established in a number of centres. A National Ijaziratu'I-Quds was constructed in Tegucigalpa, and some endowments were acquired. Surveying their progress at Rig1v~n, 1973, the National Spiritual Assembly reported that six additional Local Assemblies achieved incorporation making a total of twelve; fifty Local Assemblies were formed, surpassing the goal by ten; and the goal of establishing the Faith in 150 localities was outdistanced by the win-fling of 212. Baha literature was produced for use in teaching and deepening and the Argen-tinian Baha correspondence course was adopted for local use. MEXICO With the dissolution of the former Regional National Spiritual Assembly of Central America in 1961, the NationaL Spiritual Assembly of Mexico was elected, with its seat in Mexico City and its territory embracing Cozumel Island, Las Mujeres Island, Quintana Roo Territory and Sen Reservation, Although prevented by circumstances beyond their control from achieving all their goals, the believers of Mexico more than doubled the goal of establishing fifty Local Assemblies by raising the total to 104 and the goal of establishing the Faith in 150 new localities was exceeded by more than thirty. An important step forward in the Baha education of children in this period was made in the villages where mothers and youth gave weekly classes using material provided by the National Committee dedicated to that service. A large number of youth entered the Faith and with enthusiasm and spirit initiated their own conferences and deepening classes through their National Youth Committee and individual enterprise; they took an increasingly large 'SeeMarcia Steward de Matamoros, "In Memoriam", The Baha'i World, voL xiv, p. 304. [p215] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 215 I The first Ba/id'! College Club of Latin America, University of the Americas, Puebla, Mexico; 197]. part in regional teaching activities and Baha administration. The Faith was carried to the Universities of Nomclova, Coahuila, Monterrey, Nuevo Leon and the University of the Americas, Cholula, Puebla, where a Baha'i Club was formed. The Faith was proclaimed in the University of Mexico and books were placed in its library and in the Faculty of Investigation of Philosophy. Baha'i students at the National Polytechnic Institute placed Baha'i books in the library there. On three occasions in Mexico City and one in Merida, Yucatan, the Baha'i Message was given on television. A series of radio announcements was broadcast by four radio stations in Mexico City and in Oaxaca a weekly radio programme using quotations from the Writings was broadcast over a period of several months. Extensive proclamation and teaching trips carried the Faith throughout Mexico and a veritable "army" of thirtyfive regional teachers constantly visited and encouraged communities in their respective areas. Enro]ments were recorded among the Sen Indians and the Tara-humaras of Chihuahua and a number of pioneers, some of them Mayan, served on the homefront or as international pioneers. Outstanding characteristics of the period, reported by the National Assembly, were a heightened sense of unity of purpose in the community and the acceptance of the Faith by numbers of dedicated youth who immediately arose to serve the Cause in many capacities. NICARAGUA Like its sister communities in Central America, the Nicaraguan community had been administered by two successive Regional National Assemblies until 1961 when the National Spiritual Assembly of Nicaragua was established with its seat in Managua. The early and mid years of the Nine Year Plan were a period of testing of the community and were characterized by a slow but steady progress. Between Ri~1vTh, 1968, and RiQv~n, 1973, the number of Local Spiritual Assemblies increased from thirteen to nineteen; the number of localities where Baha reside grew from forty-seven to sixty-nine; and membership of the community more than trebled. Baha'is were resident in all Departments of the country by the end of the Plan. In a six-months period alone, toward the end of the Plan, almost two hundred new believers accepted the Faith and thirteen localities were opened to the Cause. [p216] 216 THE BAHA'I WORLD The activities of the Board of Counsellors and visiting Baha youth were extremely valuable in achieving progress towards the goals estab.-lished for Nicaragua. The Bah6 'i world was keenly distressed by the earthquake which, in December, 1972, virtually destroyed the city of Managua. Although damaged, the Managuan Baha Centre was reported still standing with the Greatest Name in place on the wall. "There are no known killed or badly wounded Baha'is," a report to the World Centre stated, "which is in itself a miracle as many had their houses collapse over them there are still three valiant pioneers at their posts, Cynthia Lucas in Bluefields, Cecelia King in Rivas and Rose Mangapis in Granada.. a meeting was held with the seven National Spiritual Assembly members still in Nicaragua." It was reported that plans were laid for active teaching in large centres of population which were flooded with refugees. PANAMA The National Spiritual Assembly of Panama came into existence in 1961 with its seat in Panama City, following dissolution of the Regional National Spiritual Assembly which had directed the affairs of the Faith in Central America. Even at the beginning of the five year period being reviewed many Baha'i youth were among the most active teachers and were particularly successful in maintaining contact with believers in the most inaccessible areas of the country and some had pioneered to the interior spending up to a year or more establishing Baha communities and travelling into the surrounding countryside. However the role of youth became increasingly significant and the National Youth Committee became more dynamic and creative. A youth bulletin of high quality was produced, a Baha'i Club was formed at the University of Panama which held institutes throughout the country for the purpose of stimulating and deepening the knowledge of new Baha'i youth and there was an increase in youth membership from 296 in 1968 to 1,245 at Ri~1v6n, 1973. "Their assistance has been vital," the National Spiritual Assembly reported, "and they constitute the backbone of the teaching force." Considerable success was met in attempts to establish children's classes throughout Panama and an imaginative and hardworking committee produced a wide range of teaching material in Spanish, the lack of which had previously handicapped this effort. In addition to lessons the children were provided with art materials as well as illustrated cards on subjects related to the Faith. An increasing number of indigenous believers responded to the encouragement to become involved in teaching these classes. Effective changes in the structure of the National Teaching Committee hastened completion of homefront goals and pioneer placements. Travelling teachers from many areas visited Panama and the country was blessed with many visits from some of the Hands of the Cause, Continental Counsellors and members of the Auxiliary Board. The dedication of the Mother Temple of Latin America' brought many teachers to the country and gave an additional impetus to the teaching work that resulted in more than two thousand conversions to the Faith. The efforts put forth and the sacrifices made resulted in the meeting or surpassing of all Panamanian goals in the Nine Year Plan. The number of Local Assemblies increased from forty-four to eighty-nine and the number of localities where Baha reside grew from 244 to 334. Baha'i Writings were translated and published in three indigenous dialects, Cuna, Guaymi and Choco. The Caribbean CUBA The National Spiritual Assembly of Cuba was established in 1961 with its seat in Havana. Although in the period under review the believers there were restrained by local circumstances from participating in the activities of the Faith to a full extent, nevertheless they did maintain their association, their administration and, in full measure, demonstrated their loyalty and steadfastness. DOMINICAN REPUBLIC In 1961 the Dominican Republic formed its own National Spiritual Assembly with its seat in Santo Domingo. 'See p.633 for a report on the dedication of the Mother Temple of Latin America. [p217] INTERNATIONAL SURVEY OF JIAUX'i ACTIVITIES 217 "All but one of the goals of the Nine Year Plan were achieved in the last three years of the Plan," the National Spiritual Assembly reported. "Credit for the conception and inspiration of the massive teaching plan must go to the Hand of the Cause Rahmatu'llAh MuhAjir who in his visit in January, 1972, encouraged us to think in terms of mass teaching.., the support of this endeavour by the Baha community enabled large gains to be made; the community grew from only a few hundred to over three thousand believers." Even at Ri~v&n, 1971, the goal of achieving fifteen Local Assemblies was met and by Ri~Iv~n, 1973, twenty-seven had been established. Baha resided in almost one hundred localities by the end of the Plan, far surpassing the goal of forty-five. Exemption of children from school on Baha'i Holy Days was obtained from the National Secretary of Education in 1972 and in the following year five Local Assemblies achieved incorporation. In 1968 The Proclamation of Baha'u'llah was presented to the President of the Dominican Republic, Jaoquin Balaguer, and the programme of acquainting officials of the government with the Faith was continued in 1972 Ñ 1973 when similar presentations were made to many Provincial Governors. Although no formal programme of educating Baha children was accomplished on a national level in the period under review, several Local Assemblies held regular children's classes, and Baha'i youth were active in many areas of service. The first Baha'i Youth Conference of the Antilles was sponsored by the Continental Board of Counsellors in November, 1971. "Many took part in the 1972 teaching project which carried the Faith to the masses in six chosen areas and resulted in the enrolment of 1,700 new believers," the National Spiritual Assembly stated, "but the heroic and continuous effort of the young pioneers, Frank and Agnes Shefl'ey, was outstanding." HAITI The National Spiritual Assembly of Haiti was formed in 1961 with its seat in Port-au-Prince. Although for a brief time in the period under review the Baha'i community of Haiti functioned under an Administrative Committee appointed by the Universal House of Justice, the National Spiritual Assembly was reconsti tuted in 1971 and, strengthened by the tests and trials experienced in its early development, the administrative institutions matured and the teaching work progressed. The teaching goals assigned to the Haitian community were completed during the first seven years of the Nine Year Plan and by RPIv&n, 1973, sixty-nine Local Spiritual Assemblies had been established (nineteen in excess of the goal) and Baha'is resided in 105 localities (surpassing the goal by five). Pioneers from Haiti settled in the Central African Republic, Dahomey and Guadeloupe. Construction was commenced in P&ionville of a Baha'i Institute named after the late Hand of the Cause Lero Joas.' Three Baha'i schools functioned during the period being surveyed: The Amelia Collins School in Liancourt, founded in 1962; Mt. Carmel School, Pont-Benoit, founded in 1965, and 1'Institution mixte bah6'ie de L6ogane, founded in 1969. In addition, four other schools were founded by Baha'is and operated for varying periods of time. JAMAICA In 1961 the National Spiritual Assembly of Jamaica was established with its seat in Kingston. At the mid point of the Nine Year Plan the National Spiritual Assembly described itself as emerging from a period of severe trials and discouragement. The visits of the Hands of the Cause Ugo Giachery in 1968, and Rabmatu'llAh MuhAjir in 1969, the National Spiritual Assembly commented, resulted in an awakening of the Baha community to the challenges of the Nine Year Plan and a fresh infusion of inspiration and determination. A constant flow of pioneers, travelling teachers, members of the Board of Counsellors and its Auxiliary Board, youthful singing groups Ñ these assisted in turning the tide. The National Assembly achieved its goal of incorporation at RhlvAn, 1970, and in a jubilant mood received a welcome visit from the Hand of the Cause Enoch Olinga in August of that year. Early in 1971 a mass teaching project in which visiting Baha'is from the deep south of the United States worked closely with local native teachers resulted in the enrolment of approximately one thousand new believers and 'See "In Memoriam", The Rahd'i World, vol. xiv, p.291. [p218] 218 THE BAHA'I WORLD an increase in the number of Local Assemblies from six to fifteen. Old and new believers collaborated to prepare for the Caribbean Conference held in Kingston in May, 1971. The Conference, the National Assembly reported, had a "brilliant effect" upon the people of Jamaica, resulted in widespread publicity and carried the Message of Baha'u'llah throughout the island. The first Summer School of Jamaica was held in 1972 and the majority of Nine Year Plan goals were accomplished within the year. Recognition of Baha'i Holy Days was obtained; steps were taken toward recognition of Baha'i marriage; four additional Local Assemblies were incorporated and a triumphant community, by Ri4lvAn, 1973, registered the establishment of twenty-two Local Assemblies plus one in Grand Cayman Island. In addition, it was reported that the Faith was established in 120 localities. THE LEEWARD AND VIRGIN ISLANDS The Regional National Spiritual Assembly of the Leeward, Windward and Virgin Islands came into being in 1967 with its seat in Charlotte Amalie, St. Thomas, Virgin Islands. At Ri4lvTh, 1972, the area was split and two National Assemblies were established, the National Spiritual Assembly of the Leeward and Virgin Islands the seat of which remained in St. Thomas and the jurisdiction of which extended to Anguilla, Antigua, Barbuda, Guadeloupe, ile des Saintes, Marie Galante Island, Martinique, Saba, St. Eustatius, St. Kitts-Nevis, Montserrat, St. Barth6lemy, the Virgin Islands and St. Martin Island; and the National Spiritual Assembly of Barbados and the Windward Islands with its seat in St. Lawrence, Barbados and comprising within its jurisdiction Barbados, Grenada, the Grenadines, St. Lucia, St. Vincent and Dominica. The chartered ship bearing Baha'is to and from the Caribbean Conference stopped in St. Thomas on its return voyage to the United States, and the teaching efforts of the passengers resulted in a number of people embracing the Faith. A delegation of Baha'is called upon the Governor of the Virgin Islands. Teaching teams, both local and from the United States and Canada, as well as travelling teachers of international reputation, visited various islands and assisted with the work of consolidation. There was considerable teaching activity among the French-speaking population of the islands and the administrative foundation of the Faith was strengthened. Recognition of Baha'i marriage was achieved in 1970 through an enactment by the Legislature of the Virgin Islands amending the Virgin Islands Code and the amendment was signed into law by the Governor. A Temple site and fja4ratu'1-Quds were acquired in or near Charlotte Amalie and a national endowment was secured on Montserrat Island. PUERTO RICO Puerto Rico, mentioned by 'Abdu'l-Baha. in His Tablets of the Divine Plan, comprised, at RiQvTh, 1968, one Local Spiritual Assembly (San Juan, est&blished in 1944) and two groups. From 1925 until 1972 it was under the jurisdiction of the National Spiritual Assembly of the United States. At RiQv6n, 1972, the National Spiritual Assembly of Puerto Rico was elected with its seat in San Juan. The establishment in 1968 of a Goals Committee based on the island and fluent in Spanish heartened the Puerto Rican believers, resulted in the intensification of the teaching effort, enlargement of their newsletter, translations of deepening materials and presaged the enrolment of fifteen youth at a Mayaguez meeting in 1969. "As a result of these first fifteen," the National Assembly reported, "over three hundred enrolments followed within the next year, thus setting in motion a new phase in the annals of the North American Baha'i community." The subsequent visits of the Hands of the Cause and talented resource people assisted in broadening the foundation of the faith of the new believers. Enrolments continued and many new centres were opened. Assessing this period the National Spiritual Assembly stated, "Believers, particularly youth, travelled to the beautiful mountainous inner areas of the island telling the story of Baha'u'llah to men on horseback and families living on mountain tops whose houses could be reached only by agile-footed lovers of Baha'u'llah longing to share His Message. Proclamation meetings were held in many areas in the city square and much teaching was done through means of person-to-person encounters and presentations of slides and films about the Faith." [p219] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 219 A group of BaIzcI'is at the Regional Baha'i Conference, Port-au-Prince, Haiti; July, 1969. The Hands of the Cause Dhikru' lid/i K/Pie/em and Dr. Rakmatu'lIdh Muhdjir are seen in the back row, third and fifth from the right, respectively. Encouraged by the record of achievement of the Puerto Rican community the Universal House of Justice in 1971 called for the forma- lion of the National Spiritual Assembly at RiQvAn, 1972, and increased the number of g&als assigned to the believers. Originally requested to raise the number of Local Assemblies to three, the National Assembly reported that eight had been established at Ri4vAn, 1973, and one had achieved incorporation. In addition, Baha resided in thirtyfive localities; the islands of Culebra and Vieques were opened; the community had witnessed the departure of the first Puerto Rican pioneer to settle in another country (Peru), had the joy of seeing the first Puerto Rican visit the Holy Land as a pilgrim and rejoiced that five members of the first National Spiritual Assembly attended the International Convention in Haifa for the third election of the Universal House of Justice. TRINIDAD AND TOBAGO The National Spiritual Assembly of Trinidad and Tobago, with its seat in Port-of-Spain, was established in 1971, another pillar of the Baha'i administrative order erected in the Caribbean area during the Nine Year Plan. Representing the Universal House of Justice on this occasion was the Hand of the Cause Dhikru'lhh Kh~dem. The Faith in these islands grew at a dramatic pace throughout the five year period under scrutiny. Between 1968 and 1973 the number of Local Assemblies increased from one to seventy-two; the number of localities where Baha'is reside from one to two hundred; and there was a hundredfold increase in the size of the Baha community. The work in this area was greatly enhanced through a series of visits from some of the Hands of the Cause, members of the Continental Board of Counsellors and Auxiliary Board members, and through a number of conferences sponsored by the Counsellors, the National Teaching Committee and the National Youth Committee. To a remarkable degree the community enjoyed cordial relations with outstanding figures in the islands and achieved a vast amount of publicity through the friendly interest of sympathetic members of the press, radio and television. Commencing in December, 1971, the National Spiritual Assembly reported, a free [p220] 220 THE BAHA'I WORLD five-minute weekly radio programme has been carried over Radio Trinidad which has served to "carry the message of the Baha Faith to the entire population." Baha books have been presented to a number of dignitaries and placed in libraries throughout the islands. The presen~ tation of literature to schools resulted in permission being obtained for the Baha'is to present lectures and slide programmes on progres~ sive revelation to students and teachers, followed by lively debates. In addition to numerical growth, the National Assembly reported the following achievements: exemption from attendance at school on Baha Holy Days and recognition of Baha marriage, in 1970; acquisition of a Temple site and endowment land, in 1972; and in the same year, by Act of Parliament, incorporation of the National Spiritual Assembly. WINDWARD ISLANDS The Windward Islands and Barbados, visited as early as 1927 by the Hand of the Cause Keith Ransom-Kehier, are part of the Lesser Antilles to which 'Abdu'l-Baha directed attention in His Tablets of the Divine Plan. In the early years the development of the Faith in the Lesser Antilles was under the direction of the National Spiritual Assembly of the United States. At RPjv6n, 1967, the National Spiritual Assembly of the Leeward, Windward and Virgin Islands was established under whose jurisdiction the Windward Islands remained until Ridvan, 1972, when an independent National Spiritual Assembly was formed in the Windward Islands with its seat in St. Lawrence, Barbados. The geographic location of these islands in the southern Caribbean, together comprising an area of one thousand square miles, including four large and ten smaller islands, presented many challenges to travelling teachers and pioneers alike. "That the Faith grew from two believers in 1953 to more than 2,500 believers with a National Spiritual Assembly and twenty-seven Local Assemblies by the end of the Nine Year Plan is testimony to the Divine Grace of Baha'u'llah and the persistent efforts of stalwart pioneers, travelling teachers and new friends," the National Assembly reported. In this period the first indigenous believers arose as pioneers to establish the Faith in other islands; mass teaching projects were inaugurated; the first Teaching Institute was held; the enrolment of the first Carib Indian indigenous to St. Vincent was recorded; widespread newspaper, radio and television publicity was achieved; and The Proclamation of Baha'u'llah was presented to the Governor-General, His Excellency Sir Winston Scott, who accorded cordial audiences to the Hands of the Cause Abdu'l-Baha Rfl1~yyih KhAnum (who represented the Universal House of Justice when the National Spiritual Assembly was formed at the inaugural Convention in 1972) and Enoch Olinga. [p221] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 221 North America Twenty years after the Tablets of the Divine Plan were revealed by 'Abdu'l-Baha to the handful of believers in North America, Shoghi Effendi cabled the friends assembled at the 1936 Convention of the Baha'is of the United States and Canada: WOULD TO GOD EVERY STATE WITHIN AMERICAN REPUBliC AND EVERY REPUBLIC IN AMERICAN CONTINENT MIGHT EkE TERMINATION OF THIS GLORIOUS CENTURY' EMBRACE THE LIGHT OF THE FAITH OF BAHA'U'LLAH AND 1 The first century of the Baha era, ending May 22, 1944. ESTABLISH STRUCTURAL BASIS OF HIS WORLD ORDER.2 This cable initiated the spread of the Cause throughout the Western Hemisphere. The successive teaching plans, beginning in 1937 with the first Seven Year Plan, saw the establishment in 1948 of a separate National Spiritual Assembly in Canada. Nine years later, the Alaskan Baha'i community elected its first National Spiritual Assembly. With the inception of the Nine Year Plan in 1964, the youthful 2 Messages to America, p. 6. [p222] 222 THE BAHA'I WORLD Alaskan community and the zealous Canadians assumed responsibilities, comparable to those borne by the veteran United States community, for spreading the Message of Baha'u'llah throughout North America. ALASKA The first National Spiritual Assembly of Alaska was formed in 1957 xvith its seat in Anchorage. Alaska witnessed remarkable activity during the closing half-decade of the Nine Year Plan. Of the five virgin goals, two remained to be filled. Residents of the Pribiloff Islands enrolled and returned home, filling that goal. St. Lawrence Island, forty miles from Siberia, was resettled by heroic pioneering, with the saw-ficial assistance of Baha'is of Kodiak, Juneau and Seattle. Formation of a Local Spiritual Assembly in 1973 crowned these valiant efforts. A thrilling thrust forward occurred in relation to the international goals. A number of pioneers departed for overseas areas and some settled in territories not assigned to Alaska. In the final year of the Plan alone, sixty-three Alaskans made more than eighty teaching trips to twenty-six different countries. Within Alaska the number of Local Spiritual Assemblies more than doubled, from seventeen to thirty-eight, exceeding the goal by eight. The number of localities where Baha reside increased nearly threefold from fifty-three to 158, exceeding the goal by fifty per cent. There was nearly an eightfold increase in the number of Alaskan believers and a heightened degree of maturity was reflected in increased contributions to the Fund. Early in 1969 the Continental Board of Counsellors met with the National Assembly and inspired the creation of a new Local Assembly through the settlement of pioneers in a hitherto "impossible" community. The Counsellors sponsored a conference with the hand of the Cause 'AIf-Akbar Furtatan in Juneau in 1969, and in 1970 a minorities conference was held in Petersburg with the Hand of the Cause Enoch Olinga as honoured guest. Proclamation activities continued as presentations were made to public officials, both local and national. Up to the middle of 1970 most of the accomplishments had been the result of herculean efforts on the part of individual Baha'is. Victories, while thrilling and dramatic, lagged behind the goals assigned. Early in 1970 the National Spiritual Assembly reported that Alaska had sufficient resources but the rate of development would have to be increased to ensure victory. A dramatic remobilization of resources was inaugurated in consultation between the National Spiritual Assembly and Mr. Jenabe Caidwell, a member of the Auxiliary Board, who conceived a series of bold teaching innovations which were directed by the National Spiritual Assembly. The first, called "Procla-mation" mobilized teaching teams which travelled from town to town presenting programmes of Indian and/or Eskimo dancing, Baha'i films, music and the Baha Message Ñ simple and direct. Enthusiasm mounted and enrolments accelerated. A new spirit was sparked at the 1971 National Convention when the community pledged to conquer Alaska spiritually and to bring to fruition the hope expressed by 'Abdu'l-Baha in His Tablets of the Divine Plan that Perchance, God willing, the lights of the most great guidance may illumine that country and the breezes of the rose garden of the love of God may perfume the nostrils of the inhabitants of Alaska. Immediately after the Convention, the National Spiritual Assembly launched "Massive Encounter", designed to carry the Message of Baha'u'llah throughout the country. With permission of the Board of Counsellors, Mr. Caidwell was designated "Field Commander" and directed the day to day operations of the project under the supervision of the National Spiritual Assembly. Galvanized as never before, the body of believers became the "Army of Light" and all could serve through contributing the three resources of prayer, time or financial assistance. Nine-day Institutes prepared the field force through immersion in the Writings and "more than any other single factor," the National Assembly stated, "created the necessary spiritual orientation, zeal and moral courage." When willing listeners were found the essential features of the Faith were presented in a direct manner and hundreds upon hundreds embraced the Cause through this approach. A work force was created. Dedicated believers worked at any available job Ñ usually cannery work Ñ and contributed their entire earnings to the Fund for the teaching work. A twenty-four [p223] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 223 Members of the National Spiritual Assembly of the Baha'is of Alaska, Apri4 1973, with the Hand of the Cause Jaldi Khdzeh (front row, third from tire left) and Mr. Jenabe Caidwell and Mr. Howard Brown, North American Auxiliary Board members (second and fourth from the left respectively). hour "prayer watch" assured constant supplication for the success of these ventures. When prayer was suspended, the National Spiritual Assembly noted, morale deteriorated and problems developed. While the majority of the full-time participants were youth Ñ many from the United States, Hawaii or Canada Ñ Baha'is of all ages (including children), races, levels of education and material means gave exemplary service. The National Spiritual Assembly divided Alaska into sixteen regions for this systematic "spiritual conquest". By the end of the Plan the project had been more than ninety per cent completed; that is, the Faith had been proclaimed to ninety per cent of the villages, towns or cities in the area. Whereas in 1970 Alaska was behind schedule, two years later all the assigned goals had been completed and, through "Massive Encounter", Alaska completed its goals second oniy to Fiji. "It is a significant tribute to the steadfastness of the believers and the strength of the Covenant that unity was maintained", the National Spiritual Assembly reported, "for nothing before fore had so tested the believers or posed such a challenge to internal unity as the radical departures which tested the very foundations of established teaching methods and swept up veteran believers in a whirlwind of unfamiliar activities." Throughout the exciting five years Alaska received many inspirational visits. In addition to those mentioned there were six visits from Mrs. Florence Mayberry of the Board of Counsellors and generous contributions of time by Auxiliary Board members Mrs. Peggy Ross, Mr. Ted Anderson, Mr. Howard Brown and Mr. Paul Pettit, the last two mentioned spending two months directing "Massive Encounter" in urban areas. Others far too numerous to mention gave greatly appreciated assistance, but tribute must be paid to the multiracial musical team of Baha Youth, "Windflower", who gave sacrificially of their time and talent and made a vital contribution not only on the homefront but internationally. The half-decade ended with new challenges, as victories edged Alaska closer to the plea penned by 'Abdu'l-Baha that the breezes qf the [p224] 224 THE BAHA'I WORLD rose garden of the love of God may pert hme the nostrils of the inhabitants of Alaska. CANADA "The last five years of the Nine Year Plan were memorable," the National Spiritual Assembly reported, "and Canadian Baha'is successfully fulfilled the share of the great trust assigned to them, the victory far exceeding anything we dared imagine at the midway point of the Plan in 1968." Apart from the statistical victories, the National Spiritual Assembly commented, "something happened to the believers themselves as they made the effort which the Plan required Ñ the emergence in Canada of a real sense of being a Baha community. During these recent years especially this community, conceived over sixty years ago by 'Abdu'l-Baha in references in the Tablets of the Divine Plan and born twenty-five years ago at Canada's first National Convention in 1948, has now begun to emerge in the consciousness of its members as an embryonic society with its own unique identity, but with the primary mission of serving and becoming part of the unification of mankind. Its shape and quality can be detected in the achievements of the five year period just ended, and particularly in three main areas of effort: homefront expansion, homefront consolidation and overseas service. The most dramatic and readily grasped fact is the sheer extent of the expansion of the community. At the midway point in the Plan there were seventy Local Spiritual Assemblies in Canada; the Plan ended with 201 Assemblies, forty-seven more than required. In the same period, the number of localities where Baha'is reside grew from 350 to approximately one thousand, a threefold increase. By 1971 the number of incorporated Assemblies had grown from twenty-six to fifty-seven, the established goal, and during the last year of the Plan in response to a supplementary appeal from the Universal House of Justice an additional thirty incorporations were added, thus gaining civil recognition for almost one half of Canada's local administrative bodies. The Canadian believers demonstrated their maturity through dramatic and sustained increases in contribu-dons to the Fund. "But the expansion has been more than quantitative," the National Spiritual Assembly noted. "Following the 1967 proclamation by the Universal House of Justice to the Heads of State around the world, the Canadian community eagerly launched itself on the 'unknown sea' of proclamation, in a series of announcements to leaders of thought and various sectors of the population. Through delegations, the preparation of briefs, pamphlets, and other publications, the intensive use of the mass communication media, and public events of every kind, an unprecedented degree of free publicity and goodwill were won for the Faith. The two main groups of the population to respond in large number to these teaching and proclamation efforts were the youth and the people of French Canada. At the height of the proclamation to youth, in 1971, the annual increase in membership reached fifty per cent. This response has greatly enriched the community's life, and enormously increased its attractiveness, as well as equipping it for a far more ambitious role abroad." The five years from 1968 to 1973 witnessed an equally great advance in the consolidation of the Cause in Canada. Among the milestones in this development were the acquisition of a magnificent seventeen acre site for a Temple and National I5aziratu'1-Quds, together with a large building that presently houses the various departments of the National Office; and the rapid emergence from its former obscurity of the Institution of the National Shrine in Montreal, the Maxwell home visited by 'Abdu'l-Baha in 1912, culminating in the formal recognition of the building by the civil authorities as a sanctuaire. In 1968 the goal of creating a National Teaching Institute was realized with the erection of a large two-storey building on a property previously acquired in the Fort Qu'Appelle valley, Saskatchewan. Here, too, the goal was surpassed by the subsequent establishment of Institutes in the far north, at Baker Lake and Frobisher Bay in the Arctic, and at Yellowknife in the District of Mackenzie, as support for the work of the Spiritual Assemblies established in those centres. A new summer school was established at Bowser, British Columbia, on Vancouver Island. Other significant developments in the field of consolidation included the rapid increase in the maturity of Local Spiritual Assemblies [p225] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 225 kL~* ~he~iA4~ National Ha4ratu'1-Quds of Canada, Willowdale, Ontario; acquired in 1969. which began to recruit overseas and homefront pioneers, mobilize and deputize teaching teams, assume direct responsibility for the national Fund, initiate imaginative proclamation programmes and demonstrate a new capacity to solve burdensome counselling problems, as an aid to which process the National Spiritual Assembly in 1971 established "Assembly Resource Teams" to provide the Local Assern-lies with teaching ideas, guidance on administrative principles and consultation on national programmes; the transformation of Canadian Baha'i News from a modest bulletin to a vital, creative and bilingual organ of communication; the reorganization of the committee charged with the responsibility for sak and distribution of Baha'i literature through its establishment as a department of the National Office with its own full-time staff. During the concluding five years of the Plan the Canadian community was able to finance wholly or in part the acquisition of Temple or Ija4ratu'1-Quds sites in Iceland, Mauritius, Denmark, Trinidad and Venezuela, as well as contribute to the erection of the Temple at Panama; it settled 536 pioneers overseas or in other centres specified by the Universal House of Justice. Parallel with this effort, a wave of Canadians arose as travelling teachers and teaching teams, often in cooperative ventures with other national communities, to every continent and oceanic region of the globe. The objective of the establishment of the National Spiritual Assembly of Iceland was achieved at Ri4vAn, 1972; Baha'i literature in Icelandic was increased; and almost total civil recognition for the institutions of the Cause in Iceland was obtained. In September, 1971, the Canadian believers had the bounty of organizing in Iceland the last of the great Oceanic Conferences called by the Universal House of Justice. "Two aspects of Canadian activity overseas which were not specific responsibilities of the Plan but which have been very gratifying," the National Assembly reported, "were the opportunity given to a number of Canadian believers to serve at the World Centre and the major role Canada had assumed in meeting the urgent needs of the francophone world, in pioneer and teaching assistance, large-scale subsidy of French-language literature, and collaboration in audiovisual and translation projects." Assessing the half-decade under review, the National Spiritual Assembly commented: "There is no significant victory which the Canadian community won during the Nine [p226] 226 THE BAHA'I WORLD Year Plan which was not the product of the close collaboration with the Hands of the Cause of God, with the newly-created Institution of the Continental Board of Counsellors and their Auxiliary Board members. The love and encouragement which they poured out flowed like oil through the entire machinery of the Cause. The followers of Baha'u'llah in Canada have a growing awareness that they are a community but ahead lies the challenge set before them by the Universal House of Justice at the inception of the Plan Ñ '. this community now enters a new era in its history when it must raise in its great homeland a mighty structure representing all (its) many races, religious and cultural backgrounds... a religious community so unified, so dedicated to the oneness of mankind and the oneness of religion as to astonish and attract the mass of its fellow countrymen."' THE UNITED STATES The majority of the extensive goals assigned to the American community in the Nine Year Plan were accomplished during the period from 1968 to 1973, and in several instances the accomplishments surpassed the objectives. For example, at Ri3vAn, 1973, the National Spiritual Assembly recognized 824 Local Spiritual Assemblies, exceeding the goal by 224; there were 4,809 localities where Baha'is resided, 1,809 in excess of the goal; and 238 Local Spiritual AssenThijes had been incorporated, 121 more than at the beginning of the Plan which required the incorporation of one in each State. These statistics reflect a surge of energy and enthusiasm in the Baha community which had its genesis in the call of the Universal House of Justice at RhSvzkn, 1967, for worldwide proclamation of the Faith. "This call galvanized the American community to its roots," the National Spiritual Assembly reported, and assisted the community to embark "upon a simultaneous series of multifarious activities designed at once to call the attention of the non-Bah&i public to the Faith and to further expand and consolidate the community. Among the most outstanding of these activities were those which constituted: (I) the proclamation projects which took the Message of Baha'u'llah to various strata of American society; (2) the Five Year Youth Program, which resulted in an unprecedented expansion of the Faith among young people and their pervasive participation in the administration of the community; and (3) the concerted teaching campaign in the Southern States designed to bring into the Baha'i community large numbers of black people." Proclamation activities, the National Assembly noted, "developed into forms of assertiveness heretofore largely untried by the believers," and resulted in an exploitation of "every likely national and special occasion, social condition, mass medium of communication as well as every possibility created by the commemorative publication of TheProclamadonofBahd'u'lldh." The overwhelming nationwide publicity which the Faith received as a result of the activities associated with the centenary of Baha'u'llah's proclamation to the kings (1967) signified a breakthrough which, the National Spiritual Assembly commented, "emboldened the initiatives of local communities and the National Baha Public Information Office in their use of mass niedia on a wider scale. Several films were subsequently produced, notably A New Wind and It's Just the Beginning which were seen by millions on television; a series of spot announcements for radio and film clips for television were developed and disseminated throughout the country with impressive results; the heightened visibility of the community brought requests from radio and television stations for more and more Baha'i programs; and newspapers and magazines also began carrying infinitely more feature stories and new items about the Faith." Detailing some of the most outstanding proclamation activities, the National Spiritual Assembly stated: "The observance of International Human Rights Year in 1968 and of International Education Year in 1970 provided rich possibilities for Baha'i functions, by which means the community combined its intention to strengthen its relationship with the United Nations and its proclamation objectives. Under the aegis of the North American Baha'i Office of Human Rights (NABOHR), which had been created both as a Baha'i response to the human rights problems in the United States and a special proclamation agency, International Human Rights Year was observed nationaUy by the holding of ten regional Baha'i conferences, one national conference in [p227] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 227 On behalf of the North American Baha'i Office Jbr Human Rights (NABOHR), Mrs. Juliette B. Buford (right), Director of NABOHR, accepts from Dr. Carl F. Hawver, Chairman of the Silver Anvil Awards Committee, a Silver Anvil Trophy presented by the Public Relations Society of America for outstanding performance in special events. With Mrs. Buford is Mrs. Natalie M. DiBuono. Assistant Director of the National Ba/nfl Public Information Department. May 15, 1969. Chicago, and an awards banquet in Washington, D.C., on Human Rights Day. International Education Year was similarly observed by holding one national conference in Wil-mette, three regional educational conferences and a culminating awards luncheon in New York. "In conjunction with these observances, the widely acclaimed statement embodying the Baha'i position 'Human Rights are God-Given Rights' was published and the Louis G. Gregory1 award, 'for service to humanity', was created. The unique design of the award was conceived by the noted American sculptor Vernon Voelz and executed in stone and bronze. Recipients were: Mr. Clark M. Eichel-'The Hand of the Cause Louis G. Gregory, "noble-minded, gold-hearted.., pride (and) example (to the) Negro adherents (of the) Faith loved, admired (and) trusted (by) 'Abdu'l-Baha" Deceased 1951. See "In Memoriam", The Ba/id'! World, vol. xii, pp. 666 Ñ 670. berger for his work with the United Nations and particularly as chairman of the Commission to Study the Organization of Peace; the Xerox Corporation for its educational television projects on the history and contributions of black Americans (1968); Dr. James L. Olivero, executive director of Southwestern Cooperative Educational Laboratory, for his work among children of minorities; the Children's Television Workshop for producing the educational program "Sesame Street" (1970); Mr. Roy Wilkins, executive director of the National Association for the Advancement of Colored People, for his extensive work in the field of human rights (1972). The net effect of these special activities was the increased recognition the Faith received in ever-widening circles. The coveted Silver Anvil Award given by the Public Relations Society of America, Inc., for excellence in public relations programs, was presented to NABOHR (1968); and [p228] 228 THE BAHA'I WORLD the President's Commission for Observance of Human Rights Year (1968) cited the activities of the Baha'i community. The presentation of The Proclamation of Bahd'u' 116/i to government officials and prominent persons continued throughout the entire period and was largely responsible for the immeasurable increase in publicity given the Faith." The Five Year Youth Program, described elsewhere in this volume, the National Spiritual Assembly said, "tremendously boosted the varied youth activities and reinforced the proclamation programs" and its goals, established in 1968 and developed within the framework of the Nine Year Plan were so successfully met by June, 1970, when the second national youth conference was held in Evanston, Illinois, that the National Spiritual Assembly was compelled to supplement the objectives of the program. From the proceedings of the second conference, attended by two thousand youth, the film It's Just the Beginning was produced. The highlight of the conference was the participation of the Hand of the Cause Abdu'l-Baha Ri~~iyyih Kh~num who had temporarily interrupted her African teaching circuit to attend. "Gaining impetus from the youth program," the National Assembly observed, "the summer youth projects which had succeeded on the homefront in previous years in employing the teaching ability of youth were expanded to the international sphere and in 1973, alone, 143 young people served in summer projects in Europe and Latin America, projects which, especially in Europe, had a signal effect upon the accomplishment there of the Nine Year Plan goals. The use of youth teaching teams became a regular part of the expansion work on the homefront." International assistance was not confined to youth projects. Hundreds of believers set out for pioneer posts in the Far East, Africa, Europe, Latin America and islands in the vast Pacific Ocean. Another important facet of international aid was the underwriting of property acquisitions to help a number of National Spiritual Assemblies meet their goals. To accomplish these tasks, the annual budget of the National Assembly has had to be increased each year. An extraordinary development in the American Baha community prompted the Universal House of Justice on January 30, 1971, to cable the Baha world: JOYEULLY ANNOUNCE BANAl WORLD PROCESS ENTRY BY TROOPS RAPIDLY ACCELERATING UNITED STATES EVIDENCED BY ENROLLMENT 8000 NEW BELIEVERS SOUTH CAROLINA COURSE SIX WEEKS. "The beginning of that process," it was reported by the National Assembly, "can be traced to the Southern Teaching Conference which was held in Chattanooga, Tennessee, on September 12 Ñ 14, 1969. A Deep South Committee was formed as a direct consequence and within six months its activities, encouraged by a number of scattered individual teaching successes, spearheaded large-scale enrollment of believers in the Southern States, particularly Alabama, Georgia, North Carolina, South Carolina and Texas. The most spectacular results were experienced in South Carolina which had two Local Spiritual Assemblies in 1968 and fifty-five by RiQv6mn, 1973. An important outcome of this rapid expansion was the establishment of the first permanent teaching institute in the United States, which was named in memory of the Hand of the Cause Louis G. Gregory and is situated in Hemingway, South Carolina. "In overview," the National Assembly reflected, "the celebrated development in the South had the effect of demonstrating the ripeness of the American Baha'i community for expansion; it freed the teaching spirit of the believers throughout the nation and encouraged them to teach among other minorities, principally those people of Indian and Spanish-speaking background, resulting in an increase to 119 of the number of Indian tribes represented in the American Baha community; the translation of Baha'i literature into twelve additional Indian languages within one year alone (1972 Ñ 1973); and the inauguration of a sustained program of teaching among Spanish-speaking people in Arizona, California and Texas. The pervasiveness of this effect is attested by the fact that expansion accelerated in every region of the country and that Local Spiritual Assemblies were established outside the deep South in sufficient numbers to fulfill the Nine Year Plan goal of six hundred. It is noteworthy that over fifty per cent of the enrollments in these latter years occurred [p229] INTERNATIONAL SURVEY OF BAnAl ACTIVITIES229 Baha'i exhibit at annual convention of the National Association of Human Rights Workers, Tulsa, Oklahoma; October, 1970. Similar exhibits arranged by the United States Bahd'iPublic Information Office were seen throughout the country during October. among people between the ages of fifteen and thirty. "This unprecedented expansion was also due in part to the direct or indirect influences of such developments, in particular, as the impact of the newly-established Continental Board of Counsellors and the stimulus produced by the several series of regional conferences which they held at different periods between 1970 Ñ 1973; and the enthusiasm which American participants brought back from oceanic and continental conferences, notably the one held in Reykjavik, Iceland, to which two hundred of them went, and the one held in Kingston, Jamaica, for which a ship was chartered to transport the six hundred American Baha'is who attended." Among the measures adoped by the National Spiritual Assembly to meet the challenges and complexities created by such rapid expansion were: the strengthening of Local Spiritual Assemblies through a series of training programs, forty seminars for Local Spiritual Assembly members being conducted between 1972 and 1973 alone; the publication of a Comprehensive Deepening Program in which all members of the community could participate; the promotion of the House of Worship as a centre of attraction to both the believers and the public; the increase and enrichment of Baha'i Summer/Winter School programs; the systematic use of weekend institutes for training in the principles of Baha administration and deepening the knowledge of the believers; the publication, in tabloid format, beginning in 1969, of two national internal bulletins The National Review and The American Baha'i, to facilitate the communication of news and special information; and the enlarging of the Publishing Trust facilities to enable it to produce and distribute audiovisual materials as well as literature for the community. "Only time will demonstrate the full results of these measures," the National Assembly stated, "but signs of success are already apparent at Ri4vAn, 1973." [p230] 230 THE BAHA'I WORLD South America [p231] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 231 South America ~s early as 1936 the Guardian wrote expressing the hope that by the close of the first Baha'i century, May, 1944, the banner of the Faith of Baha'u'llah might be planted in "every state within the American Republic and every Republic in the American continent". So urgent was this need that he asked the delegates to the Annual Convention of the Baha'is of the United States and Canada in 1937 to prolong their sessions and come forth with a Seven Year Plan one of the objectives of which was to achieve establishment of a centre in each Latin American Republic and the Caribbean.The work in Latin America thus developed under the first Seven Year Plan (1937 Ñ 1944), the second Seven Year PIap (19461953) and by 1951 the Regional Natiohal Spiritual Assembly of South America had been formed including in its jurisdiction all South America except the Gujanas. In 1957, with the dissolution of this Regional Assembly, two Regional National Spiritual Assemblies came into being: The National Spiritual Assembly of Argentina, Chile, Uruguay, Paraguay and Bolivia; and the National SpirituM Assembly of Brazil, Peru, Colombia, Ecuador and Venezuela. In 1961 independent National Spiritual Assemblies were formed in each of the above countries with seats in Buenos Aires (Argentina), Santiago (Chile), Montevideo (Uruguay), Asunci6n (Paraguay), La Paz (Bolivia), Rio de Janeiro (Brazil), Lima (Peru), BogotA (Colombia), Quito (Ecuador) and Caracas (Venezuela). In the Nine Year Plan the Gulanas were the objects of special attention by the National Spiritual Assemblies of the United Kingdom (British Guiana), France (French Guiana) and the Netherlands (Surinam) until the establishment of the National Spiritual Assembly of Guyana, Surinam and French Guiana in 1970 with its seat in Georgetown, Guyana. ARGENTINA The first four years of the Nine Year Plan was a period of consolidation and strengthening of the administrative framework and the development of individual initiative within the community which geared itself to carry the Faith throughout the length and breadth of the vast territory of Argentina extending from the inhospitable desert wastes of the Chaco area in the north to the rugged regions within the shadow of the great glaciers of the Andes in the far south. By the midway point in the Plan no significant numerical gains had been registered although it was reported that the total number of localities required in the Plan had been opened and there had been a slow but progressive increase in the number of believers. In July, 1968, challenged by the Universal House of Justice to intensify their efforts, the believers in Argentina adopted the goal of establishing the Faith in an additional forty localities. An outstanding characteristic of the period was the close cooperation which was developed and maintained between the Continental Board of Counsellors in South America and their Auxiliary Board, and the National Spiritual Assembly. As a result of this auspicious relationship the National Spiritual Assembly was able to initiate, launch and spearhead through the Counsellors a number of mass teaching projects in both rural and urban zones which met with remarkable success, especially those conducted in village areas among the Toba Indians, as a result of which enrollments dramatically increased and the Faith became established in every province of the country including the virgin territory of the Argentinian Tierra del Fuego. These projects soon won the wholehearted support and active participation of both veteran and new believers, and their acceleration, particularly from 1971 onward, ensured the victory for Argentina. By Rh~IvAn, 1973, the community had witnessed successive triumphs including a more than fourfold increase in the number of Local Spiritual Assemblies; a threefold increase in the number of localities where Baha'is reside; a more than ninefold increase in the number of believers in the country; the further diversifica-don of community membership, which already included Mataco and Chiriguano Indians, through the enrollment of representatives of a number of additional Indian tribes including Toba, Teweiche and Mapuche; the translation and publication of Baha'i literature in Mataco; the expansion of the facilities of the Spanish [p232] 232 THE BAHA'I WORLD language Publishing Trust, Editorial Baha'i Indo-Latinoamericana, an increase in its titles including both introductory and deepening literature, some of prestige quality, and the extension of its services to more than twenty-five countries; the increased involvement of Baha'i youth in the work of the Faith and the assumption by them of a leading role in teaching teams; a widespread use of original musical compositions on RaM'S themes and the holding of an International Music Festival described more fully elsewhere in this volume; the establishment and continued functioning of an International Summer School with a high level of courses, the activities of the School being both a source of stimulation to the believers and a means of pioclaiming the Faith through public programmes; the inauguration of student teaching at both universities and high schools; the development of extremely cordial relationships with local authorities who extended cooperation during the mass teaching projects; the arising of native believers, including Indians, to serve as homefront and international travelling teachers; the further development of classes for Baha'i children and the unprecedented use of radio, television and newspaper publicity as a means of proclaiming the Faith. These were among the great gains achieved by the Argentine community near whose capital city lie the remains of May Ellis Maxwell, described by the Guardian as 'Abdu'l-Baha's beloved handmaid and distinguished disciple, whose spirit of devotion continues to sustain the believers of Argentina in their efforts to serve the Cause of Baha'u'llah. BOLIVIA "The progress of the teaching work within the five years under review has been very significant," the National Spiritual Assembly reported, "and although mass conversion continued on a reduced scale nevertheless between April and August, 1970, alone, the Faith was embraced by more than six thousand persons. By Ri4Lv&n, 1973, more than seven hundred Local Spiritual Assemblies were established (more than one hundred in excess of the goal) and the number of localities where Baha'is residehad risento3,761, almost triple the total required in the Plan." Other signal victories included the incorporation of a Local Assembly in each of the nine Departments of the country; the publication of a resolution by the Ministry of Education recognizing the Baha Holy Days and granting permission to Baha teachers and students to absent themselves on these days with full remunerative privileges; the extension and consolidation of the Faith in the highlands of Bolivia and the Departments of Tarija, Pando, Beni and Santa Cruz, in the last two of which hundreds of persons accepted the Faith; the establishment of a National Child Education Committee which prepared teaching materials for children and youth, conducted training courses, sponsored Baha'i youth programmes and encouraged weekly classes for Baha'i children in rural areas; the enrichment of Baha'i literature through the translation and/or publication into a number of languages indigenous to the area including Siriono, Yanaigua, Baur~, Trinitario, Tacana, Pukina, Chahuanco and Quechua; the holding of a training course for Baha women in La Paz, in 1969, as well as a Summer School in the Department of Santa Cnn and a Deepening Conference in Sucre in 1971 which attracted almost three hundred believers including a group of children who walked for three days to attend and present a group of songs they had learned in one of the twenty literacy centres conducted by Baha'is throughout the country; and the sponsoring of a series of Baha exhibits including one held in the municipal building in Sucre during which eight thousand pieces of Baha'i literature were distributed and twenty-five youth spontaneously embraced the Faith. Elsewhere in this volume is described the Intercontinental Conference held in August, 1970, an outstanding event of which was the audience granted to the Hand of the Cause Abdu'l-Baha Raliiyyih KhAnum by His Excellency General Ovando Candia, President of the Republic of Bolivia, to whom she presented The Proclamation of Baha'u'llah. A report published by Baha'i International News Service describing the event stated: "On the day after the closing of the Conference word was received through the Minister of Education that the President of the Republic would receive all the Baha'is in the Presidential Palace. About 350 believers, led by the beloved Hand of the Cause, met with the President for a televised [p233] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 233 The Hand of the Cause Amatu'I-Bahci Rakiyyih Ktdnum presenting a copy of The Proclamation of Baha'u'llah to His Excellency General Aljtedo Ovando Cant/ia, President of Bolivia, August, 1970. interview. The President said that he had been in Haifa and knew the Baha'i Holy Places and knew the objectives of the Baha'is. He expressed the hope that the Baha would continue working for the welfare of all the peoples of the world. He requested the delegates to take back his personal greetings to each of their own countries. A touching incident at that interview was the impulsive gesture of a Bolivian Quechua believer who took off a long woven scarf and put it around the President's neck saying: 'This is a remembrance of love from the Bolivian Baha'is and from all of us.' The President accepted it with appreciation, giving Julian Ugarte, the believer, a big embrace as photographs were taken of the two of them together." BRAZIL Examining the last half-decade, the National Spiritual Assembly reported: "Although our ranks had been strengthened and our few Local Assemblies fortified by the arrival of veteran Baha'i pioneers from the United States and Persia, and although many lofty plans had been made during the first years of the Nine Year Plan, at Ri4vAn, 1968, we found ourselves in practically the same situation as that in which we had started the Plan in 1964 and our anxiety was mounting. Our-hopes were born anew in 1968 as a result of the stimulating visit of the Hand of the Cause Rahmatu'llAh MuhAjir who encouraged us to make bold new teaching plans. Those hopes became assurance in 1970, following the Intercontinental Conference in La Paz, Bolivia, when Mr. Donald Witzel and Mr. Hooper Dunbar of the Continental Board of Counsellors in South America led two teaching teams across our great northeast and gave clear proof that the masses were indeed thirsting for the Baha'i message. As we developed experience in mass teaching more and more believers arose enthusiastically to teach with rewarding results. When we gathered in Salvador, Baha, in February, 1971, to pay tribute to our beloved 'spiritual mother', Mrs. Leonora Armstrong, and to celebrate with her the completion of fifty years of selfless service to the Faith as a pioneer in Brazil, our membership had increased to approximatdy five thousand, concentrated in the northeastern states and largely in the Baha area, the number [p234] 234 THE HAHA'I WORLD j a Commembrative Congress held in observance of the fiftieth anniversary of the establishment of the Baha'i Faith in Brazil; February, 1971. More than 300 Baha'is gathered to honour the first pioneer to Brazil, Mrs. Leonora Armstrong, who arrived there in February, 1921. Mrs. Armstrong, wearing a white dress, is seen in the centre of the photograph. At her left is Mr. Hooper Dunbar of the South American Board of Counsellors. of Local Assemblies had surpassed by fifteen our goal of forty-five, and we had long since exceeded the required number of localities where Baha reside. Our international goals were accomplished and we were awarded two additional foreign goals... From 1971 on, our efforts were principally concentrated in winning our few remaining homefront goals, in expanding and consolidating the Faith in all regions, and in attempting to proclaim the Faith to all strata of society Proclamation has been more local and regional than national ... such occasions as the visit of the Hand of the Cause Enoch Olinga, with resultant television and newspaper coverage and increasingly cordial l relations with these news media, have been of untold benefit." Other significant developments in the period under review include an increased number of Brazilian Baha who served as international travelling teachers; increased recognition of the Faith through the recognition of Baha Holy Days by the authorities of Porto Alegre in relation n to Baha children attending the Baha'i Institute in Gravataf; the reorganization and revitalization of the administrative and teaching g structure and the resultant assault upon the gigantic twin tasks of further extension of the Faith into all states and territories and the consolidation n of existing communities; extremely fruitful and cooperative relationships with the Continental Board of Counsellors and members bers of the Auxiliary Board, the latter being a particularly effective force in working with local communities and offering inspiration at conferences and institutes throughout the country; the publication and widespread dissemination semination of a national Baha'i bulletin and a Nineteen Day Feast letter; the inauguration of a welldesigned correspondence course; the development velopment of audiovisual materials including slides, tapes, literature and locally-composed songs with Baha themes and the holding of regular ular Summer Schools, Institutes, conferences and national and regional youth gatherings. "In addition to the faithful day-to-day teaching ing of a few permanent instructors and the increased travel teaching of many Baha'is," the National Spiritual Assembly report concluded, "the youth must be mentioned. Their activities have included inter-community meetings and public gatherings, youth panels and other programmes. grammes. They are helping open up the field of teaching among university students." CHILE Summarizing the development of the Faith in Chile during the second half of the Nine Year Plan, the National Spiritual Assembly reported: [p235] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 235 "By 1968 the Baha'i community in Chile had already fulfilled some of the goals of the Plan. The National Assembly had achieved incorporation and twenty-one of the required twenty-five Local Assemblies had been established. Teaching among the Mapuche Ñ the name applied generally to the more than 200,000 Araucanian Indians who inhabit the Andean highlands of central Chile and Argentina Ñ had been successfully launched. The year 1968 was marked by the initiation of a proclamation programme which was one of the outstanding features of the activities of the Cause in Chile. It started with a poster contest sponsored by the National Assembly, a project which gave broad publicity to the Faith. The winner was a non-Bah&i and the subject he chose was 'The Unity of Mankind'. "In 1969 another important goal was accomplished through the purchase of a twenty-acre Temple site overlooking the capital, Santiago. Another significant event of that year was the settlement of the first pioneer in the Mapuche area which brought in its wake the enrollment of a vast number of indigenous believers who flow constitute the majority of the Baha'is in Chile and actively participate in the National Convention, conferences and the work of the Cause. In addition, prayers were published in the Mapuche language thus partially fulfilling the goal of enriching literature in indigenous languages. "In the following years a threefold goal of the Plan was accomplished through the opening to the Faith of ChiIo~ Archipelago, Mocha Island and the Chilean part of Tierra del Fuego. The establishing of three localities on Chulo~ Island surpassed by one the number required. By RhivAn, 1973, there were more than 180 localities where Baha'is reside, considerably exceeding the seventy-nine required under the Plan, and there were fifty-one Local Spiritual Assemblies formed, being double the number required. "The increased participation of Baha'i youth in all activities of the Faith was a distinguishing hallmark of the last half decade. Young Baha settled as pioneers in various homefront goals and played an outstanding role in the development of the Faith in Chile during the period." COLOMBIA Reporting succinctly on the development of the Faith in Colombia during the last half of the Nine Year Plan, the National Spiritual Some C'olornbian Baha'is with the Hand oft/rn Cause Enoch Olinga cii the occasion of his visit to Bogotd, colombia; June, 1970. [p236] 236 THE BAHA'I WORLD I Some of the estimated one thousand Baha'i children who attended Ba/nfl Children's School, Esmeraldas, Ecuador; March, 1972. Assembly commented: "The first part of the Nine Year Plan saw all of Colombia opened to the Faith. A few devoted believers travelled and taught throughout the country. The only area in which mass conversion occured was the Guajira, a narrow peninsula about eighty miles long between the Gulf of Venezuela and the Caribbean. "During the years 1968 Ñ 1973 mass teaching methods met with success in many rural areas and even the cities. The entry by troops began in the Choc6 region with its largely black population and soon spread to Tumaco and then to Valle del Cauca. Mass teaching was successful in cities such as Barranquilla where there are presently more than two thousand Baha'is. As a result of this process Colombia was able to attain her supplementary goal of establishing a Local Spiritual Assembly in every Department (State). This was made possible through the appointment of regional committees which during the two year period of 1970 Ñ 1971 reached and even surpassed the goals. With the tremendous increase in the number of believers the national conferences attracted larger numbers of believers. Two important international conferences were held in the period being dis cussed. The first, held in Bogot& after the dedication of the Panama House of Worship in 1972, was attended by three hundred friends including the Hand of the Cause Ugo Giachery and the South American Counsellors; the other, an international youth conference held in Calf in January, 1973, under the sponsorship of the Continental Board of Counsellors in South America, attracted a large attendance and combined its programme withproclamation activities as a result of which thousands of people heard the Baha'i Message. Baha'i International News Service, reporting on the youth conference, stated that 'the second largest radio station presented six daily announcements in prime time; two stunning slides were made and shown for a month in two of the busiest movie houses and thirty-two Government leaders, including the Mayor, were visited and presented with The Renewal of Civilization and The Proclamation of Baha'u'llah. "The creation of an AudioVisual Centre gave a new impetus to the teaching work. Through this agency materials were produced which brought us closer to the goal of simultaneous teaching and deepening. "During the period 1968 Ñ 1973 the number [p237] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 237 of Baha'i properties increased as a result of two generous contributions. There is now a Baha'i Institute in Valle de Cauca and land on which an Institute is to be built in the Choc6." ECUADOR "It has been a sweet task to review the development of the Faith in Ecuador over the period 1968 Ñ 1973," the National Spiritual Assembly reported, "for it enabled us to relive heroic moments that reflect the loving labours of the Baha'is of this country who, by one means or another, have made the Name of Baha'u'llah resound by proclaiming His Message from the Pacific Coast to the mountain range and, beyond that, to the Amazon Valley." Significant statistical gains were reported from Ecuador: by Ri4vAn, 1973, the number of Local Spiritual Assemblies had grown to 207, surpassing the goal by eighty-seven; Baha'is resided in 531 localities, surpassing the goal by 231; the number of incorporated Local Assemblies grew from one to twelve, surpassing the goal by one; and the Baha'i community which at Ri4lv6n, 1968, had numbered approximately six thousand had grown by 1973 to approximately 28,000 the majority of these believers being Indians and Negroes. There were large-scale enrollments among both rural and urban dwellers. Two Baha'i groups were established in the Gal6.pagos Islands, teaching among children and youth was actively pursued and Baha'i literature was made available in both Shuara and Cayapa, languages indigenous to the country, the latter being a supplementary accomplishment. The first Baha'i cemetery was acquired in Ecuador, at Cu&nca. Assistance was rendered Argentina by translating into Quechua excerpts from The Dawn-Breakers by NabiI-i-Zarandf. Prayers were also translated into this tongue and a number of original songs with Baha themes were written in Quechua. The overseas goals assigned to Ecuador were also accomplished. In March, 1972, an estimated one thousand children attended a Baha'i school in Esmeral-das, perhaps one of the largest gatherings of Baha'i children in the history of the Faith, details of which are set out elsewhere in this volume. Ecuadorian Baha'i youth established a Baha'i Club at the University in Quito, the capital, a project so well received that the Dean responsible for student activities at this Catho-lie institution requested the Baha'i Club to take charge of all social and cultural programmes of the student body. Commenting upon the remarkable success experienced in the last half of the Plan the National Spiritual Assembly stated: "The spirit of mass conversion was felt in all parts of the country and the very Andes mountains seemed to be moved. It was as though the voice of the Master sounded on all sides with its redemptive call, and its echo became mingled with the blood in our veins and gave us the courage to raise aloud the call of the Kingdom throughout the length and breadth of the land." Much assistance was rendered, the report continued, by the inspiring visits of a number of the Hands of the Cause including Dr. Rahrnatu'lhih MuhAjir whose suggestion, made at the International Teaching Conference in Quito, in August, 1969, led to Ecuador adopting the goal of increasing the number of Baha in the country by nine thousand in one year. This was accomplished, thus bringing the number of Ecuadorian believers to fifteen thousand. Valuable assistance was also rendered by the South American Continental Board of Counsellors, members of the Auxiliary Board, and international travelling teachers. "Proclamation of the Faith," the report stated, "was carried out in accordance with the request of the Universal House of Justice. The Proclamation of Baha'u'llah was presented to the President of the Republic and then to several regional authorities. The Faith was made known through radio, television and the press. The need to sustain our achievements and deepen the newly enrolled believers led us to present radio programmes commencing in March, 1973, which, at first, were sporadic and later were placed on a regular basis." In April, 1973, the National Assembly wrote: "At present we broadcast from 5.30 am. to 8.00 am. on Radio Turismo in Otavalo with twenty five-minute spot announcements throughout the day giving quotations from the Baha'i Writings and calling attention to the early morning programmes. On Radio Otavalo, we broadcast a onehalf hour programme daily from 6.30 a.m. to 7.00 a.m. and thirty spot announcements throughout the day. Radio Nacional in Quito, owned by the State, has [p238] 238 THE BA}{A'I WORLD offered us twenty to thirty minutes free time every fifteen days, and the Programme Ñ Director himself participated in and helped tape the last programme broadcast." It was reported that the programmes Ñ in both Spanish and Quechua Ñ were enthusiastically received and led to many enquiries about the Faith, and plans were laid for a series of broadcasts "of a general nature covering the cultural and historical background of the Indian peoples." And again: "It is exciting to pass through the market place where the Indians sell their handwoven fabrics and to see them listening to the Baha programme 'At the Hour of Dawn'. Some of them have written expressing appreciation, extending congratulations and commenting 'At last we hear the Name of Baha'u'llah over the radio!"' GUYANA, SURINAM AND FRENCH GUIANA Reporting on the work of the Faith in this area between 1968 and 1973 the National Spiritual Assembly which came into being at Ridvan, 1970, with its seat in Georgetown, Guyana, stated: "The exciting news of the formation of the first Local Spiritual Assembly of Cayenne, French Guiana, Ñ a prerequisite to the establishment of the National Assembly Ñ lifted our spirits at RhJvAn, 1968, disappointed as we were at our failure to increase the number of Local Assemblies in Guyana from two to four as called for in the Nine Year Plan. The Hand of the Cause JalAl KhAzeh visited Guyana in July of that year and greatly inspired us to greater teaching efforts. The village of McDoom was opened later that year and early in 1969 Mr. Hooper Dunbar of the South American Board of Counsellors encouraged and assisted the friends to concentrate on this village with the result that nine believers were enrolled and a Local Assembly assured. Through the settlement of pioneers in 1969 and a particularly helpful visit from Mrs. Margot Worley, a member of the Auxiliary Board, Local Assemblies were formed in Kitty and Campbel]ville, Guyana, thus ensuring the erection at RP~vAn, 1970, of another pillar of the Universal House of Justice, on which occasion the House of Justice was represented by the Hand of the Cause Abdu'l-Baha Rfl~iiyyih KiaAnum who also participated in a two-day teaching conference and addressed a public meeting. The first National Convention was a moving experience." During the subsequent three years the fledgling national commQnity of Guyana, Surinam and French Guiana achieved a number of goals assigned to it under the Nine Year Plan including incorporation of the National Spiritual Assembly and one Local Assembly, and the acquisition of a Temple site and of an endowment property near Georgetown. In this period the community was enriched and diversified through the enrollment of Bush Negroes in Surinam, and Galibi Indians in French Guiana; the foundation of the Faith was broadened and strengthened through the expansion of the teaching work into Northwestern Guyana, a project warmly encouraged by the Hand of the Cause Abdu'l-Baha RObfyyih Kh~num; and the beginning of entry by troops was witnessed as a result of teaching trips undertaken by visiting teachers including youth. By Ridvan, 1973, thirty-eight Local Assemblies had been established, the number of localities where Baha'is reside had increased to seventy-four and the membership of the community had more than doubled. PARAGUAY Assessing its position at Ri4vAn, 1968, the National Spiritual Assembly commented that the prospect was disheartening, but the following five years was a period of rededication and a sacrificial outpouring of the resources of the entire community with the result that "many 'firsts' were achieved on all fronts and the administrative bodies matured greatly." Paraguay was among the first to fulfill all goals of the Nine Year Plan and at RiQvAn, 1973, triumphantly recorded the establishment of twice the number of Local Assemblies called for in the Plan; that Baha resided in thirty-seven localities, surpassing the goal by twenty-two; four Local Assemblies were incorporated; and national recognition had been obtained of Baha'i Holy Days in relation to the attendance of Baha'i children in primary schools. Significant among the trends noted in the period being surveyed were the marked increase in enrollments among Indian believers and their increased participation in the teaching work; the involvement of youth who "are playing a major role in travel teaching, service [p239] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 239 A group of Baha'is at the Baha'i Teaching institute held in the Chaco, Paraguay; July, 1970. on local and national administrative bodies, and in proclamation programmes"; a surge of enrollments among youth many of whom compose and perform songs with Baha'i themes, a development which was internationally recognized when Paraguay won over fifty per cent of the awards at the International Baha'i Youth Musical Festival in Argentina; a greater access to mass communications media resulting in many references to the Faith on television, radio and in the press; the use of a tn-weekly Baha radio programme in Villar-rica; the presentation of Baha'i books and other literature to leading figures throughout the country; and an active and continuing cooperation with the United Nations and support of its programmes; and cordial relationships with the South American Board of Counsellors and members of the Auxiliary Board whose assistance and support is gratefully acknowledged. What the National Assembly described as "the first bilingual Convention ever to be held in Paraguay where Spanish and Guarani are the predominant languages" took place in 1970 and was attended by representatives of three Indian tribes Ñ Yanaigua, Chulupi and Maka. "A great percentage of all teaching effort was directed towards the Indian population and Institutes especially for Indian believers commenced in 1969 and have been repeated periodically ever since. The spirit of these noble people is reflected in the fact that a group of eight who longed to attend the Intercontinental Conference in Bolivia in August, 1970, was forced to turn back at the Bolivian border after five days of arduous travel in intense heat, along dusty roads, sometimes without food and water, because their funds were used up in meeting various crises encountered along the way. They prayed, consulted and tearfully decided to turn back. On their return journey they stopped at the Baha'i Institute at Chaco, conducted study classes from 8.00 a.m. until 10.00 p.m. and employed their rest periods for teaching trips into the nearby area. May this spirit of dedication always be our example!" PERU At Ri41v~n, 1968, the midway point in the Nine Year Plan, twenty Local Assemblies had been formed in Peru and Baha'is resided in [p240] 240 THE BAHA'I WORLD p ~ AN] N N • at ~ In the Indian village of Ratchi, Peru, a Baha'i teacher explains the meaning of a pictorial study lesson; September, 1970. sixty-nine localities throughout the country. Having exceeded the goals of the Plan as early as 1970, additional goals were set and in most instances surpassed. By Ridvan, 1973, impressive statistical gains had been recorded. There were 103 Local Assemblies formed that year, more than quadruple the original number required, and Baha'is resided in 380 localities, more than six times the minimum number originally assigned as the goal. During the last half of the Plan mass enrollments, particularly among the Quechua Indians in the Cuzco area, resulted in the enrichment of Baha community life and the growth in size of the Baha'i community many times over. A typical report of the latter development, written in 1969, states in part: ..... adulis, youth, and even children, are now travelling to other Departments from Lirna to teach the Faith, visiting numerous centres and expending their own funds for this purpose a remarkable expansion of the Faith has occurred among the Quechua indians in Cuzco following the Summer School in January, a group of youth between the ages of thirteen and twenty-eight undertook a fifteen-day teaching trip to the high mountain region of Cuzco, visiting the Indian believers and opening several new villages to the Faith." By the end of the Nine Year Plan every Department of Peru had been opened, including the Amazonas, and contact had been established with the Machiguenga Indians in the northern part of Cuzco. The publication of some literature was undertaken and material translated into the Quechua language gave the newly-enrolled believers fuller access to the Baha'i Writings. The National Teaching Institute in Cuzco acquired in November, 1969, was a valuable aid in deepening the knowledge of the friends. A total of twenty-four Local Assemblies had achieved incorporation by RkIv6n, 1973. Summer Schools, youth conferences and general teaching conferences were regular features of the half-decade under review and a characteristic trend of the period was a heightened degree of universal participa-don in the work of the Faith. An increased measure of publicity was obtained on television, radio and in the press, particularly in relation to the vishs of the Hands of the Cause Amatu'I-BahA Rii~iyyih KMnurn and Enoch [p241] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 241 Olinga, in 1970. As a result of the visit of Dr. Victor de Araujo, accredited representative of the Baha'i International Community at the United Nations, cordial contact was established with the United Nations office in Lima. URUGUAY At RkIvAn, 1968, there were seven Local Assemblies in Uruguay and Baha'is resided in twenty-three localities. The goals of the Nine Year Plan included the establishment of nine Local Assemblies and raising the number of localities where Baha'is reside to twenty, including one in each Department. By RisivAn, 1973, twenty-four Local Assemblies had been formed, nearly triple the original goal, and Baha'is resided in a total of forty-eight centres, more than double the number called for. In addition, the community almost tripled in size. Reporting on its growth, the National Spiritual Assembly paid tribute to the devoted efforts of local and pioneer teachers, including Mr. Jerry Bagley whose contribution to the work in a number of Latin American countries was of great value, and expressed appreciation for the frequent visits of the members of the South American Board of Counsellors, and "particularly Mr. Athos Costas whose frequent presence and loving and wise counsel, were invaluable to the administrative and teaching activities in the country. Several conferences sponsored by the Counseflors were also of assistance in deepening the knowledge of the friends. The Auxiliary Board member, Ram6n Moreira, was an example of dedication.~~ Music was an important means of proclainv ing the Faith in Uruguay during the latter half of the Plan. Commenting on this, the National Assembly stated: "The noted pianist, Aifredo Speranza, visited the country in 1971 for the purpose of proclaiming the Faith through his compositions inspired by the Baha'i Teachings. While in Uruguay he gave a total of eleven concerts during which he played his original compositions with Bab themes, in various cities and towns, accompanied by Mr. Athos Costas, Mr. Ram6n Moreira or Mrs. Maralynn Dunbar, Auxiliary Board member, who would give a short talk about the Faith at each performance. Mr. Speranza also appeared on television several tii~es... In 1972 a Baha'i music group Area Carmesi(Crimson Ark) was formed in Montevideo, participated in many local, national and some international events, proclaimed the Faith on radio and television in both Argentina and Uruguay, and won the grand prize at the February, 1973, International Baha'i Youth Conference in Argentina." As was the case in many areas of the world, youth activity "markedly increased in the five year period and culminated in a very successful youth conference held in Montevideo in December, 1972, attended by young believers from Uruguay and Argentina." Only a few days before the Annual Convention at RhJv~n, 1973, the victories achieved by Uruguay were crowned by the achievement Ñ after years of persistent effort Ñ of yet another goal, the incorporation of the National Spiritual Assembly. "The achievement of this important goal at the eleventh hour of the Plan," the National Assembly commented, "brought great joy to the Assembly and the entire community." VENEZUELA As the halfway point in the Nine Year Plan was reached and the Venezuelan Baha'is gathered for their Annual Convention, it was reported that thirty-six Local Assemblies had been established and Baha resided in 203 localities including Trinidad and Tobago where three centres had been opened. Steady increases in the number of believers presaged continued progress throughout Venezuela and the teaching work in Cura9ao and Bonaire Island had witnessed a good beginning. Children's classes had been inaugurated and there were some active youth teachers. By December, 1969, an additional Baha'i property was acquired at Paraguaipoa for use as a Teaching Institute and a significant number of new Negro believers had embraced the Cause in the Barb-vento area. Progress continued to be reported in the important work of teaching among the indigenous people and in May, 1970, alone, more than one thousand Guajiro Indians enrolled in the Faith. A typical report written during the period described the first all-Guajiro conference as "a tremendous success". In attendance were more than two hundred Guajiro Indians as well as a Guajibo Indian teacher from the Amazon territory. "Men and women [p242] 242 THE BAHA I WORLD A group of Baha'is at the Baha'i Teaching Institute held in the Guajira, Venezuela; November, 1970. To the right, back row, is seen Mr. Donald R. Witrel of the Continental Board of Counsellors sellors in South America. alike," the report stated, "pledged themselves to undertake expansion teaching projects in both Venezuela and Colombia. The conference site was the model community of Los Mochos where the newly finished Local tla4ratu'1-Quds was dedicated and inaugurated. A visit was paid to the first Venezuelan Baha cemetery at Los Mochos and to the Teaching Institute." It was noted that there were 110 Local Assemblies in the Guajira area many of which were functioning in an exemplary fashion. At Ric.lvTh, 1971, the labours of the Venezuelan community were rewarded as they saw their "daughter" community come into being with the establishment of the National Spiritual Assembly of Trinidad and Tobago. In December, 1972, a Temple site was acquired in Caracas, and an additional goal was achieved through the publication of Baha'i prayers in the Yaruro language. Significant gains were reported among the Carifla Indians some of whom were actively teaching among their own people. At Ri4vAn, 1973, a highly meritorious record of achievements had been established. Having commenced the Nine Year Plan with only six Local Assemblies and only forty-two localities opened to the Faith, the community more than tripled the numbers called for in the Nine Year PIan Ñ 167 Local Assemblies were formed, Baha resided in 464 localities, and the number of Baha had increased eight times. [p243] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 243 a. ASIA Asia, that massive giant of continents, comprises 17,000,000 square miles stretching from polar wastes to regions of tropical abundance and is the home of more than fifty-six per cent of the world's population. In this great continent the Baha Revelation was born; its soil was drenched with the blood of thousands of martyrs and upon it were enacted scenes of the most bitter persecution, violent oppression and sublime heroism the infant Cause has experienced. Within Asia's great land mass lie countries which were the first to hear of the Teachings of Baha'u'llah and on its western boundary lies the Holy Land where, at Babji, is found "the heart and Qiblili of the Baha'i world." Asia was the first continent to see a Mashriqu'l-Adhkar 1 "symbol and precursor of a future world civilization," raised to the glory of God at 'Ishqabad, TurkistAn, a centre founded in the days of Baha'u'llah. This structure, initiated circa 1902 by 'Abdu'l-Baha and fostered by Him at every stage of its development, described by Shoghi FiTendi as one of "the outstanding achievements" associated with His ministry, was, tragically, expropriated in 1938, sustained eathquake damage a decade later, underwent subsequent deterioration and was razed in 1963. Despite the disabilities which have affected the Cause in Asia the Nine Year Plan witnessed an effloresence the result of which has been that today more than onehalf of the Baha of the world are found here, more than onehalf of the localities where Baha'is reside are situated in Asia and nearly onehalf of the existing Local Spiritual Assemblies are located there.2 Nowhere in Asia does the star of the Cause shine more brightly than in India, a country whose teeming masses have demonstrated a receptivity to the Baha'i Teachings which justifies the spiritual distinctions showered upon it through it having been the host of distinguished teachers sent there during the ministries, and at the behest of, the Bab, Baha'u'llah and 'Abdu'l-Baha. The tree of the Cause in India, so attentively nurtured, suddenly burst into bloom just before 1963 and now shelters one-quarter of the Baha'i centres in the world. There follows a report of developments in the Asian countries in the period under review. Western Asia AFGHANISTAN The goal assigned to the National Spiritual Assembly of Persia Ñ that of establishing an independent National Assembly in Afghanistan Ñ was successfully achieved at Rhjvan, 1972. Mr. ltidf Rahmanf of the Continental Board of Counsellors in Western Asia represented the Universal House of Justice on this occasion. The seat of the newly-formed National Assembly is Kabul; its homefront consists of Afghanistan only. The goals given to the community of Afghanistan included the formation of four Local Spiritual Assemblies and increasing the number of localities where Baha reside to nine. At Ri~IvAn, 1973, the National Spiritual Assembly reported that four Local Assemblies had been established and the goal of increasing localities 1 See "The Razing of the Mashriqu'l-Adhkar of 'IsliqAbAd", The Ba/id'! World, vdL xiv, pp.T79 Ñ 481. was exceeded by four, making a total of thirteen centres opened to the Faith in Afghanistan. BANGLADESH Formerly known as East Pakistan, the Baha'i community in this land developed under the aegis of various Regional National Spiritual Assemblies from 1923 until its emergence as an independent national Baha'i community at Ri4lvttn, 1972, with its seat in Dacca. Mrs. Shirin Boman of the Continental Board of Counsellors in South Central Asia represented the tJniversal House of Justice at the inaugural Convention. Beginning in 1968 pioneer families settled in Bangladesh and travelling teachers from Paki-2 See "Expansion and Consolidation of the Baha Faith Ñ Information Statistical and Comparative, Ri~v~n, 1973", p. 291. [p244] 244 THE BAHA'I WORLD Western Asia [p245] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 245 The Vice-President of India, His Excellency G. S. Pathak, received the Hands of the Cause ~Ali-Akbar Furidan and Dr. Rahmatu'lIdh Muh4iir (far left and rig/it respectively) during their visit to India in 1969. Also seen are Auxiliary Board member Dr. Penn Olyal and Dr. K. K. Bhargava, Chairman of the National Spiritual Assembly of the Baha'is of India. stan and elsewhere assisted the development of the teaching work which gained in momentum with particularly exciting responses in the rural areas, the Hill Tracts and among the Tipura people. In 1972 there were eleven Local Spiritual Assemblies. This number doubled within a year. During the months of political unrest, the National Spiritual Assembly reported, "con-ditions were abnormal and it was difficult to continue regular activities and the only instrument in the hands of the friends was prayer; but during these times many souls embraced the Cause and the believers stood like firm rocks, exhibited exemplary conduct and fully demonstrated the nonprejudicial character of the Faith." When conditions made it possible, Baha'i literature was presented to the President and Prime Minister and to various government officials. The first broadcast took place at Ri4Iv~n, 1972, when Radio Bangladesh carried a talk on the Faith in Bengali. The National Spiritual Assembly achieved incorporation and thirteen Local Assemblies were registered. Recognition of Baha'i marriage was also achieved in 1972. "Like their fellow youth in other lands," the National Spiritual Assembly commented, "the Baha'i youth in Bangladesh were very active in this period, travelling far and wide throughout the country, in groups and alone, proclaiming the Faith in educational institutions, to dignitaries and among various ethnic groups and minorities. The youth are the main organizers, participants and even teachers in every teaching and deepening programme of the National Assembly. The National Youth Committee organized the first Winter School in Bangladesh in December, 1972. In some areas special classes and activities have been arranged for women and children." In addition to achieving its property goals the Bangladesh community considerably enriched Baha'i literature in Bengali. INDIA Even in the lifetime of Baha'u'llah, the Faith was established in India, and the work there developed under various Regional National Assemblies from 1923 until the National Spiritual Assembly of the Baha'is of India was formed in 1959 with its seat in New Delhi. [p246] 246 THE BAHA'I WORLD The Hand of the Cause Dr. Adelbert Midlilsehiegel (centre), Mrs. Milkisehiegel, and other Bahd'ifriends attending a teaching conference in a village of Andhra Pradesh, India; 1969. The veteran community of India, in the Nine Year Plan, successfully met its international goals of assisting in the establishment of National Spiritual Assemblies in Nepal and Sikkim; assisting in the acquisition of National Uaziratu'1-Quds in Nepal, Sikkim and the Gambia; establishing one Local Assembly and opening two localities in Bhutan. An impressive number of pioneers settled in posts in nine countries abroad and thirteen travelling teachers undertook circuits for three to six months in Africa in response to the call of the Universal House of Justice. Within India, a national endowment was acquired; the number of localities where Baha'is reside was raised to 22,283 (being 2,283 in excess of the goal); Local Assemblies were increased to 4,404 (surpassing the goal by 404); more than ten thousand new believers were provided an opportunity to deepen their knowledge of the Faith through their attendance at four Teaching Institutes; Baha'i literature was translated into eleven major indigenous languages, and Baha'i education was made available to hundreds of children and youth through attendance at New Era High School, the Rabbani School and forty-five village schools. The teaching successes in India, which in an earlier period astonished the entire Baha'i world, continued at an impressive pace. "During the period covered by this survey, the National Spiritual Assembly reported, "though the attention was mainly concentrated on consolidating the goals achieved and strengthening of the administrative foundation, the teaching work continued with the cooperation of a large number of student pioneers and travelling teachers from other countries and mainly from Persia and Malaysia. Local teachers and friends were trained and teamed up with the pioneers from abroad and many new localities in various parts of the country were opened to the Faith. Approximately 157,000 persons were enrolled as believers and thousands deepened their knowledge of the Faith through a correspondence course introduced for this purpose." Under the auspices of the National Youth Committee, national youth conferences were held and the youth periodical Glory was estab-bushed and is growing in popularity within India and among Baha'i youth abroad. Deepening classes, firesides, proclamation programmes, exhibits, Summer/Winter schools were some of the main features of youth activity during the period. A large number of local youth committees began functioning. The Western Asia Youth Conference described elsewhere in this volume' attracted the attendance of more than three hundred youth from Seep. 335. [p247] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 247 The Hand of the Cause William Sears (standing left) addressing the Baha'i Summer School of Persia; July, 1970. ten countries, infused a fresh impetus into the young Indian Baha'is to teach their contemporaries in universities and colleges and led to the establishment of a successful, sustained and systematic teaching project aimed at this purpose. Through various media of publicity and proclamation, thousands throughout India ie-ceived the Message and a planned followup programme was undertaken through correspondence. The Proclamation of Baha'u'llah was presented to a very large number of officials in Central and State Governments, including Ministers and Governors. Radio, television and the press publicized the Faith in sympathetic interviews, articles and feature stories. In its assessment of the period under review the National Spiritual Assembly stated that "characteristic trends were the strengthening of the functioning of the administrative order and especially the Regional Teaching Committees, the bringing to maturity of Local Spiritual Assemblies and the organizing of student teaching and deepening projects." IRAN Prior to 1934 Baha'i affairs in the cradle of the Faith were directed by the Local (Central) Spiritual Assembly of TihrAn because conditions were not propitious for the election of the Baha community's national governing body. In 1934, restrictions having been relaxed to some degree, the first elected National Spiritual Assembly was formed with its seat in TihrAn. Despite the difficulties that still obtain in IrTh on account of the persecution of the Baha'is and the lack of recognition of the Cause as an independent world religion, the Persian believers registered impressive achievements during the Nine Year Plan and successfully fulfilled their goals both at home and abroad. In compensation for the disabilities under which they function the Persian community, in the period under review, sent out some 3,500 pioneers to fill both domestic and international goals, and some five thousand travelling teachers. More than 1,300 gatherings were held for Baha'is and selected friends, and approximately seven hundred teacher training classes were sponsored. Concerted efforts were made to reach minority groups within the country, as a result of which a few hundred became Baha'is, and approximately 2,300 people embraced the Faith as a result of private inquiry and attendance at fireside meetings. [p248] 248 THE BAHA'I WORLD Although prohibited to print books, 184 titles, as well as regular Baha'i periodicals and news-bulletins, were produced by mirneography and other means. During the period the Persian community continued to exercise its blessed responsibility to acquire, maintain and safeguard historic sites and holy places associated with the birth and rise of the Baha'i dispensation. These precious sites are visited by an ever-growing flow of pilgrims from around the world as circumstances permit. The vital task of indexing the Baha'i Writings was pursued actively by a committee appointed for this purpose. It was reported that in the last half-decade 1,801 Tablets of Baha'u'llah, 5,675 Tablets of 'Abdu'l-Baha and 1,206 letters of Shoghi Effendi were listed and their contents classified. Among the significant developments witnessed during the period under review was a considerable advance in the progress of Baha'i women. As a result of intensified activities the special Committee charged with this responsibility held special training classes; extracts from the Writings were compiled relating to such subjects as family life and the status of women; a highly popular magazine for Baha women was produced regularly; circuit tours were made throughout the country to assist with women's programmes in various areas; all-women's conferences were held; and women were increasingly encouraged to play important roles as teachers, pioneers and administrators. It was reported that by RicjvAn, 1973, the efforts of the Committee had to all intents and purposes effectively eradicated illiteracy among Baha'i women under the age of forty throughout IrTh. The Baha'i Children's Education Committee continued its programme on an ever-expanding scale, maintaining regular classes, preparing special materials for use in training children, and, in the period under discussion, establishing a monthly Baha magazine for children the standard of which won it wide popularity in the Baha'i community and a growing demand on the part of nonBahA'i parents. Baha'i youth were very active. More than 120 programmes for Baha'i youth were arranged; classes, Summer Schools and conferences were held; two specially organized groups of youth visited the Holy Land on pilgrimage; Persian The Rand of the Cause 'Au Akbar Furatan (second row centre) with delegates and friends attending the first Annual Convention for the election of the National Spiritual Assembly of the Baha'is of Nepal; April, 1972. [p249] INTERNATIONAL SURVEY OF BAHA'! ACTIVITIES 249 Baha'i youth made generous financial contributions to the National Fund as well as to youth programmes in other countries, and in the past five years sent out more than 1,500 homefront pioneers and more than one hundred pioneers to foreign goals. With the approval of the National Spiritual Assembly an agency was created to provide scholarships for deserving Baha'i youth to enable them to pursue their education. NEPAL Between 1923 and 1972, the Faith in Nepal developed under various Regional National Spiritual Assemblies and, under the guidance of its "mother" community, India, it emerged as an independent National Spiritual Assembly in 1972 with its seat in Katmandu. The Hand of the Cause 'A]i-Akbar Furtitan was the representative of the Universal House of Justice at the inaugural Convention. Teaching work developed slowly in Nepal, the National Spiritual Assembly reported. Travelling teachers visited in 1945 and in subsequent years but the Faith "slumbered in the hearts of those who loved it until pioneers settled in the late sixties". Warm appreciation is expressed to the Hands of the Cause Ñ Adelbert Mflhlschlege], Collis Featherstone and Raljmatu'llAh MuhAj jr Ñ who visited Nepal in the period under review, to the Continental Board of Counsellors, the pioneers and travelling teachers whose visits, the National Assembly stated, "gave the Cause a great impetus". Youth took an active part in the teaching work and were encouraged in this activity by the National Teaching Committee. By 1972, Nepal was able to fulfill the minimum conditions set by the Universal House of Justice for the formation of the National Spiritual Assembly. It was reported that nineteen Local Spiritual Assemblies existed including those of Katmandu, Bhaktapur, Biratnagar and Birganj. Indicative of the progress of the Faith in Nepal is the fact that at RWvAn, 1973, the National Assembly reported that forty-one Local Assemblies had been formed, Baha'is resided in forty-four localities, and the membership of the Baha'i community had more than doubled. The National Spiritual Assembly's review concluded: "The progress of the Faith at this time is growing apace both in the rural and urban areas of Nepal." PAKISTAN After developing under various Regional National Assemblies the Baha'i community of Pakistan elected its National Spiritual Assembly in 1957, its jurisdiction embracing West Pakistan and East Pakistan (now Bangladesh). Bangladesh became an independent community in 1972 leaving the National Spiritual Assembly of Pakistan, with its seat in Karachi. The last five years of the Nine Year Plan witnessed dramatic progress of the Faith in Pakistan. At Ri~vAn, 1968, there were twenty-three Local Spiritual Assemblies and Baha'is resided in sixty-eight localities. Important statistical gains were recorded at Ridvan, 1973, by which time 112 Local Spiritual Assemblies were established, four of them in Baluchistan, and Baha resided in 228 homefront localities and eleven localities in Baluchistan. In addi-don, twenty-four Local Assemblies had achieved incorporation. Baha'i literature was increased in Urdu and Sindhi, teaching among minorities was actively pursued and representatives of the Surabi tribe of Baluchistan embraced the Cause. The Baha youth of Pakistan were encouraged to arise and take their full part in the work of the Cause and their efforts yielded rich rewards. The members of the National Spiritual Assembly displayed leadership by actively participating in the teaching programmes and reports received in the period under review indicated that throughout the community there was reflected a growing awareness of the golden opportunities open before the believers to teach the Cause. SJKKIM The inaugual Convention for the election of the National Spiritual Assembly of Sikkim was held in 1967. Its seat is in Gangtok. The Faith developed in Sikkim under a succession of Regional National Spiritual Assemblies until its emergence as an independent community. At the time of its formation, the National Spiritual Assembly reported that there were forty-three Local Spiritual Assemblies and the Faith had been established in 112 localities. At Ri4v6n, 1973, it was stated that eighty Local Assemblies existed and the number of localities where Baha'is reside had grown to more than four hundred. The five years under review were character [p250] 250 THE BAHA'I WORLD Some Baha'is of Ceylon gathered at the site of the jhture Mashriqu' 1A dhkdr of Ceylon; Nawruz, 1973. ized by a strengthening of the foundation of the Baha'i administrative order in Sikkim, a process in which the Continental Board of Counsellors played a vital role particularly through the visits of Mrs. Shirin Boman. It was noted that there exists in Sikkim a remarkable degree of receptivity to the Faith and that the use of Baha'i youth teachers was a significant factor in the accomplishment of the goals of the Plan in that country. SRI LANKA Known as Ceylon until 1972, the work in this area developed under various Regional National Spiritual Assemblies from 1923 until an independent National Spiritual Assembly was established in 1962 with its seat in Colombo. Included in its jurisdiction are the Maldive Islands. "The period from 1968 to 1973 marked a steady progress in teaching and proclaiming the Faith in Sri Lanka," the National Spiritual Assembly reported, "as a result of which approximately two thousand people accepted the Baha'i Faith." Achievements under the Nine Year Plan included the incorporation of the National Spiritual Assembly and acquisition of a Temple site in 1972; the enrichment of Baha'i literature in Sinhalese and Tarnil; establishment and publication of a monthly Baha'i newsletter; the extension of teaching work among minority groups including the Veddhas; intensification of mass teaching programmes particularly in rural areas; an increase in the number of Local Spiritual Assemblies and localities where Baha'is reside and the sending of travelling teachers to the Maldive Islands. Baha'i youth were reported to be very active in Sri Lanka and a number of significant conferences were organized by the National Youth Committee. General teaching conferences were also held resulting in an increased participation by local believers in teaching programmes. Members of the community enthusiastically supported Summer and Winter Schools. "The visits of several Hands of the Cause, Counsellors and visiting Baha'i teachers", the National Spiritual Assembly said, "were of great assistance in propagating the Faith in Sri Lanka. Many distinguished citizens attended Baha public lectures and cordial relations with the news media resulted in publicity through the local press and Sri Lanka Broadcasting Corporation." The Baha'is of Sri Lanka actively participated in observances of United Nations Day [p251] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 251 Baha'i Summer School of Turkey; 1968. The Hand of the Cause Tardzu'Ildh Samandari is seen seated in the centre. and Human Rights Day and representatives of the United Nations took part in Baha sponsored events. Classes for children were established in the period under review and a special programme for "Children's Day", held at the National Centre, attracted the attendance of children from various parts of Sri Lanka. "In addition to the blessings of Baha'u'llah and the prayers and guidance of the Universal House of Justice," the National Spiritual Assembly concluded, "the cooperation extended to the National Assembly by the believers in Sri Lanka enabled our community to make rapid progress in the last half-decade." TURKEY The National Spiritual Assembly of Turkey was established at Ri4Iv~n, 1959, with its seat in Istanbul; Its jurisdiction extends to Imroz bland, Bozca Ada and Marmara. During the Nine Year Plan the Baha'is of Turkey succeeded in achieving their homefront goals including the acquisition of three local IjaAratu'1-Quds, one of which is situated in a village which Baha'u'llah passed through on His way to exile in 'Akka. They also acquired a Baha'i cemetery. Youth and children's classes were held regularly during the last half of the Plan and teaching activity proceeded with particularly successful results among the 'Alaviyyih, a religious minority. The process of obtaining recognition of the Faith as an independent religion was taken a step further through the Baha successfully appealing to the court for the right to change the designation on their identity cards from "Muslim" to "Baha". [p252] C) a' rrl [p253] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES253 South East Asia BURMA Burma was opened to the Faith during the time of Baha'u'llah. Three early believers, IJ6ji Siyyid Mihdi, Jam6I Fifendi and Siyyid Mu~taf~ Rfimi, were the first to arrive, circa 1878.1 The Baha community there was under the jurisdiction of various Regional National Spiritual Assemblies until the emergence in 1959 of the independent National Spiritual Assembly of the Baha'is of Burma with its seat in Rangoon. Asked to raise in the Nine Year Plan the number of Local Spiritual Assemblies to thirty and the localities where Baha reside to ninety-five, the National Spiritual Assembly reported at Ridvan, 1973, that these objectives had been surpassed through the formation of eighty-eight Local Assemblies and the opening of 245 localities. Other accomplishments included the erection of a Local Haziratu'1-Quds at Layde through the labours of the community and members of the National Spiritual Assembly; the maintenance of regular classes for women, 1 See "An Account of the Services of Siyyid MustafA Rtimi", The Baha'i World, vol. x, p. 517. youth and children; the enrollment of representatives of the Chin, Karen and Shan tribes; enrichment of the literature of the Faith through translation into Burmese and the mobilization of Baha'i youth as a highly effective teaching force participating fully in the winning of the goals. In 1971, for instance, the National Spiritual Assembly reported, "more than forty youth visited fifty villages in the thirty mile distance between Rangoon and Daidanaw en route to the National Conven-don, teaching and distributing literature, and on their return visit enrolled new believers in the Faith." EASTERN MALAYSIA AND BRUNFI The National Spiritual Assembly was established in 1972 with its seat in Kuching, Sara-wak. The Hand of the Cause JaI6i KMzeh represented the Universal House of Justice on this occasion. "The last five years of the global Plan saw an unprecedented expansion in the number of Local Assemblies and localities opened to the ~ A ]7 1 Mr. Yan Kee Leong of the Continental Board of Counsellors in Southeastern Asia with the first two Chinese to accept the Ba/nfl Faith in Burma. [p254] 254 THE BAHA'I WORLD Faith in East Malaysia, mainly in Sarawak," the National Spiritual Assembly commented. "In 1968 the number of Local Assemblies stood at twenty-five and there were 139 groups. In the next half-decade and especially during the last twenty-four months of the Plan these figures multiplied with a spurt to stand at 136 and 506 respectively. "The Cause has gained a fair amount of recognition in Sarawak where the Government has formally granted permission for Baha'i children to absent themselves from school on Baha Holy Days. The Government calendar lists the Holy Days and tourist brochures mention the Cause in Sarawak. The Faith is listed in publicity material distributed by the Government and we have been allowed Baha'i broadcasts over Radio Malaysia (Sarawak) since 1969. In Brunei State, however, the Cause is discouraged or under ban and in Sabab there is no move towards recognition." Discussing the teaching work the National Spiritual Assembly related that "the most inspiring development has been the gradual assumption by the native believers of Sarawak of the work of teaching and assisting to develop the institutions of the Faith. A handful of devoted believers from West Malaysia have helped lay the foundation but these friends are too few to serve the vast number of believers scattered over hundreds of localities. In many divisions of Sarawak, local believers, Ibans mainly, are responsible fur teaching. These men and women travelled long distances, in most instances at their own expense and under difficult circumstances, to ensure Local Assembly elections and to encourage the friends who now live in 712 localities. Youth are the mainstay of the corps of teachers. In addition to travelling to near and distant communities they helped to conduct classes for adults and children, their services often being requested by the Local Spiritual Assembly. Toward the end of the Plan some youth worked on farms owned by Local Spiritual Assemblies and deputized others to travel teach." The National Spiritual Assembly reported a growing awareness on the part of the believers of their separate identity as members of the Baha community and an increased effort to bring their lives into conformity with Baha'i teachings. LAOS The National Spiritual Assembly of Laos marked the second year of its existence at RhivAn, 1968, its community having been, since 1957, part of various regional communi "III III III I'll U' The Hand of the Cause JaM KLidzelz (centre, holding the Greatest Name) with delegates and friends attending the first innual Convention Jbr the election of the National Spiritual Assembly of the Baha'is of Eastern Malaysia and Brunel; Apr14 1972. [p255] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 255 The Hand of the Cause H. ~2oI1is Featlierstone (centre rear) with some Baha'is of Vientiane, Laos; October, 1970. ties until its emergence in 1967 as an independent Baha community with its seat in Vientiane. In describing the development of the Faith in Laos the National Spiritual Assembly commented that "the teaching work was exceedingly slow and was confined to some tribal areas, a few villages and some towns until 1968 which marked a turning point.. the years of patience were rewarded when war refugees proved receptive and accepted the Faith in large numbers. Teaching progress continued to accelerate towards the end of the Nine Year Plan leading to the challenges confronting every community which experiences mass conversion." At the suggestion of the Government ministry dealing with religious affairs within the country, the Spiritual Assembly presented Baha'i literature to a number of high-ranking government officials. The Baha of Laos have enjoyed very cordial relations with the Government and travelling teachers have been provided with identity cards to facilitate their journeys. In addition to creating a publishing committee, enriching Baha'i literature in Lao and achieving the goals relating to acquisition of properties, the community exceeded its objective of forming thirty-six Local Spiritual Assemblies through the establishment of 105, at RhJv&n, 1973, at which time Baha'is resided in 601 localities throughout the country. In January, 1969, the National Spiritual Assembly was incorporated under the name "Spiritual Assembly of the Baha'is of Laos"; in 1973 the civil authorities granted recognition of Baha'i marriage and Baha'i Holy Days; and two additional Local Assemblies were incorporated, Savannakhet in 1970 and Luang Prabang in 1973. Assessing the period being surveyed the Spiritual Assembly of Laos commented: "Al-though there have been few youth activities, and programmes for the Baha education of children were hampered by lack of capable teachers, in the last year of the Plan children's classes were established with great success, primarily among children in refugee villages. How gratifying to have these children greet you warmly with 'All6ih-u-Abh&, recite Baha'i prayers by heart, confidently repeat the English alphabet or produce a simple art work!" MALAYSIA The original goals given to Malaysia in 1964, at the opening of the Nine Year Plan, as well as the supplementary goals assigned by the [p256] 256 THE BAHA'I WORLD Universal House of Justice were all accomplished and many Ñ such as raising the number of Local Spiritual Assemblies, increasing the number of localities where Baha'is reside, providing pioneers, acquiring property and producing translations and publications Ñ were exceeded. Although no Malaysian pioneers were called for at the outset of the Plan, in response to later appeals from the Universal House of Justice pioneers were sent to a number of countries abroad and Malaysian students have taken an active part in Baha communities in countries where they are studying. The objective of publishing Baha'i literature in five indigenous languages was surpassed with the translation of the Baha'i Writings into Seme]ai and Temuan. In addition to acquiring a National Uaziratu'1-Quds and a Teaching Institute, three other Local Baha Centres were obtained and numerous Local Centres were built by the jungle-dwelling Orang Ash (or "original people"), the Aboriginals of Malaysia. Although a vigorous programme of teaching was conducted in urban centres, among Tamil-speaking people employed on estates or plantations, and among the Chinese, the National Spiritual Assembly reported that "perhaps the area of greatest success has been among the Ash. Regular contributions to the National Assembly come from many of these communities. A newsletter in Malay is sent to all Ash communities each Baha'i month and a recent major achievement was the registration of two Local Assemblies in Ash areas, under the Societies Act Ñ the first official recognition accorded the Ash Baha'is. Success in teaching during the five years under review has been primarily due to systematic shortterm plans of two or three months' duration. The participation of youth was also an important factor in the achievement of the goals. They played a predominant role in all activities, especially since 1967 when their activities began to be directed by the effective leadership of the National Baha Youth Committee whose monthly newsletter helps establish their identity in the Malaysian Baha'i community. The yoLIth have been most successful in teaching their own age groups in schools, colleges and universities and a number of Campus Baha'i Societies have been formed including one in the University of Singapore largely through the efforts of a Malaysian pioneer. Children's classes were conducted in many urban and a few estate communities and experiments with classes for older children approaching the age when their declaration of faith would be registered proved very successful. "Although entry by troops had already been experienced," the Malaysian report continued, "acceptance of the Faith by the masses really got underway in Malaysia in December, 1971. The first wave of mass teaching moved into Singapore and the large increase in the number of believers assisted the National Assembly of that country to achieve legal recognition of Baha'i marriage. In many ways, 1972 was a significant year. At RhJvAn of that year Malaysia achieved the important task of assisting the Republic of Singapore and the territories of East Malaysia and Brunei to achieve National Assembly status. Malaysia continued its responsibility for the fulfilment of the original goals of the Plan. A milestone in the maturity and progress of the Malaysian community was marked, it is felt, by the participation of six of our community, three of them members of the National Assembly, in the African pioneering programme in September, 1972." In an effort to meet the challenge of consolidating the rapid progress of the last half-decade the National Assembly inaugurated institutes designed to provide opportunities for deep study of the Writings, increased literature in the vernacular languages and established a correspondence course. Malaysian Ba/id'! News has become an imaginative and effective means of communicating with the community and a growing number of newsletters have been published in various languages at the local level. The National Spiritual Assembly noted that teaching and consolidation work at the local, state and national levels is increasingly undertaken in a spirit of service and sacrifice often without financial assistance from the national body and the community has recognized the growing need to assist the neighbouring Baha communities of Thailand, Singapore and Eastern Malaysia. Concluding its report of the period the National Spiritual Assembly stated: "The most significant trend has been the increasing participation by youth in all fields of activity at the local, regional and national levels, and their enthusiasm has served as an inspiration to the entire community." [p257] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 257 THE PHILIPPINES The Baha'i community of the Philippines, administered by the Regional National Spiritual Assembly of South East Asia from 1957 until 1964, in the latter year elected its independent National Spiritual Assembly with its seat in Manila. "The years 1968 Ñ 1973 saw the extension of the Faith into an additional 1,868 localities, the opening of twenty-three cities, twenty-one provinces and twelve islands," the National Assembly reported. In the same period a new National tla4ratu'1-Quds was constructed and Local I3aziratu'I-Quds were acquired in each of the eight major islands. In addition, smaller centres were built by Baha'is in the villages. Recognition of Baha'i marriage was obtained in 1968 and seven universities exempted Baha students from attendance on Baha Holy Days. The National Spiritual Assembly recorded warm appreciation of the visits of a number of the Hands of the Cause and paid tribute to a programme "initiated by the Hand of the Cause Rahmatu'I1Th MuhAjir under which sixty-four young Iranians came to the Philippines to enrol in university, thus combining pioneering with further study. The first to come arrived in 1967; three of those who graduated have since settled in other pioneering posts in Asia." Assuming an increasingly mature role in the development of the Cause, the Philippines sent out a number of pioneers to foreign posts and for seven months Auxiliary Board member Aifredo Ramirez assisted in East and West Africa. At the suggestion of the Hand of the Cause Collis Featherstone information about the Faith was provided to all high-ranking leaders of the Government. As a direct result, a very cordial letter was received from the office of the Chief of the National Constabulary. "In 1972," the National Spiritual Assembly commented, "by what could only have been a mysterious working of Providence, the Philippine community was stirred to profound depths of grief and renewed dedication by the sacrifice of three Persian youths1 who gave their lives while teaching the Faith. "The second half of the Nine Year Plan witnessed the beginning of a new phenomenon, the mass enrollment of youth. In August, 1970, 1 See "In Memoriam", Parviz S~idiqi, Far~marz Vnjd~ni, Parviz Furflghi, p. 514. the first youth teaching team was organized, Baha students leaving their own schools to teach among fellow students. Within six months the astounding number of 3,100 students in five universities had accepted the Faith. The susceptibility of youth to the Baha'i teachings is being discovered in all strata. Baha'i youth began to assume positions of responsibility on National Committees and in the administrative work, evincing a growing sense of self-reliance and the desire to serve." A notable event of the period was the preparation of a series of one-minute radio dramas as a means of proclaiming the Faith and requests for the scripts of these were received from nineteen National Spiritual Assemblies. In 1968, approximately two thousand persons had enrolled in the correspondence coarse offered in English and three local languages; by 1973, the number of subscribers had increased to more than four thousand, a factor which the National Spiritual Assembly feels assisted in deepening the knowledge of the masses of new believers. It was reported that Baha'i courses (for credits) were given in three high schools and that at least ten Local Spiritual Assemblies formed and conducted children's classes. Baha'i literature in languages indigenous to the Philippines was considerably enriched in the period through the translation and/or publication of material in Ilocano, Tagalog, Cebuano, Waray, Hiligaynon, Bicol, Kalinga-Apayao, Bilaan, Ata and Manobo. "increas-ingly," the National Spiritual Assembly concluded, "we are becoming aware of the need to deepen individually, to make singular efforts to serve the Cause and to develop strong Local Spiritual Assemblies." SINGAPORE Formerly under the jurisdiction of the Regional National Spiritual Assemblies of South East Asia (1957 Ñ 1964) and of Malaysia (1964 Ñ 1972) the Baha'i community of Singapore elected its own National Spiritual Assem-Wy in 1972, with its seat in Singapore. The Hand of the Cause Ja1M KhAzeh represented the Universal House of Justice at the inaugural Convention. Four women were elected to this first national body. At RhjvAn, 1968, two Local Spiritual Assemblies had been estab [p258] 258 THE BAHA'I WORLD lished, at Queenstown and Serangoon. In the following years a steady expansion of the administrative foundation of the Cause was experienced and by Ri4lvtin, 1972, the number of Local Assemblies had increased to seven. As a result of a plan of reorganization of the administrative units in Singapore, suggested by the Universal House of Justice in August, 1972, the number of Spiritual Assemblies was reduced to five. As early as 1969 the expansion of the Faith among youth gave rise to the holding of the South East Asia Baha'i Youth Conference in Singapore. The following year a Baha'i Society was formed at Singapore University. The year 1971 was marked by island-wide proclamation related to the Oceanic Conference held in Singapore in January.' In December of that year the first Baha'i Winter School was held. Among the objectives achieved in the Nine Year Plan were the acquisition of a National Ija4ratu'1-Quds, recognition of Baha'i Holy Days (published in the official Government Gazette), and translation and/or publication of Baha'i literature in Chinese. THAILAND Under the aegis of the Regional National Spiritual Assembly of South East Asia since 1957, Thailand elected its independent National Spiritual Assembly in 1964 with its seat in Bangkok. Among the significant achievements in the last five years of the Nine Year Plan were the incorporation of the National Spiritual Assembly; the acquisition of a National IJa4ratu'1-Quds and endowment; obtaining recognition of Baha Holy Days in relation to students attending the Baha'i school in Yasothon; enhanced diversity of the Baha'i community through the enrollment of representatives of the Yao, Mauser, Yaw and Khon Muang tribes; an increase in participation of Baha'i youth in the activities of the community and the enrichment of Baha'i literature in Thai. The period was marked by a high degree of cooperation with the Continental Board of Counsellors in Southeastern Asia. 1 See "Unity in Diversity", p. 296. VIETNAM The Faith in Vietnam had developed under the Regional National Spiritual Assembly of South East Asia between 1957 and 1964 and in the last year the National Assembly of Vietnam came into being with its seat in Saigon. A reallocation of territory took place in 1969 since which time its jurisdiction has comprised only Vietnam. At the midway point in the Plan there were 176 Local Spiritual Assemblies and the Faith had been established in 720 localities in Vietnam; the National Spiritual Assembly had achieved incorporation as had sixty Local Assemblies; a National Iaratu'1-Quds and endowment had been acquired; Baha'i literature had been enriched through the translation and/or publication of material in a number of indigenous languages including Nhung, Rhade, Meo and Thaidam; recognition of Baha'i Holy Days and Baha'i marriage had been obtained from the civil authorities; and there had been vigorously pursued a programme for the extension of Baha'i education to youth and children through the establishment of village schools and the translation and publication of special materials for children. The Faith continued to expand at a remarkable pace in the years under review and increasingly the Baha youth of Vietnam arose to play their part. A number of the Vietnamese Baha attended, at their own expense, the Singapore Conference in January, 1971, and the Assembly noted this as an indication of a maturing community. At Ri4vAn, 1972, the National Spiritual Assembly cabled: DUE BAD COMMUNICATION UNDER SERIOUS WAR REQUEST CONSIDER ALL LOCAL SPIRITUAL ASSEMBLIES LOCALITIES REMAIN SAME TOTAL SIX HUNDRED TWENTY SEVEN LOCAL SPIRITUAL ASSEMBLIES AND NINE HUNDRED SEVENTY TWO LOCALITIES STOP. SUPPLICATE PRAYERS... At the subsequent Rhjvttn the National Spiritual Assembly reported that all goals had been achieved except, due to circumstances beyond their control, the acquisition of a Temple site, and that 687 Local Spiritual Assemblies had been formed and the Faith was established in 1,685 localities. [p259] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 259 North East Asia KOREA Korea was opened to the Faith during the ministry of 'Abdu'l-Baha by Agnes Baldwin Alexanderi and was administered by the Regional National Spiritual Assembly of North East Asia from 1957 until 1964 when the National Assembly of Korea was established with its seat in Seoul. All the goals of the Nine Year Plan relating to expanding the Faith to three hundred localities and the establishing of one hundred Local Assemblies were accomplished. By Ri4win, 1973, the number of localities where Baha'is reside was 557, more than five times the number 1 See "In Metnoriam", p.423. at the beginning of the Plan and more than twice the number at Rhjvtin, 1968. The goal of opening localities was exceeded by five. The objective of teaching ethnic groups was accomplished by the conversion of Chinese Ñ the only major ethnic group in Korea Ñ in three cities. The number of believers in Korea more than doubled between 1968 and 1973 and represented a sevenfold increase from the beginning of the Plan. Whereas in 1968 Local Assemblies had been established in five Provinces of the country, all nine Provinces were covered at the end of the Plan. Noteworthy strides towards the goal of universal participation were taken through an [p260] 260 THE BAHA'! WORLD increased participation of youth and women in the affairs of the Cause. "The women believers, comprising oniy about thirty per cent of the community, began to evince their potential by participating in travel teaching which resulted in their gaining in knowledge and enthusiasm and youth became some of the key teachers," the National Spiritual Assembly commented. The goal of worldwide proclamation was actively pursued through a series of public meetings in urban and rural areas, through distribution of approximately 120,000 pieces of Baha'i literature and through introducing the Faith by means of mass media. Talks were given by prominent Baha throughout the country in universities, schools, and women's organizations resulting in television interviews and newspaper publicity. Among the most significant events were the Asian Youth Conference in December, 1968; the first teaching conference held under the joint auspices of the Continental Board of Counsellors and the National Assembly; the formation of the Baha Club in Pusan City composed of 150 college students and organized by Auxiliary Board member Charles Duncan in 1970; and the four-day Post Oceanic Conference held in Seoul in September, 1971, which was attended by the Hand of the Cause Collis Featherstone, representing the Universal House of Justice, Counsellors from a number of zones and Baha'is from thirteen countries including 150 believers from Persia and three hundred Korean Baha. The conference commemorated the fiftieth anniversary of the revelation shortly before His passing in 1921 of the sole Tablet 'Abdu'l-Baha directed to Korea. Considerable publicity resulted from the conference. Baha'i literature in Korean was enriched through the translation and/or publication of a number of titles including a correspondence course; the property goals were achieved; and the National Spiritual Assembly obtained incorporation and recognition of Baha Holy Days and Baha marriage. One evidence of increased recognition was the fact that the National Spiritual Assembly was asked to participate in the United Nations Day reception by the United Nations Commission for the Unification and Reconstruction of Korea. At the village level the exemplary community development of Dukpyong-ri, a farming village in Chungchong Namdo Province, was designated as "Radiant Village" by the Provincial Governor. The National Spiritual Assembly commented, "When the Baha'i representative was asked at an official ceremony to explain the secret of the village he replied: 'it's very simple; we just try to follow the Teachings of Baha'u'llah and lead a Baha'i life, that's all.'" In 1970 The Proclamation of Baha'u'llah was presented to President Park Chung Hee who, in a cordial letter of acknowledgement, stated: •at this moment when the existence of mankind itself is being menaced by thermonuclear weapons.. we found a great consolation in this great teaching that foretold clearly the necessity of unity and friendship." In its report of activities in the period under review the National Spiritual Assembly paid tribute to the Hands of the Cause who visited Korea and expressed deep appreciation in particular to Dr. Rabmatu'116h MuhAjir "who visited at least six times and through his helpful advice inspired the friends to make more effective teaching plans and rise to higher levels of service." NORTH EAST ASIA The National Spiritual Assembly of North East Asia came into being in 1957 with its seat in Tokyo and has experienced several changes of jurisdiction. In 1974 it will be dissolved with the formation of two National Spiritual Assem-lies, Japan and Hong Kong. Reviewing the last half of the Nine Year Plan, the National Spiritual Assembly stated: "Local Spiritual Assemblies, groups and isolated centres increased approximately threefold in Japan and Hong Kong. The goals of the Nine Year Plan were accomplished, among them that of raising the number of Local Assemblies to sixty; opening the Ryukyu Islands to the Faith; translating and printing Baha literature in Khalka Mongolian (official language of the People's Republic of Mongolia); assisting with the acquisition of nine Ija?hatu'1-Quds in India and incorporating the National Spiritual Assembly of Hong Kong." The property goals of the National Assembly were surpassed through the acquisition of an endowment and an additional local Ijazfratu'1-Quds. The first youth conference was held in 1969 and periodic teaching conferences held in different areas, and yearly two-day Summer [p261] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 261 sit The Hand of the Cause Enoch Olinga (standing, third from the right) with some of the believers of Japan. Shiradi, Hokkaido; December, 1970. Schools reinforced enthusiasm in the teaching work. "Group teaching, consolidation and proclamation activities were developed greatly. Teaching and consolidation teams travelled at intervals throughout Japan and Hong Kong with local believers participating actively." In 1970 a concerted proclamation programme was launched under which half a million informative brochures were distributed in conjunction with "Expo '70", the six-month-long international exhibit organized by the Government of Japan. "Subsequently," the report continued, "information centres were established in a few cities, several new pamphlets were printed and systematic mailing was done. The Japanese translation of The Proclamation of Balid'u' 114k was presented to more than forty-five Prefectural Governors. Introductory material was sent to many leaders of thought throughout the country and press kits were provided to hundreds of newspapers and people in the communications media. There were presentations of books to libraries and information about the Faith was brought to the attention of school principals, students and people in various professions." In the period covered by this survey Baha'i literature in Japanese was considerably enriched and material designed to broaden the believers' knowledge of the Faith was prepared and distributed to all Baha'is. "The greatest single event to take place in this area during these years was the North Pacific Oceanic Conference' held in September, 1971," the National Assembly concluded. "In the wonderful spirit generated one could see the early glimmerings of the prophecies of 'Abdu'l-Baha concerning the great spiritual future of Japan." TAIWAN The National Spiritual Assembly of Taiwan was formed in 1967 with its seat in Taipei. Formerly known as Formosa, the work in this area developed under the Regional National Spiritual Assembly of North East Asia from 1957 until 1967. Assessing the period under scrutiny, the National Spiritual Assembly commented that the early difficulties experienced by this young community "served to deepen and broaden our 1 See "Unity in Diversity", p. 296, for a report of this conference. [p262] 262 THE BAHA'I WORLD The Hand of the Cause H. Collis Featherstone presenting Baha'i literature to Mr. Henry Kao, Mayor of Taipei, Taiwan; May, 1972. understanding of the spiritual verities of the Faith and led to a strengthening of the administrative foundation of the Cause." Achievements recorded during the latter half of the Nine Year Plan included incorporation of the National Spiritual Assembly in 1970, a process in which the Hand of the Cause Collis Featherstone and representatives of the Counsellors and the Auxiliary hoard were extremely helpful through their representations to the Ministry of the Interior about the appropriate translation of the name of the Assembly from the Chinese; an increase in the number of Local Spiritual Assemblies; official recognition of Baha'i marriage, in 1973; a marked acceleration of the teaching programme; and the establishment and registration in September, 1972, of a Baha Publishing Trust which produced a number of impressive pieces of Baha'i literature in Chinese. In 1971 the Baha'is cordially welcomed as a guest speaker at their Annual Convention a representative of the Taipei Special Municipality, Mr. Lee. [p263] 263 INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES D. AUSTRALASIA AND THE PACIFIC ISLANDS Australasia To adequately appreciate the miracles associated with the growth of the Faith of Baha'u'llah in this area one must have some concept of the vastness and character of the region. Lying wholly within the area referred to by geographers as the water hemisphere, that half of the globe which is less than twelve per cent land, it is bounded on the east by the Marquesas Islands and on the west by Western Australia; on the north by the Mariana Islands and the Hawaiian Islands and on the south by the South Island of New Zealand. The only large land mass is Australia which has an area roughly equivalent to that of the continental United States, but with only a fraction of its population. Except for Papua/New Guinea and New Zealand, the other localities in the Pacific are, for the most part, relatively small islands with vast distances separating the various island groups. At the beginning of the Nine Year Plan only five National Spiritual Assemblies had been formed: Australia, the Hawaiian Islands, New Zealand, the South Pacific Ocean and the South West Pacific Ocean, and two of these (the Hawaiian Islands and the South West Pacific Ocean) had just been elected. By the end of the Plan, in 1973, eleven National Spiritual Assemblies had been formed, the largest percentage of increase of any part of the world except [p264] 264 THE BAHA IWORLD Africa. When one realizes that Christianity did not come to the Pacific until the 1 830s, the growth of the Cause of Baha'u'llah here in the latter part of the twentieth century is all the more amazing. The Pacific boasts at least two "firsts": the first reigning monarch to embrace the Faith' and the first national community to win all the goals assigned to it under the Nine Year Plan.2 AUSTRALIA The contribution of Australia to the advancement of the Faith in the Pacific was very great. Pioneers and travelling teachers arose in greater and greater numbers throughout the Nine Year Plan, going to Papua!New Guinea, Fiji, the Solomons, Tonga, the Cook Islands, the Gilberts and Samoa. Without the manpower and funds supplied by the Australian Baha'i community it would not have been possible to win the goals in these islands. I-Iowevei, the Australian hornefront was lagging far behind its goals at Ri~vAn, 1968. The first four years of the Nine Year Plan had witnessed a net gain of one Local Spiritual Assembly. There were then thirty-one; the goal was sixty. But by Ri~IvTh, 1973, Australia had its sixty Local Assemblies with one to spare; and the goal of 250 localities was also won. It was during this period that Australia celebrated the fiftieth anniversary of ~he opening of the Australian continent to the Faith of Baha'u'llah with the arrival on April 18, 1920, of John Henry and Clara Hyde Dunn. "Father" and "Mother" Dunn were later elevated to the rank of Hand of the Cause by Shoghi Fffendi.3 The National Spiritual Assembly of Australia and New Zealand came into being in 1934 with its seat in Sydney and in 1957 New Zealand separated with the formation of an independent National Spiritual Assembly. The Australian Baha youth were especially active during the latter part of the Nine Year Plan and contributed much to the achievement of the teaching goals. The first National Youth Conference was held at Yerrinbool School on April 4 Ñ 6, 1969, and other conferences followed. One significant contribution of the youth was the teaching project in Portuguese His Highness Malietoa Tanumafili II of Western Samoa. Seep. 180. 2 Fiji. See p. 270. See The Baha'i World, vol. xiv, pp. 449, 453. Timor which resulted in the formation of two Local Spiritual Assemblies there, winning that important overseas goal. The first moves towards the transfer of the Uahratu'1-Quds from Sydney to the Temple area took place in 1972 with the sale of the former administrative building at Centennial Park and the setting up of temporary national headquarters at Mona Vale. NEW ZEALAND The National Spiritual Assembly of Austra-ha and New Zealand was formed in 1934. In 1957 an independent National Spiritual Assembly was established in New Zealand with its seat in Auckland. By RhivAn, 1968, the National Assembly reported that the immediate prospect of achieving its Nine Year Plan goals appeared bleak; with two-thirds of the Plan elapsed only one-third of the goals had been accomplished. Then, dramatically, the tide turned. At a memorable conference sponsored by the Continental Board of Counsellors to which great inspiration was contributed by the Hand of the Cause Abu'I-QAsim Faizi the believers in New Zealand resolved to win the victory. Commenting on the results which flowed from that resolve, the National Spiritual Assembly stated: "It was a moment of destiny. Spearheaded by newly-declared youth, strengthened by the invaluable aid of friends from overseas, supported by a handful of adult pioneers from the homefront, the Baha'i 'Army of Light' was on the march. Naw-Rflz, 1970, saw the pioneers at their posts, new teaching methods developed, and expansion became inevitable." By Ri~1vAn, 1973, New Zealand reported having surpassed a number of the goals set for them through almost doubling the required number of Local Assemblies and localities where Baha reside and doubling the goal for the incorporation of Local Assemblies. A vigorous campaign of proclamation was pursued on both the national and local levels under which literature and information about the Faith were presented to leading government officials, members of the judiciary, those in the communications media, national organizations and societies, church dignitaries and public and school libraries. A special brochure, designed to proclaim the Faith to all strata of society, [p265] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 265 Dedication of the Baha'i Teaching Institute, Madina, New Guinea; January, 1972. Seen standing in the Ibreground is Mr. Rodney Hancock, Auxiliary Board member. inspired by a suggestion made by the Hand of the Cause Rabmatu'Ihh MuhAjir and eagerly adopted by the National Assembly, was produced and widely distributed. Other introductory materials were printed including Fe Marama, a booklet designed for the Maori people. A special proclamation project marking the completion of the Nine Year Plan was launched throughout the country. This project employed the use of radio, the press and the display of slides on theatre screens of posters created for the occasion. In some areas information centres were set up in leased empty shops and in one community the civic authorities permitted the erection of a large street banner in conjunction with the information centre, newspaper interviews and press releases. PAPUA~NEW GUINEA The years 1968 to 1973 witnessed many wonderful teaching experiences, triumphs and resounding victories in Papua/New Guinea, not the least of which were the formation of its own National Spiritual Assembly at RhJv6in, 1969, and its incorporation the following year. The year 1968 began on a high note of enthusiasm as wave after wave of enrolments was recorded, particularly among the people of the Gulf District of Papua, the Eastern Highlands of New Guinea and amongst the Taiasea people of New Britain. The majority of ~he people in Papua/New Guinea live on a subsistence basis, adhering to the customs and traditions of the past. These customs were to some extent affected by the arrival of Christian missionaries in the previous century, the administration of the Territory by several overseas nations and the war in the Pacific. Most of the people hold to pagan beliefs and have no knowledge of the religious history of other parts of the world. However, the response to the Teachings of Baha'u'llah has been, in many cases, immediate. Although the hundreds of separate tribal communities were until quite recently isolated in small geographical pockets amid rugged mountains and streams, many recognized the need for a unifying belief and recognized the validity of the principle of the oneness of mankind. By R4v6n, 1973, the enrolment had topped three thousand and there were 246 localities where Baha'is resided. Sixty-seven Local Spiritual Assemblies had been formed, three of which were incorporated. Other accomplishments included the purchase of a National Ija4ratu'1-Quds in Lae in June, 1972; the acquisition of a Temple site near Lae; the acquisition of Teaching Institutes in Sogeri and Arufa; and the recognition of Baha'i marriage and Baha'i Holy Days. [p266] [p267] INTERNATIONAL SURVEY OF BARA'j ACTIVITIES 267 The Pacfic Islands THE HAWAIIAN ISLANDS In its message to the Baha'is of Hawaii on the occasion of the community's first Convention in 1964, the Universal House of Justice stated: "Immensely blessed by being the resting-place of the mortal remains of the unique and saintly Martha Root; highly honoured as the birthplace of yet another heroic Hand of the Cause of God1 who was among the earliest believers to respond to the call of 'Abdu'l-Baha and, with sublime faith, carried the Message to the nations of the Far East; enriched by a population drawn from many different races; favoured by material wellbeing; and boasting a united and vigorous Baha'i community, these Islands are surely destined to play a prominent role in the awakening of the entire Pacific area." The accomp]ishments of the Hawaiian Baha community during the succeeding nine years, and particularly in the last five years of the Plan, amply justified the expectations voiced in 1964. The number of believers in these islands increased more than sevenfold between 1968 and 1973, and the number of Local Spiritual Assemblies increased from ten to twenty-eight, the maximum number obtainable since the total of civil areas ofjurisdiction in the Hawaiian Islands is also twenty-eight. Ten of these Assemblies were incorporated. There were many outstanding proclamation and teaching projects. A Baha'i float was entered annually in the Aloha Week parade in Honolulu, winning awards and resulting in wide radio, television and newspaper coverage. The Proclamation of Baha'u'llah was presented to the Governor, the four congressmen who represent Hawaii, and heads of local governments in the Hawaiian Islands. Throughout the years under review the Governor and Mayors of several islands signed proclamations relating to special Baha'i events; public meetings were held; library and store window displays were placed at appropriate spots for special events; Baha'i booths were regularly set up on neighbouring islands for their respective County fairs and on some occasions in Honolulu at the State Fair; Unity Feasts, coffee hours, partici-1 Agnes Baldwin Alexander. See "In Memoriam", p.423. pation in school carnivals and Sea Sprees, sponsoring displays of the work of Baha'i artists, and addresses given by Baha'is at colleges, high schools and civic clubs are examples of some of the teaching events that took place during this period. Summer and Winter Schools were held regularly, rotating sites on five different islands. In the five years under review there was an eleven-fold increase in the number of youth in the community and an active programme of Baha'i child education was pursued, approximately fifty per cent of the Local Assemblies holding regular classes for Baha'i children. Beyond the homefront the contribution of the Hawaiian Baha'is was no less spectacular. In addition to supplying pioneers to Samoa, the Philippines, New Zealand, the Solomons, the Gilbert and Filice Islands, Japan, the Marianas and the Carolines, this national community, in collaboration with the Baha'is of the United States was able to consolidate the Baha community in Micronesia and increase its strength sufficiently so that a National Spiritual Assembly could be established there at RPJv6n, 1972, (the National Spiritual Assembly of the North West Pacific Ocean), a supplementary achievement of the Nine Year Plan. Always financially independent, the Hawaiian Baha'i community gave generously of its funds, not only to support pioneers and travelling teachers abroad, but to assist in the purchase of National ila4ratu'1-Quds in Trinidad and Tobago and in New Caledonia, and also to assist with pioneer budgets in such goals as Tahiti and Portugal. Thousands of dollars were also spent in the translation and printing of literature for use in the Philippines and in Micronesia. In 1972 the National Spiritual Assembly produced a Baha'i film It's a New Day using local talent. The film has been viewed on television many times and copies were purchased by individuals and National Assemblies in various parts of the world. In that same year a tragic fire destroyed the entire second floor of the National Hazfra-tu'I-Quds. One year later the building was rededicated, having been rebuilt and refurbished, much of the labour being contributed by local believers. [p268] 1 6O• a 268 THE BAHA'I WORLD TRUST TERRITORY OF THE PACIFIC ISLANDS (MICRONESIA) MAR ANA SANDS SAl PAN C STR CT xx - WEStERN CAROrNE I CA~OINE ISLANDS I C C ___ S~ANUS YAP' .4 ii D STR CT TRJK PONAPE 01Sf P[CT D ~ST RI C 1 PALAU D]STR[CT EQUATOR OR 1 5O~ NORTH WEST PACIFIC OCEAN The area under the jurisdiction of this National Spiritual Assembly, one of the last to be formed during the Nine Year Plan, is, in terms of distances involved, one of the largest of any in the world. Yet in terms of land area and population, it is one of the smallest. Composed d of Guam and the islands of the United States Trust Territory of Micronesia, it consists of over two thousand individual islands with a combined area of 893 square miles spread out over 3 million square miles of ocean. Total population is estimated at 150,000. Such geographical considerations impose a variety of problems in communication, teaching g and administration, but in spite of these difficulties the North West Pacific area, with assistance from the Hawaiian and United States communities, blossomed during the latter years of the Nine Year Plan. Whereas in 1968 there were only two local Spiritual Assemblies, one in Guam and one in Majuro, Marshall Islands, this number rapidly increased in succeeding years so that by February, 1971, the Universal House of Justice was able to announce that a new National Spiritual Assembly was to be formed the following year. The rapid increase in the number of believers was due largely to the work of a few travelling teachers and teaching teams from the Hawaiian Islands and the United States. One team attracted ed over two thousand islanders to the Faith. MAP SHAL ISLANDS I 7O~ The establishment of the National Spiritual Assembly with its seat in Ponape at Ri4lvAn, 1972, then, was a supplementary achievement of the Plan. Their Convention cable said: BALLAdS NWPACIFIC OVERWHELMED FLOOD VICTORIE S MARK ELECTION EIRST NSA HONORED PRESENCE BLESSED WISE COUNSEL HAND FEATHERSTONE COUNSELLOR HARWOOD REPRESENTATIVE PRESENTATIVE HAWAIIAN NSA TWO AUXILIARY BOARD NINETEEN NEW LSAS ASSURED BRING TOTAL TWENTY SIX FIRST BAHA CENTER DEDICATED CATED SOKEHS PONAPE ACHIEVEMENTS ESTAB-BUSH BUSH NSA FIRM FOUNDATION... Additional supplementary achievements included cluded the incorporation of the National Spiritual tual Assembly and the recognition of the Baha'i marriage ceremony as legal by the Trust Territory Government. By the end of the Plan the banner of the Faith had been raised in over 150 localities in these widely separated islands of the North Pacific. THE SOLOMON ISLANDS This group of islands lying east of Papua/ New Guinea and between the 7th and 11th south parallels had, a quarter of a century earlier, been the scene of war and carnage. Some of the most famous battles of World War II, notably that of Guadalcanal, had been waged here. Now the islands were witnessing [p269] 1700 0 SOLOMON WLANDS Ñ SANTA CRUZ 100 ISLANDS 4. ~ '~:, / NEW CAL EDONI A INTERNATIONAL SURVEY OF I3AHA'i ACTIVITIES 269 an invasion of another kind Ñ a spiritual invasion. The Knights of Baha'u'llah Alvin and Gertrude Blum opened the Solomons in March, 1954. Seventeen years later, on May 1, 1971, Mrs. ]3lum (who remained at her post after the passing of her husband in 1968) witnessed the fulfilment of a cherished dream with the formation of the National Spiritual Assembly of the Solomon Islands, with its seat in Honiara. In the period under review the teaching work in the islands was reinforced through the efforts of pioneers and travelling teachers, some of them youth. Teaching teams were established with success on several extended programmes which resulted in opening to the Faith the Western Solomons and Gela Island. On two occasions youth teaching teams went to the north and south areas of Malaita with good results. Among the achievements of the Solomons Baha'i community were the acquisition of a National Flaziratu'1-Quds two miles east of the heart of Floniara; the acquisition in July, 1969, of a four-acre Temple site near Honiara; authorization for Baha'i marriage by public announcement in the Government Gazette on September 24, 1971; recognition of Baha'i Holy Days under which the children of Baha'i parents may absent themselves from school attendance on those days; incorporation of the National Spiritual Assembly on July 26, 1971; incorporation of seven Local Spiritual Assemblies; acquisition of a national endowment in Auki on the island of Malaita. The Solomons Baha'i community very early joined the ranks of those who had completed all the goals assigned under the Nine Year Plan. SOUTH WEST PACIFIC OCEAN This area, comprising the New Hebrides, New Caledonia and the Loyalty Islands, is under the jurisdiction of the last of the Regional [p270] 270 THE BAHA'I WORLD The Hand of the Cause Enocli Olinga visiting the Solomon Islands; December, 1970. National Spiritual Assemblies of the South Pacific. All other national groupings of these islands had their own National Spiritual Assembly by the end of the Nine Year Plan. In 1968 this area, together with the Solomon Islands, had its seat in Honiara, Guadalcanal, but in 1971 when the Solomons elected a separate National Spiritual Assembly the seat was transferred to Noumea, New Caledonia. The history of the Faith in New Caledonia goes back to 1952 when, as a result of a teaching visit of Mrs. Mariette Bolton, an individual declared his faith; and to October, 1953, when the Knight of Baha'u'llah Mrs. Bertha Dobbins settled in Port-Vila, New Hebrides. At the beginning of the period under review there were but three Local Spiritual Assemblies, two on Efate in the New Hebrides and one in Noumea, New Caledonia. There were also groups on Efate and Tanna in the New Hebrides as well as isolated believers on four other islands of this group and two in the Loyalty Islands. By the end of the Nine Year Plan the number of Assemblies had increased to eight and the number of Baha'i centres had grown to nineteen. The teaching work in Tuamotu Archipelago, the Marquesas Islands and the Society Islands was placed under the jurisdiction of the National. Spiritual Assembly of the South Wes-Pacific Ocean at Rijv6n, 1971. A Local Spiritual Assembly was established in Tahiti. In all there was a total of three Baha centres in these islands by Ri4v6n, 1973. Other goals accomplished included the acquisition of a National Ua4ratu'1-Quds in Noumea; the purchase of a Temple site fifty kilometres from Noumea; and the incorporation of the National Spiritual Assembly. FIJI These islands lying about 1,700 miles northeast of Sydney, Australia, are often referred to [p271] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 271 Baha'i Teaching Confirence, Port-Vila, New Hebrides; May, 1971. The Knight of Baha'u'llah, Mrs. Bertha Dobbins, is seen in the centre of the group. as "the crossroads of the South Pacific". Suva, on the big island of Viti Levu was the administrative centre of the original National Spiritual Assembly of the South Pacific Islands formed at RiQv~n, 1959. When the South Pacific region was divided in 1964, Suva became the seat of the newly created National Spiritual Assembly of the South Pacific Ocean. Six years later, RiQv~n, 1970, Fiji formed its own National Spiiitual Assembly and the Baha Centre in Suva, which had served for so many years as the tlazfratu'I-Quds of the Regional South Pacific Assemblies and had been the focal point of so much of the work in that region, then became the National Ijazira-tu'1-Quds for Fiji. To this fledgling National Spiritual Assembly was given the task of organizing one of the eight Oceanic Conferences held during this period. More than four hundred believers from all over the Pacific area, and some from as far away as Europe, Persia and the United States, gathered in Suva in May, 1971, to attend the historic first Pacific Oceanic Conference. The Fijian Baha'i community lost no time in setting to work on the goals of the Nine Year Plan, and with the recognition of Baha'i Holy Days by the Department of Education in February, 1972, Fiji became the first country in all the world to have won all its goals. This achievement was later officially commemorated by planting a tree in the Suva Botanical Gardens. Among the achievements of the Fijian Baha community in the last half of the Nine Year Plan were the incorporation of the National Spiritual Assembly in 1970; the registration of a Baha marriage officer in October, 1968, the first Baha'i marriage taking place on RaN Island in February the following year; raising the number of Baha centres from fourteen in 1968 to eighty in 1973; raising the number of Local Spiritual Assemblies from three to seventeen of which three were incorporated. In the same period the membership of the community experienced a ninefold increase. THE GILBERT AND ELLICE ISLANDS The Faith in these islands developed under the aegis of various Regional National Spiritual Assemblies until 1967 when the National Spiritual Assembly of the Gilbert and Ellice Islands came into being with its seat in Tarawa. [p272] 272 THE BAHA 'I WORLD 4 z Ñ '0 Ñ 112' ]Ñ Ñ coo Islands of the South Pacific [p273] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES NN¶ 273 a "' "' Ñ 1# .4¾. The National Haziratu'I-Quds (left) and Ba/nFl Teaching Institute (right), Tarawa, Gilbert and Ellice Islands; January, 197]. Lying athwart the Equator and just west of the International Date Line, the Gilbert and Ellice Islands extend in a northwesterly direction from 10.50 south latitude to 40 north latitude. The total land area is approximately 125 square miles stretched out over a distance of almost one thousand miles of ocean. Of the total population of approximately 43,000, it was reported that 2,460 were Baha'is by the end of the Nine Year Plan, an increase of 150 per cent over the 1968 enrolment. Relatively few people in the colony had not heard the name of Baha'u'llah. Over the same period, the number of Baha'i centres increased from sixty-eight to 151 and the number of Local Spiritual Assemblies from eight to fifty-seven. Of these, nine were registered with the Colonial Government, as was the National Spiritual Assembly. In 1972 the Baha'is obtained recognition of Baha'i Holy Days. The scarcity of available land on these tiny islands made the task of acquiring a Temple site and other properties extremely difficult. Nevertheless an endowment of approximately two acres was acquired in 1969 near the village of Eita, Tarawa, a small section of land was leased at Funafuti, Ellice Islands, for ninety-nine years and a Temple site was acquired in 1972 on Tarawa. A Teaching Institute building was constructed in 1969 and the Baha of the village of Tewai, Tabiteuea South, built a new Baha'i Centre of local materials in the same year. Although it was often difficult for pioneers to obtain visas because of local regulations, many pioneers and travelling teachers did go to the Gilberts to assist with the teaching and consolidation work. Among them were Gina and Russ Garcia who, in their trimaran, had sailed through the islands of the South Pacific to bring the teachings to the native populations through their music. One result of the visit of Mr. and Mrs. Garcia was that free broadcasting time was obtained on the local radio station, and the Baha of the area were able to maintain these programmes throughout the remainder of the Nine Year Plan. SAMOA Reviewing the development of the Faith in Samoa in the period from 1968 to 1973, the National Spiritual Assembly stated: "The [p274] 274 THE BAHA'I WORLD Float entered by the Samoan Baha'is in the parade marking the tenth anniversary of the independence pendence of Western Samoa; 1972. IBahA'i community of the Samoan Islands was and continues to be deeply overwhelmed and touched by the signal honour conferred upon it through the acceptance of the Faith of Baha'u'llah by His Highness Malietoa Tanu-mafihi II, Head of State of Western Samoa... and his announcement in this respect to the Baha'i world at the victorious close of the Plan... The Samoan Islands, Western and American, lie at the heart of the Pacific Ocean. Opened to the Faith in January, 1954, by the Knight of Baha'u'llah Lilian Wyss ('A1A'i), these islands were under the jurisdiction of the Regional National Spiritual Assemblies of the South Pacific Islands (1959 Ñ 1964) and the South Pacific Ocean (1964 Ñ 1970). At Ridvan, 1970, the first National Convention of the Samoan Islands elected its own National Spiritual Assembly. The Hand of the Cause H. Collis Featherstone represented the Universal House of Justice on this occasion. In the ensuing years, though the constant labour of the friends, the goals of the Nine Year Plan were achieved or exceeded. Contri buting to the success of their teaching efforts, the National Spiritual Assembly reported, was the visit of an American teaching team whose direct methods of presenting the Message of Baha'u'llah had brought dramatic results in the United States. Projects undertaken on Savai'i, Upolu and Tutuila using this direct presentation assisted greatly in raising the number of Local Spiritual Assemblies. Mass teaching efforts were complemented by a flow of local travelling teachers, consolidation teams, conferences, teacher training and deepening institutes, Summer Schools and seminars. The expansion of the teaching work led to the necessity of a Teaching Institute and through the gift of a believer and as a result of labour on the part of the friends a building suited to this purpose was erected on the Summer School property adjoining the National Ua4ratu'1-Quds in Apia. A number of proclamation events were held and some use was made of press, radio and television to inform the public of the Cause. A float entered in the parade commemorating the tenth anniversary of Western Samoa's mdc [p275] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 275 pendence attracted favourable comment. In this connection a Baha'i information booth was established, a window display arranged and, as a public service, free programmes of events were printed and distributed, these containing a quotation from the Writings. Many Baha'i children participated in proclamation and teaching activities and their spontaneous and happy efforts attracted waiting souls and made the word "Baha" known. Baha'i literature in Samoan was enriched in this period largely through the efforts of Mr. Niuoleava Tuataga~ a member of the Auxiliary Board, who translated a volume of Baha'i prayers and several items from the Writings of Baha'u'llah. Significant achievements in the Nine Year Plan included the incorporation of the National Spiritual Assembly in 1971; the recognition by the Samoan authorities of Baha'i Holy Days and Baha'i marriage; an increase in the number of localities where Baha reside from twenty-one in 1968, to 129 in 1973; an increase in the number of Local Spiiitual Assemblies from three in 1968, to twenty-eight in 1973, five of these being incorporated; and the establishment of Baha'i centres on three atolls of the remote Tokelau Islands. This latter achievement during the closing months of the Nine Year Plan was the result of the devoted efforts of a Samoan travelling teacher, Mr. Tumanuvao White, who brought to fruition the seed that had been planted there many years before by Mr. Toma Aviata, for many years the only Tokelau islander to have embraced the Faith. One of the most outstanding events of the period under review was the first International Youth Conference of the South Pacific, held in Apia, from December 29, 1969, to January 2, 1970. Some ninety youth from Australia, Fiji, Hawaii, New Caledonia, New Zealand, Tonga and the United States joined the youth of Samoa in stimulating and exciting consultation on the teaching work. TONGA AND THE COOK ISLANDS The National Spiritual Assembly of Tonga and the Cook Islands was formed at Rhjv~n, 1970, with its seat in Nuku'alofa, Tonga. Its jurisdiction extends to Niue Island. Previously Tonga and the Cook Islands had been administered by the Regional National Spiritual Assemblies of South Pacific Islands (1959 Ñ 1964) and the South Pacific Ocean (1964 Ñ 1 970). At Rislv&n, 1970, there were sixteen Local Spiritual Assemblies in Tonga and the Cook Islands, five of which were incorporated, and the Faith was established in thirty-eight localities. Within a year a number of the goals assigned in the Plan were accomplished. A National Ija4ratu'1-Quds was acquired in Nuku'alofa, recognition of Baha marriage was obtained from the civil authorities, and Baha literature which already existed in Tongan and Raro-tongan Maori was further enriched through the publication of a selection of Baha prayers in the Niue language. In March, 1973, accomplishment of another goal was achieved when it was reported that recognition of Baha Holy Days had been obtained. At Ri4lv&n, 1973, the National Spiritual Assembly reported that nineteen Local Assemblies had been formed in the Tonga Islands, exceeding the goal by four, ahd the number of localities where Baha reside in Tonga was raised to sixty-eight, surpassing the goal by eighteen. The three Local Assemblies required to be established in the Cook Islands were brought into being Ñ in part through the assistance of the National Spiritual Assemblies of New Zealand, Australia and the United States Ñ and the goal of establishing the Faith in six localities in the Cook Islands was exceeded by two. One of the Cook Island Assemblies achieved incorporation, and the goal of consolidating the Faith in Niue Island was accomplished through the establishment of three localities where Baha'is reside. [p276] 276 THE BAHA'I WORLD Europe [p277] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 277 E. EUROPE Youth! Youth! Youth! References to youth appearing in almost every report of National Spiritual Assemblies throughout the world were especially prominent in the European reports. In most countries of that continent it was the activity of the youth which transformed steadily plodding Baha communities into lively and exciting ones; which heightened the resolution of all the friends to get on with the work and challenged them to win the goals of the Nine Year Plan. In one community a pioneer was heard to say, "We can probably hold our National Convention in a telephone booth" Ñ so small was the community. Within months scores of youth were enrolled, and the pace of teaching increased, enabling that community Ñ the Republic of Ireland Ñ to form its National Spiritual Assembly. Oteppe-Namur, Padov, Fiesch, Salzburg, Dortmund, Padua, PIbn these cities where important European Youth Conferences were held will, together with the Dawn-Breakers troupe of eager young Baha'is who spent two summers travelling and teaching throughout the continent, forever be associated with the renaissance of the teaching work in Europe. One of the highlights of the last five years was the holding of the Oceanic Conference in Reykjavik, Iceland, in September, 1971, a few months after the formation of the National Spiritual Assembly in that country. It was the young believers in Iceland, too, who were largely responsible for the rapid growth of that community. A country by country survey of the development of the Faith in Europe follows. The Bakd'i community of Malta; December, 1972. The Hand of the Cause Dr. Ugo Giacliery is seen in the centre of the back row. Mrs. Giachery appears in the right Ibreground and Mrs. Katherine McLaughlin, a member of the North American Auxiliary Board, is seen in the back row, secant! Ito,,, (lie left. [p278] 278 THE BAHA'I WORLD AUSTRIA Formerly part of the area of the National Spiritual Assembly of Germany and Austria, the Austrian Baha'i community elected its own National Spiritual Assembly for the first time in 1959 when eleven per cent of the believers in that country were native Austrians. One of the most dramatic developments in the course of the Nine Year Plan is reflected in the proportion of native believers which had risen to seventeen per cent by RIKIvAn, 1964, to twenty-five per cent by RiQv6n, 1968, and in the period under review, grew to sixty per cent, the majority of them youth. In addition to the awakening of youth to the beauty of the Baha'i Message, the years 1968 to 1973 were characterized by activities designed to proclaim the Faith to all strata of society and by an increased use of direct teaching methods. In the realm of proclamation two teaching instruments of particular importance were a Baha exhibition, designed and built by the Austrian friends which, beginning in October, 1967, was shown in twenty-two cities throughout the country, in some centres on more than one occasion, and attracted thousands of visitors; and the Austrian Dawn-Breakers singing group,' which performed in various centres between 1970 and 1973 to more than two thousand people, appeared thrice on television, obtained excellent press publicity and whose songs were often played on the radio. Direct teaching and proclamation activities, the National Spiritual Assembly reported, were spearheaded by "unselfish and dedicated Baha youth who increasingly developed their special talents and potential and whose services were decisive in the fulfilment of the goals of the P]an in Austria; newly-declared youth grew to become independent and responsible supporters of the Faith and enthusiastically took the load of Assembly and Committee work upon their shoulders." The National Spiritual Assembly also reported a growth in the degree of universal participation in the work of the Faith by the Austrian believers, an expansion of the Faith to all provinces of the country, a strengthening of the foundation of the Cause through the 1 For a report on the development of the Dawn-Breakers singing groups, see Youth Activity section, p.343. election of new Local Spiritual Assemblies, and a corresponding internal spiritual growth and heightened maturity as the Baha'is strove to become, to a fuller extent, "shining examples of the grandeur of Baha'u'llah's Teachings." BELGIUM Forming part of the area administered by the Regional National Spiritual Assembly of the Benelux countries, which had its seat in Brussels, from 1957 until 1962, the Baha'i community of Belgium became an independent entity in the last year of that period. At the midway point of the Nine Year Plan Local Spiritual Assemblies had been established in seven centres and Baha resided in thirty localities. Between 1968 and 1973 the number of Local Assemblies increased to twelve and the number of localities to sixty-six. Other significant advances made by the Belgian community in the period under review include the establishment of a Publishing Trust (Maison d'Pditions Baha'is) for the publication of French literature; the obtaining of legal recognition for four Local Spiritual Assemblies; the granting of permission to Baha to request noncombatant service in the armed forces, even in the case of the recall of servicemen who in previous years had served in combatant units, and the sending of pioneers to Luxembourg and ZaXre. The Faith was widely proclaimed throughout the country. His Majesty King Baudouin twice within four years graciously received gifts of Baha books. In 1968 a Baha'i exhibition was held in the Maison de la Presse in Brussels and was followed by other exhibitions in the provinces; these were successful in making the Faith known to a large number of people, and suitable litei ature was presented to authorities throughout the country. The Baha'i Publishing Trust of Belgium participated in the important international book fair held in Brussels in 1972 (in observance of International Book Year) and displayed Baha'i literature in many languages and dialects, thus bringing the Faith to public attention to a remarkable degree. The youth campaign organized in Belgium (Oteppe-Namur)2 in March, 1971, by the European Youth Conference was intensively pursued in the subsequent years throughout Belgium, and international teaching teams of 2 See Youth Activity section, p. 324. [p279] INTERNATIONAL SURVEY OF BAHA'I ACTIVITIES 279 young people joined with Belgian youth in crossing and recrossing the country proclaiming Baha'u'llah's Teachings with resultant widespread newspaper and radio publicity and increased enrolments among youth. DENMARK The National Spiritual Assembly of Denmark was established in 1962 with its seat in Copenhagen. The first half of the Nine Year Plan was devoted to strengthening the five Local Spiritual Assemblies in the country and increasing the number of localities where Baha resided throughout Denmark and in Greenland. In the second half of the Plan teaching and proclamation activities were extended and in 1969 a nationwide advertising programme commenced. In February, 1969, The Proclamation of Baha'u'llah was presented to His Majesty King Frederik IX, and between 1971 and 1973 approximately twenty-five Mayors received this volume, often with attendant publicity. Approximately thirty libraries accepted Baha literature; lectures were given in schools; and radio and television studios interviewed Baha'is. Invaluable assistance and stimulation resulted from the visits of the Hands-of the Cause, members of the Continental Board of Counsellors, musical groups such as The Dawn-Breakers and a Canadian Ñ Icelandic youth team and many outstanding youth teachers including Miss Linda Marshall, Miss Mona Yazdi and Miss Fiona Dunn. Literature in Danish was considerably enriched in this period and in the spring of 1972 a Temple site was acquired north of Copenhagen. At the end of the Plan there were ten Local Spiritual Assemblies, four of which were incorporated, and the Faith was established in forty localities. FINLAND The Finnish Baha'i community was under the jurisdiction of the Regional National Spiritual, Assembly of Scandinavia and Finland from 1957 until 1962 when the National Spiritual Assembly of Finland was established with its seat in Helsinki, and the following year achieved its incorporation. The first half of the Nine Year Plan was a period of consolidation and testing within the community. The many Finnish Baha'is who attended the Palermo Conference in 1968 and made the associated visit to the Holy Land returned with a new enthusiasm and courage, infused their zeal and insights into their home community, and launched a vigorous assault on the teaching work. The Baha youth of Finland played a significant part in the expansion of the Faith from 1968 to 1973. Enrollments among minorities and particularly among the Gypsies and Lapps were due, in large measure, to youth activities. Increasingly, opportunities arose to proclaim the Faith through the press and on radio and television. In the period under review the number of Local Spiritual Assemblies in Finland trebled, the total membership of the Baha community more than doubled, and the community was enriched and diversified through the enrollment of Gypsies, Lapps and Swedish-speaking Finns. Baha literature was translated and published in a number of languages indigenous to the region as well as in Estonian. With the assistance of the Baha of Sweden a Local Spiritual Assembly was formed in Mariehamn, capital of the Aaland Islands, and Finnish travelling teachers achieved the goal of teaching and establishing the Faith in areas beyond the borders of Finland. FRANCE Paris had been one of the earliest and most important centres of Baha'i activities in Europe from the time of 'Abdu'l-Baha, and in 1958 the National Spiritual Assembly of France was established with its seat in that city. in commenting on developments within the community in the period under review the National Spiritual Assembly stated, "The single most important development of this period has been the preeminent role played by Baha'i youth in teaching, proclamation and deepening activities. Summer proclamation campaigns, regular weekend proclamation activities and public meetings in youth, worker and university centres were possible because of their initiative and active participation. Their untiring work made possible the inauguration of new teaching methods and was largely responsible for achieving the goals of the Plan." In addition to contributing French-speaking pioneers and travelling teachers to various [p280] 280 THE BAHA'I WORLD Bali?! Summer School, Orleans, France; August, 1971. parts of Africa the homefront goals of the French community were met and in some cases exceeded. Asked to increase the localities where Baha'is reside to sixty, the French community achieved a total of 116 localities. The goal of establishing sixteen Local Spiritual Assemblies was surpassed by two, including Metz and Bastia. Significantly, two-thirds of those who became Baha'is in France in 1973 were French, and onehalf were under twenty-one years of age. Particularly since 1971 a number of deepening workbooks, brochures and other materials were produced by the National Teaching Committee for Northern France. This Committee also dubbed into French the sound track of the film It's Just the Beginning, more than eighty copies of which have been distributed in French-speaking countries; improved arrangements were made for the distribution of French literature, only one phase of the increased degree of cooperation and information exchange which has developed among franca-phone Baha communities. Although the National Spiritual Assembly noted that such rapid acceleration of the growth of the Faith as was witnessed in the last half of the Plan provided new challenges to the French community, an unprecedented atmosphere of love and unity enveloped the friends, attributable, the National Assembly corn-mented, mented, to the degree of active and intense participation of the Baha'is of France. GERMANY One of the earliest Baha communities in Europe, its National Spiritual Assembly had, until 1959, jurisdiction over the Baha in both Germany and Austria. In that year Austria achieved its own independent National Assembly. At RhJvAn, 1963, there were thirty Local Spiritual Assemblies in Germany and Baha'is resided in 131 centres. Midway in the Plan, two Local Assemblies had fallen below strength and 228 localities had been opened. At Ri~v6n, 1973, the German community jubilantly recorded that Baha'is resided in more than five hundred centres and more than sixty Local Assemblies had been established, including one in the North Frisian Islands and one in Trier; groups had been established in Crete and in the East Frisian Islands; assistance had been rendered to the work of the Faith in Greece and in other areas beyond the borders of Germany. With the passing, in July, 1968, of the Hand of the Cause Hermann Grossmann,' the German community sustained the loss of one of its most outstanding members. Its other See 'In Memoriam", p 416. [p281] INTERNATIONAL SURVEY OF BAHA I ACTIVITIES 281 Hand, Dr. Adelbert MUhlschlegel, continued throughout the Plan to render indefatigable services to the Cause in Europe and farther afield. In 1968 and 1970 respectively, Erik Blumenthal and Anneliese Bopp, distinguished German believers, were appointed to the European Board of Counsellors. The progress of the Cause in Germany in the period being discussed, the National Spiritual Assembly reported, was due in large measure to the visits of the Hands of the Cause and to an awakening among the youth. The formation in 1969 of the first European Dawn-Breakers singing group, the Assembly commented, representing the first major youth project on a continental scale "restored the faith and hope of many believers and reactivated them as well." The second Dawn-Breakers group organized in the summer of 1970 started its itinerary with a well-received performance in Bad Godesberg. The groups which evolved from the two original groups "each played a significant role in reaching the masses during the final years of the Plan." The untimely passing, in 1972, of Dr. Buzurgmihr Himmati (Bozorg Hemmati),' the ceaselessly-labouring and much loved youthful chairman of the National Assembly dealt another blow to the community and galvanized the efforts of the See "In Memoriam", p. 513. German youth and the visiting American young people serving in the "Hand-in-Hand" teaching project. A halfhour film made of a youthful teaching team was shown on German television and constituted a valuable audiovisual teaching aid. Another brief film of the German House of Worship was shown in more than one thousand movie theatres throughout the country and was seen by approximately 4 million viewers; it was also shown outside Germany. With the sale of the former Ija4ratu'1-Quds, in 1970, a beginning was made on the construction of a new National Centre in Langenhain, adjacent to the Mother Temple of Europe. Baha literature in German was considerably enriched in the period under scrutiny and the German Baha'i periodical, Baha'i Brieft, continued publication. ICELAND The National Spiritual Assembly of Iceland was elected in 1972, with its seat in Reykjavik, in the presence of the Hand of the Cause Enoch Olinga representing the Universal House of Justice. When the Nine Year Plan was launched in 1964 there were but seven Baha in Iceland, a country which had first been briefly visited by r The Hand of the Cause John Robarts with one of the Icelandic Baha'u'llah at the North Atlantic Oceanic Conference, Reykjavik; September, 197]. [p282] 282 THE BANAl WORLD the late Hand of the Cause Amelia E. Collins' in 1924. In 1965 the first Local Spiritual Assembly was established in the capital, and the Faith was established in four centres. Progress was slow, despite assistance from the National Spiritual Assembly of Canada which had responsibility for the goals in Iceland, but translation and publication of Baha'i literature in Icelandic continued. In 1970, with the establishment of a National Teaching Committee, teaching work developed at an increased pace. A conference inspired by a member of the European Board of Counsellors in January, 1971, resulted in an overnight doubling of the number of believers in Iceland. These new Baha'is were, for the most part, youth. The trend continued and at Ri4vAn, 1973, there were 370 Baha'is in Iceland, mostly youth. Preparatory to the formation of the National Spiritual Assembly, four Local Spiritual Assemblies had been established by RkIv6n, 1971. At the invitation of the National Spiritual Assembly of Canada, six Icelandic believers attended the National Convention in Canada that year. In September, 1971, the North Atlantic Oceanic Conference2 was held in Reykjavik, the largest international Baha'i gathering yet held in Iceland. In 1972 another Nine Year Plan goal was achieved through the purchase of a Temple site at N6nh~b (Noonhill) in K6pavogur, near Reykjavik, and at Ri4v~tn of that year a fifth Local Spiritual Assembly was established. After the establishment of the National Spiritual Assembly the remaining goals of the Plan were quickly accomplished, including official recognition of Baha marriage, of Baha'i Holy Days, and the incorporation of the National Spiritual Assembly due in part, the Assembly feels, to a growing awareness of the international significance of the Faith on the part of Icelandic government officials and a desire to see Iceland play its part in encouraging a movement which has as its central aim the establishment of world peace. The entire membership of the National Spiritual Assembly attended the International Convention in Haifa at Rhjv&n, 1973, and participated in the election of the Universal House of Justice. 1 See "In Memoriam", The Baha'i World, vol. xiii, 2 p. 834. Seep. 296 for report of this Conference. IRELAND At Ridvan, 1968, the Faith in the Republic of Ireland, comprising a Local Spiritual Assembly in Dublin and a number of pioneers elsewhere, was administered by the British National Spiritual Assembly. In preparation for its establishment as an independent entity at Ri~v~n, 1972, three additional Local Spiritual Assemblies were to be established, in Cork, Dun Laoghaire and Limerick, where groups had already been formed. A National tIa4ra-tu'1-Quds and a site for a future House of Worship had been purchased by 1968, but it remained for a national endowment to be acquired and Baha'i literature in Erse to be enriched. The first Summer School was held on the soil of the Irish Republic that year, attended by approximately ninety friends, mostly from the United Kingdom, and graced by the presence of the Hand of the Cause JalAl Kh&eh. A number of Irish believers attended the Palermo Conference and made the subsequent pilgrimage to the Holy Land following which came a new wave of pioneer settlers for the Republic's goal towns and a gathering spiritual impetus which was accelerated by visits from the Hands of the Cause William Sears, John Robarts and Ugo Giachery. Following the European Youth Conference in Fiesch2 in the summer of 1971 a teaching See Youth Activity section, p. 336 for a report of this Conference. His Excellency Eamon De Valera, President of the Republic of Ireland, receiving Baha'i literature from the Hand of the Cause William Seats (left); October, 1969. [p283] INTERNATIONAL SURVEY OF IIAHA'I ACTIVITIES 283 The Annual Convention for the election of the National Spiritual Assembly of the Baha'is of Italy. Rome; April, 1970. project was held in four Irish centres resulting in the enrollment in the Faith of the first native Cork believers and as many as nineteen new believers in Limerick, the great majority being youth of Catholic background. In December, 1971, the first Irish Teaching Conference was held. A year of unparalleled activity commenced at RhJwin, 1972, when the National Spiritual Assembly of the Republic of Ireland was established. The Hand of the Cause William Sears represented the Universal House of Justice on this occasion. Within the year the Assembly achieved incorporation, acquired a national endowment and succeeded in enriching Baha'i literature in Erse. Through sacrificial pioneer moves, Local Spiritual Assemblies were formed in Gaiway and Bray, thus raising the number of Local Assemblies to six, two in excess of the Plan goal. A national Baha'i publication, New Day, was established, the goal towns of Water-ford and Kilkenny were opened to the Faith and pioneers were dispatched to British and European goals. On the crest of this wave of victory the nine members of the National Assembly paid tributes of gratitude at the Holy Shrines and participated in the third International Convention in the Holy Land at Ri4vTh, 1973. ITALY The Baha'i communities of Italy and Switzerland were united from 1953 until 1962 under one National Spiritual Assembly but at Ri4v&i, 1962, they became independent. The National Spiritual Assembly of Italy was formed with its seat in Rome. The characteristic trends of the period under review, the National Spiritual Assembly reported, were a steady increase in the number of native Italian believers, a growth in the number of Local Spiritual Assemblies and localities where Baha'is resided and a diversification of activities and projects in the fields of proclamation and teaching. Statistically, at the end of the Plan, the proportion of Italian believers in the community had risen to eighty per cent; between 1968 and 1973 the number of Local Assemblies increased from thirteen to twenty-six, and the number of centres from forty-six to 157. In addition, one Local Assembly was established in San Marino, one in Rhodes, one in Sardinia, one in Capri and three in Sicily. Both in the number of Spiritual Assemblies established and the number of localities opened to the Faith, Italy exceeded its Nine Year Plan goals. An additional victory was achievement of the goal to have the Baha certification of marriage recognized. [p284] 284 THE BAHA'I WORLD The Baha'i Publishing Trust of Italy (Casa Editrice Baha'i) reprinted existing-titles s and produced new editions in Italian of important Baha literature and made available approximately 120,000 copies of introductory leaflets for immediate use in teaching. The Proclamation of Baha'u'llah was presented by a Baha'i delegation to a representative of Pope Paul VI, to a representative of the President of the Italian Republic and to the Capitani Reggenti of the Republic of San Marino who received it in person. The book was also presented to civic leaders in various cities. Although large conferences were held in all the important centres of Italy, as a result of which the Faith was widely proclaimed, it was considered a signal honour that the first Baha'i Oceanic Conference was held in Palermo, in August, 1968, in observance of the centenary of Baha'u'llah's crossing the Mcditerranean sea on His way to exile in the Holy Land. It was attended by approximately four thousand Baha'is from around the world. This event was given widespread attention by the Italian press, radio and television. National Youth Symposia were held each year and the European Youth Conference held in Padua in August, 1972, attracted an attendance of 1,500 youth of forty nationalities. Tribute is paid to Mr. Jerry Bagley for his work in Sicily, Sardinia and Piedmont and to the Dawn-Breakers singing group whose tour resulted in the opening of many new localities and increased enrolments. LUXEMBOURG The Faith in Luxembourg showed a dramatic growth during the period under consideration. The numbers of believers and localities increased threefold, (exceeding by five the number of localities required), and the number of Local Spiritual Assemblies grew from three to eight. Early in 1969 a Temple site was acquired approximately seven kilometres south of Luxembourg-yule on a main national highway. Two international goals were achieved at Ri4v~n, 1972, with the establishment of Local Assemblies in Trier, Germany and Metz, France; the establishment of a Spiritual Assembly in Anon, Belgium was achieved primarily through regular and sustained assistance from Luxembourg Baha'i youth. The Dawn-Breakers successfully toured Luxembourg in 1970, attracting large audiences and obtaining excellent publicity including a sympathetic article in the Letzeburg Revue, a weekly news magazine with wide circulation. This was followed in August, 1971, with a teaching campaign involving twenty youth from various countries who had attended the Fiesch Conference and whose activity stimulated the Baha'i young people of Luxembourg to undertake special teaching projects in various goal cities. "These activities," the National Spiritual Assembly commented, "in no small measure, assisted in the fulfilment of all the teaching goals of the Nine Year Plan." A Spanish musical Baha'i team, Pancho and Kamal, performed in several centres in Luxembourg in February, 1973, obtained good publicity and appeared on television. Two particularly significant accomplishments should also be noted. In the last three years of the Plan successful teaching developed among the large Portuguese minority in Luxembourg; and, at Ri~vAn, 1972, the Local Assembly of Esch-sur-Alzette was elected consisting of nine Luxembourg citizens, the first local community to achieve this distinction. The first Luxembourg Winter School was held in Pdtange in 1972. This and the regularly held SUmmer Schools and special one-day and weekend institutes contributed greatly to the work of consolidating the Faith in Luxembourg. THE NETHERLANDS The National Spiritual Assembly of the Netherlands was established in 1962, with its seat in The Hague. At Ri4vAn, 1968, the community comprised eight Local Assemblies, eleven groups and eleven isolated centres; there were very few youth in the community. Although their number was small the Dutch Baha'i youth were hosts at the first International Baha'i Summer School to be held in the Netherlands. The National Spiritual Assembly reported that this school, greatly encouraged by the attendance of the Hand of the Cause JaJAl Khdzeh and a large attendance of youth from other European countries, and inspired by a stirring message from the Univer [p285] INTERNATIONAL SURVEY QE BAHA'! ACTIVITIES 285 The first of a series of proclamation posters produced by the Baha'is of the Netherlands and posted in public transport centres throughout the country during the period 1968 to 1973. sal House of Justice, community comprised sixteen "marked the beginning Local Spiritual Assemblies, of a steady growth in twenty-six groups, thirty the number of believers, particularlyisolated centres and the among youth." When Ri~IvAn total membership of the 1973 arrived, seventy community had more than per cent of the Dutch doubled since 1968. community were under Baha'i youth, seeking thirty years of age, new ways of teaching and the [p286] 286 THE BAHA'I WORLD Baha'i Summer School of Norway; 1972. The Hand of the Cause Enocli Olinga is seen seated in the centre of the front row. their contemporaries, responded to initiatives of communities abroad and developed a vocal group to spread the Baha'i Faith by music and song. After participating in the international Dawn-Breakers group, an all-Dutch vocal group "Great Day" was formed and presented a well conducted programme available at all times for proclamation and teaching events at the local and national level. The growing number of young Baha'i families in the community sparked a heightened interest in establishing classes for children and special attention was paid to this need in Summer Schools and at seminars. In 1968 the secretariat of the National Spiritual Assembly was moved from the private address of the secretary to its official seat in the Ijazfratu'1-Quds and alterations to the National Centre created an auditorium capable of holding eighty people; space for the National Baha'i Library was found in a smaller room. A major goal of the Plan was the purchase of a Temple site in the vicinity of The Hague and this was accomplished in the closing months of the Nine Year Plan. The site is approximately 150 metres from a large lake and comprises eight acres. NORWAY Formerly under the jurisdiction of the Regional National Spiritual Assembly of Scandinavia and Finland from 1957 until 1962, the Norwegian Baha'i community, at Ri~v~n, 1962, elected its own National Spiritual Assembly with its seat in Oslo. At RiQvAn, 1968, the achievement of the goals of the Nine Year Plan in Norway showed only slight progress, and the numerically small community was confronted with the tasks, among others, of increasing the number of Local Assemblies and localities where Baha reside, acquiring a Temple site and establishing a group in Spitzbergen. During the first years of the Plan the press accorded the Faith a growing amount of publicity, and in 1968 the magazine section of a leading newspaper carried a four-page report of an interview with a member of the National Spiritual Assembly. Proclamation activities included the presentation of The Proclamation of Baha'u'llah to Crown Prince Harald on the occasion of his marriage and a specially designed brochure was distributed to eight hundred outstanding Norwegian leaders. Intensified teaching activity and visits of travelling teachers led to the establishment of the Spiritual Assembly of Trondheim in 1969. The publication of a Norwegian translation of Gleanings from the Writings of Baha'u'llah, the National Assembly reported, "confirmed and accelerated the teaching work." In 1970 a Norwegian couple settled in Spitzbergen. A year later through the enactment of new legis [p287] INTERNATIONAL SURVEY OF BAHA'! ACTIVITIES 287 The National Spiritual Assembly of the Baha'is of Portugal; June, 1968. The Hand of the Cause Dr. Ugo Giacliery is seen sixth from the left. lation the Faith was registered with the civil authorities, thus achieving the goal of obtaining recognition of the Faith, an event which resulted in publicity in the press. Recognition of Baha'i marriage soon followed, also as a result of the new law. In 1972 a Temple site was acquired near Oslo and the Faith was given much publicity as a result of a halfhour television programme explaining its tenets. In the summer of that year a group of young American Baha devoted their vacation time to working with the Scandinavian youth in a well planned teaching project throughout Norway. "The significance of their work cannot be overestimated," the National Spiritual Assembly reported. At the conclusion of the Plan Norway had established the Faith in thirty-one localities including the Lofoten Islands and Spitzbergen, brought into being a Local Assembly in Lofoten and eight in other parts of Norway. PORTUGAL From 1957 until 1962, the Baha'i community in Portugal was administered by the Regional National Spiritual Assembly of the Iberian Peninsula. It became an independent entity in 1962 when it elected its National Spiritual Assembly, with its seat in Lisbon and its jurisdiction including the Azores. In 1967 Madeira was added to its jurisdiction. The Portuguese community entered the last half of the Nine Year Plan with only six Local Spiritual Assemblies, five in Portugal and one in the Azores, and I3ah&is resided in twenty-six centres in the three areas of jurisdiction. Through the visits of Hands of the Cause and European Counsellors, a series of conferences devoted to the interests of believers in the Iberian Peninsula, and the sacrificial services of pioneers and travelling teachers who worked hand in hand with the Portuguese community, what was described as "a new spirit of energy and hopefulness" was noted in 1970 which led, by RisIv&n, 1973, to phenomenal growth being recorded: there were fourteen Local Assemblies established in Portugal and two in Madeira; the Faith was established in seventy-one localities throughout Portugal, the Azores and Madeira, and the membership of the community had more than quadrupled. In the period under review a national endowment and a National tla4ratu'1-Quds were acquired, a Temple site having been secured earlier in the Plan. [p288] 288 THE BAHA'I WORLD SPAIN From 1957 to 1962 there was one National Spiritual Assembly for the Iberian peninsula, with its seat in Madrid. In 1962 the Baha'i communities of Portugal and Spain elected their own separate National Spiritual Assemblies, that of Spain having jurisdiction over the Balearic Islands, and Andorra. In 1967 the Canary Islands were added to its area, and in 1974 the Spanish Sahara. At the midway point in the Nine Year Plan there were sixteen Local Spiritual Assemblies and Baha'is resided in twenty-five localities. At the conclusion of the Plan, at RklvAn, 1973, these figures had grown to twenty-seven and sixty-seven, respectively. In 1968 the National Spiritual Assembly achieved recognition as did, not long thereafter, sixteen Local Assemblies. A year later the National Ua4ratu'1-Quds was registered as a place for the holding of Baha'i gatherings under the law of religious freedom and all Local Haziratu'1-Quds and Baha Centres received equivalent recognition. The Publishing Trust of Spain (Editorial Baha) was officially registered in 1969 and the National Spiritual Assembly obtained permission to publish its news journal, Bolletin de informacion Baha'i. In October, 1969, The Proclamation of Baha'u'llah was presented to His Excellency Francisco Franco Bahamonde and to the Bishop of Urgel, co-prince of Andorra. A similar presentation was made to the civil Governors of Seville, Murcia and Guadalajara. Nine books published in Spain in this period undetnon-BahA'f auspices made mention of the Baha'i Faith and the National Spiritual Assembly reported that 136 newspapers are known to have made reference to the Faith either through the intervention of Bah4 'is or on the initiative of local journalists. In the period being surveyed Baha literature in Spanish was considerably enriched through the publication by EBILA,' of additional titles in this language. SWEDEN Administered from 1957 to 1962 by the Regional National Spiritual Assembly of Scan-din avia and Finland which had its seat in Stockholm, the Swedish Baha'i community elected its own National Spiritual Assembly at RPjv6n, 1962. By Ri4lv6m 1968, the community had evolved to what was described by the National Spiritual Assembly as "a period of conscious responsibilities and loving labour" which witnessed in the next five years a harvest of "heart-warming fruitfulness". Significant developments included recognition of Baha marriage in 1972; the recognition of Baha Holy Days in more than twenty schools, state and private 1 Editorial Baha'i Indo-Latinoamericana. See 'Baha'i Publishing Trusts", Directory section, p. 703 and "Major Works and Partial List of Languages in which they are Available", p. 751.